J 
 
 FROM
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 GLEANINGS FROM JAPAN
 
 GLEANINGS FROM JAPAN 
 
 liY 
 
 W. G. DICK SON 
 
 WILLIAM BLACKWOOD AND SONS 
 
 EDINBURGH AND LONDON 
 
 MUCCCLXXXIX
 
 PRE FACE. 
 
 THE following pages may be called the result of 
 gleaning in the field of Japan by the author during 
 an opportunity of revisiting the country in the years 
 1883-84. 
 
 Owing to the number of articles published in 
 journals, periodicals, and transactions by the many 
 writers upon Japanese subjects, there is always a 
 risk of an author o-oin^ over oroimd already worked 
 
 o o o */ 
 
 out. The author was not aware, till lately, that Mr 
 Gubbins had written so fully upon the subject of 
 .Roman Catholic .Missions from the native point of 
 view. Perhaps other handfuls of these gleanings 
 have been already in possession of the public. But 
 he can on!)' plead, that so far as he is concerned, 
 they are all freshly gathered, in which operation he 
 has to acknowledge the valuable assistance of his
 
 VI PREFACE. 
 
 irk' nd Otonio Sadajiro, a fountain of information 
 upon every subject connected witli the manners and 
 ru>toms of the country up to the recent revolution, 
 and whose death within the past few months he has 
 to deplore.
 
 CONTENTS. 
 
 CHAP. 1'Al.i; 
 
 I. INTUODUCTOUY, ...... 1 
 
 II. MIYANOSHTA, ....... 23 
 
 III. NIKKO, ........ (J2 
 
 iv. cuiu.-sKXJi; ....... 1)2 
 
 V. CI1OSHI, ........ Ill) 
 
 VI. ATA .Ml AND YAMANAKA, ..... 133 
 
 Vll CHRISTIANITY IN JAI'AN NATIVE ACCOUNT, . 151 
 
 VIII. IIANA1, ........ 1< S 1 
 
 IX. TiiKIO, ........ 10-J 
 
 X. IKAO, ........ -l<->5 
 
 XI. KOKL", ........ 220 
 
 XII. NAKASKNIM) MldC- 1. ... . . 235 
 
 XIII. ASSAM AYAMA, ..... . 250 
 
 XIV. KOJJK AIM. MA. ... ... 2(11 
 
 XV. 0-<AKA MIA J I MA. ...... 273 
 
 XVI. KIOTO, ..... . . 2S(i 
 
 xvn. LAKI; JJIWA, . . . ... 303 
 
 XVIII. NAKKA, .... ... 314
 
 CONTENTS. 
 
 XIX. L'.ll, . 
 .XX. KOYASAN, 
 XXI. VDrillINO, 
 XXII. lil'nmilSM, 
 APPENDIX, 
 INDEX,
 
 ILLUSTRATIONS. 
 
 PAGE 
 
 THE GOVERNOR OF YOKOHAMA WALKING PRIVATE VISIT, . 9 
 
 THE GOVERNOR OF YOKOHAMA ON AN OFFICIAL VISIT, . 11 
 
 STOPPING AT A VILLAGE, . 24 
 
 USING THE HIGHROAD, ...... 26 
 
 SOKOKURA VILLAGE HOT SPRINGS. . ... 32 
 
 THEATRE, ....... .51 
 
 SKETCHES IN THE THEATRE, ..... 52 
 
 SUNRISE ON FUSI, EIGHTH STATION, . . . 58 
 
 SUMMIT OF FUSIYAMA, ....... GO 
 
 HASHIRI DAI MIOJIN. . . . 80 
 
 DISUSED PRISONS AT NIKKO, ..... 89 
 
 IIAXYA, ......... 98 
 
 KKNGON FALL, ..... . 100 
 
 MORNING AT LAKE t HIUSEX.II. ..... 102 
 
 SUNRISE ON THE RIVER. .... . 124 
 
 ROCKS AT CHOSIII. . . . 128 
 
 WILLIAM ADAMS'S TUMI;, ... . . 134 
 
 IKAO, 20(3
 
 x ILLUSTRATIONS. 
 
 229 
 
 KM AH TO M1TAKK, 
 
 238 
 
 M1IIC,], 
 
 1'ATII TO MIOG1SAN, 
 
 242 
 
 M10GI, . 
 
 gr 1 
 CIIATKK OX ASSAMAYAMA. 
 
 IIIKAUO, . ' 
 
 Cllil.S COALING STKAMKI5S AT NAGASAKI, - 285 
 
 l.AIMKS liATIIING OUT IN TIIK STIiKKTS OF HIKOXK. . . JJK) 
 
 vosniNo 1'Ko.M Tin-: AHBOT'S CAHDJCN, .
 
 GLEANINGS FROM JAPAN. 
 
 CHAPTER I. 
 
 INTRODUCTORY. 
 
 Ox tlic 22d February, in the year 1582, four young 
 men, sons of nobles of the country, left Japan under 
 the care and auspices of Jesuit priests, then labour- 
 ing in that country, to visit Europe, in order that 
 upon their return home they " might be so many 
 ocular witnesses of the magnificence of the Church 
 of Rome, of the power and majesty of the sovereigns 
 in Europe, and of the vast extent of the countries 
 subject to the faith of Jesus Christ. AVhat made 
 this testimony more necessary was because the 
 Japonians were positive that no nation under 
 heaven could equal them in parts, valour, address, 
 and conduct." They were received at ]\Iacao by the 
 bishop, the governor, and the rest of the inhabitants 
 of the town, with trumpets sounding and a discharge 
 of all the artillery. They were, all four, boys of 
 
 A
 
 2 INTRODUCTORY. 
 
 between fifteen and sixteen. Leaving Japan on the 
 22d February 1582, and going by Macao and Goa, 
 they reached Lisbon on the 10th of August 1584, 
 and after an interview with Philip at Madrid, ar- 
 rived in Rome on the 20th of March 1585, where 
 they were received by the Pope, and kissed his 
 feet. They re-embarked at Lisbon the last day of 
 April 1580, with seventeen religious of the Society, 
 and arrived in Japan in 1590, eight years from their 
 first setting out. 
 
 At that time Europe was not greatly, if at all, in 
 advance of Japan in arts and sciences, the art in 
 which Europe had an advantage being that of manu- 
 facturing gunpowder, and Japan was now at a most 
 critical period in her history. But in works of taste 
 and ingenuity, in silk, in wood or metals, Japan 
 had nothing to learn, even from Benvenuto Cellini. 
 Indeed it may be asserted that it is only since more 
 exact and definite researches have been pushed into 
 science, and especially into the domain of chem- 
 istry, during this century, supplemented by the in- 
 troduction of steam since 1846, that any progress 
 beyond that of Japan has been made. 
 
 The end of this diplomatic move by the Piomaii 
 Catholic Church, heralded with so much noise, and 
 conducted with so much pomp, had no more effect 
 on the world, so far as we can see, than that of any 
 oilier lour vouiio- Japanese who were leaving their 
 
 " J, O 
 
 country at that time, in considerable numbers. 
 
 (hiring the- vears in which these vounf men were 
 
 J < 3 
 
 on their mission, events of great importance had 
 occurred in Japan. Xobunanga, who had hoped to 
 derive some political benefit from the recently ar-
 
 INTRODUCTORY. 3 
 
 rived Roman Catholics, was killed the year after 
 they left, and Hide yoshi (or Taikosama) succeeded 
 to the chief power. In 1587 he published his first 
 edict against the Roman Catholic priests, ordering 
 them to leave the country within twenty days, but 
 allowing Portuguese merchants to remain. The 
 heads of the Roman Church resolved to disobey this 
 so far as leaving the country, but to bend before 
 the storm by withdrawing, and in retirement trust- 
 ing to prayer. 
 
 The four young men returned to their native 
 country bewildered by the changes, and closely 
 hemmed in by jealous priests, who say, " It's worth 
 while to observe what fruits they reaped by their 
 voyage. The first was a hio-h idea of our religion 
 
 / O O 
 
 by the grandeur and majesty of the Church of Rome, 
 by the magnificence of her temples, the sanctity of 
 her ceremonies, the eminent dignity of her supreme 
 Pontiff and other prelates, and by the esteem and 
 affection of all the people for these young foreign 
 princes, who were inspired by pure devotion to 
 travel as far as Rome. They were charmed with 
 the civilities of Christian princes, and owned peculiar 
 gratitude to the two Popes who showed themselves 
 like fathers.'"' "When they returned to Japan, and 
 the fathers put them forward as ambassadors, it is 
 plain that there was a mutual feeling of distrust ; 
 the fathers trying to regain their lost footing by 
 show and presents, while Taikosama was meditating 
 how he could with, decency accept the presents and 
 get rid of the fathers altogether. The four young 
 men eventually ended by all sinking into the mys- 
 terious pool of Jesuitism as members of that order.
 
 4 INTRODUCTORY. 
 
 Upon a fine summer evening in 1862, while resid- 
 ing- with a friend in Yokohama under the hospitable 
 roof of Messrs Jardine, Itatheson, & Co., I returned 
 home in the evening, and in passing through the 
 little garden looking out to the beautiful bay of 
 Yedo, I observed four young Japanese in European 
 dress standing among the bushes and evidently wish- 
 ing to avoid observation. I inquired who they were, 
 as at that time four men lurking in a corner of a 
 garden and trying to escape observation implied 
 business of some kind it might be with their pens, 
 or it might be with their swords. To my inquiries 
 I was told that thev were four young Samurai whom 
 
 ,' / 
 
 the Daimio of Choshiu wished to send to England, 
 to finish there the education which had been com- 
 menced in their native schools, and who by their 
 ener (i 'v had shown themselves worthy of being singled 
 
 <_/ */ O O 
 
 out to develop their talents by the study at head- 
 quarters of foreign languages, and European arts and 
 science- that, in short, they were standing there till 
 a suitable opportunity might occur during the even- 
 ing of eluding the vigilance of the officers on shore, 
 and the \akunins on board the steamer, to ship 
 them on board tin.', vessel unseen by any of their 
 countrymen. Knowing the captain of the vessel, I 
 volunteered to take them oil' at once in the captain's 
 gig. manned as it was by Chinese. Getting along- 
 side. I hailed the captain, and asking him if he 
 could entertain the \akunins in the cabin for a few 
 minutes. \ve soon saw the four young men safely 
 stowed away in a cabin out of sight of the officials, 
 who were to leave the vessel for the night in a 
 few hours. These were the forerunners of cominu'
 
 INTRODUCTORY. 5 
 
 changes, of revolution, of the overthrow of existing 
 institutions, of impoverishment and degradation to 
 some, of wealth and station to others. They were 
 all natives of Nagato, and subjects of the Prince of 
 Choshiu, and at his expense they were sent to Eng- 
 land to study and report upon the conditions of 
 European nations, their manners and customs, arts 
 and sciences. It is improbable that in doing this, 
 this noble was aware or had any presentiment that 
 he was paving the way for his own effacement, for 
 the loss of his principality and the power therewith 
 connected, for the overthrow of all existing feudal 
 institutions in Japan, and the demolition of the 
 scheme of government set up by the Tokungawa 
 family, through which he was what he was. Though 
 these young men were thus surreptitiously huddled 
 out of the country and they doubtless felt some 
 sense of humiliation in laying aside the two swords 
 which they were entitled as Samurai to wear and 
 enjoined to respect, and in donning, instead of their 
 own picturesque dress, the hated stiff foreign garb- 
 yet there was some compensation for the step, and 
 its depressing concomitants, in the fact of their hav- 
 ing been selected from union a; their fellow-students 
 
 O o 
 
 on account of the talent they had shown, and the 
 superiority over their compeers of intellect, and apt- 
 ness for acquiring and assimilating such pabulum as 
 would be placed before them in a practical education 
 in Europe. Their subsequent career up to this time 
 appears to have justified the selection. They are 
 Nomura, Ito, .Boonda, and Inouyay. The changes 
 which have taken place in the country since that 
 time are well known, and have been often told, but
 
 6 INTRODUCTORY. 
 
 are none the less marvellous and difficult of thorough 
 comprehension even by one who has seen the country 
 as it was, and as it now is. 
 
 We must take circumstances in the meantime as 
 we find them, and we can each, as our turn of mind 
 may lead us, either lament the changes in regarding 
 the past, or be filled with hope in looking forward 
 to the future, however different the object of these 
 hopes and the ideas of that future may be in differ- 
 ent minds. 
 
 In revisiting Japan after the lapse of twenty 
 years, one is ever and again forced to a comparison 
 of old things with the new. From the Mikado (Em- 
 peror, the natives try to point out, he is not, and 
 never was, and it does seem that there is no idea 
 conveyed to the native mind of an emperor in this 
 position) from the Mikado to the lowest Yeta, 
 every one is changed. From the religion down to 
 
 */ O O 
 
 the- coppers of the currency, all is altered. These 
 changes have been so often told, that it seems a work 
 of supererogation to recall them ; and yet to one who 
 was in Japan under the old rey/ni?, there is a pleas- 
 ure in noting the changes that have taken place in 
 everything around him. As he approaches the shores 
 of -Japan, if at night, he will be struck by the number, 
 brilliancy, and utility of the lighthouse's on prominent 
 jioints oi the coast, erected at the expense of Govern- 
 ment (under the advice of Mr Stevenson of Edin- 
 burgh) ; a blessing they must be to every fisherman's 
 family, and to every sailor on the coast. By dav he 
 will perhaps notice that the number of native junks 
 I'-'is diminished, and that his eye is not so often 
 taken \\-jth the pretty white sails that enlivened the
 
 INTRODUCTORY. 7 
 
 expanse, and contrasted with the dark-blue sea ; and 
 if he does happen to see any of these junks, he will 
 fail to gather the information and the interest that 
 were conveyed in recognising the crest and armorial 
 bearings that invariably revealed on the sail the 
 ownership or district to which the vessel belonged. 
 Instead of the picturesque but somewhat unwieldy 
 junk, with its bellying sail and distinctive crest, with 
 its copper-tipped prow and black tassel, he may very 
 soon detect the less picturesque features of progress 
 in long clouds of black smoke, and will find that the 
 native craft are giving way to the foreign steamer, 
 specimens of which he will soon see running to 
 every port on sea and river, built, manned, and 
 managed by natives. He will observe that, at night, 
 junks as well as steamers carry and show lights, 
 having learned probably, by distressing experience, 
 the danger of being out in the dark on the open 
 steamer-covered sea. On one occasion, about I860, 
 I remember, on a calm but dark night, when a bad 
 look-out had been kept on both vessels, hearing a 
 crash, and cries as of men suddenly wakened up to 
 find that they were struggling for life in the open 
 ocean at the south end of Satsuma. The head of 
 the steamer was put round, and a course steered for 
 as near the spot as was possible. We found, with- 
 out further warnin<; or crv, that we were ao-ain run- 
 
 o */ ' O 
 
 ning into all that remained of a junk, with twenty- 
 one men standing up to their knees in water. AVe 
 lowered a boat, rowed about, and by the knowledge 
 of a few words of Japanese persuaded them to come 
 on board, and afterwards put them on board another 
 junk, with food and a subscription enough to make
 
 8 INTRODUCTORY. 
 
 them look pleased. How many may have been 
 similarly run down in the China and Japan seas, 
 when they were in the habit of lying off their nets 
 without lights or indication of their presence, can 
 never be known. If he reaches the harbour of 
 Nagasaki or Yokohama, he will miss at the former 
 
 o 
 
 the telegraphic intimation that was wont to be con- 
 veyed by firing guns, to let the Government know 
 that a foreign vessel was coming in ; or at the latter, 
 the visit of officials from Uraga, from whence Yaku- 
 nins, or officers, boarded every vessel that passed up 
 to Yedo Bay. 
 
 lie will miss the officers who came on board in 
 their picturesque dress (always looking to us like 
 petticoats), under which their two swords could be 
 seen, and known to be for use as well as for show, 
 and in their place he will sec two young gentlemen 
 in orthodox blue coats, trousers, and brass buttons, 
 with their note-books and pencils instead of more 
 formidable weapons, who take possession of the 
 vessel as Custom-house officials. He will at once 
 observe a marked difference in the respect paid by 
 inferiors to superiors, and by men to each other. 
 From the profound obeisance of former times paid 
 by one man to another, if of even slightly different 
 rank, there is a long step to the opposite extreme, 
 which they are apparently drawing to, of impolite, 
 almost disrespectful, sang-froid or insouciance. 
 The luiig-di-jiwn-in "list," the " licli ; ' of the man 
 who kne\v he was the lower in the social scale, is 
 heard no more. The prostration on the knees is 
 of course incompatible with stringent Protestant 
 trousers; but the " Shtani iro " ("Down on your 
 
 \ /
 
 INTRODUCTORY. 
 
 knees "), resounding along the streets, lias long been 
 silent, and to recall it would perhaps raise a smile, 
 as my salutation of " Ohio " to an old lady in a shop 
 in Yokohama caused her to say with a laugh, " I 
 
 FI-. i. T/ic Governor of Yckchai, 
 
 have not heard that 
 | \ for years." Not that- 
 all marks of respect 
 and acknowledgment 
 of position are done 
 away with ; Imt they 
 are not shovrn in any- 
 thing like the degree 
 to which they we're 
 formerly carried, 
 though they are still shown to an extent that would 
 intensely displease a nineteenth -century Radical. 
 However, to a former resident in the country, the
 
 10 INTRODUCTORY. 
 
 change in this respect is more marked than in almost 
 any other direction. 
 
 If a Japanese happens to have touched at any for- 
 eign ports, as in China, he will be accustomed to 
 seeing his countrymen in foreign dress, and on arri- 
 val he may be disappointed to see so many affecting 
 it. But in Japan it seems to be in disfavour at 
 present, and many have reverted to the old national 
 costume, or some nondescript dress, adopting what 
 may be good in each. As one of the waiters at 
 Maruyama said, " Foreign dress is best to work in, 
 and Japanese is best to play in." But changing 
 from the one to the other is apt to be productive of 
 colds, and inflammation of the windpipe, bronchitis, 
 rheumatism, which latter is said to be much on 
 the increase in Japan. 
 
 In Japan, where everything is on the most eco- 
 nomical scale, the native dress is so much cheaper 
 that it is likely to hold its own. The ladies ad- 
 here to the native dress, which is striking and 
 pretty, and suited to them, especially when com- 
 pared with the ungraceful jacket and trousers of 
 the Chinese. (But lately, it is stated that the Rul- 
 ing Lady has issued a command that all ladies com- 
 ing to Court must come in foreign dress.) He 
 will not sec one of the flat lacquered hats for- 
 merly so much worn by Yakunins, or the flat hats 
 of nil kinds, which, however, both in Japan and 
 ( 'hin;i. are r;ither sunshades and umbrellas than hats. 
 Then- was no intention of keeping the head warm 
 in them, and they were adapted to the native style 
 of dressing the hair. Neither will he see any of 
 those men going about with hats covering the face
 
 12 INTRODUCTORY. 
 
 and reaching down to the neck, as they are inter- 
 dicted by law ; though he may still amuse himself 
 with watching the variety of ways in which men 
 and women can put two feet of cotton cloth round 
 their heads. Though shoes and boots have been 
 adopted, they still adhere in great measure to their 
 own sandals and pattens. He will not see horses 
 with their feet in slippers and their tails in bags ; 
 and will fail to find one of the quaint notices at 
 the corners of streets against nuisances. 
 
 About the large town, and indeed over the 
 whole country, the institution of jinrikshas (man- 
 strength carriage). "Pullman cars/'' as some one 
 called them ; " gigmanity," as Carlyle would call 
 it, has quite supplanted the cango. except where 
 the steepness or the badness of the road prevents 
 the riksha from running. And as the roads im- 
 prove, the basha, or carriage, will supplant the 
 jinriksha for long distances, as the steam -carriage 
 will before long take the place of the basha. It 
 is wonderful what lungs and capacity for running 
 these young Japanese men have. From Hiroshima 
 to Miajima two young fellows ran me, as hard as 
 they could go, fifteen miles without stopping, and 
 were quite pleased with a douceur added to the five 
 cents a ri, or a penny a mile, for which they had 
 bargained. lie will see that the advantage of time 
 is recognised, and very much fewer persons are seen 
 walking on the highroad. Indeed the roads, the 
 Tokaido ;ind others, are comparatively deserted. 
 'llic introduction of the jinriksha, with its light 
 frame and wheels, has been followed by a light cart 
 OH two wheels (to take the place of the heavy cart
 
 INTRODUCTORY. 13 
 
 with solid wheels, formerly in use), by which a man, 
 and indeed, in some parts of the country, as about 
 Tochigi, a woman, with a rope across her shoulders, 
 can draw heavy loads ; and these carts are met with 
 everywhere, and have taken the place of the old 
 carrying-pole or heavy native cart. In some out-of- 
 the-way places, also, he may even find women run- 
 ning the jinriksha. 
 
 He will find that remission of the old restrictions 
 has allowed his countrymen and countrywomen to 
 leave their native country and engage in business, 
 service, or study in foreign ports. The peculiar con- 
 formation of the country has allowed coasting and 
 river steamers to take up the place of the old high- 
 roads, both in carrying goods and travellers. He 
 will find the currency altered from the bu, when 
 the dollar of the officials consul, minister, and 
 admiral was considered so pure as to be worth 
 three bus, while that of the foreign merchant was 
 only worth two ; and instead of silver or gold, he 
 will find notes representing so small an amount as 
 fivepence, and with only rare opportunities of see- 
 in 12; silver. 
 
 O 
 
 He will find the different ranks of men very much 
 abolished, and especially among the highest and the 
 lowest, the Daimio and Yeta, and he will find the 
 latter freed from the disabilities formerly attaching 
 to them. He will find the people divided into four 
 classes or ranks ; 
 
 1. Kozokku, the Mikado and his family and rela- 
 tives, Shinwo, Mia, ^e. 
 
 2. Ivwazokku flower-families, including all that 
 were Kuge or Daimio under the old reyime.
 
 14 INTRODUCTORY. 
 
 3. Sliizokku families of gentry that wore two 
 swords. 
 
 4. Hemin - level, or common people, and Shin 
 Hemin, or new common people, which includes the 
 Yeta, Inugami, &c. 
 
 The lucrative and influential offices of archbishops 
 and abbesses, held by the relatives of the Em- 
 peror, at Yedo, Kioto, Isse, and other places, are 
 done away with. When the position of Daimio was 
 done away with, to each was given a parchment, 
 called Eokuking, as security for his small salary 
 for twenty-five years from the beginning of Meiji 
 (1867-68). The Shizokku have, in most cases, sold 
 their parchment, and are become very poor, and the 
 Kwazokku are alarmed at the prospect before their 
 families of poverty and starvation at the end of the 
 twenty -five years. The people jocularly divide 
 themselves into two: Issoro i.e., unproductive 
 people and Yakkai, people who require help ; and 
 they say all Japan is Yakkai. Princes or Daimios 
 he will find not residing in splendid castles amidst 
 luxury, but occupying with their retainers perhaps 
 one small room adjoining his own in a tea-house. 
 
 lie will find the old picturesque and suitable open 
 style of house-building being supplanted by a style 
 that was former]}' known in China as the " compra- 
 doric,"- mud, lath and plaster, and whitewash, 
 and rooms shut up by small windows and doors. 
 occasioning frequently death, from the retention of 
 the heavy carbonic acid gas fumes from the charcoal, 
 ;iidcd by the common practice of sleeping on the 
 floor. Jle will meet with native architects who have 
 studied in England, Florence, and Koine, who affect
 
 INTRODUCTORY. 15 
 
 pillars and pediments, and who wish to introduce 
 sculpture. 
 
 He may recall to his recollection that the people 
 seemed formerly to be contented and happy each in 
 his own place, actuated by the desire to do his best 
 in his own department of life, in a good house easily 
 erected to cover him, and with enough to feed him, 
 and with everything so cheap that he could stay at 
 home or he could travel about to see the beauties of 
 his native land at nearly an equal expense. But in- 
 stead of that, there is a spirit of getting rich, of dis- 
 content, a feeling of struggling with his fellows in 
 Japan as in all the world, that may be good in the 
 end, but the end how far off ? 
 
 The richlv dressed Kuo;e or high official has disap- 
 
 *J CD J, 
 
 peared from the streets of Miako ; the processions, 
 brilliant from the gorgeous dresses, are seen no more, 
 The old class of Daimio, who figured so prominently 
 in the history as well as in the everyday life of Japan, 
 he will miss, with their long strao-o-ling- trains of fol- 
 
 O OO O 
 
 lowers, each with his two swords, and his wish to use 
 them on some one ; as well as the more modest Daik- 
 wan, or Gokennin, with his single servant walking be- 
 hind him, sometimes even carrying his master's sword. 
 He will regret the loss, at least in the landscape, of 
 the picturesque residences of these Daimios, as at 
 Odawara and Akashi on the Tokaido, all swept away 
 bv the indiscrimmating; conceit and jealousy of the 
 
 J O t7 / 
 
 class now risen to power, which has sold even the 
 grand trees that adorned, as well as the stones that 
 composed, the battlements and walls. He may find, 
 on further examination, that these Daimios have 
 been cheated with subterfuges, and left with their
 
 16 INTRODUCTORY. 
 
 families almost penniless, and ready even to sell 
 their daughters to live. 
 
 All what may be called the minor customs of Japan 
 were regulated some hundred years ago by Higashi 
 dono; and every Japanese conforms to these old rules, 
 eating out of the same lacquered bowls of the same 
 size, and from a porcelain cup for his rice, with the 
 small pair of sticks of pine-wood, cleft but still un- 
 separated, for knife and fork and plate. It is these 
 old regulations, dating from the time of the Ashi- 
 kangas, that have enabled the Japanese to live so 
 cheaply and so contentedly, and also to accept change 
 of circumstances with much nonchalance, as change 
 of circumstances makes very little difference to them 
 in their mode of life. 
 
 There is, however, with this uniformity of fashion, 
 a variety almost annually in the style of clothes, hair, 
 or fans. The account of the Jesuit writers of the 
 sixteenth century may be quoted as interesting, and 
 showing that changes have taken place since their 
 time. " Nothing," says the old writer, " can be 
 richer than the Japonian ladies. Though they gen- 
 erally affect carelessness about their heads, yet still 
 there is something in it very agreeable. Their hair 
 hangs down behind their heads in plaits or curls" 
 (very different from the present fashion), "which have 
 a very good grace, In lieu of pendants they wear a 
 little ring of pearls, very curiously and finely wrought. 
 Th<-ir girdles are large, and richly embroidered with 
 Mowers of gold and silver, being esteemed one of the 
 handsomest parts of their dress. Above several long 
 vests they wear a robe trailing some foot on the 
 "round. As in France we distinguish the ladies of
 
 INTRODUCTORY. I/ 
 
 quality by the length of their train, so in Japan 
 they arc known by the number of their clothes. 
 There are some who have on five, ten, and twenty at 
 once, which may seem incredible to such as are unac- 
 quainted with the nature of them ; for they are so 
 delicately fine and thin that you may put several of 
 them together in your pocket. The upper robe is 
 most valued, and made of fine cloth embroidered in 
 many places with gold. They all universally carry 
 a fan in their left hand, very neatly painted and 
 wrought with several figures of birds and flowers ; 
 besides, they wear a scarf about their necks, which 
 hangs down across the breasts." 
 
 Although they have often been described, the 
 accounts by the Jesuits show that up to the recent 
 revolution but little change had taken place in the 
 
 O -L 
 
 customs of the Japanese. " As for the manner of 
 eating and banquets, they are both handsome and 
 noble. They leave their shoes at the dining-room 
 door for fear of soiling the floor-mats, and sit either 
 on their heels or knees, with their feet across. The 
 Japan mode is to eat at little square tables not above 
 a foot and a half high ; each guest hath one of these to 
 himself, and changes it at every course. They use 
 neither cloth nor napkin, for the tables are so very 
 fine that the best holland would not be fit to cover 
 them, being made either of pine-tree or cedar excel- 
 lently painted, varnished, enamelled, and inlaid with 
 gold. At the ordinary feasts the first course is 
 brought up on three little tables, and in these there 
 is nothing but what may be proper to create a thirst. 
 The common people live altogether on rice, roots, 
 and fish. They serve up all sorts of food to table 
 
 B
 
 1 8 INTRODUCTORY. 
 
 pyramid-wise. The meat is powdered with gold, and 
 garnished with little branches of cypress. Persons 
 of quality have sometimes at their tables whole birds 
 and fowl with their feet and beaks gilt with gold. 
 As they use neither tablecloth nor napkin, so neither 
 have they either knives, forks, or spoons, and yet 
 they eat very neatly and handsomely with two little 
 sticks which serve them in place of forks ; for they 
 manage with so much address that they neither let 
 anything fall nor grease their fingers. These little 
 sticks are about a foot long, and are usually of ivory, 
 cedar, cypress, or some other odoriferous wood. The 
 drink they most admire is tea, and it is not to be 
 expressed what a value they put on all vessels that 
 belong to brewing of this drink, chiefly if old and 
 made by some skilful hand, keeping sworn masters 
 to give an estimate of these cups, which are valued 
 by their antiquity and the reputation of the person 
 who made them. If they have been a long time in 
 use, and are made by some artists, they rate them 
 very high. In the year 158G the King of Bungo 
 si 10 wed Father Alexandre Yalignan, then visitor of 
 the fathers of the Society of Jesus, a little earthen 
 teacup that cost him 14,000 ducats. The same 
 father also saw in Sacay, at a Christian gentleman's 
 house, a tea-kettle for only boiling tea-water, which 
 cost 1400 crowns; and what made him show it as a 
 thing of so great value, was because it had been sol- 
 dered in two or three places a great sign of its anti- 
 quity, mid an evident proof (as one, may call it) of 
 its nobility." So there is nothing new under the 
 sun, and the custom of eating with chopsticks, a 
 pretty motion in a well-shaped hand, may. as civi-
 
 INTRODUCTORY. 19 
 
 lisation advances, be at some future time introduced 
 into Europe. 
 
 'The ladies of quality are nowhere so much 
 esteemed as in Japan, but chiefly those whom the 
 Emperor gives in marriage to the princes and lords 
 of his Court. These sort of nuptials cost immensely. 
 First the bridegroom builds his spouse a magnificent 
 palace " (wooden), " and afterwards gives her a train 
 suitable to her quality, of fifty, a hundred, and 
 sometimes two hundred ladies to wait upon her, 
 and these ladies never converse with any other 
 person out of the house. As for the maids of hon- 
 our, they serve with great modesty and fidelity. 
 They are divided into companies, appointing one 
 over every sixteen by way of superior to govern the 
 rest. Every company also hath its particular dress 
 and colours, some red with green ribbons, and so of 
 the rest. "When the ladies visit their relations, 
 which is but once a-year, they perform it with most 
 extraordinary ceremony and pomp. Forty or fifty 
 maids of honour accompany them in palanquins, 
 which are like our litters, but far richer and better 
 furnished, for within they are all gold and curiously 
 painted after the manner of the country. The pal- 
 anquins go one after the other at about five or six 
 feet distance, with maid - servants on either side 
 walking l>v them with a in'cat deal of modestv and 
 
 O i> O *j 
 
 gravity. 
 
 " The Japonian's predominant passion is honour: 
 no nation is more greedy of glory, and more sensible 
 of affront. It is very rare to hear them slip with 
 an unhandsome or reflecting word, and they are 
 extremely respectful to one another ; the very
 
 20 INTRODUCTORY. 
 
 meanest tradesmen expect to be treated civilly. 
 This desire of glory makes them abhor avarice. 
 Poverty is never looked upon by them as igno- 
 minious, all states and conditions being liable to 
 this fate. 
 
 "All, even those that decry Japonian manners, 
 still admire and commend their wonderful courage 
 in adversity. They never break into a passion upon 
 an affront. If any one chance to come out in company 
 with an unhandsome word, the young men rise im- 
 mediately and retire in silence with as much shame 
 as a modest virgin would do upon an immodest 
 discourse. 
 
 "The great happiness of a nation depends chietly 
 on the education of youth, in which the Japoniaiis 
 properly excel. They use altogether sweetness, and 
 never threaten or chastise their children, be they 
 never so untoward. But, seeing the Holy Ghost com- 
 mands parents to correct and chastise their children 
 to make them o-overnable, we cannot much admire 
 
 o * 
 
 this piece of conduct. Parents never send their 
 children to school before they be seven years of 
 age. Their learning consists chietly in the know- 
 ledge of the customs of the country, and how to 
 
 O v' 7 
 
 carry themselves on all occasions in the act of 
 speaking and writing properly" (school boards please 
 r(i py) ; "but above all. they endeavour to inspire 
 tin-in with a love of virtue by the example of their 
 predecessors. ' ; 
 
 This picture may seem to us somewhat overdrawn ; 
 but. with some allowance, all that is said of the 
 sixteenth century was, so far as opportunity was 
 allowed of seeing, in the same condition in the
 
 INTRODUCTORY. 21 
 
 middle of the nineteenth. It is to be remembered 
 that the father spoke of a region of Japanese society 
 which foreigners in our day were never allowed to 
 pry into. The Jesuits spoke of the manners and cus- 
 toms as they saw them in the houses and families of 
 the nobles, the Daimios ; and so far as the effect of 
 teaching and custom permeates the body politic to the 
 lower strata, the same condition of things is found 
 existing more or less in the lowest couclie of society 
 to this day. As has been said elsewhere, these nobles 
 were placed in their positions of responsibility with 
 settled estates, to which they were not allowed to 
 add either by purchase or by marriage, with plenty 
 of mouths to be fed, and so prevent any great amount 
 of accumulation. But the most serious defect in 
 their position was the almost unlimited power given 
 both to Daimios and religious confraternities, of life 
 and death over those in their fiefs a power which 
 was too often exercised both by nobles and priests, 
 either by the sword, or by the slower but as sure 
 worker, the prison. 
 
 With this simplicity and economy in their ar- 
 rangements, under rules and customs which are 
 taught to and known by every child in the country, 
 ir is not wonderful that hotel-keepers should dislike 
 the sight of European visitors, who must have all 
 their own conveniences about them, or they cannot 
 cat or sleep in comfort ; who must have furniture, 
 u'lass, crockery, and require infinite small attentions 
 from servants to which the servants arc not accus- 
 tomed ; whereas, if the foreign guests would try to 
 conform to what the tea-houses are accustomed to. 
 there would be less objection on the part of the
 
 22 INTRODUCTORY. 
 
 hotel-keepers, and generally a more comfortable re- 
 ception for travellers. This is not said as casting 
 any blame on foreigners, but rather as an excuse for 
 what some have suffered from viz., a direct refusal 
 to admit us as foreigners to the tea-houses, which, if 
 carried out, would be tantamount to shutting us out 
 
 O 
 
 of the country altogether.
 
 CHAPTER II. 
 
 MIYANOSHTA. 
 
 WITH these views, we started in tlie bejnnninsf of 
 
 O O 
 
 summer to visit the well-known village of Miyanoshta, 
 celebrated for its hot baths, and in the neighbour- 
 hood of other villages having the same advantage of 
 an unceasing supply of hot water. With a friend 
 we hired a horse-conveyance. In Japan there is 
 generally to travellers the choice of horse or man 
 conveyance. The former is either a foreign waggon- 
 ette, or, as more adapted to the style of sitting by 
 natives, simply a long box with matting in the bot- 
 tom of it, set on springs, in which all the passengers 
 are supposed to sit on their ankles. This, to which 
 one or two ponies are attached, is supposed, like 
 one of our own country conveyances, to be capable 
 of any amount of extension of accommodation. This 
 sort of thino; entails a sad oivino- up of all the bow- 
 
 O O O J. 
 
 ing and politeness of former days. But probably 
 most of the passengers know something of one an- 
 other ; they take it very quietly, and the laugh and 
 joke soon commence, and the light-hearted people 
 think little of inconvenience, and make the time 
 pass with mirth, and jokes between themselves, or 
 with the girls at the tea-houses at which they stop.
 
 24 MIYANOSHTA. 
 
 For during all my travels in Japan, I do not recol- 
 lect of seeing two men really angry or quarrelling, 
 with high words, and certainly never once saw (what 
 one sees daily in China) two women quarrelling or 
 using very questionable words to each other. Their 
 voices are nearly always pitched in a soft low key. 
 
 Our first experience of the modern changes of 
 modes of travel was on the Tokaido (or main road 
 between the two capitals) to the well-known histor- 
 
 ical town of Odawara, This Tokaido and the other 
 main roads were made and kept up by the Govern- 
 ment ; but the by-roads diverging from these were 
 more or less under the cognisance of and kept up by 
 the Daimio or proprietor through whose territory they 
 passed. It had been formerly lined through its whole 
 length by fine fir-trees, and we were sorry to observe 
 some suspicious-looking marks with numbers upon 
 all the good trees, and we fear that their days are 
 numbered. However, as there was an intention of 
 changing and very much improving the road by 
 avoiding hills and keeping it to a level, the removal 
 of the trees would not affect the future traveller.
 
 MIYANOSHTA. 25 
 
 We afterwards found that parts of the road had been 
 made in a veiy much more level line, and a great 
 improvement on the most hilly part of the road. 
 The road seemed wonderfully good, considering how 
 little it had been prepared for the change of traffic 
 upon it. Unfortunately, along the coast there is too 
 great facility for obtaining water-rolled gravel, and 
 a long time elapses before the road consolidates. 
 But we were surprised with the large quantities of 
 brown rich-looking soil which were laid on with this 
 gravel, and looked forward to the road being a 
 quagmire in the wet season, and indeed we found it 
 so ; but on our next passage it was all hard and 
 smooth, and an excellent road, owing (I think) to 
 the soil being somewhat of the nature of Portland 
 cement. But in some places the Government road- 
 surveyors, with the help of convict labour, were care- 
 less of present inconvenience, as the gravel was being- 
 laid on six to seven inches deep, and in some places, 
 as on the road to Utsonomia, without a break for 
 four or five miles. The consequence was that the 
 traffic was being carried on in a roundabout way 
 through the fields on either side, as neither man 
 nor horse could get along over the improved road. 
 But they are very practical in these matters, and 
 doubtless the road is quite good now. 
 
 In other places they seem to have called on the 
 villages to repair the roads ; and this the villages 
 have done, by taking the stones from some neigh- 
 bouring '''till'' stratum, and depositing them upon 
 the road, the stones being water-worn, and generally 
 five to ten inches in diameter. 
 
 AVhen one remembers that a Japanese, and still
 
 26 
 
 MIYANOSHTA. 
 
 more, a Chinese, when lie hires a vehicle to take him 
 from one place to another, considers that every inch 
 of the road, good and had, steep and level, is due to 
 him, it is hard to stand by to see one fellow-creature 
 struggling, groaning, and sweating to fulfil his bar- 
 gain, while the other never thinks for a moment that 
 he will reach his journey's end more quickly and more 
 easily by his giving up a portion of the bond, and 
 walking over this rough improved part or up that 
 steep hill ; but both parties seem to think it is all as 
 it should be. 
 
