Japanina

Nutshell

Copyright1997byTopHatPress

byProfessorSolomon

Allrightsreserved

IllustratedbySteveSolomon

ISBN0912509066

PhotographsbyLeonardSolomon

http://www.professorsolomon.com

TopHatPress
BALTIMORE

CONTENTS

Origins............................................................................1

Islands.............................................................................5

Fuji .................................................................................8

Shinto ...........................................................................14

Zen ...............................................................................21

Bushido.........................................................................29

TheBuddhaCrystal ......................................................33

TeaCeremony ...............................................................35

BattleofDannoura .....................................................47

Basho.............................................................................51

TheBronzeBuddha.......................................................71

Paper .............................................................................73

Festivalof the Dead ......................................................74

TheSacrifice .................................................................79

Hokusai.........................................................................83

SpiritoftheSword ........................................................92

Foxes.............................................................................94

Bowing .........................................................................99

Godzilla .......................................................................101

HowtoFoldaPaperHouse .........................................105

A Boon fromBenten ....................................................110

Moon ...........................................................................113

GoingThere.................................................................114

Where toStay...............................................................115

Sightseeing ...................................................................121

Bathing ........................................................................133

DosandDonts ............................................................137

Robots .........................................................................143

Q & A .........................................................................145

WhoaretheJapanese?Wheredidtheycomefrom?What
aretheoriginsofthisuniquepeople?
During the eighth century a scribe named Yasumaro
compiledatthebehestoftheEmpresstheoldesttra
ditions that had survived. He produced two books: the
Kojiki (Records of Ancient Matters) and the Nihongi
(ChroniclesofJapan).Theseprovideinformationabout
theearliestdaysofthenation,andaboutitscosmological
origins.
In thebeginning,wearetold,theworldwasawatery
massa sea that surged in darkness. Over it hung the
BridgeofHeaven.
OnedayIzanagiandIzanamibrotherandsisterdeities
strolled onto the Bridge. They peered into the abyss
below. And Izanagi, wondering what was down there,
thrust his spear into the water. As he withdrew it, brine
drippedandcongealedintoasmallisland.
IzanagiandIzanamidescendedtotheisland.Andthey
decidedtolivethereandproduceacountry.
Theybeganby buildingahut,withthespearascenter
post. The next step was to get married. For a ceremony,
Izanagisuggestedtheywalkinoppositedirectionsaround
thespearandmeetontheotherside.Izanamiagreed.But
whentheymet,shesaid:Whatalovelyyoungmanyou
are!
Izanagigrewwrath.Themale,heinsisted,mustalways
be the first to speak. For Izanami to have done so was
improperandunlucky.Sotheywalkedaroundthespearfor
a second time.Whatalovelymaidenyouare,saidIzana
giastheymet.
Now they were wed. And they coupled. And Izanami
gavebirthtotheislandsofJapantothemountainsand
plains, rivers and foreststo the gods and goddesses of
thoseplaces.
And they created a sun goddessAmaterasuand
placedherinthesky.Fortheislandsneededaruler.And

theycreatedamoongod,tokeephercompany.ButAma
terasu and the moon god quarreled. So they decided to
separatethepaironepresidingoverday,theotherover
night.
And they created a wind god, to dispel the mist that
shroudedtheislands.Andtheislandsemergedinsplendor.
And Amaterasu shone upon them, and reigned as their
chiefdeity.
ButaquarrelarosebetweenAmaterasuandthestorm
god.Andinapique,shewithdrewintoacaveplunging
the islands into darkness. In consternation the gods and
goddessesassembled.TheydiscussedhowtoenticeAma
terasuoutofthecave.Finally,theycameupwithaplan.
A mirrorwasplacedintheSacredTree.Andapartywas
heldaraucousaffairofwineandsong.Mountinganover
turned tub, the goddess of mirth performed an indecent
dance; and the others laughed uproariously at the sight.
Amaterasupeekedoutofthecavetoseewhatwasgoingon.
Whyareyourejoicing?sheasked.
Someone pointedtothemirror,explainingthatagoddess
moreradiantthanshehadbeenfound.Amaterasustepped
outofthecaveforacloserlook.Andasshegazeduponher
ownradiance,theygrabbedherandshutupthecave.
SoAmaterasuresumedherplaceinthesky,illuminating
againtheislandsofJapan.
But the darkness had left disorder in its wakehad
allowedwickedspiritstorunrampant.SoAmaterasusent
hergrandson,Ninigi,toruleovertheislandsdirectly.As
symbolsof authority,shegavehimthreethings:herneck
lace,asword,and the mirrorthathadenticedheroutofthe
cave.
Descend,shecommandedhim,andrule.Andmay
thydynastyprosperandendure.
NinigisteppedfromtheBridgeofHeavenontoamoun
taintop. AndhetraveledthroughoutJapan,establishinghis
ruleoveritsgodsandgoddesses.Andheweddedthegod
dess of Mt. Fuji. But he offended her father, who laid a
curseupontheiroffspring:
Thylifeshallbeasbriefasthatofaflower.
Andsowasbornman.

Origins

AndNinigisgreatgrandsonwasJimmuTennu,thefirst
Emperor of Japan. Jimmu conquered the islands, estab
lishedaformofgovernment,andbuiltthefirstcapital.And
hisdynastywouldendure.*
This,then,iswhattheancientchroniclestellusabout
theoriginsofJapan.Theygoontodescribethedoingsof
the earlyemperors.
Andthemodernview?Whatdoscienceandscholarship
havetosayaboutthosebeginnings?
Accordingtogeologists,theJapaneseislandsrosefrom
the sea during the Paleozoic erathe result of volcanic
upheavals.AndtheJapanesepeople,accordingtoethnolo
gists, are the product of a series of migrations. Nomadic
MongoloidscametotheislandsviaKorea;seafaringMalays
arrivedfromthesouth.Eventuallytheyintermingled.
The Kojiki and Nihongi werewritten,historianstellus,
* It endures to the present day: the current Emperor is the
125thof thesamelineage.
ThatinterminglingalsoincludedtheAinu(orHairyAinu,as
theywereonceknown)aCaucasianpeoplewhoweretheorig
inal inhabitants of the islands. During historical memory the
AinuretreatedtoeasternHonshu,thentothewildsofHokkai
do,whereafewthousandremaintothisday.Manyplacenames
areofAinuorigin.

withapoliticalpurpose.BytheeighthcenturytheYamato
clanhadimposeditsruleoverrivalclans.Tolegitimizethis
ascendency,theclanclaimedforitsruleradivineorigin
anunbrokendescentfromthesungoddess.Thescribeedit
edhismaterialaccordingly.Andmuchofthatmaterial
thestoriesofgodsandgoddessesandearlyemperors
derivedfromthetriballoreoftheYamato.
Thus,thechroniclesareafancifulmixtureofmythand
history, fable and folklore. And the true origins of the
nationmustremainobscure.
Ormustthey?ThereisaChineselegendthatcouldcast
somelightonthequestion.Itconcernsavoyageofdiscov
erylaunchedfromChinaduringtheChindynasty.
LeadingthisexpeditionwasHsuFu,aTaoistsage.His
aimwastolocatethefabledIslandsofImmortalitywith
their Elixir of Lifeand settle them. Hsu Fu embarked
upon the Eastern Sea, we are told, with a fleet of ships;
3000 men and women; livestock, seeds, and tools. They
foundtheislands,butnottheelixir.Decidingtostayany
how, theysettled inthe Mt.Fujiareaacolonythatwas
thenucleusoftheJapanesepeople.*
* HsuFu wouldseemtohavebeenahistoricalpersonage.His
tombislocatedinthetownofShingu,alongwithashrineinhis
honor.Thelocalssayhetaughttheirancestorstheartofnaviga
tion.

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Islands

TheChinesecalledthemJihpenthePlaceWherethe
Sun Rises. To the inhabitants of the islands that became
Nippon, or Nihon. And an early emperorviewing his
domain from a mountaintop and struck by its elongated
shapedubbeditAkitsushima,orDragonflyIsland.
Peaksofasubmergedmountainrange,theislandsform
a chainthatstretchesfromSiberiatoTaiwan.Theyaresep
arated from the mainland by the Sea of Japan, with its
strongcurrents.Thisbarrierledtoaphysicalandcultural
isolation,andauniqueperspective.Itproducedahermit
nation,forwhomthedragonflywithitseccentricbeauty
isanaptemblem.
The Japanese archipelago comprises thousands of
islands. Most of them are small; and it is the four main
islandsHokkaido,Honshu,Shikoku,andKyushuthat
providethenationwithlivingspace.OftheseHonshuhas
thelargestpopulation;whileHokkaido,inthenorth,isstill
sparselysettled.*
Japan is basically mountainousthreequarters of its
terrain.Thesemountainsarecoveredwithforestandlarge
ly uninhabited. The population is crowded into valleys,
coastalplains,andsprawlingcities.Everyinchofavailable
landiscultivated;andabirdseyeviewrevealsinterlocking
contoursofmountain,river,andfield.
Swift and unnavigable, the rivers have played a minor
roleinthesettlementofthenation.Rather,itistheseathat
hasshaped Japanand fed her. (The Japaneseconsumea
tenthoftheworldsoceanharvest.)Thecoastlinemeanders
endlessly(itstotallengthapproachingthatoftheequa
tor);and no coveorbayorinletiswithoutitsfishingvil
lage.

Geologically,theislandsareyoungandunstable,having
been thrust from the sea in relatively recent times. The
legacyofthatupheavalisanabundanceofhotsprings,gey
sers,volcanos(240altogether,36ofthemactive),andsul
phurousexhalationsfromdeepwithintheearth.Butthe
most common reminder of Japans instability are earth
quakes.Dailyoccurrences,theyarecausedbymovements
ofthePacificPlatebeneaththeislands.*
Subjecttofrequentnaturaldisastersearthquakes,tidal
waves,volcaniceruptionsandshortonhabitablespace,
theseislandswouldseemanunfortunatechoiceforsettle
ment. Yet they offer a compensation: ubiquitous scenic
beauty. One is never far from a breathtaking vistaof
mountainsorseaorboth.Thefarmerplantsbelowacloud
capped peak. The traveler follows a winding mountain
road.Thefishermancastshisnetintoamistylagoon.And
thepoetsighsatacragwithitslonelypine.
How this landscape has affectedhas shapedthe
Japanesesoulmayonlybeguessedatbyanoutsider.Lafca
dioHearn(seepage148)hasattributed the artisticsensi
bilityoftheJapanesetothemountainsinwhoseshadow
theydwell:
It isthe miststhatmakethemagicofthebackgrounds;
yetevenwithoutthemthereisastrange,wild,darkbeau
tyinJapaneselandscapes,abeautynoteasilydefinedin
words.Thesecretofitmustbesoughtintheextraordinary
linesofthemountains,inthestrangelyabruptcrumpling
andjaggingoftheranges;notwomassescloselyresembling
each other, every one having a fantasticality of its own.
Whenthechainsreachtoanyconsiderableheight,softly
swellinglinesarerare:thegeneralcharacteristicisabrupt
ness,andthecharmisthecharmofIrregularity.
DoubtlessthisweirdNaturefirstinspiredtheJapanese
withtheiruniquesenseofthevalueofirregularityindec
oration,taught them that single secret of composition

* ThelastrefugeoftheAinu,thenorthernislandwasoriginal
lycalledYezo,orLandoftheBarbarians.ItwasrenamedHok
kaido,orGatewaytotheNorthernSea,asapublicrelationsploy
toattractsettlers.

* Quakeswereonceattributedtothemovementsofagiantfish.
Thiscreature wasbelieved tobesleepingbeneathJapan.From
timetotimeitwouldstir,strikingtheseafloorwithitstailand
causing an earthquake. When it merely arched its back, the
resultwasatidalwave.

which distinguishes their art from all other art.that

Naturesgreatestcharmisirregularity.

Thismostaestheticofpeoplesdoesappreciatethecharm
aswellasthesacrednessofitsmountains.Indeed,its
uniqueinsightmaybethatthetwoaremysteriouslylinked.

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Fuji

In ancient times the mountains of Japan were sacred

places.Theirshroudedpeaksweredeemedagatewaytothe
OtherWorld;theirwildrecesses,thedwellingplaceofgods
andghosts.Theywererevered,too,asadivinesourceof
water.Thestreamsthatflowedtothericepaddiesbelow
wereagiftfromthegoddessofthemountain.Fewmoun
tainswerewithoutsuchagoddess,orapairofshrinesinher
honor(asmallonenearthesummit;amoreelaborateone
forprayersandceremoniesatthebase).Andadding
tothemysteryofmountainsweretheirsoleinhabitants:
the yamabushi (mountain hermits). These ascetics were
reputedtopossessmagicalpowers,andtobeincommuni
cationwithsupernaturalbeings.Theyweresoughtoutas
healers.
Todayonlyafewmountainshaveretainedtheirsacred
status.Butoneofthemadormantvolcano60milesnorth
ofTokyohasbecomethesubjectofanationalcult.Ithas
inheritedthereverenceonceaccordedtooneslocalmoun
tain.Iamreferring,of course,toMt.Fuji.
The highregard inwhichFujiisheldissuggestedbythe
characters used to represent its name. They signify not
twothat is, peerless, oneofakind. The name itself
derivesfrom Fuchi: theAinugoddessoffirewhoinhabited
the volcano.OnecanimaginetheaweinspiredintheAinu,
andintheJapanesewhosupplantedthem,byamountain
thatspewedfire.Andinitsday,Fujiwasfieryindeed.
Tradition hasitthatMt.Fujiroseout of the ground
amid smoke and fireduring an earthquake in the fifth
yearoftheSeventhEmperorKorei(286 B.C.).Geologists,
itistrue,scoffatthisaccount,insistingonamuchearlier
formation.Buttherewerewitnesses.Awoodsmannamed
Visuissaidtohavelivedontheplainwherethemountain
emerged.Asheandhisfamilyweregoingtobedthatnight,
theyheardarumblingandfelttheirhutshake.Running
outside,theystaredinamazementatthevolcanothatwas
8

risingoutoftheearth.*
Perhapsthisaccountwasinspiredbyamajoreruption
* ThewoodsmanVisuwastobecometheRipVanWinkleof
Fuji.Itseemsthatwitnessingthebirthofthemountainlefthim
exceedinglypioussomuchsothathedidnothingbutprayall
day,neglectinghislivelihoodandfamily.Whenhiswifeprotest
ed,hegrabbedhisaxandstalkedoutofthehouse,shoutingthat
he wouldhavenothingmoretodowithher.
VisuclimbedintothewildsofFuji.Therehewanderedabout,
mumblingprayersanddenouncinghiswife.Suddenlyhecame
upon twoaristocraticladies,sittingbyastreamandplaying go.
Hesatdownbesidethemandwatched,fascinated.Theyignored
him,absorbedintheirmovesandcaughtupinwhatseemedan
endlessgame.Allafternoonhewatched,untiloneoftheladies

made a bad move. Mistake! he cried outwhereupon they

changedintofoxesandranoff.Visutriedtochaseafterthem,
butfound,tohisdismay,thathislegshadbecomestiff.More
over,hisbeardhadgrowntoseveralfeetinlength;andhisax
handlehaddissolvedintodust.
Whenabletowalkagain,Visudecidedtoleavethemountain
and returntohishut.Butuponarrivingatitssite,hefoundboth
hutandfamilygone.Anoldwomancamewalkingby.Heasked
herwhathadbecome of the hut andtoldherhisname.Visu?
shesaid.Impossible!Thatfellowlivedaroundhere300years
ago. Wanderedoffonedayandwasneverseenagain.
Visu related what had happened; and the woman said he

thatchangedtheshapeofthemountain.ForFujihaserupt
ed frequentlyeighteen timesin historical memory.
Each blast enhanced the supernatural awe in which the
mountainwasheld.Ononeoccasion(in865),apalacewas
seenhoveringintheflames.Anothertimepreciousgems
werereportedtohavespewedfromthemountain.Anda
luminouscloudwasoccasionallyglimpsedabovethecrater.
ItwasbelievedtosurroundthegoddessSengen.Apparent
lyshehoveredthereandkeptaneyeoutforanypilgrimsto
thesummit.Thosedeemedinsufficientlypureofheartshe
hurledbacktoearth.
Thelasteruptiontookplacein 1707,addinganewhump
to the mountain and covering distant Edo (presentday
Tokyo)withalayerofash.Fujiisnowconsidereddormant.
ButthegeologicalunderpinningsofJapanareunstable;and
oneneverknows.Thefiregoddesscouldreturn.*
Mt.Fuji(orFujisan,asitiscalled)isanimpressivesight.
Its bluish cone is capped with snow and mantled with
clouds.ThehighestmountaininJapan,itcanbeseenfor
hundreds of miles. The Japanese are connoisseurs of this
view,whichalterssubtly,dependingonthedirection,dis
tance,weather,andlight.Withitsuniqueshape,historical
associations,and mysticaura,Fujihasbecomethenations
symbol.
Ithasalsobeenafrequentsubjectforpoetsandpainters.
TheeighthcenturypoetYamabenoAkahitowrote:
OfthispeakwithpraisesshallIring
AslongasIhaveanybreathtosing.

900yearslaterBasho,gazingtoward the mountainona

deservedsuchafateforhavingneglectedhisfamily.Visunod
ded and looked contrite.Thereisalessonhere,hesaid. All
prayer, nowork:lifestyleofajerk.
Hereturnedtothemountainanddiedsoonthereafter.
ItissaidthathisghostappearsonFujiwheneverthemoonis
bright.
* For a cinematic imagining of that return, see Godzilla vs.
Mothra (1964).Asthe monstersbattleitoutatthefootofFuji,
themountainsuddenlyerupts.EvenGodzillaistakenaback.

10

rainyday,composedahaiku:
Invisibleinwinterrainandmist
StillajoyisFujitothisFujiist!

AndHokusaipaidtributetothemountainwithaseries
ofcolorprints,inhis 36ViewsofFuji.
AcceptingtheseaccoladeswithmodestyhasbeenSen
gen,thegoddessofthemountain.Shecontinuestoreside
onFuji,readytohurlfromitsheightsanyunworthypil
grim.Andpilgrimshavecontinuedtoclimbthemountain,
andtoprayatshrinesinthevicinity.
Oftheoriginofoneofthoseshrinesbuiltbeneatha
treeinthevillageofKamiideataleistold.

DuringthereignofEmperorGoIchijo,theplaguehad
cometoKamiide.Amongthoseafflictedwasthemotherof
a youngmannamedYosoji.Yosojitriedeverysortofcure,
tonoavail.FinallyhewenttoseeKamo,ayamabushiwho
livedatthefootofFuji.
Kamo told him of a spring on the lower slope of the

11

mountain.Ofdivineorigin,itswaterswerecurative.But
gettingtothisspringwasdangerous,saidKamo.Thepath
wasroughandsteep;theforest,fullofbeastsanddemons.
Onemightnotreturn,hewarned.
ButYosojigotajarandsetoutinsearchofthespring.
Surroundedbythegloomydepthsoftheforest,hetrudged
upthepath.Theclimbwasstrenuous.Buthepressedon,
determinedtoobtainwaterfromthespring.
In a glade the path branched off in several directions.
Yosojihalted,unsureoftheway.Ashedeliberated,amaid
enemergedfromtheforest.Herlonghairtumbledovera
whiterobe.Hereyeswerebrightandlively.SheaskedYoso
jiwhathadbroughthimtothemountain.Whenhetold
her,sheofferedtoguidehimtothespring.
Togethertheyclimbedon. HowfortunateIam, thought
Yosoji, tohaveencounteredthismaiden.Andhowlovelysheis.
Thepathtookasharpturn.Andtherewasthespring,
gushingfromacleftinarock.
Drink,saidthemaiden,toprotectyourselffromthe
plague.And fillyourjar, thatyourmothermaybecured.
Buthurry.Itisnotsafetobeonthemountainafterdark.
Yosojifelltohiskneesanddrankandfilledthejar.Then
the maidenescortedhimbacktotheglade.Instructinghim
toreturninthreedaysformorewater,sheslippedawayinto
theforest.
Three days later he returned to the glade, to find the
maidenawaitinghim.Astheyclimbedtothespring,they
chatted. And hefoundhimselftakenwithherbeautyher
gracefulgaithermelodiousvoice.
Whatisyourname?he asked.Wheredoyoulive?
Suchthingsyouneednotknow.
Hefilledhisjaratthespring.Andshetoldhimtokeep
comingforwateruntilhismotherwasfullyrecovered.Also,
he wastogivewatertoothersinthevillagewhowereill.
He didasshesaid.Anditwasnotlongbeforeeveryone
hadrecoveredfromtheplague.GratefultoKamoforhis
advice,thevillagersfilledabagwithgifts.Yosojidelivered
ittotheyamabushi.
Andhewasabouttoreturnhome,whenitoccurredto
himthatthemaidenwhoseidentityhewasstillcurious
12

tolearnneededtobethanked,too.Norwoulditbeamiss
toofferprayersatthespring.SoonceagainYosojiclimbed
thepath.
Thistimeshewasnotwaitingintheglade.Butheknew
thewayandcontinuedonalone.Throughthefoliagehe
caughtglimpsesofthesummitofFujiandthecloudsthat
surroundedit.Arrivingatthespring,hebowedinprayer.
A shadowappearedbesidehim.Yosojiturnedandgazed
uponthemaiden.Theylookedintoeachotherseyes;and
herbeautythrilledhimmorethanever.
Whyhaveyoureturned?shesaid.Havenotallrecov
ered?
Theyhave.Iamheresimplytothankyouforyourhelp.
And to ask againyourname.
Youearnedmyhelp,throughyourbraveryanddevo
tion.AstowhoIam.
Shesmiledandwavedacamelliabranch,asifbeckoning
tothesky.AndfromthecloudsthathungaboutFujicame
a mist.Itdescendedonthemaidenandenvelopedher.
Yosojibegantoweep. For herealizedthatthiswasSen
gen,thegoddessofthemountain.Andherealized,too,that
hehadreturnednotmerelytoexpresshisgratitude.Norto
satisfyhiscuriosity. Nortopray.Buttogazeuponthemaid
enwithwhomhehadfalleninlove.
Sengenroseintotheair,themistswirlingabouther.And
droppingthecamelliabranchathisfeetatokenofher
loveforhimshedisappearedintotheclouds.
Yosoji picked up the branch and returned with it to
Kamiide.He planted andtendedit.Anditgrewintoagreat
tree,beneathwhichthe villagersbuiltashrine.
Thetreeandshrineexisttothisday.Thedewfromthe
leavesofthetreeissaidtobeaneffectivecureforeyeail
ments.

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13

Shinto

To the bewilderment of Westerners, a Japanese may

adheretoseveralreligions.Generally,theseareBuddhism,
Confucianism,andShinto.Eachhasaprovinceinthelife
oftheindividual.Buddhismfocusesondeathandthesouls
future.Confucianismisconcernedwithethicsandsocial
matters.AndShintoanancientfaithindigenoustoJapan
overseesdailylife.
InexaminingShinto,wemaybecomefurtherconfound
ed.Foritdoesnotconformtoourexpectationsforareli
gion.Ithasnohierarchy,theology,orfoundernosacred
scriptures(althoughthe Kojiki and Nihongi serveasauthor
itativesourcesformanyofitstraditions)orSupremeDeity.
And while Shinto translates as the way of the gods, it
offersscantinformation aboutthosegods.Whatit does pro
videisawayofconnectingwiththemanelaboratesetof
ritualsandfolkwayswithwhichtoaccessthedivine.
Thatistosay,tocommunewiththe kami.
Whatare thekami?Theyarethenativegodsthesacred
spiritsthe supernatural powersof Japan. Taking their
name from a wordmeaningaboveorsuperior,theyare
theforcesthatmatter.Theyarethearbitersofdestiny,and
areworshipedassuch.AShintoistpraysandmakesoffer
ingstothekami.Heseekstopleaseandobeythem.They
are the ultimate sources of good and illspiritual forces
thattoignoreoroffendwouldbefolly.
Reckoningwiththem,however,isnosimplematter.For
the number of kami is endlessmyriad upon myriad of
themandtheirformdiverse.Themostcommontypeare
nature spirits.Theseinhabitnotablefeaturesoftheland
scape. A cave, mountain, island, giant tree, junction of
rivers,deepforest,secludedpond,rockwithacuriousshape
anyofthesearelikelytoharborakami.Alsohavinga
kamiarenaturalphenomenasuchaswindsandstorms.An
unusual animal may have one. In short, anything that
inspiresaweormysterymaybepossessedofakami,and
mustbedealtwithaccordingly.
14

Yetnotallkamiareassociatedwithnature.Aparticular
territory(ortheclanthatoccupiesit)mayhaveitskami
itsguardianspirit.Anoccupation,sphereofactivity,orspe
cialproblemmayhaveone,protectingoraidingthosewho
calluponit.Thereis,forinstance,akamiforhealing;one
forhelpinexams;oneforfertility;onefordefenseagainst
insects; one for irrigation. A number of these were once
livingpersons.Forakamicanbesomegreatpersonageof
the pasta saint, a shogun, a scholarwho was deified
uponhisdeath.*
Finally,therearekamithatresemblethegodsofGreek
andRomanmythology.TheforemostamongthemisAma
terasu, thesungoddess,whorulesoverheavenandearth.
Unlikemostkami,thisgrouphasdistinctlyhumancharac
teristics.
Thekami,then,arethesupernaturalforcestowhichone
turnswheninneed.Andhowdoesonedothat?Howdoes
oneestablishcontactwithakami?Howdoesoneenterinto
itspresenceandseekitsaid?
By visitingashrine.
Therearemorethan80,000shrinesinJapan.Eachpro
videsadwellingplaceforaparticularkami.Onegoesthere
topray or worshiporrenewoneself;tocelebrateabirthor
marriage;orsimplytoexperienceaweandmystery.Stand
inginfrontofashrine,thepoetSaigyoremarked:Iknow
notwhatlieswithin,butmyeyesarefilledwithtearsof
gratitude.
A typicalshrinewillbelocatedinagroveoftrees.This
maybethe scene of thekamisoriginalmanifestation,or
simplyapleasinglocaleaquiet,isolatedsiteconduciveto
* The ordinary deadalsowere importantintheShintoscheme
of things.Theirfunction hasbeentakenover,however,byBud
dhism.SeeFestivaloftheDead.
Thesegodsandgoddessesresideattheirrespectiveshrines,
scatteredthroughoutthecountry.Butonceayeartheygatherfor
a conferenceattheancientShrineofIzumo.Themainorderof
businessistoarrangemarriagesforthecomingyear.Theconfer
encelastsformostofOctober.SoOctoberisknownasthemonth
withoutgods:absentfromtheirshrines,theyareunavailablefor
supplication.

15

a spiritualexperience.A sakaki (thesacredtree)maygrow

nearby.Aspringmaygushfromtheearth.Thenaturalsur
roundings are important, and are considered part of the
shrine.*
Importanttooistheapproachtoashrine.Thepathleads
through an arch called a torii. (The word means bird
perch.)Thetoriiservesasgatewaytothesacredprecincts.
Passingthroughit,onebeginstofeelthepresenceofthe
divine.Themundaneworldhasbeenleftbehind.
Thesanctuaryitselfisasimplebuildingunpretentious
yetelegant.Itisoldandmadeofwood(toharmonizewith
thesurroundingtrees).Guardingitsentrancemaybeapair
ofstonelions.Outfrontarecoloredstreamers(toattractthe
kami);awaterbasin;andaboxforofferings.Butthekey
elementiskeptintheinnersanctum,whereonlythepriest
may enter. It is an object called the shintaigenerally a
mirror,jewel,orsword. Inthissacredobjectresidesthekami.
Withoutittheshrinewouldbeanordinaryplace.Withit

* In cities shrines are sometimes built on the roofs of office

buildings.Yetitwasdeemedcrucialthattheyretainaconnection
withthe spiritof the earth.Thesolutionhasbeentorunasoil
filledpipebetweentheshrineandtheground.

