Glimpses of Unfamiliar Japan Page 8
Sec. 13
Most sacred this statue is held; and this is its legend.
In the reign of Emperor Gensei, there lived in the province of Yamato a Buddhist priest, Tokudo Shonin, who had been in a previous birth Hold Bosatsu, but had been reborn among common men to save their souls. Now at that time, in a valley in Yamato, Tokudo Shonin, walking by night, saw a wonderful radiance; and going toward it found that it came from the trunk of a great fallen tree, a kusunoki, or camphor-tree. A delicious perfume came from the tree, and the shining of it was like the shining of the moon. And by these signs Tokudo Shonin knew that the wood was holy; and he bethought him that he should have the statue of Kwannon carved from it. And he recited a sutra, and repeated the Nenbutsu, praying for inspiration; and even while he prayed there came and stood before him an aged man and an aged woman; and these said to him, 'We know that your desire is to have the image of Kwannon-Sama carved from this tree with the help of Heaven; continue therefore, to pray, and we shall carve the statue.'
And Tokudo Shonin did as they bade him; and he saw them easily split the vast trunk into two equal parts, and begin to carve each of the parts into an image. And he saw them so labour for three days; and on the third day the work was done—and he saw the two marvellous statues of Kwannon made perfect before him. And he said to the strangers: 'Tell me, I pray you, by what names you are known.' Then the old man answered: 'I am Kasuga Myojin.' And the woman answered: 'I am called Ten-sho-ko-dai- jin; I am the Goddess of the Sun.' And as they spoke both became transfigured and ascended to heaven and vanished from the sight of Tokudo Shonin. [21]
And the Emperor, hearing of these happenings, sent his representative to Yamato to make offerings, and to have a temple built. Also the great priest, Gyogi-Bosatsu, came and consecrated the images, and dedicated the temple which by order of the Emperor was built. And one of the statues he placed in the temple, enshrining it, and commanding it: 'Stay thou here always to save all living creatures!' But the other statue he cast into the sea, saying to it: 'Go thou whithersoever it is best, to save all the living.'
Now the statue floated to Kamakura. And there arriving by night it shed a great radiance all about it as if there were sunshine upon the sea; and the fishermen of Kamakura were awakened by the great light; and they went out in boats, and found the statue floating and brought it to shore. And the Emperor ordered that a temple should be built for it, the temple called Shin-haseidera, on the mountain called Kaiko-San, at Kamakura.
Sec. 14
As we leave the temple of Kwannon behind us, there are no more dwellings visible along the road; the green slopes to left and right become steeper, and the shadows of the great trees deepen over us. But still, at intervals, some flight of venerable mossy steps, a carven Buddhist gateway, or a lofty torii, signals the presence of sanctuaries we have no time to visit: countless crumbling shrines are all around us, dumb witnesses to the antique splendour and vastness of the dead capital; and everywhere, mingled with perfume of blossoms, hovers the sweet, resinous smell of Japanese incense. Be-times we pass a scattered multitude of sculptured stones, like segments of four-sided pillars—old haka, the forgotten tombs of a long-abandoned cemetery; or the solitary image of some Buddhist deity—a dreaming Amida or faintly smiling Kwannon. All are ancient, time-discoloured, mutilated; a few have been weather-worn into unrecognisability. I halt a moment to contemplate something pathetic, a group of six images of the charming divinity who cares for the ghosts of little children—the Roku-Jizo. Oh, how chipped and scurfed and mossed they are! Five stand buried almost up to their shoulders in a heaping of little stones, testifying to the prayers of generations; and votive yodarekake, infant bibs of divers colours, have been put about the necks of these for the love of children lost. But one of the gentle god's images lies shattered and overthrown in its own scattered pebble-pile-broken perhaps by some passing wagon.
Sec. 15
The road slopes before us as we go, sinks down between cliffs steep as the walls of a ca±on, and curves. Suddenly we emerge from the cliffs, and reach the sea. It is blue like the unclouded sky—a soft dreamy blue.