 For a lono; way the road after leavino- Kanastawa 
 
 J O O 
 
 is a continuity of hamlets sometimes condensed into 
 
 a village, such as 
 Totska, Hiratska, 
 and Oi'so, each of 
 these being a stop- 
 ping-place for Dai- 
 mios in the old 
 time. There is no 
 want of interest, 
 -the beauty of 
 the country and 
 picturesqueness of 
 these hamlets, the 
 travellers on foot 
 or in cangos (very 
 much diminished 
 
 in numbers), witli the variety of dress, and modes 
 of \v<-;iring their dress when walking, from the 
 towd with its endless variety of pattern and diver- 
 sity of modes of tying it on the head, to the feet 
 with the strong short divided stocking, in a straw
 
 MIYANOSHTA. 2/ 
 
 sandal or an clastic boot, while the body may be 
 covered by the full dress, or the dress may be tied 
 up so as barely to cover the body. In remoter 
 places, the different farm operations that go on on the 
 roadside, or on the road itself, used as a threshing- 
 floor for their grain, or a drying-floor, make it any- 
 thing but a public convenience for travelling upon. 
 The occasional stop at a tea-house, when one can at 
 once see that there was no particular necessity for 
 stopping, further than the smile and laugh and joke 
 that greet the driver from one or more of the pretty 
 mousmies : one excuses the delay by the politeness 
 and cheery smile of these maidens, and their parrot- 
 cry of " Oide nasare " (" Please come in ") as they 
 hand you their tiny cups of tea, large enough to 
 show their politeness and good wishes, and small 
 enough to cost them little or nothing. But if it is a 
 station where horses are changed, or where some- 
 thing is to be taken, a little joke goes a long way 
 with these sirens, who are brought up to consider 
 that the part of man is to take the burden of life 
 upon him, and the part of the woman is to try to 
 make life as pleasant to the man as she can. Cakes 
 are brought, of rice and suo-ar, and amono; these are 
 
 o o o 
 
 often little three-cornered biscuits, tsugi ura, contain- 
 ing love-mottoes ; and the opening of these gives 
 ample scope for wit and innuendo, and their pleasant 
 laugh through their fine teetli ripples all over the 
 road. If one strays after the panting horses into 
 the stable, he will find a bamboo-shed with perhaps 
 thirty ponies. The Japanese are generally kind to 
 their beasts, and careful of everything used by them, 
 as one mav see even* evening the labourer washing
 
 28 MIYAXOSHTA. 
 
 his spade and his plough clean before going home, 
 and so with their horses. As soon as the horse 
 comes in he gets a warm bath. The ostler has a 
 large tub of very hot water ready, and removing the 
 horse's harness, and stripping off his own, with an 
 armful of straw washes the animal all over. Perhaps 
 from the great number of natural hot springs all 
 over the country, they have come to the conclu- 
 sion that every animal should have its daily hot 
 bath ; and when there is no natural supply, they 
 seem never to grudge the expense of fuel for hot 
 water for man or beast. To this day the bath-tub 
 may be seen on the roadside or in the farmyard, and 
 in the gloaming the individuals of the family still 
 
 O o <J 
 
 take their tub either singly or collectively. The 
 public bathing-houses are now more out of view 
 than formerly, and one does not meet (so often at 
 least) men and ladies going to the bath or return- 
 ing from it with only the small towel in their hands 
 as the sole article of dress. 
 
 At Fusisawa is passed the charred ruins of what 
 was in I860 a fine temple, the residence of one of the 
 highest dignitaries of the Jodo (Buddhist) sect ; and 
 we were struck at that time by the fineness and 
 beauty of the mats, and the interior cleanliness of 
 the temple. The rivers are now crossed easily by 
 bridges, where formerly the crossing was tedious 
 and dangerous (being effected on the shoulders of 
 men, who were supposed to kno\v, even in the 
 variations of a flood, to an inch the depth of the 
 water) ; and the rivers in Japan are very uncertain 
 and uncontrollable. A small toll is levied for the 
 keeping up of these bridges. Lines of fat bullocks
 
 MIYANOSHTA. 29 
 
 ;ire passed with a grass-matting on the back, indicat- 
 ing that they are for sale, and on their way to 
 Yokohama. These come at present principally from 
 tdzu province, but the breeding of them seems to be 
 extending, and the consumption of flesh to be on 
 the increase among natives, if one can judge from 
 the greater number of butchers' shops. A Japanese 
 friend tells me that their students find they cannot 
 live on their own meagre diet after being abroad, 
 which will account for this increase. The making of 
 nets is one of the employments in the houses on the 
 road to Odawara, as fishing is largely carried on in 
 the bay. On the day we passed there seemed to 
 have been an unusually large take of bonitos, as 
 the men were running off with them as fast as they 
 could to get markets, and we calculated that we 
 passed in half an hour about two hundred fish of 
 about 150 to 180 Ib. each, two to three being a 
 load for one man on his cart. At the town of Oda- 
 wara we left our horse-carriage and took to a jin- 
 riksha. While in the town we took the opportunity 
 of seeing what remained of the Daimio's residence. 
 AVe were told what it had been that the tenshu or 
 principal tower had stood on immense supports of 
 kiyaki. wood. At present only the lower stones of 
 the walls and surrounding moat remain. Some of 
 the old trees are standing, and some of the houses in 
 which the retainers formerly lodged are still stand- 
 ing and occupied, but generally by Government 
 small officials, or as offices. No trace of garden or 
 of grounds remains all is overgrown and neglected. 
 The Shiro was interesting as a specimen, and as the 
 residence of the most powerful family in Japan at
 
 30 MIYANOSHTA. 
 
 one time, and the destruction seems to be very 
 much regretted by the adjoining town of Odawara. 
 
 From Odawara, standing on the Tokaido at the 
 mouth of a wide fertile valley, and at the junction 
 of the road from the Idzu peninsula, we followed the 
 Tokaido for six miles farther to Sammai Bashi, where 
 the road to Miyanoshta leaves the Tokaido, and we 
 were recommended to a still further degradation in 
 travelling vehicles in being carried in a cango on 
 men's shoulders. This mode of conveyance, how- 
 ever, requires a Japanese education to acquire the 
 habit of sitting with the knees so bent as not to arrest 
 the circulation, and as the bearers have the custom 
 of changing shoulders every hundred yards, the 
 whole thing became so irksome that it was forthwith 
 discarded. 
 
 We left the Tokaido and the village of Yumoto on 
 our left, near which is the small cemetery containing 
 the tombs of the Odawara chiefs, and came down on 
 the watering-place Tonosawa. Both these villages 
 owe their present prosperity to the hot springs, 
 which give them an unceasing supply of hot water, 
 being much frequented by natives. The whole road 
 or pathway hence to Miyanoshta is very bad, toiling 
 ii]) and down over rocky, broken ground, while it 
 might have been taken up near the stream the whole 
 way on an easy ascent. But the scenery is pretty 
 as one ascends tin. 1 sides of a narrowing valley, 
 covered as it was, till recently, by woods of crypto- 
 meria ; but tin- demon of necessity impels the (Gov- 
 ernment to turn a penny, honest or other, out of 
 every stick or stone they can lay claim to; so these 
 have to cro with the stones and trees of Odawara
 
 MIYANOSHTA. 31 
 
 Castle, and the sides of the valley are being un- 
 clothed and left in nakedness. 
 
 At the date of our arrival in the village the visitor 
 had the choice of two handsome hotels or tea-houses, 
 with elastic accommodation for almost an indefinite 
 number of natives, and very agreeable arrangements 
 for such foreigners as wished to have the benefit of 
 
 O 
 
 the baths. Since that time both of these have been 
 burned to the ground ; but, after fires in any part of 
 Japan, the ground is no sooner cool than the pro- 
 prietor sets to to rear anew a house exactly corre- 
 sponding to that burnt, and in many cases exposed 
 to exactly the same dangers which destroyed its pre- 
 decessor. But we could not complain of our treat- 
 ment in the Naraya tea-house, where every comfort 
 was provided both for the outer and inner man, with 
 the most kindly attention and thoughtfulness, by a 
 gentle and courteous landlady, aided by an excellent 
 cook. 
 
 The name of the village is properly Sokokura, 
 " the storehouse at the bottom," being the name of 
 the whole parish, as it may be called. Miyanoshta 
 (or ^liangi no shta) meaning below Miangi, which is 
 now a farming village higher up the stream. ^liya 
 being the word used for a royal residence, it has 
 been suggested that it was possibly at some time a 
 hiding-place of some royal personage ; and when the 
 country was wood-covered and without roads, it 
 would make an excellent retreat for an absconding 
 
 O 
 
 prince. The neighbourhood is geologically very in- 
 teresting. The stream which runs down the valley 
 from west to east issues from Ilakonay lake. Inside 
 the border of the lake, and the stream Hava^awa
 
 MIYAXOSHTA. 
 
 running out of the lake, and then turning to the 
 Tokaido, and following the Tokaido back to Hakonay, 
 
 'fV S X r-9-' \^!l r- 
 
 ^ t; %\ t^&lHfa 
 
 , x.-i ,' - \ X/^,1^ V^- /% . ' . 
 
 "^J&^ft&3f.'.& ^ 
 
 ^M.'iifKTM^^-f^if' .--', V- ; 
 
 f'^^^^^lu^:%^ 
 
 V t ' * 1^^ -5. _*s 
 
 p' 
 
 a parallelogram is enclosed about four miles wide Ijy 
 i\\'<: loner, from all sides of which run streams of hot
 
 MIYANOSHTA. 33 
 
 water. "Within this space lies a mass of mountain- 
 land, some of the peaks being about 3000 feet high, 
 the centre of activity being the Kamuri yama, 
 at the top of which is Ojigoku, as it is called by 
 the natives i.e., "Larger Hell." The different 
 points at which this hot water issues from the 
 mountain have been utilised by bathing establish- 
 ments at Ubago, Sengoku, Ashinoyu, Yamashiroi, 
 K.iga, Sokokura, Miyanoshta, Dogashima, Kojigoku 
 -i.e., "Lesser Hell" -Tonozawa, Yumoto, with 
 s<>me smaller single houses. In all these the 
 water cither issues from the ground in the neigh- 
 bourhood or is conducted from some distance by 
 bamboo pipes. It is a great convenience to have the 
 water ready boiling in one's premises ; but there is 
 the inconvenience, on the other hand, that, in these 
 subterranean boiling operations, an earthquake or 
 some internal change in the pot at once upsets the 
 arrangements, and one may be left with a large 
 establishment on hand and no hot water to supply 
 it. This, indeed, has been the fate of all these 
 settlements about Sokokura. The tea-houses appear 
 to have been situated at no very distant date above 
 the ]\Ian nen bashi, the bridge at what is called 
 ;: Taikosama's bath." This " bridge of 10,000 years :? 
 was built about the year 1873, before which time the 
 path crossed higher up, near (Make. An earthquake 
 suddenly changed the direction of the water, and 
 they were all obliged to move farther down to the 
 site at present occupied by the three hamlets of 
 Sokokura, Miyanoshta, and Dogashima. At present 
 the water issues with intense heat from several 
 springs near the upper spot, and is thence conducted 
 
 c
 
 34 MIYAXOSHTA. 
 
 Ly bamboo pipes to tlie different establishments be- 
 low. There can be little doubt but that at some not 
 very distant geological period there have been great 
 eruptive forces at work in this district. A very good 
 general view can be obtained of it by ascending 
 the hill a few hundred yards above Mianoi. From 
 
 j O 
 
 thence one can see the sloping of the erupted matter 
 from Kamuri yama extending to the bottom of 
 the valley, and can note the falling in of the top 
 of the hill under more recent action. It is seen 
 tli at the erupted matter has been thrown out so as 
 to stop up the valley above Kiga. and this stoppage 
 has existed long enough to allow of the somewhat 
 extensive flat being formed above Yamashiroi, prob- 
 ably at first a lake, now fertile rice - fields. This 
 erupted matter exists now here, as in many other 
 parts of Japan, as a hard, stiff conglomerate or "till," 
 enclosing round water-worn stones. This is firm 
 enough to be worn away with nearly perpendicular 
 walls, forming a sort of canon. On the small expan- 
 sion at the bottom stands the hamlet of Dogashima, 
 completely out of sight of Miyanoshta, though not a 
 hundred yards distant in a straight line. The bed of 
 the >tream is occupied by large water-rolled masses 
 of roek. On ascending to Ojigoku, near the top of 
 the hill, the vegetation begins to fail ; but there are 
 still standing numerous trunks of trees of apparently 
 twenty to thirty years old, charred and dead, show- 
 ing that of late the sulphurous emanations have 
 eii'Toached upon what till recently was productive 
 soil. Near the top the boiling-water is seen sputter- 
 ing nut of passages below the brittle surface as it 
 runs rapidly underneath the crust overlying it. This
 
 MIYAXOSHTA. 35 
 
 crust sounds quite hollow, and is in many places 
 very thin, so much so that in 1880 a poor woman 
 of .Miangi, carrying a load of branches on her back, 
 broke the crust first with one foot and then with 
 the other, and was so severely burnt that she died 
 next day. A loud roaring noise as of boiling is 
 hoard beneath the crust, causing one to stand with 
 awe in thinking what sort of a caldron it must be 
 inside the mountain, and what forces in nature keep 
 this immense supply of water continually at the top 
 of the hill. Large jets of steam issue from differ- 
 ent points over a space of many acres. Here, as 
 usual, is a somewhat grotesque figure of some god, 
 surrounded by numberless little piles of stones. 
 Our guide was very cautious, and almost timid 
 about moving over this crust. AVe could not help 
 thinking what unexplained things springs of all 
 kinds are, but especially such as these, of such enor- 
 mous volume, and yet sending forth at various out- 
 lets different qualities of water at an intense heat, 
 the solutions of salt contained in them continuing 
 for years, perhaps centuries, almost exactly the same. 
 At Miyanoshta the water seems nearly pure ; at 
 A>hinoyu, apparently out of the same caldron, it is 
 very much impregnated with sulphur. During the 
 hour we spent at Ojigoku my friend's silver watch 
 \va> blackened in his pocket. Between the supply 
 of water from Hakonay lake and these hot springs, 
 the Hayagawa stream, passing Miyanoshta, runs 
 pretty full all through the hot summer, and nice 
 trout may be taken from it after rain. The hamlet 
 of Dogashima lies concealed by the steepness of the 
 1 tanks in a small expansion at the bottom of the
 
 36 MIYANOSHTA. 
 
 canon. Consisting of four or five tea-houses, beside 
 a pretty (partly artificial) waterfall with a represen- 
 tation of Kislii Bojing sitting in the fall, it has 
 existed in this spot only for thirty years. Anterior 
 to the revolution of 1868, the parish of Sokokura 
 was included in the territory belonging to the temple 
 of Hakonay Gongen. Dogashima was given by Gov- 
 ernment to Sokokura about 1658. 
 
 It is needless to look for any appearance of an 
 island to account for the name Shima, as this name 
 was translated with the village from another place. 
 The " Do " is probably similar to the " To " of Ton- 
 asawa, and refers to the hot water. The parish of 
 Sokokura formerly extended across the stream at 
 Dogashima and up to the ridge of the opposite hills, 
 marching there with the parish of Kuno and Oda- 
 wara ; but some years aor> the title-deeds were burned 
 
 J O 
 
 in a fire at Xaraya hotel, and since that time the 
 Kuno people, having discovered their neighbours' 
 loss, claim the hillsides down to the stream. It is 
 at present in litigation, and the Kuno people seem 
 to have the longest purses. In the centre of the 
 romantic hamlet is a rock, on the top of which is a 
 shrine dedicated to Muso Kokushi, formerly, in the 
 time of the Kamakura Hojio family, teacher to the 
 Mikado, and builder of Tofukuji temple in ]\Iiako. 
 lie seems to have died here in this out-of-the-way 
 spot. 
 
 \Ve here made the acquaintance of one of the 
 owners of the tea-houses of Dogashima, who added 
 to tliis a small farm, and to this the occasional re- 
 laxation of fishing as a means of livelihood. It is a 
 matter of wonder that any fish are left in the water,
 
 MIYANOSHTA. 37 
 
 from the unceasing attempts to capture them, and 
 the various devices employed. Every evening men 
 and lioy.s may be seen about twilight setting baited 
 hooks for eels. The to-ami or throw-net is used over 
 every pool, as nearly every boy in Japan learns to 
 throw it, and we got our first lesson in the art. The 
 net is generally circular, of a diameter of about 
 twelve feet ; the outer edge has leaden weights at- 
 tached to it all round, at distances of eighteen inches 
 
 ' O 
 
 to two feet. These sinkers are made of different 
 shapes, according to the nature of the ground over 
 which they are to be used. If sandy or muddy, 
 they are round or oval ; but if rocky or stony, as 
 here, of the shape of a child's upper lip, to be easily 
 tilted up. These are then looped up all round to 
 about a foot, so as to make an inner lip to the net. 
 An astringent is used for preserving the nets, made 
 from the expressed juice of the shibu gaki, or as- 
 tringent persimmon, rubbed down in water. The 
 ama gaki, sweet persimmon, is sweet when ripe ; the 
 other becomes sweet when drying. The shibu thus 
 rubbed up with water makes a very strong paste or 
 varnish, and is used for umbrellas, tarpaulin, and 
 other things. In Tosa, clothes were till lately worn 
 made of paper covered witli this paste, and even in 
 Yedo arc still used in wet weather. The upper end 
 or centre of the circular net is held in the left hand, 
 the net hung over the left elbow, and several folds, 
 holding about one-third of the weights, taken in the 
 rio'ht hand, and by a swinging motion the whole 
 weights ily out in a circle, and sink rapidly to the 
 bottom of the pool, thus enveloping every fish in the 
 pool within the range of the sinkers. This would
 
 38 MIYANOSHTA. 
 
 apparently take every fish out of the water ; but it 
 does not, as we went over the stream with our fisher 
 friend and he did not get one. Immediately after 
 we left heavy rain came on, and his brother next 
 morning sent me up a dozen and a half of fine trout 
 caught with the rod and bait. AVe went out with 
 him to try the bait. On starting we looked at the 
 rod cut from the bamboos on the water-side, and 
 beautifully tapering to a point (the bamboos near 
 Hakonay and in this district being the hardest and 
 toughest in Japan, and most suitable for fishing- 
 rods), and peeping into the basket and seeing only 
 some pieces of root there, we asked him Avhere he 
 was going to get his bait. He took out one of the 
 pieces of root, tore it up, and inside was a grub, 
 which he put on his hook. In other places I have 
 seen them using the silkworm-grub. He also had 
 flies of a light sandy-coloured hackle. He did not 
 like our winged flies, and said the Japanese fish 
 would not take them. He only used one fly, and 
 said, '' If you want big fish, one fly is best ; if many 
 little ones, two or three." He threw his fly very 
 rapidly and very often, compared with what is com- 
 mon in Scotland. AA'hile fishing with bait his rod 
 broke, and he disappeared among the bamboos and 
 came back with a fresh-cut bamboo as a new rod. 
 A floating wooden bridge had got adrift. He went 
 again into the bamboos and cut another, slit it up, 
 and tied the Ions together in five minutes, so that 
 
 O O J 
 
 we could cross dry-shod. 
 
 1 here is a great variety of bamboos, such as the 
 Madake, which is very strong. The young shoots are 
 bitter, but are eaten. It is much used for umbrellas.
 
 MIYANOSHTA. 39 
 
 Ilatcliiku. The young shoots are eaten, and the 
 wood is generally used. 
 
 Noso is not used for any other purpose but eating. 
 
 Kang chiku. Of a purple colour ; shoots not 
 eaten. The shoots appear in winter. It is small, 
 l>uf much used for general purposes. 
 
 Suobu take. Is used for flutes ; shoots not eaten. 
 
 1 )aimio take, with large leaves, is used for fishing- 
 rods. 
 
 Ho te ehiku. Used for fishing-rods, &c. 
 
 Ya dake. Is used for arrows and smoking-pipes, 
 and for writing-pencils (with goat's hair). The best 
 comes from Hakonay. 
 
 Daruma take. Only found in Yamato ; has very 
 long joints ; is rather rare, and is not eaten. 
 
 (loma take. Spotted with small black spots. 
 
 Hobi chiku. Grows to a small size ; generally 
 cultivated in pots in a nursery-garden. 
 
 Takeshima take. A species from that island. 
 
 Kumasasa. AYith large green leaves and pale 
 
 O O 1 
 
 } (order; used for rolling up szushi, rice-and- vinegar. 
 
 Sxlio. Four-sided. The stem is square. It is 
 rare ; grown in gardens at Tokio. 
 
 The outer surface of bamboo scraped off is used 
 for mattresses for foreigners. Small bamboos tied 
 together in a. bundle make an excellent torch at 
 night (tei mat/), having the good (Duality of not 
 being easilv extinguished by rain, and of burning 
 wlie u cut green. 
 
 All Japanese seem fond of bait -fishing, as men of 
 all ranks may be seen lining the banks of the canal 
 of an evening; and there must be a large consump- 
 tion of hooks, but thev do not like the curve of the
 
 40 MIYANOSHTA. 
 
 English hook, preferring their own. The fly is also 
 used, and of all sizes, from a small neatly dressed 
 midge without a barb, to the size of a butterfly with 
 entire feathers. The line for the smaller hooks is 
 made of the best silk (Suga ito), twisted of different 
 deo-rees of strength. This fine line is soaked in 
 
 O O 
 
 persimmon juice (kaki sibu), made by mashing up 
 green persimmons in autumn, and the unfermented 
 juice is used as a varnish for this purpose. The 
 strongest line of this description is sold at 12 cents 
 for twenty-five fathoms. A common bait-hook is 
 an upper hook to attach the bait to, and three below, 
 back to back, to catch the fish on suddenly striking 
 (Hlln fjo.kl no ilcari). 
 
 The trout-flies arc dressed on hair, and are gener- 
 ally a light fawn-coloured hackle. They also use a 
 red hackle, and the bright metallic parts of peacock's 
 feathers, but seldom put on wings except on larger 
 hooks, which arc dressed to represent bees or butter- 
 flies. The flies are dressed in Kioto, but they are 
 not so artistically dressed as English flies. 
 
 The walks in the neighbourhood of Miyanoshta 
 are pretty, but might lie much improved and ex- 
 tended. That leading to the romantically situated 
 hamlet of Kiga, with its commodious tea-houses and 
 artificial waterfall, the fine lively dashing stream 
 dose by between richly wooded slopes, and the 
 pretty shrine with some good carving, is generally 
 
 / O O J O / 
 
 ] (referred. Another more open path leads to the 
 sulphurous springs at Ashinoyu, another diverges 
 to\v;mls the interesting Ojigoku. By continuing on 
 the Kiga path, the open-air hot bath of Yaniashiroi 
 on the bank of the bright sparkling Ilaya stream is
 
 MIYANOSHTA. 41 
 
 passed. Yamashiroi seemed to me an admirable 
 site for a tea-house for foreigners, with beautiful 
 walks in the immediate neighbourhood, and a possi- 
 bility of a level piece of ground large enough for a 
 race-course or riding-course in front of the house. 
 When I first passed this bath in my walk, there 
 were two men and a girl in it ; on my return an old 
 gentleman was floating on the surface, sound asleep. 
 Pursuing this path the lake Hakonay is reached by 
 the village of Sengoku, which lies on the route to 
 the Tome togi Pass, leading to Fusiyama. Before 
 the late revolution a seki or barrier for examination 
 of travellers stood at Sengoku. Some confusion 
 arises from there being a couple of bathing-houses on 
 the hill near Obago called Sengoku. Formerly, hot 
 water was led down to near the larger village, but 
 the pipes failed, and the plan was given up, prob- 
 ably from decay after removal of the barrier and 
 officers connected therewith. A lady bought an 
 old tea-house at this other spring on the hill and 
 called it Sengoku, but she was anxious to get rid of 
 it again, and asked me to buy it, as she said she 
 could neither get provisions nor visitors. Sengoku, 
 with a miserable-looking set of children, is a farming 
 and silk-producing village. Between this and the 
 lake the Hat part of the valley has been set apart by 
 (Government for a farm to raise cattle upon, a large 
 piece of ground being enclosed. The cattle do not 
 seem to thrive, and appeared as if the grass did not 
 agree with them, and it looked in a very moribund 
 condition. However, the company possessed a cart, 
 and this had gone some way towards improving the 
 road alono' which, we walked towards a bathing-
 
 42 MIYAXOSHTA. 
 
 house lately established at the lower end of the 
 lake. The water is brought in bamboo pipes from 
 fifteen hundred feet above. The pipes leak, and the 
 water was so cold as to require artificial heat. It is 
 of a milky whiteness. Here we took a boat, wishing 
 to examine the tunnel made by Taikosama's orders 
 about three hundred years ago, with the purpose of 
 .supplying the villages between the lake and the sea 
 to the west with water. Between the two, this 
 tunnel and the natural outlet by the Hayagawa, the 
 water of the lake is discharged partly into the bay 
 of Odawara. and partly into the bay of Xumadzu, 
 .separated by the peninsula of Idzu. AYe found it to 
 be a wonderful work for the time at which it was 
 made, being cut through rock, and is about ten feet 
 wide, and between eight and nine feet high, with a 
 length of seven hundred and fifty ken, or nearly one 
 mile and a half, and is said to supply thirty-six vil- 
 lages on the line to Mishima with water. When we 
 visited it after a dry season, a stream, six feet in 
 width by one and a half in depth, was running 
 through it, and our boatman said that when the 
 sluice is shut off plenty fine fish are got in it. At 
 first sight the hills about Miyanoslita and Hakonay 
 look grass-covered as in Scotland; but upon exam- 
 ination we found that it is not grass but a short 
 stiff bamboo, which is generally, after the spring's 
 growth, about three to four feet high, and very 
 impenetrable and very worthless. There seems no 
 reason why, if the voun<>' u - rass were constantly 
 eaten, or cut and manured, it should not grow tender 
 and sweet. \\ e afterwards found it to be so on the 
 Temba slopi.; on the other side. Hills with this
 
 MIYANOSHTA. 43 
 
 worthless growth of bamboo are called in Japan 
 Kamiwoyama (hairy hills) ; where, as in many parts, 
 the bare soil only is seen, giving a very barren 
 appearance to the country, they are called Hada- 
 kayama (naked hills). 
 
 On another day, instead of going on to Sengoku, 
 we turned up through the village of Miangi, and 
 followed a path to the top of the range of hills 
 (Karinozan) dividing the Ilaya valley from that of 
 the Odawara stream, Sakawagawa. From this path 
 we had a clear view of the working of the volcano 
 on the Kamuri dake or Ojigoku, and the long slope 
 of erupted matter closing the valley above Kiga. 
 This path leads over the hills to the temple of 
 Doriozan or Saijoji. The 28th September, the day 
 on which we visited it, happened to be a festival 
 day at the temple, and the small path was quite 
 alive with those returning to Sokokura from their 
 worship and their gossip, men and women ; and as 
 we knew the most of them, and each party must 
 have their joke and little talk, we were late of 
 fretting to the place. After descending the hill by 
 
 O O J 
 
 a path over grass, which on this side was short and 
 fine from being much cut, we came to a narrow 
 recess or glen in the hill, filled up by trees. As we 
 passed down through these, we found them To be 
 splendid cryptomerias, which had grown together 
 in this sheltered spot to a, grand size. Standing in 
 no regular order, they had been thinned either by 
 man or the elements, and haviii"' enough of room, 
 
 O 7 
 
 ever}' single tree was a sight of itself, rising in a 
 straight column to a great height, and throwing 
 beneath a dim religious gloom, stillness, and shade,
 
 44 MIYANOSHTA. 
 
 that prepared the mind for the temple beneath. 
 The old name of the temple was Itchi moku ren, 
 and it is called a " Masho," or the residence of an 
 evil spirit. This temple is the (or one of the) head- 
 quarters of the worship or dread of the Goblin or 
 evil spirit Tengu, or Tengusama, as he is always 
 called the devil with the long nose or beak, who 
 so frequently appears in Japanese books, and has his 
 place in history, especially in connection with the 
 youno- hero Yoshitsune. He is not considered a 
 
 */ 
 
 god, but a devil, and to him are attributed all the 
 lesser evils that befall the human race ; and he is 
 the embodiment of all ogres, black dogs, and other 
 unseen agents that are impressed on the minds of 
 children at a tender age in other countries. The 
 Government has lately issued papers telling the 
 people that these and other similar stories are 
 nothing but the lies of Buddhist priests ; but not- 
 withstanding, Tengu holds his own, and an irreverent 
 joke about him will make the boldest " hold his 
 breath for a time." This day my friend saw that I 
 had hurt my hand, and that there was blood upon 
 it. I did not know how or when it had been done, 
 and he said all Japanese would say it was Tengusama 
 had done it. He is never spoken of without the 
 s;ima added, out of respect or dread. These priests 
 tell us lie is every day three times sick because he 
 wilfully broke Buddha's precepts, and is neither in 
 heaven nor hell, but between the two. The temple 
 takes its name from Dorio, a famous priest who 
 dwc r here, and who used Tengu as his servant. 
 Hi'' temple and building and priest's residence were 
 all in gijod repair, and the number of worshippers
 
 MIYANOSHTA. 45 
 
 and the value of gifts all about, showed that the 
 devil at least did not need endowment. The crest 
 used l>y the temple is a feather fan. Practically he 
 is turned to account by the priests of the temple, as 
 he is a good hand at finding lost children ; and in 
 this neighbourhood an unusual number are lost, and 
 are invariably found again after the parents have 
 made their vows and paid well for his assistance. 
 According to the fictions told by priests, the first 
 Tengu came from Kurama yama, near Miako, where 
 Yoshitsune lived while a boy, and was called Tero- 
 wobo. The second, his brother Jirowobo, came from 
 Atango yama. The approach to the temple on the 
 Odawara side is by an ascending avenue of nearly 
 two miles through stately cryptomerias, but not in 
 line, as at Nikko. At the entrance we found jinrik- 
 shas, and were rapidly run down on a good road to 
 Odawara and Tonozawa, reaching Miyanoshta by 
 torchlight. 
 
 Before leaving the tea-house, we may say that 
 the tea-houses at Miyanoshta are used only during 
 the summer months. During the winter the serving- 
 girls are all sent away, and no visitors expected : a 
 visitor can cither get a four-legged bed or sleep on 
 the lloor ; in either case a bed is made up in Euro- 
 pean way. In Xaraya meals are served to each 
 guest in his own room. This room consists of the 
 well-known open space, separated, as in Japanese 
 houses generally, from adjoining spaces of equal size 
 by paper partitions (shop), sliding in grooves on the 
 floor and in the roof. The floor, covered with the 
 two-inch thick straw mattress or matting, is con- 
 sidered furniture enough for anv reasonable beinir.
 
 46 MIYAXOSHTA. 
 
 The cooking is very good, and a really beautiful 
 dinner can be put on the long table ; and there is 
 one for as many guests as one may choose to invite. 
 At night the house is completely shut in by wooden 
 panels slidin r >- in OTOOVCS on the outer edge of the 
 
 1 O O 
 
 verandah. The waiting-women in a Japanese tea- 
 house are called by certain names in use in that 
 house, and always carried on. One leaves and 
 another takes her place and name. Their wages, 
 if any, are very small. 
 
 It is the custom in tea-houses to supply visitors 
 with a dress or bathing-dress " yukata," as it is 
 called. I was at first surprised at the great unan- 
 imity of taste among the guests, in all having se- 
 lected one not very pretty pattern for their dresses, 
 which was thus subsequently explained. One is 
 awakened in the inornin/>- by the usual crowing of 
 
 O J O 
 
 cocks and quacking of ducks. After that, about six 
 o'clock, the chattering of the girls begins, and shuf- 
 iiing of their feet along the verandah in the sandals 
 fastened on to the big toe, but dressed and with 
 their hair already done up for the da}' ; followed 
 by the Joud noise of running in the outer panels into 
 their case at one end of the verandah. Then follows 
 clapping of hands in all directions, being the calls 
 from visitors for breakfast, which they generally 
 take earl}'. The oil-girl comes in, and throwing 
 open your partitions to the light and air and view 
 of the public, removes the lamp which she placed in 
 the room the night before and trimmed at 2 A.M. 
 The' warm bath follows, and back to find your break- 
 fast ready laid, with fish or anvthin^ you may wish. 
 
 ^ t/ O / / 
 
 and the attendant will sit opposite you, and talk if
 
 MIYANOSHTA. 47 
 
 any communications are possible between you. The 
 mattress and bed-clothes consisting, for natives, of 
 a huge padded dress which has done duty for years 
 have all been removed to the mattress - room, 
 and carefully stowed away with several piles of 
 others. Every guest or servant, on passing in the 
 morning before the open partition of another guest, 
 makes a little prostration or bend of his body with 
 hands on knees, with the salutation of "Ohayo"; 
 and there is always some little joke from the house- 
 servants, if one knows a few words of the language, 
 and the sun almost invariably welcomes one in the 
 verandah. The sweeping the verandahs (at each 
 end there being a square aperture down which the 
 sweepings are sent) is followed by washing with a 
 hand-cloth, so that there is never anything in the 
 verandah to soil the short white stockings. About 
 mid-day the clapping of hands, responded to by the 
 prolonged ' : hay," announces an appetite reawak- 
 ened, and answered by a constant stream of girls 
 carrying the small hand - tallies from the kitchen 
 across the little court. Many of the guests being 
 invalids, the heat of the day is spent in strolling 
 about the garden, with its artistically made pond, 
 and watching the goldfish, while a constant succes- 
 sion of visitors gives life to the place, and fills it 
 with cangos and coolies. In the large public bath, 
 splashing and joking by visitors goes on from morn- 
 ing to night. 
 
 The staple of the village is wood and bamboo 
 work, turned or inlaid, and made into boxes. The 
 elder females of the village act as brokers, and are 
 allowed access at all times to the tea-house : and six
 
 48 MIYAXOSHTA. 
 
 or eight of them move along in a body from room 
 to room negotiating their wares and photographs as 
 they best can, but each one keeping a sharp look-out 
 on any one trying to take an advantage by remain- 
 ing behind. (There are two very fair photographers 
 in the village.) These ladies are followed by another 
 who perhaps sells cakes, and she tries to persuade 
 you that a little girl standing by is very fond of 
 cakes ; so some are bought and presented, and then 
 a smiling prostration is made on knees, and she 
 runs away happy, and comes back with her father 
 and grandmother to return thanks and make an 
 obeisance. Then a woman comes to the verandah 
 with crape and ornaments for ladies' heads, and 
 tries to persuade you that the little girl standing 
 1 >y would like a piece of crape for her hair. And so 
 all day there is life and pleasant jokes. "When new 
 guests arrive, the landlady is at the door on her 
 knees to welcome them, and they are greeted with 
 the utmost politeness ; or when a guest departs, 
 the same courtesy is shown, and the landlady and 
 her seven maidens stand in a row outside the gate, 
 and bowing low, wish you a good journey and a 
 warm " Sayo naru." The native bath is a very open 
 ail'air in the main passage of the house, but one 
 soon gets accustomed to it. In the evening the 
 meal is not so pointed as to time, and a running fire 
 of clapping of hands and " hay " is kept up till a late 
 hour; and the day is iinished by the servants of the 
 house all getting into the bath (which happened to 
 be below my room) about one o'clock, and the laugh- 
 ing and splashing that went on for an hour required 
 occasionally some, very pointed action. But it was
 
 MIYANOSHTA. 49 
 
 too long to keep up girls of about eighteen to 
 twenty from 5 A.M. till 2 next morning, every night 
 during .summer, and some of them were always 
 falling asleep during the day if quiet for a few 
 minutes. The oil -girl comes in about 2 A.M., re- 
 plenishes the little cup, and stillness follows till 
 morning. 
 
 At 8 o'clock two or three of us have dinner 
 together, and one having a native man-servant, the 
 attendant female was under his orders. She is no 
 beauty, with a round face, high cheek-bones, inverted 
 eyelids ; but every one was pleased with her, being 
 modest, cheery, and very polite, never chaffing or 
 returning chaff, but if a compliment is paid her, 
 says " Arigato " ("Thank you") in a quiet voice, 
 and looking you straight in the face. 
 
 The country people about seem comfortable, but 
 at the same time are very poor. I met a poor woman 
 carrying five sacks of charcoal, and she said that it 
 was very hard work, and was owing to the poverty 
 of Japan. 
 
 The children are all taught from an early age to 
 lie polite. To a child about a year old on its mother's 
 back I gave some cakes. She told it what to do, and 
 it put its hand to its head and bowed. These little 
 cakes of rice are made all over the country, with a 
 great variety of appearance, but none of taste or 
 flavour; but of late, from foreign cooks and confec- 
 tioners, a variety has been given, and in some places, 
 as at Kofu, very nice confectionery was on sale. The 
 men carry enormous weights of wood, stone, and 
 charcoal on their backs, as about Miyanoshta the 
 paths do not permit of any wheeled carriage. Even 
 
 i)
 
 50 MIYANOSHTA. 
 
 the Shanghai barrow, which is a marvel of strength, 
 and admits of very heavy weights Leing moved by 
 it, requires level ground, and would not answer on 
 these hilly, rocky paths. I saw a man in Shanghai 
 propelling his barrow with eight bars of lead upon 
 it, and a woman moving along two of her country- 
 women on the barrow before her. 
 
 During our stay a company of players made their 
 appearance, and a subscription was raised among the 
 tea-houses to have a play acted the first time such a 
 thing had ever been attempted in that locality, as 
 an old woman told us. The servant-girls in Alatsu- 
 saya hotel gave 5 yen, or about 20s. ; those at Xar- 
 aya 2 yen, as they had lost all their property by the 
 burning of the house ; and others in proportion, as 
 was all duly notified in placards beside the stage. 
 It created great excitement among the little retired 
 country community. In a temple, used also as the 
 village school, the stage of planks tied with rattan 
 was erected. 
 
 In the theatre the actors are called generally 
 Yakusha. The musicians, Ilayashi Katta. 
 
 Actors on the stage. Sammai me and Uoke yaku. 
 The principal actor, Tatchi yaku and Jitsu yaku, and 
 Kattaki yaku. 
 
 Actors of female parts, who are all men, ( hmagata ; 
 tin.' chief part, Tattc oynma. The curtain is .Maku. 
 and one 1 act is one curtain, whence the actors are 
 e;illcd Shon maku. 
 