16

thesiteissanctified.*
No regular services are held at a shrine. Instead, wor
shiperscomewhentheyfeeltheneed.Theybeginbykneel
ingatthebasinandwashingtheirhandsandmouth.This
purificationrite(knownas misogi) isfundamentaltoShin
to,whichseesmanintermsofpureandimpureratherthan
goodandevil.Onecannotconnectwithakamiunlessspir
ituallypurifiedcleansedofpollutinginfluencesridof
unclean spirits. In ancient times purification involved
immersioninalake,river,orwaterfall.Theritehasbeen
simplified,butremainsessential.
After ablution, one bows and claps twice. The claps
attracttheattentionofthekami.(Abellmayalsoberung.)
Onethendropsacoininthebox,andoffersasilentprayer
communeswiththekami.Onemayprayforhealth,fer
tility,agoodharvest,protectionfromfireorflood.Itisalso
customarytoinscribeaprayeronawoodentablet.Finally
onestopsatastallonthegroundsandmakesapurchase:
anamulet,aslipofpaperwithafortuneonit,oranartifact
for ones kamidana.**
At least one priest resides at any sizeable shrine. But
unlessitisaspecialoccasionortimeofday,theworshipers
willhave no contactwithhim.FortheShintopriestcon
* Foranyoneotherthanapriesttogazeupontheshintaiwould
be an impious act. A certain Lord Naomasu once visited the
ShrineofIzumoanddemandedtobeshownitssacredobject.
The priests protested; but Naomasu forced them to open the
innersanctum.Revealedwasalargeabalone,itsbulkconcealing
the shintai. Naomasu came closerwhereupon the abalone
transformed itself into a giant snake and hissed menacingly.
Naomasufled,andneveragaintrifledwithagod.
Accordingtothe Kojiki, ritualpurificationoriginatedwith
thegods.WhenIzanamidiedandwenttotheUnderworld,Iza
nagifollowedherthere.Heunwiselygazeduponherandbecame
polluted.Torestorehimself,hehurriedhomeandengagedin
waterpurification.Theritewaspasseddowntomen.
**Thekamidana(godshelf )isasmallshrinefoundintradi
tional households. It contains talismans (one for Amaterasu,
anotherforthelocalkami);memorialtabletsforonesancestors;
andofferingssuchassake,rice,orcakes.Domesticprayersare
recitedatthekamidana.

17

ductsnoservice,deliversnosermon,offersnosageadvice.
Heissolelyaritualistamediatorbetweenkamiandwor
shiper.Hisdutiesincludetherecitalofprayers,theperfor
manceofrites,andtheoverseeingofofferings.Garbedin
headdressandrobe,heblessesinfantsandperformsmar
riages.
And,ofcourse,hepresidesovertheannual matsuri, or
festival.
Manyshrinesarethefocusofanelaboratefestival.Held
in honor of the kami, these festivals go back centuries.
Theiroriginsarediverse.Somebeganasapleatothekami
forprotectionagainstplague,enemy,earthquake.Oras
propitiation for an abundant harvest. Or as thanks for a
boonbestowedonthecommunity.Otherscommemorate
some historical incidenta military victory, say. Others
simplypayhomagetothekami.
Suchfestivalsevolvedlocally.Soeachacquireditsown
themeandimagery.ThereisaSacredPostFestival,Whale
Festival,WelcomingtheRiceKamiFestival,LaughingFes
tival,OpenFanFestival,SpearFestival,DummyFestival,
SacredBallCatchingFestival,LanternFestival,Umbrella
Festival, Ship Festival, Kite Flying Festival, Fire Festival,
Rock Gathering Festival, Naked Festivaland hundreds
more.Butforalltheirindividuality,Japansfestivalsshare
thesamesetofrituals.Andallhavethesameaim:torenew
thebondbetweenkamiandworshipers.
A festivaltakesplacethroughouttown.Butitbeginsat
the shrine.Thesanctuaryhasbeenspeciallydecoratedwith
flowers,banners,andstreamers.Elsewhereonthegrounds
the priestshave beenpreparingthemselves:bathingrepeat
edlyandabstainingfromcertainacts.Theygathernowat
thesanctuary,alongwithaselectgroupoflaymen,andcon
ductapurification ceremony.
Then priests and laymen approach the inner sanctum
and prostrate themselves at the door. Sacred music is
played;aneeriechantisintoned;andthedoorisopened.
Revealed is the shintaithe mirror, sword, or jewel in
whichthekamiresides.
Anofferingoffoodorsakeisbroughtforward:aninvi
tationtothekamitoattendthefestival.Thedoorisclosed;
18

andthegroupadjournstoabanquethall.Theretheyhold
a sacredfeast,whichbeginswitharitualsippingofsake.
Buttheeventsoonbecomesmoreinformalandthesake
flows. Guestsofthekami,theycommunewithitinajoyful
fashion.
Nowcomesthehighpointofthefestival:theprocession.
Priestsandlaymenreturntothesanctuary,bringingwith
themthe mikoshi, orsacredpalanquin.Themikoshiisa
miniatureshrineattachedtopoles.Itisornate,gilded,and
hungwithbells.Atopitisabronze hoo.*
Againtheinnersanctumisopened.Andinasolemnrit
ual,thekamiistransferredtoasubstituteshintaiinsidethe
mikoshi.Hereitwillresideforthedurationofthefestival.
Hoistingthemikoshiontotheirshoulders,thelaymen
directedbythepriestsbegintheprocession.Theideais
to transport the kami throughout the town, that it may
bestowitsblessingsuponall.Exhilaratedbythenatureof
theoccasion(andhavingdrunklargeamountsofsake),the
laymendanceandreelandsingastheygo.
But the mikoshibearersareonlythevanguardofalarger
procession.Fortheyaresoonjoinedbyacollectionoffloats.
On these wagons are giant figuresdragons, fish, samu
raithathave beencrafted frompaper;historicaltableaux;
displays of flowers; and costumed maidens, dancers, and
musicians. To the beat of drums, the procession winds
throughthestreets.
Liningtheroutearelocalresidentsandvisitors.These
festivalgoershavealsobeenenjoyingpuppetplays,game
booths, fortunetelling birds, sumo bouts, tugofwar
matches, exhibitions of classical dance. They have been
buyingtoys,amulets,sake,snacks.Suchamusementsare
considered an offering to the kami. As the crowd eats,
drinks, and socializes, a rare loosening of restraints is
allowedadispensationfromthekami.Thebondbetween
kami and worshipers is being renewed; and it is a joyful
occasion.
Alsobeingrenewedisasenseofcommunity.Forthefes
* ThehooisthelegendaryphoenixoftheOrient.Itissaidto
appearinacountryonlywhenawisekingrules.

19

tivalservestobringtogetherthelocalparishioners.(Even
thosewhohavemovedawayreturntotheirhometownfor
itsannualfestival.)Theyhavegatheredtoreceivethebless
ingofthekamitoprayforhealthandprosperitytocel
ebratetheirsolidarityasagroup.
Amongthosepresentareagrowingnumberofpersons
whohaveabandonedShintowhoviewitasanoutmoded
setofsuperstitions.Theyhavecomeforthecarnival;and
theysmiletolerantlyuponthereligiousaspectsofthefesti
val.Yetasmodernmindedastheyare,theyfindthemselves
affectedbytheauraofmysterythathoversaboutthemiko
shi.Bythetranscendentalgleamofthesacredpalanquin.
Bythepowerofthekamiasitpassesamongthem.

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20

Zen

A thousandyearsaftertheIndianprinceGautamahad
becometheBuddhatheEnlightenedOnewhilesitting
underabotree,Buddhism(thecodificationandelabora
tionofhisteachings)reachedChinaandJapan.Thereit
floweredintoanumberofsects.Oneoftheseknownin
ChinaasChan(meditation)Buddhism,andinJapanas
Zenwas to be a major influence on Japanese civiliza
tion.*
WhatisZen?Thequestioncanbeadangerousone,as
novicemonksinZenmonasteriescanattest.Puttingitto
theirMaster,manyhavebeenansweredwithaslap,kick,
orboponthehead.Theluckieroneswereanswerednon
sensically, told to go chop wood, or called Blockhead!
Thosewhoperseveredhavespentyearstryingtocompre
hendthenatureofZensometimessucceeding,sometimes
not.Whattheyhaveneversucceededindoing,however,
hasbeentogetastraightanswerfromtheirMaster.
What is the fundamental teaching of the Buddha?
asked onemonk.Theresenoughbreezeinthisfantokeep
me cool,repliedhisMaster.
* The founder of the Zen sect was Bodhidharma, an Indian
monkwhohadwanderedintoChina.LegendhasitthatBod
hidharma wassummonedtothepalaceatNanking,andbrought
before Emperor Wu. A fervid supporter of Buddhism, the
Emperorboastedofhisaccomplishmentsinbehalfofthefaith
building temples, copying scriptures, securing convertsand
askedwhathisrewardwouldbe,inthisworldandthenext.No
reward whatsoever, saidBodhidharma.Frowning,theEmperor
asked whatthe basicprincipleofBuddhismwas.Nothingness,
vastnothingness,saidthemonk.Takenabackbythesepuzzling
replies,the Emperorasked:Who are you,anyhow?Noidea,
saidBodhidharma.
Departingthepalace,Bodhidharmamadehiswaytoacave
temple in the mountains. There he sat in meditation for nine
years, staring at a wall. As his followers grew in number, Zen
Buddhismwasborn.

21

WhatistheBuddha?askedanothermonk.HisMas
ter replied: I can play the drum. Boomboom. Boom
boom.
Whatisgoingonhere?Whatsortofreligionisthis?And
who are these socalled Mastersthese antic churls, so
enamoredofabsurditiesandseeminglyindifferenttothe
progressoftheirpupils?
Theansweristhattheyaretheeloquentspokesmenofa
worthytradition.Butthattraditionhaschargedthemwith
a difficult task; and in seeking to perform it, they often
resembleslapstickcomedians.
Thattaskis thecommunicationoftheineffable. Theteach
ingofatruththatcannotbeexpounded.Theimpartingof
a HigherKnowledgethatisbeyondwords.Forsuch(ina
fewuselesswords)istheaimofZen.
NowaquestforenlightenmentisnotuniquetoZen.All
denominationsofBuddhismseektounderstandtheUni
verse,andtoenterintoaharmoniousrelationshipwithit.
Tothatendtheyhaveemployedbothintellectualandcer
emonialmeans.In the templesandmonasteriesoftheBud
dhistworld,logicaldiscoursehasflourished.Elaboraterit
ualshaveevolved.Endlessvolumesoftheologyhavebeen
written,circulated,anddiligentlyperused.
ButZenalonehasdisdainedsuchactivityinfavorof
an intuitive approach.
Learn to see with the inner eye, Zen urges seekers of
enlightenment.Forsakereason,logicaldiscourse,andbooks
(and whileyoureatit,tossindogma,ceremony,andicons).
For a keenerfacultythanthe intellectisavailabletoyou.
There isadirectroutetotheHighestTruthtothevital
spirit of the Buddha. And that is via intuition. Via the
heart,notthemind.*
* Westernersmayfind itdifficulttoconceive ofanonrational
isticmode of philosophizing.Thestoryistoldoftheabbotofa
ZenmonasterywhogavetoanAmericanagiftoftwodolls.One
dollwasaDaruma(theJapanesenameforBodhidharma).Daru
madollsareweightedattheirbase,theabbotexplained.Pushed
over,theyspringbackup.Buttheseconddollwasweightedin
theheadpushedover,itstayeddown.
It represents Westerners, said the abbot, with their top

22

WhatZenoffersisahandsonbrandofenlightenment
amomentofperceptionan experience oftheHighest
Truth.Anditcallsthatexperience satori.
What exactly is satori? Words cannot describe it, the
Masterstellus(whentheyarenotboppingorberatingus).
It is an ineffable but deeply affecting experiencean
insight that opens a window on Realitya mental flash
thatilluminesthecosmos.
Howdoesoneachievethisinsight?Viaapairoftech
niquesthatarethehallmarkofZen:meditationandpon
dering koans.*
Meditationisastraightforwardaffair:onesitsandemp
tiesonesmind.Koansareanothermatter.Theseabsurdist
parables (ofwhichabout1700havebeencollectedoverthe
centuries)aretheenigmaticresponsesofMasterstoques
tions. They are a species of riddle or paradox. A novice
monk is given a koan and told to go ponder it. At first
(oftenforyears)hewillfinditbaffling.Forthekoanisnot
meanttomakesense,buttojoltthemonkoutofhisaccus
tomed mode of thinkingto defy and discredit logical
heavyintellectualapproach.

analysis.Itspurposeistoforcehimtoabandontheintel
lect,infavorofanintuitiveapproach.Ifhedoesso,heison
theroadtosatori.Fortounderstandoneskoanistounder
standthestateofmindofonesMasterandthustopar
takeofhisconsciousness.
Somekoans:
A monkasked:EverythingreturnstotheOnebutthe
One, to where does it return? Master Joshu answered:
When IwasinSeijuprovince,Ihadarobethatweighed
sevenpounds.
Im new here, said a monk. How should I go about
studying?TheMastersaidtohim:Doyouhearthatbab
blingbrook?Yes.Thatstheentrance.
Iamtryingtoavoidordinaryknowledgeandreasoning,
said a monk. Give me something in the way of Zen to
ponder.HisMasterknockedhimonthehead.
Whatistheroadtowisdom?askedamonk.HisMaster
replied:Whenyourehungry,eat.Whentired,sleep.

* Two schoolsof Zenhave coexisted sincetheearliestdays.

The gradualschool (Soto)stressesmeditation;thesuddenschool
(Rinzai),koans.
Ifyoureinahurry,beawarethateventhesuddenschoolcan
takeyears:onemeditatesandponderskoansuntil ripe for sud
den enlightenment. But you might check out a newlyarisen
school: Master Ishigoros PromptAwakening Zen. This crash
coursecanbringonaninitialphaseofsatori,itisclaimed,with
infivedays.

Theideaistoshortcircuittherationalmind.Bycreating
a psychologicalimpasse,koansallowtheintuitivefacultyto
takeover.Andwhenthathappens,adirectperceptionof
theTruthmaycomerushingin.Thatrushinginthatsud
denilluminationissatori.
A monkwhohasachievedit(orwhobelieveshehas)will
sitdownandcomposeasatoripoem.Hethenapproaches
hisMasterand explainsthe koan.TheMasterrecognizes
whetheror not satorihasbeenachieved.Ifithas,themonk
getscertified.
Whatissatorilike?Yunmendescribesthemomentas
onesmindcomingtoahaltlikeanoldratthatfindsitself
trapped in a culdesacand one crying out: Ah, this!
TheentirecanonofBuddhistscriptures,declaresYunmen,
isbutacommentaryonthatcryofAh,this!
That momentous occasionthat lightninglike insight
into the nature of Realitycan come at any time. Some
monkshaveachievedsatoriwhileponderingakoan.But

23

24

JakushitzuachievedituponbeingslappedbyhisMaster.
(Hehadrashlyasked,WhatisTruth?)Anothermonkwas
listeningtotheroarofawaterfall,whenitcame.Another,
exhausted after a lengthy meditation, tripped and fell
andlo,satori!AndaclassiccaseisthatofChokei.
ChokeihadstudiedZenformanyyears,goingfromone
Mastertoanotherandwearingoutsevenmeditationpil
lows.Yetenlightenmenteludedhim.Thenonemorning
heachievedsatoriwhilerollinguptheblindonawin

dow. Immediately he sat down and composed his satori

poem:
The blind goes upand everythingisseen:
Anentirelyaltered,mostenthrallingscene.
Ifanyoneasksmewheremymindsbeenled
Illtakemybroomandbophimonthehead!

The experience itselfan exultation (like walking on

air)a feeling that everything is connected and makes
perfectsensea rapture ofrevelationdoesnotlastlong.
But itseffectsare permanent.The monkwillhave devel
opedanewconsciousness,anewsenseoftheworldandof
howtoliveinit.
And how does he goaboutlivinginit?Tostartwith,he
seekstocontrolhismindtokeepitfreeofhankerings,
opinions,andrandomthoughts.Thissoughtafterstateis
known as Buddha Mind, Original Mind, or NoMind.
Abide inthe BuddhaMind,saidMasterBenkei,thats
25

whatitsallabout.
Havingclearedhisconsciousness,themonkmovesonto
his life. He seeks to free it of complications and attach
ments.IntouchnowwithReality,hehasneedoflittleelse.
HehashadaglimpseoftheGlorious;andtheresultisa
heightened awarenessan appreciation of the dailya
resolvetolivefullyinthemoment.AsoneZenmanhadit:
Howfullofwonder,howindescribablygood;
I fillmyjugofwater,Igatherwood.

Andperhapshisprimechallengethemonkseeksto
maintainaninnerrepose,anunshakableserenity.Nomat
terwhatlifebrings,heendeavorstopreservehisequanim
ity. Take,forexample,MasterMuso.
Accompaniedbyadisciple,Musohadboardedacrowded
ferryboat.Asitwasabouttodepart,asamurairanupand
jumpedin,nearlyswampingtheboat.Andasitcrossedthe
river,thesamuraiwhowasdrunklurcheddangerously
backandforth.
Thisboats too crowded,saidthesamurai.Andpoint
ingatMuso,hesaid:Letstossthemonkoverboard.
Calmdown,saidMuso.Wellbetheresoon.
Whoareyoutellingtocalmdown!roaredthesamu
rai.JumpoutandswimorIllkillyou!
Unfazedbythethreat,Musomaintainedalookofcalm.
ThissoinfuriatedthesamuraithathestruckMusoonthe
headwiththehandleofhisfan.
The disciplebeggedpermissiontofightthesamurai.But
Musoreeling from the blow yet still unruffledshook
hishead.Whats the bigdeal?hesaid.Thisisjustthe
sortofsituationwetrainourselvestowithstand.Wemust
liveuptoourideals.Andturningtothesamurai,hever
sified:
We two areplayersinagame,Ideem,
Asbriefandinsubstantialasadream.

Whentheboatlandedandeveryonedisembarked,the
samuraifollowedafterMuso.HeapproachedtheMaster,
26

felltohisknees,andbeggedtobecomeadisciple.*
Clearly,hereisadisciplineanoutlookafaithtobe
reckonedwith.
So what exactly is Zen? Have we arrived at any rudi
mentary understanding? Or is the entire matter indeed
beyondthereachofanalysis?
LetsaskMasterFu.
Fuhadbeensummonedtothepalace,bytheEmperorof
Ryo, to expound upon a Buddhist scripture. He arrived,
took his place on the lecture platform, and rapped for
silence. Then, after staring intently at the Emperor and
assembledcourt,hedepartedwithouthavingsaidaword.
TheEmperorsatfrowning.Aministerapproachedand

askedifhehadunderstoodMasterFu.No,saidtheEmperor.
Toobad,saidtheminister.Thatsthemosteloquent
heseverbeen!
PerhapsZenissimplyamystery.
A mysterythatliesattheheartofJapanesecivilization.

* AnothermasterofselfcontrolwasKaishu.Heandsomefel
low monks were once crossing a river during a storm. As the
watersboiledabouttheboat,hiscompanionsterrifiedfortheir
livesbegantopraytoagoddessforhelp.ButKaishusatand
meditated,ascalm asever.Whentheyhadsafelyreachedshore,
he chidedhiscompanions.WhatsthepointofstudyingZen,
saidKaishu,ifonecannotputittouse.Thegoddesshasbeen
amused by yourweakness.
Buttheprizeforequanimity(andforlivinginthemoment)
mustgotoMasterTokai.Hewasstayingovernightatatemple,
whenfire brokeoutinthekitchen.AmonkburstintoTokais
room,shoutingFire,fire!

Where?askedTokai,sittingupdrowsilyinbed.

Inthekitchen!Fleeforyourlife,Master!
Thekitchen,yousay?murmuredTokai.Okay,letmeknow

whenitgetstothe hallway.Andhewentbacktosleep.

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28

Bushido

JustasZenwastakingrootinJapan,awarriorclassthe
samurairosetoprominence.Fierceyetdiscerningmen,
theyfoundthemselvesattractedtothenewsect.Itsdirect
nessappealedtotheirmanlysensibilities.Itsemphasison
intuitionstruckthemaspractical.Itsindifferencetodeath
seemedrelevanttotheirlineofwork.Anditsmonastictra
ditionsdiscipline,asceticism,aconcernwiththedaily
wouldtranslatereadilyintoasamurailifestyle.
So the samurai began to frequent monasteries. They
meditated,ponderedkoans,enduredthwacksandshouts.
And as the teachings of Zen merged with their martial
ways,theresultwasacodeofconductcalled Bushidothe
Way of a Warrior. Comparable to the code of chivalry
(whicharoseinFrancearoundthesametime),itprovided
a samurai with everything he needed: moral guidelines,
fightingskills,andapracticalphilosophy.
CentraltoBushidowerethosemoralguidelines,which
setforththeidealcharacterofawarrior.Ofprimeimpor
tancewasthe overcomingofanyfearofdeath.Asamurai
wastofacedeathunflinchingly,whetherinbattleor(should
circumstancesdictate)inthegrimritualoftheshortsword.
Mandatory,too,wereloyaltytooneslord,andtheuphold
ingofoneshonorinmatterslargeandsmall.Thelistgoes
on.Duty,courage,fortitude,frugality,generosity,selfcon
troltheseandothervirtueswereexpectedofthesamurai.
Itwasalengthyanddauntingjobdescription.
As for the technical aspects of his calling, a samurai
underwent rigorous training. Among the required skills
were swordsmanship,horsemanship,andarchery.Swords
manship was paramount; for his chief opportunities for
glory (or for a fatal mishap) would come in oneonone
encounterswiththeenemy.Manyhourswerespentprac
ticingwithawoodenstaff,ashepreparedtotakeupthe
swordthatwouldbemadeexpresslyforhim.*

Thus far the Japanese warrior resembles his medieval

counterpartintheWest.Butwheretheypartcompanyisin
theirphilosophies.TheFrenchchevaliersawhimselfasa
soldierofGod,adefenderofthefaith;whereasthesamurai
hadadowntoearthoutlook.Spiritualitywasimportantto
himbutasa practical matter.Itsfunctionwastoaidhis
swordsmanship.AndthatwaswhereZentrulycameinto
thepicture.
Forthesamuraiwasawarethatswordsmanshipinvolved
morethantechnique.Alsorequiredwasamentaldiscipline.
Todefeatanopponent,onehadtobeintheproperstateof
mind.Andwhatwasthatstate?ThemindlessnessofZen!
Thesamuraihadtocultivatethesameblankness,compo
sure,andspontaneityasthemonk.Hehadtoemptyhis
mindunfetteritfromthebondsofthoughtbanishany
concernwithoutcomeortactics.
Thenandonlythenwouldhebereadytofight.Readyto
flow, likeaballinastream.Hisactionsandreactionswould
beautomatic,arisingfromthedeepwellofinstinctfrom
the OriginalMind.Hisswordwouldseemtohaveacquired
a lifeofitsown.Histhrustsandparrieswouldbeinstant
andeffective.
So the samuraisetouttoacquirethespiritofZen,and
applyittohisswordsmanship.Whatledthemonktosatori
wouldleadthewarriortovictory.Thekeywastoemptythe
mind. Ichiun, a master swordsman, said he wielded his
weaponinthesamespiritinwhichheatebreakfast.Ineach
casehe simplywentabouthisdailybusiness,withacool
mindlessness.
Yetone mightaskthe samuraiiftherewasnotacontra
dictionhere.HowcouldtheWayofaWarriorconjoinwith
a formofBuddhism?WasntBuddhismpacifistic?
The samuraimightreplythatitwasthepracticalaspects
of Zenthatinterestedhim.Hemightalsoarguethathehad
no desiretoharmanyone.Awarriorsimplydoeshisduty.
Hedefendshislordandland.Anenemyappears;andthe

* A skilledblacksmithforgedthesword,usingasecretprocess

thatmadeitatoncesharpandunbreakable.Theblacksmithwas
alsoakind of priest.Donningawhiterobe,hechantedprayers
overtheswordandperformedariteofpurification.Theresult
ingweaponwasdeemedtohaveaspiritofitsown.

29

30

warriormustkillorbekilled.
And he might relate a tale of Bokuden, a renowned
swordsmanofthesixteenthcentury.

calledBokudenacoward.ButBokudenrelievednotto
havehadtoslayhimjustwavedback.

Bokuden was taking a ferryboat across Lake Biwa.

Amongthepassengerswasanothersamuraiaroughlook
ingfellow.Astheycrossedthelake,thissamuraiboastedof
hisswordsmanshipandofthecountlessopponentshehad
slain. He was the greatest swordsman in the land, he
declared.Hewouldfightanyone.Thepassengerslistened
raptlytohisbragging.
All of them save Bokuden, who was nodding off.
Annoyedbythisindifference,thesamuraiapproachedhim
and jabbedhimontheshoulder.
I see that you too carry a sword, said the samurai.
Whatdoyouhavetosayforyourself ?
My friend,saidBokuden,weareofdifferentschools
ofswordsmanship.Youseektodefeatothers.Iseekonlynot
tobedefeated.
Whatschoolisthat?
IamofthePrevailWithoutaFightschool.
But youcarryasword.
Only as a reminderthat a follower of the Buddha
mustslaydesire.
Nonsense!spatthesamurai.AndhechallengedBoku
dentoafight.Bokudenaccepted,butsuggestedtheysettle
theirquarrelonanearbyislandinordernottoinjureany
of the passengers. The samurai agreed; and the boatman
headedtheferryinthatdirection.
No soonerhadtheyreached the islandthanthesamurai
eagertofightleaptontoshoreanddrewhissword.He
flaileditaboutandbellowedabattlecry.
Relax,saidBokuden.Andgrabbinganoarfromthe
boatman,hepushedtheboatawayfromtheisland.
What are you doing? said the samurai. Come back
here!
ThisismyPrevailWithoutaFightschool.
The samurai shook his fist at the departing boat and
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32

TheBuddhaCrystal

A governmentofficialnamedKamatarihadadaughter
whosebeautywasrenowned.Onedayadelegationarrived
fromacrossthesea,withwordthattheEmperorofChina
wishedtomarrythedaughter.Asaweddinggift,shewould
be allowed to choose any three royal treasures and send
thembacktoJapan.
Thedaughteragreedtothemarriage,sailedtoChina,
andwaswedtotheEmperor.Notforgettingthepromised
gift,theEmperorledhisbridetoatreasureroomandbid
her choose. She wandered through a trove of wondrous
objects.Finallysheselectedalutethatplayeditself;abot
tlewithanendlesssupplyofink;andtheBuddhaCrystal.
The Buddha Crystal was a translucent stone, inside of
whichwasanimageof theBuddha.Anyoneviewingthis
imageexperiencedanoverwhelmingsenseofpeace.
A shipwasdispatchedtoJapan,bearingthethreetrea
sures.ButasitenteredtheBayofShidonoura,aviolent
stormarose.Wavescrashedovertheship;andtheBuddha
Crystalwaswashedoverboard.
On hearing the news, Kamatari understood what had
reallyhappened.TheDragonKingoftheSea,covetingthe
fabulousstoneforhimself,hadcausedthestorm.Kamatari
offeredarewardtowhoevermightretrieveit.
Avidfor thereward,thefishermenoftheBayofShido
nourabeganasearch.Oneafteranothertheydescended
intothesea.ButnoneofthemwasabletolocatetheBud
dha Crystal.
Thenashellgathereranimpoverishedwomanwithan
infantsoncameforward.Sheofferedtoretrievethestone
ifKamatariwouldadopthersonandraisehimasasamu
rai.He agreed;andthewomandoveintothesea.
Downanddownsheswam,untilarrivingattheunder
seapalaceoftheDragonKing.Atopthepalacewasabril
liantlighttheBuddhaCrystal.Guardingitweredozing
dragons.
Theshellgathererswoopeddown,grabbedtheBuddha
33

Crystal,andswamaway.Butthedragonsawokeandpur
sued her.Shewasabletoeludethem,butonlyafterbeing
dealtamortalblowfromoneoftheirtails.
Crawlingontoshore,shehandedtheBuddhaCrystalto
Kamatari.Andwithherdyingbreathsheremindedhimof
hispromise.
So Kamataritooktheinfanthomeandraisedhimasa
son.The boy becameasamurai,andeventuallysucceeded
toKamataris officialposition.
In his mothers memory he built a shrine at the spot
whereshehadcrawledfromthesea.Thatshrineknown
as the Shidojistill stands. Pilgrims come to honor the
shellgathererandhersacrifice.
And theBuddhaCrystal?Thatstonewithitsimageof
peace?Itswhereaboutsareunknown.
http://www.professorsolomon.com

34

TeaCeremony

1
Teagivesonevigorofbody,contentmentofmind,and
determinationofpurpose,saidthelegendaryShenNung,
FireEmperorofChina.Hissubjectsagreedwithhim;and
overthecenturiesthebeveragecameintowideuseinthe
MiddleKingdomasamedicinaltonicandsociablebev
erage.Poetsreferredtoitasliquidjade;andoneofthem
enthused:WhenIdrinktea,Iamconsciousofpeace.The
coolbreathofHeavenrisesinmysleeves,andblowsmy
caresaway.
AsBuddhism,finearts,andotherachievementsofChi
nesecivilizationtraveledtoJapan,teaaccompaniedthem.
A majorimpetustoitsusecamefromEisai,themonkwho
introduced Zen Buddhism to the land. He also brought
fromChinasomechoiceteaplants,whichhecultivatedat
hismonastery.Themonksdranktheteaattheirshrineto
Bodhidharma,aspartofaritual.*
Eisaiwroteatreatiseontea,inwhichhepraiseditasthe
divineremedyandsupremegiftofHeavenforpreserving
humanlife.Thisclaimwasbroughttotheattentionofthe
Shogun,whohadfallenill.HesummonedEisaiandcom
mandedhimtoadministerhisremedy.Fortunatelyforthe
monk, the Shogun recovered. And as word spread of its
medicinal (and stimulative) effect, tea was on its way to
becomingthenationalbeverageofJapan.
2
Among its first devotees were samurai warriors, who
heldlavishteatastingparties.Largeamountsofsakewere
alsoconsumed (promptingsuchriotousbehaviorthatthe
parties wereeventuallybanned);andanytoniceffectofthe

teamusthavebeenoffsetbythetoxicityofthealcohol.
Butthepartiesdidservetoestablishteaasasociablebev
erage.
Around the same time, a special ceremony came into
vogueinthecastlesofwarlords.Inspiredbythetearitual
ofthemonks,itinvolvedthesharingofabowlofteaby
thewarlordandimportantvisitors.Thisformaleventa
status symbol for the powerfulwas held in a richly
appointedchamber,withcostlyutensils.ButtheTeaCere
monycametobemodifiedinanimportantway.Theman
whomodifieditandwhoisconsideredthepatronsaint
of the Tea Ceremonywas Sen no Rikyu, tea master to
Hideyoshi.*
HideyoshiwasdrawntotheTeaCeremonyforitsosten
tatiousdisplayofwealthandtheintimidatingpompofits
ritual;andhegaveRikyu(hiscloseadvisoraswellastea
master)afreehandinconductingandperfectingit.Anaes
theteofthefirstorder,RikyutooktheTeaCeremonyand
remodeleditintosomethingwhollynewinspirit.
What Rikyu introduced into the Tea Ceremony was
whattheJapanesecall wabiaconceptthatisdifficultto
translate.Wabiisanaestheticterm,referringtoaqualityof
restraintofplainnessofunderstatementinaworkof
art.ItsearliestassociationswerewithZenrecluseslivingin
themountains.Theirrusticways,theirroughexteriors(yet
noblesouls),theplainnessoftheirdwellingsallthiswas
wabi.Rikyu,whohadstudied Zen,wastakenwithitsaes
theticvalues;andhesetouttoinjectthemintotheTeaCer
emony.
His basic idea was that all things luxurious and pre
tentiousthe gold utensils, fancy furnishings, elaborate
dresswere anathema, and should be replaced with the
plain, the natural, the (seemingly) artless. Indeed, Hide
yoshisteachamberitselfaspaciousreceptionhallhad

* Theyalsoused ittostayawakeduringtheirlonghoursof
meditationthe penaltyfor noddingoffbeingathwackwitha
stick.

