III
Shinzaburō long remained stupefied with grief by the news of O-Tsuyu’s death. But as soon as he found himself again able to think clearly, he inscribed the dead girl’s name upon a mortuary tablet, and placed the tablet in the Buddhist shrine of his house, and set offerings before it, and recited prayers. Every day thereafter he presented offerings, and repeated the Nembutsu; and the memory of O-Tsuyu was never absent from his thought.
Nothing occurred to change the monotony of his solitude before the time of the Bon,—the great Festival of the Dead,—which begins upon the thirteenth day of the seventh month. Then he decorated his house, and prepared everything for the festival;—hanging out the lanterns that guide the returning spirits, and setting the food of ghosts on the shōryōdana, or Shelf of Souls. And on the first evening of the Bon, after sun-down, he kindled a small lamp before the tablet of O-Tsuyu, and lighted the lanterns.
The night was clear, with a great moon,—and windless, and very warm. Shinzaburō sought the coolness of his veranda. Clad only in a light summer-robe, he sat there thinking, dreaming, sorrowing;—sometimes fanning himself; sometimes making a little smoke to drive the mosquitoes away. Everything was quiet. It was a lonesome neighborhood, and there were few passers-by. He could hear only the soft rushing of a neighboring stream, and the shrilling of night-insects.
But all at once this stillness was broken by a sound of women’s geta[[4]] approaching—kara-kon, kara-kon;—and the sound drew nearer and nearer, quickly, till it reached the live-hedge surrounding the garden. Then Shinzaburö, feeling curious, stood on tiptoe, so as to look over the hedge; and he saw two women passing. One, who was carrying a beautiful lantern decorated with peony-flowers,[[5]] appeared to be a servant;—the other was a slender girl of about seventeen, wearing a long-sleeved robe embroidered with designs of autumn-blossoms. Almost at the same instant both women turned their faces toward Shinzaburō;—and to his utter astonishment, he recognized O-Tsuyu and her servant O-Yoné.
[4] Komageta in the original. The geta is a wooden sandal, or clog, of which there are many varieties,—some decidedly elegant. The komageta, or “pony-geta” is so-called because of the sonorous hoof-like echo which it makes on hard ground.
[5] The sort of lantern here referred to is no longer made; and its shape can best be understood by a glance at the picture accompanying this story. It was totally unlike the modern domestic band-lantern, painted with the owner’s crest; but it was not altogether unlike some forms of lanterns still manufactured for the Festival of the Dead, and called Bon-dōrō. The flowers ornamenting it were not painted: they were artificial flowers of crêpe-silk, and were attached to the top of the lantern.
The Peony Lantern
They stopped immediately; and the girl cried out,—“Oh, how strange!… Hagiwara Sama!”
Shinzaburō simultaneously called to the maid:—“O-Yoné! Ah, you are O-Yoné!—I remember you very well.”
“Hagiwara Sama!” exclaimed O-Yoné in a tone of supreme amazement. “Never could I have believed it possible!… Sir, we were told that you had died.”
“How extraordinary!” cried Shinzaburō. “Why, I was told that both of you were dead!”
“Ah, what a hateful story!” returned O-Yoné. “Why repeat such unlucky words?… Who told you?”
“Please to come in,” said Shinzaburō;—“here we can talk better. The garden-gate is open.”
So they entered, and exchanged greeting; and when Shinzaburō had made them comfortable, he said:—
“I trust that you will pardon my discourtesy in not having called upon you for so long a time. But Shijō, the doctor, about a month ago, told me that you had both died.”
“So it was he who told you?” exclaimed O-Yoné. “It was very wicked of him to say such a thing. Well, it was also Shijō who told us that you were dead. I think that he wanted to deceive you,—which was not a difficult thing to do, because you are so confiding and trustful. Possibly my mistress betrayed her liking for you in some words which found their way to her father’s ears; and, in that case, O-Kuni—the new wife—might have planned to make the doctor tell you that we were dead, so as to bring about a separation. Anyhow, when my mistress heard that you had died, she wanted to cut off her hair immediately, and to become a nun. But I was able to prevent her from cutting off her hair; and I persuaded her at last to become a nun only in her heart. Afterwards her father wished her to marry a certain young man; and she refused. Then there was a great deal of trouble,—chiefly caused by O-Kuni;—and we went away from the villa, and found a very small house in Yanaka-no-Sasaki. There we are now just barely able to live, by doing a little private work…. My mistress has been constantly repeating the Nembutsu for your sake. To-day, being the first day of the Bon, we went to visit the temples; and we were on our way home—thus late—when this strange meeting happened.”
“Oh, how extraordinary!” cried Shinzaburō. “Can it be true?-or is it only a dream? Here I, too, have been constantly reciting the Nembutsu before a tablet with her name upon it! Look!” And he showed them O-Tsuyu’s tablet in its place upon the Shelf of Souls.
“We are more than grateful for your kind remembrance,” returned O-Yoné, smiling…. “Now as for my mistress,”—she continued, turning towards O-Tsuyu, who had all the while remained demure and silent, half-hiding her face with her sleeve,—“as for my mistress, she actually says that she would not mind being disowned by her father for the time of seven existences,[[6]] or even being killed by him, for your sake! Come! will you not allow her to stay here to-night?”
[6] “For the time of seven existences,”—that is to say, for the time of seven successive lives. In Japanese drama and romance it is not uncommon to represent a father as disowning his child “for the time of seven lives.” Such a disowning is called shichi-shō madé no mandō, a disinheritance for seven lives,—signifying that in six future lives after the present the erring son or daughter will continue to feel the parental displeasure.
Shinzaburō turned pale for joy. He answered in a voice trembling with emotion:—
“Please remain; but do not speak loud—because there is a troublesome fellow living close by,—a ninsomi[[7]] called Hakuōdō Yusai, who tells peoples fortunes by looking at their faces. He is inclined to be curious; and it is better that he should not know.”
[7] The profession is not yet extinct. The ninsomi uses a kind of magnifying glass (or magnifying-mirror sometimes), called tengankyō or ninsomégané.
The two women remained that night in the house of the young samurai, and returned to their own home a little before daybreak. And after that night they came every nighht for seven nights,—whether the weather were foul or fair,—always at the same hour. And Shinzaburō became more and more attached to the girl; and the twain were fettered, each to each, by that bond of illusion which is stronger than bands of iron.