 Oaku ya is the green-room. AY hen the bell or 
 triangle is struck three times the curtain rises and 
 the >mt_nng begins. 
 
 The p;ith from the green-room, always leading
 
 MIYANOSHTA. 
 
 through on a level with the shoulders of the squat- 
 ting audience, is the Hana mitchi (flower path). 
 
 The boxes on the floor, six feet square and with 
 single bamboo partitions eighteen inches high, Sajiki. 
 The pit is Doma or Kiri otoshi.
 
 MIYANOSHTA. 53 
 
 The right side of the stage, looking at it, Gay 
 ommotte ; the middle, Shomeng ; the left, Gay ura. 
 
 A seat at the back of all, where the police or repre- 
 sentative of the Government sits, is the Tsoombo 
 Sajiki i.e., the deaf-box, where they are supposed 
 to see only and not to hear. 
 
 The piece was the well-known story of Kumagai 
 and Atsumori, but this historical tragedy was diver- 
 sified by a comedy in every alternate rise of the cur- 
 tain, so that the young people were not wearied by 
 long speeches without the relief of domestic everyday 
 scenes. It has been said by good authorities that 
 the Japanese never kiss each other, or even their 
 children ; and the truth of this was exemplified dur- 
 ing the play, as the two principal female characters 
 were sisters, who, having been a long time parted, 
 met again under painful circumstances, and they fell 
 on one another's neck and wept, and changed their 
 faces first over one shoulder and then over the other ; 
 and to us the most natural thing seemed to be to 
 kiss one another, but they provokingly never did it. 
 The acting was good, considering the circumstances ; 
 but it was much more pleasant to watch the artless, 
 simple, polite way in which the country audience 
 conducted itself. All the <m-ls of the neighbourhood 
 
 o o 
 
 were there in their very best " at morn the mous- 
 mie trimmed her jetty hair," setting it off with the 
 knob of blue or red silk crape and her long orna- 
 mental hair-pin, with a handsome obi or sash, her 
 under dress showing a red crape collar at the bosom, 
 her outer dress of generally plain grey pattern, with 
 the neat black satin collar. They come in moving 
 in that rolling gait that is natural to women, exag-
 
 54 MIYANOSHTA. 
 
 gerated by their loose sandals and the intoed walk 
 so pleasing to the Japanese eye. They salute each 
 other with composed politeness, and sit down on 
 their inner ankles, taking up very little room, and 
 without giggling or loud talking or laughing, or affec- 
 tation or fastness of European women, and yet show- 
 ing their good white teeth always cleaned, their eye- 
 brows with their good natural arch, improved a little 
 perhaps under the razor in a sister's hand, while 
 their elder sisters, perhaps only a year or two older, 
 look on admiringly, with their own good teeth black- 
 ened with ink, their eyebrows shaven entirely away, 
 and with a little shaven head in their bosom strug- 
 gling to get its lunch, or dinner, or five o'clock tea ; 
 girls walking about selling; cakes, and boys their own 
 
 o j 
 
 age or older never annoying the girls, but always 
 polite, to our eyes, calling (Su shi) rice-and-vinegar : 
 all seemed to be enjoying the excitement not the 
 acting alone, but the sun shining on them, the charm- 
 ing sceneiy, the hills, the woods around, each other's 
 happiness, each other's dress, the eating and drink- 
 ing, at a most economical rate, the general civility 
 and absence of ceremony, going so far, in the case of 
 a young lady beside me of about eleven, whose pretty 
 dress her mother was not satisfied with (it was too 
 hot), that she took her, and, stripping her, rearranged 
 it, alt iiiitio, in a cooler form. Both were quite sat- 
 isfied, and their neighbours seemed each to have a 
 word to say in approval of the change. 
 
 In the beginning of August, several parties left 
 the tea-house on the way to Fusiyama. At last, a 
 lady having gone, I determined to try the ascent 
 of the mountain, though not in very good walking 
 
 O v * '
 
 MIYANOSHTA. 55 
 
 trim at the time. I suggested the trip to a young 
 native friend who was occupying the partition next 
 to me, and he at once agreed, and came Lack to 
 ask if his friend might accompany us, and eventu- 
 ally the landlady asked me to let her boy go also. 
 As we went, four ladies, who said they were going 
 to Gotemba, asked us very politely if we would 
 allow them to go with us. The remembrance of the 
 advice of a country letter-carrier in Scotland, " Never 
 hurry women or weans," made our progress slow, 
 but it was amusing. They asked us to stop at a 
 shad}' place till one of them rearranged her dress, 
 as it was very hot ; so we all sat down by the road- 
 side till she was ready. The route was over the 
 Tome togi a nick or path over the dividing ridge 
 between the waters flowing to the Bay of Odawara 
 and those to the Bay of Xumadzu, crossing the neck 
 of the Idzu peninsula. We were fortunate in getting 
 a splendid view of the mountain from the top of the 
 pass. It was before us like a dark tent, not oivincv 
 
 1 O o 
 
 so much the idea of rising up to a great height as of 
 having been pulled by the top between the thumb 
 and forefinger of some divinity, bodily. The perfect 
 slope, unbroken by shoulders or valleys, is seen into 
 through the clear atmosphere, and the absence of 
 any deep shadows by valleys or depressions on the 
 great extensive surface opposite, adds to the appear- 
 ance of size of unbroken grandeur. But different 
 states of the atmosphere produce different impres- 
 sions as to height and grandeur. The top often has 
 the appearance of a volcano, from a stream of damp 
 air being condensed as it touches the top. and blown 
 awav from it as a cloud. The mountain looks out
 
 56 MIYAXOSHTA. 
 
 of place, and docs not seem to fit in with its sur- 
 roundings, either in size, colour, or outline a broad 
 depression of about fifteen miles lies before us be- 
 tween the ridge and the mountain. Yet no stream 
 of any size can be detected ; no wearing away of 
 the bottom of the hollow into a river-course between 
 Temba and Subashiri. It might be expected that a 
 few deep gullies would be formed by the heavy rains 
 that must be constantly running down the hill, but 
 none appear. It looks as if it had risen out of what 
 was formerly the bay, and covered by sea, and has 
 no connecting links with any of the chains of hills 
 around it. From the pass to Temba is a pretty 
 grassy country, interspersed with trees. The grass 
 is sweeter, shorter, and better from the constant cut- 
 ting of it that goes on for feeding the horses in the 
 town. As we pass, all the girls seem busy with 
 reeling silk off the cocoons, bobbing in hot water, 
 which they are very skilful in doing, holding the 
 silk thread in one hand and turning the machine 
 with the other. Temba or Gotemba (where in the 
 daytime the police officer came politely requesting 
 to see my passport) being on the highroad, is 
 well supplied with travelling necessaries ; but we 
 trusted to Subashiri, where we were told we could 
 get everything, and were disappointed. Subashiri 
 consists of a straight street of tea-houses leading 
 up to the village temple. In this temple the only 
 representation of divinity on the altar we could see 
 was a modd of the mountain, which is here the sole 
 object of worship. We started from Subashiri on 
 horses, led by girls, on the usual path to Makayeshi 
 " horse-returning" station buying on the way a
 
 MIYANOSHTA. 57 
 
 staff certified as " examined." One of the provoking 
 things of the ascent was, that when you looked up 
 you could always see the very top of the mountain. 
 1 had expected that after leaving the wood there 
 would be a good path for the rest of the way ; but 
 that seems to be impossible on these hills, with high 
 winds and the crumbling, moving pumice or lava, 
 and the path was at times hardly perceptible. No 
 running water was passed. The day was beautiful 
 as we toiled upwards, with never one foot of descent 
 from station to station. At each of these nine sta- 
 tions small retreats or cottages are built, with stones 
 without lime, and some pieces of wood to make a 
 roof, which is also covered with stones to prevent 
 its being blown away. In some places the path 
 crossed rounded smooth lava, but nowhere was there 
 any chance of falling from any height. The only 
 thing feared seems to be wind. One man is said, to 
 have been blown away, and was not found ; possibly 
 hurt and covered up by sand. The paths were alive 
 with pilgrims, in their white dresses, wide hats, staves, 
 and bells, slowly ascending the hill ; while on other 
 paths, those descending were going down rapidly. 
 Whether from a poor breakfast at Subashiri, or from 
 rarefaction of the atmosphere, I found it difficult to 
 Livt up to the cio-htli station, and tumbled in and 
 
 -L O * 
 
 was soon asleep. I was wakened to be asked to 
 allow some pilgrims to come in ; and curling myself 
 up in a corner, the place was soon filled up by sixty- 
 four men and a few women coming in. They imme- 
 diately took up their places in two opposite rows 
 down the apartment ; rice and tea were served out to 
 them. They then lay down as they had been sitting,
 
 58 MIYANOSHTA. 
 
 were covered by their usual night-coverings, and were 
 soon sound asleep. I fortunately woke after the 
 moon had risen, and, taking a look outside, saw the 
 strange effect of the shadow of the mountain thrown 
 upon a flat bank of clouds far beneath us. AVakened 
 at three by one company of the pilgrims starting for 
 the top, we got up at five, when the remainder were 
 placing themselves reverently on their knees on the 
 little platform in front, to watch the first rays of the 
 
 ;;^'--v m^&^i 
 
 ^rs^^^m^, JT r - 
 
 $W*oV^=== - r: >^/7 /LJ.-J 
 
 sun. AVe all watched, and on the first glint of the 
 rays, all the pilgrims prostrated themselves with 
 Ci'reat reverence before the rising luminary , remain- 
 
 O t,' ' 
 
 ing so prostrate for about three minutes. They then 
 all rose and began the ascent, to which their good 
 .spirits, the brightness of the day, and the tinkling 
 of the bells cheered them on. 
 
 Having made a better breakfast, I took a look at 
 the height above me, with the stream of small white 
 objects wending their way up, some of whom were 
 little old women. So I set off again, and got to the 
 top, and was surprised with the gay scene all about
 
 MIYANOSHTA. 59 
 
 me a bright sun shining, and a clear north wind 
 blowing, and such an assemblage of pilgrims and 
 such a number of flags, and so many booths or 
 bothies of stone, twelve of them all built together 
 in a row like a little village on the top, with the 
 ruggedness and blackness of the rim of the crater, 
 and the depth of the hollow with a good deal of 
 snow Iving- in it. The day was beautiful, and our 
 
 tj O / 
 
 coolies took a pleasure in pointing out to us all the 
 places of interest in the very extensive view around. 
 The base of the mountain itself was seen with little 
 streams, each diverging like the radii of a circle, and 
 each occupying its own little bed. Going round the 
 orater, our attention was called by the coolies to a 
 jet of steam which was issuing from beneath a stone 
 on the very top of the rim, the stones all around it 
 being damp and hot. It seemed curious that steam 
 should be emitted at this spot, when there was none 
 in the crater, perhaps 200 feet below, and shows that 
 volcanic action is still o-oino- on beneath and may at 
 
 o * 
 
 any time break out. 
 
 ( )pposite to where we gained the first edge of the 
 crater, I observed what looked like a large mass of 
 stratified sandstone as if it had been carried to the 
 very top of the crater at the first eruption. It may 
 have been layers of successive lava - streams we 
 could not reach it, but it was very different from 
 the successive layers of lava which we afterwards 
 saw at Assamayama. AVe were surprised with the 
 quantity of small water-rolled gravel lying on the 
 top, which looked as if it had come from the sea- 
 shore at the original eruption, and was quite different 
 from the pumice and rock of the crater.
 
 60 MIYANOSHTA. 
 
 After spending about two hours on the top, going- 
 round the rim, visiting the Silver spring, apparently 
 a natural spring, and the Golden spring, evidently 
 the oozing of melted snow above, and seeing all that 
 was interesting, we descended very rapidly, taking an 
 independent straight route through the loose lava 
 
 ig- 9- Summit of Fusiyama, 
 
 and sand, taking us about an hour and a half to 
 reach the " sand -brushing -away " station (Tsuna 
 harai). The long steps and the catching of the 
 weight of the body told upon the thighs, and just 
 as we reached the station mine became laughably 
 useless, and I rolled into the tea-house. It is alto- 
 gether a very unusual mountain, and one can hardly 
 wonder that it should be looked upon as a mystery 
 and be reverenced and worshipped by the natives as 
 a divinity, when they find the same idea in much 
 less worthy objects. As to the question of ascend- 
 ing or not, as some have stated it, it is probably con- 
 tained in the saying at Ynmoto of the mountain 
 Shirane, "lie is a fool who goes up the mountain,
 
 MIYANOSHTA. 6 1 
 
 and he is a fool who does not go up." To a young 
 active lad it is nothing. 
 
 In due course we got to Temba again, where we 
 slept, and were awakened in the morning by the 
 chattering and laughing of the mousmies over their 
 cocoons and silk. On looking; into the Q-arden in 
 
 O O 
 
 early morning, I saw the landlord standing with 
 folded hands devoutly praying; and that is by no 
 means an unusual sight in Japan, if one only gets up 
 early enough, and both among old and young men. 
 
 Returning to the Tome pass we passed many 
 horses carrying down cut grass from the slopes. 
 The grass looked very good, sweet and soft, and 
 showed what repeated cutting would do in removing 
 the stiff bamboo and allowing good grass to grow 
 up. There is, by taking the horses to the grass, a 
 good deal of manure laid on the grass as top-dress- 
 ing. We were told we must bespeak the horses the 
 night before, or they would all be off very early to 
 the grass-cutting, 
 
 O O
 
 CHAPTER III. 
 
 NIKKO. 
 
 XIKKO. "Who has not seen Nikko does not know 
 what kikko " i.e., splendour "means." One hears 
 so much of Xikko as celebrated on account of its 
 sanctity as a mausoleum, the beauty of the temples, 
 and the grandeur of the surroundings, that one feels 
 that not to have seen it leaves him ignorant of the 
 chief object of comparison in regard to other temples 
 and scenery in Japan. A passport was at once ob- 
 tained, and considering the short distance, it was 
 wonderful what a diversity of opinion was given as 
 to the best way of getting there. We concluded to 
 
 i/ o O 
 
 go by the small native steamer which runs up the 
 Tone river to Xippa, touching at Koga. We were 
 to be all night in the little cabin, therefore we were 
 advised to take it all and monopolise it. As we 
 never found anything but courtesy from Japanese, 
 and in their company one is not exposed to the 
 objectionable practices of Chinese in belching, spit- 
 ting, hawking, blowing their noses with one ringer, 
 and other minor annoyances to ear and eve and 
 
 */ <J 
 
 nose. I determined to go in the first-class cabin, and 
 to take only my share of it. 
 
 Our tickets we took at the office on the side of a
 
 NIKKO. 63 
 
 canal in which the little steamer was lying. Every- 
 thing is quietly and authoritatively arranged by the 
 head clerk on his knees. A little baggage is allowed, 
 but if the package is tied with straw-rope it has to 
 be paid for. There is a remarkable economy of 
 room in the sitting posture of the natives, the door 
 of the cabin being about four feet high, and the 
 cabin itself about five feet, and about twelve feet 
 square. But it was clean, and not like any Chinese 
 apartment. The fare for the twelve hours' run was 
 about 2s. Gd. for two. There was a European carpet 
 laid on the Japanese mats, and we were asked to 
 take our boots oft' if any Japanese came in. 
 
 Passing- through the Kakigara cho canal, connect- 
 
 O O O 7 
 
 ing the Nakagawa or middle river, and the Sumi- 
 dagawa, and through which all the traffic to Tokio 
 from the east and north passes, we stopped once to 
 take in passengers and to let a number of merry 
 young girls come on board to sell rice in boxes, 
 which seemed all eagerly bought up. Each pas- 
 >enger, and there were about a dozen, was supplied 
 with a little square thin cushion to sit on. and in 
 everything and from every one there was nothing 
 
 J V O 
 
 but civility and good-nature. ~\Yc touched at many 
 places, but as it was very dark, there was nothing to 
 interest us, Itchikawa, near the once celebrated 
 Lvonodai, on the main road to Shimosa ; Matzudo, 
 on the road to Hitatsi ; Nagareyama, famous for 
 its mirin or sweet spirit ; Xoda, rich from its soy 
 vats ; Hosliibama and Sekiyado, at the bifurcation 
 of the river opposite to the Oongen do ; Sakkye and 
 Koga, where we lauded about 4 A.M., and about 6 
 started in jinrikshas for Utsonomia. Koga was the
 
 64 NIKKO. 
 
 residence of Doi Oi no kami, who, taking the Tok- 
 ungawa side in politics, was ruined and his castle 
 destroyed. The road along the valley of the Kinu 
 river was flat, and in many places good ; but orders 
 had been recently given to the villages on the road 
 to repair their roads by laying down metal, and ac- 
 cordingly about a mile every here and there was 
 covered by round stones out of the river, of from 
 five to ten inches in diameter, rendering the road 
 almost impassable. Indeed this was the state of 
 things upon nearly one-half of the whole way to 
 Nikko. At the village of Oyama, by the wish of 
 my companion, we turned off to visit the temple 
 of Yakushi, which he was disappointed to find was 
 in a ruinous state, and used as a barn. It is only 
 notable as being the place of retirement, and the 
 adjoining cemetery as containing the tomb of Do- 
 kio, the minister and paramour of the Empress 
 Kogen. He is looked upon as having been an able 
 man, and was by the Empress raised to very high 
 rank. She wished indeed to make him conjunct 
 emperor, but this was strenuously opposed by a 
 party in the State, with Wakke no Kiomassa at 
 its head. As Dokio had no following on his own 
 account, and depended entirely on the personal 
 favour of the Empress, when she died he fell im- 
 mediately, and was forced to retire to this spot, 
 where his small tombstone may be seen in the dis- 
 used cemetery. "We rolled on to Utsonomia by 
 the aid of a third runner picked up on the way. 
 This is a fine sparkling town, from the wide streets 
 <md large modern whitewashed offices and schools 
 that rise in various parts of it. The castle, belong-
 
 NIKKO. 65 
 
 ing at the revolution to the family of Toda, has been 
 completely destroyed, and the town itself burnt 
 more than once during the late wars. The prin- 
 cipal Sinto temple to Fudara no jinja occupies a 
 fine site on a platform reached by a long flight of 
 steps, and from thence there is a fine view of the 
 surrounding country and province. The shops are 
 very modern, and the people accustomed to see 
 foreigners among them. Glass, wine, beer, tinned 
 provisions, and preserved milk of native tinning 
 are in abundance. 
 
 Utsonomia was the place in which in the be- 
 ginning of the seventeenth century an audacious 
 conspiracy to destroy the Shiogoon was hatched 
 and nearly carried into execution. 
 
 Possibly the particulars of the story have been 
 given before ; but the following account is taken 
 from the work entitled ' Utsonomia tsuri tenjio,'- 
 i.e., ( Hang;ino- Ceiling- of Utsonomia.' In the begin- 
 
 o O O O 
 
 ning of the seventeenth century, Hidetada, the Shio- 
 goon and the son of lyeyas, took for wife a daughter 
 of the sister of Nobunanga, and Azai Bizen no kami, 
 and by her he had a son, named, while a child, Kuni 
 matsu. At the same time (as the custom was in 
 Japan) he had a concubine, Kassunga ni tsubonne, 
 daughter or granddaughter of Seito, Kura no ske, 
 and she bore him a son known by the usual boy- 
 name of heir of the Shiogoon, " Takke chiu." The 
 tutors of the legitimate son, Kuni matsu, were lion- 
 da, Sado no kami, with landed territory about Ut- 
 sonomia, valued at 180,000 koku of annual rent, 
 and Ilirayura Kazuyav no kami, a very wealthy 
 
 J / . fc 
 
 and powerful man. 
 
 E
 
 66 NIKKO. 
 
 Takke cliiu, afterwards the Sliiogoon lyaymitzu, 
 was the first-born, and his tutors were Sakkye, 
 Sayaymon no jo ; Do'i, oi no kami, Toshi katsu ; 
 and Anclo, Tsusima no kami. As they grew up 
 there commenced a subdued but fierce struggle 
 between the different parties as to which of the 
 two boys should succeed his father and grand- 
 father as Shiogoon. The father was said to prefer 
 the legitimate claim of Kuni matsu. Kassunga 
 was an ambitious clever woman, as concubines 
 often are in the East. But the general opinion 
 seemed to run in favour of the legitimate child, 
 and a strong political party founded its hopes upon 
 his success, especially as his father favoured his 
 claim. Kassunga determined to take a decisive 
 step, probably founding her hopes partly on her 
 own charms, and on the personal appearance and 
 taking manners of her son, as well as the exceed- 
 ing plainness of his brother, and requested her 
 husband to be allowed to visit the. shrines at Isse. 
 
 Old lyeyas was then living at Soonpu, on the road 
 between Yedo and Isse, and it was natural that she 
 should not pass without paying her respects to the 
 old lion, the grandfather of her boy. She had an 
 interview with him, and told him what a source of 
 anxiety the question was to her, and to the whole 
 State ; put forward the claims of her boy as the 
 first-born, as having the strongest right to succeed 
 to the reins when Hidetada gave them up. She 
 pleaded her cause so well, and used such arguments 
 as induced the old kingmaker to once more turn his 
 thoughts to the security and permanent stability of 
 the position he had established. He was not a little
 
 NIKKO. 67 
 
 alarmed at the danger revealed to him, but, hearing 
 her out, would give her no answer further than to 
 tell her that this was not a woman's business, and 
 she had better continue her pilgrimage to the shrine 
 at Isse. She did go on, probably to pray for further 
 assistance in her designs, but did not tarry long 
 either going or returning. However, lycyas saw 
 it was a point that must be settled forthwith and 
 would not brook delay, and he immediately started 
 for Yedo, and informed Hidetada, probably with- 
 out giving a hint of what he had been told, or the 
 dispute he had come to settle, that he wished to 
 see the boys together. They were brought in, and 
 the wife came also to the meeting. The part of the 
 floor on which the Shiogoon or any Japanese gentle- 
 man receives visitors of lower degree in his house, is 
 higher by two or three inches than the floor in front 
 of him, on which the visitor kneels, the line of 
 separation being marked by black lacquered edging. 
 The boys both sat down on the upper one, but 
 Jyeyas at once said, " Xo ! " and taking Takke chin, 
 the illegitimate boy, by the hand, put him beside 
 himself, and Hidetada and his wife next to him, and 
 ordered the boy Kuni matsu to kneel in the lower 
 division in front of them, saying, " If the two boys 
 grow up thinking the}' are of the same rank, trouble 
 must ensue in the State. The one must be higher 
 than the other, therefore Takke chin must be Shio- 
 goon, and Kuni matsu shall be made a Daimio " 
 (afterwards Suruga, Dai nagoon, Tada nago). Jyeyas 
 had doubtless made inquiry himself as to the relative 
 mental and physical capacity of the two boys, and 
 had made up his mind that the one would make a
 
 68 XIKKO. 
 
 stronger successor than the other, and probably gave 
 his decision upon some such reason rather than on 
 any sentimental arguments advanced by the respec- 
 tive mothers. 
 
 But, as might have been expected, this decision 
 gave rise to deep heart-burnings and desire for 
 revenge, and for seizing opportunities for overthrow- 
 ing the arrangements, which were eagerly sought, 
 
 o o */ 
 
 but more especially by Honda and Hirayura, who 
 had been, and still were, the tutors of Kurd matsu. 
 Shortly after this lyeyas died. It became the duty 
 of the young boy as Shiogoon to proceed to Xikko 
 to worship at the tomb of his grandfather. In pro- 
 ceeding there it was arranged that he was to rest and 
 spend the night at the castle of Honda, at Utso- 
 nomia. The conspirators saw their opportunity, 
 were delio-hted, and dissembled with savage o-lce 
 
 O 7 O O 
 
 over their plans. After long consultation as to the 
 best mode of carrying their murderous projects into 
 execution, they determined that it should be by the 
 construction of a. movable falling ceiling to the bath- 
 room, made in such a way that at a given time the 
 ceiling loaded with heavy stones should come down on 
 any one in the bath. Of course it was to fall acci- 
 dentally. But it was difficult for them to get rid of 
 him by any other means that would not be patent to 
 his friends and officers who accompanied him. One 
 would have thought that, though ingenious, it was 
 rather a complex trap. They perhaps looked to 
 getting rid of the obnoxious boy without risk of 
 bloodshed either to themselves or others, and could 
 show that lie was drowned accidentally in the 
 bath.
 
 MKKO. 69 
 
 In order to construct the mechanism, Honda em- 
 ployed ten carpenters, and these were kept within 
 the castle gates, and not allowed to visit their friends 
 day or night, and no one was allowed to visit them 
 lest they should talk over the structure and it should 
 get wind. But, as is well known, there is always a 
 woman in every accident, and in this case the Deo. 
 c.c iiificli'tnn was not wanting. Young Yoitchi, one 
 of the carpenters, had a sweetheart, the daughter of 
 the head of a neio'hbourino- village and Loth beino; 
 
 O O Q * o 
 
 desirous of meeting, they chafed at the long separa- 
 tion and at the mysterious confinement. The ceiling 
 was finished and ready, but the young Shiogoon 
 delayed his coming, and the carpenters fretted at not 
 being allowed out of the castle, but none felt it so 
 much as Yoitchi, the young lover. They were put 
 off and told to wait till the Shiogoon had passed up, 
 and they were given the best meat and drink to keep 
 them in good humour. To the gatekeeper strict 
 orders had been given to allow none of the carpen- 
 ters to pass out, all of which mystery naturally led 
 them to talk among themselves. 
 
 Yoitchi, however, as well as his sweetheart, were 
 very impatient, and he begged and teased the gate- 
 keeper, telling him truly and plainly his story and 
 his longing desire, coaxing the porter, and asking 
 only to be allowed out for a little time, promising 
 faithfully to return at a certain hour, and using the 
 handsome pay lie had received to work upon the 
 austerity and loyalty of the porter; and at last he 
 was successful, and promised faithfully to return by 
 a certain hour of the morning. So for a short pe- 
 riod the two lovers were made happy in each other's
 
 70 XIKKO. 
 
 society, moments made sweeter !>y being stolen. 
 The young girl was very happy, but very inquisitive 
 as to the reason for his prolonged captivity. Yoitchi 
 could only console her by telling her that this mov- 
 able ceilin<~>' was all finished, and the work their 
 
 o 
 
 master had employed them 011 was completed, but 
 that the lord of the castle and his friends sternly 
 refused to let the carpenters go until the Shiogoon 
 had passed on his way to Xikko. " But that will be 
 in a few days now. So only have a little patience, 
 and let us look forward to the time when this tedious 
 separation shall be ended." Yoitchi, true to his 
 word, hastened back and returned to the gate at the 
 time agreed upon. Unfortunately for him, during 
 that very night, and in his absence, while enjoying 
 his stolen sweets, the officers went round to see that 
 all the persons belonging to the castle were inside. 
 One of the carpenters was absent. In the morning 
 the roll was called again, and all the ten were pres- 
 ent. This was reported to Honda, and a consulta- 
 tion was immediately held by the conspirators as to 
 what should be done : the conclusion come to was 
 " that as we do not know which one was out, we had 
 better silence them all/' Accordingly, forthwith they 
 were called in separately to be paid their wages 
 and dismissed, and as each one passed into the gar- 
 den his head was cut off. The gatekeeper, how- 
 ever, suspecting what was doing, and knowing he 
 had small hope of escaping punishment, with others 
 of the servants ran away, and upon the girl applying 
 to him for tidings about her lover, he told her the 
 circumstances under which he had run away, be- 
 lieving that all the carpenters had been killed. The
 
 NIKKO. 71 
 
 day following was that on which lyaymitzu was 
 expected to arrive at the castle. 
 
 The poor girl was in despair, and determined that, 
 if her lover were dead, and had been killed in that 
 way on her account, she could no longer live. As 
 she was of no more use in the world, and she had 
 been the innocent cause of so many good men 
 having been put to death, she was very sorry for it, 
 but she could live no longer. She sat down and 
 wrote a letter expressing these feelings, and telling 
 her father and mother all that Yoitchi had told her 
 about the ceiling, and how it was made, and his and 
 the other carpenters' suspicions about it. Then she 
 went and destroyed herself. Her father, on receiv- 
 ing the intelligence, and reading his daughter's letter, 
 was very much alarmed, afraid that this act of his 
 daughter's would make the Daimio his enemy, and 
 turn his anger against him and his family. He was 
 greatly at a loss what to do. He made up his mind 
 that the best thing to do was to stop the Shiogoon 
 even at the risk of his own head. By this time the 
 bov lyaymitzu had arrived at the town Oyama, near 
 
 +j *j , j 
 
 the temple of Yakushi before mentioned, where he 
 was to rest for the night, while li, Kammon no kami, 
 preceded him to prepare for his reception at Ishi- 
 bashi and at Utsonomia. The father of the girl 
 hurried off to Ishibashi to try to have an interview 
 with li. Finding his secretary, he said abruptly, 
 ' I wish to see li." " You must tell us your business 
 first." " Xo, I cannot do that ; I must see li immedi- 
 ately.''' li was told, and agreed to see him, every 
 one being put out of hearing. He showed li his 
 daughter's letter. AVhen li read it, and heard the
 
 72 XIKKO. 
 
 whole story, he was very much alarmed, as the 
 Young prince was so very nearly in Honda's power, 
 and already within his territory. He immediately 
 despatched one of his gentlemen to Yedo to look 
 after the castle there, while he sent another with 
 orders to carry a letter by a roundabout way, to 
 lead the neighbourhood and officers to think he had 
 come from Yedo. In this letter he wrote urgently 
 pressing the young Shiogoon to instantly return to 
 Yedo. as his father was very ill. The young prince 
 was immediately in his norimouo, hurrying back, 
 while li, who had returned to Oyama, told him what 
 he had heard, and showed him the girl's letter. In 
 dread of a possible attack by the way, li ordered 
 Matsu Daira Etsjiu no kami to get into the prince's 
 norimono, while the prince was carried in ]\latsu 
 Daira's. The bearers were hurried off as fast as they 
 could go. Leaving Oyama at midnight, they arrived 
 at the outskirts of Yedo about 7 P.M. in the evening. 
 The bearers were so overcome by fatigue that they 
 stopped some little distance from ledo, and said 
 they could go no farther. Matzdaira Ishikawa was 
 a very strong man among the retinue, ami he said 
 it was a very critical business, but as all the bearers 
 were so tired, he offered to carry the norimono and 
 the prince himself, and raising it on one shoulder, 
 carried it to the gate. But then arose the difficulty 
 of getting inside, as there was a strict order in the 
 castle that the gates were not to be opened on any 
 account after six o'clock. Ishikawa called out loudly, 
 and demanded that the gate should be opened im- 
 mediately. The gatekeepers looked out and saw one 
 man carrying a norimono (which was not the Shio-
 
 NIKKO. 73 
 
 goon's) by himself, and point-blank refused to open 
 it. At last Ishikawa said the prince had come back 
 and was in the norimono. The gatekeepers said, 
 " That is all very well for yon to tell us, and if it is 
 true you can go round by the small wicket-gate ; we 
 will not open this for your story." Ishikawa said, 
 " If you do not open the gate immediately, I will 
 break it open," and taking the long pole as a lever, 
 he tried to force it open. The keepers (all these 
 o-ates beiiii>- under charge of Daimios or other hish 
 
 O O O O 
 
 officers) said, " If you try that any more, we will 
 fire at you and shoot you." Ishikawa began to 
 think that it might become more dangerous for all 
 parties, so he went round to the wicket-gate, and the 
 prince entered secretly. 
 
 It was well known that Honda was carrying on 
 tliis conspiracy with the knowledge and concur- 
 rence of SuruoYi, Dai nag;oon, half-brother of the 
 
 O ' O ' 
 
 young Shiogoon. The conspirators, after cautious 
 quiet delay, were all ultimately punished. 
 
 We proceeded on our journey towards Xikko, 
 and, shortly after leaving Utsonomia, entered on 
 the often -described avenue of cryptomerias leading 
 for about ten miles to the sacred neighbourhood of 
 Xikko. The trees are doubtless very fine, in some 
 places grown together till the trunks of three as- 
 sume the appearance of one. There is no doubt 
 they add much to the general etf'ect of the ap- 
 proach, but the road is narrow; worn out between 
 the trees, it is in places like the bed of a stream, 
 and does not come up to our ideas of a grand 
 straight broad avenue. The road is not fine enough 
 for the trees. We paid the penaltv of delavin^ 
 
 -1- JL \J / O
 
 74 NIKKO. 
 
 at Ovama, by ni^ht falling; on us while on the 
 
 j ' J O O 
 
 wretched road under the dark canopy of the cryp- 
 tomerias, when a black thunder -squall threatening, 
 and heavy rain beginning to pour down, I got out 
 to walk while my runners were groping their way 
 round the back of the trees in perfect darkness, 
 when a wail came from the adjoining road. I asked, 
 " What is the matter ? " " Ox and cart have fallen 
 down cannot see, cannot pass." However, my 
 runners laughed, asked me to get in, which I did 
 in faith and in pitchy darkness, and in five min- 
 utes they ran me into the bright tea-house at Ima 
 itchi. "\Ve reached Hatchi ishi, the village of 
 Xikko, the following morning, passing through 
 Iwato matchi, the fine trees continuing to fringe 
 the road on both sides up to the village. 
 
 We tried the hotel generally used by foreigners, 
 but found it very unsatisfactory, and afterwards 
 went to Kame yama, a native tea-house. 
 
 The same day we walked up to see the object 
 of our visit. It is needless to try to excel the 
 accounts we have from many visitors (but espe- 
 cially from ' Satows' Guide ') of all that is worth 
 seeing and knowing of the different shrines, tombs, 
 erections, and scenery that adorn and give noto- 
 riety to this spot of earth. I may be allowed to 
 say, that after our visit we felt disappointed that 
 we had not seen so fine a thing as we had expected. 
 Perhaps photography, selecting an object without 
 
 J~ X O -L / ' J 
 
 its surroundings, helps to give a prominence and a 
 projection to a subject, which is toned down when 
 these surroundings appear. Such is a Japanese 
 temple surrounded by magnificent trees ; but the
 
 NIKKO. 75 
 
 very size of the trees dwarfs the laiilding, and 
 magnificent trees are all about Xikko, and quite 
 common in the district. At the bridge, where the 
 entrance to the grounds is made, there is a re- 
 markably pretty view of the river, with the red 
 lacquered bridge, and the richly clothed hills in 
 the immediate background. On passing into the 
 grounds, the brushwood and wild roughness aris- 
 ing after the destruction of upwards of 120 small 
 temples, meet the eye and destroy the illusion. 
 These were shrines erected by different Daimios in 
 honour of lyeyas. They were all endowed by the 
 families of the founders, and were k'ept up at con- 
 siderable expense. Now, the Daimios, having lost 
 their properties, having 110 money to spare, and 
 the Tokungawa family (that of lyeyas) having been 
 removed by the revolution, and Buddhism disen- 
 dowed, there was no inducement to preserve them. 
 They were partly burnt and partly plundered, and 
 now a little wilderness of rank grass and weeds 
 
 O 
 
 has taken their place. We then came to a large 
 house, which has a rather modern look about it in a 
 good deal of white plaster. This, it appears, had 
 been a handsome wooden residence of some of the 
 hierarchy; but the Government having come to a 
 resolution to sell the whole concern by auction, had 
 begun with this edifice. But before it was all re- 
 moved by the tradesman who bought it, so much 
 pressure had been brought to bear by the represen- 
 tatives of foreign Governments, that the Japanese 
 Government were ashamed, and hurriedly ordered 
 it to be replaced, and no more to be taken away, 
 which was not too soon, as they had already sold the
 
 76 XIKKO. 
 
 copper pagoda, said to be a gift of the king of Corea. 
 When this house came in sight, it looked so out 
 of keeping with the other buildings and features 
 around, that I remarked to my native friend that 
 it was a pity they did not adhere to their own native 
 good taste instead of trying to adopt foreign ideas, 
 which were not in keeping with the climate or cus- 
 toms. At that moment there appeared a little young 
 man in a white pith hat, a white flannel shooting- 
 coat, and knickerbockers, whose figure nearly blew 
 away any vapour of romance and sanctity that might 
 hang round, had there not appeared just behind 
 him a tall, handsome, very dignified-looking girl, 
 dressed in plain but elegant native dress, and 
 around her three or four men. Our guide, whisper- 
 ing, informed us, " That is Prince Arisugawa and 
 his wife," the second highest person in the empire. 
 " Ah," my friend whispered, "there is taste in our 
 people of the present day." This young prince 
 and his princess could not have walked out of the 
 palace at Miako a few years ago without a nori- 
 mono, and a retinue of hundreds of followers and 
 guard, in splendid dresses, witli all the picturesque 
 paraphernalia of Japanese high rank, and every 
 one kneeling as they passed. Old things are pass- 
 ing away. 
 
 A Ye passed on, looking at the different objects 
 of curiosity, such as the Corean pagoda, the lan- 
 terns, the fountains of clear water running equally 
 and quietly over the four edges of the stone trough, 
 or copper lotus-leaf. The commencement of prepar- 
 ing these mausoh-a for lyeyas and lyaymitzu took 
 place during the lifetime of each. That of lyeyas
 
 NIKKO. 77 
 
 had been prepared and planned by his great friend 
 and supporter Tenkai, head of the Tendai sect. 
 Upon these shrines had been laid out the highest 
 ] lower of Japanese art, so as to make them worthy of 
 the illustrious dead, who were not very good moral 
 characters after all, if history be true. It would 
 seem as if Taikosama in his vanity had been the first 
 person to prepare anything of the kind, and he had 
 a burying-place prepared for himself on the Amida 
 ga mine at Miako, which was said, in beauty of 
 execution, to have equalled those of Nikko. It 
 was destroyed by Itakura Suwo no kami to please 
 and glorify lyeyas. What strikes us most in these 
 erections is the thoroughness of the work through- 
 out. There is nothing slurred over. From the 
 doorways and gates to the copper shrine for hold- 
 ing the ashes of the dead, everything has been 
 planned with care and carried out with zeal. 
 Whether it be the carving of the massive timbers, 
 or the ornamentation of the nail-heads, or the 
 trough for holding; water, or the tiles on the roof, 
 
 o o ? * 
 
 the matting on the floor or the delicate bamboo 
 screens to conceal while revealing the interior, the 
 painting or the lacquer, the door-openers or silken 
 tassels, the coverings of the altars or the dresses of 
 the priests, everything is sound, conscientious work, 
 completed by the reverent zeal of heart and head 
 and hand combined. There is no scamping in what 
 was out of sight all is as good as if the maker 
 thought Buddha could sec' it as well under cover as 
 in the broad light of day. Grand in its natural 
 surroundings, nature is assisted by art in perfect 
 taste, and the richness and variety of design has
 
 78 NIKKO. 
 
 been heightened by exactness of execution in ever} 7 
 detail. It is to be remembered that Xikko was 
 considered a place of great sanctity long before 
 the bones of the first and third of the Tokimgawa 
 family were laid there. Indeed it was probably 
 the acknowledged sanctity of the place more than 
 any natural beauty that led to this being used as 
 a place of sepulture for the ruling family. Other 
 members of the family are buried in Yedo, some 
 of them in shrines that can compare even with 
 those at Nikko. 
 