* Hideyoshiwasthefiercestandmostsuccessfulofthewar
lords.Thisupstartsonofapeasanthadbroughttheprovincesof
Japanunderunifiedrule,andbecomethedefactoruler(under
theEmperor)ofthenewnation.DuringhisruletheTeaCere
monybecameakindofnationalsacrament.

35

36

to go. So Rikyu began by constructing, on the castle

grounds,atea hut. Withitsthatchedroofandlogwalls,this
modeststructureresembledahermitsshack.Itwassetina
gardenasimple,rusticaffairofshrubsandsmalltrees.To
objectionsthathiscreationwasscarcelythesortofplacein
which to receive the grand Hideyoshi, Rikyu quoted an
earlierteamaster:Aprizehorselooksbesttetheredtoa
hut.
The interior of the hut was equally austere. Its una
dornedwalls,sombercolors,anddearthoffurnishingslent
Rikyus tea room a monastic air. For utensilsdrinking
bowl,kettle,andotherimplementsoftheceremonyhe
hadsoughtoutunrefinedpiecesoffolkart.Andhebegan
toconduct,inthislowlyvenue,aversionoftheTeaCere
monythathadanentirelydifferentfeeltoit.
Amazingly, Hideyoshi appreciated and participated in
the new aesthetic (although he continued to hold lavish
TeaCeremoniesatwell).Thewarlordwhohadsoughtout
the most ornate utensils (usually imported from China),
now gathered plain,homespunitemsthebeautyofwhich
his tea master had taught him to discern. Returning
from an invasion of Korea, he brought back a trove of
roughyet exquisiteKorean pottery. With it came a
groupofcapturedpotters,whowouldestablishthestylein
Japan.
WithHideyoshissupport,therenovatedTeaCeremony
flourished.AfterRikyusdeath(hehadafallingoutwith
Hideyoshithatprovedfatal),itwaspreservedandrefined
by hisdisciples.And asitspreadfromcastletocastle,and
toprivatehomes (the merchantclasswaseagertojoinin),
theTeaCeremonybecameahallmarkofJapaneseculture
whichithasremainedtothepresentday.
The irony,ofcourse,isthataritualwithairsofpoverty
hasbeenpracticedmainlybythewelltodo.Themeans
to maintain a hut and garden; the leisure to sip tea all
afternoon;andthegoodtastetobedrawntosuchacere
monythese are not the advantages of the poor. But
among the tastemakers of Japan, the wabiinfused Tea
Ceremony became a cherished custom. And it came to
exerttherebyanenormousinfluenceonJapaneseartand
37

culture.
Howisitthatthesippingoftea,amidcircumstancesof
artificialpoverty,couldhavehadsuchaninfluence?What
istheTeaCeremonyallabout?Andwhyhasitendured,vir
tuallyunchangedoverthecenturies?
Tofindout,letusattendatypicalsession.
3
Attheappointedhour,theguests(amaximumoffour*)
begintoarriveatthehomeoftheirhost.Theyareneatly
and soberly attired (no Hawaiian shirts), in kimonos or
contemporarydress.Inareceptionroomtheysamplethe
waterthatwillbeused,anddonspecialsandals.Thenthey
areledoutsidetothegarden.
Theretheyareseatedonabenchandleftaloneforawhile.
Theysavorthefragrances,listentothehumofinsects,enter
into a contemplative frame of mind. When everyone has
arrivedandisready,oneoftheguestsringsagong.

Thehostappearsandleadsthemalongawindingpath.
Surroundingthemisarusticsimplicity.Abackyardenclave
of pine trees, mosscovered stones, bushes, and ferns has
* Oneteamasterhasinsistedthattheidealnumberofguestsis
zerothe ceremony attaining aesthetic perfection when cele
bratedsolelybythehost.

38

beenartfullycontrivedforanaturaleffect.Everythingis
tranquil and harmonious. Already the guests have left
behindtheirordinarythoughts,inthissanctuaryfromthe
hurlyburlyoftheworld.

ings. For in the tokonoma (alcove of honor), two items

have been placed. One is a scroll bearing a delicate ink
painting.Theotherisavase,inwhichasprigofleaves
and buds (cut by the host at dawn) has been carefully
arranged.*
Theguestsapproachthetokonomaandacknowledgeit
withabow.Thentheyseatthemselvesaroundabrazierin
thecenteroftheroom.Insilencetheyletthechastenessof
the decorthe lack of furnishings and ornamentation
hutsignifiedAbodeofFancy.)Hemayalsohaveintendedto
instillineachguestincludingthegrandHideyoshiafeeling
ofhumility.

Onreachingthehut,theguestsremovetheirsandals.(In
oldentimes,samuraiwouldalsoremovetheirswordsand
leave theminarack.)Then,onebyoneinorderofage,
refinement,orrelationshiptothehosttheyenterthehut.
Thisiseffectedviaanunusualdoorway.Onlyafewfeet
high,itresemblesalowwindow.Eachguestmustcrouch
andcrawlinside.*
The guests find themselves in a room that is nearly
empty. Its walls are bare plaster; its ceiling is unfinished
wood.Strawmats (tatami) coverthe floor. A subdued light
filtersinthroughpaperwindows.Everythingisimmacu
lately clean. (As part of his artistry, the host himself has
sweptand dusted.)
But the tea room is not entirely devoid of furnish
* Even Hideyoshi had to crawl through such a doorway. In
designing it, Rikyu is thought to have been inspired by the
mousewicketentrancewaysofthetheatersofhistime.Hemay
havewishedtoprovidethesamesenseofpassingintoanother
worldintoamagicalrealm.(Theoriginalideographfortea

* The tokonoma derives from the altar to Bodhidharma, at

whichthemonksdranktea.Thesimplicityofitscontentswas
establishedbyRikyu,andisaprimeexampleofwabi.Ataleis
toldofRikyuandthetokonoma.
It seemsthatRikyuhadbeencultivatingmorningglories,hav
ingacquiredseedsofthisexoticflowerfromtheDutch.Wordof
the beautyofthemorninggloryreachedHideyoshi;andhenoti
fiedhisteamasterthathewishedtotaketeawithhim,andview
the blossomsintheirfullestsplendor.
The next morning Hideyoshi arrived in the tea garden. He
wenttothespotwherethemorningglorieshadbeenplanted

39

40

giverisetoacertainmood.*
Thehostnowentersandjoinsthematthebrazier.He
lightsthefire,usingcharcoalthathasbeencutintopre
scribedlengthsandshapes.Fromanengravedcasehetakes
chipsofincenseandaddsthemtothefire.Hehandsthe
casetotheprincipalguest,whohasaskedtoseeit.The
principalguestpraisesitsdesignandinquiresastoitshis
tory.Thecaseispassedfromguesttoguest.
A lightmealisserved.Thenitistimefortea.Thehost
bringsouthisutensils,whichincludepot,drinkingbowl,
andcaddyofpowderedtea.Theguestscomplimenthimon

unglazed,ithasanalmostprimitivelook.Astheguestspass
itabout,theyoohandah.Theypraiseitspatinaofagea
weatheredlookthatbespeaksyearsofservice.Theyinquire
as toitspastowners.Isitavaluableantiquethebowlof
somerenownedteamaster?Hasitacquiredaname(based
onitsappearance,oronthecraftsmanwhomadeit)?The
hostsmilesandmodestlyrelatesitshistoryincludingthe
circumstances of any faults it has acquired. For chips,
cracks, and repairs are seen as enhancing the timeworn
lookofautensil.*
Whenhisutensilshavebeeninspectedandadmired,the
hostbrewsthetea.Qualitywaterandcostlyteaunite;and
thatliquidjadeisborn.Everyonebowsinunisonto O
Cha, or HonorableTea.Apologizingforitspoorquality,the
hostwithapracticedgesturepoursteaintothebowl.
Theprincipalguesttakesthreesips,thenpassesthebowl
on.Thenextguestwipestherimwithanapkin,turnsthe
bowlclockwise,andsips.Asthebowltravelsfromguestto
guest,theycomment(inarestrained,noneffusiveman
ner) on the high quality of the tea, and praise again the

and found that they had been cut and removed. Not one
remained!Furious,hestrodetothehuttodemandanexplana
tionofRikyu.
Asheentered,thewarlordwasgreetedbyan
exquisite sight. In the tokonoma was a single
morning glory, its petals still moist with dew.
Rikyuhaddisposedofalltheblossomssaveone
that Hideyoshi might savor it in the proper
spiritofrestraint.
* Compare this austerity of decor with the
overstuffedVictorianlookthathasprevailedin
theWest.TotheJapaneseeye,atypicalWestern
interiorcrammed like a treasure house with
art,furniture,andbricabracseemsanexer
ciseinvulgardisplay.

* Oribe, the chief disciple of Rikyu, would purposely break

bowls, then mend them. The
ideawastofurtherthisdesired
quality,knownas sabi.
Sabireferstothe beautythat
ariseswhensomethinghasbeen
mellowedwithage.Thedignity
and character acquired by an
objectasitbecomestimeworn
issomethingtheJapanesekeen
lyappreciate.Anancientbowl,
crackedbutserviceable;afrayed
scroll; the mosscovered stones
of a dilapidated templethese
areprizedfortheirhumility,naturalness,andairofmelancholy.
New objects, on the other hand, are often disdained for their
crassassertiveness.TheJapaneseareappalledbyourpredilection
intheWesttorestoreanantiquetoitsoriginal,pristinecondi
tion.Totheirdiscerningeye,itspatinaofagewhichwelabor
diligently to removeis an antiques most distinguishing and
valuablequality.

41

42

his taste in selecting these. The bowl receives particular

attention.Irregularinshape(anotherhallmarkofwabi)and

bowl.Wheneveryonehassipped,thegroupbowsingrati
tude.
Afterasecondbowlandaservingofsweets,theguests
loosen up. They begin to converse, in a relaxed, sponta
neous manner. Certain topicssuch as contemporary
affairs,oranythingcontroversialorscandalousareavoid
ed. Rather, they touch upon the signs of the season; the
artistryofthescrollinthetokonoma;theskilloftheflower
arrangement.Someonerecitesapoem.Philosophicaland
artisticquestionsarediscussed.
Theneveryonesitsinsilence,savoringthisuniqueocca
sion.Theylistentothehumofthekettlethechirpofa
cricketthebrushingofabranchagainsttheroof.
Finally the guests take their leave. After final compli
ments to the host and an exchange of bows, they file
throughthegardenandaregone.
Nowthehostsitsandtakesteaalone,besidehisbubbling
kettle.Hegiveshimselfovertothemoodofthetearoom;
to the harmoniousness of his surroundings; to a sense of
oneness withthe world.Eyeshalfclosed,hemurmursplea
surably.
Asthelastraysofsunilluminethetokonoma,hegazes
upatthe flowerinthevase.Howlovelyitis,hethinks
andhowtransitory.Itstartedthedayasabud;bloomedat
midday;andhasbegunnowtodroopandwither.Apoign
antsymbolofourownmortality.
He sips tea.
A breezerustlestheroof.

4
Whatisthepointofallthis?Whathassoattractedgen
erationsofJapanesetotheTeaCeremony?Andwhathas
beenitsinfluenceontheircivilization?
A cluetothesignificanceoftheTeaCeremonymaylie
in its monastic origins. For much that is associated with
Zen monasteries is characteristic of the tea hut as well.
Beneath its thatched roof is to be found the same air of
asceticismandtranquility.Andlikeamonk,theteasipper
seekstoescapetheturmoiloftheworld;toembracesim
plicity;toenterintoameditativeframeofmind.Onlytheir
aimsdiffer:anaestheticexperiencefortheone;enlighten
ment for the other. And while the Tea Ceremony is not
explicitlyreligious,itisgroundedinZen.Itisaspiritual
pathonethatadoresthebeautytobefoundinordinary
thingsandacts.
Suchapathwouldseemtohaveamultipleattractionto
theJapanese.Foronething,itspeakstoayearninginthe
nationalsoulforwabifortheaestheticpleasureofplain
ness.Itsatisfies,too,acravingfordisciplineindailyactiv
ities.Anditappealstoaloveofceremony.Allthisconverges
in a social occasiona communing with friends amid
agreeablesurroundings.NowondertheTeaCeremonyhas
endured.
But for a definitive analysis, no less an authority than
Rikyuhimselfisavailable.Inthepagesofthe Nanboroku*
he discusses the Tea Ceremonyan ascetic discipline
basedonBuddhistLawandaimedatspiritualdeliverance
atlength.Butthereallowdowncomesinthisbriefverse,
delivered inthe bestZen,headboppingtradition:
You askmewhattranspiresinthisroom?
Its simple,sir:boil,brew, consume.

Thatsimpleacthighlyritualizedandperfectedwas
* The Nanboroku isacollectionofRikyussayings,preserved
byhisfollowers.ItisanexampleoftheJapaneseinstitutionof
hiden: a manuscript containing the secrets of an art, which is
handcopiedandpasseddownfrommastertomaster.

43

44

Rikyusgifttohiscountrymen.Yethislegacydoesnotstop
there.
Foritisastartlingfactthat mostsubsequentJapaneseart
harkensbacktoRikyuandhisinfusionofwabiintotheTea
Ceremony.Theplainnessofhishutitschaste,impover
ishedairbecamethebasisforJapanesearchitecture.His
gardenbecametheprototypeoftheJapanesegarden.The
mealheservedbeforeteaaustereyetexquisitebecame
thenormofJapanesecuisine.Thesoberhuestowhichhe
waspartialbecamestandardindressanddecor.Hissprigin
thetokonomainspiredtheartofflowerarrangement.His
tasteinscrollssignificantlyinfluencedpainting;histastein
utensils,ceramics.Thelistgoeson.
In short,theaestheticvaluesofSennoRikyuembod
iedintheTeaCeremonybecamethoseofthenation.Itis
a remarkable achievement. In linking tea with a Zen
inspiredsenseofbeauty,heendowedhiscountrymenwith
a ritualizedexpressionoftheirdeepestsensibilities.Indeed,
so central did teadrinking become to the culture that a
Japaneseinsensitive tothe finerelementsoflifeissaidto
havenoteainhim.
WhatareweintheWesttomakeofthis?Certainly,we
canattendandtakepleasureinaTeaCeremony.But
canwearriveatanyunderstandingofthesoulofitspracti
tioners? Of their sensibilities? Of their Zeninfluenced
worldview?Canweevercometohaveanyteainus?
The storyistoldofauniversityprofessorwhocameto
visitNanin,anotedteamasteroftheMeijiera.Thepro
fessora westernized individualwas frustrated by his
inabilitytounderstand Zen,and askedNanintoexplain
ittohim.
Nanindeclinedtospeakonthesubject.Insteadheled
the professor into his tea room, sat him at a table, and
brewedtea.
Whenitwasready,Naninbowedtothesteamingpot.
Thenhepouredteaintotheprofessorscup.Hekepton
pouring.Thecupfilledandoverflowedontothetable.
Theprofessorstaredindismayatthegrowingpuddle.At
firstoutofadeeplyingrainedpolitenesshesaidnoth
ing.Butfinallyhecriedout:Stop,mycupisoverfull!It

willholdnomore!
Just so, said Nanin. And you too are overfullof
your own thoughts, opinions, and preconceptions. How
canIteachyouaboutZenuntilyouhavefirstemptiedyour
cup?

45

46

http://www.professorsolomon.com

BattleofDannoura

saidthat theghostsofthe Taira hauntedthesite.Villagers

insistedthatthesoundsofbattlecouldstillbeheard,and
thatstrangelightsflickeredoverthewaves.Occasionally,a
ghostwouldpullaswimmerbeneaththewavesanddrown
him.
Topacifytheghosts,atempleandcemeterywerebuilt.
Thecemeteryoverlookedthesceneofthebattle,andwas
filledwithmonumentstotheTaira.
Andtheghostswereallayed.Yettheynevercompletely
wentaway,saythevillagerswhowilltellyouthetaleof
Hoichi.

Onafatefuldayinthespringof1185,thenaviesoftwo
clansclashedintheStraitsofShimonoseki.Atstakewas
dominanceofthenation.
ForfiveyearstheTairaandtheMinamotohadbeenat
war. Each sought supreme power, and supported a rival
claimanttothethrone.Asthesituationhaddeterioratedfor
the Taira, they had retreated to strongholds in the west.
WiththemwereAntoku,thechildEmperor,andLadyNii,
hisgrandmother.
Finallytheclansmetforadecisivebattle.Athousandor
moreshipsfacedoffnearthefishingvillageofDannoura,
andbegantofight.
ThecurrentintheStraitsofShimonosekiisswift,and
changes directionwiththetide.InitiallyitranintheTairas
favor;andtheirfleetwasprevailing.Butthenthecurrent
changed(astheMinamotohadanticipated);andcountless
Tairashipswereforcedontorocksorsweptaway.Tomake
mattersworse,manyoftheirsteersmenwerelost.(Mina
moto archers had been ordered to concentrate on steers
men.)Cries and crashesfilledtheairasthebattleraged.
AntokuandLadyNiiwereonashipanchoredoffDan
noura.Itscaptainhadgoneovertotheenemy;andtheship
wasburning.Whenitbecameclearthatthesituationwas
hopeless,LadyNiitookthesevenyearoldEmperorinto
herarms.Theworldisavaleoftears,shesaid,andwe
shallleaveit.AtthebottomoftheseaisaLandofBliss.Let
usseekitout.
ShehadhimpraytoAmaterasuandtotheBuddha.Then
she leaptfromtheship,drowningherselfandAntoku.
Thousandsof Tairawarriors,nobleladies,children
perished thatday. Manynotslaininbattletooktheirown
lives,toavoidtheshameofexecution.Tairashipsburned
likefuneralpyres,blackeningthesky.
Theclanhadcometoagrimend.
Foryearsthereafter,debrisfromthebattlewashedashore
atDannoura.Butmorethandebrisremained.Foritwas

Hoichiwasablindbardwhoresidedatthetemple.He
wasfamedasachanteroftalesandvirtuosoofthe biwa (a
typeoflute).Hisspecialitywastalesofthewarbetweenthe
TairaandtheMinamoto.
Ashesatonthetempleporchonenight,strummingon
his biwa and drifting into a reverie, Hoichi heard the
approachof footsteps.
Hoichi.
Yes?Whosthere?
My masterhascometoDannouratoviewthesiteof
thebattle.Heandhisentouragearestayingatanoblehouse
inthevicinity.Hearingofyourtalent,hedesiresthatyou
appearbeforeusandsingofthatsadday.Comewithme.
Welcomingthechancetoperformforanobleaudience,
Hoichiwaspleasedtocomply.Heletthestrangerleadhim
from the porchandalongtheroad.Themanwasasamu
rai:Hoichicouldhearthe jingleofhisarmor.
Passingthroughaguardedgate,theynegotiatedaseries
of corridors and entered what Hoichi deemed to be a
crowdedhall.Hecouldheartherustleofsilkenapparel,
and a murmurofexpectation.Hisguideseatedhimona
daisand badehimsing.
Voicequiveringwithfeeling,Hoichibegantosing.In
stirringdetailhetoldoftheBattleofDannoura.Fromhis
biwaarosepoignantstrains,andthesoundsofbattle:the
shoutofwarriors,clashofswords,zingofarrows,wailof
women,surgeofwaves.

47

48

Hoichirecreatedthebattle;andhisaudienceresponded
emotionally.Ashedescribedtheshipscrashingontorocks,
theymoaned.AshetoldofLadyNiisleapintothesea,they
wept.AndashesangoftheannihilationoftheTaira,they
wailed.
When Hoichi had finished, his guide thanked him,
praisedhisskill,andledhimbacktothetemple.
Wewouldlikeyoutosingforusagain,saidthesamu
rai,tomorrownightandforseveralnightsthereafter.But
tellnooneoftheseperformances.Mymaster,yousee,is
travelingincognito.
SothefollowingnightHoichiwasledbacktothehall,
whereheperformedoncemore.Buthisabsencefromthe
temple was noted by a priest, who asked him upon his
returnwherehehadbeen.Outforawalk,saidHoichi.
Butthepriestwassuspicious.Andthenextnight,find
ingHoichigoneagain,hewentinsearchofhim.
Passing the cemetery, the priest heard the sounds of a
biwa.Withtrepidationheenteredthegroundsandcrept
amongthe monuments.
HecameuponHoichisittinginfrontofthemonument
ofAntoku.Thebardwasplayinghisbiwaandsingingof
the BattleofDannoura.Throughoutthecemeterycould
be seen flickering lights. They seemed to hover over the
monuments.
Stop!criedthepriest.Youhavebeenenchanted!
ButHoichisangon,asifinatrance.
The priestgrabbedhim.Stop,Isay!
Leave me alone,saidHoichi.CantyouseeIamplay
ingfor these lordsandladies?
Thepriestdraggedhimtohisfeetandtookhimbackto
thetemple.WhenHoichireturnedtohissenses,thepriest
describedtohimwhathadhappened.
And theyrealizedthathehadbeenperformingforthe
ghostsof theTaira.TheclanthathadperishedintheBat
tle of Dannoura had assembled to hear the tale of its
demise.

pleandcemetery,wheretheyaretoldaboutHoichiand
ofthestrangelightsstillseenuponthewaters.
And they are taken to the beach and shown a local
speciesofcrab.Ontheshellofthecrabaremarkingslikea
face.Thesecrabs,itissaid,arereincarnationsoftheTaira.
Ofthoseunhappysoulsboundforevertothesceneof
theirdestruction.

http://www.professorsolomon.com

TodaytouristscometoDannoura.Theyvisitthetem
49

50

Basho

Castle
MatsuoKinsakuthefutureBashowasbornin1644
inUeno,thecapitalofIgaProvince.Hisfatherwasasamu
raiwho,inaneraof peace,hadtakentofarming.Looming
over the town was Ueno Castle, from which Lord Todo
governedtheprovince.ItwastothiscastlethatMatsuowas
sent,atthe ageofnine,toserveasapage.Hewasassigned
toasonofTodo,elevenyearoldYoshitada.
MatsuobecameYoshitadascompanionandstudymate;
and thetwoweresoonfastfriends.Togethertheylearned
their ideographsroamed the corridors of the castle
sportedinthesurroundinghills.Enteringadolescence,the
boysfoundthemselvesdrawnmoretoliterarythantomar
tial arts; and a poet named Kigin was brought in from
Kyotototutorthem.
Theytooktopoetrywithapassion,dashingoffhaiku
afterhaikuand evenadoptingpennames (SoboandSen
gin).Kiginwaspleasedwiththeirefforts,andsecuredpub
licationin an anthology issued in Kyotoof several of
theirhaiku.*
SoMatsuoandYoshitadagrewintomanhoodtogether.
EvenafterYoshitadamarried,theyremainedclosefriends
andcontinuedtotradepoems.Forboththefutureseemed
bright.Yoshitadawastosucceed hisfatherasgovernor of
the province; and Matsuo could look forward to a high
position underhim.
Yeteachspring,asthe cherryblossomsmadetheirbrief
appearanceinthecourtyard,thefriendsmayhavemused
thathumanlifeanditsblessingswerenolessephemeral.
Indeedtheycouldbebrief.Inhis25thyearYoshitada
diedsuddenlyofanillness;andMatsuowasplungedinto

grief.
Moreadversitywastofollow.Asaretainer,Matsuowas
reassignedtoYoshitadasbrother.Hefoundtherelationship
uncongenial, and asked to be released from fealty to the
family.Hisrequestwasdenied.Indesperationheresigned
hispositionandranofftoKyotoineffect,renouncinghis
statusasasamurai.
A newlifewasabouttobeginfortheunhappyyoung
man,intheimperialcapital.
Kyoto
ForseveraldecadesJapanhadbeengovernedfromEdo
(presentday Tokyo), where the Shogunthe military
rulerhadestablishedhisheadquarters.ButtheEmperor
and court remained in Kyoto; and their patronage had
given rise to a concentration of artists and scholars. The
result was a lively and stimulating milieua cultural
scene.
Seekingtoassuagehisgrief,Matsuogravitatedtothis
scene.HelookedupKiginwhowaslivinginatemplein
Kyotoandbecamehisstudentagain.UnderKigin,Mat
suostudiedtheliteraryclassicsofJapan.Healsosoughtout
instruction incalligraphyandChineseliterature.
And he wrotepoetry,gainingameasureofrecognition.
Hishaikuofthisperiodareelegantandwitty.Theyarealso
pedantic.Showingoffhislearning,heloadedthemwith
allusionstotheclassics,courtpoetry,and Noh drama.
In1672hepublishedhisfirstbook, TheSeashellGame.
It is a compilation of haiku by other poets, with a witty
commentary by Matsuo. His own work, meanwhile, was
appearingregularlyinanthologies (underthe nameSobo).
Yetheprobablyhadnointentionofbecomingafulltime
poet.Itwassimplyanabsorbingpastimeonethatcould
beeitherintellectualandsolitary,or,inthecaseof renku,
highspiritedandsociable.*

* A haikuisaformalpoemofseventeensyllables.UntilBasho
infuseditwithanewspirit,theformwaslittlemorethanavehi
cleforwordplayandwit.