And our path turns sharply to the right, and winds along cliff-summits overlooking a broad beach of dun-coloured sand; and the sea wind blows deliciously with a sweet saline scent, urging the lungs to fill themselves to the very utmost; and far away before me, I perceive a beautiful high green mass, an island foliage-covered, rising out of the water about a quarter of a mile from the mainland—Enoshima, the holy island, sacred to the goddess of the sea, the goddess of beauty. I can already distinguish a tiny town, grey-sprinkling its steep slope. Evidently it can be reached to-day on foot, for the tide is out, and has left bare a long broad reach of sand, extending to it, from the opposite village which we are approaching, like a causeway.
At Katase, the little settlement facing the island, we must leave our jinricksha and walk; the dunes between the village and the beach are too deep to pull the vehicle over. Scores of other jinricksha are waiting here in the little narrow street for pilgrims who have preceded me. But to-day, I am told, I am the only European who visits the shrine of Benten.
Our two men lead the way over the dunes, and we soon descend upon damp firm sand.
As we near the island the architectural details of the little town define delightfully through the faint sea-haze—curved bluish sweeps of fantastic roofs, angles of airy balconies, high-peaked curious gables, all above a fluttering of queerly shaped banners covered with mysterious lettering. We pass the sand-flats; and the ever-open Portal of the Sea- city, the City of the Dragon-goddess, is before us, a beautiful torii. All of bronze it is, with shimenawa of bronze above it, and a brazen tablet inscribed with characters declaring: 'This is the Palace of the Goddess of Enoshima.' About the bases of the ponderous pillars are strange designs in relievo, eddyings of waves with tortoises struggling in the flow. This is really the gate of the city, facing the shrine of Benten by the land approach; but it is only the third torii of the imposing series through Katase: we did not see the others, having come by way of the coast.
And lo! we are in Enoshima. High before us slopes the single street, a street of broad steps, a street shadowy, full of multi-coloured flags and dank blue drapery dashed with white fantasticalities, which are words, fluttered by the sea wind. It is lined with taverns and miniature shops. At every one I must pause to look; and to dare to look at anything in Japan is to want to buy it. So I buy, and buy, and buy!
For verily 'tis the City of Mother-of-Pearl, this Enoshima. In every shop, behind the' lettered draperies there are miracles of shell-work for sale at absurdly small prices. The glazed cases laid flat upon the matted platforms, the shelved cabinets set against the walls, are all opalescent with nacreous things—extraordinary surprises, incredible ingenuities; strings of mother-of-pearl fish, strings of mother-of-pearl birds, all shimmering with rainbow colours. There are little kittens of mother-of-pearl, and little foxes of mother-of-pearl, and little puppies of mother-of-pearl, and girls' hair-combs, and cigarette-holders, and pipes too beautiful to use. There are little tortoises, not larger than a shilling, made of shells, that, when you touch them, however lightly, begin to move head, legs, and tail, all at the same time, alternately withdrawing or protruding their limbs so much like real tortoises as to give one a shock of surprise. There are storks and birds, and beetles and butterflies, and crabs and lobsters, made so cunningly of shells, that only touch convinces you they are not alive. There are bees of shell, poised on flowers of the same material—poised on wire in such a way that they seem to buzz if moved only with the tip of a feather. There is shell-work jewellery indescribable, things that Japanese girls love, enchantments in mother-of-pearl, hair-pins carven in a hundred forms, brooches, necklaces. And there are photographs of Enoshima.
Sec. 16
This curious street ends at another torii, a wooden torii, with a steeper flight of stone steps ascending to it. At the foot of the steps are votive stone lamps and a little well, and
a stone tank at which all pilgrims wash their hands and rinse their mouths before approaching the temples of the gods. And hanging beside the tank are bright blue towels, with large white Chinese characters upon them. I ask Akira what these characters signify:
'Ho-Keng is the sound of the characters in the Chinese; but in Japanese the same characters are pronounced Kenjitatetmatsuru, and signify that those towels are mostly humbly offered to Benten. They are what you call votive offerings. And there are many kinds of votive offerings made to famous shrines. Some people give towels, some give pictures, some give vases; some offer lanterns of paper, or bronze, or stone. It is common to promise such offerings when making petitions to the gods; and it is usual to promise a torii. The torii may be small or great according to the wealth of him who gives it; the very rich pilgrim may offer to the gods a torii of metal, such as that below, which is the Gate of Enoshima.'