 How different such a mausoleum is from that of 
 Cheops ! In each case immense sums of money 
 have been spent. The one remains immovable, al- 
 most imperishable ; the other, when endowment is 
 withdrawn, rots and totters to its fall in a few 
 years. It hardly needs the greedy clutch of an im- 
 pecunious Government, or the rough depredations 
 of the thief, or the stealthy fingering of the virtuoso, 
 to hasten its decay. Time and the elements and 
 chemical forces will soon undermine it, if jealousy 
 does not hasten it by sale or by petroleum. 
 
 The whole of the mountainous district around 
 Xikko lias been for several centuries in the posses- 
 sion and under the rule of the Buddhist priesthood. 
 From below the village of Iwato mura, through 
 Xikko and the mountains of Xantaizan and his 
 family, his wife and son and daughter, on to 
 Chiusenji, and Yumoto, and for many ri round, all 
 was under the iron rule of the priests. This rule 
 seems to have had its commencement in the visit of 
 Shodo sho nin, one of the early apostles of Buddhism, 
 who seems to have gone penetrating the mysterious
 
 NIKKO. 79 
 
 wood-tangled recesses of the mountains, looking for 
 some locality which might impress awe upon the wor- 
 shippers, and draw money out of their pockets. He 
 was called as a boy Fusiito, and began his career 
 at the temple of Yakushi, which we visited, near 
 Oyama, where a Chinese priest, of the name of 
 Ivan gang, was officiating long before Dokio resided 
 there. Shodo afterwards went to Idzuro, near Toclrigi, 
 where he laid the foundations of the temple of Sanju 
 in or Manganji. Wandering about, and following 
 up the course of the stream, with the lofty dark cone 
 of Xantaizaii ahead of him as a oriidino* beacon, he 
 
 O O y 
 
 came to the narrow part of the river at Xikko, and 
 finding it impossible to cross it without some per- 
 sonal danger to himself, the Queen of Heaven good- 
 naturedly appeared on the opposite side (on Shin 
 sha daiwo) and induced two snakes to stretch across 
 the chasm at the place where the red bridge now 
 lies, and on their backs he walked across. He is 
 reported to have resided here for some years and 
 planted three sugi or cryptomeria trees on the 
 ground at the back of the mausoleum. Many years 
 ago all three were blown down, but the trunk of one 
 of the three is still Ivino* rotting under the shade 
 
 i/O O 
 
 and damp of a younger generation. Lying as it 
 did, I judged roughly that it was nine feet in diam- 
 eter, and calculating by the number of ring,-; which 
 1 had counted on other trees sawn, it seemed <j_uite 
 likely that it was a thousand years old. The fallen 
 trunk is looked upon as a divinity and worshipped 
 by all the visitors. Wliile looking at it our runners 
 stood with uplifted hands and silently prayed. 1 
 took out of the tree a little detached bit of rotten
 
 8o 
 
 NIKKO. 
 
 wood and laid it beside me while I sketched. I 
 forgot it, but saw that one of the runners had not ; 
 for he went quietly, took it up, and replaced it in 
 the cavity of the rotten old trunk, as if my act had 
 been sacrilege. 
 
 The account of Shodo sho nin may be finished by 
 another example of the reverence in which he is 
 held. In the history of Xikko is a strange-looking 
 picture of something which may represent anything 
 
 Fig. 10. Hashiri dai Miojin. 
 
 from a fungus with a hole in it to a figure of a man 
 drawn by a child of two years old. I asked my 
 friend what it was. " Oh, that is Hashiri dai 
 Aliojin." " And what is Hashiri dai Miojin ? " " It 
 is a dried rat, it is a god." "You do not mean to 
 say that any man worships that ? " " Oh yes, every- 
 body about here worships it." Shodo, the legend 
 tells, had made a companion of a rat which ran 
 about with him, and in case it should be lost he tied
 
 NIKKO. 8 1 
 
 a silk thread to its tail. When he died the rat was 
 lost ; but many years after, the silk thread was found 
 and traced to a hole, inside of which the rat was 
 found dried into that shape. " But," once more 
 I said, " you do not mean to tell me that any sen- 
 sible man worships that?" "You will find the 
 landlord does," and clapping his hands, the maid 
 appeared. "Would you ask the landlord if he has 
 a Hashiri dai Miojin ? " Up comes the landlord, 
 takes out of his bosom a neat silk-covered case, in- 
 side of which was the identical representation of a 
 dried rat. and looking so used as if he worshipped it 
 every day of his life. 
 
 It is wonderful how little the Japanese native 
 seems to think of whom he worships. If any one 
 has thought it worth his while to put up a shrine, 
 he seems to think he need not lose a chance by ne- 
 edectino- it. There is such a shrine in Shimosa 
 
 O O 
 
 province, in Koshosan, in Ookada district, erected 
 to the worship of the daughter of lyeyas, who mar- 
 ried Hideyori, but was not with him at Osaka when 
 he was killed. She seems afterwards to have be- 
 come the victim of a species of insanity. From 
 her window she would send for any man passing, 
 and if he was not pleasing she had his head cut 
 oil'. The blood-stained panels of her house were 
 placed in the ceiling of the shrine, where till re- 
 cently at least they were to be seen ; and there 
 arc found priests to favour and followers to worship 
 this woman. 
 
 The great Buddhist saint, Ivobo dai si, who 
 seemed to have a similar craving for high inacces- 
 sible retreats, visited, and by his visit further conse- 
 
 F
 
 82 NIKKO. 
 
 crated, Xikko. \Te wandered round to the waterfall 
 of Somen (Vermicelli), a somewhat artificial and in- 
 significant object, and thence up to the shrine of 
 Takke no sfoiiQ-en or Xio tai chiiio-n wife of the spirit 
 
 O O ~ * -L 
 
 of the mountain Xantaizan and near that is the Ko 
 danne ishi, a stone much revered by ladies wish- 
 ing a family, and covered with ex votos ; then on 
 to the San no mia, a little shrine whose efficacy 
 consists in getting good husbands, to obtain which 
 
 O O O 7 
 
 ex votos in the shape of chessmen are offered by 
 girls ; and beyond that to the temple of En no 
 Gioja, a god who resides at Online, and is always 
 accompanied by two attendants, Zenki and Gold, 
 spirits or goblins, as some have called them, but 
 really they were men from two villages of these 
 names, between Omine and Shakagadake. He is 
 always represented on high pattens, with only one 
 sole to each, representing the seven-leagued boots 
 of our boyhood, and his shrine was hung about with 
 ex /.'<.>to by men wishing the gift of fast running, 
 immense sandals and iron pattens. Another illus- 
 tration of the superstitions passed by the priests 
 upon the people was the custom, whenever the Shio- 
 goon annually visited Xikko to pay his respects to 
 his ancestors, that one Zenki man and one Gold 
 man were sent up with a lacquered board on which 
 was written in gilt letters a warning to the devil, or 
 Ten gu sama, that he must keep away from the 
 place during the visit of the Shiogoon and not 
 molest him. These follies were committed at the 
 instigation of the Yama bushi, or Slmgen sect, 
 which seems to be gradually disappearing. The 
 Yama bushi were said to be men of all kinds. Sam- 
 urai, because they wore two swords ; doctors, be-
 
 NIKKO. 83 
 
 cause they wore long hair ; Kuge and Bozan, because 
 tliey could marry. They carried an axe to clear 
 their way through the woods, and a shell to blow 
 sounds through in the woods, as they are said 
 to carry the sound, like a rifled tube, farther and 
 straighter than a simple tube. They slept any- 
 where, in a house or in the woods. The largest or 
 head temple of the sect was at Hanguro in Dewa, 
 and one of the Imperial family was head of the 
 temple. But this has been given up since endow- 
 ment has been abolished. Above the red bridge at 
 (iamman, the stream, passing over boulders, becomes 
 very tumultuous ; and here on the right bank stands 
 a long row of stone statues, said by some to be Jiso 
 or minor deities, by others the deceased abbots of 
 Xikko. So furious does the little stream become 
 at times, that a stone figure of a Giso wekdiino- 
 
 O O O 
 
 .several tons was some years ago washed down to 
 Imaitchi, six miles below. A few years after Shodo 
 sho nin who was of the PIosso sect (the only one 
 existing at the time) in the cycle Komu, eleventh 
 year and twenty-sixth day, the saint Kobo dai si, of 
 the Singong sect, came to Xikko with two pupils, and 
 at that time the three sugi-trees were standing, 
 and he remained worshipping for a week, at the 
 end of which time a white crystal appeared to him, 
 telling him that a god for women to worship must 
 be placed there. lie prayed to see the form of the 
 goddess, and she appeared to him, and he gave her 
 the name X'io tai chiugu, called also Takke no, as 
 above. After Kobo ; s visit, the temples in the 
 Xikko and Xan tai sail district increased very much 
 in numbers and wealth, but there is none to Kobo 
 himself.
 
 84 XIKKO. 
 
 After Kobo clai si (if there ever was such a person) 
 the next man of note at Xikko appears to have been 
 Tenkai, who was son of a farmer, and rose to be 
 Tendai zass, or head of the Tendai sect of Buddhists. 
 He was teacher of Hidetada and lyaymitzu, the son 
 and grandson of lyeyas. He was a very able man, 
 and a great friend of lyeyas (and also of Will 
 Adams, whose intelligence he is said to have hio-hly 
 
 O / 
 
 appreciated), and is thought to have seconded all 
 that lyeyas did, if he was not the real proposer of 
 much of it, and to him may be attributed the wealth 
 and splendour of Xikko. There were said to have 
 been 13,000 temples in the district of over fifteen 
 miles in length at this time, but my friend remarked 
 that his countrymen seemed fond of the number 
 13,000. In truth, the period of lyeyas was what 
 may be called an interval of opportunity. Xobun- 
 anga had overcome all other competitors for military 
 power, crushed the Buddhist priesthood, burnt their 
 nests, and made the rooks rly away, and at the- very 
 nick of time appeared the Eoman Catholic priest- 
 hood, welcomed by Xobunanga as a counterpoise to 
 the Buddhists. They also had their opportunity, 
 and missed it. Taikosama followed, with the sole 
 idea of aggrandising himself bv wars, and diminish- 
 
 i ! O / 
 
 ing the power of others by throwing expenses upon 
 them. Hating the Buddhist priesthood, yet he caused 
 his own tomb to be erected during his life. lyeyas 
 followed as ruler, and probably in consultation with 
 Teiikai, and after the discovery of a deep, widespread 
 conspiracy by Eoman Catholics, determined that, if 
 not for religion's sake, at least for the peace of the 
 country, there must be an established religion recog- 
 nised bv the State, seeing that the want of an
 
 XIKKO. 85 
 
 established religion led to interminable broils, each 
 one trying to proselytise, and get as much territory 
 into their hands as to make them powerful enough 
 to make head against the State itself. Such is ever 
 the case as in the sixteenth century, so with us of 
 the nineteenth. The plan which lyeyas adopted was 
 to give every temple a fixed endowment in land, 
 in the same way as he settled the revenues of the 
 Daimios. This endowment neither the temples nor 
 the Daimios could add to or diminish ; but it o-ave 
 
 3 O 
 
 the Church a stability and also a respectability in 
 the eyes of the world that enabled it to throw a very 
 considerable weight on the side of the ruling family, 
 and this patronage of the Buddhist priesthood led 
 to there being adjoined to every temple in the 
 country a larger or smaller shrine of Gongen sama, or 
 (in this case, as it was understood) to lyeyas. So 
 that there are probably more shrines to the worship 
 of this not very moral old man as patron of religion 
 than to any one Buddha in the kingdom. All this 
 was probably under the advice of Teukai. It is also 
 possible, from some remarks about him in the history 
 of Xikko, that, as stated above, Teukai was more 
 or less in communication with Adams. The annual 
 income of Xikko was 13,000 koku of rice. 
 
 This treatment of the Buddhist Church appears to 
 have put an end to the necessity for that sect keep- 
 ing in troublous times a large armed force to defend 
 itself and its property. These forces only served to 
 create in the mind of the military chief a jealousy 
 against the Church. The system inaugurated by 
 lyeyas has been so far successful, and might have 
 continued in force for centuries had the country 
 continued secluded and separated from any force
 
 86 NIKKO. 
 
 from without. The shadowy Mikado and his Court 
 was almost a political necessity. But as soon as 
 relations with foreign countries opened up, the 
 Shiogoon became the shadow and the Mikado the 
 reality. AVhether it was cowardice or good sense, 
 Stotsbashi was wisely advised to give up the struggle. 
 When the Shiogoon signed the first treaty with 
 a foreign country, he signed the downfall of the 
 Tokungawa system. It is the plan of the present 
 Government, jealous of success under a great head 
 and the illustrious name of lyeyas, to sweep away 
 every trace of the family and of Buddhism, which 
 was such a strong support of his family. lyeyas 
 was really a great man with a constructive mind. 
 It is easy enough to find men with minds of suffi- 
 cient calibre to pull down what others have raised, 
 and Radicals who would cut everything down to the 
 roots ; but a man who can tranquillise a State torn 
 and disorganised by anarchy and bloodshed, and can 
 give it peace for two hundred and fifty years, is not 
 so easily found. It requires a man to build a house, 
 but rats may bring a house down, and the spirit of 
 the age is with the rats. 
 
 AVhile at Ilatchi ishi (Xikko village), we visited 
 the adjoining village of Iwato matchi, which is almost 
 
 J O 
 
 a continuation of Hatchi ishi. There dwelt, and still 
 dwells here, the formerly degraded class known as 
 Yeta tanners, dealers in skins and dead animals. 
 These people were held to be unclean ; they were not 
 allowed to enter a house or touch a person, as their 
 touch made cither house or person unclean. They 
 could not marry out of their own class, and were 
 forbidden to speak to any one out of it, unless of 
 necessity. The singing-girls in Yedo are often Yeta,
 
 NIKKO. 87 
 
 and very pretty ; but if aiiy young man married a 
 Yeta girl, lie must leave his own people and become 
 one of his wife's class. There were different divi- 
 sions of these. The Yeta was the lowest ; above 
 them were the Shuku, and above these the Inugami 
 and Shomon. The Shuku are found west of Miako, 
 the Shomon in Yamato only, the Inugami principally 
 in the central provinces of Sikok. The Yetas are 
 found everywhere, especially in Yamashiro, Hoki, 
 and Harima, but not in great numbers in the 
 Kwanto and eastern provinces. A Yeta worked 
 among all skins and leather, except deer-skins, and 
 these he must not touch. They were sacred to the 
 god Hatchiman, and used as curtains in his temple. 
 Suwocho, or leather merchants in Osaka, all dealt in 
 deer-skins. For Hatchiman's temple they ought to 
 be black. Inugami men are said to carry a small 
 bamboo figure of a fox in their sleeves (Kuda Kit- 
 sune), and the saying goes that if a man marries an 
 Inugami girl he brings twelve foxes or devils into 
 his house. In Awa and Aid there are many Inu- 
 gami known as Gase ; but these are not confined 
 to distinct villages, but live in houses up and down 
 the streets. 
 
 The Shuku are said to have been Yeta sent by 
 Giogi to Arima, near Kobe, after a great earthquake. 
 They occupy a part of that village called Ibah, from 
 usino- bows and arrows, and have a very degraded 
 
 O *j o 
 
 appearance. 
 
 In. the Yeta village of Kendai no, near Kioto, there 
 formerly lived a wealthy man of old family named 
 Kobowoshi ; he had an income of 200 kokus from 
 lyeyas, and was the only Yeta who possessed land. 
 He was higher in rank than Danzavavmon, who was
 
 88 XIKKO. 
 
 considered head of the Yetas in Yedo. Kobowoshi 
 went daily to the palace, and with men under him 
 from Eendai no and Tanakamura, removed all dead 
 animals rats, horses, goldfish, &c. that might have 
 died. Their villages have not the cleanly appearance 
 of a Japanese village, the streets being narrow and 
 close and dirty like a Chinese village. Formerly the 
 Yeta were the only persons who sold meat, and it 
 was always wild - boar or venison, and sometimes 
 beef : another reason why no one liked to eat beef. 
 
 After visiting the temples, we walked down to 
 Iwato matchi, the Yeta village, where the whole 
 villagers are engaged in some handicraft con- 
 nected with skins. They struck us as having gen- 
 erally a poor, withered, timid look, as if they had 
 not risen to their emancipation yet. There were 
 one or two exceptions, who looked to have even 
 more energy than the average Japanese. Every 
 house showed specimens of the different skins of the 
 locality, chiefly kamoshika, or Japanese chamois ; 
 but there were bear, wolf, large monkey standing, 
 without the head or legs, about three feet dogs, 
 badgers, martens, yellow and brown. After inspect- 
 ing these, we happened to ask a boy if there was not 
 a place of execution near, where all the criminals 
 condemned by the priests of Xikko were executed, 
 and he said he would show us it. After walking west- 
 wards about two hundred yards we came to a little 
 open space in the fields, and a man who joined us 
 said there were a great many skulls below. The great- 
 est number he knew of being beheaded at once was 
 twenty-seven. On asking who was the executioner, 
 he said that there was no regular executioner, but
 
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 90 NIKKO. 
 
 that it was the custom that the owners of the houses 
 in the village took the office in turns. We suggested 
 that some of them could not be very good at it, and 
 he assented, saying there was sometimes a good deal 
 of hacking. We asked them where the prison was 
 where the criminals were confined before execution. 
 On the other side of the village, he said. There we 
 found four ruinous prisons made of wood, two for 
 women and two for men. They were simply large 
 wooden boxes about fourteen feet square and ten 
 feet high, each separated by about three feet from 
 the adjoining one, with small doors about three and 
 a half feet high, without light or air, the roofs 
 beino- held down by heavy stones, which would give 
 
 O J */ 
 
 notice of any attempt to break out. Through these 
 doors the unhappy wretch was thrust, with probably 
 no allowance for food or drink unless he could pay 
 these degraded jailers ; and such, we were told, were 
 the most of the prisons in Japan before the advent 
 of foreigners, and such they are in many places still. 
 A prisoner must pay smartly or he gets no food ; if 
 he is contumacious or obstreperous besides, he gets 
 arsenic in his supper, and poisoning is said to 
 have increased much of late years. The low door 
 seemed to me the most disagreeable part of it, only 
 hio-h enough to let a Newfoundland dog in comfort- 
 
 O O O 
 
 ably ; but I afterwards saw that it is a thing the 
 Japanese are quite accustomed to ; and on board the 
 small steamers the cabins for third-class passengers 
 were only about four feet high, and the doors about 
 three and a half feet. This was an entrance that, if 
 not invented by Taikosama, he was much inclined to, 
 as it made visitors bow so low before coming into his
 
 NIKKO. 91 
 
 presence. On inquiring how many were put in one 
 of these boxes oh, they were just pushed in till 
 they were full. What a den on a hot summer day or 
 night ! My companion remarked that these were a 
 great deal 1 tetter than many of the Daimio's prisons, 
 which were often not fit for dogs, and were only 
 stepping-stones, after two or three days, to the grave. 
 He had had some little experience of these prisons. 
 The Yeta class was generally employed in prisons, 
 to act as spies, to conduct prisoners to execution, and 
 as executioners. Such was the prison. Let us ima- 
 gine the justice to be got from a set of sensual, half- 
 idiotic priests, as many of them are ! The Yetas are 
 now " Shin heniin " i.e., new level class, and on 
 the same footing as other classes of the community. 
 The Zenki and Gold mentioned above were looked 
 upon as a very low class, but their separation prob- 
 ably arose from different circumstances. There is no 
 caste in Japan, as we understand it in Europe and 
 India. A Daimio may marry a turnip - seller's 
 daughter if he wishes to do so, and as Hold did. 
 But under the Buddhist laws and customs, when all 
 slaying is forbidden, and the contact of death makes 
 the person touched unclean, it follows, almost of 
 necessity, that some persons in the community must 
 undertake these duties. The duty must fall upon 
 the poorest, and then it suits the priesthood to pro- 
 claim these people and their families unclean, and 
 separate them from themselves and the rest of the 
 community and public opinion acquiesces ; and so, 
 like some of the ant tribe, these families have to do 
 all the dirty work for their brethren, and are so far 
 of a lower caste.
 
 CHAPTER IV. 
 
 CHIUSENJI. 
 
 Ox our return to Xikko we went to the Kameyama 
 tea-house, and incidentally I may mention, as show- 
 ing the upturning caused by the recent political 
 changes, my Japanese companion told me that he 
 thought, from the style, language, and manners of 
 
 O ' J O O ' 
 
 the girl that waited upon us, that she had been well 
 horn and bred, and brought up as a lady. The third 
 day of the third month is a great festival day about 
 Xikko, when picnics are going on chiefly by women 
 alone (according to the representations), when the 
 compacts (between two individuals) known as Kiodai 
 chigiri or "making brothers" is gone through. On 
 the fine days of opening spring they go out in little 
 parties, lay their mats, bring out their tea and cake ; 
 the younger mousmies play at the man and gun and 
 fox (Sho Ya Keng, or Tohatche), while the elder 
 women play at Ni ramiai, or trying which can make 
 the most hideous faces. 
 
 Being advised to sec the waterfall of Kirifuri, 
 about three miles from Nikko, I trusted to my com- 
 panion, who having been there the previous day, of 
 course said lie knew the path well. AYe very soon
 
 CHIUSENJI. 93 
 
 lost our way, and as it had been raining during the 
 night, in walking through the grass, breast-high, we 
 soon found that " ilka blade o' grass " held a good 
 deal more than " its ain drap o' dew." By the aid 
 of a boy we were put on the right path ; but between 
 the wet of the grass, the heat of the morning, and 
 the length of the way, and a sprained knee, we were 
 not in a mood to enjoy waterfalls. Just as we came 
 in sight of the waterfall, three women with ponies 
 laden with charcoal passed, and in a joke on passing 
 them, I proposed riding back on one of the horses. 
 After viewing the pretty falls, which are well worth 
 the wetting, to my surprise a young woman said, 
 " Dekimas " or " can " ; and on turning round, there 
 was one of the ponies, from which she had removed 
 the load of charcoal and replaced it by a little red 
 cushion, and she indicated that she was ready. I 
 think the trouble she had taken, as well as the com- 
 pliment to my power of being intelligible, made me 
 accept the offer at once, and so I proceeded to mount. 
 In riding a Japanese pony and pack-saddle, one great 
 dirricultv is to mount the animal. The saddles are 
 
 / 
 
 made with a high peak in front and behind, with 
 grooves in which to pass ropes to tie on any baggage. 
 The saddle itself is only laid on the horse's back. 
 Xo girth is used, and nothing to counteract one's 
 weight on mounting. To steady the pack-saddle and 
 bao'o-au'c a very laro-e round crupper is used, not in 
 
 O o O J O 
 
 one piece ending in a loop like ours, but turning 
 back to the saddle in two attachments, with about 
 fourteen inches between. One must drop into the 
 saddle in the very centre. Leading her pony to a 
 deep part of the path, I managed to do this, and she
 
 94 CHIUSEXJI. 
 
 went singing ahead, after making two stirrups of 
 straw-rope. 
 
 In going from Xikko to Cliiusenji (or Cliiu gu shi, 
 as the new nomenclature has it), we found we had 
 to walk, and diverged a little to visit the falls of 
 Urami. After a walk of about two miles towards a 
 glen among the hills on our right, we came to a small 
 clearing; of the trees and brushwood with a comfort- 
 
 O 
 
 able tea-house. The owner of this house we found to 
 be one of the hunters or sportsmen of the district, 
 and we sat down and had a long " crack ; ' with him 
 about the sports in the neighbourhood. He had a 
 gun and a good-looking dog, and hanging about the 
 house were some of the trophies of the chase in horns 
 and skins. 
 
 The kamoshika or wild goat, a kind of chamois, 
 he said, was not rare, but kept very much to the tops 
 of the higher hills. It is known as kwishika. or 
 niku, or iwashika, and the mountains on which he 
 hunts are Akanangay. Kinanansfo. Omanango, and 
 
 o / ' o J o ' 
 
 Xikkozan. A few bears are still to be found on 
 these mountains, and he and his friends shoot about 
 thirty deer in a winter. There are a few wild boars, 
 Yamadori or copper - coloured pheasants, common 
 pheasants and partridges, quails and wild ducks. 
 About the tops of the higher mountains there grows 
 a low-spreading pine, covering the rocks and ground, 
 difficult to force a way through, and affording a safe 
 cover for the wild o-oats. The common pheasant is 
 
 o .1 
 
 generally found in the open ground, the yamadori 
 always in or near woods. The path led up the glen 
 through the woods, crossing the burn on a rickety 
 bridge, and passed up in front of a fall that would
 
 CHIUSENJI. 95 
 
 be in other countries thought respectable, but was 
 not worthy of a name here, and the path, clinging 
 to the rock, wound round behind the other larger 
 
 7 O 
 
 Urami fall, and passing under a fine sheet of water, 
 gave the foil a character of its own. 
 
 Returning to our sporting friend, I bought from 
 him a pair of kamoshika horns against the remon- 
 strance of my companion, who always would in- 
 sist that anything could be got better in Yedo 
 (as if one resided next door to a taxidermist's 
 shop) ; but as it turned out, they were the largest 
 we met with. 
 
 As we continued our walk past the temple of Kio- 
 take Kunnon, the road began to be more of an ascent, 
 and onwards it was a continuous landscape of sur- 
 passing beauty. The stream itself was a constant 
 pleasure, rushing down, over, under, round the boul- 
 ders that had tumbled into its channel. Gradually 
 ascending, the path led to the hamlet of Makayeshi, 
 standing on a bank of rock apparently far out of 
 reach of the stream ; and yet two houses are all that 
 remain of the village, said to have consisted a few 
 
 O ' 
 
 3'ears ago of eighty dwellings. At that time five 
 days' incessant rain brought down such a flood as 
 swept away nearly the whole village, filled the glen 
 with boulders, carrying away a large stone Torii, of 
 which a piece weighing about a ton was still left. 
 This was formerly, as the name implies, the limit 
 beyond which horses were not permitted to go. We 
 o-ot a o-ood lunch from the hands of the prettv daui^h- 
 
 O O - 
 
 ters of the house, who seemed to do a good business 
 with pilgrims and travellers. Beyond this, of late 
 years, the road has been improved, so as to allow
 
 96 CHIUSEXJI. 
 
 horses to go the whole way to Chiusenji, and we 
 passed a good many, all in this district being mares, 
 and generally under the charge of women and girls. 
 We crossed the impetuous stream nine times before 
 leaving it, generally over very frail-looking bridges 
 made of branches of trees covered with twigs. Still, 
 as we ascended, the beauty of the scenery increased ; 
 the sides of the glen narrowed, the wood became 
 thicker, the foliage richer. Above us was pointed 
 out the cave in which Kobodaisi confined the winds. 
 Higher up, the bare surface with projecting boulders 
 showed recent landslips, and one hurried on with 
 the feeling that such a thing was impending every 
 moment of delay. The green overhanging hardwood 
 foliage away up the mountain-sides, with no apparent 
 outlet before us, seemed to give a mysterious charm 
 to the valley. At length, after crossing the Daiya- 
 gawa for the ninth time, the path began to ascend 
 by steps, and we came in the middle of the wood to 
 a small black wooden erection covering the road. 
 This is the Xio nin do, the place provided by the 
 priests of Chiusenji for those women who wished to 
 worship the mountain of Xantaizan. to stop at, and 
 oil't-r up their prayers and vows. Xo woman was 
 allowed to pass this nondescript erection, neither 
 temple nor house, with no accommodation but one- 
 wooden bench on one side, and no idol or object to 
 worship ; just as women in the twelfth century were 
 not allowed in churches a bodily approach to the 
 more sacred portions of the holy places, but were 
 consoled by seeing them from a distance. In Dur- 
 ham Cathedral they were not allowed to approach 
 the shrine of St Cuthbert. Tin -re still remains on
 
 CHIUSEXJI. 97 
 
 the pavement of the church a great cross indicating 
 the nearest approach that was allowed them. 
 
 Near the Nio nin do is the ]\Iisawa tea-house, and 
 from that the path more resembles a ladder than a 
 road, wooden logs barely preventing the whole being 
 swept away by rain. Two old ladies the one 
 seventy-two, the other sixty-five and a male friend 
 were on their pilgrimage, and when I found what 
 the hill really was, I thought they would give it up ; 
 but I had not sat ten minutes on the seat at the 
 top when the two ladies appeared stripped to the 
 waists, and happening to have a fan with me, one 
 very politely asked me to fan her. It is impossible 
 to convey the impression made on my mind by the 
 beauty of the scenery all up the path ; scenery con- 
 veys impressions on different persons of such various 
 kinds. I can only say that on reaching the platform 
 before the little tea-house from which the two fine 
 falls of Hodo and Ilanya are seen opposite, I felt 
 that I never could see anything more beautiful. 
 After toiling up the contracted copse-enclosed path, 
 there, facino; us, was a bank of the richest foliage. 
 
 ' O ' O 
 
 extending upwards to probably three thousand feet, 
 and down to the very bottom of the glen down far 
 below our feet, and rising away for up to the tops of 
 the mountains, extending from side to side, as our 
 heads turned round in nearly a circle; and, from a 
 dark niche opposite, the white faultless waterfall of 
 Hodo was projected, contrasting with the dark- 
 green hollow from which it issued; and about 
 half a mile to the right the smooth fall of Ilanya, 
 of quite a different shape and appearance, dropped 
 perpendicularly over a transverse stratum or ledge 
 
 G
 
 ^Kmi^fiii^w 
 
 ,^x ; J^v-< -^ r r^W^^r^/^^^ fe^?'v- - "" "A 
 
 c^vC. ->-M k -' iiA -, -^ .-->i^T- /?'. jii J?^*^-'-',-- -'v :'-;- , 7,-s^.V W-'-".'Jl
 
 CHIUSENJI. 99 
 
 of rock, and was lost to sight in the dark foliage 
 below. 
 
 Photography may remind one of the place, but 
 does not convey the impressions of a scene like that. 
 It was a pleasure simply to sit and look at it. The 
 scenery of Switzerland maybe compared with it ; but 
 there is this difference between Swiss scenery and 
 Japanese, that in the former the trees are all of the 
 dark, formal spruce kind, while in Japan they are 
 nearly all green hardwood, broken up here and there 
 1)}' the dark horizontal or spreading pine. 
 
 When we were leaving, my companion said to one 
 of the men of the tea-house, " There is Hokay and 
 Hodo, and Hanya and Kengon, but where is An- 
 gong ? " " Oh," he said, " there is a fall of Angong, 
 but very few people have seen it ; it is in an inacces- 
 sible part of the mountains," and he could not say 
 which stream it Avas on. However, on our return 
 this way. a man pointed it out to us about three 
 miles off, among the wooded hills to the left of the 
 little platform. He asked this because these are the 
 five names of the sacred books of the Hokekiu, or 
 works of Buddhist doctrines containing Sakyamuni's 
 teaching, the foundation-rock of Buddhism, and it 
 naturally occurred to him when he heard the four 
 that there must be the fifth. 
 
 At a few hundred yards, after reaching the level 
 ground at the top of the pass, a path turns off to- 
 wards the fall of Kengon. This is said to lie, after 
 Natchitake, the highest fall in Japan; but unfortu- 
 naU'lv it is a matter of some difficulty to s/et a irood 
 
 * /DO 
 
 view of it. The natives or the priests of Chiusenji 
 seem to think that visiting the fall is sufficient as a
 
 : -\,3 .<'"< -jv^~>\f-^s-' - 
 
 , v' r - ' .; ',-pV O;^:^^4-> '"_-.,-. 
 '^' i -t"'' ; \-V' t '" '>i"W^^"'^=S r ' ^ t-^-''r ..- r ^"f^WV" "/---^ 
 
 .;, :-^^-- 
 sfe',v ; v/;-/ ^ 
 
 : '' ". "-'i -, %&, : j -jv-i't"', .'''#& 
 - '-' ' <!: ' 4$wt : M?t 
 :.-' \--'-- v*dUm#? : .<:<. 
 
 ; >, ' .cv "-''/ 
 
 .<-&% *MW> 

 
 CHIUSENJI. 101 
 
 work of piety, but that the gratification of curiosity 
 is only vanity. A slight dangerous path leads down, 
 so that an imperfect view from above can be ob- 
 tained of the whole fall. The widening lines of a 
 waterfall as it descends give the appearance, in per- 
 spective, of much greater height in looking up than 
 in looking down at it. So much is this the case, 
 that I thought, after looking at this fall, that it was 
 at least one hundred and twenty feet in height, and 
 1 found that three hundred and sixty is said to be 
 the measured height. The geological formation of 
 the ridge accounting for the lake above and the fall, 
 is clearly seen to be a stream or mass of lava-like 
 rock which has been thrown out from the neighbour- 
 
 O 
 
 ing mountain Xantaizan, and has filled up the valley, 
 thus forming the lake. This, wearing away in sharp 
 sickle-like points, overlies a soft peaty-looking layer 
 far down, and beneath this again either sandstone or 
 another layer of lava or hard rock lies, forming the 
 
 v' O 
 
 basin of the fall. Over the top of the lava runs the 
 stream issuing from the blocked-up lake about six 
 hundred yards beyond. But this only runs when 
 the lake is pretty full, and at all times the water 
 escapes in many little streams from above the semi- 
 circular ledge of soft peaty soil below the lava. It 
 is a wonderfully clear, fine fall, but I think it would 
 itavfor the iolly-looking Buddhist official who keeps 
 
 1 ' J O 
 
 the ten -house to cut a path to the bottom. He con- 
 ducted us down the opposite side to about three- 
 fourths of the way down, but it was all scrambling, 
 and no ijood view could be got. It is said, and it 
 seems probable, that in the same stream farther 
 down there is another fall, as this one does not
 
 IO2 
 
 CHIUSENJI. 
 
 account for the rise we have taken to reach it. We 
 walked on to the village of Chiusenji, lying on the 
 lake of the same name. On entering the village we 
 passed a board notifying that neither shooting nor 
 
 \ 
 
 -i>;^ 
 
 TZ*~ ~?~ ~^'r:.: 
 
 fishing, nor killing anything, is allowed within the 
 
 O * O J O ' 
 
 lands belonging to the abbeys of Nikko and Chiu- 
 senji. The lake is about six miles in length and 
 two in width (with no grandeur or ruggedness about 
 it as first seen). The lake and plain have been 
 known for centuries to all Japan as Chiusenji, but
 
 CHIUSEXJI. 103 
 
 the reformers recently determined that it should be 
 changed to Chin cru shi, as we learned from a young; 
 
 o o * / 
 
 girl, the only person who used the new name. 
 
 Immediately behind the village, and rising from 
 the margin of the lake, is the sacred mountain Nan 
 tai san, a huge dark cone, but attaining neither the 
 height nor the beauty of outline of Fusiyama. This 
 hill is another object of the greatest reverence to 
 Buddhists, having been consecrated by the residence 
 < >f Shodo sho nin, and after him of Kobo dai si, the 
 two Buddhist saints who seemed always in search of 
 heaven at the top of the most inaccessible hills. 
 Before the time of Shodo the hill was known as 
 Fudarakusan. In the Koneng cycle seventh year, 
 about A.D. 781, he with his disciples Kiobing and 
 Doehing ascended the mountain, and there met three 
 gods, and returning they founded these temples. 
 Where the underwood is allowed to grow it is almost 
 impossible to force a way through it on these hills. 
 During three days in August it was considered a 
 
 o / o 
 
 work of merit and a preparation for heaven to 
 ascend this mountain, and accordingly the village 
 .-reined to have had a raisoii d'etre in these three 
 days. There are five moderately good tea-houses, 
 and a great many other houses, but these latter are 
 shut, and opened only on the three days' celebra- 
 tion. These are for pilgrims only, and are filled in 
 August, and in addition there is a very large barn- 
 like hall for the overflow of guests. During winter 
 
 o o 
 
 only one of the tea-houses is occupied, as no visit- 
 ors are expected. There is a fine torii at the end of 
 the village, standing before the temple which guards 
 the gate opening to the path for ascending the hill.
 
 104 CHIUSEXJI. 
 
 This temple before the revolution was one of the 
 most revered shrines in the Buddhist calendar. It 
 was worked by a powerful Buddhist priesthood. But 
 now all that is changed. A few Sintoo priests carry 
 on a languid form of worship, which no one seems to 
 enter into, or comprehend, or care for. The power 
 of the Buddhist priesthood here is entirely over- 
 thrown. Xo worship, no courts under priests, no 
 prison under them, the game has been taken by 
 (Tovernment and licences for shooting issued. AVe 
 walked round the lower end of the lake by a pretty 
 path leading to Ashiwo, the copper-producing dis- 
 trict. AVe took a pull on the lake to the little island 
 Kowodzuki, where we found very large blaeberries 
 growing, and a few' trees covered with the peculiar 
 long pendent grey moss (Saru gase), which seems 
 ultimately to kill them. From this island, in the 
 middle of the clearest water, we had fine views of 
 the black Xantaizan and Shiraneyama. This latter 
 mountain about 1877, after loud, rumbling, subter- 
 ranean noises, broke out at the top, and continued 
 as an active volcano for three years, after which it 
 subsided into quiescence. 
 
 There are three mountains in connection here 
 Xantaizan (or Kuro yama, black hill), Xiotai, and 
 Taro besides a smaller one, Koma no cm, which 
 
 J o 7 
 
 may be called man, woman, son, and daughter. On 
 a clear day the hill-top can be seen from Yedo. 
 