* Renku,or linked verse,isaliterary formuniquetoJapana

parlorgameforpoets.Hereshowitworks:
A groupofpoetsgettogetherinpleasantsurroundings.They
wine and dine themselves. Then they set out to compose a

51

52

ForfiveyearsMatsuoresidedinKyoto(returningnow
andagaintoUeno).Littleisknownofthedetailsofhislife
duringthisperiod;buthisartisticandscholarlypursuits
wouldseemtohavebeencoupledwithabohemianexis
tence.AwomannamedJuteiisbelievedtohavebeenhis
mistressforatime.
ThenKiginhavingfoundemploymentwiththeSho
gunmovedtoEdo;andMatsuodecidedtofollowhim
there.Ontheeveofhisdeparturehekneltathistableand
wroteahaiku:
Kumotohedatsu
Tomokayakarino
Ikiwakare

Or,looselyrendered:
Likewildgeesethatvanishinthesky
I leaveforever.Mytreasuredfriends,goodbye!*
lengthypoem.
The leaderbeginsbywritingahaiku.Hehandsittothepoet
besidehim,whoaddstwolinescreatingastanza.
Thisstanzaisgiventothenextpoet,whocopiesonlythosetwo
added lines.Usingthemashis openinglines, and takingoffin
some new direction, he composes the second stanza. And the
game continues. Each poet contributes a stanzaits opening
linesalwaystheclosinglinesofthepreviousstanza.
Thisgoesonuntil36(ormore)stanzashavebeencompleted.
Eachisindependentakindofminipoemyetlinkedtothe
others.Limitedonlybytheparticipantsimagination,therenku
keeps shifting its scene, subject, and moodtaking the most
unexpectedtwists.Itcanmoveabruptlyfrommountaintocity,
fromthesublimetotheridiculous.Anythinggoesthoughcer
tainrulesmustbeobserved.Forexample,atdesignatedpointsa
referencemustbemadetothemoonortocherryblossoms.
The stanzas are read aloud as they are writtento sighs of
appreciation,laughter,andcallsformorewine.
* Intranslatinghaiku,IwillfollowtheleadofLafcadioHearn,
whodeclared:Althoughsomeofmyrenderingsarefarfromlit
eral as to language, I believe that they express with tolerable
faithfulnessthethoughtandfeelingsoftheoriginals.

53

Edo
Edo was a bustling, growing citythe seat of govern
mentandacommercialcenter.Matsuowasnearly30when
he arrived, with little money and no prospects. He sup
portedhimselfatfirstbytakingoddjobs,includingastint
as a scribe. Eventually, he found parttime employment
withtheMunicipalWaterworksapositionhewouldhold
ontoforfouryears.
Inhisfreetimehedevotedhimselftopoetry.Rivalcir
clesofpoetshadsprungupinEdo;andMatsuojoinedone
that advocated a wider choice of subject matteran
embraceofeverydaylife.StillusingthenameSobo,hepar
ticipated in renku sessions; judged haiku contests; and
appearedfrequentlyinanthologies.Itwasnotlongbefore
hehadacquiredasolidreputation.
Duringhisthirdyearinthecity,hewasabletocapital
ize on thatreputationby openingawritingschool.The
compositionofhaikuandrenkuhadbecomeapopularpas
timeforthemiddleclass;andhispupilswereprosperous
merchantsandtheirchildren.Matsuotaughtthebasicsof
composition, and did correcting for a fee. According to
reports,hewasaninspiringteacheraswellasawarmand
likeableindividual.
Artistically,thiswasatransitionalperiodforMatsuo.He
wasbothabsorbingthelatesttrendsinpoetry,andbegin
ningtodevelopastyleofhisown.Puns,witticisms,and
classicalallusionsstillappearedinhispoems(thoughthe
allusionstendednowtobemocking).Butincreasinglyhe
was writing about everyday things, and using colloquial
languageinavigorousway.Adowntoearthhumorhad
founditswayintohiswork.Take,forexample,thishaiku
(writtenwhilemoonviewingfromaboat):
Bobbingonthewaves,sippingwine
Andgazingtipsyatthemoondivine.

Someofhispoemswerealtogetherhumorous.Aftercon
sumingabowlof fugu soup(fugu,orpufferfish,ispoison
ousifnotpreparedproperly),hewrote:
54

FugusoupadayagoIdrank

Yetstillalive!Myluckystartothank!

On the other hand, serious overtones had begun to

appear.Considerthefollowingpoem:
Mr.Spider,youdontsingmuch,hey?

Theautumnwind,inwhosesighyousway.

Thespider,waitinginitsweb,isjokinglycomparedtoa
musicalcricket.Yetamelancholynoteisstruckwiththe
referencetoautumnwind.
Matsuowasasuccessfulpoetbynowaluminaryon
theliteraryscene.Hehadacquiredacoterieoffollowers,as
evidencedbythepublicationin1680of BestPoemsofToseis
Twenty Disciples. (Tosei,orGreenPeach,wasthenewpen
namehehadadopted.)Indeed,sodevotedtotheirmaster
were these students that one of thema fish wholesaler
namedSampumagnanimouslyboughthimahouse.
Hut
Actuallyitwasonlyahut,intheswampy,undeveloped
Fukagawadistrict.OverlookingtheSumidaRiver,thisfor
mer watchmans lodge was just the place for a poet. Its
thatchedroofwaspicturesque;itssurroundingswererustic.
Matsuo(whohadbeenlivinginrentedroomsdowntown)
broughtoverhisfewpossessionsandmovedin.
The hut camewithayard,overgrownwithreeds.Stu
dents stopped by to tidy up the yard. And one of them
broughtasaplingandplanteditbythedoor.Itwasa basho,
orbananatree.
The plantthrived;andMatsuosoonhadanexotictree
tositunder.Insotemperateaclimateitwouldnotbear
fruit.Butthelargeleavesprovidedshade;andtherewasan
aestheticattraction:

Sodistinctivewasthistreethatneighborsbeganreferring
to Matsuos abode as the Bashoan, or Banana Hut. And
they were soon attaching a moniker to the poet himself:
MasterBasho.Helikedthesoundofthat,anddecidedto
adoptitashispenname.
SohedroppedToseiandbegantosignhispoemsand
lettersBasho.Friendsandstudentsstartedcallinghimthat.
ThusitwasthatJapansgreatestpoetbecameknownas
Basho,orBanana.*
Sincemovingtothehut,MasterBashohadclosedhis
poetryschoolandceasedtogiveformallessonsortocorrect
for a fee. But he was still a teacher, with students who
lookedtohimforguidance.Theywouldhikeouttothe
Fukagawa district and drop in on him. Tea would be
sipped, poetry discussed. Basho welcomed the company;
forthoughenjoyingtheisolationofhisnewhome,hewas
norecluse.Fromtimetotimeheevengaveparties:congen
ialaffairsatwhichpoetrywaswrittenandsakeimbibed.Or
he would walk into town, to visit Kigin or some other
friend.
Yetthehutwasessentiallyaretreatasecludedlocation
forwriting,reading,andpondering.Partofitsattractionfor
Basho was its resemblance to a mountain hermitage, the
traditionaldwellingplaceofpoetsandsages.Humbleand
outoftheway,theBananaHutwasacozyhideaway.Even
theleakingroofwaspartofitscharm:
Inmybananatree,thewindsrefrain
Andinabucket,thepatteringofrain.

Hisstayinthe hut wasamilestoneforBasho.Ontheone

hand,hehaddistancedhimselffromtheliteraryscenein
Edo.Ontheother,hefoundhisstride,makingthetransi
tion toamatureandindividualstyle.Apoempublishedin
1680hasbeenseenasinauguratingthatstyle:
Percheduponthewitheredbranch,acrow.
Autumn evening.Inthewest,aglow.

A bananatreeneednotfeartheax,foritisuselessascon
structionwood.ButitsuselessnessispreciselywhatIlove
about my banana tree.Lounging under it, I savor the
windandrainbeatingonitsleaves.

* Whimsicalpseudonymsarenotunknownamongwriters
MarkTwain,ShalomAleichem,Boz.

55

56

Thepoemisstartlinginitssimplicity.Whollydescrip
tive,itoffersnocommentary,wordplay,orwit.Itcaptures
a momentinnatureandthatisall.Nomeaningisintend
ed.Yethowsuggestiveanimagehowfraughtwithover
toneshowrichinwabiandsabi!
Henceforth,Bashowouldleavebehindhisoldconcerns
and techniques. His haiku would focus on daily life, his
ownfeelings,andthesmallmiraclesofnature.Andthey
wouldhaveaconsistentgoal: touncoverbeauty.
Hehadreinventedthehaiku.Whathadbeenavehicle
for wit and pedantry was endowed with a seriousness of
purpose.Theformwouldappealtothemostprofoundsen
sibilities,andbecomeamainstayofliteraryexpression.
Meanwhile,lifewentonforBasho:
I live aloneinadilapidatedhutbytheriver.Isitandadmire
theviewofdistantFujiandofpassingboats.Inthemorn
ingIwatchboatssailoutoftheharbor.AtnightIsitinthe
moonlight,listeningtothe wind inthe reedsandlament
ingthe emptinessofmycask.EveninbedIlamentthe
thinnessofmyblankets!

Fire
Bashowassuccessfulnow.Hehadliteraryfame,follow
57

ers,andalivelihoodofsorts.(Studentswouldleavericein
a gourdbythedoorandsakeinacask.)Itwasalifeofgen
teelpovertythatsuitedhistemperament.
Yetadissatisfactionwasgnawingathim.Hehadmoved
totheFukagawadistricttoescapetheliteraryscene,with
itsvanities,andtosimplifyhislife.Butnamelessillshad
pursued him even here. And he began to experience an
uneasinessamelancholyamalaise.
The windisbrisk,thehourlate.

Deadleavesswirlagainstmyflimsygate.

A winternight.Thesoundofanoar

Makesmeweep.Chillsmetothecore.

In an attempt to overcome these feelings, he had

immersed himself in his work. But something more was
needed.
StayingnearbywasapriestnamedBuccho.(Theheadof
a ZentempleinHitachiprovince,hehadcometoEdoto
settlealawsuit.)Bashobecameacquaintedwithhim,and
begantostudyZenunderhisguidance.Thepoetmeditat
ed,grappled withkoans.He tooktowearingamonksrobe.
He ponderedthetransitorynatureofexistencetheemp
tinessofambitionthepossibilityofenlightenment.
Asiftoimpresstheseteachingsuponhim,inthewinter
of 1682amajorfirestruckEdo;andtheBananaHutwas
amongthedwellingsdestroyed.Itwasaharrowingexperi
enceforBasho.Underaskyblackwithsmoke,hehadtaken
refugeintheriver,submerginghisbodyandcoveringhis
headwithamat.
Leaving the stricken city for several months, Basho
residedinKaiprovincewithoneofBucchosdisciples.Soon
afterhisreturntoEdo,he receivedwordthathismother
haddied.
Thosewitheredleaveswereswirling.
HisstudentstookupacollectionforBasho.Theyfound
him a new abode in Fukagawa, furnished it, planted a
bananatreeintheyard.Uponmovingintothisresurrected
BananaHut,hekneltathisdeskandwrote:
58

ThesameoldoakamIuseless,aloof.
Hailpoundingonabrandnewroof.

For a while life went on as before. He published an

anthologycalled ShriveledChestnuts. Itwasacclaimed;and
hisfamegrew.
Butthatdissatisfactiondidnotgoaway.SoBashodid
whatanyJapanesespirituallyrestlessmighthavedone.
Heembarkeduponapilgrimage.
OntheRoad
HisdestinationwasIse,withitsshrinetoAmaterasu.But
afterpayinghisrespectstothegoddess,Bashointendedto
keeptraveling.Hewantedtosightsee;tovisitfriendsand
family;andtowritepoetryalongtheway.Hisinspiration
inthiswasSaigyo,atwelfthcenturypoetwhohadwan
dered aboutJapan,andtheitinerantsagesofChina.
In the blackrobeof a monkandthestrawsandalsofa
traveler, Basho set out upon the highway. In Records of a
WeatherbeatenSkeleton (thetravelsketchhewouldwrite
upon hisreturn),hedescribesthemomentofdeparture:
Like that priest of ancient China who traveled endlessly
withoutworryingabouthisnextmealandwhoreacheda
stateofecstasyinthemoonlight,Ileftmylowlyabodeon
the SumidaRiverintheeighthmonthofthefirstyearof
Jyokyo[1684],justastheautumnwindswerestartingto
blow.

AfterseveralweekstheyreachedIse.Onaccountofhis
Buddhistgarb,Bashowasrefusedadmissiontotheshrine
itself.Buthewascontentsimplytolingeronthegrounds,
andtoprayamidsttheancientcedars.Hewasdrawnto a
treeknownastheCedarofFiveHundredBranches:
A moonlessnight.Acelebratedtree
Embracdbythewailingwindandme.

HisnextstopwasUeno,wherehevisitedrelativesand
paidhomageathismothersgrave.Ithadbeeneightyears
sincehislastvisit.
ThenitwasontoMt.Yoshino,toviewthecherryblos
somsthereandtoinspectahutinwhichSaigyohadlived.
Coming upon a spring where Saigyo had washed, Basho
toowashedthere.Hedescribeshowthetemplebells,ring
ingthroughoutthemountains,movedmeatthecoreof
mybeing.
Andhejourneyedon.Staffinhandandfaithfulstudentat
hisside,BashotrekkedthroughcentralJapan.Hisaccom
modationsincluded inns,temples,andthehomesoffellow
poets.Whereverhestayed,Bashospenttheeveningwrit
ingorreworkingpoems.
A simplevioletby themountainroad
Hasconjuredme.WithloveIoverload!
Springishere!Andamorningthrill:
Hazehoveringonthatnamelesshill.

Basho was accompanied by one of his students, who

servedasbothcompanionandservant.Theyjourneyedon
foot(thoughoccasionallyrentingahorseortakingaboat).
Travelwasadauntingaffair,eveninthiseraofpeace.The
roadswereprimitive,theterrainrugged.Andtherewould
bestorms,disease,andhighwaymentobereckonedwith.
Almostimmediately,forexample,theyweredetainedfor
severaldaysbytherainswollenOiRiver.ButBashowas
determinedtopresson.Shouldheperishandbecomeapile
ofbonesbesidetheroad(thatweatherbeatenskeleton),so
beit!

BytheendofAprilBashowasbackhome.Andhereal
izedthatthegoalofhisjourneyhadbeen,notIse,buthis
owninnerself.Forhehadfoundhismission:tobeawan
dering poet. To roam the land, as Saigyo had done, in
searchofbeauty.Thereinseemedtolietheanswertohis
doubtsand dissatisfaction.
Lounging under the banana tree, he discovered a

59

60

My horseisponderingaroadsideflower
Anexquisitemallowwhichheproceeds
todevour.

mementoofhistravels:
Somethingbywhichmyroamingtorecall:
Inthissummerrobetheliceyetcrawl.

FrogContest.
Bashowasenjoyinghimself.Butthedesiretotravelwas
gnawingathim.Andinthefallof1687hewasontheroad
again.

IdleDays

Kashima

ForatimeBasholivedcomfortablyinhisabode.Friends
would drop by for tea and conversation. And he would
give partiesjovial gatherings dedicated to moonview
ing, snowviewing, blossomviewing. Though barely 40,
Bashoreferredtohimselfnowasanidleoldman.Buthis
brushwasnotidle;andhecontinuedtocapturepoetical
moments.

Basho was headed for Kashima, a popular shrine 50

milesaway.Hispurposewastwofold:tovisitBuccho,his
Zenmaster,whohadretiredthere;andtosatisfyanirre
sistibleurgetoviewtheharvestmoonfromKashimaa
sightsaidtobeincomparable.
HewasaccompaniedbySoraandapriestwithaportable
altaronhisback.Inanaccountofthetrip,Bashonotesthat
he and the priest are dressed alike. Yet poets are neither
priest nor layman, he muses, but something in between.
Theyarelikebats,whichareneitherbirdnormouse.
AtKashimatheystayedwithBucchoinatemple.Alas,
the nightwasrainy;and themooncouldnotbeseen.But
Bashowasconsoledbythetranquillityofthetemple.And
risingbeforedawn,hewasgrantedaglimpseofthemoon.

Highabovetheheathaskylarksings
Unattachedtoanyearthlythings.
Alldaythelarkhassungmelodiousfop!
Andstillhesings.Hejustcantstop.

A friend named Sora lived nearby; and the two

exchanged regularvisits.WhenSoradroppedbyoneday
afterithadsnowed,Bashowrote:
Youpreparethefire,tea,andbowl
WhilstIagiantsnowballgoandroll.

ItwasduringthisperiodthatBashocomposedhisbest
knownpoem.Hewasmeditatingwithfriendsinhisgar
denwhenafrogjumped intothe pond.Spontaneously,
Bashomurmuredpartofahaiku.Afteradiscussiononhow
tocompleteit,he cameupwiththerest.
The stillnessof a pond.Then, kerplop!
Intothewaterafrogdecidestohop.

Takenwiththenotion,hedecidedtohostaneveningof
poetry writing in which the subject would be limited to
frogs.TheeventwasheldattheBananaHut.Inkandsake
flowedaspoetsviedwithoneanothertocomeupwithfrog
poems.Theresultswerepublishedinananthologycalled
61

FrommytemplematIgroggilyrise
Andgazeuponthemoonwithgratefuleyes.

Battered Satchel
SoonafterreturningfromKashima,hewasoffagain
onajourneythatwouldlastnearlyayear.Asfriendsgath
ered to bid adieu to him and a companion, Basho com
posed a departure poem:
Marchingoff,themorningdarkandwet.
A traveleragain.How farwillIget?

Towhichafriendappendedtheline:
Youllsleepamongflowers.Donotfret.

The usualhardshipslayahead.ButBashowasreadyfor
them.Inthesatchelonhisbackhecarried(alongwiththe
62

allimportantbrush,ink,andpaper)awintercoat,medi
cinekit,andlunchbox.Wrappinghisraincoatabouthim,
hesetoffdowntheroad.

Mountainspirit,Idiscernyourface
Intheblazingblossomsofthisplace.
Towardadistantislethecuckooflies.
Fadinginthemist:itsforlorncries.

But the most poignant lines were written in Ueno.

BashovisitedthecastlepresidedovernowbyYoshitadas
sonandgazeduponthecherryblossomsinthecourt
yard.
Ah,theverytreesIleftbehind.

Whatmemoriestheseblossomsbringtomind.

LikeSaigyo[herecountsin RecordsofaBatteredSatchel ] I
trudgedalongsavoringthebeautiesofmountainandsea;
stoppingatsecludedplaceswheresageshaddwelt;visiting
withpoets.Asawanderer,Ihadnodesiretoacquireany
thing; and without possessions, I had no fear of being
robbed.Iambledalong,contenttobetravelingbyfoot.I
atethesimplestofmeals.Withnoitinerary,Iletthewind
leadme.Myonlycareswerefindingaplacetostayatnight,
andreplacingmysandals.Ikeptcominguponthingsthat
werenewandfascinating.

AsBashoploddedalonghighway,backroad,andpath,
almostanythingawaterfall,the ruinsofatemple,apeas
antdiggingpotatoesmightcatchhisfancyandinspirea
poem.Innswerehisusualaccommodationsforthenight.
Butintownsheoftenstayedwithpoets,whowerehonored
toplayhosttothe masterofhaiku.InNasoyaagroupof
poetsinvitedhimtoasnowviewingparty.
Thesnowisdeepbeneathmystumblingfeet.
Falling,Ioohand ahhow white thissheet!

From province to province he traveled; and the haiku

flowedfromhisbrush.
63

Towardtheendofhisjourneyhewasjoinedbyafriend
namedEtsujin.BashodescribesthisdyerfromNasoyaas
someonewholaborsforthreedays,thentakesthreedays
offaloverof sakewholikes nothingbetterthantoget
drunkandsingoldballads.Thepairrentedahorseand
inspiredbytheautumnmoonheadedforthemountain
villageof Sarashima.Theywishedtoviewtheharvestmoon
fromscenicheights.
Sarashimacouldbereachedonlybyaperilousroadthat
woundintothemountains.Neithermanwasexperienced
inthissortoftravel;andduringtheclimb,theykeptmak
ingblunders.Thesemadeuslaugh,however,saysBasho,
and gave usthe resolvetopresson.
Aboveusmountaintoweredovermountain;whiledirect
lytoourleft,asheercliffplungedathousandfeettoa
ragingriver.Clingingtothesaddle,Ifrozewithfearwhen
everthe horsegave a lurch.Theroadascendedintothe
clouds.Igotoffthehorseandstaggeredalong,madedizzy
by the height. Our servant mounted the horse, and
oblivioustothe dangerkeptnoddingoff.Iwassurehe
was about to slip from the saddle and tumble over the
cliff !Wheneverhestartedtodoze,Iwasterrifiedforthe
fellow.Butitoccurredtomethatwearealljustlikehim:
wanderingtheworldinastorm,oblivioustounseendan
gers. Watching us from heaven, the Buddha must be as
apprehensiveforourfateasIwasforthatoftheservant.

64

They were rewarded with a magnificent view of the

moon.
ItwaslateautumnwhenBashoarrivedbackathishut.
Hissatchelwasbattered,butfilledwithpoems.

Hesetoutinthespringof1689,accompaniedbySora.
Hisaimwastovisittheusualassortmentofsceniclocales,
sacredmountains,shrines,monuments,waterfalls,ruins
followingagaininthefootstepsofSaigyo(forthemedieval
poethadbeenheretoo).ButBashoalsowantedtosavorthe
traditional way of lifethe folkways that had survived
intactinthisbackwardarea.
And,ofcourse,heplannedtoreturnwithsouvenirsof
theirtrek.Withhaiku.
OnthethirddaytheyreachedtheshrineonMt.Nikko
asitesoholythatBashorefusestodescribeit.Hewill
sayonlythatNikkomeanssunshine,andthattheshrine
illuminesthenationwithitsbenevolentinfluence.Onthe
mountainheprayedandgazedoverthecountryside.
The newleaves,brilliantinthelight
Fillmewithawerapturedownrightdelight!

TheirnextstopwasthewillowunderwhichSaigyohad
restedandwritten:
A shadywillow
By a rill
I stoptorest
Imstoppingstill.

North
Iyearnedtobetravelingagainnorthwardthistime.
My soulwasinthegripofagod,whourgedmetodepart.
I was beset with thoughts of the open road, until the
wallsofmyhutbecameunbearable.AsIpreparedtoroam
replacing the strap on my hat, mending my pants,
strengtheningmylegswith moxaIdreamtofthemoon
overtheislandsofMatsushima.

Basho,too,satinitsshade and cameupwithapoem:

Solongwelinger(whomtheseboughsenchant)
The farmersanentire fieldplant.

Thusbegins NarrowRoad totheDeepNorth, theaccount

of hisnextandmostfamousjourney.Bashohaddecid
ed to ramble through the northern provincesa rugged
regionthatdrewfewvisitors.Beforedoingso,hesoldthe
BananaHut.Eitherhehadtiredofit,ordidnotexpectto
return.

Finally they reached the barriergate at Shirakawaa

militarycheckpointthatmarkedthestartofthenorthern
region.Theguardseyedthesetwocharacterswithsuspi
cion,butallowedthemtopass.
AndBashoandSorabegantoexplorethedeepnorth.
Theylistenedtofarmgirlschantriceplantingsongs(acus
tomthathaddiedoutintherestofJapan)hadteaata
templethatclaimedtopossesstheswordofYoshitsune(a
legendarywarrior)andthesatchelofBenkei(hissidekick)
bathedinahotspringlocatedahutwhereBucchohad

65

66

stayedlistenedtoablindmusiciansingarchaicsongs
visitedtheTsuboStoneathousandyearoldmonument
beforewhichBasho,sensingthepresenceoftheancients,
weptwithjoy.
AndtheyviewedtheislandsofMatsushimahundreds
ofislandsinabaysaidtobethemostbreathtakingsight
inJapan.Intheirinnthatnight,Bashofoundhimselfun
abletocompleteapoem.Mybrushsoughtinvain,he
laments,tocommentuponthisdivinewonder.Instead
hesatwithwindowsopentothevista,readingpoemsby
othersaboutMatsushima.
Moreoften,though,thehaikuflowedfromhisbrush.
Aftervisitingahistoricbattlefield,Bashowrote:
Thiswindsweptfieldofsummergrass
Allthatsleftofvalorousdeeds,alas!

AftertravelingbyboatdowntheswollenMogamiRiver:
The rainsare gatheredinasingleflow
Andintorrentstotheoceango.

Aftervisitingapicturesquelagoon:
ShallowsatShiogoshi,coolandwide
Craneshopandponderinthetide.

AfterviewingLordSanemorisbattlehelmet,ondisplay
at a shrine:
Sanemori,dreadedinhisday

A cricketinhishelmetchirpsaway.

Theywereoverwhelmedtoseeme,heremarks,asif
I hadcomebackfromthedead.

Fame
Bashowasattheheightofhisfamenowandhomeless.
Forthenexttwoyearshedriftedabout,livinginsummer
cottagesloanedtohimbyfriends.Theserusticretreats
with names such as the Unreal Dwelling, the Nameless
Hut,theHouseofFallenPersimmonswerelocatednear
LakeBiwaoroutsideofKyoto.Inthemheworkedon Nar
row RoadtotheDeepNorth and otherprojects;thought
about rightand wrong,by lamplightatnight;andenter
tained guests. He was particularly fond of the Unreal
Dwelling,withitspanoramicviewoflakeandmountain.
In the vicinity were ancient shrines and temples, which
Bashowouldvisit.
A monkinsilencesipsuponhistea
Chrysanthemumshisonlycompany.

In September Basho reemerged into familiar territory,

havingtraveledmorethanathousandmiles.Onhorseback
heenteredthetownofOgaki,wherefriendslived.With
jubilationtheygreetedhim.

ThenhereturnedtoEdo,wherehisstudentsbuiltfor
him a new huteven planting five banana trees in the
yard. Basho gratefully moved in. But he found himself
unabletowriteortoponder.Forhisfamewassuchthat
admirerswere constantlyappearingonhisdoorstep.
AtfirstBashoseemstohaveenjoyedthisgregariousexis
tence.The literary scene inEdowasthriving;andhewas
itsstar.Buthebegantoyearnforsolitudeandforrelief
fromresponsibilities.Forhewascontributingnowtothe
supportofseveralpersons:hisformermistressJuteiandher

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68

Aftergazingout toSado Island (notoriousforitsprison):

TowarddistantSado,overasurgingsea
The MilkyWayflowseternally.

children,andanailingnephew.
Finallythisworldlyinvolvementbecametoomuchfor
him.SoBasholockedhisgateandbecamearecluse.Insoli
tudehecontemplatedhissituation.
Mygateisbolted,mygardenovergrown
Withmorningglories.Isitalone.

A monthlaterheunlocked thegateandemerged.Asolu
tion had come to him, he told friendsa philosophical
stancehecalled karumi (lightness).Essentially,itwasa
detachmentwherebyonecouldbeintheworld,yetnotof
it.Abystander,ratherthanaparticipant.
Hisfriendswelcomedhimback.AndBashosettledinto
the roleofcelebratedpoet.Hewasabletosmilenowupon
therigorsoffameandthebustleofthecity.

ter.Thenhesaid:
WhatamIdoing,writinghaikuwhileonthethresholdof
death.Butfor50yearspoetryhasbeenmylifemyobses
sion.EveninsleepIwouldroamunderacloudfilledsky
orinthetwilight,andbestruckbythesoundofabrookor
a bird.AccordingtotheBuddha,suchattachmentissin
ful;andIhavebeenguiltyofthatsin.IwishIhadnever
writtenapoemneverwrittenapoem!

Severaldayslaterheexpired.
Hundredsofmournersfollowedhisbodyinaprocession
to Lake Biwa. And in a cemetery overlooking the water,
Bashowasburied.

Isthatacuckoo,carolingfromafar
Orjustapedlar,whosecriesthequietmar?

FinalJourney
But again the road beckoned. And in the summer of
1694Bashosetoutonwhatwouldbehislasttrek.Hisdes
tinationwasthesoutherntipofJapan.
HegotasfarasOsaka,wherehewasstrickenwithdysen
tery.Hisconditionworsened;anditbecameevidentthat
Bashowasdying.Friendsandstudentsgatheredathisbed
side.
They requested a jiseithe death poem of a sage, in
which he sums up his view of the world. At first Basho
refused.Eachofhispoemsforthepastdecade,heinsisted,
hadbeencomposedasifitwerethelast.
ButthatnightBashohadadream;andwakingfromit,
he conceivedahaiku.Callingforhisattendant,hedictated:
Fallenillwhileonaramblingtour
Indreamsstillrovingonalonelymoor.