'Akira, do the Japanese always keep their vows to the gods?'
Akira smiles a sweet smile, and answers: 'There was a man who promised to build a torii of good metal if his prayers were granted. And he obtained all that he desired. And then he built a torii with three exceedingly small needles.'
Sec. 17
Ascending the steps, we reach a terrace, overlooking all the city roofs. There are Buddhist lions of stone and stone lanterns, mossed and chipped, on either side the torii; and the background of the terrace is the sacred hill, covered with foliage. To the left is a balustrade of stone, old and green, surrounding a shallow pool covered with scum of water-weed. And on the farther bank above it, out of the bushes, protrudes a strangely shaped stone slab, poised on edge, and covered with Chinese characters. It is a sacred stone, and is believed to have the form of a great frog, gama; wherefore it is called Gama-ishi, the Frog-stone. Here and there along the edge of the terrace are other graven monuments, one of which is the offering of certain pilgrims who visited the shrine of the sea-goddess one hundred times. On the right other flights of steps lead to loftier terraces; and an old man, who sits at the foot of them, making bird-cages of bamboo, offers himself as guide.
We follow him to the next terrace, where there is a school for the children of Enoshima, and another sacred stone, huge and shapeless: Fuku-ishi, the Stone of Good Fortune. In old times pilgrims who rubbed their hands upon it believed they would thereby gain riches; and the stone is polished and worn by the touch of innumerable palms.
More steps and more green-mossed lions and lanterns, and another terrace with a little temple in its midst, the first shrine of Benten. Before it a few stunted palm-trees are growing. There is nothing in the shrine of interest, only Shinto emblems. But there is another well beside it with other votive towels, and there is another mysterious monument, a stone shrine brought from China six hundred years ago. Perhaps it contained some far-famed statue before this place of pilgrimage was given over to the priests of Shinto. There is nothing in it now; the monolith slab forming the back of it has been fractured by the falling of rocks from the cliff above; and the inscription cut therein has been almost effaced by some kind of scum. Akira reads 'Dai-Nippongoku-Enoshima-no-reiseki- ken . . .'; the rest is undecipherable. He says there is a statue in the neighbouring temple, but it is exhibited only once a year, on the fifteenth day of the seventh month.
Leaving the court by a rising path to the left, we proceed along the verge of a cliff overlooking the sea. Perched upon this verge are pretty tea-houses, all widely open to the sea wind, so that, looking through them, over their matted floors and lacquered balconies one sees the ocean as in a picture-frame, and the pale clear horizon specked with snowy sails, and a faint blue-peaked shape also, like a phantom island, the far vapoury silhouette of Oshima. Then we find another torii, and other steps leading to a terrace almost black with shade of enormous evergreen trees, and surrounded on the sea side by another stone balustrade, velveted with moss. On the right more steps, another torii, another terrace; and more mossed green lions and stone lamps; and a monument inscribed with the record of the change whereby Enoshima passed away from Buddhism to become Shino. Beyond, in the centre of another plateau, the second shrine of Benten.
But there is no Benten! Benten has been hidden away by Shinto hands. The second shrine is void as the first. Nevertheless, in a building to the left of the temple, strange relics are exhibited. Feudal armour; suits of plate and chain-mail; helmets with visors which are demoniac masks of iron; helmets crested with dragons of gold; two-handed swords worthy of giants; and enormous arrows, more than five feet long, with shafts nearly an inch in diameter. One has a crescent head about nine inches from horn to horn, the interior edge of the crescent being sharp as a knife. Such a missile would take off a man's head; and I can scarcely believe Akira's assurance that such ponderous arrows were shot from a bow by hand only. There is a specimen of the writing of Nichiren, the great Buddhist priest—gold characters on a blue ground; and there is, in a lacquered shrine, a gilded dragon said to have been made by that still greater priest and writer and master-wizard, Kobodaishi.