 All the men about here seem to be sportsmen in 
 addition to their other occupations, and we spent a 
 pleasant eveniii"' with the landlord discussing the 
 
 i , o 
 
 sport of the neighbourhood (the fishing and shoot- 
 in^)- He said that formerly there were no fish in
 
 CHIUSEXJI. 105 
 
 the lake. The religious prohibition against fishing 
 was carried out at four places in Japan Uyenomia, 
 Xikko, Iliyaysan, and Yamashina, all being Church 
 territories, known as Sessho Kindang no basho i.e., 
 'place where taking life is prohibited." After the 
 priestly power came to an end the fishing was open 
 to all, and he with several others (some years ago) 
 put in a great many small-sized fish, and for some 
 time there were plenty of fish ; and again, after that 
 some time, about 10,000 more were put in; and 
 again, after that, Akaharra fish were put in by 
 Gorohay of llakayeshi, from the Okorogawa, near 
 Xikko. In the spring of this year the governor 
 of Tochigi brought salmon-roe from Etsingo to a 
 tea-house near Makayeshi, and when they were about 
 an inch and a half long put them all into the lake ; 
 and Ame 110 Owo llassa, from lake Omi, put in more. 
 After that the governor put up a notification pro- 
 hibiting all fishing; in the lake. He told us he had 
 
 O O 
 
 caught Koi in the lake two feet in length, but dare 
 not fish now, not even by night. The fish were 
 taken by net, and not by hook. The net used was 
 the tatte ami, with small meshes, in which the fish 
 are caught by the frills. The small fish iwanna 
 
 / O 
 
 bites the net, and cannot withdraw its teeth, or 
 perhaps is caught by the gills. lie has sometimes 
 used the spear to leister the fish. lie thinks there 
 are plenty of fish in the lake, but cannot ascertain. 
 At .Misawa, which we; passed coming up the glen, 
 fish are bred from the roe. Iwanna, koi, and 
 yamame all rise at flies, especially before a change 
 of weather ; but we did not see a rise on the smooth 
 surface. It was difficult to ascertain whether there
 
 106 CHIUSENJI. 
 
 arc any fish in the lake or not. The landlord was 
 not sure, and could give no reason why there were 
 none formerly, when killing was prohibited. There 
 are and were plenty of fish in the lake at Yumoto, 
 above Chiusenji. It seemed likely that at times of 
 low water the fish work down the stream, and are 
 carried over the Kengon fall ; and we proposed that 
 an iron heck should be put on. to prevent some of 
 the fish getting down, and the landlord said he 
 would propose it to the governor. Dead fish are 
 often found below the falls. If the Ytasu or 
 Japanese salmon seek the sea as ours do, it was 
 useless to put them in, as they must all perish 
 at the fall. 
 
 AVe could not help remarking, on seeing the 
 Chiusenji style of oars, upon the variety of oars 
 there are for the simple purpose of propelling a 
 boat. In economical countries like China and Japan 
 one oar and one pair of hands to do a reasonable 
 amount of work is considered preferable to two. 
 In China the scull at the stern is an admirable con- 
 trivance, both for its power and for threading the 
 boat's way through narrow passages, when two oars 
 could not be brought into play ; while in Japan, 
 with the poise point or pivot placed about ten 
 inches outside of the gunwale, several sculls are 
 allowed play. In both countries the scull is made 
 in two pieces, fixed together at an angle, so as to 
 allow the blade to act with larger surface on the 
 water. 
 
 Taking a boat up the lake, we walked on, on our 
 way to Yumoto stopping at the (Jigoku chaya) 
 Tea-house of Hell, on the side of the stream, at the
 
 CHIUSENJI. 107 
 
 request of the polite little old landlady, that she 
 might have the pleasure of giving us a cup of her 
 tea. The local "History" informed us that this 
 shed or tea-house had been known under that name 
 for a century and more, and the name was given to 
 it from a cave in the neighbourhood ; but the land- 
 lady asked us to use the name no more, and wished 
 us to notify to all our friends, as we hereby do, 
 that she had changed it to the name of the adjoin- 
 ing waterfall, Eiu tzu no chaya (Dragon's Head). 
 AVe did not visit the cave, but were told that few 
 men care or dare to go in, probably from the name 
 signifying hell ; that the entrance is very " strait," 
 being low down and about two feet in width, and 
 that it is difficult to push one's way in for about 
 seven feet : that it then widens and narrows ao-ain, 
 
 7 o ' 
 
 and then widens out to a large ca\ r e. But our in- 
 formant, a young traveller sitting at the tea-house, 
 could give us no idea of the size, but said there 
 were a great number of bats in it. It is riot in a 
 limestone formation. Opposite the entrance for- 
 merly stood a temple, .Alokusoji, said to have been 
 put up by Kobodaisi. About the early part of the 
 Tokungawa rule there were many temples about 
 this district, but there are none now. 
 
 AYalking on, we came to the waterfall of the 
 Dragon's Head, a fine broken rolling rush of water 
 over rounded masses of rocks, on one of which, 
 reached by a frail plank, one could stand and ad- 
 mire the furious power of the raging white water 
 all round. 
 
 A few furlongs brought us to an open fiat prairie 
 sort of ground, of an appearance that at once struck
 
 IOS CHIUSEXJI. 
 
 one as having been formerly the bed of a lake, 
 formed probably by the rock over which the water 
 flowed at the fall. Above these falls the ground 
 is generally found to be flat, as if formed by the 
 damming of the water : this was verified by its old 
 name Aka (or Akong) numa no hara, but now 
 known as Senjio no hara or battle -moor, with a 
 sandy soil producing a long poor grass. This plain 
 has a historical interest, first as a battle-field amono; 
 
 7 O 
 
 the gods, of which no authentic revelations remain ; 
 and subsequently in the bloody wars between the 
 opposing forces of the State in the days of Yoritomo, 
 Ashi Kanga, and others. 
 
 In the cycle of Yaytoku gan nen there was a feud 
 between two Daimios, during which this plain formed 
 too often the place of fighting. The lord of Oyama 
 (near Utzu no mia) was one of the Emperor Godaigo 
 tenwo's generals, and opposed to him was a lord of 
 the province of Hitatsi, Ota Sanuki no Kami. The 
 latter overcame Oyama, burnt his castle, and killed 
 all his family, only YTakai i no inaro, a young son, 
 escaping. AY hen the authorities at Kamakura heard 
 that Ota had destroyed Oyama, the General Uye- 
 sugi, Tomo may, was sent to punish Ota, and before 
 long Ota was defeated and most of his people slain ; 
 but he and his two sons escaped to Shida, an officer 
 in command of his remaining forces at Chiusenji. 
 At that time it must have been very difficult to 
 reach Chiusenji, and the Kamakura soldiers were 
 afraid to go farther, and only one slight action fol- 
 lowed. So, as usual in oriental wars, the messengers 
 were secretly sent, the old lies were told, the old 
 promises held out, the assurances given, and the
 
 CHIUSENJI. 109 
 
 oaths sworn (and believed), with offers of pardon and 
 immunity, if he would only walk into the trap and 
 come to Kamakura. Ota believed and went, and his 
 territory was given to his second son, Mango shiro, 
 his eldest son sent prisoner to Etsingo no kami, and a 
 force sent from Kamakura to kill all Ota's adherents 
 and burn his castle. 
 
 The families of Ota and Oyama (both old names 
 in their provinces) were completely annihilated. 
 There are still about here old names of families and 
 places derived from the soldiers of that time. 
 
 Some one seemed to have faith in the soil of the 
 Hara or moor, as a small piece was enclosed, and had 
 been dug up and clover sown. Two very poor men 
 had " fixed a location " under a stone, and made a 
 little clearing, but they complained of the hares and 
 rabbits eating up all their vegetables. I afterwards 
 met a sportsman, who told me he was on his way to 
 the Hara to try for a wild chamois, as they come 
 down in the evening to feed. I happened in passing 
 to drink from a rill that flowed out on the side of 
 the path, and remarked on the goodness of the water, 
 and afterwards found this rill mentioned in the old 
 history of Xikko, inasmuch as that the Tendai no 
 /as used to send from Xikko for this water for his 
 tea. Many of the trees looked in a poor state 
 about here. Formerly the priests looked after the 
 forests and took charge of them ; but since the 
 revolution every one does what he likes, and the 
 charcoal-burners are gradually clearing the trees 
 away. It is an understanding, if not a law, that a 
 dead tree is any one's property ; therefore a great 
 many trees are put in a position of dying the bark
 
 1 10 CHIUSEXJI. 
 
 is sawn all round, and the tree soon dies. Fires 
 also seem to have destroyed many. 
 
 About a mile from Yumoto is another pretty fall, 
 in which the water rushes down the face of the rock, 
 and is broken up, as it meets projections, into white 
 foam. The hills around are covered with wood to 
 the top, and the crash of some tree, as it falls under 
 the charcoal-burners' axes, occasionally breaks the 
 silence. Immediately above the waterfall a still 
 piece of water surrounded by dark hills comes into 
 view with broken outline, the margin being sombre 
 trees drooping into and reflected by the water, and 
 beyond this appears the village of Yumoto lying on 
 a fiat piece of -ground, to which all the outlines of 
 the wooded hills behind converge. From this situ- 
 ation is derived the proper name of the village, Yu 
 no hira (" the hot spring meadow "). The forma- 
 tion is probably the same as at Kengon and Kiga, 
 a stream of lava blocking up a valley. The village 
 stands upon a Karido, or back-road i.e., a road on 
 which coolies or horses cannot be expected or de- 
 manded by law leading over the Consei toge into 
 the adjoining province of Kowodzuki. It owes its 
 existence to the copious supply of hot water which 
 wells up from the bowels of Shirane yama, issuing 
 in great volume and with intense heat at Arayu, 
 a spring at the foot of the mountains and the head of 
 the village, and at other places in some cases impreg- 
 nated with sulphur, in others apparently pure water. 
 For many years the village has been resorted to for 
 bathing purposes, there being nine bathing establish- 
 ments sixty years ago, and at present there are 
 eleven or twelve. It is entirely a summer resort,
 
 CHIUSENJI. Ill 
 
 as the village goes into a state of hibernation on 
 the eighth day of the ninth month, every inhabitant 
 leaving it and shutting up their houses. It is re- 
 opened on the eighth day of the fourth month, Shaka's 
 birthday, a holiday all over Japan. Before the late 
 coup d'etat, as the place was within the jurisdiction 
 of the abbot of Nikko, no woman was allowed by the 
 priests to come to Yumoto. My friend says that of 
 late rather too many women have taken advantage 
 of the reputation of the hot w r ater and its associa- 
 tions, for the removal of complaints and other ends, 
 and with success. It was formerly the custom for 
 parties taking rooms to do all their own cooking, and 
 for this reason there is in the tea-houses a kitchen 
 on every floor. At present this custom has ceased, 
 and the cooking seems to have gone to the opposite 
 extreme, and to be all done in one kitchen, in the 
 centre of the closely packed village, as might have 
 been expected when there was a paucity of cooks 
 and a redundancy of kitchen. This state of things 
 has given rise to the only blemish in the excellent 
 Guide-book, where the authors take occasion to 
 make allusion to, and to injure the reputation of, a 
 hotel-keeper, whom we found, with a little brusque- 
 ness of manner, to be as hospitable, civil, and moder- 
 ate as any other landlord, but who complained very 
 much of the stigma put upon him in this public and 
 prominent way. In his house is the only private 
 bath in the village, all the others being in the open 
 air, only covered by a roof, and, of course, open and 
 hot, so that bathers may go nt any time day or night. 
 The spring at Arayu might supply London with hot 
 water. It has often struck me that it would be in-
 
 112 CHIUSENJI. 
 
 teresting to know how far this permanent supply 
 of very hot water could be carried hot in large iron 
 pipes. 
 
 The god of the village, worshipped at a neat temple 
 by all native visitors, is Onzcn no jinja ("the god of 
 hot springs"). 
 
 The pretty little lake seemed full of fish, which 
 were rising in all directions, so we went out to see 
 the throw-net used. Xot many fish were taken, but, 
 strange to say, one throw into the dirty sulphury 
 ooze at the mouth of the affluent hot water brought 
 up as many as all the other throws together. We 
 walked up to the dividing ridge between the pro- 
 vinces by the Consei toge. The wood was every- 
 where so high that no view could be got. On our 
 way we passed the little shrine to Consei dai miojin, 
 about six feet square, from which the pass takes its 
 name, and found from the numerous ex votos or 
 pi i ((Hi that faith in the efficacy of the divinity was 
 not diminishing. In these ex votos the petitioners 
 stated their names, residences, and what they wished 
 the god to grant them. The little erection in the 
 Toge is under the charge of the hotels of Yumoto. 
 This cultus appears to have been very general in 
 Japan in times past, and is practically to this day 
 a worship encouraged by the Buddhist priesthood. 
 The idea connected with the worship is that of pro- 
 ducing and bestowing on the worshipper whatever 
 he or she desires money to old people, children to 
 married, and lovers to young. But it has not in 
 past times been hidden out of sight. In some places, 
 as at Shibutami, in Xambu, near Sendai, large 
 temples and large images existed till 18G7. The
 
 CHIUSENJI. 113 
 
 degrading worship was fostered by the celibacy of 
 the priests, who alleged that the god descended and 
 walked about visiting the people on stormy nights ; 
 and to such an extent was it carried that parents 
 were proud of a visit, and men were afraid to marry 
 any one who had not been honoured by a visit of 
 the o;od. 
 
 O 
 
 It was the custom in that part of the country on 
 the day of the Xew Year to carry about little gilt 
 figures, which were thought to bring riches to the 
 mvner. In nearly every district there is a shrine 
 for this worship; at Xikko there are two, at Suwa 
 four, at Uraga one. It is, in truth, the worshipping 
 of a part for the whole, dividing the divinity. And 
 when once the dividing is proclaimed and enjoined 
 on their followers by spiritual leaders and guides, with 
 reverence it may be said that there seems only a 
 difference of the part to which worship is devoted, 
 whether it be this, or the head, or the hand, or the 
 heart, 
 
 Though the weather was and had been very dry 
 and hut, we passed a stream coming from Shirane 
 yama running full, and, on drinking the water, 1 
 remarked that, if it were not very improbable, the 
 water came from snow. On returning to the inn 
 we mentioned this cold water to the servant-girl 
 who waited on us, and she said that about a fort- 
 night before, the Prince Arisungawa had brought 
 down wiili him a lump of ice, carried by two coolies 
 on a bamboo thrust through the centre. In the 
 evening we had a long char with a young gentleman, 
 Mr Suzuki from Moka. who had been to the top the 
 day before. The length of road to the top 
 
 u
 
 114 CHIUSENJI. 
 
 feet) is about eight miles, a,t two places very steep, 
 but otherwise not difficult. Notwithstanding the 
 saying that lie is a fool that goes up Shirane, and he 
 is a fool that does not, there must be a very splendid 
 view from the top, as it is one of the highest peaks 
 in the central ridge of Japan. In some places there 
 are only steps in the rock by which to ascend. There 
 are two peaks, Maye (" before ") and Oku (" behind"). 
 There is a depression between these peaks, and there 
 are two small lakes, Hotoke no umi and Goshiki no 
 umi. There is now no vegetation on the top, no- 
 thing but light pumice-stone. Notwithstanding the 
 comparatively recent eruption, he saw no appear- 
 ance of smoke or steam issuing from any part of the 
 crater. The view seemed a sea of hills. There is a 
 little stone shrine and idol on 31 aye sail, and a little 
 copper one on Oku san. One part of the path from 
 the one peak to the other is along a very narrow 
 ridge of two hundred yards in length, with a dan- 
 gerous steep declivity on either side. To get to the 
 top of the peak one has to pull himself up by roots 
 and projections, and it is so dangerous either to go 
 up or to get down again that none of his companions 
 would accompany him. In August they found in 
 three different places, in recesses of the hill, deposits 
 of hardened snow ; in one place about an acre was 
 covered. Otherwise the hill is very dry, and no 
 water to be got. 
 
 ( >n the hills around Yumoto the ginseng plant 
 (sassarindo), so much prized by the Chinese as a 
 tonic, is found growing. In an old work a plant 
 ailed Niku jin yo is said to grow on the hills 
 around, and to be much sought after as an aph.ro-
 
 CHIUSENJI. 115 
 
 disiac. As to the little lake on the banks of which 
 the village stands, we were told the same story 
 as at Cliiusenji that there were formerly no fish 
 in it, that they either all died or all left ; but 
 on cross - examination it was not easy to get at 
 the truth. The landlord told us that ten years 
 ago his father brought thousands of koi from Yedo, 
 carried by coolies, but after a short time few or none 
 could be taken. Three years ago numbers of funa 
 or carp were brought from Ozen numa in Kadsusa 
 and placed in the lake. At the same time a sort of 
 heck or grating was put across the stream above the 
 fall, and one can see that there are plenty of small 
 fish in it now, rising all over it before a shower of 
 rain comes on. Nearly every boy in Japan learns 
 to use the to-ami or throw-net, but there are no 
 regular fishermen in the village. There are two or 
 three sportsmen who seem to live by their guns, and 
 every winter one or two bears fall. Kamoshika and 
 small deer are found on Shirane, rabbits, and wild 
 ducks, and yamadori, but very few pheasants are 
 found. There is said to be a large deer which roams 
 upon the hills, as large as a year-old foal, and with 
 horns a yard in length. 
 
 In the morning, having been too late of bespeaking 
 
 O ' O -L O 
 
 a pony, we chartered a coolie, who said he could 
 carry our luggage, which was not very heavy for a 
 man accustomed to carry on a pole as in China ; but 
 he had neither pole nor shioi, as they use here. 
 This is a framework of two pieces of pole three 
 feet long, about a foot asunder, joined by two cross 
 pieces, the one about two feet above the other, the 
 lower piece forming a shelf on which the weight 
 
 1 O O
 
 Il6 CHIUSENJI. 
 
 rests. Thick straw - ropes are attached in loops, 
 through which the arms are thrust, and the weight 
 is thrown upon the fore-shoulder. The man in- 
 sisted he could carry it without this, and tied the 
 ropes round his chest. My friend, being always in 
 search of information, would always talk to his 
 coolies, even at times when all their breath should be 
 kept for their work. After we had gone a mile, I 
 turned round, and the poor man was getting black 
 in the face with constriction of the chest ; so we had 
 to turn back, carrying the luggage ourselves, and 
 engaged a horse for the morning. Accordingly, at 
 six o'clock the mare appeared with her leader in 
 the shape of a chubby, round, bright-eyed girl of 
 about seventeen. She was as handy as she was 
 bright. Pulling out her long ropes, she considered 
 the luggage for a little ; resolved, hoisted it up. 
 piece by piece, herself tied each on to the pack- 
 saddle, which had, as usual, no girth, pulling it all 
 tight, fastening the rugs, &c., on to the top, and stood 
 all ready for her mission. So, as I could not help 
 remarking, the active little body had beat the whole 
 British army ; for in 18GO a large number of ponies 
 and pack-saddles were sent from Japan to Tientsin 
 during the war, but no one knew how the saddles 
 were to be used, and no one had the ingenuity to 
 find it out, and the whole were a dead loss from 
 mere inability to use them, not to speak of sad losses 
 of ponies in other ways. 
 
 After we had sent her off with her charge, 1 
 thought we had time to try and corroborate the 
 .story about the snow by reaching the lowest deposit, 
 which our friend said was about a mile and a half
 
 CHIUSENJI. Ii; 
 
 distant. The morning was very hot, the ascent up 
 the dry bed of a stream very steep and very stony, 
 and the mile and half like the Highlander's " bit- 
 tock." At length we came upon a recess which the 
 sun of a very hot summer had never reached, and 
 there we found a deposit of hardened snow, showing 
 at least the possibility of there being enough higher 
 up, after melting, to keep up the size and also the 
 coldness of the stream. 
 
 Returning to Chiusenji and Xikko by the same 
 road as we had come up, and in the expectation of 
 re-viewing the wonderful scenery we had passed 
 through, it came on mist and rain, and not half of 
 
 o J 
 
 it could be seen. I pitied the poor travellers whose 
 lot it was to see it in such a day, but such are the 
 chances of sight-seeing in travelling. We got back 
 to Makayeshi, where experience led us to expect 
 a good bottle of beer. The pretty daughter said 
 there was only one left ; but I fear it had been 
 opened some time before and condemned, and been 
 refilled with something and recorked. Well, on the 
 principle of compensation, I put against that bottle 
 another one, when I, with the late T. T. Meadows, 
 her Majesty's Consul, visited the temple of the 
 Snowy Valley, near Xingpo, some years ago, on a 
 very hot day, the ascent toilsome, without shade; 
 the boy.s had not come forward with breakfast at 
 eleven, twelve, and one o'clock, when the priest, 
 seeing our impatience, quietly suggested that there 
 was a bottle left by a previous visitor. It was pro- 
 duced, and was a good bottle of Bass's beer oh ! 
 
 There are other hot springs in Sliimotzuki, as at 
 Ivurivama, north of Xikko, a name by which a cluster
 
 llS CHIUSENJI. 
 
 of villages appears to be known. The inhabitants 
 are said to be descendants of bands of the Heki 
 soldiers, and before the recent revolution the men 
 never shaved the head as other Japanese do, but 
 wore the hair long, after the fashion of the Kuge 
 nobility. 
 
 From Chiusenji there is a path to join the main 
 road passing by Ashiwo, the copper-mining district, 
 and the Ko shin zan or Saru nojodo (the monkey 
 hill), where a breed of white monkeys formerly 
 existed, and where Tengu sama is in great force. 
 Indeed all this Chiusenji district is thought to be 
 under that long-nosed individual's special care. 
 
 About thirty-five years ago the district was in- 
 fested by a gang of brigands under a man known as 
 Xikko Yenzo. He was born and brought up in the 
 service of Xikko do shing, lived about Hatchoji and 
 Harramatchida, and would sometimes make a raid 
 upon Yedo with a hundred of his followers.
 
 CHAPTER V. 
 
 CIIOSHI. 
 
 Ox leaving this district our destination was Choshi, 
 on the east coast, by Xippa and Tochigi, which is 
 now the capital and residence of the governor of 
 the province. Turning off at Ima itchi, we passed 
 Kanmna on the same kind of road as before, the 
 stately cryptomerias lining the way to Fuba san mi 
 for twelve miles ; but on the last mile the Japanese 
 fir took the place of the straight pillar-like trees, 
 and these firs seem, like the cocoa-nut, never to grow 
 perpendicularly, but always lean to one side, having 
 perhaps a more picturesque appearance. As we 
 neared Tochigi the country became richer and fiat, 
 and the movement of heavy goods hemp, rice, 
 timber, &c. is made on light carts on two wheels, 
 drawn by a man or a woman, sometimes assisted by 
 a boy or girl. In some parts of the country it is 
 said that women run the jinrikslias and otherwise, 
 on the rights-of-women principle, claim to do what- 
 ever men do. One lady in Yedo wishes to practise 
 as a lawyer, and has the reputation of being a very 
 good one others wish to be doctors; and young 
 ladies are becoming so fast as to invade even the
 
 120 CHOSHI. 
 
 dress of the other sex, and are wearing coats that no 
 woman would have thought of a few years ago. 
 
 We stopped for lunch at a house resembling a soli- 
 tary farmhouse. While resting here, two police offi- 
 cers came up, at the head of a gang of convicts, to 
 work at the road. The officers as well as the con- 
 victs were very polite ; the latter seemed a quiet 
 set of young men. The Government seems to find 
 some difficulty in dealing with prisoners at present. 
 Strict authority is a good deal broken down, and 
 the times are bad, and in consequence crime in- 
 creases. Formerly, for those who were not immedi- 
 ately beheaded, the prisons were so bad, and food so 
 scanty and poor, that the confined soon succumbed, 
 or, if they misbehaved, were soon settled and no 
 inquiry made ; but now it is becoming a serious 
 question what to do with them. As it was getting 
 dark, we passed the two villages, or collections of 
 tea-houses three storeys high, of Xireng and Cas- 
 semba, both brilliantly lighted up, being entirely 
 places of amusement and dissipation for the wealthy 
 young farmers and gentry in the neighbourhood of 
 Tochigi. 
 
 This is a large substantial - looking agricultural 
 town, with a coarse country-look about it, and we 
 found the principal tea-house so noisy and rough- 
 full of farmers and their bargains that we moved to 
 the Yoshi kawa opposite. However, here we began 
 to fear we had got too much on the other side of the 
 hedge, and more into ladies' society than we had 
 been accustomed to dressing their hair here, wa,->h- 
 incr themselves there, and chattering everywhere. 
 
 O / 
 
 On the other side of the paper screen a party of five
 
 CHOSHI. 121 
 
 ladies kept the night alive with talking, laughing, 
 joking, with occasionally a male voice droning in. 
 
 Hiring jinrikshas, we set off on the following 
 morning for Idzuro, about fifteen miles off, where 
 there are said to be some remarkable caves. The 
 road was good and hard all the way, the flat scenery 
 changing as we approached the limestone formation, 
 with sharp hill-tops and narrow valleys. In passing 
 through a hamlet a woman called to us to come in, 
 and was as polite and as hospitable as she could be, 
 telling us she had lived for several years in Yoko- 
 hama, and knew many of the foreign houses there, 
 and asked about gentlemen who used to come to the 
 shop she was in. She longed to get back, " It is so 
 dull here," she said. While sitting talking to her, a 
 group of Sermon, a party of five men and women, 
 came up, jingling bells and singing and droning 
 away at the house-fronts. These are lay mission- 
 aries of Buddhism, who go about the villages explain- 
 ing the doctrines, and in a chanting sing-song style 
 narrating the history of their religion to the country 
 people, teaching them as to Amida, Buddha, Shaka, 
 Kunnon, Compera, e. They are much liked by the 
 villagers, but some of them look great rogues. On 
 our way to Idzuro we noticed the substantial houses 
 occupied by the farmers. Some of them had large 
 handsome gateways (opening into the farm-enclosure) 
 formed of a house on either side, with rooms over 
 the entrance, all under one long roof; but as there 
 are no fences to the adjoining fields, these entrances 
 looked very unconnected with anything. "^ e passed 
 the village of Xabeyama, with a large house, formerly 
 the residence of Onguri, a Hattamoto. lie was the
 
 122 CHOSHI. 
 
 first Envoy to the United States, and afterwards 
 became Minister of Finance to the Shiogoon. Dur- 
 ing the troubles he escaped and lived at this house, 
 but was afterwards taken and with his son beheaded. 
 Beyond Xabeyama the limestone country began. At 
 one place, on the left side of the road, a burn of con- 
 siderable size was running out of the rock, which 
 must issue from some cave or wearing away of 
 the rock ; but there was no god at the outlet, 
 or any story connected with it, so it is prob- 
 ably unexplored. The tea -houses are good and 
 clean, and evidently much frequented by pilgrims 
 and sight-seers. The temple is half a mile beyond, 
 in a. glen or gully of wood. At the temple we paid 
 twelve cents, and got a ticket, to include guide and 
 candle. The entrance to the cave is high up, at the 
 top of a steep path in the rocks, by the side of which 
 chains are laid to assist one in ascending. However, 
 when we got to the entrance, I found there was a 
 small chasm to be jumped OA^er, and my knee being- 
 disabled, I preferred believing it was like all other 
 caves, so dark that nothing can be seen, and so 
 dirty, one is glad to get to the fresh air again. 
 There is another cave a. little farther on, and there 
 are probably more in the vicinity. On our return, 
 my friend said that his countrymen in Tochigi were 
 an unpolished, coarse-speaking people. 
 
 I wished to reach the Tonegawa and go down to 
 Choshi, the town at the mouth on the east coast. 
 The site of the town is unusual, standing so far 
 out to sea. I had a curiosity to see why the 
 river, instead of having, like most rivers, a large 
 mouth and throat inwards, projected its lips so far
 
 CHOSHI. 123 
 
 outwards, and what was the cause of such a large 
 collection of water as there is behind the outlet, in 
 the shape of a shallow lake, Kassumi or Kita ura, 
 extending for many miles into the province of Hi- 
 tatsi ; so we took a little carriage and set off to Nippa, 
 the highest port on the river at which steamers 
 touch. A number of passengers were waiting at the 
 office, and among others we recognised our five lady 
 friends of the previous evening. The little steamer 
 was lying waiting, and when the officers gave the 
 word, each one of the passengers got in with a regu- 
 larity and politeness to each other that might be 
 copied farther West. The steamer called at Mukatta, 
 where is a bridge of boats, and at Kurihashi and 
 
 O y 
 
 Xakatta opposite. Kurihashi is on the great road 
 to Oshiu, and was formerly a seki or barrier where 
 women and boys were examined. AVe steamed down 
 to Sakkye, near which we grounded, and a boat 
 came and took oft' all the passengers and goods for 
 Tokio. At Sakkye we were advised to take a share 
 in a boat going to Kioroshi immediately, as both 
 cheaper and quicker than waiting for the steamer 
 next morning two very good reasons ; but we did 
 not understand the pros and cons of the question, 
 and so agreed at once. But as we moved oft' to our 
 boat it began to rain heavily, and we found it was 
 one of the common river-boats, with a grass-thatch 
 (over reaching down to the gunwale, and, even in 
 daylight, dark, with no opening for light, and no 
 appearance of or apology for a lamp. One cannot 
 put his head out except by forcing it through the 
 thatch. Fortunately we had candles with us, so 
 that we irot li^ht eiiousj-li to see the darkness. AVe
 
 *%*
 
 CHOSHI. 125 
 
 found our five lady friends were fellow-passengers, 
 being on a wool-purchasing expedition from Clioslii. 
 They chattered till eleven, and owing to the candles, 
 my friend and another Japanese gentleman carried 
 it on till twelve. About that time our boatman 
 wakened up to begin to pole, and accompanied his 
 exertions by the howling and yelling that passes for 
 singing in Japan, and about 1 A.M. I let him know 
 my views in what I intended for Japanese. What- 
 ever it was, I was glad to find he interpreted it cor- 
 rectly, for after a little colloquy with his wife we 
 were allowed to go in peace. As soon as daylight 
 appeared we pushed our heads through the thatch, 
 and found we were gliding down with the current. 
 Being saluted with a " Good morning," we turned to 
 the stern, and found the ugly fellow had a pretty 
 little wife of about eighteen, with a gentle voice, 
 soft enough, and face pretty enough, to turn away 
 any amount of wrath. At Kioroshi we expected to 
 find a steamer for Choshi. We had just settled in 
 our apartment, when we were told that a steamer 
 had come in and was going in fifteen minutes. The 
 river about there is very 1) road, but of no depth for 
 navigation. The Government is using means to 
 narrow the stream by laying down immense quanti- 
 ties of bamboo at right angles to the stream, on a 
 plan recommended by .Dutch engineers, but it all 
 seems to produce little eii'ect. There are three rivers 
 which enter the sea on the east side of Yedo, but 
 the\' have been so interlaced by junctions as to make 
 it difficult to know which are the original courses 
 the Arakawa becoming lower down the Sumidakawa, 
 the Furokawa becoming the Xakao-awa and the Tone-
 
 126 CHOSHI. 
 
 gawa. lyeyas ordered Ina kin saburo to cut a chan- 
 nel from Sekiyado to the sea, known as Sin (or new) 
 Tonegawa, and also to make a junction at Sakkye, 
 thus throwing the waters of the Tone into the Kinu- 
 gawa, and so adding very much to the waters of the 
 obstructed Bandotaro, as the united rivers are called 
 at Choshi, and increasing the backwaters of the Kas- 
 sumi or Kita ura, the large lake in Hitatsi. 
 
 The two long rivers, the Kinu and the Tone, were 
 joined by this canal during the time of lyeyas, and so 
 many joining canals have since been cut, that it ap- 
 pears as if the current of the river were not strong 
 enough to scour out a deep channel. 
 
 The canal or connecting river thus opened up a 
 communication, such as it was, between the east 
 coast at Choshi and the provinces of Kowotsuki, 
 Shimotsuki, and Musashi, and also with the city and 
 the bay of Yedo. But it is plain that the waters of 
 the Banclo taro river have never had a deep enough 
 channel. A ridge of rocks crossing the river at its 
 
 O o 
 
 mouth has caused the deposit of soil and mud at 
 Choshi, forming an extensive flat country, occupied 
 in a great measure by the shallow backwater lakes 
 running up into the provinces of Hitatsi and Shi- 
 mosa. This flat has in all probability been under 
 sea-water at one time, cutting off the three pro- 
 vinces, Shimosa, Kadsusa, and Awa, known as Fusa 
 or the tassel ; and probably the ridge forming the 
 long cape, or promontory of Choshi, was an island. 
 In the lapse of time, this flat, level, rich rice-pro- 
 ducing country about Itako and the " sixteen islands " 
 was deposited, hastened by the junction of the rivers. 
 Looking at the map, one would immediately say
 
 CHOSHI. 127 
 
 there must be some obstruction to the getting away 
 of the water here, or there is too much water for the 
 channel. All the country on this flat ground through 
 which we passed looked very rich, and produced 
 splendid crops of rice. One break to the level mono- 
 tony was a knoll on the right banks, at the village 
 of Kosaki, covered with trees, and which looked like 
 a sleeping lion. It had the appearance of one im- 
 mense clump of trees, and is known by the name of 
 Xanja Monja, meaning " What is it ? " But no one 
 seems to know why it got this name. A small 
 temple to Kosaki no jinja stands on the top. We 
 reached Choshi after dark, and we expected, in corn- 
 in o- to a fishing town like this, that the accommoda- 
 tion would not be very good ; but after one failure, 
 we got into very pleasant quarters looking out upon 
 the sea. The only objection to it was that, being 
 the most pleasant room in the town, the gentlemen 
 of the place used it in the afternoon as a sort of 
 club-room to play chess in. The room looked out 
 over the river to the long village of Hassaki on the 
 opposite (the Hitatsi) side, where all the houses 
 seemed to lie on fire all day long, from the smoke 
 arising from burning oyster-shells for lime. 
 
 I had hoped to see the Pacific in a rough mood, 
 and to see the rollers coming in from the ocean ; but 
 the day was very fine, and we started for the light- 
 house, about four miles down. Choshi is a town of 
 about four miles in length, lying on the south bank 
 of the river, with a ridge of hilly ground behind it, 
 extending all the way down to the promontory on 
 which the lighthouse stands. Close to the light- 
 house the ridire seems to terminate in very ood
 
 128 CHOSHI. 
 
 sandstone, which has been 
 quarried since the fall of 
 the Tokungawa family ; 
 Imt before the revolution 
 quarrying this rock was 
 prohibited. In the sea 
 below this quarry men 
 were diving for awabi, 
 and while there, there was 
 brought up one of the 
 largest shells I have seen. 
 The lighthouse seemed in 
 beautiful order, and the 
 officer in charge was most 
 polite in showing us over 
 it. The whole apparatus 
 was as bright as if it were 
 just out of Stevenson's 
 hands. Throwing a bright 
 light, as the officer in 
 charge said, for thirty 
 miles, it must be a great 
 l)0on to the numerous 
 fishermen who make the 
 mouth of the river their 
 haven. 
 
 At one of the towns we 
 took on board l)r Ongatta, 
 official registrar, who told 
 us that two children of 
 the Mikado had died two 
 days before. They had 
 formerly employed a Ger-
 
 CHOSHI. 129 
 
 man doctor, and one child died ; afterwards they 
 took to a Chinese doctor, and one died ; lately a 
 Japanese, Dr Asada, who had a reputation for 
 treatment l>y acupuncture, and two have died 
 under him. 
 
 The town of Clioshi lies for two ri on the right 
 bank of the river, the Bando Taro, and just above 
 the rocks which cross and close the mouth. There 
 seems nothing particular to be seen in the town 
 itself, the seafaring; inhabitants being; frug;al in the 
 
 o o o 
 
 way of church-building. There seemed to be from 
 six to ten feet of water around the little steamer, 
 the river finding its way over extensive sands, chietly 
 on the northern side, which are uncovered at low 
 water. Standing 1 in the middle of the river are sev- 
 
 O 
 
 oral detached rocks, probably the result of recent 
 volcanic action, and the only or common passage 
 for boats lay between the two largest masses in the 
 centre. It is evident that so long as these rocks 
 remain to block the passage of the water to the sea, 
 all the embanking above is money thrown away. 
 
 o \j / 
 
 The opening at the principal passage is said to be 
 nine hundred feet, but the real passage under water 
 is much less. The Government has long contem- 
 plated blasting the obstruction, and with so many 
 inlets of rock to work on, there would seem to be no 
 difficulty in boring to any depth, and excavating so 
 as to place sufficient explosive matter to blow away 
 and remove at one blast an immense obstruction, 
 and so effect a great change upon a very large extent 
 of country above. 
 
 This large river has no delta, but the reverse 
 viz., a protrusion of one mouth out to the sea. The 
 
 I
 
 130 CHOSHI. 
 
 widening of the mouth, even if there were no depth 
 got, would enable the water to get away quicker ; 
 but deepening would allow of scouring out, and so 
 narrowing and deepening the river above. At one 
 time a canal was cut somewhere out of the Kassumi 
 lake to the sea, but it was soon choked by the sand 
 thrown up from the Pacific. Perhaps there are other 
 political reasons for not carrying out this plan. Our 
 chair-coolie was very intelligent, and brought from 
 
 J o <-^ 
 
 some office a map of the rocks as they exist both 
 above and below the surface, and showing that some 
 one has done more than contemplated the removal 
 of these rocks. The town and fishermen have bene- 
 fited largely by the steamers on the river, and the 
 lighthouse must have been of incalculable benefit, 
 especially at a port projected so far into a stormy 
 sea. AVe walked up to the last house at the upper 
 end of the town, a commodious saki shop, and were 
 amused to find it was the residence of our fair 
 friends of Tochioi who were olad to find we had o-ot 
 
 O ' O O 
 
 quarters in the best tea-house in the town. The 
 youngest, and apparently mistress of the party, had 
 invited us to come to her house to stay ; but after- 
 wards an older party had come and said it would 
 perhaps be better not, and that we should go to 
 some hotel. 
 
 On leaving Choshi we had proposed crossing the 
 (ninety-nine ri) Ku ju ku ri bay (a name said to be 
 a fancy arising from the Chinese character " white,'' 
 the old name, requiring only one stroke to make it 
 "one hundred'''), and then to cross the peninsula to 
 Kanozan ; but my friend had a great desire to visit 
 the temples of Kasliima and Kattori, two of the
 
 CHOSHI. 131 
 
 oldest Sinto temples in the country. Landing at 
 the village Funatsu, we went to the temple of 
 Kashima. It is said to be the parent temple of that 
 of Kassunga at Xarra, and the common story is that 
 .linmu could not accomplish the subjugation of the 
 country till he called in the assistance of Kashima 
 and Kattori, who represent the military and civil 
 powers. There was nothing remarkable about Kash- 
 ima, unless seeing the stone from which all earth- 
 quakes originate can be called so. We took a boat 
 (a young woman requesting a passage), and were 
 poled to Tsu no miya, passing the very rich rice 
 country of " the sixteen islands " and Tegan numa, 
 a piece of water to which wild ducks resort in great 
 numbers in winter. These ducks are looked upon 
 by the villagers as their property, and are an amuse- 
 ment as well as a source of considerable profit to 
 them, and they are inclined to resent any encroach- 
 ments by foreigners with guns upon their privileges 
 and profits. Then we visited Kattori temple, with 
 some fine trees, and a temple said to have been 
 built by Ten sho go dai jin before the time of 
 Jiimiu. Getting back to Kioroshi in the evening, 
 we hired a waggonette to take us across Shimosa to 
 Giotoku, on the left bank of the Tone rive] 1 , an hour 
 from Tokio. We found the country level and the 
 ponies good. Having time to spare, we visited 
 Kowonodai, an elevation on the left bank of the 
 rivrr, and once famous in history. It occupies a 
 commanding situation, defended by its height, by 
 
 O / ' J 
 
 the river, and a marsh. The castle was in the 
 sixteenth century (1563) the residence of the Sat- 
 tomi family, and the moat and remains of the forti-
 
 132 CHOSHI. 
 
 fications are still visible. We were shown the tomb 
 of the Sattomi, lono- since rifled of its contents, and 
 
 ~ o * 
 
 the nuki ana or secret passage, giving in all castles a 
 mode of escape. The final battle between Sattomi 
 and Hojio took place in 1563. The place has been 
 occupied till recently by priests with a temple, and 
 was formerly covered with fine trees ; but all these 
 had been cut down, the temple swept away, and the 
 whole of the elevation, including several acres, is 
 nearly bare. There is a most extensive view over 
 the country towards Yedo to Fusiyama and Tsuku- 
 bayama, and it might be made again a strong fort, 
 or a beautiful summer residence for the Mikado, 
 somewhat resembling Windsor in its position. One 
 part of it is called Mama, with a new temple to 
 Mama no Tekona,
 
 CHAPTER VI. 
 