Later Basho called a student to his bedside; recited

anotherversionofthepoem;andaskedwhichwasbet
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70

TheBronzeBuddha

The Bronze Buddha of Kamakura is a wonder of the

land.Itisfamedforbothitsheight(over40feet)andits
artistry.BuiltwhenKamakurawasthecapital,ithassatin
mutecontemplationforthelastsevencenturiesexcepton
oneoccasion.
Atthetimeinquestion,thestatueresidedinatemple.
(Today it sits in the open air, the temple having been
destroyedbyastorm.)Pilgrimscameindrovestoseewhat
wassaidtobethecolossusoftheworld.
WordofthestatuereachedtheWhale,whowascruis
ing the Inland Sea. At first the great beast refused to
believe that he might have a rival in size. But disbelief
turnedtojealousy,ashewastoldofthecrowdsthatwere
flockingtoKamakura.Furious,hethrashedaboutinthe
water. Could it be? Was the Bronze Buddha truly larger
thanhe?
Thethoughtwasintolerable.SotheWhaleresolvedto
find outjusthowlargethestatuewas.Donningapairof
magicalboots,hestrodeashoreatKamakuraandheaded
for the temple.Reachingitatmidnight,heknockedonthe
highdoor.
Thepriestswereallasleep.SotheBronzeBuddhacalled
out:Yes?Comein.
Icannotdothat,saidtheWhale.Iamtoolargetofit
throughthedoorway.Youcomeout.
TheBronzeBuddhafrowned.Whocouldthisbe?And
descending from its pedestal, it walked to the doorway,
bentlow,andsqueezedthrough.
In the moonlighttheyregardedoneanother.TheBronze
Buddhawasamazedtoseesogiganticacreature.Andthe
Whalewasdismayed tofindthathedidindeedhavearival
insize.
Meanwhile,oneofthepriestshadawoke;andpassing
throughthehall,hegasped.TheBronzeBuddhawasgone
itspedestalwasempty!
Then he heard voices from outside. Deep, rumbling
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voices.Peekingthroughthedoorway,heslappedhimself
indisbelief.Therewasthestatue,engagedinconversation
withtheWhale.Theyweredebatingsomething.
The Whalenoticed thepriestandsaid:Youthere!Mea
sureusanddeterminewhoisthelarger.
Thepriestwentandgotaladder.Andusinghisrosary,
he carefully measured each of themannouncing finally
thattheWhalewastwoincheslarger.
Hah!criedtheWhale.Andstridingoffintriumph,he
returnedtothesea.Therehehasbeenboastingeversince
ofhissupremesize.
The BronzeBuddha,foritspart,returnedtothepedestal
and satdown.So,itmurmured,thereisacreaturelarg
erthanI.Thankfulforthelessoninhumility,itresumed
itsblissfulexpression.

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Paper

FestivaloftheDead

Nowherehaspaperbeenmoreappreciatedmorehon
oredmore utilizedthaninJapan.
A Chineseinvention,paperwasintroducedalongwith
Buddhism and writing. The manufacturing process was
refined;andJapanesepaperwassoonofasurpassingqual
ity.Itsearliestuseswereforofficialdocuments,sacredtexts,
andBuddhistcharms.Andpaperflowerswereusedtodec
oratealtars.
Theriseofanidlearistocracyledtofurtheruses.These
refinedsoulscouldnothavefunctionedwithoutpaper.Ele
gantlytexturedsheetsofitboretheirpoems,diaries,and
loveletters.Thepaperwassometimesperfumed.
PaperalsofounditswayintoShintoshrines.Stripswere
foldedintozigzagsandofferedtothekami.Apaperbroom
was used for purification. Paper cutouts adorned the
shrine.
Butitwasinarticlesofdailylifethatpapertrulycame
intoitsown.Parasols,fans,lanterns,kites,masks,andgift
wrapwere turnedoutbyskilledcraftsmen.Andpaperwalls
became anintegralpart ofhouses.
Whythispassionforpaper?WhydidtheJapanesetake
toitinsuchafashion?Perhapsitsfragilityappealedtothe
nationalcharacter.Aparasol,poundedbyrain,isatonce
exquisiteandephemeral.Thesamesensibilitythatwasfond
ofcherryblossomswasattractedtopaper.
Thatattractiongaverisetoapopularpastime.Idleindi
vidualsbegantofoldpaperintorecognizableshapes.They
exploreditssculpturalpossibilities;andthusaroseorigami,
the art ofpaperfolding.Overthecenturiesamultiplicity
of formssamurai,butterfly,crane,frog,boat,pagoda,etc.
have beendevised.
Formoreonorigami,seeHowtoFoldaPaperHouse.

OpinionhasvariedinJapanastothefateofthedead.
The earliest traditions speak of a ghostland beyond the
mountains,orofanUnderworldadarkrealmofpolluted
souls.WithBuddhismcamebeliefinheavenandhell.The
virtuous could look forward to an Abode of Bliss; the
wicked,toaplaceofpunishment.Buddhistsbelievedtoo
inreincarnation.Soulsthathadfailedtoachieveperfection
wouldbereborninanappropriateguise(afterstorageina
kindofcosmicwarehouse).
As Buddhist sects proliferated, they formed differing
conceptsoftheafterlife.Inoneimportantmatter,however,
allagreed. Whateverhisfate,thedeceasedretainedaninti
mateconnectionwithhisfamily. Indeed,hewasstillamem
berof the householdtobehonored,communicatedwith,
andfed!
Thisbeliefthatthedeadremaininavitalrelationship
withthelivingisknownasancestorworship.Allsocieties
seemtohave practicedit,atanearlyphaseoftheirdevel
opment. (It was an important element, for instance, in
Greekand Romanculture.)Butassocietiesdevelop,they
tend to abandon ancestor worship. Only in China and
Japan,amongsophisticatedcivilizations,diditretainacen
tralplace.AndonlyinJapanhasitcontinuedtothrive.
The focusof Japaneseancestorworshipisahousehold
altarknownasthe butsudan (nottobeconfusedwiththe
kamidana, or godshelf, also found in most homes). The
butsudanisacabinetcontaininganimageof the Buddha;
woodenmemorialtabletsforcloserelativeswhohavedied;
and the Book of the Pasta scroll listing the names of
remoteancestors.Adailyprayerisrecitedatthebutsudan;
and anofferingismadeusuallyriceandtea.Incenseis
burned;acandleislitatnight.Hoveringaboutthissacred
placeisasenseofthepresenceofonesancestors.Wherever
theyhavegone,oneis intouch withthemhere.Theprayers
andofferingsservetohonorthem,andtomakethemcom
fortableintheirnewhome.

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Buttheseritesarealsoforthebenefitoftheliving.For
thedeceasedhavebecomekami,withsupernaturalpowers.
Ifdulyvenerated,theywillinterveneintheaffairsofthe
familypromotingitsprosperityandhelpingtoavertmis
fortune.Thus,onepraystotheancestorsandrequeststheir
aid;thanksthem;apologizesformisdeeds.Onemayalso
solicittheiradvice(attainableviaadreamoramedium).
Such ceremonies are a daily event in any traditional
household.Andtheyareaugmentedandexpandedoncer
tainoccasions.Themostimportantoftheseisathreeday
holidaycalled bonmatsuri, orFestivaloftheDead.Heldin
mid August, the Festival of the Dead is one of the high
pointsoftheJapanesecalendar.Forduringitonesancestors
dropbyforavisit.
TheFestivaloftheDeadisessentiallyafamilyreunion.
AswithChristmasintheWest,peopletravellongdistances
tobehomefortheholiday.Carsclogthehighways;trains
andbusesarepacked.Butthisisareunionwithadiffer
ence.Forbusytooarethecelestialbyways. Theancestorsare
on theirway.
To welcome them, the house has been meticulously
cleaned. It has been decorated with fruit and flowers.
Favoritepossessionsofthedepartedpipe,book,musical
instrumenthavebeenbroughtout.Bythedoorhasbeen
placedabucketofwater:theancestorswillwanttowash
theirfeetuponarrival.Onthefrontofthehousehasbeen
hungapaperlantern.Itwilllightthewaytothedoor.(Ifa
deathhasoccurredduringtheyear,additionallanterns
contributed by friendsandneighborshavebeenhung.)
As evening falls, the streets come alive with lanterns.
Familiesemergefromtheirhousesandmaketheirwayto
thecemetery.Theretheydecoratethegravesoftheirdepart
edwith fruit, rice balls, sakaki branches. They light a
lanternand placeitonthegrave;andthecemetery,too,is
soonablazewithlights.Itisaninvitationforthespiritsof
thedeadtorisefromtheirgraves,andtojointheirfamilies
incelebration.Thespiritsaccepttheinvitation,andby
thelightofyetanotherlanternareescortedbacktothe
house.
Atthedoorshoesareremoved(bylivinganddeadalike);

and everyone passes inside. The butsudan is opened. In

frontofitisassembledaspiritaltar,onwhichareplacedthe
memorialtablets.Thespiritsofthedepartedenterthetab
lets,wheretheywillresideforthedurationofthefestival.
Prayersarerecited.Incenseislit.Thenthespiritsareserved
smallportionsoftheirfavoritefoodsofferingsthatserve
towelcomethemhome.*
Thefamily(itsfleshandbloodmembers)sitsdownnow
toamealwhoseportionsarefarfromtoken.Afeast!The
occasionisatoncesolemnandjoyous.Fordepartedparents
andgrandparentshavereturnedhaverejoinedthefamily
circle.Spokentoasifphysicallypresent,theyarebrought
uptodate:onaccomplishments,transitions,problems.New
members of the family are introduced to them. As the
eveningunfolds,feastingandconvivialityaretherule.Yet
theformalitiesarenotneglected.Apriestmaystopbyto
chantsutrasbeforethealtar.(Itisnotunknownforamedi
umalsotovisitandcommunicatedirectlywiththedead.)
Andadditionalceremoniesareenacted.
Thusare the departed broughtbacktothefamilyresi
denceandfeted.Butonthesecondday,thefocusofthe
holidayshiftsfromhometostreet.Itisfestivaltime;anda
carnivalwith food, games, and entertainmentis soon
underway. The main event comes in the evening: a wild
dancecalledthe bonodori. Anoutdoorstagehasbeenerect
edandhungwithlanterns.Onitmusicianslayintodrums,
gongs,andflutes.Thedinrousesthecrowd,whoformcon
centriccircles aroundthestageandbegintodance.They
strikeposes,gyrateinunison,singandclap.ItisaJapanese
version of the bunnyhop.Theostensiblepurposeofthe
bonodoriistoentertainthespirits.Butitalsoservesto
enliventheliving,andtounitetheminacommunalrap
ture.The dancingmaycontinueuntildawn.
On thethirdnightofthefestivaltheancestorsaregiven
a sendoff.Afinalofferingofriceballstosustainthemon
theirreturnjourneyisplacedonthealtar.Farewellfires

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* In manyhouseholdsasecondaltarissetupforspiritswho
have no family to pray for them and therefore are wandering
aboutinatroubledstate.Theideaistopacifythem.

AndthusconcludestheFestivaloftheDead.Itisacom
munalholidayinwhichallofJapanevenherpastgener
ationsparticipates.ThoughuniquelyJapanese,ithasbeen
compared with Allhallow Eve (the ancient holiday from
which Halloween derives). On that night the dead were
believedtoroamtheearthandcausemischief.Toplacate
them,offeringsweremadeandjackolanternslit.Yethow
differentincharacteristheJapaneseholiday.Itsspiritsare
grandparents,notanonymousghosts.Theyinspirevenera
tion,notfear.AndtheycomeinthelazymonthofAugust,
ratherthangloomyNovember.
Comenottomaketrouble,buttoenjoythemselvesata
familyfeast!

arelitinthestreets.(InKyotoahugebonfireintheshape
ofa daithecharacterforhugeislitonthesideofa
mountain.)Andthesoulshipsarebroughtout.Theseare
blocksof wood withalanternatthe prowandincenseat
the stern. Each has been inscribed with the name of a
departed.Thesoulshipsaretakendowntotheriverorhar
bor.Andasthelanternsarelit,thespiritsofthedeadenter
theflames.
Thenthesoulshipsarelaunched.Thewatersfillwith
them, as families bid adieu to loved ones. Throughout
Japanmillionsofthesetinycraftdriftouttosea,flickering
inthe night.KnownastheTideofDepartingSpirits,itis
a moving sight. The ancestors are returning to the spirit
world.Astheyfloatoff, theirfamiliescallout:Comeback
nextyear.
LafcadioHearnhasdescribedtheTideofDepartingSpir
its:Downallthecreeksandriversandcanalsthephantom
fleetsgoglimmeringtothesea;andalltheseasparklesto
thehorizonwiththelightsofthedead,andtheseawindis
fragrantwithincense.*

fromthewater,holdouttheirhands,andcallforabucket.Wise
sailorscomplywiththisdemand.Butawarethattheoffended
spiritsintendtosinktheirship,theytossthemabucketwithno
bottom.

* SailorsaresuperstitiousabouttheTideofDepartingSpirits.
During it they will neither put out to sea nor enter a harbor.
ShouldashipgetcaughtupintheTide,thedeadaresaidtorise

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TheSacrifice

InahutontheislandofNaodweltanoldcouple,Sobei
andOYone.Thesoleinhabitantsoftheisland,theylived
onthefishtheycaughtandthevegetablestheygrew.And
they lived happily, isolated from the turbulence of the
times.(ThiswasduringtheHogenRebellionofthetwelfth
century.)
Onedaytheyweresurprisedtohearaknockontheir
door.Standingtherewasayoungmanseventeenoreigh
teenyearsoldofnobleaspectandroyaldress.Heintro
duced himself as Shutoku, the dethroned Emperor, and
beggedforgivenessforintrudinguponthem.
Stunned, the couple fell to their knees. Their visitor
smiledandmotionedforthemtorise.Andherelatedwhat
hadhappened to him.
After replacing me on the throne, he said, the new
Emperororderedmebanishedtoadistantplace.Soaship
broughtmetothisislandandmaroonedmeontheshore.
It wasassumedthatnoonelivedhere,andthatsooneror
laterIwouldperish.
At firstIconsideredtakingmyownlifeandshortening
theagony.Isatonalargerock,staringouttoseaandruing
myfate.ButIdecidedtoliveforaslongasAmaterasusaw
fit.Then,wanderingalongthebeach,Ispottedyourhut.
And hereIam.
Sobeideclaredhimwelcometoanythingtheyhad.The
exEmperorcouldstayintheirhutwhiletheybuilthima
shelterof hisown.Theywouldshare theirfoodwithhim,
andservehimasbesttheycould.
He thanked them;andafteraplainbutsatisfyingmeal,
the threesettoworkerectingashelteronthebeach.
The monthswentby.Theyoungmanhelpedthecouple
to fishandtofarm;prayedwiththemtothekamiofthe
island;conversedwiththemoveracandleatnight.And
hecametolovethemfortheirsimplicityanddevotion.He
cametolovetheisland,too,withitswindybeachesand
flockofgulls.Duringthewinterhetooksick;andSobei
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andOYonebroughthimbacktohealthwithherbsthey
gathered.
Notlongafterhisrecovery,hewassittingonthatlarge
rockgazingattheseaandbroodingwhenherealized
hewasnotalone.Adozenmeninarmorwerestandingby
therock,withgrimexpressions.
YourMajesty,saidtheirleader,atall,grayhairedsam
urai,IamFuruzukaIga,andIhavecometodischargea
painfulduty.ThenewEmperorfearsthat,thoughbanished
tothisdistantplace,youremainathreattothestabilityof
thenation.Hehassentme,therefore,tobeheadyou.Please
forgiveme,andallowmetoperformtheterribledeedas
quicklyaspossible.

Unfazed,the recipientofthisdeathsentenceclimbedoff
therock,layonthesand,andtoldIgatoproceed.
Igastartedtoweep.Howbravethisillfatedyouth!he
said.And howunhappyI,hisexecutioner.
But hebracedhimself;whisperedafewwords;andwith
a swiftchop,didthedeed.
Return to the ship, he ordered his men. Sail home
withthebody,andshowtheEmperorthathiscommand
hasbeenobeyed.MyservantandIshallremainherefora
time.ForIwishtogrieveforthisnobleyouth,andprayfor
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hissoul.
When his men had departed, Iga fell to the sand and
weptloudly.
LaterthatdaySobeiandOYonecamehobblingalong
thebeach,lookingforShutoku.Attherockwherehewas
wonttosittheyfoundonlyIga,stillkneelingandweeping.
Who are you? asked Sobei. Then he saw the blood
stainsinthesandandcried:Whereisourfriend?
Identifying himself as an imperial envoy, Iga revealed
what had happened. The couple exploded in fury. They
attackedIgawiththeircanes,thoughawarethattheirlives
wouldbeforfeit.Thesamuraiwasabletosubduethemwith
ease.Andhesaid:
Hear me. The young man whom you befriended and
caredforwasnotShutoku.HewasmysonTaro.Whenthe
taskofmarooningtheexEmperorfelluponme,Ihadno
choice but to perform my duty. Yet I could not treat a
descendantofAmaterasuaPrinceofHeaventowhomI
hadbeenpledgedinsuchamanner.SoIaskedmyson
whobore a resemblancetoShutokutodonhisclothing
andposeashim.Tarodidsowillingly.AndImaroonedhim
instead.Abandonedhimtohisfate!
But the new Emperor began to worry that Shutoku
mighthavesurvived,andwouldreturnsomedaytoregain
histhrone.Soheorderedmetogobacktotheislandand
slayhim.Dutifully,Iobeyed.Islewmyownson.Sundered
the threadoflifewiththisaccursedsword.Pummelnot,but
pitysuchafather.
So yes, Taro is goneyour friend and my son. But
know thatShutokulives,andwillbehereshortly.Ithank
youforwhatyoudidformyson,andforthecauseofthe
banishedEmperor.
Againhe begantoweep;andtheoldcouple,leftspeech
less by his tale, joined him. Patches of tears joined the
bloodstainsinthesand.
A figurewasapproachingalongtheshore.
TheexEmperor,saidIga.
Shutokucamewalkingtowardthem.Thoughdisguised
asaservant,heborehimselfwithanaristocraticmien.As
hedrewnear,hisresemblancetoTarobecameevident.

Theybowedtohim.IgapresentedSobeiandOYone,
explaining what the couple had done for Taro. Shutoku
thankedthem,thenkneltinthesandandprayedforthe
soulofTaro.Thethreejoinedhim;andtheirprayersmin
gledwiththeroarofthesea.
ThenextdayIgarowedhimselftothemainland.Shu
tokustayedbehind.Hehaddecidedtoremainontheisland
fortherestofhisdays.
And remain he did, cared for by the old couple. He
wouldsitonthatrock,playinghisluteandstaringoutto
sea.AndhewouldprayforthesoulofTaro.Butinlessthan
a yearhewasdead,overcomebymournfulness.
Inmemoryoftheirnobleguests,SobeiandOYonebuilt
a shrine.Itwaslocatedneartherockwherebothyouthshad
satbrooding.
YearslaterthepoetSaigyocametotheislandandprayed
fortwoweekswhilesittingontherock.Itthusbecame
knownasSaigyosRock.

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Hokusai

Thesonofamirrormaker,Hokusai(ashewouldbecome
known) began drawing at the age of fiveand never
stopped.Fornearlyacenturyhekneltathisbench,turn
ing out an estimated 30,000 drawings. He was the most
prolificofartistsafountainofimagesakindofmirror
oftheworld.
As a youthHokusaiwasputtoworkasawoodengraver,
carvingoutthedesignsofothers.Itwasameticulousform
ofdrudgerythatfostereddiscipline.Buthisdrawingabili
tywasrecognized;andattheageofeighteen(in1778)he
wasapprenticedtoShunsho,oneofEdosleadingartists.
Shunshohimselfspecializedinportraitsofactors,forthe
printindustry.Buthisstudioturnedoutawiderangeof
designswrestlers,courtesans,ancientheroes,landscapes,
streetscenes;andHokusaitriedhishandatallofthese.He
alsoillustratednovelettes.Showingconsiderableskill,the
apprenticewasawardedabrushname:Shunro.*
Forfifteenyearshedrewforthestudio,signinghiswork
Shunro.Duringthistimeheacquiredagrowingreputation
inparticularasabook illustrator.Healsomarriedand
hadthreechildren.
ThenMasterShunshodied.ForawhileHokusairemained
withthestudio(whichwastakenoverbyShunko).Butit
no longercommandedhisloyalty;andhebegantostudy
withotherteachers,exposinghimselftoavarietyofstyles:
academic,Chinese,European.Thisindependenceofhis
alongwithaforcefulpersonalityled totensionsatthe stu
dio;andfinallyhewasexpelled.
Hokusaiwouldcometoviewhisexpulsionasaboon;for
itallowedhimtodevelopastyleofhisown.Hebegannow
todrawinalivelyevenexperimentalmanner.Andhe
* Itwastraditionalforamastertobestowvariantsofhisname
uponfavoredpupils.(Shunshohadbeennamedafter his teacher,
Shunsui.) Thus, Hokusaidubbed Shunrofound himself
workingalongsideShunko,Shunjo,andShunei!

83

decidedtosellthebrushnameShunro(whichhisreputa
tionmadevaluable)toanotherartist,andtakeanewname:
Sori.
Unaffiliatedwithanystudio,hesettledintotherole(an
unusualone)ofafreelanceartist.Hokusaitookwhatever
commissionscamehiswayforprints,bookillustrations,
paintings. There were dry spells: at one point he was
reducedtopeddlingalmanacsinthestreet.Butheeventu
allyfoundhimselfaniche;andhismainsourceofincome
becamethedesignof surimono.
Surimonowereillustratedpoems,printedoncards.Aes
thetesofthedaywouldwritethesepoems;havethemillus
tratedandprintedup;andpassthemouttofriends.The
cardswereavidlycollected;andthemostsoughtafterwere
thoseillustratedbyHokusai.Sodistinctivewashisstyle
knownastheSoriStylethathebegantoattractbothstu
dentsandimitators.
Successfulnow,the36yearoldartistbegantoreceiveall
sortsofcommissions.Andhedecideditwastimeforanew
brushname.He choseHokusai.Atfirsthesignedhiswork
SorichangingtoHokusai.ThenhesoldthenameSori
to one of his students (who also took over the surimono
business), and became HokusaiformerlySori. Finally,
hissignaturewassimplyHokusai.*
DuringthenextdecadeHokusaiturnedoutavastand
variedbodyofwork.Heillustratedpoetryalbums.For
singlesheetprintshedrewlandscapes,portraitsofcourte
sans,scenes fromplays.Hedidpicturebooks:viewsofEdo;
of LakeBiwa;of the Tokaidohighway.Heillustratedfans,
designed advertisements.Energeticandversatile,Hokusai
hadbecometheforemostcommercialartist.
Healsobecameashamelessselfpromoter,toutinghim
selfinpublicexhibitions.OnabusystreetHokusaiwould
setuphisbenchanddemonstratetheartofpaintingwith
a twist.Asacrowdgathered,hewouldpaintwithhisfin
gersorwithaneggorwiththewrongendofabrush.
Orhewoulddashoffanupsidedownlandscape.Butthe
* ThenamemeansNorthStarStudio.Itreferstoagod(of
the Buddhist sect to which he belonged) who was associated
withtheNorthStar.

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mostrenownedofhisexhibitionswasthepaintingofa60
foothighportraitofDaruma,theBuddhistsaint.
Thestunttookplaceduringafestivalin1804.Inthe
courtyardofatemple,Hokusaiaidedbyhisstudents
spread out a huge, composite sheet of paper. Then he
removed his shoes, hitched up his sleeves, and began to
paintwithabroomandcaskfulofink.Beforeafascinat
edcrowd,Hokusaiworkedhiswaydownthepaper.Bythe

appreciation.
NowitwasHokusaisturn.Hehadbroughtwithhima
roosterinacage.BowingtotheShogun,hestrodeoverto
a paperpanel,toreitdown,andpainteditblue.Thenhe
smearedtheroostersclawswithredpaint,andsentthebird
runningandsquawkingacrossthepaper.Pointingtothe
printsleftbehind,Hokusaideclared:Leavesfloatingon
theriver!

Such exploits increased his fame and brought in com

missions.Andenteringhisforties,Hokusaiwasbusierthan
ever.Inparticular,hehadbeguntoillustrate yomihon
the sensationalistic novels that were suddenly the rage.
Ostensiblymoralistic,thesenovelsfeaturedmelodramatic,
supernatural,and violentgoingson.Therewereghoststo
ries,revengetales,Chineselegends.Noartistcouldwishfor
liveliersubjectmatter;andHokusairosetotheoccasion.
His drawings were imaginative and dramatic. They con
tributed to the popularity of yomihon; and Hokusai
became the chief illustrator of the genre. The leading
author was Bakin, with whom he entered into a lengthy
collaboration and quarrelsome friendship. (They argued
overbothartisticandfinancialmatters.)Togethertheypro
ducedsome18novels.*
Bythetimethecrazeforyomihonsubsided,Hokusai
hadmovedon.Illustratedhandbooks (EasyGuidetoDraw

end of thedayacolossalDarumaglaredatthesky.Thepor
traitwasraised withropes and pulleys,anddisplayedona
scaffolding.
WordoftheeventreachedtheearoftheShogun.And
Hokusaireceivedanaccoladethatwasunprecedented(for
someoneofnonaristocraticorigins).Hewassummonedto
appear before the Shogun and give an exhibition of his
skills.AlsosummonedwasaclassicalpainternamedBun
cho.HeandHokusaiwereexpectedtoengageinacon
test.
Ontheappointeddaytheywereledintothepresenceof
theShogunandhiscourt.Bunchowentfirst,paintinga
scene in the traditional manner. There were murmurs of

* A fewsampletitles: RevengeoftheFox, WeirdTalesoftheCres

centMoon, and RaigothePriestandthePhantomRat.

85

86

ing,TheDanceSelfTaught,EdoCookery) becameaspecial
ty,asdideroticprints.*Hedidpaintingsonsilk,festival
banners, murals, float designs, maps, illustrated cups, a
bookofkimonopatterns.Andhewasstilltheshowman,
doingcolossalportraits.Ononeoccasionhepaintedagiant
Hotei,thegodofluck,beforeacrowdatatemple.Whenit
was finished, he showed his versatilityby drawing two
sparrowsonagrainofrice.
AndHokusaiwasstillchanginghisnamewheneverthe
fancystruckhim.Sometimesheemployedseveralnamesat
once:asignatureforbookillustrations,anotherforprints,
anotherforpaintings.Atonepointhestartedaddingthe
sobriquetGakyojinManMadAboutDrawingtohis
name.SeveralyearslaterheamendedittoGakyorojin
Old ManMadAboutDrawing.Inhisfiftiethyearhegave
awayHokusaiafterbeingcriticizedforhisdesignofathe
aterbillboardandbecameTaito(PolarStar).Inhissix
tieth year he assumed the name Iitsu, or One Year Old
Again(sixtyyearsmarkingtheendofacycleontheJapan
ese calendar). And after being struck by lightning and
hurledintoaricefield(thishappenedduringapilgrimage),
hecalledhimselfRaito(LightningStar)forawhile.His
publishers honored this eccentric habit, issuing his work
underthemonikerofthemoment.Buttheyusuallyinclud
edthenameHokusai(whichhadbecomehighlycommer
cial)inthecredit.Anditwasthatnameofthethirtyor
so he adopted during his lifetimeby which he became
known.
But even more than he changed his name, Hokusai
changed hisaddress.He issaidtohave had93placesof
residence.Thismobilityaroseinpartfromanaversionto
housecleaninganditsdisruptions.Whenanabodebecame
uncongenial,hesimplyabandoneditforanother.Also,his
spendthriftwaysoftenlefthimshortofcashanddesirous
of avoidingcreditors.(Ononeoccasionhewasforcedto
fleeEdoaltogether,andreturnincognito.)Butattheroot

ofhistransiencewasalackofconcernwithworldlymat
tersan obsession with drawing, to the exclusion of all
else. A brushname he occasionally used was Fusenkyo,
meaning untouched by ones surroundings or unat
tachedtoonesabode.Whenitwaseasiertomovethan
tostayput,Hokusaimovedandthoughtnothingofit.
SaidhisfriendBakin:Whenitcomestomovingorchang
ingnames,Ihavenevermetanyonesocapriciousasthis
man.
Yetwhereverithappenedtobe,hisstudiobustledwith
activityhisown,andthatoftheartistswhocametostudy
withhim.ForMasterHokusaiwaspleasedtoacceptstu
dents. Though never maintaining a formal studio with
apprentices and assistants, he taught his innovative style
and techniques to anyone willing to learn (and able to
endure his eccentricities and forceful manner). Over the
yearshetookonmorethan300students.(Afewofthem
were accorded brushnamesHokutai, Hokusu, Hokuba
that derived from his own.) Hokusais door may have
keptshiftingitslocation;but itwasalwaysopentoaspir
ingartists.Ortoanyonewithacommission.*
Forthebenefitofartstudents,Hokusaicreatedatext
* Not everyonewaswelcomeatthestudio.AcertainKabuki
actor(anotedfemaleimpersonator)onceshoweduptohavehis
portraitdone.Appalledbythedustanddisorder,heinsistedthat
a rugon whichtositbefetched fromhispalanquin.Hokusai
bootedhimfromthepremises.