A path shaded by overarching trees leads from this plateau to the third shrine. We pass a torii and beyond it come to a stone monument covered with figures of monkeys chiselled in relief. What the signification of this monument is, even our guide cannot explain. Then another torii. It is of wood; but I am told it replaces one of metal, stolen in the night by thieves. Wonderful thieves! that torii must have weighed at least a ton! More stone lanterns; then an immense count, on the very summit of the mountain, and there, in its midst, the third and chief temple of Benten. And before the temple is a Lange vacant space surrounded by a fence in such manner as to render the shrine totally inaccessible. Vanity and vexation of spirit!
There is, however, a little haiden, or place of prayer, with nothing in it but a money-box and a bell, before the fence, and facing the temple steps. Here the pilgrims make their offerings and pray. Only a small raised platform covered with a Chinese roof supported upon four plain posts, the back of the structure being closed by a lattice about breast high. From this praying-station we can look into the temple of Beaten, and see that Benten is not there.
But I perceive that the ceiling is arranged in caissons; and in a central caisson I discover a very curious painting-a foreshortened Tortoise, gazing down at me. And while I am looking at it I hear Akira and the guide laughing; and the latter exclaims, 'Benten-Sama!'
A beautiful little damask snake is undulating up the lattice-work, poking its head through betimes to look at us. It does not seem in the least afraid, nor has it much reason to be, seeing that its kind are deemed the servants and confidants of Benten. Sometimes the great goddess herself assumes the serpent form; perhaps she has come to see us.
Near by is a singular stone, set on a pedestal in the court. It has the form of the body of a tortoise, and markings like those of the creature's shell; and it is held a sacred thing, and is called the Tortoise-stone. But I fear exceedingly that in all this place we shall find nothing save stones and serpents!
Sec. 18
Now we are going to visit the Dragon cavern, not so called, Akira says, because the Dragon of Benten ever dwelt therein, but because the shape of the cavern is the shape of a dragon. The path descends toward the opposite side of the island, and suddenly breaks into a flight of steps cut out of the pale hard rock—exceedingly steep, and worn, and slippery, and perilous—overlooking the sea. A vision of low pale rocks, and surf bursting among them, and a toro or votive stone lamp in the centre of them—all seen as in a bird's-eye view, over the verge of an awful precipice. I see also deep, round holes in one of the rocks. There used to be a tea-house below; and the wooden pillars supporting it were fitted into those holes. I descend with caution; the Japanese seldom slip in their straw sandals, but I can only proceed with the aid of the guide. At almost every step I slip. Surely these steps could never have been thus worn away by the straw sandals of pilgrims who came to see only stones and serpents!
At last we reach a plank gallery carried
along the face of the cliff above the rocks and pools, and following it round a projection of the cliff enter the sacred cave. The light dims as we advance; and the sea- waves, running after us into the gloom, make a stupefying roar, multiplied by the extraordinary echo. Looking back, I see the mouth of the cavern like a prodigious sharply angled rent in blackness, showing a fragment of azure sky.
We reach a shrine with no deity in it, pay a fee; and lamps being lighted and given to each of us, we proceed to explore a series of underground passages. So black they are that even with the light of three lamps, I can at first see nothing. In a while, however, I can distinguish stone figures in relief—chiselled on slabs like those I saw in the Buddhist graveyard. These are placed at regular intervals along the rock walls. The guide approaches his light to the face of each one, and utters a name, 'Daikoku-Sama,' 'Fudo-Sama,' 'Kwannon-Sama.' Sometimes in lieu of a statue there is an empty shrine only, with a money-box before it; and these void shrines have names of Shinto gods, 'Daijingu,' 'Hachiman,' 'Inari-Sama.' All the statues are black, or seem black in the yellow lamplight, and sparkle as if frosted. I feel as if I were in some mortuary pit, some subterranean burial-place of dead gods. Interminable the corridor appears; yet there is at last an end—an end with a shrine in it—where the rocky ceiling descends so low that to reach the shrine one must go down on hands and knees. And there is nothing in the shrine. This is the Tail of the Dragon.
We do not return to the light at once, but enter into other lateral black corridors—the Wings of the Dragon. More sable effigies of dispossessed gods; more empty shrines; more stone faces covered with saltpetre; and more money-boxes, possible only to reach by stooping, where more offerings should be made. And there is no Benten, either of wood or stone.