 AT AM I AND YAMANAKA. 
 
 AFTER returning to Yokohama, the hot spring 
 at Atami was a place I wished to pay a visit to, 
 but before going there I went down to see "William 
 Adams's tomb. Some years ago I wrote that " he 
 was raised to the position of a Hattamoto, with 
 ground etjiial to the support of eighty or ninety 
 families besides his own rental. This estate is said 
 in one of the letters from Japan to be in Segami, 
 and to have been named Fibi, and situated in the 
 neighbourhood of Uraga, the port of Yedo, and 
 must certainly be known to the Japanese Govern- 
 ment as having belonged to an English officer." 
 The parish of Himi still retains the name ; and upon 
 the top of n. hill in this parish, in a very promi- 
 nent situation, stand two stone monuments, with 
 inscriptions showing that these were erected to the 
 l^nglisli officer and his wife. They were brought 
 to light by Mr Walter of Yokohama. It seemed 
 a worthy place of burial for the man, and the sit- 
 uation of the monuments is somewhat unique, for 
 it is not common to find Japanese buried in such 
 a situation. He had adhered to his religion to the
 
 134 ATAMI AND YAMANAKA. 
 
 last, and the Buddhist priests would have nothing 
 to do with him in their cemeteries or temples, 
 where their great men are g-enerally buried. He 
 
 o O / 
 
 was not a Eoman Catholic, and he probably chose 
 the elevated situation as one he had often of an 
 evening strolled to, to let his thoughts wander 
 over the blue sea before him, as the path which 
 he knew so well, and which would lead him, had 
 
 he but the means, to his much-loved Gillingham. 
 From his tomb a o-ood view is now ot of the bay 
 
 O / 
 
 of Yokoska, with the excellent docks and factories 
 of the Government, from which it is now turning 
 out ironclads. 
 
 Adams had a place of residence in Yedo, in the 
 street known as Anjin or Pilot or Acham Street. 
 There is another street in Yedo with a name un- 
 intelligible to Japanese, " Isarago." There may 
 possibly here bo some connection with Captain 
 Saris, who seems to have visited Yedo at one time
 
 ATAMI AND YAMANAKA. 135 
 
 while Adams was there. Hatchikan is the unin- 
 telligible name of another street in Yedo. 
 
 We spent a day at Yenosima, and went out to 
 see the natives diving for the awabi (haliotis). We 
 found one boat with two men. They said that all 
 the others, as the day was very fine, had gone to 
 ]\Iiura misaki. The boat was anchored near a log 
 of wood, which also was attached by a rope to a 
 stone at the bottom. The man was holding on to 
 the log, and went down and came up (after being 
 thirty-four seconds down) with a small awabi ; 
 whether he had it ready at the bottom to produce 
 to foreign visitors, as some say, I do not know, 
 but it was more satisfactory to see him bring some- 
 thing up. They both had their fingers covered 
 with rags ; I understood him to say as a protection 
 against snakes, but think it must have been against 
 crabs or lobsters. They had each a basket on his 
 back, and a knife in his hand. Formerly women 
 were the divers, and went down with a rope round 
 their waists. When I visited the island in 1800, 1 
 saw some women with awabi, and their eyes were 
 most unpleasantly red and congested. Cuttle-fish, 
 which are sometimes found along the coast of very 
 large size, are much feaivd by these women-divers. 
 Tin- women still dive for awabi in the province of 
 Awa. The awabi appears to be found all round the 
 south and south-eastern coasts, at a depth of from 
 seven to eight fathoms. 
 
 Yenosima is much visited in summer by pilgrims, 
 worshippers at the shrine of Benten or Yenosima 
 -linja. in the Statfa-like cave. The rage for chang- 
 ing names has extended to these shrines, and it
 
 136 ATAMI AND YAMANAKA. 
 
 is needless to give the latest, more especially as 
 one of the goddesses was at the time of our visit in 
 a pawnshop in Tokio, and the priests or the faithful 
 could not raise funds to redeem her. 
 
 On leaving Yenosima we revisited Kamakura, and 
 were sorry to find that two of the most remarkable 
 of the wooden buildings in front of the temple of 
 Hatchimang had been sold and taken away. 
 
 Mr Fortune in his work on Japan mentions a 
 crazy woman who met us on the road, in 18G1, in a 
 state of original innocence, and who after lunch was 
 discovered in our room on her knees praying over one 
 of us asleep. I found that the poor woman is still 
 alive. Having recovered from her craze, she mar- 
 ried a Chinese, and had a boy, and after some time 
 the Chinaman took him away from her, and went 
 back to China. She after a time followed to find 
 her boy, but failing altogether, her mind again gave 
 way, and she is now worse than ever. 
 
 On our way we wished to see the tomb of Tame 
 suke, but the priest was from home. A little girl 
 showed us first a cave with the representation of a 
 serpent coiled up as the divinity to be worshipped, 
 and then opened the door of another cave with 
 sixteen pools of clear water cut out in the bottom. 
 Almost all Japanese reverence or worship the snake. 
 
 The soft sandstone cliffs in the neighbourhood 
 have been cut in many places into square-shaped 
 recesses of ten or twelve feet in depth, for what 
 purpose seemed unknown, but probably as places 
 of residence in prehistoric times. 
 
 We were sorry to find that the fine temple of 
 x > unio dera at Fusisawa was no more, having been
 
 ATAMI AND YAMANAKA. 137 
 
 burnt to ashes. We had visited it in 1860, and the 
 fineness of the matting, the furniture, and fittings 
 surprised us. It was served by Ji shin priests, a 
 small offshoot from the Jodo sect. The name 
 means " travelling priests," because the high priest 
 is supposed to be always travelling round Japan. 
 This is a favourite place of worship, especially to 
 women, because the whole worship consists in, and 
 salvation is secured by, the repetition of the words 
 ' namu aniida bu." Xamu is the same as "Chi 
 mio," implying that Buddha settles at his birth 
 every man's future. The San se are the three states 
 of existence- -past, present, and future (Kuwako, 
 (lenzai, and ^Mirai) and a native explanation of 
 the formula is " Mei wo Amida Id sum," that at 
 the end of life the whole three are to be sent back 
 to Buddha for his judgment. 
 
 To pilgrims and worshippers the priest gives to 
 each a small piece of paper wrapped up with the 
 name of Aniida upon it. There are, however, mixed 
 up with these a number of blanks without any 
 name. If a man is unlucky enough to get a blank 
 paper, it implies that he is in danger of perdition, 
 and he is expected to go immediately and confess 
 his sins to the high priest, who can give him absolu- 
 tion on his paving a hiirh fee. It is likely that 
 
 / O o / 
 
 the blanks generally fall to the lot of men of some 
 wealth. 
 
 The Shiogoon and Envoys from the Mikado made 
 this temple a rest-house on the Tokaido, and every- 
 thing in it was of the finest texture ; but it was 
 burnt down a few years ago, and there are no funds 
 to rebuild it except from the liberality of pilgrims
 
 138 AT AM I AND YAMAXAKA. 
 
 and the interest of the town. In the afternoon we 
 reached the Ions; town of Odawara, and turned off 
 
 o 7 
 
 to the left by a smaller road to visit the hot spring 
 and village of Atami. The road was good, having 
 been lately improved by Government and made 
 suitable to jinriksha-travelling. We took the op- 
 portunity of again going over the ruins of Odawara 
 Castle, held until recently by the family of Owokubo, 
 the holder or caretaker he may well be called, be- 
 cause there was no idea of ennobling a man in the 
 peerage of Japan. The superintendence of the por- 
 tion of ground occupied, and the keeping up of the 
 castle, seemed to have been the idea. The man was 
 of small importance. He was put there to keep in 
 order the portion of the empire intrusted to his care 
 as a kinglet. He might be the adopted son for 
 several generations. The State did not interfere ; 
 but if he was in any way contumacious, he was at 
 once removed, and the whole place given to an- 
 other generally his son ; and this fief he could not 
 increase by marriage or purchase, and could not 
 diminish by testament or sale. 
 
 There were two families of the name of Hojio or 
 Ho te yu, resident in Odawara or near it, which 
 at different periods filled prominent places in the 
 history of Japan. The two families were quite 
 distinct. The first, known as Kamakura Hojio. 
 came from the village of Hojio in Idzu pro- 
 vince, and his line is spoken of as Ilojio kudai 
 i.e., Hojio of nine generations. The first of 
 eminence in the family was Hojio Tokimassa, the 
 father-in-law of Yori tomo. He seems to have 
 been a verv able man, and o-ets the credit with
 
 AT AM I AND YAMANAKA, 139 
 
 his countrymen of making himself thoroughly ac- 
 quainted with the whole empire, and never to have 
 sought self-aggrandisement. The laws of the coun- 
 
 o oo 
 
 try, which had been laid down centuries before by 
 Fusiwara Kamatariko, had become obsolete, and 
 Tokimassa drew up a new code more suited to the 
 time. For eight generations after him the executive 
 power continued in the family. At the present day 
 there is a party in the State which wishes to return 
 to the code of laws of Ilojio. 
 
 The second family of Hojio was known as Oda- 
 wara Ilojio, or Hojio Godai i.e., of five generations. 
 This family came from Isse about 1490. The name 
 of the first was Hojio So woon, and he came to 
 Suruga as a poor adventurer ; but he was cunning 
 and clever, and managed during the disturbance to 
 get possession of nearly all the province of Idzu. 
 His original name was Isse ; but he, as others did, 
 changed it for one he thought would answer his 
 purpose better, as Hojio was a great name in Idzu. 
 The family extended their possessions till nearly the 
 whole " eight provinces " were under their rule, and 
 latterly it became a struggle between Hojio and 
 lyeyas, during the life of Taikosama, as to which 
 was to rule the eastern provinces. He would not 
 acknowledge Taikosama when made Kwanbakku. 
 and lyeyas was deputed by Taiko to bring Hojio to 
 terms, in the hope that he would get rid of one of 
 them, and so weaken the other that he would fall 
 into his hands. The well-known Ota do kwang was 
 a retainer of Hojio, and as such he was commanded 
 to build the castle at Yedo. lyeyas destroyed Hojio 
 and his power, taking his castle at Yamanaka. In
 
 140 ATAMI AND YAMAXAKA. 
 
 this castle had been, laid up a great quantity of 
 Kiaki wood, with which the fine temple of Shibba 
 in Yedo was subsequently built. "\Vhile lyeyas was 
 preparing an attack a council of war was held by 
 Hojio, when the council talked so long that the 
 castle was taken before the deliberations were over, 
 whence the joke of an Odawara hiojio, or Odawara 
 Sodang. 
 
 The tombs of the Hojio family are pointed out in 
 the cemetery of So woonji, near Yumoto, beyond 
 Odawara, but the stones are suspiciously modern 
 looking, and have probably been renewed. The 
 tomb of Xa yissang, a celebrated Chinese friend of 
 Hojio, is also there. 
 
 Our delay made us late, and obliged us to put in 
 for the night at Eno ura, reaching Idzu san on the 
 following morning. This village, about a mile to 
 the north of Atami, is also known for its hot springs 
 and baths. A copious stream of boiling water issues 
 from a cave-like opening in the rock, and is distrib- 
 uted to different tea-houses below at the sea-mar- 
 gin, and to open baths in the street. So open are 
 they, that while buying fruit at a shop I made a 
 step backwards, and, unawares, nearly tripped over 
 tlir ledge of ;i large hot pool in which a young woman 
 was splashing about, and who seemed greatly tickled 
 
 O t/ 
 
 by the escape I made from keeping her company. 
 There are also spouts by which the hot water is 
 delivered from a height on the seaside as a douche, 
 a] id this seems a favourite resort in the bright sun- 
 shine for both sexes when sufterino- from lumbairo. 
 
 o cr> 
 
 The hot water apparently comes from the same 
 source as at Atami, in a hill between the two places.
 
 ATAMI AND YAMANAKA. 141 
 
 Up to the revolution Iclzusan was an abbacy of 
 considerable importance and of large revenues, and 
 the high priest, Hang-ya-ing, had great power. The 
 Gongcii of Iclzusan and Hakonay were celebrated even 
 in Yoritomo's time. The abbot of Iclzusan or Iclzu- 
 jinja had many smaller temples under him, as many, 
 it is said, as three thousand (about which my native 
 friend was sceptical, and remarked, as before, that he 
 thought his countrymen were fond of three thousand), 
 and it was formerly called Kwanto so Chiujui i.e., 
 the head temple of the whole Kwanto. The high 
 priest had an income of 300 kokus of rice, and twelve 
 lesser temples around, all kept up by Government. 
 The territory belonging to the temple extended to a 
 mile and a half north of Atami, and a licence to fish, 
 and rent or tithe, was paid by the fishermen of the 
 adjoining coast. The temple has been completely 
 destroyed, but a new one is in course of erection. 
 
 Leaving Iclzusan and walking round the hill, we 
 came upon Atami, lying compactly in the long hol- 
 low which extends from the beach upwards for half 
 a mile. The village is full of tea-houses all clustering 
 round the spring for which the place is remarkable. 
 This is in the main street, and throws out twice a- 
 day immense volumes of steam like a geyser, at times 
 concealing half the village, and accompanied by a 
 loud roaring noise. Its time of recurrence is said to 
 depend on the tide, and formerly issued straight 
 upwards, but stones were laid at the mouth to 
 deflect it. 
 
 There is not much of interest besides this geyser. 
 The place is said to be much resorted to by officers 
 from Ycdo, and to be an Alsatia for runaway coolies,
 
 142 ATAMI AND YAMAXAKA. 
 
 and the tea-houses are inclined to be extortionate. 
 There is a piece of ground enclosed which was bought 
 in 1604 to place a house upon for the children of lyay- 
 mitzu for sea-bathing, and recent notices on the fence 
 intimate that the Government is going to resume 
 possession. The noise of the surf on the sea-shore 
 here seemed to be very loud (probably from the size 
 and roundness of the stones on the beach) even in 
 a calm sea, and in a heavy sea must be very fine. 
 There is a hot spring at the beach below high-water 
 mark, at which a bathing-house had been put down 
 with steps descending to it. This spring is valued 
 as a mineral water, and is bottled and sent to Tokio 
 in large quantities. 
 
 The town consists of three villages YYada, Mi no 
 kutchi or Iriyama, and Yuga wara representing 
 severally fishing, agriculture, and tea-house interests. 
 It formerly belonged to Idzusan, but since the revo- 
 lution it has been appropriated by Government. 
 
 The temple of the place is Onzenji, to the god of 
 hot springs. In the cemetery is a stone to Ota to 
 matchio (grandson of Ota do kwang), who committed 
 suicide at fourteen years of ao-e in 15G4. ~\Ye tried 
 
 J O 
 
 to get a boat to return to Odawara by sea, but we 
 found that as all the men go out to fish early in the 
 morning, a boat must be bespoken the night before. 
 AYe strolled to the look-out hut high on the Cape 
 Misaki. from which men sio-md to the boats the 
 
 7 O 
 
 movements of shoals of fish. 
 
 Glairy of the places about here have historical or 
 classical associations. Madenga koji, minister to the 
 Hmperor Go Daigo, retired, and lived in the neigh- 
 bourhood ; Jlukahi Shogen, head of the junk depart-
 
 ATAMI AND YAMANAKA. 143 
 
 ment, lived at the island Jogashima, and was of great 
 assistance to lyeyas when fighting against Hojio. 
 
 A new road has lately been made over the ridge 
 of mountains at the neck of Idzu peninsula from 
 Atami to Karuizawa. Finding the Atami people 
 difficult to deal with, we walked out and met and 
 hired a father and his son with ponies from Karui- 
 zawa, and found them as civil and obliging; as in 
 
 O O 
 
 other parts, and also quite in accord with us in our 
 feelings towards Atami people, saying that they 
 were such a set that they would not even contribute 
 to keep the road in repair, though glad to use it, 
 while they left the whole expense to Karuizawa, 
 
 AVe went to the summit of Hingane yama, whence 
 a most extensive view was obtained to west, south, 
 and east, towards Mishima and the Tokaido, and 
 over the province of Idzu towards the temple of 
 Chiusenji and Amangisan, and out to Osima, with its 
 volcanic smoking peak. The day was beautiful, the 
 grass on the top was soft and short, and we lay and 
 enjoyed the view for some time, far, as we thought, 
 from the busy scenes of active life. A little way from 
 the top was a clump of trees ; a path led towards 
 them, and we soon heard the voices of children close by, 
 and to our surprise we found a temple with tea-houses, 
 an old copper figure of Buddha, and a gay gathering 
 of children, young girls, and old women, with a few 
 men, all in their brilliant holiday attire, and all the 
 girls engaged, as they came up from the hill below, 
 first in washing their hands and faces and feet in 
 the clear water at the temple trough, then in paying 
 their devotions, or being taught by their mothers to 
 begin to do so, and afterwards all looking so happy
 
 144 ATAMI AND YAMANAKA. 
 
 and bright in the enjoyment of the dainties provided 
 by the tea-houses, requiring youth and a very good 
 appetite indeed to give any relish to the very com- 
 monest kinds of cake and unripe fruit, oranges and 
 pomegranates ; but it seemed to make no difference 
 to them. There was throughout the usual quiet 
 politeness of Japanese women to each other, none of 
 the loud chattering and talking which begins when- 
 ever two or three Chinese women are gathered to- 
 gether, when every one speaks at once. AYe were 
 told that all the girls of the district, but especially 
 within the dioceses of Idzusan and Atami, are dedi- 
 cated in infancy to this old copper figure, said to 
 have been placed there in the time of, if not by, 
 Yoritomo, and they conic up annually, if opportunity 
 offers, to renew their vows. The sun shone brightly 
 on the happy scene, glittering with the merry faces 
 of the toddling infant to the full-blown damsels, who 
 had shown themselves in the temple in their brilliant 
 dresses, and thought they might, on account of the 
 heat of the day, return somewhat deshabillees, and 
 carry their " braws " in their hands, as Scotch girls 
 used to carry their shoes going to and returning 
 from kirk. 
 
 The road to Karuizawa was good, and seemed 
 much used by the lisdit but strong modern carts 
 
 J O o 
 
 drawn by men, who run down the hills with a heavy 
 load of cut grass behind them. This grass was cut 
 solely for manure. Reaching Ivaruizawa at two, we 
 made out a lunch with rice, hot water, preserved 
 milk, sugar, and very good said, which latter was 
 unusual at so poor a house. AVe wished to reach 
 llakonay in the evening, but goino; round by llirai 
 
 */ O J O O /
 
 ATAMI AND YAMANAKA. 145 
 
 mura (an unnecessary detour), we were advised to 
 stop at Yamanaka, a half-way station, on the Tokaido 
 between Hakonay and Mishima, and formerly used by 
 Daimio.s as a rest-station. At Yamanaka are several 
 large substantial tea-houses, and everything about 
 the one at which we stopped indicated its having 
 been furnished on a handsome scale. Upon finding 
 we could not get a fowl for dinner, I jokingly asked 
 if we could not get a yamadori or large pheasant, 
 which is common about there. The girl disappeared, 
 and in a few minutes came running back to say she 
 had found a yamadori in the village, and if we 
 wished it, it should be killed immediately. We 
 declined, as we wished to see it alive ; and going 
 next morning to the place, found a miserable hen- 
 bird that had been trapped cooped up in a small 
 box, half dead, and without a tail, and all draggled 
 with wet. 
 
 My friend came up to me in the morning with a 
 gleeful face, and told me he had just seen a news- 
 paper, and all Japan was very glad. ""What is the 
 cause of such joy?" "Oh, because the news has 
 come that the Japanese wrestler Arayama has beaten 
 and thrown the best French wrestler in Paris. All 
 foreign papers run us down as if we could do noth- 
 ing well, so all very much pleased with this news." 
 \\ e were very comfortable at Yamanaka in every 
 way. On the following morning we walked out to 
 get to a little elevation behind the village, whence 
 it looked as if a line view might be had. \Ve passed 
 a little temple and cemetery with tombstones of 
 Mamiya and Bu/en families, and fell in with the 
 priest in an adjoining eating-house, which he told 
 
 K
 
 146 ATAMI AND YAMANAKA. 
 
 us he kept, as the endowment being withdrawn, he 
 had to combine the charge of wants of the bodies 
 with those of the souls of his parishioners. He 
 was an intelligent man, only recently come to the 
 place ; but asked us very politely to step in, and 
 look at a plan he had which had been left by his 
 predecessor. My friend Sadajiro at once recognised 
 it as a plan of the disposition of the forces during 
 the siege of the Shiro of Yamanaka by Taiko sama 
 and lyeyas against Hojio of Odawara, It turned 
 out that the elevation we wished to reach was the 
 highest point of the interior of the former castle or 
 fort. We asked to be directed to the top, and a 
 younsf man volunteered, taking us by a roundabout 
 
 ./ O o J 
 
 way. We reached the top, and were gratified by a 
 splendid view of the matchless Fuji rising and fill- 
 ing the whole sky before us, and sweeping down in 
 queenly curves to the sea on the one hand and to 
 the valley of Gotemba on the other ; and here we 
 found we were in the centre of extensive fortifica- 
 tions covering several acres in a very commanding 
 position, and what had evidently been the strong- 
 hold of the Hojio power ; a much better place both 
 for offence and defence than the modern castle of 
 Odawara. The Tokaido as made by lyaymitzu, at 
 the present day passes close below the fortification 
 and over the steep ascent by Hakonay and Hata ; but 
 at the time of the siege it lay about a mile to the 
 northward, passing to the north of Lake Hakonay 
 and by the Ashigara pass, and is, as we could see, 
 still used by pack-horses and bullocks, and upon 
 this old route the village of Yamanaka stood. The 
 castle stood on the brow of the hill, with the Hakonay
 
 ATAMI AND YAM AN AK A. 147 
 
 hills rising behind it, from which it was cut off by a 
 wide deep fosse. Knolls rose on every side, but all 
 at a lower elevation than the castle. Here, then, 
 Ilojio, who had expressed his contempt for the 
 Taikosama, had strengthened himself, as holding 
 the key of the Kwanto, and determined that if he 
 did not rule over the whole of Japan, he would at 
 least hold the eastern half. 
 
 Taiko was pretty strong in the central provinces, 
 but he hated Hojio and feared lyeyas ; so he ordered 
 lyeyas to go and put down Hojio, as in this way he 
 thought he might get rid of the one and waste the 
 power of the other, if he were not destroyed. It 
 was a strug-o-le between the eastern and the western 
 
 oO 
 
 powers as to which was to rule the empire, and 
 whichever party ruled, it was necessary that the 
 ruling power should hold this strong strategic point 
 in the Idzu range of hills, lying like a wall round 
 the " eight provinces " and behind the twenty miles 
 of the huge outwork of Fuji, with the lake as a 
 further defence. 
 
 The names in this list produced by the priest no 
 doubt include all the prominent chiefs of Japan at 
 the time of the sies;e. Taikosama, as commander- 
 
 O ' 
 
 in -chief, was there accompanied by Hide tsoongu 
 (liis nephew), Iline no Oribe, Tanaka, Ongaki, Hori, 
 X'iwa. and Hasegawa. 
 
 On the west side, against the lion maru part of 
 the castle, was lyeyas, and under him li, Honda, 
 Sakakibara, Owokubo, and Torn. 
 
 Against the Xi no maru, San no maru, and De- 
 maru redoubts were Xakamura, Kinoshta, Yama 
 uchi, Stots Yananfji, and Horiwo.
 
 148 ATAMI AND YAMANAKA. 
 
 Of the Hojio party defending the fortifications 
 were, in the Hon maru, to the west side, Ikeda and 
 Mamiya ; and to the east side, Matsuda and Mamiya, 
 whose daughter became the second wife of lyeyas. 
 
 Inside the Xi no maru were Shidzu, Sata, Kuri- 
 moto, and Yamashita. 
 
 In the San no maru were Hojio, Oshi katsu, 
 commander-in-chief of the forces of Eastern Japan ; 
 Yama oka, Mamiya, Tamme, Asakura, Tomita, and 
 Oinuma. 
 
 In the Demaru was Yama garni, as general aide-de- 
 
 O ? o 
 
 camp under Hojio. 
 
 These officers, with the attacking forces under 
 them, seem to have covered all the hills around the 
 Shiro. 
 
 This plan shows that Yamanaka (a very different 
 position from Odawara) was the stronghold in the 
 sixteenth century of the Hojio family. Odawara is 
 a low-lying position of no military or strategic im- 
 portance, while Yamanaka is on the very brow of 
 the hill, commanding the whole country below, 
 dominating the main road, which passed about 
 three-quarters of a mile to the north of the present 
 line of Tokaido, though by the plan a small road 
 seems to have passed through the fortifications at 
 the time of the sie^e. It shows that both Taiko- 
 
 o 
 
 sama and lyeyas were present during the siege, 
 lyeyas afterwards put the barrier at Ilakonay, thus 
 utilising the lake as a defence to the Kwanto ; but 
 Yamanaka must have been for the warfare of that 
 day a very strong position. 
 
 After examining the plan, we wished to visit the 
 old castle at a distance of a couple of hundred yards,
 
 ATAMI AND YAMANAKA. 149 
 
 and we asked to be shown the path to it. Though the 
 people were very civil, no one seemed to know how 
 to reach what would be the playground of the chil- 
 dren of the village in England. But two men were 
 
 O O 
 
 called who professed to be able to show us a path ; 
 but one must first go to get a bill-hook to cut the 
 bamboo. (They were probably policemen.) We 
 were taken down across fields and round up through 
 the wiry bamboos growing on the hill, and finally 
 reached the moat, and then shifted for ourselves. 
 The plan of the Shiro is quite distinct, and the posi- 
 tion of the hills on which lyeyas and his forces were 
 posted, and the place was evidently not much trod- 
 den by the children of the village. However, I saw 
 a trace of a path, and insisted on following it, and 
 found it was the path to the village, passing a large 
 old well, formed of good stones, and probably the 
 well of the castle, with a copious supply of water, 
 from which the village-girls were drawing, and from 
 which a wide path led to the back of our tea-house. 
 As a summer resort I should think Yamanaka pre- 
 ferable to Hakonay. 
 
 The next day, as we walked on to Hakonay and 
 Miyanoshta, the coolies of Hakonay made a most 
 determined attempt to intimidate our men, saying 
 that everything that went from Hakonay must be 
 carried by Hakonay coolies. There is a military 
 hospital here, and the place was full of young men 
 suffering from Kakke or Yoi zoi, a disease similar to 
 Beri beri, constitutional weakness, producing dropsy, 
 and ending generally in death. 
 
 At Ilakonay, the place of the famous barrier was 
 pointed out, where there was a gate and office for
 
 150 ATAMI AND YAMANAKA. 
 
 the inspection of women passing. No woman was 
 allowed to pass outwards without a passport, and 
 there was a little shed where the women, girls, and 
 
 ? O ' 
 
 boys all prepared for inspection by stripping down 
 to the waist, or up to the waist in .the boys' case; 
 but even with all this inquisitorial inspection, it was 
 not difficult to go round by back roads, such as that 
 by which we had come over to Karuizawa. We 
 visited in passing the fine old temple of Gongen 
 sama, on the margin of the lake, but it is fast falling 
 into a ruinous state. Before the late revolution and 
 confiscation it was in possession of a revenue of 
 13,000 koku, with several temples and villages 
 under it.
 
 CHAPTER VII. 
 
 CHRISTIANITY IX JAPAN NATIVE ACCOUNT. 
 
 IN regard to tlic advent and history of the Eoman 
 C'hureli in Japan, we have had, and have, detailed 
 accounts l>y the Jesuits and priests in their letters, 
 written during the time of the Church's pros- 
 perity and its adversity ; but we have had little at 
 any time on the other side of the question, and the 
 following resume of a small pamphlet, ' Ten shiukio, 
 Sei batsuki,' on this subject, maybe interesting, and 
 must have been probably compiled from conversa- 
 tions with converts. It must be remembered that 
 since the Tokungawa family came to power in Yedo, 
 everything prejudicial to the prestige of that dynasty 
 lias been suppressed; and this account is, it may 
 IK- presumed, as one-sided as that of the Jesuits, but 
 it lets us see on what basis the common opinion of 
 all classes in Japan is at the present day founded as 
 K> tlic beginning of the spread of Christianity in the 
 country. 
 
 In the time of the one hundred and seventh 
 Mikado, Okimatchi Tenwo, in the eleventh year of 
 Ai rokn, when Ota Ivadsusa no Ske Taira Xobun- 
 anga was in power, a Xanbang or foreign king 
 named Ojinbe is reported to have said, " I have
 
 152 CHRISTIANITY IN JAPAN. 
 
 heard that in the far ocean there is a country 
 named Nippon, a very small country, but that 
 everything; that is good in other countries is col- 
 
 */ o o 
 
 lected there ; therefore Nippon must be a very rich 
 country. I should like much to obtain possession 
 of Nippon ; what should I do ? " 
 
 Then the right-hand general (Shiogoon), Shodon- 
 riki, replied, " Very good ; if you command me to 
 try, I can do so." 
 
 The King was very glad, and said, " I will send 
 plenty of soldiers." 
 
 Thereupon the left general, Goki, opposed the 
 idea with " No, no." His opinion was that going 
 with a large expedition to fight Nippon was useless, 
 and " I will explain why. From of old to the pre- 
 sent day our country has under it forty-two coun- 
 tries, ami other countries have often been fighting 
 with Nippon, but she has never been conquered. 
 Once on a time a northern kino;, Sengko, wished to 
 
 o ? o ' 
 
 coii(j_uer Nippon, and invaded it seven times, but 
 was obliged to give it up. In past times we got 
 
 O O J. J. o 
 
 possession of Simay Koku " (or Chimai coghin, of 
 the History of the Church, and by that name the 
 Japanese call Portugal). "Let us act in the same 
 way in Nippon, and send a number of clever priests 
 to Japan, and begin by gaining their friendship, and 
 mollifying them, and showing them the way of God, 
 and helping the poor and sick ; and then when the 
 minds of many of the men of Nippon incline towards 
 us, we shall send soldiers, and it will then be very 
 easy to gain possession of the country. Therefore I 
 recommend patience." 
 The King nodded assent.
 
 CHRISTIANITY IN JAPAN. 153 
 
 Sliodonriki said, " I still retain my opinion ; but 
 the plan proposed by Goki seems to be good, and 
 likely to be successful ; " and it was agreed to. But 
 the question then came up, Where is the clever 
 priest to be found who will undertake this ? 
 
 Goki said, "From here to Nippon is 3000 ri. 
 In some Christian country there is a mountain 
 called Tenring. On that mountain dwell two able 
 priests, one whose name is Oorugan battereng " 
 (afterwards known as Pore Organtin), "and the 
 other Fraten battereng. These two priests are both 
 wise and of good hearts, and nothing is impossible 
 to God. If He wish to go to the sky or to heaven, 
 can go ; or if He wish rain or wind, can command 
 it. Therefore He can break the heavens and ride 
 upon the clouds, and therefore these men are 
 called Ba, ta, rcng " ("break, heaven, join"). 
 (But the name is generally derived from Pa da 
 re or Padre.) " There is another priest who is a 
 very clever and suitable man, named Ira mang. 
 If the King will command these three men, and 
 intrust this business to them, your desire will 
 likely be fulfilled." 
 
 The King was very glad with the proposal, and 
 wished a messenger to be sent to Tenrino; im- 
 
 O O 
 
 mediately. 
 
 Goki said, " I will send my son Goga," and he 
 was sent ; and meeting Oorugan battereng, said to 
 him, " 1 am come as a messenger to you from his 
 Majesty. He wishes to confer with you ; will you 
 be so good as come to the capital I " 
 
 To this Oorugan replied, "I have given up the 
 world I came to this mountain as a retreat. If
 
 154 CHRISTIANITY IN JAPAN. 
 
 [ were to go with you to the capital, it would be 
 useless." 
 
 Goga said, "Xo, you are under a mistake. In 
 this business the King wishes the assistance of a 
 clever priest to go to Japan to extend the blessings 
 of Christianity." 
 
 Oorugan answered that he was not the clever man 
 wanted to go to Japan. " My cleverness does not 
 lie in that direction. Please to tell what I have said 
 to the King." 
 
 He went away farther into the mountains, and 
 the Goga could not find him, and returned to the 
 King much annoyed. However, the King and 
 his ministers agreed to send another messenger 
 with valuable presents of gold, and silver, and 
 jewels. 
 
 Ooruo-an had s;one away and told Fraten the 
 
 C5 J 
 
 priest that the King had sent a messenger to him 
 asking him to O-Q to Japan to extend Christianity. 
 
 O J- *J 
 
 " But it is all useless ; my mind is very different 
 from other men's ; I do not want any g-old, or silver, 
 
 j o ' 
 
 or jewels; I am not desirous of riches;" and he 
 again went away, and Goga returned. But Goki 
 himself determined that he would try what he could 
 do, and went to Tenring mountain. He talked earn- 
 estly with Oorugan, but for a long time he would 
 answer nothing. "You have so often asked me to 
 go, now I will go ; but I have a great friend, I must 
 go and bid him farewell wait here." Goki waited 
 a long time. 
 
 Oorugan told Fraten that three messages had been 
 sent to him, "and as the King so much wishes me 
 to go to Xippon, I have made up my mind to go.
 
 CHRISTIANITY IN JAPAN. 155 
 
 If I have any success there, I will tell you, and I 
 will thank you to come and help me." 
 
 The King was very glad, and summoned Oorugan 
 to an interview. " I wish you to go Nippon and to 
 extend Christianity there, and under its influence 
 the minds of the Japanese will become softened, and 
 they will submit to me." 
 
 " Then you will have to make some presents to 
 the King of Japan." 
 
 The presents were One good telescope ; one 
 microscope ; tiger-skins ; one large gun that can 
 throw a ball four hundred and fifty feet ; a hundred 
 catties of sandal-wood or eagle-wood ; mosquito-cur- 
 tains, two mats square, and so fine that they can 
 l>e put into a box one inch and three-quarters 
 square ; condatsu (?) ; a string of beads, forty-two 
 in number, of aventurine. 
 
 Oorugan left Europe and arrived at Nagasaki, 
 and walked round every street, and examined all 
 the temples. He was very tall, and his clothes very 
 curious, and the Japanese took him for some super- 
 natural beino;. By decrees the news of his arrival 
 
 o / O 
 
 went all over Japan, reaching Azutchi, where Nob- 
 unanga was, and he heard of it, and said, "This is 
 very curious, such a man coming to Nagasaki ; I 
 should like to see him." He ordered his Karo 
 Sugenoya, Nango Hide, to go to see the foreigner 
 who had arrived, and report to him. 
 
 The Karo replied, "He is living just now in 
 Nagasaki, and that is not your territory, but belongs 
 to .Riuzoji, Taka Shige, and he is not under your 
 Hag/' 
 
 " Well, I think you are right. You had better get
 
 156 CHRISTIANITY IN JAPAN. 
 
 a letter from Aslii kansm, Yoslii tern, the Shiogoon. 
 
 O ' * O ' 
 
 to Riuzoji." 
 
 Then Nobunanga despatched two messengers, 
 Sassa Saburo, and Tanni Gennai, to Nagasaki, who 
 gave the letter to Eiuzoji. He having read it, sent 
 Oorugan, under the care of two high officers, Naka 
 nishi and Sassa wara, with an interpreter and 
 messenger, to Miako. Nobunanga had ordered a 
 troop of Samurai officers to be waiting at Toji 
 temple, outside of Miako, with orders not to allow 
 him to enter Miako, but to send him straight on to 
 Azutchi on Lake Biwa ; and the officers of Riuzoji 
 were sent back to Nagasaki. Riuzoji was very 
 angry because he had been deceived by Nobunanga 
 and his officers insulted. (This shows that even 
 Nobunanga had little or no power outside of the 
 central provinces.) 
 
 In the eleventh year of the Ayroku cycle, the 24th 
 of the eighth month, the Kannushi or high priest 
 of the Sumiyoshi temple at Sakkye gave out that a 
 loud noise had been heard and sixty-six large fir- 
 trees had fallen down, and said, " I fear much that 
 there is some trouble in store for Japan." The 
 " sixty-six " were intended to represent the sixty- 
 six provinces, and the rumour was intended as a 
 warning to the country, and spread all over Japan. 
 Pere Organtin was sent on from Toji to Azutchi, 
 where Nobunano;a was living- and was o-iven an 
 
 O O ' O 
 
 apartment in the Miohoji temple of the Nitchi ren 
 sect, of which Nobunanga was a follower. Every 
 one was polite to him, and Nobunanga arranged to 
 see him on the 18th of the ninth month. The 
 father went to the castle on that day, and Nobun-
 
 CHRISTIANITY IN JAPAN. 157 
 
 anga was sitting squatted far back in the large 
 room. On his left hand were his Daimio relations 
 (Itchi goku), on the right side were squatted the 
 Daimios of his party, among whom were Hashiba, 
 Ohikuzen no kami (afterwards Taikosama), and 
 Niwa Goro and Sugenoya, to carry out arrange- 
 ments. (At that time all Daimios shaved the head 
 like priests.) Nanga tanni, Senchiku, waited at the 
 gate and introduced the missionary, who brought 
 forward and presented to Nobunanga the seven 
 presents he had brought with him, and burning the 
 incense, diffused a smell all over the room. Organtin 
 stood up, his feet together, and placing his hands 
 on his breast and raising his elbows, turned up his 
 eyes to heaven. He was very tall, being about 
 nine feet ; his head small, with a red complexion ; 
 his eyes large, round, and of a yellow colour ; his 
 nose very high, and his ears large ; his mouth broad; 
 his teeth white, and like a horse's teeth ; his finger- 
 nails very long, like a bear's .claws, with a long 
 beard and moustache of a rat colour. He looked 
 about fifty years of age. His clothes were made of 
 a stuff called Ai, not cloth and not silk, with lono- 
 
 * * O 
 
 sleeves, and his dress not long but rather short, 
 buttoned the right side over the left (i.e., differ- 
 ent from Japanese custom). He did not look beau- 
 tiful, but had on a fine cap or mitre, and a box or 
 bag about his person diffusing a pleasant smell. 
 Nobunanga asked him through Inoku the inter- 
 preter, "You have come from Nambang to Nippon '. 
 On what business ? '"' 
 
 " I have come here to enlarge our sect by promul- 
 gating <K>od doctrines." 
 
 o o o
 
 158 CHRISTIANITY IN JAPAN. 
 
 After asking his name, Nobunanga said, " If you 
 desire to enlarge your sect, I cannot give you per- 
 mission at present ; you must wait for a time." 
 