* Explicitscenesoflovemakingwereamainstayoftheprint
industry. A titillatingdiversion,theywerealsogiventonewly
wedsasamarriagemanual.

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88

book.Titled Manga (Sketches),thismultivolumework

wasavastcollectionofimpromptudrawingsanencyclo
pediaofimages.Itincludedhumanfiguresineverypos
tureandactivity;floraandfauna;houses,bridges,boats;
andonandon.Intendedasmodels,theselivelysketchesare
a monument to his artistry. The preface to Manga pro
claims:
Hokusaihereinpresents,ablyandtruly,allthathehasever
glimpsedorimagined.
Everything in the natural world has been included. The
Mastersbrushcapturesthespirittheessenceofthings,
somethingmostartistsfailtograsponaccountofalackof
intuitionanddrawingskill.
Hokusai has never had the slightest inclination to sit
around sipping tea or sake. He has disdained the usual
pleasuresoflife.Forthelasthalfcenturyhehasdedicated
himselfsolelytoart.

Ashe enteredhisseventies,Hokusaispowersfarfrom
waningpeaked;andhecreatedaremarkableseriesofpic
turebooks.Thefirstofthesewas 36ViewsofFuji, which
wasresponsibleformakinganationalsymbolofMt.Fuji.
(Italsoincludedwhathasbecomehisbestknownimage:
The GreatWave.)Therefollowedothersetsoflandscape
printsof waterfalls,bridges,fishingboats.Allwereprint
edincolor.
Andin1834hepublishedhisclassic 100ViewsofFuji.
Eachoftheseblackandwhitedrawingsdepictsasceneof
dailylife,withFujiloominginthebackground.Thebook
containsapersonalnote:
SincemysixthyearIhavehadanintensedesiretodraw.
By theageof50Ihaddonequiteafewdrawings.Butnoth
ingofwhatIproducedpriortomy70thyearwasespecial
lygood.At73Iwasfinallyabletoapprehendtoaslight
degreethe true structure of birds and beasts, fish and
insects,andthenatureofgrassandtrees.At80Iwillper
hapsshowsomesignsofprogressasanartist.At90,acquire
some depth.At 100,becomeinspired.AndwhenIm110,

89

everylineanddotmayatlast comealive. Anyoneelsesur

vivingthatlongwillseeifsuchbenotthecase.*

Thesepicturebooksmarkthesummitofhiscareer.After
them, Hokusai continued to draw, publish, and teach
andtopursuethatperfectlineanddot.Butinhis79thyear,
he suffered a setback. His house burned to the ground.
Forced to flee naked into the street, Hokusai lost every
thing, including his accumulated drawings and reference
material.
ButtheMasterwasresilientandaccustomedtofind
ingnewquarters.Hewassoondomiciledandbackathis
bench.HisdaughterOEi(alsoanartist)wastakingcareof
himnow.
Theyfoundthemselvesliving,however,innearpoverty.
A slumpinthepublishingindustry,andtheperceptionof
hisstyleasoldfashioned,resultedinadearthofcommis
sions. Yet the two managed to get by. During the final
decadeofhislife,Hokusaiillustratedafewbooks(aguide
toNikko,alifeoftheBuddha,ahandbookforcarpenters);
didmuralsfortemples;andpaintedscrollsfortokonoma.
He wasindeclininghealth,butascapableasever.Andas
cantankerous.On hiswallhungasign:NO COMPLIMENTS OR
GIFTS.

ForseveralyearsduringthisperiodHokusaipracticeda
curiousritual.Hewouldgetupeachmorninganddrawa
lion.Thiswasnoordinarylionbutademonchaseratal
ismanic figure that brought good luck and health. He
woulddiscard the drawings.ButOEisecretlysavedthem;
and the lionsinavarietyof postureshave becomepart
ofhisartisticlegacy.
Ashe neared90,theOldManMadAboutDrawingwas
stilldrawing.But he wasnotsatisfiedwiththeresults.One
day OEi found him weeping at his bench. Hokusai
lamentedthathewasstillunableafteralifetimeofeffort
tocapturetheessenceofthings.
* Hokusai expected to reach an advanced age, thanks to a
longevityelixirthathegulpeddowndaily.Itwasamixtureof
potatowhiskey, sugar,anddragoneyefruit,agedinasealedjar
for two months.

90

In1848hepublishedhisfinalwork: OntheUseofColor.
Itisanillustratedartistsmanualacompendiumoftips
andtechniquesthesecretsofHokusai!
Thefollowingyearhebecameillandwasconfinedtohis
bed.Sensingtheend,hejokedinaletter:
TheKingoftheUnderworldhasbuilthimselfaretirement
cottage,andwantsmetocomeandpaintascrollforits
wall.Illbeheadingdowntheresoon,Iimagine,withmy
paintsandbrushes.Ishallberentinga smallapartment,on
the mainstreetoftheUnderworld.Dropbyifyoureever
inthearea.

SpiritoftheSword

A shiphadanchoredinAmakusaBay;andcaptainand
crewhadretiredforthenightwhentheywereawakened
by a rumbling sound. Racing on deck, they saw a figure
hoveringoverthewaves.Itwasamaidendressedinwhite
andsurroundedbyamist.
Astheygazedinwonder,themaidensaid:Iyearnto
returntotheworld.Andwitharumbleshevanishedinto
thesea.

Shortlybeforehedied,Hokusaimurmured:IfHeaven
wouldgrantmejusttenmoreyearsfiveeven!Imight
trulybecomeanartist.

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91

In the morning the captain went ashore, approached

somefishermen,andaskediftheyhadeverseenthisappari
tion.Theyshooktheirheads.Buttheywerefamiliarwith
therumblingsound.Forsometimenow,theytoldhim,it
hadbeenanightlyoccurrence.Andeversinceitsarrival,the
fishhadfledthebay.
The fishermendiscussed the situation.Theydecidedthat
thefigurewasaghostthesoulofsomemaidenwhohad
92

drownedinthebay.Herbodywasdefilingthewatersand
causingthefishtoflee.Ithadtoberemoved.
So they summoned the best swimmer in the village, a
youthnamedSankichi.Thefishermenaskedhimtodive
downandretrievethebody.Despitethedanger,Sankichi
agreed.
The captain took Sankichi out to his ship. The youth
strippeddown,prayed,andplungedintothesea.
Hisinitialdiveswerefruitless.Then,glidingalongthe
bottom,hespottedsomethingandswamtoit.Wrappedin
a silkbrocadewasasword.Hetuckeditunderhisarmand
ascended.
Hoistedontotheship,Sankichicollapsedwithexhaus
tion. Thecaptainandcrewexaminedthesword.Ofrare
workmanship,itshonewithadazzlinglight.
Theswordwastakenashore.Villagerscrowdedaround
toviewit.Apriestarrived,examinedit,andnoddedsagely.
Thisisasacredsword,hesaid,thatwaslostatsea.
Andnoghosthasbeendisturbingourwaters.Rather,the
restlessspiritof thissword.
A shrinewasbuiltasarestingplaceforthesword.San
kichiwasappointedguardian.Andthebaywassoonfilled
againwithfish.

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93

Foxes

TwokindsoffoxaretobefoundinJapan.Oneisthe
commonbrownfox (Vulpesvulpes). Thisadaptablefellow
can live anywherein a hole, decayed tree, abandoned
building.Sohehasthrivedinsettledareas,oblivioustothe
inroadsofcivilization.Itisnotuncommontoglimpsehis
bushytail,ashescampersawayfromahouse.*
The other kind of fox has also held his ownagainst
inroads of a subtler nature. Invisible and magical, this
specieshasresistedtheonslaughtofrationalism.Thatisto
say, a significantportionofthepopulacestillbelievesinits
existence.Iamspeakingofthephantomfox.
Whoisthismysteriouscreature?Inhisrespectableguise,
heisassociatedwiththeshrinesofInari.Therearenearly
40,000suchshrines (themostfamousbeingtheFushimiin
Kyoto).Eachhasapairofstatuesinfrontofit,depictinga
whitefox.Butthisisnoordinaryfox.Itisaphantomfox
theservantandmessengerofInari.
Curiously, the servant has replaced the goddess as the
focus of the shrine. It is to the fox that prayers are
addressed. (He conveys them to Inari.) And suppliants
bringfriedtofuthepreferredfoodofthefoxasanoffer
ing. (The offering is left by a hole in the wall, through
whichtheinvisiblefoxcomesandgoes.)Theyalsokeepan
eye on thestatues,whosetailmaywagasafavorableomen.
Andshouldtheirprayerbegranted,theywillreturntothe
shrineandtiearedbibaroundtheneckofastatueasa
* The range of the brown fox includes all the major islands
exceptShikoku,fromwhichtheBuddhistsaintKukaiissaidto
haveexpelledfoxesafteronetriedtotrickhim.
Inariisprobably thebusiestofthekami.Shebeganasarice
goddessthedeitytowhomfarmersprayedforabountifulhar
vest.Latershebecamepopularwithmerchants,craftsmen,and
samurai,whowouldentreatherforsuccessintheirendeavors.
TodayanyoneisapttopraytoInari,andforalmostanything
prosperity,fertility,relieffromcoughsandcolds.

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markofgratitudetothefox.
SoifyouaskaJapaneseaboutfoxes,hewilltellyouabout
thisaidetoInari.Buthemayalsomentionanothertypeof
phantom foxone of a more problematical nature. The
goblin fox.
Likehiscousinattheshrine,thegoblinfoxisinvisible
andmagical.Buttheretheresemblanceends.Thegoblin
fox is dark, not white. He is associated with houses, not
shrines.Therealdifference,however,isoneofcharacter.
Fortheessenceofagoblinfoxishispropensityformischief.
Evenwhenhelpingyou(shouldhedeigntodoso),hewill
probablygetyouintrouble!*
Ofhisperverseways,themostdramaticinvolvesposses
sion.LikedemonsintheWest,thegoblinfoxcanenterand
controlahumanbeing.Victimshavebeenknowntocurl
upandyelplikeafox;tearofftheirclothesandrunthrough
the streets; speak in a strange voice. And they develop a
cravingforfriedtofuor soba noodlesfavoritefoodsofthe
goblinfox.Todaysuchpersonswouldbetreatedbyapsy
chiatrist. In former times a yamabushi was summoned.
Withhisoccultskillsheexorcisedthefox.(Onetechnique
wastopromisethefoxagenerousofferingoffriedtofuto
beleftatanInarishrine uponhiswithdrawal.)
Butitismischiefofadeceptive,ratherthandemonic,
naturethatismosttypicalofthegoblinfox.Forhelovesto
fool the unwary. To that end he often assumes a human
* Forexample,agoblinfoxmightassistyoufinanciallybysteal
ingyourneighborswalletandleavingitinplainviewonyour
doorstep.
Perhapsthe mostextreme attempttodealwithacaseoffox
possession wasthatofHideyoshi.Whenoneofhisservantsexhib
itedsymptomsofpossession,thewarlordwrotethefollowinglet
tertoInari:My Liege.Iwishtoappriseyou ofthefactthatone
of your foxes has taken over a servant of mine, causing grief
amongus.Iwouldlikeyoutoinvestigatethematter,anddeter
minethereasonforthisfoxsbehavior.Shouldhebefoundtolack
justification,Idemandthatyoucensurehimimmediatelyand
takethe knave intocustody.Otherwise,Ishallorderageneral
destructionoffoxes.Fordetailsconcerningthiscase,contactthe
priestYoshida.Obedientlyyours,Hideyoshi.

95

formparticularlythatofaseductivefemale.(Talesabound
ofmenledtoruinbyafoxwoman.)Anothertacticisto
bewitchpeopleandleadthemintoadangeroussituation.
Forinstance,hemightcausesomeonetomistakethedirec
tionofaonewaystreet.Orconsideranincidentreported
bythepriestoftheInarishrineatWakayama.
A visitorwasdrivingupthemountaintotheshrine
whenanoncomingcarappeared,headeddirectlytoward
him.Heswervedandmanagedtomissit.Butthenextday,
ashecamedownthemountainthatsameoncomingcar!
Thistimeitwastoolatetoswerve.Hebracedforacolli
siontherewasathudandthecarvanished. Pullingover,
hefoundthebodyofafoxintheroad.Inanattemptto
send himplungingofftheroad,thefoxhadassumedan
illusoryform.
A favoritetrickofthefoxistoleaveagiftorpaymentthat
becomesworthless.Thestoryistoldofawelldressedman
(with a suspicious bulge under his coat), who entered a
popularsobashopandconsumedbowlafterbowlofnoo
dles.He paidand left.In the morninghismoneywasfound
tohaveturnedintowoodshavings.(Thebulge,ofcourse,
hadbeenhistail.)
No wonderfoxyinJapanesesignifiesdeceitfulorwick
ed!
Where do these goblin foxes live? Some inhabit wild,
solitary places (where they are thought to be a source of
mysteriouslights).Butthemajorityattachthemselvestoa
humanhousehold,whoseresponsibilityitbecomestofeed
them.For the hostfamilythisisariskyassociationoneit
maycome toregrethavingacquiescedto.Forwhilefoxes
may attract prosperity (if welltreated), they are easily
offendedin which case they attract adversity. Another
drawbacktohavingfoxesistheexpense.Afoxrarelymoves
inalone.Instead,hebringswithhimhisrelatives74of
them,itisbelievedallofwhommustbefed.*
A furtherdrawbacktohavingfoxesisthatafamilymay
* A familywithfoxes doesnoteatuntilitsfoxeshavedoneso.
Whenthericeisready,thecooktapsonanduncoversthepot.
Thisisasignalfor the foxestoriseinvisiblyfrombeneaththe
houseand consume theirportion.

96

beshunnedbyitsneighbors.Theirprosperityisdeemedill
gainedindecently acquiredtainted by a supernatural
origin.Andshunnedornot,thefamilywillhavedifficulty
inmarryingoffitsdaughters,whowouldbringfoxeswith
themintotheirnewhousehold.*
Sogoblinfoxescanbeaproblem.Theycanmakeyou
crazy, eat your rice, alienate your neighbors. Assuming
human form, they wreak particular havoc: seducing or
cheating the unwary. A fox in disguise, though, is
detectable.Ifacharmingstrangerrousesyoursuspicions,
leadhimtoabodyofwater.Histrueformwillbereflect
ed.Orbringinadog:unaffectedbytheillusion,itwillbark
atafox.Ortakealookatanycashthepersonhasgivenyou:
itmayalreadyhaveturnedtodross.
Itisbesttokeepfoxesatarmslength.Unless,ofcourse,
theyarethegoodkindthewhiteservantsofInari.And
eventhenbewary.Thefollowingincidentwasreportedby
LafcadioHearn,inhis GlimpsesofUnfamiliarJapan(1894).
Itinvolvestheproprietorofatofushopinthetownwhere
Hearnwasliving.

youfromagreatdanger.ForbythepowerwhichIpossess
I know that tomorrow this street will burn, and all the
housesinitshallbeutterlydestroyedexceptyours.Tosave
it,Iamgoingtomakeacharm.ButinorderthatImaydo
this,youmustopenyourgodown(kura) thatImayenter,
andallownoonetowatchme;forshouldlivingeyelook
uponmethere,thecharmwillnotavail.
Theshopkeeper,withferventwordsofgratitude,opened
hisstorehouse,andreverentlyadmittedtheseemingInari,
and gave orders that none of his household or servants
shouldkeepwatch.Andtheseordersweresowellobeyed
thatallthestoreswithinthestorehouse,andallthevalu
ablesofthefamily,wereremovedwithouthindrancedur
ingthenight.Nextdaythekurawasfoundtobeempty.
Andtherewasnofire.

Theproprietorhadbeenconnedbyarascallyhuman.
Foxeshavenomonopoly,itwouldseem,onmischiefand
deceit!

A maninwretchedattireusedtocometohisshopevery
eveningtobuyachoof tofu,whichhe devouredonthe
spot withthehasteofonelongfamished.Everyeveningfor
weekshecame,andneverspoke;butthelandlordsawone
evening the tip of a bushy white tail protruding from
beneaththestrangersrags.Thesightarousedstrangesur
misesandweirdhopes.Fromthatnighthebegantotreat
the mysterious visitor with obsequious kindness. But
anothermonthpassedbeforethelatterspoke.Thenwhat
hesaidwasaboutasfollows:
ThoughIseemtoyouaman,Iamnotaman;andI
tookuponmyselfhumanformonlyforthepurposeofvis
itingyou.IcomefromTakamachi,wheremytempleis,at
whichyouoftenvisit.Andbeingdesiroustorewardyour
pietyandgoodnessofheart,Ihavecometonighttosave
* TobeshunnedisaseriousmatterinJapan,wherebelonging
to the group is a prime concern. An American might simply
shrugitoff.Withourtraditionsofindependenceandindividu
alism,we might welcome beingshunnedi.e.,beingleftaloneby
our neighbors.

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97

98

Bowing

The kappa isagoblinthatresidesinpondsandrivers.He

likestograbontoswimmersanddrownthem.Occasional
lyhecomesashoreandchallengespeopletoafight.Inthat
casehemaybedefeatedbyasimpleruse.Itinvolvesthe
hollowinhishead,whichmustremainfilledwithwater.
Simplybowtothekappa.Returningyourbow,hespillsthe
waterandbecomesenfeebled.Andhe will returnyourbow.
FornothingismoreingrainedintheinhabitantsofJapan
goblinsincludedthanbowing.

Centraltothe etiquetteofthenation,bowinghasmany
functions.Essentially,itisaformofgreetingtheequiva
lent of our handshake. But it may also serve to express
respect,apology, acquiescence.Onebowsinalmostevery
social situation. Friends meet with a bow. Teachers ex
changebowswiththeirclasses.Andatshrines,worshipers
bow tothe kami.Nottobowatthepropertimeandin
the properfashionwouldbeamajorlapse.*
A properbowisdeterminedbytheoccasion,andbythe
socialstatusofthoseinvolved.Therearethreetypesofbow:
* Infeudaltimessuchalapsecouldbefatal.Failuretobowto
a passingsamuraiwaspunishablebyinstantexecution.

99

light,medium,anddeep.Thelightbowisthebasicgreet
ing or farewell. Bending at the waist, you incline your
headabout20degrees.Menholdtheirhandsattheirsides;
women,ontheirknees.Theheadremainsdownforasec
ondorso.
Themediumbowisabouttwiceasdeepandtwiceas
long.Itmaybeusedtoexpressgratitudeorsorrow.Butits
mainfunctionisasagestureofrespecttoanimportant
personage,ortoanyoneseniortoyou.Aworkergreetshis
bosswithamediumbow.Thebossrespondswithaslight
lylesserbowindicativeoftheimportanceofstatusinthe
businessworld.Inasituationinvolvingstrangers,thebow
ing may be preceded by an exchange of business cards.
Thesearediscreetlyglancedat,thatthepartiesmaydeter
minetheirrelativestatusandbowaccordingly.
Thedeepbowavirtualrightangleisrarelyseen.It
isreservedforextremecasesofapologyorsupplication.In
formertimesitwasthepostureofobeisancetotheEmperor
(whoistodayaccordedamediumbow),theShogun,and
otherexalted personages.
SoaJapanesewillbowfrequentlyinthecourseofaday
atwork,inpublicplaces,evenonthetelephone!Inthe
case of salarymenwho must continually bow to fellow
employeesthepracticehasledtoahealthproblem.Asa
result of their constant bending, salarymen are prone to
lumbago.
If youvisitJapan,learntheprotocolsofbowing.Itisnot
as complicated as it sounds. Just bow to whomever you
meet.Payattention to the depthofyourbow,andtoits
duration. For an ordinary greeting, both parties should
bow for the same length of time. Should you raise your
headanddiscoverhistobestillinclined,duckbackdown.
The handshakehasmadeinroadsinJapan.Sobepre
paredforacombinedbowandshake.
And onefinaltip.Incloseupsituations,bow slightlyto
thelefttopreventknockingheads.*
* This applies only in Japan and England. Elsewhere in the
world,bowtotheright.

100

Godzilla

Japanscinemaisoneofitsglories.Suchmasterpiecesas
Yojimbo,TheSevenSamurai,AutumnLeaves,Ugetsu, and
Sancho the Bailiff have received widespread acclaim. Yet
noneofthesecriticalsuccessescanrivalinpopularitya
series of monster movies that came out of Toho Studios
(andthatarestillbeingmade).Iamreferring,ofcourse,to
theGodzillacycle.
Thefirstofthesefilms,madein1954,wastitled Gojira
or,intheEnglishlanguageversion, Godzilla,Kingofthe
Monsters. The protagonist is a giant reptile who breathes
fire.Moviegoersweretakenwiththemalevolentglareofthe
creature;andthefilmwasahit.
Since then, numerous sequels have appeared. With
theirlivelyspecialeffects,mostofthesehavedonewellat
theboxoffice.Yetnonecancomparewiththeoriginal.For
Godzilla,KingoftheMonsters isapowerfulworkofart.
Thecharactershaveagrimintensity.Themusicalscoreis
exciting and evocative. The blackandwhite photogra
phy has a stark, documentary feel. For all its Bmovie
crudeness,thefilmcreatesamoodthatissomberandseri
ous.
ThestoryofthatfirstGodzillafilmgoesasfollows:
Anunknownforcehasbeensinkingshipsneartheisland
of Odo. Investigators arrive at the island. They find its
inhabitantsinastateofanxiety.
TheislandersinsistthatalocalmonsterGodzillais
responsible for the sinkings. Asleep for centuries in his
underwaterlair,hehasawokeandmustbeappeased.Their
ancestors,theymurmur,usedtotieamaidentoaraftand
send heroutasasacrifice.
The investigators shake their heads at these supersti
tiousbeliefs.Buttheislandersknowwhattheyknow.And
though unwilling to sacrifice a maiden, they don masks
and costumes that have not been used in generations
and perform a ceremonial dancea ritual to ward off
Godzilla.
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Alas, it fails. That night a storm arrives; and with it,

Godzilla. Roaring and stomping about in the dark, he
destroysavillage.
Still skeptical, the investigators blame the destruction
onthestormuntiltheycatchaglimpseofthecreature
lumberingalongtheshore.Tokyoisinformedofthemen
ace; and the government moves into action. Troops are
mobilized. And scientists are told to locate and destroy
Godzilla.
AmongthescientistsisDr.Serizawa.Hehasdeveloped
anoxygendestroyerthatmightbeeffectiveagainstthe
creature.ButSerizawahasmisgivingsaboutunleashingso
destructiveaweapon,andrefusestodoso.
Godzilla emerges now from Tokyo Bay. He waddles
ashoreandbeginstowreckhavoc.Inaspectacularfashion,
he destroys portions of the capital. He struts about
breathesfiresmashesbuildings.Thepopulationfleesin
terror;thearmedforcesarehelpless.
Itisanunforgettablesequence.Butthehighpointofthe
filmisascene thatfollows.
Theentirenationhasbeencalledupon toprayfordeliv
erance.Andwewatchashundredsofschoolgirlsrowafter
row ofthemchantaprayer. The beautyofthechant,the
innocenceandintensityofthegirls,theuniformityoftheir
dresstheseseemlikesomethingoutofanationalepic,not
a monstermovie.Itisacompellingmoment.

Finally,Dr.Serizawarelentsandunleasheshisweapon.
Godzillasurfacesforonelastroar,thensinksbeneaththe
waves.Themonsterhasbeenslain.
But a year later he (or a cousin who resembles him,
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Godzillahavingbeenseentoperish)wasbackin Gigan
tis,theFireMonster.* ThesequelpitshimagainstAngilas,
another prehistoric monster who has turned up. They
engageinanongoingtussle,duringwhichOsakaCastle(a
majortouristattraction)isdestroyed.Judiciously,Godzilla
is not killed off at the end of the film. Instead, he gets
buriedundericereadytoberesurrected,shouldanother
sequelbemade.
Andresurrectedhewas,in KingKongvs. Godzilla. The
firstoftheseriestobefilmedincolor,this1962production
isshortonplot,butpackedwithspecialeffects.Thecli
macticmomentcomeswhenKongisairlifted(byballoons)
to Mt. Fuji.TherehebattlesitoutwithGodzilla.
Godzillawasastarnow;andsequelsbegantoappearreg
ularly.Butasthecycleprogressed,thecharacterofthecrea
tureunderwentasignificantchange.Hisfeaturessoftened;
his gyrations were occasionally comicand he became a
hero!Heturnednowtofightingothermonsters,notthe
armedforcesofJapan.Nolongerthebaneofthenation,he
became herchampion.True,hestillobliteratedbuildings
either inadvertently (during fights with monsters) or
petulantly(duringtantrums).ButmainlyhesavedJapan
from one giant creature after anotherfrom Gobara,
Rodan, Gigan, Mechagodzilla (built by spacemen inside
Mt. Fuji), Titanosaurus, threeheaded King Ghidorah,
Megalon.Sometimeshewasjoinedinthispublicserviceby
goodmonsters(suchasKingSeesar),orrehabilitatedbad
monsters(RodanandMothra).Atothertimeshehadtogo
italone.Asaresultofhischangeofheart,heassumedthe
roleof Japans mascotitsprotectivepet.In Godzillavs. the
SmogMonster, thenewattitudetowardshimisclearlydis
cernable.AsGodzillawalksoff,havingdefeatedtheSmog
Monster,achildcallsout:Godzilla,thanksalot!
And whenhedidknockdownbuildings,itwastodeliv
eramessage.Asthenarratorintonesattheendof Godzil
la,1985: NaturehasawaysomehowofremindingManof
justhowsmallheis.Sheoccasionallythrowsupterrifying
* Duetoaproblemwiththerightstothename,Godzillahad
tobecalled Gigantisinthe Englishlanguageversionofthesec
ondfilm.

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offspring of our pride or carelessness, to remind us how

punywereallyare,inthefaceofatornado,anearthquake,
oraGodzilla.
Thesequelsto Godzilla,KingoftheMonsters (21ofthem
thusfar)arefullofmonsterbattlesandspecialeffectsthat
have grown increasingly sophisticated. What these films
lackisthesubtleartistryoftheoriginalitssomberatmos
phere and mythic resonance. Only occasionally does any
poeticorlegendarymaterialcreepin.
Onesuchmoment,though,doescometomind.In Godzil
lavs. Mechagodzilla, themechanicalmonsterhasgottenthe
bestofGodzilla.OnlyKingSeesarcansavetheday.But
Seesarishibernatinginacave;andonlyadescendantofthe
Azumiroyalfamilycanawakenhim.Sheshowsupand
inascenereminiscentofthechantingschoolgirlsrevives
himwithanancienthymn.
Such scenes are prize passages in what has become a
national sagaa Bmovie epica ritual of crisis and
redemption.TheGodzillacycle!