 A great entertainment was prepared for that day 
 and the following. Nobunanga paid all his expenses 
 at the temple through Naka Idzumi. 
 
 A few days after there was a meeting held at the 
 castle, at which Nobunanga and his relations and 
 retainers, and (Shukke) Buddhist priests, and Jiusha 
 (Confucianists), and learned men met, and Nobun- 
 anga said, " A few days ago a foreign man came to 
 Japan. I myself have invited him to come here. 
 He says he wishes to promulgate his own doctrines 
 among our countrymen. Now this is a matter that 
 I cannot take upon myself to settle. I have not 
 promised to accept his views, but I will be glad to 
 hear what any one of you has to say upon the 
 question." 
 
 Of the whole assembly only one man, a Jiusha, 
 Bunkio in, Hokkio dosen, replied, " I have looked 
 carefully at that foreigner. In his countenance there 
 is no indication of a great man. In Japan we have 
 the Sinto, and the Buppo, and the Jiudo (Buddhist 
 and Confucian) sects, and these are surely enough 
 for Japan. If we introduce a new sect and allow it 
 to spread, it will be dangerous." No other spoke. 
 
 After a few minutes' silence Nobunanga said, 
 "Bunkio dosen has given good advice, but unreason- 
 ably says that a new sect is useless. Buddhism came 
 to Japan, and Shaka died a thousand years ago ; Ma 
 to chiku horan brought Buddhism to China and pre- 
 sented priests to Kcnso to Kang, the Emperor of 
 China. The Emperor greatly admired Shaka's books,
 
 CHRISTIANITY IN JAPAN. 159 
 
 and thereafter the Buddhist sect spread over all 
 China. In Japan, during the reign of the thirtieth 
 Mikado, Kin mei tenwo, these books were brought 
 to Japan from Fudara (Poto) or Corea (Hiakkusal), 
 and it has now spread over the whole country. All 
 these religions of Japan come from foreign countries, 
 and I think this father is wishing to spread a better 
 religion. I must grant him permission to publish 
 it. I have settled this in my own mind. What is 
 each of your opinions ? " And all assented to his 
 proposal. 
 
 Nobunanga sent Suge Noya to Miako, and gave 
 to Organtin four cho square of ground in Sz jo bo 
 mon for a church, and ordered a strong stone wall to 
 be built round it, and then a fine church or temple 
 to be built, and called it " Ayrokuji," after the 
 cycle. (This name was a cause of great offence to 
 the Hiyaysan priests, because the cycle name had 
 been previously given to only one of their temples, 
 Yenriaku ji.) The Tendai zassu, the head of the 
 Buddhist priesthood, was Mio yeng dai sojo. He 
 said that " at this time war was prevalent, and mili- 
 tary men only were flourishing, but the Mikado's 
 power and that of Buddhism were declining. The 
 General Nobunanga now is all-powerful. Now if we 
 go against the building of this new temple Ayrokuji, 
 Nobunanga will be angry, and in course of time 
 there will be great trouble. "When the bell of Dai 
 kodo is struck, let all the priests of Hiyaysan meet 
 there." 
 
 At this meeting a priest of "Wa sho in, an Ajarri, 
 by name Kiokaku, of the temple of Yokawa, said, 
 " Kwan inu Tenwo, the fiftieth Mikado, commanded
 
 160 CHRISTIANITY IX JAPAN. 
 
 Dengio clai si to make a temple on Hiyaysan in the 
 cycle Yenriaku, and that is the only temple that has 
 ever been called after the cycle. During the time of 
 Hayjo, the fifty-first Mikado, Daidoji Kataoka temple 
 was built in the province of Yamato in the second 
 year of Dai do, and giving it this name was an 
 offence to the priests of Hiyaysan, and they pro- 
 ceeded to break down the wall of Daidoji, accord- 
 ing to an old custom. AVe priests of Hiyaysan do 
 not regard Xobunanga, and we must break down 
 Ayrokuji." 
 
 All agreed, and a hundred and thirty priests, with 
 arms under their vestments, went to the Shishinden 
 inside the palace walls ; and others, armed, and also 
 with armour underneath, went outside. The Mikado 
 was much alarmed, and sent Kwassang in, Chiu- 
 nagoon Hiro massa, to Xobunanga to say, " At pre- 
 sent a new temple is being built and a new sect is 
 being established. I very much admire it ; but as to 
 giving the temple the name of the year. I think it 
 will be better to change it, as it is brinaino- 2reat 
 
 o * o O O 
 
 trouble to me from the priests of Hiyaysan." 
 
 Xobunanga replied that names were of little con- 
 sequence, and it can be changed ; and he called it 
 Xanbauji (temple of foreigners). Some time after 
 this, Xobunanga, in conversation with (Jrgantin, said 
 to him, " It will be a good thing for you to spread 
 the principles of your religion, but it will be difficult 
 if you are all alone ; you had better bring some of 
 your friends to assist you ; " and he therefore gave 
 him some additional territory at Koga, near Azutchi, 
 yielding a rental of 500 kokus. 
 
 v O 
 
 Upon this the father wrote to the " King," and to
 
 CHRISTIANITY IN JAPAN. 161 
 
 Fraten, " Xobunanga, who is almost king of all 
 Japan, lias shown very much respect for our religion, 
 and lias built us a church, and given us land; but I 
 am alone, and unable to carry on the work alone, so 
 please send Fraten to assist me." So Fraten came 
 out, bringing with him medicines and appliances for 
 a hospital, and looking-glasses, known as Sansav 
 
 J 
 
 ("three generations"), and two doctors, Geritari 
 irtunang and Hcri issa irumang. These came not 
 by Nagasaki, but by the island of Iki (to avoid 
 passing through lliuzoji's territory at Nagasaki), to 
 the Government office there. When he heard of it, 
 the Lord of Iki immediately gave orders to surround 
 the vessel with junks. The foreigners told them not 
 to disturb themselves, as they had come by the ex- 
 press invitation of Xobunanga, The officers asked 
 them to produce evidence of this, and they showed 
 Xobunanga's letter. Thereupon each gentleman 
 present, after reading the letter, showed much re- 
 spect. From Iki they went to Obama in AVakasa, 
 and thence by the Lake Biwa to Otsu, and on to 
 Miako and Xambangri, where they found Organtin. 
 After a few days all went together to the castle of 
 Azutclii under tin.- guidance of Xanna tanni, and 
 were introduced to Xobunanga, giving him presents 
 -(1) blue glass; (-2) a jar (bo); (3) musk (jaco) ; 
 (4) dog-skin ; (5) nicnno or agate table, inlaid with 
 agates ; (0) ten tiger-skins ; (7) woollen cloth of five 
 colours, ten pieces of each. Fraten was taller than 
 < ).rgantin. but won- the same dress, his hair and 
 beard all yellow. They remained several days at 
 Axutchi. and returned to Xambangri. 
 
 Fraten said. ;> A\ e wish to commence a hospital 
 
 L
 
 1 62 CHRISTIANITY IX JAPAN. 
 
 for the sick, and have brought with us seeds," and 
 he asked for ground suitable for planting seeds of 
 medicinal plants ; and Xobunanga told them to look 
 out in Yamashiro or Ooini for whatever ground was 
 suitable for the purpose, and they asked for it on 
 Ibukiyama, to the north-east of Lake Oomi, and a 
 plot about fifty cho, or six thousand yards square, was 
 assigned to them. 
 
 Xow gradually the Nambang church developed 
 into great beauty, with silk, and gold-lace curtains, 
 and jewels (shippo), and sixty-one different kinds of 
 smell issued from the church. Every one wished to 
 see it, and visitors came from all parts of Japan. 
 Then many sick persons poor, blind, and lepers- 
 came round the hospital, and to them the priests ex- 
 plained the doctrines, saying, It was not their own 
 but their " King's ; ' doctrine. " But our country 
 rules over forty-two countries, and is a hundred 
 times larger than Japan ; and we worship Ten tei 
 [flod], and respect the different natures of men. 
 Therefore among our people there are no sick or 
 criminals, because by benevolence and virtue we help 
 them. Now, Japan does not know Deus, so our 
 ' King ' has sent us to help the Japanese. The 
 J.Jeiis religion has never been known in Japan. 
 therefore there are so many sick, poor, bad men. 
 This generation is full of sin, therefore the genera- 
 tions to come must for a long time be sunk in sin. 
 Therefore we wish to show the Japanese what to 
 do for the sake of future generations.''' Thereupon 
 lie showed the people their faces in the Sansay glass, 
 which made the face long or broad as it was placed, 
 and all the people came asking them to help them.
 
 CHRISTIANITY IN JAPAN. 163 
 
 " I can help you, Irnt only through Deus. You must 
 first learn to say a Darani " (a formula in Sanscrit), 
 ' and I will give you a condatsu, or string of forty- 
 two beads. That Darani is ' Si go sei teng harai so 
 oozen shu maro.' You must repeat this for each 
 bead every day, and after seven days all sin will be 
 washed away. After seven days you must come 
 and see the Batterens or father, and he will absolve 
 
 O J 
 
 you, and you will be fit to go to heaven." And all 
 the people were glad. At the end of seven days the 
 people met in the Darani room, and from that all 
 went into the church. 
 
 The priest put on vestments similar to those worn 
 by Buddhist priests. He said, " If you will respect 
 Deus, I will show YOU what to do." Then looking 
 
 / o 
 
 into the mirror, each man sees himself some long- 
 faced like a horse, others broad-faced ; and then the 
 priest showed them a mirror in which each looked 
 dear and distinct. " Now, if in seven days you are 
 so changed, and if you continue to worship God, you 
 must go to heaven, and then I will afterwards show 
 tlic form and figure of Deus. Now, if we have 
 trouble in the body for a short time, we bear it in 
 tlie hope that in the future we shall go to heaven. 
 Do not doubt it. I give you each a cross." The 
 priest had a gold cross two inches and a half broad 
 at the top and two feet in length, one side being 
 smooth, while the reverse was dotted with small 
 sharp nails. '' You must put this down your back, 
 and draw it up (prickly till the blood comes ; then 
 rubbing the hands on the back, so that they are all 
 covered with blood, put them together thus in the 
 attitude of prayer. Deus is the source of everything,
 
 1 64 CHRISTIANITY IN JAPAN. 
 
 heaven, earth, man, sun, moon. All people are 
 brethren. If you say that Darani 'Hara isso,' &c., 
 only one time, you will get a good place in heaven. 
 Xow I will show you Deus in that room. The 
 door of a private room was opened, and a figure of 
 Christ on the cross was exhibited. This was ex- 
 plained as that Deus wishes to help all people 
 through Jesus Christ, who suffered on the cross, but 
 who afterwards will return and have great power. 
 Then another door is opened, and a very beautiful 
 picture of a handsome woman with a crown on her 
 head, and dressed in splendid clothes, with a little 
 child. This woman loves to help all people. (The 
 writer does not call it Maria.) After this the prose- 
 lytes are allowed to enter the mission (sliumon) 
 body. 
 
 Among those relieved at the hospital were three 
 men of considerable ability Yei soong (formerly a 
 priest of the Zeng sect) from Kanga, who was such 
 an object, from leprosy and other disease, that no 
 one would go near him, so he was obliged to leave 
 Kanga. and was begging, and sleeping in the Makuzo 
 ga hara, near Giwong temple, when the foreign 
 priests advised him to come to the hospital, where 
 he was cured, and changing his name to Ba hiyang, 
 became a Dashiku, or deacon (in the History of the 
 Church called Do signe, or catechist), and turned 
 out an able preacher. The second came from Sak- 
 kye, being a wealthy merchant of Idzumi, by name 
 (lofuku ya, Yassu zayay mon. He was well known. 
 Though he was so rich he was always praying, and 
 so very liberal to the poor that he impoverished him- 
 self and took to Sodoku (which is reciting Chinese
 
 CHRISTIANITY IN JAPAN. 165 
 
 words without understanding the meaning), and 
 having given away all his money, came to Toji. The 
 third man, Zengoro, had been a farmer in Kuro 
 tsutehi mura, in Idxumi, but took to gambling, and 
 losing money and lands, and his nose also, took to 
 Sodoku, and beino- obliged to leave his town, came 
 
 O O ' 
 
 to Toji. These two met, being both ashamed, but 
 in their trouble they agreed to go to Xanbanji. 
 They were both cured, and were baptised the first 
 as Cosimo or Cosmo (Cosmos in the History of 
 the Church), the other as Simmon or Simon and 
 they were both ordained as deacons, and all three 
 turned out eloquent preachers, and converted many 
 Japanese. 
 
 In the hospital at Xanbanji everything was done 
 gratuitously, and assistance was given to the wives 
 and families of those in want, and the name of the 
 sect was changed to Deus Simmon. The fathers 
 began by giving to each one one bu (a piece of 
 silver) ; but so many came that they were obliged 
 TO diminish their payments, and gave to each one 
 box (.if rice (islia) and eight sen (or "cash"). But 
 by degrees the doctrines spread, and were embraced 
 by some Kuge, and several Bukay (/'.r.. military 
 Ihiiinios) joined the religion. The names of all 
 that joined were written down and sent to Europe. 
 After sonn- time Xobunanga began to grow a little 
 disturbed about what lie had done in giving them 
 liberty to extend their doctrines, and called all the 
 Bukay Daimios together, and said to them, " I 
 have built a church at Xanbanji. and now the sect 
 is increasing so fast, and I am suspicious about one 
 part of it. Up till now in .Japan, in all the Buppo
 
 1 66 CHRISTIANITY IX JAPAN. 
 
 (i.e.. Buddhist) sects the people have to support 
 their own church, but in this new case the church 
 pays the people, and I fear there is something 
 under this, and I have some suspicion as to where 
 the money comes from. I think it will be better 
 to send them all away again." He asked the 
 Daimios to give their opinions. Xo one would 
 give an opinion till Mayedda Toku zennin, ances- 
 tor of Kanga, spoke. 
 
 " You have just now expressed a wish to put an 
 end to the Xanbanji, but you have put off and 
 delayed so lono- that it will be difficult now to clear 
 
 , O 
 
 them out.'"' 
 
 " Why ? " 
 
 " Because not in Miako only, but over the whole 
 Gokinai. there are now many who have joined the 
 religion, and all round there are Kuge and military 
 officers, among whom are many of your own Hatta- 
 moto. and Daimio, and Shomio, and even in this 
 very meeting there arc many Gokennin, who are 
 followers of the sect. If you now try to put down 
 by force this sect, you may excite an insurrection 
 among the military believers, and you will bring- 
 on great trouble. Wait a little, and put off a 
 little longer." 
 
 During this discussion a report was suddenly 
 brought to the palace that a rebellion had broken 
 out under Araki, Setsu no kami, I\Iura Shige. who 
 had lived in Kobe and Ibaraki. Xobunanga was 
 much alarmed, but said that Araki was a much 
 valued l)aimio and friend, and he doubted if he 
 would do anything against him. lie ordered 
 Akitchi. IIiug;i no kami, INIitsu hide, to inquire
 
 CHRISTIANITY IN JAPAN. 167 
 
 immediately into Araki's position, and ascertain 
 whether lie was really rebelling. Akitchi returned 
 and reported that it was true, and that Araki had 
 raised forces against him. Then came another re- 
 port that Takayama (Don Justo ucondono of the 
 Jesuits) had joined Araki. He had two castles at 
 Takatsuki and Amangasaki. Upon this Nobunanga 
 sent at once for the foreign priest Organtin to come 
 to him. 
 
 : Your sect is, I understand, always just, and 
 professes not to encourage improper acts. Xow I 
 know that Takayama is a Dens-sect man why, if 
 such conduct is encouraged by you, your sect can- 
 not be allowed to remain in Japan." 
 
 Organtin replied, " I will go and speak to Taka- 
 yama," and with Sakuma, Yaymon no kami. and 
 three others, went to Takayama, and advised him 
 to come to Xobunanga, which he did, giving his 
 son as a hostage for his good conduct. And there- 
 upon Xobunanga was prevailed upon to agree that 
 the Xanbanji should not be destroyed. Then over 
 all Japan there was peace, and Xobunanga was 
 raised to the rank of Xaidaijin. and became chief of 
 the military power. In Xobu's time the Deus sect 
 grew strong, but peace reigned. (Other books say 
 that Araki and Takayama sent to Xobmianga to 
 say that other things were of small importance 
 compared with eternal life, and that if he tried to 
 destroy Xanbanji they would fight it out with him.) 
 Soon after this. Akitchi, who was said to be secretly 
 a Christian, traitorously killed Xobunanga at Ilonoji 
 temple on Ten shai, tenth year, six month, second 
 dav, and was soon after killed bv Taikosama, who
 
 l68 CHRISTIANITY IN JAPAN. 
 
 was raised to the hio-hest rank. Taiko did not 
 
 o 
 
 like the new religion, and wished to expel them. 
 AVhy ? Because all over the country there are many 
 branches of it ready to stir up mischief, and the 
 country gets no good or any money from them ; 
 and Taiko's mind was very different from Xobu- 
 nanga's. The Eoman Catholics had then been only 
 eighteen years in the country. 
 
 It now became the object of the new priests to 
 convert Taikosama (as they were thrown out by 
 Xobunanga's death), but he did not like them, and 
 they could not in any way approach him. But 
 he had a man always near him in whom he placed 
 great confidence, Xakai Hangbei (whose family is 
 still in Tokio, and his descendant was head engineer 
 on the eastern division up ti]l the revolution). He 
 was a very skilful engineer and architect, and had 
 been raised in rank, with the title of Shuri no 
 daibu, with landed property, and was considered 
 chief engineer over all Japan, and he had a large 
 house in Yodo, where his mother dwelt. Bahi- 
 ang was set to try and get at Taiko's mind, to 
 convert him through Xakai. He came to the con- 
 clusion that the best way was to scrape up an 
 intimacy with Xakai's mother, with whom lie hail 
 then no acquaintance. So taking a fine norimono 
 and handsomely dressed servants, he went as far 
 as ^ odo. and stopping at Xakai's gateway, sent one 
 of the servants in with a message to say. " A\ e 
 priests of the Ilonji (l)eus) sect in ]\Iiako having 
 some business, went to-day to Sakkye. We are 
 now on our way back to Miako. and as it is after 
 sunset, and a somewhat dangerous road, observing
 
 CHRISTIANITY IX JAPAN. 169 
 
 this large gentleman's house, we would be much 
 oblige, 1 if you would allow us to put up for the 
 night in one of your rooms.'"' 
 
 Xakai was not at home (as he probably knew very 
 well), and his mother was alone. She said Nakai 
 was gone to Taikosama on business, and if it were 
 any other men she could not allow them in ; but as 
 this is a Shukke (priest), and she had a room of her 
 own. she would let him have a room to sleep in. 
 The following morning he was profuse in his thanks 
 to the old lady, and, saying nothing else, went back 
 to Aliako. 
 
 After a few days one Samurai, with attendants, 
 came to Nakai's house, saying, " AVc are messengers 
 sent by Bahiang, Kiji (or steward) of Nanbanji. A 
 few days ago Bahiang and several men passed the 
 night in your house. He is very much obliged to 
 you, and now we are sent to thank you, and to pre- 
 sent live donsa (.silk belts) and one catty of kara- 
 wood." 
 
 She said it was altogether too much, and she could 
 not accept of it. Then after a few days a small 
 curio was scut, and after another interval another 
 .-mall curio, and so the}' became great friends. Sub- 
 sequently choosing a day when it was raining, Bahi- 
 ang went to the house at Yodo to call on the lady 
 just as if he were passing to Sakkye. 
 
 Ah, formerly 1 was so very much obliged to you 
 
 ..' . ,' 
 
 for your hospital.it}', but 1 have been so busy that I 
 could not come to thank you; but to-day, as I was 
 passing your gate on my way to Sakkye, I came in 
 to thank you in person.'' So he thanked her and 
 prepared to go a\vay.
 
 I/O CHRISTIANITY IX JAPAN. 
 
 "Oil, do wait a little and have some tea and 
 tobacco." So lie sat and conversed till it was late, 
 and then he proposed going, but the old lady would 
 not hear of it. " So late, and going all the way to 
 Sakkye. and raining; too ; you must just consent to 
 
 / o * / tJ 
 
 stop all night." 
 
 Bahiang said he was afraid he could not do so, as 
 he had pressing business awaiting him, but at last 
 he was persuaded to stop, and they had a long con- 
 versation, and Banians remarked that it was a 
 
 7 O 
 
 curious thing that they should have become friends 
 in this way. " What can be the cause or origin 
 of this drawing 1 together 1 I think it must be 
 
 O O 
 
 metempsychosis. To what sect may your lady- 
 ship belong ? Each sect thinks its way is the way 
 to heaven, but my religion is the only true way 
 to heaven. 3fy sect is as pure gold, other sects 
 are as brass. If you wish to attain to heaven you 
 must change your belief ; '"' and a lono- conversation 
 
 O J O 
 
 ensued. 
 
 The next morning the lady said, " I am very much 
 obliged, but at my age of sixty I cannot change." 
 
 Bahiang said, " Xo, no; you think if you join 
 m\' sect it will be hard, but it is very easy. The 
 only thing; you have to do is to pray to Deus ; but 
 putting off and waiting for the future is bad. the 
 present is the time for changing.''' 
 
 "Ah, now you speak that way, my mind is tossed 
 and in trouble as to which sect to adhere to. Please 
 wait for two days, and come back again, and my 
 spiritual adviser will be here, and you and lie may 
 together discuss the question, and then my mind 
 will settle to which party I will adhere/''
 
 CHRISTIANITY IN JAPAN. 171 
 
 Baliiang said, " Very well, if you so wish I will 
 come ; " and next morning he returned to Miako. 
 
 In Aliako, in Si jiu dori, lived a man, Hakuwokoji, 
 who had formerly been a priest attached to one of 
 the Iliyaysan fraternities, hut had given it up. To 
 him the old lady applied in her troubles for advice, 
 and lie was very glad to agree, as he wished to dis- 
 cuss the question. So the twelfth day of the ninth 
 month of the thirteenth year of Tensho was settled 
 for the meeting, and on that day the two met at 
 Xakai's house, and many people had been invited to 
 be present to hear the discussion. At the commence- 
 ment each greeted the other in a friendly and polite 
 way, asking the not uncommon opening question in 
 Japan, as to what sect each belonged. (There is as 
 little difference between some of these as between 
 the Churches in Scotland, or, as the Japanese say, 
 between a man and a monkey only three hairs of 
 difference.) 
 
 Haku then asked Bahiang, " Your sect is on the 
 Honzon root ; upon what Buddha or god is it found- 
 ed '. " 
 
 Bahiang did not answer, but brought out a beau- 
 tiful lacquered box. He opened the box, and inside 
 were several books. They were the " Ilokay kio," 
 part of what may be called the Bible or Testament 
 of Buddha, and the '' Jodo sambu kio/' another much 
 reverenced book. Then he said, " My religion (Hoii- 
 7011) tells us that in the beginning the heavens and 
 earth were not, and only 1 )ciis was. By the act of 
 JVus all things were created, the sun. moon, stars, 
 and men. At iirst men were made with just and 
 pure hearts, but by degrees all men became wicked,
 
 1/2 CHRISTIANITY IX JAPAN. 
 
 and Dens said mankind was so bad, and gave him 
 so much trouble, that they must all be swept away. 
 But if any one says, ' Si go seiten haraisso oozen 
 shin maro,' God will help him. All the Japanese 
 worship and respect Amida and Shaka and Te shio 
 go dai jin. ]Jy Honzon is Deus, your Honzon is 
 what ? " 
 
 Haku said, "We respect and worship Amida and 
 Shaka." 
 
 Bahiang replied, " Amida is only of human origin, 
 
 O *j ^ ' 
 
 and Shaka was a Hindoo prince, and Te shio go dai jin 
 is the same, of human origin, and what is human 
 cannot save man. Shaka was disobedient to his 
 parents ; at nineteen he became a priest, and after- 
 wards became a beggar. His followers were all beg- 
 gars, and at present all Bozan are the same, and 
 there is not one truly upright man among them. 
 Therefore in Japan there is much sickness and 
 poverty and sin. In Xanibano- there are forty- two 
 
 J ^ 
 
 States, and it is five hundred and fifty times larger 
 than Japan, so there is not one righteous man 
 in Japan. The followers of my religion must in 
 eternity go to heaven, and the proof of this I will 
 .-how you/' And all the audience was moved, wish- 
 ing to see the proof. Then Bahiang took the books 
 out of the box, the Hokay kio and the Jodo sambu 
 kio, the sacred books of Buddhism, and tearing them 
 to small pieces, trampled on them under his feet. 
 Then after waiting a little time he said, : ' There is 
 no punishment from heaven, and this proves your 
 Buddhist books to be a lie. Pray let all the people 
 of Japan now change and join the Deus religion." 
 All the audience was startled and shocked, but
 
 CHRISTIANITY IN JAPAN. 173 
 
 did not say a word, Imt all looked in each other's 
 faces. After a little Haku said, " Have you no 
 other proof of the truth of your religion than that ?" 
 
 Bahiang said, " I have plenty, but I have only 
 spoken in a general way at present." 
 
 Haku said again, " Your Deus, you say, was before 
 the heavens were made. Is that true ? " 
 
 " Certainly.' 7 
 
 Haku laughed heartily, and said, " I think your 
 Deus must be very foolish to create so many heavens, 
 and worlds, and things, and people, and make them 
 so bad that he was dissatisfied with his own crea- 
 tions. If he himself made men and things and 
 Buddha, he will receive according to his deeds (a 
 Buddhist expression). I have read Hindoo, and 
 Chinese, and Japanese books, but that all things 
 were made by Deus I have never found stated any- 
 where. Therefore I am of opinion that your path 
 is the path of the devil (Gaydo). Even now, though 
 you have torn those holy books and trampled on 
 rhem, some rat or mouse may eat the pieces ; you 
 are just the same as such an animal in tearing up 
 these holy books, and there is no proof in what 
 you have done. If you wish to argue more, please 
 answer me.'' 
 
 Bahiang made no reply. 
 
 Haku said, " A on are a very foolish man." 
 
 Bahiang was silent, and could not answer, and 
 went away. So Haku went to the old lady, and 
 said. " 1 think Buddha and the Bible mean different 
 things; but he is only a conceited boaster. I put 
 some questions to him he could not answer, but went 
 away. 1 think it is a bad religion, and would advise
 
 174 CHRISTIANITY IN JAPAN. 
 
 you strongly not to change." And lie returned to 
 Miako. 
 
 In Crasset a similar story is told, but the parties 
 are reversed. 
 
 A few days after this discussion, Nakai returned 
 to his house in Yodo, and his mother told him all 
 about the visits of Bahiang. His duties led him to 
 see Taikosama, and he told the whole as a piece 
 of news. 
 
 " Oli, I know all about them. I was present when 
 Nobunanga gave them permission to build the church 
 at Nanbanji. But after he saw that these priests were 
 spreading their doctrine so rapidly, he grew anxious 
 about it, and he wished much to break up their 
 power at the time of A raid's rebellion. Then after 
 that, Akitclii, who was suspected of being inclined 
 to favour the foreign priesthood, killed Nobunanga, 
 and so much trouble followed that I am now think- 
 ing of withdrawing the privileges, and breaking up 
 the whole foreign band." 
 
 Shortly after this there was a meeting of Daimios, 
 and a consultation was held as to breaking up the 
 sect ; and some proposed a general massacre of the 
 whole, while others proposed their forcible expulsion 
 from the country. Hideyoshi finally said, " We 
 must not massacre these foreigners, because in the 
 time of Ilojio great trouble ensued when the Mongols 
 tried to invade Japan, but a providential storm 
 wrecked and destroyed all their vessels. Therefore 
 I now wish the country to have peace, and to be 
 free from agitation, and I will send all the Batten-] ig 
 bac.k to their own country." 
 
 The two officers, Massuda yay mon no jo, Nanga-
 
 CHRISTIANITY IN JAPAN. 175 
 
 mori, and Nagatska, Kura no tayu,,Massa iye (the 
 former called Maxitayemondono in the History of 
 the Church, from Kori yama in Yamato, and the 
 latter from ^lina kutchi in Omi), were thereupon 
 ordered by Taiko to inform the foreign priests that 
 they would be sent back to their own country, and 
 the Xanbanji church destroyed. Taiko then ordered 
 all the Daimios to meet and consult each as to his 
 own territory, and to take action. But Ishida Jibu 
 no sho, Fusiwara no Mitzunari, at Sawoyama, with 
 '235,500 koku, and Konishi and Ukon, the three 
 leading converts (and in all there were twenty-three 
 among the Daimios), secretly sent notice to the 
 Jesuits and Roman Catholics of Taikosama's inten- 
 tions. All were greatly alarmed ; and when Bahiang, 
 Koshimo, and Simmon, who were all dosignes or 
 deacons of the church, heard that messengers were 
 coming, they all three ran away, and only Organtin 
 and Fraten and the doctors Keritari and Heriassu 
 were found. Then ^lassuda and Nagatska went to 
 Sakkye and ordered away all the foreign priests, and 
 the churches were destroyed. After that, all the 
 native Roman Catholics were ordered to change, or 
 if they would not recant they must be punished. 
 Then Bah iano- went to the island of Amakusa, and 
 
 O 
 
 while there he changed his religion. Coshimo went 
 away into hiding in Tootomi for four years, when 
 he returned and lived in the street Yebissumatchi, 
 changing his name to Itchi hashi sho ske, and prac- 
 tising as a surgeon. Simmon had lived in Etsizen 
 for four years, and he returned to Sakkye, to Higashi- 
 luuna Street, changing his name to Shimada Seyang, 
 and practising also as a doctor.
 
 176 CHRISTIANITY IN JAPAN. 
 
 In Tensho, .sixteenth year, ninth month (1588), 
 Hidcyoshi gave a tea-drinking party (a " Cha no 
 yu ") at his palace at Momayama. Hideyoshi was 
 very fond of giving these parties, and on this occa- 
 sion Tenoojiya soching arid Abura ya joyu, instruct- 
 ors in ceremonies, and dwelling in Sakkye, were 
 present. 
 
 "Ah," says Taiko, "what news is there in Sakkye 
 at present ? " 
 
 " Well, there are some curious things going on. 
 In my street, Yebissumatchi, there are two doctors 
 that have some new way of curing people, and one 
 of them is also a very capital juggler." 
 
 Taiko said he would like to see him very much, 
 and immediately sent off Sassaki Iliyay mon, and in 
 three days he returned with the two doctors. Ilide- 
 yoshi ordered them to be brought in. 
 
 / 
 
 " I hear you are a very good juggler; let us see 
 8ome fruits of your skill." 
 
 " Very well. Please give me a large basin of 
 water." lie then took a piece of paper, and folding 
 it up in a diamond shape, put it into the bosom of 
 his dress. lie then took it out, and putting it into 
 the water, it was immediately changed into a fish, 
 and while looking at it, it was quickly restored to its 
 original form of paper. 
 
 Hideyoshi and his ladies were much surprised, 
 and said, " J)o it again, or do something else." 
 
 ' ; \Ve]]," he said, "but you must not be afraid of 
 what you sec." lie then made a twisted rope of 
 paper (Kuwan ze yori) about three feet long, and 
 throwing it away from him, it became a large- snake, 
 "' about. All the ladies were afraid, and he
 
 CHRISTIANITY IN JAPAN. 177 
 
 quickly made it paper again. Then he took a large 
 tray, and sand, and rice, and some millet-seeds, and 
 placed them in the sand, and covered all up. In a 
 few minutes slight motion was perceptible, and by 
 degrees a plant came up and developed flowers and 
 leaves and seed. He then said, " Please give me an 
 egg ; " and squeezing it, broke it in his hand, and a 
 small bird was there. 
 
 Then the ladies said, " We have heard that Fuji- 
 yama is a very beautiful mountain, and we have 
 never yet seen it ; please show it to us." 
 
 " Ah," lie said, " that requires more room ; we 
 must go out into the garden. Please shut the doors." 
 And after a little he opened the doors, and there was 
 Fujiyama in view. " I will now show you the Omi 
 liakke " (eight views of Lake Omi), and opening the 
 doors, there they were. One lady wished to see 
 Sakkye, and it was seen; another wished for Sima, 
 and it was shown her. 
 
 After a while Hideyoshi said to the doctor, " I 
 have heard when I was young that there are such 
 things as spirits. I have never seen one. Is it 
 
 The doctor said, " Yes, you can see spirits ; but it 
 must be at night, and not by day." 
 
 Then you can rest, and get food and drink, and 
 to-night you can show us the spirits." 
 
 And Jlideyoshi and all his ladies, and the Samurai 
 of his household, waited till dark, and then wished 
 to begin; but the doctor said, "Ghosts cannot be 
 raised so soon. It is only at midnight." So about 
 midnight all the lights were extinguished except one 
 
 O O O i. 
 
 little lamp. 
 
 M
 
 178 CHRISTIANITY IN JAPAN. 
 
 Then after waiting a little, a form of a young 
 woman appeared whom no one knew ; but Taikosania 
 was very much disturbed, and called out, " Be done 
 with this ; finish it off immediately, and bring lights." 
 Now the reason afterwards came out that when he 
 was a young man he had lived with a young concu- 
 bine, Tokitchi okiku, but they had a quarrel and 
 separated. But when he began to rise in the world, 
 she came to him, begging him to make it up and 
 take her back ; and as she spoke to him he became 
 very angry, and with his own sword cut her down, 
 and he thought no one knew of this. He was there- 
 fore confounded and alarmed when the doctor brought 
 up before all the vision of this girl to him. Upon 
 thinking over it, he ordered the doctor to be arrested 
 and put to the question by torture, and he confessed 
 to having been a Christian, and told his connection 
 with Bahiang and Coshimo ; so Hideyoshi ordered 
 him to be put to death. 
 
 At that time there were many who outwardly 
 renounced the Deus sect, but who in their rooms 
 kept idols of ^\Iaria, Those who renounced were 
 called Korobi (either from "cross" or from " falling 
 away ") ; but the village of Urakami, near Nagasaki, 
 for a long time did not renounce Christianity. 
 
 In the sixteenth year of Kaycho, about 1G11, 
 Katto Kiomassa, the great opponent of Christianity, 
 died. In Udo, in Higo province, in the village of 
 Kurui mura, there was a large Zeng Buddhist temple 
 Jitzudoji, the high priest being Shinzosu. He ex- 
 pelled all the Christians from Udo (which belonged 
 to Konishi. known among Christians as Don Austin), 
 among whom were Bahiang and a pupil. After
 
 CHRISTIANITY IN JAPAN. 179 
 
 Kiomassa's death the Christians became stronger, 
 and expelled Shinzosu, and he went to Yedo to 
 the Shiogoon Hidetada, and in consequence, officers 
 were sent down to make things quiet. 
 
 In the third year of Kwang yay (1626) the Chris- 
 tians again became numerous in Omi, Tanba, and 
 the Gokinai. At that time Itakura Sado no kami, 
 Ivatsu shio-e, was governor of Miako, and Shoshidai 
 
 o ' O 7 
 
 (or viceroy for the Shiogoon), and he caused all the 
 ( 'hristians to be seized ; but as the Christians looked 
 upon death as martyrdom, they had no fear, and 
 great trouble ensued. Therefore a Daimio, Owokubo 
 Srgaini no kami, who, from other things, appears to 
 have had a leaning to Christianity, was sent down 
 to inquire into all this Christian trouble. lie put 
 all the Gokinai Christians in prison, and then tied 
 them all up in rice-bags, and taking them to the dry 
 bed of the river between Five Street and Four Street, 
 cadi one was asked if he would renounce Christianity, 
 and if he would not, his head was cut off. Some men 
 renounced and were pardoned, and their names were 
 written down ; and they signed their names before 
 witnesses, and had to say to what Buddhist sect 
 they adhered. A great many were beheaded, and 
 tlic bodies collected and burnt. 
 
 After a fe\v years, under the preaching of Coshimo, 
 a good many became converts in Sumitaki, in Too- 
 tomi, but otlicers were sent to put it down. 
 
 Near Osaka, in tin- town of Tonda or Toda, three 
 ('hristians were put to death. Hatchi yay mon and 
 Kazariya. liitsube were cross - speared. Awomono- 
 ya of Osaka had water poured down his throat. In 
 .Miako four Christians were found ; of these, two were
 
 ISO CHRISTIANITY IN JAPAN. 
 
 speared and two were torn by oxen. And in 1637, 
 in the time of lyaymitzu Daiyuko, Christianity in- 
 creased at Amacusa, and caused great disturbance, 
 terminatino- in the sieo;e and sackino- of Simabara, 
 
 o o o * 
 
 when thirty-seven thousand were massacred ; and 
 after that the custom was begun of an officer being 
 appointed for examining for Christians, and each 
 was obliged to write down, " AVe are not Christians, 
 
 O 7 ' 
 
 and not Korobi," and yearly every one trampled on 
 a figure of Christ upon the cross. This account of 
 the Eoman Catholics is taken out of a book, ' Sima- 
 barraki.' 
 
 At Kiriu, near Ikao, there is a shrine still called 
 Deus do. The figures of Kunon with a child seem 
 all to date from the Ixoman Catholic times, as before 
 that time the goddess was never represented with a 
 child.
 
 CHAPTER VIII. 
 HANAI. 
 