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HowtoFoldaPaper

House

YoumayhaveheardthattheJapaneselive(orusedto
live)inpaperhouses.Thatisnotstrictlytrue.Inatradi
tionalhouse,paperpanelsdividedtheinteriorintorooms.
Theyalsoservedastranslucentouterwalls.Butthebasic
frameworkofahousewaswood.Itsroofwastile.Andwood
panels shuttered the house at night. No one lived in a
paperhouse.
Today, most Japanese live in apartment buildings
Westernstyleconcretetowers.Butsomearereturningto
their roots. They have been rediscovering the traditional
house.Andwithadvancesinorigami,itisnowpossibleto
liveinahousemade totallyofpaper.
Theadvantagesofsuchahouse?Paperisinexpensiveand
easytorepair.Itiscoolinthesummer.Andithasafragility
thatputsyouintouchwithnaturethatallowssunlightto
filterin,alongwiththe soundsofcrickets,windandrain.
Using the techniques of origami, a family can fold its
ownpaperhouseinlessthanaday!Allthatsneededisa
siteandpileofpaper.Hereshowitsdone:

3
1

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A BoonfromBenten

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109

Baishu,ayoungscholarofKyoto,wasgiventowander
ingaboutthecity.OnedayhecameuponashrinetoBen
ten, the goddess of good fortune. As he stood before the
shrine,thewindblewaslipofpaperagainsthisshoe.Bai
shupickeditupanddiscoveredalovepoem,writtenina
delicate,femininehand.
Hetookthepoemhome,readitagainandagainand
fellinlovewithitsauthor.
Returningtotheshrine,heprayedtoBenten.Helpme
locatethemaidenwhowrotethispoem,hepleaded.And
hevowedtospendasevendayvigilattheshrine.
On the last night of his vigil, the door to the shrine
opened.ApriestemergedandapproachedBaishu.Hetied
a ritualcord aboutthescholarswaist,wavedhishands,and
murmuredanincantation.
Sensing a presence, Baishu turned to find a young
womanstandingbesidehim.Herfacewashalfhiddenby
a fan.Sheglowedinthemoonlight.
Immediately, he knew who she was: the maiden with
whom he had fallen in love. Bowing to the priest, he
thankedhimforbringingthemtogether.
Thank Benten, said the priest, bidding them adieu
andgoingbackintotheshrine.
They walked through the moonlit streets, conversing
andlookingatoneanother.Baishuwasthrilledbyherbeau
ty. Her melodious voice filled him with joy. When they
reached hishouse,she said:Bentenhasmarried us.And
theypassedinsideasmanandwife.
Asthe weekswentby,Baishusloveforhisnewwifedeep
ened.Shewasapainteraswellasapoet,hediscovered.And
herdomesticskillsflowerarrangement,embroidery,cook
ingbrought cheer to their modest dwelling. Curiously,
shenevermentionedherfamily,norwhereshewasfrom.
Butwhatofit?shruggedBaishu.Thegoddessofgoodfor
tune had brought them together; and nothing else mat
tered.
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Onething,though,hefoundexceedinglyodd: nooneelse
seemedtobeawareofhiswife. Itwasasifshewereinvisible
totheneighbors.YetsomuchinlovewasBaishuthathe
ignoredthispuzzlingfact.
Now Baishu continued to take walks about the city.
Andoneafternoon,whileamblingalong,hesawsomeone
motioningtohimfromadoorway.Pleasecomein!called
theman.
Seeingnoreasonnotto,Baishuenteredthehouse.The
manintroducedhimselfasamerchant,andapologizedfor
theabruptnessoftheinvitation.Hehadaservantbringin
tea.Then,inexcitedtones,herevealedthereasonforinvit
ingBaishuintohishome.
He hadanaccomplisheddaughter,explainedthemer
chant,forwhomhehadresolvedtofindasuitablehusband.
Sohehadassembledafewpoemsshehadwritten,andsent
themwithanofferingtoashrineofBenten.
Ibeggedthegoddesstofindapropercompanionfor
thisdaughterofmine.
Soon thereafter,thegoddesshadappearedtohimina
dream.Shehadannouncedthatahusbandhadbeenlocat
ed,andwouldarriveinafewweeks.Hehaddismissedthis
appearanceofBentenasameredream,confessedthemer
chant. But then, last night, the goddess had visited him
again.Thistimeshehaddescribedtheprospectivehusband
indetail,andhadtoldthemerchanttokeepaneyeoutfor
him.Forhewastoarrivethenextday.
And youarehe!criedthemerchant.Rightdownto
the shabby bluerobeIwastoldtowatchfor!
He insisted thatBaishumeethisdaughter, whowaswait
inginthenextroom.Reluctantly,Baishuroseandfollowed
afterthemerchant.Hecouldnotbringhimselftotellthe
poor fellowthathealreadyhadawife.Steppingthrough
the doorway,hefeareditwasgoingtobeanawkwardsitu
ation.
Imagine his amazement when a familiar voice greeted
him,andafamiliarfacepeekedfrombehindthefan. Forthe
merchantsdaughterwasnoneotherthanhiswife. Shegave
himaknowingsmile.
Itwashisbeloved.Yetsheseemedmorewhatwasit?

tangible now. And he realized that hitherto Benten had

granted him only her soul. Their union was about to be
completed.
Baishumarriedthedaughterinatraditionalceremony.
Whenhebroughtherhome,theneighborsflockedtomeet
her.Awareofhernow,andimpressedwithherbeautyand
abilities, they congratulated the scholar on his good for
tune.

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Moon

GoingThere

TheJapanesehaveathingaboutthemoon.Theyadmire
its pale, restrained beautyits serenityits subtle light.
Theylikethemysticglowitcastsuponalandscape.They
cherishitsinexplicablepullupontheirhearts.
Tohonorit,anobservancecalledMoon ViewingNight
(tsukimi) isheldinSeptember.Ontheeveningofthefull
moon, a family gathers on its veranda. Offerings to the
moonfruitandflowersareplacedonanaltar.Asthe
silverballrises,thefamilymembersgazeuponitinrever
ence.Theyrecitepoemsandsipsake.Andtheypartakeof
a specialmeal.Itfeaturesfoodsthataremoonshaped,such
assteameddumplings.(Iftheskyiscloudy,themealmay
include poached eggs, whose shape suggests a moon
obscuredbyclouds.)
Countless poets have lavished praise upon the moon.
OnewasRyokan,aZenmonkofsaintlydisposition.One
nightRyokanreturnedtohishut,tofindthathisfewpos
sessionsquilt, meditation pillow, rice pothad been
stolen.He satdownandwroteahaiku:

Passingbeforethemoon,ajumbojet
Onitswaybutnotthereyet.

ThatnightlyflightisboundforTokyoInternationalAir
port.Amongitspassengersaretourists,eagerandexpec
tant.
Oneofthosetouristscouldbeyou.
Wouldyouliketoexploreanexoticland?
Isyourpassportinorder?
Allrightthen.LetsgotoJapan!

A thiefhascleanedmeout!butnevermind.
In thewindow,themoonheleftbehind.

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WheretoStay

AsyoutourJapan,avarietyofaccommodationswillbe
available. Which should you chose? A major factor, of
course,willbethecost.Butequallyimportantwillbethe
typeofexperience youwant.Arecomfortandconvenience
yourprimeconcern?Orwouldyouliketogetintouchwith
theuniquenesstherichnessthesoulofanothercoun
try?Doyouwishtoinsulateyourselffromthelocalculture,
orembraceit?
Herearethealternatives.

whohavebeenworkinglate(orcarousinginbars)andneed
a placetostayovernight.
Whatisacapsulehotel?Itisakindofdormitory,with
banksofreceptaclesthecapsulesinwhichtosleep.There
arealsolockersandshowers.Eachguestisgivena yukata
(sleepingrobe),barofsoap,andtowel,andassignedtoacap
sule.Slightlylargerthanacoffin,itcomesfullyequipped
bedding, television, lampand is airconditioned. You
climbin,closethecurtain,stretchout,watchthenews,fall
asleep.
Its not the Majestic. But it is an inexpensive place to
spendthenight.
Guestsareaskednottoeat,drink,orsmokeinthecap
sules.

Westernstylehotel
ModernhotelsaboundinJapan.Theyarenotcheap;but
youllgetfirstclassserviceandtheusualamenities.Youll
alsogetfamiliarsurroundings.InyoursuiteattheWash
ington(amajorchaininJapan),youllwakeupinasoftbed
and for a momentnotrecallthatyoureabroad.Inthe
Americanstyle restaurant downstairs, youll breakfast on
scrambledeggs,toast,andcoffeeandnearlyforgetthat
yourethousandsofmilesfromhome.
Butisthatreallywhatyouwant?Isthatwhyyoucame
somanymiles?Surelynot.*

Capsulehotel
Though located near train stations, capsule hotels are
not intended for travelers. Rather, they serve commuters

Lovehotel

* Actually,areasontovisitJapanwouldbetoexperiencea clas
sic Westernhotel.Rememberthosetemplesofluxury,withtheir
ornatelobbies,marblestaircases,andantiquefurnishings?They
havelargelyvanishedintheU.S.torndownorremodeledinto
somethinglesspompous.Butanumberofthemwerebuiltin
Japanandstillexistmaintainedintheiroriginalcondition.

Lovehotelsspecializeinrentingrooms(bythehouror
night)toyoungcouples.Desiringanamorousadventure,
thecoupleheadsfortheentertainmentdistrictofthecity;
andtheyseekoutoneoftheseshrinestoCupid.
Theywillhavenodifficultyinspottingit.Thehotels
nameanEnglishimportsuchasDreamlandorEden
is emblazonedinneon.Andthebuildinghasafairy

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landfacade.Everythingishandleddiscreetly.Thecouple
approachesaslotbythedoor,paysanunseencashier,and
slipsinside.
Theroomtowhichtheyhavebeenassignedisasfantas
ticalasthehotelsfacade.Ithasbeendecoratedasalovelair,
withplushcarpeting,artisticlighting,andsensualcolors.
Thebedisheartshaped;thebathisbaroque.Eroticmovies
are available on the television. The couple grin at one
anotherandsettlein.
Butwouldatouristwanttostayatalovehotel?Yes
whenhecantfindaroomelsewhere.Duringfestivals,the
regularhotelsgetbookedup.Butlovehotelsalwayshave
vacancies,andatreasonablerates.

Minshuku
A minshuku isaprivatehomethattakesintravelersa
sort of bedandbreakfast.Youwillbethepayingguestofa
family.Theywillprovideyouwitharoom,futon,meals,
conversation,companyandaglimpseintoJapaneselife.
Allatabargainprice.
Nomaidserviceisprovided.(Youputawayyourown
futon.)Andyoumayhavetosharetheroomwithanother
traveler.Butforhomelikesurroundingswarmthandhos
pitalitycheckintoaminshuku.

Ryokan
Ryokan aretheoldfashionedinnsofJapan.Theyareto
be found throughout the country, and often at scenic
locales: overlooking the sea, clinging to a mountainside,
besideahotspring.Somearecenturiesold.Ifyouwanta
taste of tradition, this is where to stay. Ryokan can be
expensive.Butyourstaywill bememorableforyouwill
connectwiththeantiquesoulofJapan.
Trytofindanolderryokanthathasescapedremodeling.
Youwillarriveatalow,woodenbuildingthathasbeenart
fullylandscaped.The nakaisan (chambermaidinkimono)
greetsyouattheentrance.Sheexplainstheshoeetiquette,
andtakesyoutoyourroomtheCherryBlossomSuite,
perhaps.(Theroomshavenames,notnumbers.)Withagra
cioussmile,sheslidesopenthedoorandleadsyouinside.
ThesuiteisatraditionalJapaneseinterior,overlookinga
garden.It ispartitionedbypaperpanels.Fragranttatami
matscoverthefloor.Inthetokonomaisascroll,andavase
withafreshlycutsprig.*
Asyoutakethisin,thenakaisanservesyouacupoftea
andplateofsweets.Shepointsoutyouryukata,andtells
you how togettothebath.
Dinnerisservedinyourroom.ItistraditionalJapanese

* The tokonoma(alcoveofhonor)isforworksofart.Dont
stow yourluggageinit.

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fareandfeatureslocalspecialties.Therearedozensofexotic
items,servedinanelegantmiscellanyofchina.Seatedon
a cushionbeforealowtable,youdiginwithchopsticksand
devourthisfeast.Afterwards,youstrollinthegarden.
Everything is traditional in a ryokanincluding the
sleepingarrangements.Asbedtimeapproaches,thenakai
sanlaysoutyourfutonandcovers.Andyouaresoonenjoy
ingadeepslumber.
Butdontforgetafutonisnotleftoutduringtheday.
Thenakaisanwillshowupinthemorning,intentonfold
ingitupandputtingitawayinacloset.Sodontoversleep.

nottouristsites. Berespectful.
Andexpecttoparticipateinthedailylifeoftheplace.
Youwillsharevegetarianmealswiththemonks.Youwillbe
askedtohelpcleanthegroundsortojoininthemorning
chant.AndyourlivingquarterswillbeSpartan.Butwhat
better way to learn aboutand appreciatean ancient
wayoflife.
Onewordofcaution.IfitsaZentemple,dontapproach
a monkandaskhim:WhatisZen?Hemaybopyouon
thehead.

Shukubo
As you travel about, consider staying at a temple or
shrine. They have lodgingsknown as shukuboto
accommodatepilgrims;andmanynowtakeintouristsas
well.
Itsagreatopportunity.Youllgetaninsideviewoftem
ple life; a look at classical art and architecture; and pic
turesquesurroundings.Andyoullbehelpingthetempleto
raisefunds.Butrememberthesearefunctioningtemples,
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Sightseeing

Thefollowingareafewplacesyoumightwanttovisit.

TheInnerShrineofIse

IseisassociatedwithapivotalmomentinJapanesehis
tory.DuringtheMongolianinvasion,theEmperorsentan
envoy to the shrine. The envoy prayed to Amaterasu for
aid.Onthatveryday,cloudsgatheredoverthearmada
darkenedblotted out the sun. A rising wind became a
typhoon,anddestroyedtheMongolianfleet.
Sacredrelicsarekeptintheshrine.Amongthemisthe
mirrorthatAmaterasugavetohergrandson,thefounderof
Japan.*

DeepinaforestistheInnerShrineofIse.Theseatof
Amaterasu,itisthemostsacredsiteintheland.
Theshrinedatesbackto670,andhasanarchaiclook.It
is thought to have been modeled on an ancient type of
storehouse.Theroofisthatched,thewallsareunadorned.
InsteadoftheChinesestyleornamentationoflatershrines,
onefindshereanausteritythatisuniquelyJapanese.
But a remarkablefactaboutthisantiquityisthat every
twentyyearsitistorndown. Thedwellingplaceofthegod
dess is dismantled; and its timbers are sent to subsidiary
shrines(whousethemforrepairsandtalismans).
AndwheredoesAmaterasugo?Toan exactduplicate of
theshrine,builtalongsideit.Beforetearingdowntheold
shrine,thepriestsholdaceremonyinwhichthegoddessis
transferred.Then,fortwentyyears,sheinhabitsthenew
structureuntilit,inturn,isreplaced.
Thishasbeengoingon for thirteencenturies.
Why is it done? For reasons of ritual puritya prime
concernofShinto.Theshrinebecomesimpureandmustbe
renewed.Oncestandardpracticewithshrines,thetradition
hasbeenmaintainedsolelyatIse.
Onlypriests(andimperialenvoys)maypassbeyondthe
protective fences andentertheshrine.Thatisoftendisap
pointingtovisitors,who,havingheardofthearchitectural
sublimityoftheshrine,findthemselvesabletoviewonly
theroof.Yetavisitor can experiencetheessenceofIse
whichliesinitssetting.Justlookabout.Theshrineisatone
withthe surroundingforest.Itswoodenbeamsharmonize
withthetallcedars.Anauraofsanctitypervadestheentire
locale.

* Amaterasusmirror,sword,andnecklaceconstitutetheThree
Sacred Treasuresthe imperial regalia of Japan. The sword is
keptattheShrineofAtsuta.Thenecklacewhosetransfertoa
newEmperormarkshisaccessioniskeptinaspecialroomin
thepalace.

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GreatBuddhaofNara
In743asmallpoxepidemicwasdevastatingNara,the
originalcapitalofJapan.Prayerstothekamihadgoneun
heeded.IndesperationEmperorShomucalleduponmonks
ofthenewBuddhistfaithtointervene.Theyprayedand
theepidemicceased.
The Emperororderedthat,asanactofhomage,agiant
statueoftheBuddhabeerected.Healsosentanemissary
toIse.Wouldsuchanactbeacceptable,hewantedtoknow,
toAmaterasu?
Thereplywasfavorable.Amaterasuhadrevealed(accord
ingtoherpriests)thatsheandthe cosmicaspect of the Bud
dhawere one.Thisoracle(orpriestlymaneuver)allowed
thetwofaithstocoexist.
TheGreatBuddhaofNara(nottobeconfusedwiththe
GreatBuddhaofKamakara,whospokewiththeWhale)
took nineyearstocomplete.52feethigh,itwascastfrom
bronzeandcoveredwithgold.Thousandsofcraftsmenand
laborerswereinvolvedintheproject.Alsoconstructedwas
a templethe Todaijiinwhichtohousethe statue.
Twelvecenturieslater,theGreatBuddhaofNaraisstill
drawingpilgrims.TheycomealsotoseetheTodaiji.Itis

thelargestwoodenbuildingintheworld,andcontainsthe
largestbellinJapan.TheTodaijiisanarchitecturalmarvel.
Oneisstruckbyitssizeandbyitsairoflightness.

BridgeofHeaven
InMiyazuBayisasandbarcalledtheAmanohashidate,
orBridgeofHeaven.Itistwomileslongandframedby
sceniccoastline.Thepinetreesthatclingtoithavebeen
moldedbythewindintofantasticalshapes.
ItissaidthatIzanagiandIzanamistoodherewhilecre
atingtheJapaneseislands.
A popularcustomhasarisen.Visitorsstandonplatforms
along the shore. They bow low and view the sandbar
betweentheirlegs.Seenupsidedown,itappearstospanthe
skylikeabridge.
TheBridgeofHeavenranksasoneoftheThreeClassic
Views.*

SadoIsland
SadoisaonehourcrossingbyhydrofoilfromNiigata.
The island is a patchwork of farms, with fishing villages
clinging to the coast. There are no large towns; and the
populationissparse.
SomeuniquefolkwayshavebeenpreservedonSado(for
the tourist trade, at least). The men thump on demon
drums. The women float about in tubs and gather sea
weed.Foldedhatsandbluekimonosareworn.AndBunya
anancientformofpuppettheateristodayfoundonly
on Sado.
Infeudaltimestheremoteislandwasusedasaplaceof
exile.AmongthosebanishedherewereEmperorJuntoku;
EmperorGodaigo;Nichiren,areligiousreformer;andZea
mi,thefounderofNohdrama.TheEmperorsbroughtwith
them their entire households, including chefs and musi
cians.
Then gold was discovered on the island. To provide
workers for the mine, the government set up a prison
colony.Itwasshutdownlongago;andtouristswendtheir
waynowthroughthetunnels.Theystoptowatchmechan
icalfiguresthatreenactthegrimlaborsofold.
Sadoisknownforitsmelancholyfolksongs.Theyare
thoughttohaveoriginatedwiththosecourtmusicians.
The crestedibishassurvivedhere.

Nikko

* TheothersareMiyajima(ShrineIsland),approachedviaa
gianttoriisetinthewater,andMatsushimaBay(whereBasho
wasatalossforwords).

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A popular adage goes: Never say kekko [magnificent]

untilyouveseenNikko.
Nikkoisasmalltown,twohoursfromTokyo.Itowesits
fame totheToshoguShrine,themostsumptuouscollection
ofartandarchitectureinJapan.
Setonamountainsideandsurroundedbyancientcedars,
Toshoguconsistsof22buildings.Eachisrichlydecorated
on the outside, and even more so on the inside. 15,000
craftsmensculptors, painters, woodcarvers, goldsmiths
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laboredfortwentyyearsonthisblockbusterofashrine.
Thecostwasastronomical.
Twofamoussculpturesarelocatedhere:theSleepingCat
(known to every child in Japan), and the original Three
Monkeys(seenoevil,hearnoevil,say noevil).Youmight
alsowanttocheckouttheGateWhereOneTarriesAllDay,
sonamedforitselaboratedetail.Butthecenterpieceand
raisondtreofToshoguShrineisamausoleum.Buried
hereisIeyasu,ashogunwhoarrangedtohavehimselfdei
fiedupondeath.Hispompandmajestywereintendedto
survivehimandtheyhave.
Nikkoisastunningexperience.Splendoraftersplendor.
Dontmissit.
Butwhenyoureturntoyourroomattheinn,pauseat
thetokonomaandponderthatsingleflowerinitsvase.
Justtoregainyourequilibrium.Yoursenseofrestraint.

HimejiCastle

edthem.Andifthesefell,therewasstillthe tenshu.
Thetenshuafortifiedandprovisionedtowerwasthe
strongholdofthecastle.Itwasstuddedwithloopholes,for
the guns (introduced by Portuguese traders) that were
changingthefaceofwarfare.Italsohadchutesfromwhich
rockscouldbedropped.Andonitsroofwereapairoftiger
fishcharmsagainstfire.
So a castle was artfully designed to withstand attacks.
Butitwasartisticallydesignedaswell.Itsgracefulgables
andeavesweresimilartothoseoftemplesandpalaces.And
atthetopofthetenshuanelegant moonviewingchamber
was often installed. Whether out of vanity or aesthetic
sensibility,thewarlordsinsisteduponbeautyintheircas
tles.
Ofthesurvivingcastles,HimejibuiltbyHideyoshi
isthemostimpressive.Itselaboratedefensesareintact;and
the place has a storybook air. On account of its soaring
whitetowers,HimejihasbeennicknamedtheWhiteEgret
Castle.

Duringthe TimeofWarringStates,everywarlordhad
hiscastle.Twelve of thesestructureshavesurvived.Therest
wereeitherdestroyedinwarfare,orduringtheMeijiera
deemedrelicsoffeudaltimesandpulleddown.
A castlewasconstructedofwood(withaplastercover
ingtoprotectagainstfire),andmountedonastoneram
part.Itsdefenseswereintricateandingenious.Firstcamea
moat.Astheyplungedthroughthewater,attackingsoldiers
were showered withbulletsand arrowsfromguardtowers.
At thatpointtheattackershadachoice.Theycouldcall
itquitsand gohome;drawbackandbesiegethecastle;or
try smashing through its fortified gate. If successful in
smashing,theywouldfindthemselvesina masugata. This
wasanenclosureinwhichtheattackingforceshadtomake
a right turnlosing the force of their chargeand deal
withanothergate.Meanwhile,theywerebeingshowered
withbulletsandarrows.Itwasakindofambush.
Iftheypersistedandwereabletopenetratethesecond
gate,aseriesofmazelikepassagesandfortifiedcourtsawait
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126

ZeniaraiBenten
BesuretovisitthisshrinetoBenten,goddessofgood
fortune.ItislocatedintheancientcapitalofKamakura,in
a cavebyaspring.
Trywashingyourcurrencyinthespring.Itisbelieved
thatmoneywashedherewillbringa100%profit.(Dont
try this with travelers checksthe ink of your signature
willrun.)

Kwannonfloatingneartheirboats.Theyhauledthestatue
ashore,andbuiltatempleinwhichtohouseit.
In the 1890s Lafcadio Hearn visited the Temple of
Kwannon.Hedescribesbeingshownthestatue(theradi
ancebutnotthepowerofwhichhadfaded):

AlsoinKamakuraistheTempleofKwannon.Ashort
walk from the Bronze Buddha, it houses another giant
statueofKwannon,goddessofmercy.Overathousand
yearsold,thisstatuewascarvedfromhalfacamphortree.
Itsoriginisthesubjectofalegend.
A priest named Tokudo (the story goes) was walking
throughavalleyonenight,whenhenoticedastrangeradi
ance.Approachingit,he discoveredafallencamphortree.
Theradianceandasweetfragrancearosefromthistree.
The wood was sacred, he realized, and should be carved
intoanimageofKwannon.
Hebegantopray.Andanelderlycoupleappearedbefore
him.Theytoldhimtokeeppraying.Andsplittingthetree
inhalf,theysetaboutcarvingapairofgiantstatues.
Afterthreedaystheworkwascomplete.Tokudobowed
tothe coupleandaskedwhotheywere.Theyrepliedthat
they were kami. And they rose into the sky and disap
peared.
Informedofthemiracle,theEmperordispatchedahigh
ranking priest to the site. The priest blessed the statues.
Then he ordered that one of them be cast into the sea.
Whereveritcameashore,hedeclared,atthatplacewould
humanityberedeemedofsin.
Thestatuewasflungfromacliffintothesea.Itdrifted
alongthecoast.ThatnightitenteredtheharborofKama
kura.
Awakened by a light, the townsfolk found a radiant

Thentheoldpriestlightsalantern,andleadstheway,
throughalowdoorwayontheleftofthealtar,intotheinte
riorofthetemple,intosomeveryloftydarkness.Ifollow
him cautiously awhile, discerning nothing whatever but
the flickerofthelantern;thenwehaltbeforesomething
whichgleams.Amoment,andmyeyes,becomingmore
accustomedtothedarkness,begintodistinguishoutlines;
the gleamingobjectdefinesitselfgraduallyasaFoot,an
immensegoldenFoot,andIperceivethehemofagolden
robe undulating over the instep. Now the other foot
appears;thefigureiscertainlystanding.Icanperceivethat
weareinanarrowbutalsoveryloftychamber,andthatout
of some mysteriousblacknessoverheadropesaredangling
downintothe circleoflanternlightilluminatingthegold
enfeet.Thepriestlightstwomorelanterns,andsuspends
themupon hooksattached toapairofpendentropesabout
a yard apart;thenhepullsupbothtogetherslowly.More
ofthegoldenrobeisrevealedasthelanternsascend,swing
ingon theirway;thenthe outlinesoftwomightyknees;
thenthecurvingofcolumnarthighsunderchiseleddrap
ery,and,aswiththestillwavingascentofthelanterns
the goldenVision towerseverhigherthroughthegloom,
expectationintensifies.Thereisnosoundbutthesoundof
theinvisiblepulleysoverhead,whichsqueaklikebats.Now
above the goldengirdle,thesuggestionofabosom.Then
theglowingofagoldenhandupliftedinbenediction.Then
anothergoldenhandholdingalotus.AndatlastaFace,
golden,smilingwitheternalyouthandinfinitetenderness,
thefaceofKwannon.
So revealed out oftheconsecrateddarkness,thisidealof
divinefeminitycreationofaforgottenartandtimeis
morethanimpressive.Icanscarcelycalltheemotionwhich
itproducesadmiration;itisratherreverence.
Butthelanterns,whichpausedawhileatthelevelofthe
beautifulface,nowascendstillhigher,withafreshsqueak
ingofpulleys.Andlo!thetiaraofthedivinityappears,with
strangestsymbolism.Itisapyramidofheads,offaces

127

128

TempleofKwannon

charming faces of maidens, miniature faces of Kwannon

herself.
ForthisistheKwannonoftheElevenFacesJiuichi
menKwannon.

IgaUeno
Fifteen miles from Nara is the town of IgaUeno. Its
main attraction is the house in which Basho was born.
Thereisalsoateaarborinwhichhelivedforawhile.And
a Bashomuseum.
The town has another historic association: the ninja.
Theyhadoneoftheirheadquartershere.Soaftercommun
ingwithBasho,headovertotheNinjaMansionforatour.
AndyoumightwanttostopattheKumihimoCenter.
Kumihimo arethebraidsonkimonos,swords,andscrolls.
MostofthemarecraftedinIgaUeno.
Finally, Ueno Castle is still standing. So the town is
worthavisit.
ShouldyouarriveonOctober25,youllnoticedemons
prancingaboutinthestreet.ItsafestivalinhonorofTen
jin.Therestoftheyear,themasksandcostumesmaybe
viewed intheirstoreroom.

Mt.Fuji
In JulyandAugustmillionsofJapanesearriveatFuji.
Theyhavetraveledbyautomobile,bus,ortrain.Someare
wearing the white robe and conical hat of a pilgrim; the
rest,hikinggarb.Theyhavecometoclimbthemountain.
It isbothareligiousoccasionandaholidaytrek.*
Leadingtothesummitaresixtrails.Eachhastensta
* PilgrimagestothesummitofFujibecamepopularduringthe
Edoera(16031867).Mencamefromaroundthecountry.As
theyclimbed,theyrangbellsandchanted:Mayoursensesbe
pureandtheweatherfair.Women(untilacenturyago)were
bannedfromFujithereasonbeinggiventhatSengenmight
becomejealous.Forthoseunableornotpermittedtomakethe
pilgrimage, a number of miniature Fujis were constructed in
Edo.Oneoftheserockpileshassurvived,inthecourtyardofa
templeinthe Asakusadistrict.
TherearemanypathsupMt.Fuji,goesaproverbrefer
ringtothemultipleroutestoTruth.

129

130

tionsrestareaswithsleepinghuts,food,anddrink.Stan
dardpracticeistomotortoafifthstationandbeginthere
aboutafivehourhike.Thereisalsoafootpathknownas
the boundary between heaven and earth, circling the
mountainaboutamilebelowthesummit.
Touristsarewelcometojoinin.Bringalongasweaterfor
thesummit.Wearasturdypairofshoesyoullbewalking
onvolcanicrubble.AndbuyaFujistick(soldatstands).It
willhelpyoutonegotiatetheslope.Andateachstationit
willbebranded,toprovideamementoofyourprogress.
Adventuresome? Climb at night. Besides avoiding the
heat,youllreachthesummitintimeforsunrise.AFujisun
rise is spectacular. Youll see why the mountain has been
calledthehomeofthegods.Spreadbelowareclouds,farm
land,andtowns.Mountains,coastline,andsea.Apanorama
that comesalive asAmaterasurisesfromthesea.
Theprospectofthesightwillspuryouon.Sowillthe
shoutsof Gambatte! (Presson!)fromyourfellowclimb
ers.Forevenatnightyouwillbepartofalinesnakingits
wayupthe trail.Thiscommunalityisakeypart oftheexpe
rience.Apeopleisclimbingitssacredmountain.
Atthesummityouwillfindthecrater(remember,Fujiis
a volcano).ThereisalsoashrinetoSengen;anoodleshop
(haveabowl,tofortifyyourselfagainstthecold);asouvenir

shopandpostoffice.
A quickwaydownistheGotembaTrail.Muchofitis
volcanicsand,whichhasinspiredthecustomof sunabashi.
Sandsliding!

Okinoshima
Inancienttimesamajorsealanewentbytheislandof
Okinoshima.Sothegodofwaterwaysmadehishomehere.
Onlyhispriestscouldstepfootontheisland.
Sailors brought offerings to the godobjects such as
jewelry or suits of armor. The priests would leave these
amidtherocks.
DuetothesacrednessofOkinoshima,theobjectswent
untouchedoverthecenturies.Theyhavenowbeenrecov
ered by archeologists, and are on display at Munakata
Shrineamainlandshrineassociatedwiththeisland.

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131

132

Bathing

Few pleasures can compare with that of ofurothe

Japanesebath.Justlookatsomeoneimmersedinone.His
halfshuteyesdistantexpressioncontentedmurmur
sayitall.Heissomewhereelseandinnohurrytoget
back.
AnimperialedictonceorderedallJapanesetobathereg
ularly. The edict is no longer necessary. Throughout the
landandatalllevelsofsociety,ofurohasbecomeacher
ishedtradition.
It isalsoacomplextraditionatoncehedonistic,thera
peutic,andspiritual.Hedonistic,becausethegoalisplea
sure. Therapeutic, because the benefits are lasting. And
spiritual,becausetherootsofofurolieinShinto.Those
purification ritualsfosteredanationalmaniaforbathing.
MostJapanesebatheathome,inlarge,comfortabletubs.
(Afamilymaybatheinhierarchicalorder,startingwiththe
father,orasagroup.)Butforthosewholackatuborwho
enjoy thesociabilitytherearepublicbathscalled sento.
A sentohasthe congenialatmosphereofaneighborhood
tavern.In itssteamyenvirons,theregularsgatherdailyto
bathe,chat,andrelax.
DuringyourstayinJapan,youmustexperienceacom
munalbath.Adventurous?Seekoutasento.Thoughsur
prised toseeaforeignerwanderin,theregularswillwel
comeyou.*
Orsimplystayatanoldfashionedinn.Itsbathswillbe
communalpart of the traditionallifestylethathasbeen
preservedatinns.Andyouwillbe expected tobathe.Heres
the procedure:
Don youryukata(itwillbelaidoutonatrayinyour
* Dontwanderintoa soapland bymistake.Soaplandsareestab
lishmentsinwhichscantilycladwomenprovidebubblebaths,
massages,andotherservices.Theywereformerlycalled toruko
buroTurkishbathsbutwererequiredtochangetheirname
afterprotestsfromtheTurkishgovernment.

133

room);grabsoapandtowel;andheadforthebath.Look
forthedoormarked (male)or (female).*
Leaveyouryukatainalockerandenterthebathhall.You
willbeholdapoolorsizeabletub,inwhosesteamingwaters
sityourfellowbathers.Butdontgetinyet.
Youllseeawallwithfaucets,basins,andstools. Gothere
andwashwithsoap. You MUST dothis.Itismandatory.One
does NOT washinthebath.Todosowouldelicitstaresof
disbelief.
Sodontwashinthebaththatsnotwhatitsfor.Wash
before gettingin.Sitonastool,scrubwithsoap,rinseyour
self.
Nowyoumayenterthebath.Onemorewarning.Asyou
walkabout,itiscustomarytocarryyourtowelinsucha
wayastocoveryourprivateparts.(Thisprobablygoesback
tothedaysofmixedbathing.)
Getintothewater.Youllfinditunbearablyhot.Buttry
tosuppressthatscreechofdismay.Itisnotingoodform,
andwillonlyservetodrawunwantedattentiontoyourself.
In anycase,youllsoongetusedtothetemperature.
Now soak. Relax. Enjoy the sense of wellbeingthe
pure pleasurethat is the essence of ofuro. If you wish,
conversewiththosenearyou.Ordriftintoastupor.
Whenyouareprofoundlyrenewed,returntoyourroom.
Dinnerwillbewaiting.
Youhaveexperiencedofuro.Youhaveundergonethat
cleansingofbodyandsoulwithwhichtheJapanesecon
clude theirday.(Foraseveningapproaches,therearefew
whodo not seekoutthewateryembracethesolacethe
glory of a tub.)Youhavebeeninitiated.
Andyouarereadyinyourexplorationofbathingcus
tomsforavisittoan onsen.
* Separatebathsaretherulenowadays.Mixedbathingusedto
becustomary,buthasbecomelimitedtosmalltownsandcertain
resorts.
ThisissoingrainedinJapanesethattheyhavebeenknown
whentravelingabroadtocommitanegregiouserroroftheir
own.BeforegettingintoaWesternstyletub,theysoapthem
selves and pour water over their headthereby flooding the
floor.

134

OnsenarethehotspringsthataboundinJapan.Thou
sandsofthesesteamingpoolsgushupfromthedepthsof
theearth.Thesamevolcanicactivitythatcausesdestruc
tionalsoproducesthermalwatersasiftomakeamends.
Forthewatersarebelievedtohavecurativepowersto
offerrelieffromalonglistofailments.Andsinceonsen
tendtobelocatedinthemountainsorbythesea,people
traveltothemforbothcuresandvacations.Thishasledto
theriseofresorts.
The resorts vary in character. The more lavish feature
indoorpools,builtoverthespringandfurnishedwithtrop
icalplants,grottoes,waterslides.Tosupplementthewaters,
guests are provided with copious amounts of food and
drink.AcenterforsuchexcessistheresorttownofBeppu
(whichcouldalmostbeinFlorida).Youcanbuypostcard
viewsofitsgarishattractions,includingtheHells(bub
blingpoolsofmudstockedwithcrocodiles).Iftheurgeis
uncontrollable,visitBeppu.

But tasteful,traditionalspasare justasplentiful.With

theirmodesthotelsandrusticlodges,theseplacesdrawa
moresoberclientele:seekersofacureoracommunionwith
nature.Theirlocationisusuallyscenicandunspoiled.And
theiropenairpoolsofferadirectexposuretothesplendors
of nature.
One such place is the Bokido Cave, or the Cave that
MakesOneForgetAboutReturningHome.Thisisolated
caverncontainsahotspringandoverlooksthesea.Yousoak
inthermalwatersemitmoansofpleasurethatechofrom
thewallsgazeoutatthesea.Thesenseofwellbeingis
135

overwhelming.
The Bokido Cave is located on a peninsula in Kinki
province.Itcanbereachedbytrain.Gothereandbathein
watersofforgetfulness.
Butrememberyoumaynotcomeback.

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136

DosandDonts

Asa gaijinaforeigneryouwillbenoticeablewhile
inJapan.Youwillstandout.Everythingaboutyouyour
looks,accent,mannerisms,movements,confusioninpub
licplaceswillservetolabelyouasastranger.Andyouwill
beregardedasanoddity.Whenyouwalkdownthestreet,
peoplewillstareatyouasifatapenguinwaddlingby.
AndwhiletheJapanesewillstrivetomakeyoufeelathome
intheircountry,theywillbeaware atalltimes oftheun
bridgeablegapbetweenyourwaysandtheirs.
Yet thatgapcanbenarrowedoratleastrenderedless
conspicuous.You can succeedinattractinglessattention.
How?Bylearningafewsimpledosanddonts,inregardto
personalbehavior.
I have assembledalistofthesedosanddonts.Ifyouplan
tovisitJapan,Iurgeyoutomasterthem.Theycouldspare
youmuchembarrassmentanddiscomfiture.
Letsstartwiththedos.

Doslurpyournoodlesoup
Noodles are a popular light meal in Japan. The main
types are wheat (udon) and buckwheat (soba). They are
servedinatastybroth.
Yourbowlofnoodleswillbeplacedinfrontofyou.Raise
itand digin.The noodles are eatenwithchopsticks.The
brothisdrunkdirectlyfromthebowl.
But contrarytoWesternetiquette,thebrothisnotmere
ly drunkitis slurped. Asnoisilyaspossible!Anexpression
ofsatisfaction,thesoundswillbetakenasacomplimentby
yourhost.Theirabsence,ontheotherhand,couldplunge
himintodespair.*

Dousebothhandswhenpresenting
yourbusinesscard
Businesscards (meishi) areroutinelyexchangedinJapan
inaprescribedmanner.Thetwomenfaceoneanother
andwithdrawtheircardholders(keptinaninsidejacket
pocket).Theindividualwiththelowerstatusoffershiscard
first.Asamarkofrespect,itmustbepresented withboth
hands. Touseonlyonehandwouldbetakenasrude.
The exchanged cards are read. Then both men bow.
Suchfactorsastheothersageandjobtitledeterminethe
depthsoftheirbows.
Dont forget to bow slightly to one side, so as not to
bumpheads.

Dodriveontheleftsideoftheroad
WhenJapandecidedtomodernize,sheborrowedeclec
ticallyfromtheWest.Herlegalcodewasbasedonthatof
Germany.Hereducationalsystemwasstructuredlikethat
of the U.S.,but administeredlikethatofFrance.Ineach
case,ajudgementwasmade astothe bestavailablemodel.
In the realm of transport, it was decided to adopt the
British custom of driving on the left. Why? Perhaps the
islanddwellingJapanesesawthemselvesaskindredspirits
totheBritishequallyinsular,equallyeccentric.
Whateverthereason,justdoit. Driveontheleftwhilein
Japan. Dontbeoutofsteponthisone!

Dodrapetheleftsideofyouryukata
overthe right

* SlurpingisalsocustomaryduringtheTeaCeremony.Asyou
takeyourfinalsip,slurploudly.Thiscommunicatestothehost
thatyou have concludedandenjoyedyourportionoftea.

One of the great pleasures of Japan is the yukata. An

informaltypeofkimono,thisloose,comfortablegarmentis
wornaboutthehouse.Thinkofitasacombinationbath
robe,casualwear, andpajamas.Itisperfectforlounging
afterabath,takinganeveningstroll,meditatinginthegar
den.Theyukataisalsowornathotsprings,healthclubs,

137

138

andryokan.Inshort,wheneveryouwanttorelax.
Donningayukataiseasy.Justslipintoitasyouwould
intoabathrobe.Butanimportantpoint: besuretodrapethe
leftsideovertheright. Thereversetherightsideoverthe
leftisreservedforcorpsesbeinglaidoutforfuneral.
I knowyoureeagertostartrelaxing.Butpayattention
andgetthisdetailright.

yourstockingfeet.Mattedroomsarethelivingareasofthe
house.Andsincepeoplesitanddineonthem,thematsare
keptscrupulouslyclean.
(Iftheroomiscarpeted,removalofslippersmaynotbe
necessary.Checkwithyourhost.)
Gotitsofar?Butwait,theresmore.
When you leave a matted room, redon your slippers.
Keepthemonforanyhallway,stairway,orkitchen.
Butifyougotothelavatory,awaitingyouonthethresh
oldwillbeapairofslippersaspecial, plastic pair.These
areforuseinthelavatory.Removeyourregularslippersand
donthese.
Soifyouregoingfromthelivingroomtothelavatory,
youmustdothefollowing:
a)donyourslippersasyouleavethelivingroom
b)keepthemonasyoupassthroughthekitchen
c)switchtoplasticpairatthelavatory
d)redonyourslippersforpassingthroughthekitchen
e)removethemasyoureenterthelivingroom.

Dotakeyourshoesoffbeforeentering
a Japanesehome
For reasons of ritual purity and aesthetic sensibility,
Japaneseremovetheirshoesuponenteringaprivatehome.
Theideaistopreventdirtfrombeingtrackedinoffthe
street.You MUST observe thiscustomitisde rigueur. Heres
how itworks:
Enteringahouse,youllfindyourselfinthe genkan (ves
tibule).Stepout of yourshoesandintothehouseprop
erwithoutlettingyourstockingfeettouchthefloorofthe
genkan.
Justinsidewillbeapairofwoolorcottonslippers.Don
them.Theyare tobeworninhallways,onstairs,andinthe
kitchen.Youmaynowproceedintothehouse.
Butwhenyouarriveataroomwhoseflooriscovered
withmats,cometoahalt. Removetheslippers andenterin
139

I knowthissoundscomplicated.Buttheentireproce
dure will soon become secondnatureand even start to
makeaestheticsense.
Inanycase,you MUST learntodoit.Theprotocolsof
footweararefundamentaltotheJapanesewayoflife.
140

Andnowthedonts.

Dontpoursoysauceonyourrice

Dontaskforasubstitutebeverage
attheTeaCeremony
Youmay NOT requesticedtea,decaf,coffee,dietsoda,
mineral water, or anything else! Tradition demands that
eachguestbeservedthesamething:greenteathathasbeen
preparedintheancientmannerfromapowder.Accept
thistradition.
Theteahutisnotasnackbar.

Theillustratorofthisbookdidso,andwasgentlychid
edbyhishost.Itwasexplainedtohimthatabowlfulofrice
iscompleteisnobleinitsunadornedstate.

Dontusesoapinapublicbath
A majorgaffe.

Dontdoanyofthefollowing

withchopsticks

1)spearfood withasinglechopstick
2) leave chopsticks sticking upright in a bowl of rice
(this is done only when offering rice to the spirits of the
dead)
3)laythemdirectlyonthetable(instead,takethepack
agetheycameinandfolditintoamakeshiftrest)
4)holdthembehindsomeonesheadtosimulatehorns
(suchanticsareacceptableonlyifalargequantityofsake
hasbeendrunkbyall)

Dontmistakelockersatthetrainstation
foracapsulehotel
These coinoperated receptacles are for stowing away
yourluggagenotforspendingthenight.

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141

142

Robots

NovisittoJapanwouldbecompletewithoutalookatits
technologicalmarvels.Andperhapsthemostamazingof
thesearetherobots.
ThefirstJapaneserobotwasfourteeninchestall,worea
robe,andmovedaboutonwheels.Hisfunctionwastoserve
tea.Youwoundhimupandplacedacupofteaonhistray.
Andoffhewent.Headbobbing,herolleduptoaguest
haltingasthecupwasremoved.Replacementofthecup
causedhimtoturnaroundandrollback.
The teaserverwasbuiltinthe1600sbyaclockmaker
namedTakeda.Heexhibiteditandsimilarautomatainthe
pleasuredistrictofOsaka.Latergenerationsofhisfamily,
andothercraftsmen,builtmoreofthesedevices.Buttheart
waseventuallyforgotten;andautomatadisappearedfrom
Japan(saveforahandfulpreservedonfestivalfloats).
Buttodaytheyarebackanewanddynamicbreedof
them.Theirreturnhaditsrootsinthecomicbookscalled
manga. During the 50s robot heroes began to appear in
mangastories.SeveralMightyAtom,IronMan,Dorae
mon (arobot cat)becamepopular,andwerefeaturedin
filmsandmarketedastoys.Theaffectioninspiredbythese
fictional robots predisposed the Japanese to welcome
(ratherthanmistrust)therealthingwhenitarrived.
And arrive it did,asfactoriesbegantoautomateinthe70s.
ThoughoriginatingintheU.S.,theindustrialrobotfound
itstruehomeinJapananationthatwasboomingeco
nomicallybut experiencinglabor shortages.Robotsbecame
a familiarsightonassemblylines,helpingtoweldcarsor
assembleradios.Theywerethemostversatileofworkers.
Robot cartsdeliveredmaterials.Robotinspectorschecked
for quality. Robotcleanersmovedaboutthefloor.Likethe
Japanesethemselves,theywerehardworkinganddedicated.
Themajorityofrobotsweremanufacturedbyacompa
ny called FANUC. As FANUC expanded, so did the role of
robots. No longer were they restricted to factory jobs.
Robotsenteredthebuildingtrades,makingconcreteslabs.
143

Theyinspectedutilitypipesbyrollingalonginsidethem!
Andahuge,eightleggedrobotwenttoworkinTokyoBay,
preparingtheseabedforconstruction.
Norwererobotsconnedtobluecollarjobs.Severalfound
employmentatsciencemuseums,greetingthepublic.One
becamethereceptionistatavideogamecompany.Another
achievedrecognitioninthearts:playingpianowithanor
chestra(andperformingononeoccasionfortheEmperor).
Buttheirgreatsuccesshasbeenassushimakers.Inhun
dredsofrestaurants,sushirobotsstampoutthericepatties
anddabthehorseradish.(Theshisaddedbyhumans.)A
sushirobotcanworkthreetimesasfastasachef.Andthepat
tiesareofthehighestqualityperfectlyshapedandtextured.
Japanisnowthehomeofthelargestandmostdiverse
robot population in the world. Industrial robots play a
major role in the economy. Sophisticated toy robots are
foundinvirtuallyeveryhousehold.Androbotvendors
stateoftheart vending machines, with synthetic voices
and other abilitieshave become a familiar part of the
urbanlandscape.
Whats next? Anything is possible. Perhaps FANUC will
comeupwitharobotZenMaster.Hewouldsitandpon
derthe Void.Andhewoulddispensewisdom.Youddeposit
a coininhisbeggingbowl.Andloawisesaying,orkoan,
orexplanationofZen.

144

Q & A

Letsconcludewithsomequestionsandanswers.

You mentioned a festival in honor of Tenjin. Who is

Tenjin?
Tenjinisthegodoflearning.Hewasoriginallyascholar
named Sugawara Michizane, who was deified after his
death.Studentspraytohimforsuccessinexams,andmake
pilgrimagestohisshrine.

Why are temple bells rung 108 times on New Years

Day?
Japanese Buddhism recognizes 108 sins or wicked de
sires.Eachringismeanttobanishoneofthese,thatpeople
maybegintheyearwithacleanslate.

WhatistheInsectHearingFestival?
ManyJapanesekeepacricket,grasshopper,orcicadaas
a musicalpet.Itishousedinabamboocage,andfedslices
ofcucumberoreggplant.Atnightitsings.
TowardtheendofsummertheInsectHearingFestivalis
held.Intheevening,cagedinsectsarebroughttoshrines
and parks. After a ceremony they are released. And an
orchestral din fills the air, as the insects rejoice in their
returntoNature.

Whoisthe Kokuzo?
HeistheEmperorsdeputyattheShrineofIzumo.The
holderofthisofficewasonceapowerfulandveneratedfig
ureakindofpope.Thestoryistoldofaworshiperwho
wishedtogiveagifttotheKokuzo.Hecommissionedatai
lortomakeanelegantrobe.Whenthetailorpresentedhim
withthebill,hegaspedtheamountwasridiculous!Why
somuch?hecried.Thetailorreplied:NowthatIhave
made a robe for the Venerable Kokuzo, I cannot in the
future makearobefor anyoneelse.SoImustchargeyou
enoughtosupportmefortherestofmydays.
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Whatisthefortunetellingbird?
A trained bird is sometimes found among the amuse
mentsatfestivals.Itiskeptinacagebesideaminiature
shrine.Whenthecageisopened,thebirdhopsovertothe
shrine.Itpullsastringandringsabell(asiftoattractthe
attentionofthekami).Thenithopsupthestairs,entersthe
shrine,andemergeswithaslipofpaperinitsbill.Onthe
paperisyourfortune.

IsittruethatanemployeeoftheLibraryofCongress
wasgiventothe EmperorandEmpressofJapanasagift?
Possibly.Hereiswhatthe Gazettethenewsletterofthe
LibraryofCongressreportedinitsJune17,1994issue:
DuringtheirvisittotheU.S.,theEmperorandEmpress
stopped by theLibrary.TheywereshowntheGreatHall
and introduced todignitaries.TheirMajestieswerethen
presentedwithafacsimileofHiroshigessketchbooks,and
othergifts,includingaspeciallyboundcopyof Treasures
of the Library of Congress by Charles Goodrum and the
PublicAffairsOfficesHelenDalrymple.
The syntax gives rise to an ambiguity. Did the gifts
include HelenDalrymple?Orwasshemerelycoauthorof
the book?

WhatisNohdrama?
NohistheclassicaltheaterofJapan.Itischaracterizedby
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masks,poeticallanguage,andslowmotiondancing.ANoh
playseeksprimarilytocommunicateanemotionalexperi
ence.Afluteanddrumsprovidemusic.Fromachorusarise
strangecries.
Nohcanbedifficultforaforeignertoappreciateorcom
prehend.Moreover,aperformancelastsaboutsixhours.It
ispermissibletotakeabreak.
is the sign for exit.

Istherean etiquette warning oncigarettepackagesin

Japan?
Printedonsomepackagesistheadmonition:Observe
goodsmokingmanners.
Butasternerinjunctionhasbeenissuedbywivestotheir
husbands.(Mostsmokersaremale.)Theyhavebeentelling
themtotakethoseoffensivefumesoutside.Thishasgiven
risetothe termfireflypeoplereferringtothemenwho
smokeonbalconiesatnight.

Is ittruethatHokusaiwouldwalkthroughthestreets
chantingBuddhistprayers?
Yesbuthedidsotoavoidhavingtomakeidleconver
sation.

WhatistheBaku?
The Baku is a supernatural creature that prowls the
nightlookingfor baddreams toeat.Peopleusedtokeep
a picture of theBakuneartheirbeds.Itwassupposedto
preventnightmaresandunluckydreams.
BeliefintheBakuhasdeclined.Butthereremainsapop
ularexpression.Whenabizarredreamisrecounted,some
onemaysay:ThatsonenoteventheBakuwouldeat.
Lafcadio Hearn wrote a fable called The Eater of
Dreams.Initheawakensfromanightmare;andtheBaku
comesthroughhiswindow.Haveyouanythingforme
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toeat?thecreatureasks.Hedescribeshisnightmarein
whichheattackedamonstrousversionofhimselfwithan
axandcriesout:
Devour,OBaku!Devourthedream!
Nay!madeanswertheBaku.Inevereatluckydreams.
Thatisaveryluckydream,amostfortunatedream
Theaxeyes!theAxeoftheExcellentLaw,bywhichthe
monster of Self is utterly destroyed! The best kind of a
dream!Myfriend, I believeintheteachingoftheBuddha.
And the Baku went out of the window. I looked after
him;andIbeheldhimfleeingoverthemilesofmoonlit
roofs,passing,fromhousetoptohousetop,withamaz
ingsoundlessleaps,likeagreatcat.

WhowasLafcadioHearn?
HearnwasajournalistwhocametoJapanin1889to
writeaseries of articles.He stayedfortherestofhislife,
havingbecomeenamoredofthecountry.
Hewasdrawntoitstraditionalculturetothepeople
of Old Japanhonest to a fault, innocent of the further
world,loyaltotheancienttraditionsandtheancientgods.
HearnmarriedaJapanesewoman,adoptedJapanesedress,
became a Japanese citizen. And from his travels and
research, he wrote eloquently of a feudal world that was
rapidly vanishing. His books were once widely read in
America;theyare nowcrumblingonlibraryshelves.
TothewaysandspiritofOldJapan,thereisnobetter
guidethanLafcadioHearn.

148

I have heard that the Japanese celebrate Christmas?

Canthisbe?
A secularizedversionofithasbecomepopularinrecent
years.Thefocusisongiftgiving.Departmentstoreswith
festivedecorationsandroamingSantasarejammedwith
shoppers.Andon Kirisumasu eve,familiesgathertosing
carols,enjoyachickendinner,andexchangegifts.Theyare
onlydimlyawarethattheholidayhasareligioussignifi
canceintheWest.

stream.Downthestreamfloatedcupsofwine.Asacup
cameby,theguestlifteditfromthewater,tookasip,and
recitedapoem.Thenhefloateditontothenextguest.

IsitreallypossibleforWesternerscaughtupaswe
areinrationalismandanalyticalthoughttoattainany
degreeofZenconsciousness?
Absolutely.Justemptyyourmind.

IsittruethatateakettleonceperformedinJapanese
vaudeville?
Apparentlyso.Thestoryistoldofakettlebelongingto
MorinjitempleinJoshiuprovince.Onedaythemonksput
iton the fireandwereastonishedtoseeitsproutthehead,
tail,andlegsofabadger!Thetransformedkettlebeganto
raceabouttheroom.Themonkschasedafterit.Whenthey
caughtit,thekettlereturnedtoitsnormalshape.
Itwasobviouslypossessedbya tanuki, orgoblinbadger.
Wishingtoberidof suchakettleitcouldonlycausetrou
blethe monkstook itintotownandgaveitawaytoa
junkdealer.
Thatnightthejunkdealerwasawokebyasound.The
kettlehavingagainsproutedthehead,tail,andlegsofa
badgerwasdashingabout.Thejunkdealerstaredinaston
ishment.Butunlikethemonks,hesawan opportunity.
Hetaughtthebadgerkettletodanceandtowalkatight
rope.Thenhe wenton tourwithit.Peopleflocked to see
it perform;andforyearsthejunkdealerwasprovidedwith
a living.Upon retiring,hereturnedthekettletoMorinji
templewhere itwaspreservedasatreasure.

Does Japanhave mysteriouslightsandflames?

Japan abounds inthem.AccordingtoF.HadlandDavis,
a Britishantiquarianofthelastcentury:
There are manyvarietiesoffireapparitionsinJapan.There
is the ghostfire,demonlight,foxflame,flashpillar,badger
blaze,dragontorch,andlampofBuddha.Inadditionsuper
naturalfire issaidtoemanatefromcertainbirds,suchas
theblueheron.Therearealsofirewheels,ormessengers
fromHades,seafires,besidestheflamesthatspringfrom
thecemetery.

Whatwerethefloatingwinecups?
Theywereafeatureofbanquetsheldbyidlearistocrats
in Kyoto. The guests were seated in intervals along a

DotheJapanesehavetheequivalentofabarmitzvah?
TheydointheOkiislands.DuringtheFestivalofthe
Dead,theislandersbuildboatsofstraw.Theboatsarefor

149

150

the departing spiritsand for anyone who has recently

come of age. Dressed in red, solemnfaced youths climb
aboard;andtheboatsaretowedouttosea.Justbeforethe
fragilecraftsink,theyouthsarepulledout.
When they join in the dancing that night, it will no
longerbeaschildren.

AlsobyProfessorSolomon:

ConeyIsland

Howmanyhaikumastersdoesittaketochangealight
bulb?

A historyandprofileofthelegendaryamusementarea

Thedroneofcrickets,adistantbark.

Hiscontentedmurmur.Sittinginthedark.

Onelastquestion.Howwouldyousumuptheessence
oftheJapanesespirit?
WiththispassagefromF.HadlandDavis:
ThereisaJapanesephrase, mononoawarewoshiru (the
Ahnessofthings),whichseemstodescribemostaccu
ratelythewholesignificanceofJapanesepoetry.Nearly
allJapanspeople,fromthepeasanttotheMikadohimself,
arepoets.Theywritepoetrybecausetheylivepoetryevery
dayoftheirlivesthatistosay,beforeJapandreamedof
wearingabowlerhatandfrockcoat,orbecameawholesale
buyerofeverythingWestern.Theylivepoetry,alwaysthat
poetry steeped in an intimate communion with Nature.
AndwheninJulytheFestivaloftheDeadtakesplace,there
comesagreatcompanyofpoetsoulstoseeNipponsblos
som again,towanderdownoldfamiliargardens,through
red torii, or toleanupon a stone lantern,and drinkinthe
gloryofasummerday,whichissweetertothemthanlife
beyondthegrave.

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151

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