 THE following incident in history is alluded to by 
 
 / */ 
 
 (hifHs. We do not know if it lias been previously 
 published in full ; but it evidently bears very much 
 upon the stern determination of lyeyas to free the 
 country of such dangerous intriguers, who had gone 
 the length of getting up a political conspiracy and 
 rebellion to further what they were pleased to think 
 was the kingdom of God, but which in reality was 
 only their own supremacy in the empire ; and when 
 this unchristian mode of proceeding was detected, 
 and they were ordered to leave the country, they 
 might have bent to the blast, or retired with patience 
 to wait ; but ever with the cruel bloodthirsty crav- 
 ings of the Inquisition, they must either butcher 
 and burn, or be burnt and butchered under the 
 name of martyrdom. 
 
 The story is a complement, as it were, to the fore- 
 going, and contains, one may think, the real root of 
 the reason for lyeyas showing such sudden and in- 
 veterate dislike to the IJoman Catholics, and for his 
 issuing the decree of expulsion. If it is true, it 
 accounts for lyeyas keeping to himself the source of
 
 1 82 HANAI. 
 
 his information, and of acting sharply and decisively 
 in a case where he had proof before him of a deep 
 laid plot for handing over the country to a foreign 
 Roman Catholic Power. It is taken from a history 
 of the Owokubo family at Odawara, In the year 
 1590, in which the power of the Odawara Hojio 
 family came to an end at Yamanaka, the chief, 
 Owokubo Segami no kami (Sangami dono of the 
 Jesuits), was occupying the castle of Odawara, which 
 had been given to his father, Owokubo, by lyeyas, 
 recently become ruler of the " eight provinces," (or 
 Kwanto), cast of Hakonay. Among the retainers who 
 were in the service of this Daimio, and frequented 
 the palace, was a boy who was the son of a " tojin" 
 or foreigner named Hatchigans; or Hakkan^. The 
 
 o o o o 
 
 boy's name was Ilanai' Sancuro. He was very hand- 
 some, clever, and accomplished, having, among other 
 qualifications, a great taste for music and a fine 
 voice. The Prince of Odawara was himself fond of 
 music, and devoted much of his time to playing or 
 hearing music. Young Hanai was of an ambitious 
 nature ; and on one occasion, when lie was sent as a 
 messenger to Soonpu, to lyeyas, lie managed to in- 
 gratiate himself with the grand old man, who took 
 a great fancy to him. 
 
 At this time it happened that a gentleman named 
 Fuzizeriske, of the village of Kanaya in Tootomi, 
 had a wife who was both beautiful and of very en- 
 gaging manners. The Daikwan, or local officer of 
 woods and forests, saw the woman, and determined 
 to obtain possession of her. He managed to have 
 Fuzizenske sent away on a distant mission, and got 
 up in his absence a story against him of having been 
 rude to the envoy of the Mikado on the highway, 
 
 J O J 7
 
 HANAI. 183 
 
 so that he might gain the goodwill of the higher 
 powers, and at the same time excite their odium 
 against Fuzizenske ; and when he had brought mat- 
 ters to a fitting state, he lodged an accusation 
 
 O J o 
 
 against him, and got rid of the poor man by 
 decapitation. 
 
 The Daikwan was not, however, so successful as 
 some others who have pursued the same tactics, for 
 sometimes man proposes and woman disposes, and 
 the lady, who had schemes of her own as well as he, 
 took the opportunity of running away to Soonpu to 
 lay her case before lyeyas, and hoping perhaps to 
 do better than be the concubine of her husband's 
 murderer. When lyeyas saw her, he, as she prob- 
 ably hoped, was struck by her charms and woes, and 
 took her as concubine, under the name of (Jcha no 
 tsubonne. She afterwards bare him a son, Tatsu 
 chioo maru ; but the child was so ugly that lyeyas 
 would not look at him, and sent him away till he 
 was six years of age, when he had him brought back 
 to him, and the young man was subsequently adopted 
 by Matsu daira nanga sada. 
 
 In 1()02, lyeyas gave the lad the fief of Sakura in 
 Sliimosa, with a revenue of 40,000 koku, and the 
 title of Mat/ daira Kadsusa no ske, Tadatera. Dur- 
 ing the next year lie gave him Kawa nakajima in 
 Sinano, with a revenue of 180,000 koku and the title 
 of Etsigo Shoslio. This prince had conceived a great 
 affection for the young man Ilanai, who with his 
 varied accomplishments, good manners, looks, and 
 voice, was very good company, and lyeyas permit- 
 ting Jlana'i to accompany his son, they became bosom 
 friends, living and enioving life together. The voun<>- 
 
 ' / i/O 
 
 prince before long developed a strong taste for drink,
 
 1 84 HANAI. 
 
 and his father hearing of it sent for Hanai and re- 
 monstrated with him, saying that in consequence of 
 his skill as a musician, and proficiency on the small 
 drum, and elegance as a dancer, he had allowed him 
 
 7 O J 
 
 to be a companion to his son, but he found that, 
 instead of looking after him, he was encouraging 
 him in habits of drinking, and that all his other 
 associates and officers had been dismissed or o'ot rid 
 
 O 
 
 of. " Xow you are always alone with him ; will 
 you explain your conduct ? or I must punish you/' 
 
 To this Hanai replied, " I am very sorry for it, 
 and I allow that what you say is in a great measure 
 true ; but what I do is this : It is not my fault that 
 he is indeed very fond of wine, but he is more quar- 
 relsome in his drink, and when others say to him. 
 ' You should not drink so much,' he becomes very 
 angry, and it is very much the case with every one 
 addicted to drink he only becomes more angry for 
 being spoken to about it ; so I always, when he 
 wishes it and proposes it, give him wine, and his 
 heart is gladdened. That is my duty. I am his 
 servant. I am not a Fudai to him. I am not a 
 military officer having any power over him to con- 
 trol him. I am only a musician, and my business 
 is to amuse him. There is no doubt he is ruining 
 his constitution by so much drinking ; but I am 
 always near him, and if he drinks one hundred times 
 he is not perhaps, of all these occasions, once over- 
 come by it, and when I play or sing to him he does 
 not drink so much ; but others take pleasure in 
 saying that I encourage him in these habits, but in 
 truth it is not so. If you punish me or remove me. 
 I do not know what to do ; but having laid the
 
 HANAI. 185 
 
 whole circumstances before you, you may judge for 
 yourself." 
 
 lyeyas replied, " Well, if it is so, you must wait 
 here in Soonpu till I have sent another person, who 
 shall secretly observe Tadatera and report to me 
 what he sees." 
 
 In the meantime Tada became angry and more 
 quarrelsome from not having his friend with him ; 
 and from his spy lyeyas found that Hanai had spoken 
 the truth, and he urged him to go back and try to 
 use his influence to keep his son from drinking. 
 
 Upon their meeting, Tadatera, who was very im- 
 patient, at once asked Hanai' what his father had 
 been saying to him, and why he had sent for him. 
 Hanai told him that lyeyas was very angry with 
 him, and would punish him severely if he continued 
 his dissipated habits. Tada was somewhat alarmed, 
 and said, " I am sorry to give you so much trouble, 
 but from henceforth I will drink no more wine." 
 When this was reported to them, both lyeyas and 
 ( )cha were very pleased, and Hanai rose in favour 
 as a irood and able vouno; man. He seems to have 
 
 / 
 
 been really very clever, and noted for his proficiency 
 in algebraic calculations, and as an engineer. He 
 laid down and carried out schemes for draining the 
 extensive marshy low grounds of Sinano, and he rose 
 to ] irominence as a man in advance of his time. Gold 
 had recently been discovered in the island of Sado. 
 and lyeyas was glad to have his services, and made 
 him governor of the island, with a. salary of 10,000 
 koku and the title of Iwami no kanii. lyeyas had 
 said to him that his family name of Sancuro (pos- 
 sibly St Croix) was not a good one. and suggested
 
 1 86 HAXAI. 
 
 that he ovmiit to chang-e it ; so he went to Okubo of 
 
 O O 
 
 Odawara and said. " I am now a Daimio or equal to 
 one : will you be good enough to grant me permis- 
 sion to take your name ? " 
 
 To which Okubo said, "You are now risen to such 
 eminence, I will be very glad you should take my 
 name ; " and so he became Okubo, I \vami no kami, 
 and his salary was raised to 30,000 koku. All his 
 friends were surprised at his rapid advancement. 
 
 Under his superintendence the output of the gold- 
 mines was very much increased, and wealth flowed 
 into the exchequer, greatly to the satisfaction of 
 lyeyas, with his newly established rdyimc, and it 
 doubtless helped very much to strengthen the posi- 
 tion of the Tokungawa dynasty at the time. But 
 his rapid rise in wealth and position had puffed up 
 ITana'i with pride and ambition. He used to say 
 privately that Hideyoshi was a nobody who rose to 
 great power and position, and there seemed no reason 
 why he, Ilanai, should not do the same. In all pro- 
 liability his father had been a foreigner and Christian, 
 and he had been brought up in the knowledge of 
 Christianity, and acquainted with the ways of the 
 Jesuits, and he was probably prompted to enter into 
 a conspiracy to call in foreign aid to overthrow the 
 existing state of things in Japan, and to make a 
 ladder for himself to rise to the chief power in the 
 empire. The whole country was at the time much 
 disturbed on the religious question and the encroach- 
 ments of the Jesuits, and many men of high rank and 
 position had either openly or secretly joined the 
 Church of Koine. Through some of the foreign 
 priests he secretly opened communication with a
 
 HAXAI. 187 
 
 European king. This king was led to think that 
 Hana'i was a Daimio, and a man of great power in 
 Japan, and encouraging replies were sent to his pro- 
 posals. In the meantime, having the opportunity, 
 and with the view of having the sinews of war for 
 supporting the attempt which he proposed to make, 
 lie "began to keep back large quantities of the gold 
 extracted from the mines, but so " cooked the ac- 
 counts " that no error was detected. 
 
 About this time Fusii Tootomi no kami was the 
 Karo or chief minister of Prince Tadatera. He was 
 s< n of (Jcha no tsubonne by her first husband, and 
 so was half - brother to the prince, and married 
 Hanai's daughter. 
 
 In the course of time, and through this peculation, 
 Ilanai became very rich, and had twelve concubines, 
 all very handsome. lie seemed to wish to rival the 
 -Mikado in his concubines as well as in his power. 
 As a provision for the future, he had presented each 
 of his concubines witli an order for 10,000 obangs, 
 to be paid out of his estate in the event of his death. 
 I.n 1012 lie was suddenly attacked by a violent fever, 
 
 J J 
 
 and soon became delirious, biting and quarrelling 
 
 with those around him, and died in a few days. 
 
 lie left a son, Hayato, who was immediately made 
 governor of Sado, with 30,000 koku of revenue. 
 One of the first things he did was to order away his 
 father's concubines ; but this they resisted, all loudly 
 complaining and making great disturbance, especially 
 mentioning those cheques wliieh they held, and de- 
 manding payment in accordance with their tenor, 
 each saying, " Please give me my 10,000 obangs." 
 The son was much disconcerted, saving, " I know
 
 1 88 HAXAI. 
 
 nothing about this ; " but he paid other legacies 
 which his father had clearly written out, steadily 
 refusing to recognise these notes of the ladies for 
 this large amount of 120,000 obangs. He said, 
 naturally enough, " I have only an income of 30,000 
 koku ; how can I pay to my dead father's order such 
 an enormous sum as 120,000 obangs?" 
 
 His Karo or head servant then advised him. 
 " There will be much trouble if you send away these 
 women so poor without anything. It will be better 
 to give them each 500 cobangs and get rid of 
 them." 
 
 But on hearing of this offer they said, " A little 
 while ago you said you knew nothing about it. now 
 you propose to get rid of us with 500 cobangs instead 
 of 10,000 obangs. There is no reason in that." 
 Finding they were not likely to get any redress from 
 Ilayato, they determined to lay their case before 
 lyeyas at Soonpu. 
 
 lyeyas, when told, was very much surprised, and 
 asked for a sight of the writings ; and after thinking 
 over the matter, he came to the conclusion that 
 these women were speaking the truth, but that there 
 was something more beneath it all, and that it was 
 -strange that he should be so rich and keep so many 
 concubines, and told the women that he must ex- 
 amine into the affair more minutely. He first ordered 
 Ilayato to come to Soonpu, and when he appeared 
 lie asked him, " AYhy do you not pay off your father's 
 bequests ? " 
 
 Ilayato replied that he was willing to do so, but 
 that his father had never spoken to him about these 
 cheques.
 
 HANAI. 189 
 
 lyeyas asked, " Look at this cheque. Is it truly 
 in your father's writing, or is it a forgery ? " 
 
 Ilayato acknowledged that it was his father's 
 writ in Q;. 
 
 O 
 
 lyeyas said, " Then if it is true, you must pay the 
 amounts." 
 
 " But," said Hayato, " my father has not left 
 enough of money to pay the amount." 
 
 lyeyas then ordered the books of the Sado Mines 
 to be again audited, but they appeared to be all 
 correct. He afterwards called each of the women 
 separately to speak to him, telling them he was 
 sorry for their position, but requesting them to 
 wait and have patience till he could make inquiry 
 into the whole circumstances, and adding that he 
 wished each of them to have her 10,000 obangs, 
 but that the son alleges that his father has not 
 left enough of money to pay these legacies with. 
 Further, he said to each of them, "I would like to 
 hear from you, when you were alone with Hanai at 
 night, what he used to talk to you about." 
 
 Some told conversations that they had held with 
 him upon irrelevant subjects; others blushed, gig- 
 gled, and said,"!, don't remember;" but one said, 
 '(Jn several occasions at night he spoke to me in a 
 mysterious way, and said, ' Oh, you wait a little and 
 you shall ride in a kuruma and carriage, like the 
 wife of the Mikado. If I die I must take care and 
 give you enough of money.'' She said that she 
 replied to this, "Oh, you speak that way and talk 
 U'randly of what you will do, but where are you to 
 get so much money from ? It is all a boast and 
 brag." He said, " I can easily give you plenty of
 
 190 HANAI. 
 
 money, but I tell you this as a great secret, and you 
 must not mention it to any one. In the garden I 
 have a go-down, and deep in the earth I have made 
 a stone box, a coffer in which there is plenty of 
 gold ; but that is a great secret, and you must on no 
 account divulge what I tell you." 
 
 lyeyas hearing this, said nothing, but dismissed 
 the woman. He then at once sent off trustworthy 
 officers to search the place and see if there was any 
 truth in the story. They opened the go-down, and 
 five feet down they came upon the stone coffer. 
 They brought it all away to lyeyas just as it was, 
 and he had it broken open before him, and found a 
 large quantity of gold, and beside the gold he found 
 a bond or agreement entered into and signed by all 
 the heads of the Roman Catholic party, with their 
 secret signs and correspondence, among which were 
 the letters from the foreign kino;. Amono- other 
 
 o o o 
 
 signatures were those of his own son Tadatera and 
 
 O 
 
 Owokubo Tadachika, Daimio of Odawara. 
 
 lyeyas was much alarmed at the revelation thus 
 made to himself, and he at first determined to sweep 
 away every one whose names were found in the con- 
 spiracy. But on mature reflection, having his hands 
 full, he came to the conclusion that it was better to 
 keep it to himself, and set quietly about his meas- 
 ures when he was more firmly settled. But he 
 ordered Ilayato (the son) to kill himself. He de- 
 prived his family of their territory and titles, dis- 
 missed all his retainers, and sent away the concu- 
 bines with nothing. (hvokubo of Odawara was 
 deprived of 80,000 koku of annual income. 
 
 This discovery revealed to lyeyas the perilous
 
 HANAI. 191 
 
 position in which he stood so long as the emissaries 
 of this ."Roman Catholic religion had power in the 
 land. The discovery was in all probability the 
 proximate cause of the determined edicts which at 
 this time were issued, sternly excluding all Roman 
 Catholics from the empire. And indeed the revela- 
 tion of such a plot was enough to startle and alarm 
 one in his position. His family or dynasty were 
 only seated on what had been a very unstable and 
 precarious throne to others. lie was trying to but- 
 tress it in every direction, so as to enable him to 
 make head against what he thought was the only 
 opposition viz., Hideyori and his mother at Osaka. 
 But here was a document lying; before him, showing; 
 
 J O O 
 
 that his own son was intriguing and conspiring with 
 the most powerful, wealthy, and influential among 
 the kinglets by whom he had surrounded himself 
 (and who each thought he had as g;ood a riirht to 
 
 \ O o o 
 
 the position as iyeyas had). And it showed further 
 that these his supposed friends were making them- 
 selves, not the leaders of the foreign preachers of 
 the new religion, but the very tools and minions of 
 these contumacious priests. And now he had sud- 
 denly had his eyes opened to the fact that they were 
 actually in league with a foreign king to invade and 
 seize the land under the thin pretence of helping to 
 further the (Jospel. There was the very agreement 
 to which tin 1 names of some whom lie thought to be, 
 and who acted as if they were his friends, were 
 attached. He found out in this secret way that his 
 own. son, with the wealthy I'rince of Odawara and 
 many others, were on the point of rising to over- 
 throw his power, and hurl him and his from the
 
 192 HANAI. 
 
 position lie had won with so much trouble, patience, 
 perseverance, and military skill ; and were proposing 
 not only to throw their country once more back into 
 the caldron of civil war from which it had not yet 
 entirely emerged, but to hand it over as the subject 
 and vassal of a foreign potentate. And this was to 
 be done at the insidious instigation of men who pro- 
 fessed to preach peace on earth and goodwill to men, 
 but whose tenets in practice invariably ended in 
 hatred, rebellion, and ruthless extermination of those 
 who differed from them. Pondering over the vol- 
 cano upon which he was sitting, he came to the con- 
 clusion that the whole position was the result of 
 admitting such men to preach and intrigue in the 
 country ; and that, whatever the doctrines might be 
 that they professed to promulgate, the practice and 
 result had everywhere been to live themselves, and 
 lead their converts to live, in a rebellious manner 
 that savoured of a very different region from the 
 heaven of Christianity. He was thus led to the 
 firm determination to drive them out of the country 
 by an unflinching strictness, which he thought would 
 be the mildest way in the end. He clipped the 
 wings of all those whose names were found in the 
 papers, by diminishing their estates and cutting 
 down the numbers of their retainers. But the for- 
 eign priests lie ordered to leave, and those who re- 
 fused to obey him he removed himself, lie ordered 
 all tin.- connections of families in any way connected 
 with the Jesuits to be registered and to be under 
 police surveillance, and that every one in the whole 
 empire should go through the yebumi i.e., stand 
 once a-year upon the cross, to the world a symbol
 
 HANAI. 193 
 
 of peace and goodwill, but under these men a nidus 
 of rebellion and disturbance. 
 
 This was in truth one of the difficulties he had 
 combated in his Yedo system. He had intrusted 
 the chiefs of his party in different degrees with 
 wealth, power, and retainers. They might at their 
 country seats concoct some conspiracy, but to meet 
 that he had originally deputed an officer to reside 
 at all the seats of the greater lords, to report to him 
 upon anything that might have this appearance. 
 The wives of these lords he called to Yedo, where 
 they should permanently reside, the lords themselves 
 only residing there on alternate years, or half-years, 
 the wives and families of the retainers always resid- 
 ing in the country, or some such system, as that 
 which ultimately became the custom, and was per- 
 fected by his grandson. But there was to be no 
 opportunity for these men consulting together. Two 
 Daimios could not meet in the country without their 
 meeting being widely known. There was no calling 
 and leaving cards on one another. But this very 
 
 J 
 
 estrangement outwardly, favoured the mole-like 
 workings of the Jesuits, who could move from castle 
 to castle, and be the medium of communication for 
 carrying out their plans. They thus wielded an 
 immense power in the country, and where this was 
 used for political purposes, they became a men- 
 struum through which any discontented spirits 
 might find a cementing medium, and a means, 
 without running the risk of individual]}' meeting, 
 of carrying out designs for overturning the whole 
 empire. The ruling powers on making this dis- 
 covery first tried orderin the Jesuits out; and
 
 194 HANAI. 
 
 when this failed, they tried sending them out ; and 
 when this failed, the only other resource was putting 
 an end to them. 
 
 The ingenuity and cleverness of Hanai seems to 
 be perpetuated in his name being given to a machine 
 for shaving tobacco by a plane, and also to the 
 machine commonly used for making silk cords, which 
 was probably invented by him.
 
 CHAPTER IX. 
 
 TOKIO. 
 
 Ix due course we returned to Yedo, in which there 
 is much that is as interesting and as beautiful in the 
 way of building- as anything that is to be seen else- 
 where. But these have been so often and so well 
 described by Satow and others, that nothing is left 
 to be gleaned in that field. We visited the Museum 
 in the grounds formerly occupied by the Toyay zan 
 temple, the imperial shrine of Yedo, formerly the 
 seat of the Uye no Mia, or high priest of the 
 Mikado's family, appointed thereto to be used as a 
 rival or opponent to the Mikado, in case of his being 
 induced by any one to take up arms against the 
 Tokungawa family. Xo place in the empire has 
 undergone so much change as Yedo by the late 
 
 O / 
 
 revolution. 
 
 The Shiogoon lias been removed, and the Mikado 
 brought to his residence, but not set on his seat. 
 The Mikado lias been compelled (to oblige, accord- 
 ing to native accounts, foreign Governments, who 
 grudged spending a little money on a house at 
 Miako) to leave the natural capital of the country 
 and come to Tokio. And so every one except 
 foreign Governments, who have saved perhaps a few
 
 196 TOKIO. 
 
 hundred pounds, has been rendered discontented 
 at both places. The old walls of the Yashiki of 
 the Daimios still stand in many places, but are fast 
 crumbling into decay. The fine old gateways are 
 decaying ; the Daimios occupying their own porters' 
 lodges. Instead of the two-s worded men, are seen 
 lads in petticoats hastening to school with slates and 
 chalk. Instead of the clean, matwood-built shops, 
 long rows of unoccupied, blue - washed, hideous 
 buildings stand, the pictures of misery and dirt. 
 
 Comfort and content, with economy, have given 
 way to speculation, covetousness, and expense, and 
 every kind of new speculation has been tried and too 
 often failed, leaving the people with no money, no 
 trade, and a well-grounded hatred of foreigners for 
 beinc; the, cause of it all. 
 
 O 
 
 But it is true that before the late change there 
 was no museum or anything like it and we might 
 almost venture to say there is nothing like it any- 
 where else ; the building is so suitable, the arrange- 
 ments perfect, the light so good, plenty of room, 
 and objects of real interest and beauty to be seen. 
 It is but small at present, but may be enlarged. 
 The grounds of LJyeno, formerly celebrated for their 
 beauty, cannot be called gardens, as they at pres- 
 ent lie quite unattended to. The shrines of the 
 Shiogoons are still worth a visit ; and the grandeur 
 of Shibba cannot be destroyed even by neglect. 
 
 A\ r c had an opportunity of visiting the grounds 
 formerly occupied by Prince Alito, now the Arsenal. 
 These are much as they were when, by the revolution, 
 he was deprived of them, and are very (artificially) 
 pretty. The grounds of Tozenji, formerly occupied
 
 TOKIO. 197 
 
 l>y the British Legation, we could hardly recognise. 
 The Daimio Awa is now living in the little wooden 
 bungalow of Yotto wang, within the grounds. Sat- 
 suma's large Yashiki, on the road to Sinagawa, has 
 been all swept away, and Choshiu the Daimio (who, 
 as guardian of the Straits of Simonoseki, did his 
 duty, and was attacked by the combined fleets of 
 England, France, and America for doing it) lives in 
 a cottage or nee behind it, on a small part of the 
 ground. The well-known mansion, gateway, and 
 walls of Li, kammong no kami are all gone, and a 
 lath-and-plaster school in its place ; and the other 
 residences of princes and nobles replaced by iron 
 railings and white plaster, unsuited to the climate 
 and country. 
 
 We drove past the Yashiki, now occupied by the 
 Mikado, through part of what was formerly the 
 castle grounds ; past the new Sinto temple on 
 Kami a, admiring the moat and fine embankment of 
 the castle ; past the formerly extensive grounds of 
 the Princes of Kanga (now the medical school), and 
 Ivii. now cut up for so-called educational purposes ; 
 past the Saydo, or temple of Confucius, now a 
 library; past the Yannaka pagoda, all that remains 
 of a Nitchi ren temple, which was destroyed about 
 forty years ago, in consequence of the discovery of 
 the young priests being carried in boxes into the 
 ladies' quarters in the castle, and is now used as 
 a cemetery. 
 
 Of the two positions, Kioto seems to have been 
 well chosen as the capital of the empire. During 
 the rule of the Ashikaga and Ilojio, the executive 
 always remained near Aliako, either in the capital
 
 198 TOKIO. 
 
 itself, or, as latterly, at Azutchi or Momayama. Cir- 
 cumstances settled that Yedo was to be the seat 
 of the executive during the Tokungawa rule ; but had 
 the same money been laid out upon Kioto, with a 
 rich valley, surrounded at an ample distance by 
 wooded hills, and if the streets had been laid out 
 on a wider scale, and brightened by the noble gate- 
 ways and Yashiki of the Daimios, it would have 
 produced a finer whole as the metropolis, seated 
 as it is in the middle of the richest provinces of 
 the empire. 
 
 It seems a pity that the Emperor was induced to 
 make the move, and it may be hoped he may soon 
 see his way to going back again. All the fittings of 
 the Xijio Shiro in Kioto (the castle of the Shiogoon) 
 were so much finer than those in the palace of the 
 Mikado, that it was ready to be (and might have 
 been) utilised at once, as the residence of the Mikado. 
 
 During the day which we spent in Yedo, we were 
 recommended to try a new set of baths just being- 
 finished, which we did, and very handsomely got up 
 they were. AVe were shown into a neat division, 
 and requested to wait till the bath was ready, and 
 a message was brought at the request of a lady 
 in the bath, asking me kindly to wait a little, as 
 she had never bathed with a foreign gentleman ; and 
 
 O o 
 
 to our amazement we found that in the native 
 papers of the next morning there was a notice to 
 the effect that ''])r I ) - had seen, tried, and ap- 
 proved." This is an innovation, as by the old rules 
 put up in baths in Osaka, no one was allowed to make 
 baths for profit, or to charge high prices for them, 
 and every one was to pay as he thought right.
 
 TOKIO. 199 
 
 During our visit there was an exhibition of paint- 
 ings and drawings, chiefly of black and white. 
 Some of these were very choice, but few of them 
 approached in talent the old Kake monos on sale 
 in the shops, by artists of name. There were some 
 attempts to try European style, which were not 
 successful. 
 
 Vfe noted some of the subjects most run upon, be- 
 ing generally incidents well known in history. Such 
 was the picture of Ko go no tsuboiine and Dan jo 
 no dai shitz, Nakakimi. Ko go was a concubine of 
 the Mikado Goshira kawa, while the Empress was 
 daughter of Kiomori, and jealous of the beauty and 
 talents of Ko go. The latter in the course of her 
 studies found that, according to Buddhist teaching, 
 "Man has short spring-time, and that autumn is 
 fast comino- to all; ' and in dread of the wrath and 
 
 O 
 
 jealousy of the Empress, she ran away from Court 
 and hid herself. The Mikado was distressed by the 
 loss of her, and longed to see her again. He be- 
 thought himself that as she was a beautiful player 
 on the Koto, and very fond of music, he might find 
 her by the aid of Xakakirni, who was the best 
 ] 'layer on the flute. Xakakimi went about playing, 
 and at length, at Saga, near Arashi yama, he found 
 him-elf accompanied from a cottage at a little dis- 
 tance on the Koto. "Ah," he said to himself, "this 
 is So liu reng '' i.e.. thinking of husband's love 
 "music," and entering, found her there, and pled for 
 the Mikado that she would return. But she said, 
 " Xo." She had dedicated herself to Buddha and 
 could not return. 
 
 Another picture was Kibi no dai jin. Lord of the
 
 2OO TOKIO. 
 
 provinces of Bizen, Bingo, and Bitsliiu, formerly 
 called Kibi, who was sent as envoy to China. The 
 Emperor produced a paper dashed with characters, 
 and asked Kibi to explain them. AVhile he was 
 sitting pondering over them, a spider dropped on 
 the paper and went from the one character to the 
 other, showing him how they ought to be read. 
 
 Ariwara no Chiujo no Xarihira is one of the six 
 celebrated poets of Japan. (1) Onono ko matchi. 
 poetess ; (2) Ki sen hoji ; (3) Owotomo no kuron- 
 oshi : (4) Sojo henjo ; (5) Ariwara no Xarihira ; (G) 
 Kino tsura yuki. 
 
 Of these the first was a woman of the imperial 
 family. Ariwara, a handsome young man, was enam- 
 oured of Nijio ho kisaki, a concubine of the Mikado, 
 and wished much to meet with her and declare his 
 love. Xot being able to accomplish his design 
 openly, he assumed the dress of a priest and shaved 
 his head, as priests had more easy access than others 
 to the palace. But Xijio did not like him, and 
 would have none of him, and ordered him off, and 
 he travelled in the Kwanto for three years till his 
 hair had grown again. From him, a handsome man 
 is said to bo Nari hira no yo, arid a handsome 
 woman is said to be after the poetess Onono ko 
 matchi no yo. 
 
 Another picture was of Yoshiiyay (known as 
 Hatchi mang taro), who in Oshiu overcame Abe 
 no Sadato, and took his brother -Muneto, a strong 
 clever man, prisoner. 
 
 Another was of Kamatariko, founder of the Fusi- 
 wara family, and minister of Tenji Trnwo. He 
 brought Tenji to Tonomine temple, near Takatori.
 
 TOKIO. 201 
 
 There are there many Fusi plants (Wisteria), and lie 
 changed his own name from Xakatomi to Fusiwara. 
 Kamatari, a very cunning man, supplanted and 
 killed Yurtika Daijin, then Prime Minister, and 
 made Teiiji Mikado. The Japanese are divided in 
 opinion as to Kamatariko, some holding him a 
 good and able man, others that he was cunning 
 and had. 
 
 Another subject was of Yoshino and Shidzuka 
 go/en. Yoritomo was suspicious of his brother 
 Yoshitzune, and the latter ran away to Yoshino. 
 Shidzuka was the beloved and handsome concubine 
 of Yoshitzuue, and he advised her to go back to 
 Miako, while he went to Oshiu ; but she stopped at 
 Yoshino, and was seized by the priests and soldiers, 
 who said they would pardon her if she would dance 
 and sing before them, as she was famed for her danc- 
 ing and improvising. She danced the Midzuwake 
 jinja or Kutsute jinja, a famous dance in olden times. 
 \\ lule dancing she improvised a stanza of poetry : 
 
 This was thought to be very clever, having two 
 meanings, the one being, ' Though we are very low 
 just now, yet in the turning round of the oda niaki " 
 (yarn-spool) " we may at some future time get our 
 turn." The priests were very ill pleased, and sent 
 her oil' to Yoritomo, who wished to have her dance 
 before his Court also. She stayed at Ivama kura, 
 and afterwards went to Miako. Dancing-girls who 
 sing are now called Shirahe yoshi, from this girl. 
 The custom is for clever girls who have this o-ift and
 
 202 TOKIO. 
 
 sing in dancing, always to improvise and never re- 
 peat the same words. 
 
 Another subject for the brush was a portrait of 
 Yorimassa, who committed suicide in Bio do in, the 
 temple near Uji, after his noble defence of the 
 bridge against the Heki party. 
 
 Another showed Nitta Yoshi Sada throwing his 
 sword into the sea to the dragon god, to ask the 
 sea to retire in order that he might attack Kama 
 kura Hojio. 
 
 Another showed the eagle from A lino seizing 
 Roben in Yamato when a baby. Roben escaped 
 death, and grew up as a famous priest in the temple 
 of Nigatsdo in Narra. His mother, who was incon- 
 solable for the loss of her child, became a nun, and 
 devoted her life to visiting and worshipping at all 
 the temples of Japan, and in her course went to 
 Xigatsdo when Kobenwas preaching. In the course 
 of his sermon he mentioned his liavin^ been carried 
 
 o 
 
 off in his infancy by an ea^le and afterwards saved. 
 
 J J O 
 
 After all had left, the old woman stayed, spoke to 
 him, showed him his mamori, or placenta box, and 
 rejoiced over the son that was lost and was found. 
 
 Another was a representation of the Mikado Nin 
 toku tenwo at O/aka, when he lived on Ivodzu hill. 
 
 Another is the bell of Dojoji, near the Ilitaka 
 kiiwa, in Iviishiu, representing the story of the priest 
 who iled from the woman Kiijo, and was concealed 
 under the monastery bell, where she, suspecting him 
 to be, and becoming a dragon, made a fire around 
 the bell and burnt him to death. 
 
 Another was a picture of the two brothers, Soga 
 no Jura skc nari and Soira no (*ori Toki mune.
 
 TOKIO. 203 
 
 Jura lm<l a sweetheart Oiso, Gori had one Kaywa. 
 They were sons of Kawaclzu no saburo, who was 
 killed 1)}- Kudo ske tsume. The latter went hunting 
 near Fusiyama with Yoritomo, and the four followed 
 them, the girls dancing in the camp, and asking the 
 way to Kudo's tent, followed by the brothers, who, 
 on finding him, tried to kill their father's murderer, 
 but failed (through magnanimity and ideas of giving 
 him fair-play), and were themselves killed. 
 
 Such are some of the legends and incidents of 
 Japanese history which painters love to depict. 
 
 An incident may be mentioned here illustrative 
 uf custom in Japan, though not found among these 
 Kakemono. 
 
 On one occasion Ivavmitzu, the third Shioo-oon, 
 
 J / O 
 
 when young was out hawking. There was a strong 
 wind 1 (lowing, and he could not get a bird, and was 
 very hungry. He went into Moku moji on the 
 Sumida river to have luncheon in a temple, where 
 his cook was waiting for him. While supping his 
 soup hurriedly, he crunched his teeth upon a small 
 stone. lie was very angry, and determined to 
 punish the cook, and ordered him to commit suicide. 
 The cook was a man of rank, a Hattamoto, by name 
 Su/uki Kiza yay mon, but lie declined doing as he 
 was ordered more, however, from the consciousness 
 of his own good cooking, than from disinclination 
 to obey his lord's command. But lie said, "No, 
 f cannot commit harakiru, as soup made by me 
 never had a stone in it ; but you gentlemen." ad- 
 dressing lyaymitzu and I'ehida Sinano no kaini, 
 " have been hawking under a very high wind. 
 Von came in verv hungry and ate vour dinner very
 
 2O4 TOKIO. 
 
 quickly, and did not wash your hands or change 
 your dress before eating. Some piece of stone may 
 have dropped from your hair or clothes into the 
 soup. You must change your clothes and wash 
 your hands, and if you find after that any stones or 
 dirt in the soup, I will kill myself." 
 
 " Xaruhodo " (indeed), said the Shiogoon, and did 
 as the cook suggested ; and then said, ;; It was very 
 unjust of me to have ordered this," and he added to 
 his revenues 200 koku a-year.
 
 CHAPTER X. 
 
 IKAO. 
 
 IKAO, called also Oya, is another of the watering- 
 places in Japan where the natural facilities for hot- 
 water bathing are very great, and are much used by 
 the natives. There is a large proportion of some 
 salts of iron held in solution in the water, and as a 
 re-medial tonic agent, is especially used by females. 
 The new railway allows of the district being com- 
 paratively easily reached. Japanese ladies are con- 
 stantly travelling on the railroad, and it was amusing 
 
 / O O 
 
 to see how uncomfortable they are in a railway 
 carriage with their feet hanging down, until they 
 can get them on to the seat and sit on their ankles 
 in their usual way. They are much more at their 
 ease in travelling, even alone, than Chinese women 
 about Canton, who would hardly dare to do so, from 
 the language that would be addressed to them by 
 their count rvmen, every Chinese coolie seeming to 
 
 / O 
 
 think he is at liberty to cast indelicate jokes at 
 every Chinese woman out of her house. 
 
 Lying high up on the slope of the hill, on the 
 edge of a wooded dell, the village itself is a (plaint 
 collection of houses of entertainment rising one above 
 
 O 
 
 the other, the street ascending as steps and stairs
 
 v ; "~ ^l^^v^' \ N ' v 
 "% '"' '-^"vr'^. ''' \ / 
 
 N 'h / 
 
 i.\*. : 
 
 'v'Lfsg^ ', ;^^fcw<yC!j^ ?^^Jv" N 
 ;A ; ^5&fe ( =3&^fl^5r :. 
 
 ^aa-^ ', V? J *^^'Cr^ ; . * -^W X 
 
 ^C^^%^J^fe 
 
 ^-*v 
 
 '' Jl'v - '(.., irjijT*^* '"L^^ 1 ' 1 = -~" 
 
 . , v, -,> v. ^,-^'^,f^^-~ 
 
 ""' .- *vV>!} l-vi ~-^<^' / ' "'-;\ :-"-'-..': ^ ,--.
 
 IKAO. 207 
 
 between them. Behind the village are finely clothed 
 hills; among them stand prominently the "twins" 
 Ftats dake and the Midzu sawa dakc, and Soma. 
 Here the tea-houses of ample size are all provided 
 with the luxury of a perpetual iiow of hot water. 
 From the verandahs the view down the valley of 
 the Yunosawa, falling into the Tonegawa, is very 
 extensive, backed with the fine hill Akangi yama, 
 with its long slopes of debris thrown out from the 
 apex of the hill, with the Nikko mountains forming 
 a picturesque background. 
 
 There were in Ikao in 1878, 166 houses, with a 
 population of 659 persons. There were only twelve 
 proprietors, who seem to have had a sort of mono- 
 poly of the water. A tax of 10 yen on each bath is 
 paid annually to Government. 
 
 The temple, Ikao o jinga, formerly held sway over 
 twenty-nine other towns or villages. Subsequently 
 to the disendowment of Buddhism, the name was 
 changed to Yuzen dai mio ji, and the revenues were 
 appropriated by Government. 
 
 There is an opening in the neighbourhood whence 
 carbonic acid gas issues, as in the Grotto del Cane at 
 Naples. There is a good deal of a stone or hard clay 
 that can be worked up into a coarse earthenware in 
 small kilns. Under the old system there was here a 
 seki or barrier gate as at Ilakonay, as after heavy 
 rains the Ikao road was preferred by travellers to 
 the Naka sendo. 
 
 The temple of Midzusawa stood in the neighbour- 
 hood of Ikao, and was built by Dengio of the Tendai 
 sect. I'hibba no ske had a castle near Yukao, and 
 having a very delicate son, put him into the temple
 
 208 IKAO. 
 
 to be educated ; but growing stronger, his father 
 demanded him back, and upon the abbot refusing he 
 burnt the temple to the ground. Minowa shiro be- 
 longed to a family of the name of Nanga, and after- 
 wards fell into the possession of the li family, who 
 left it for Takatsuki before acquiring Hikonay. 
 
 The village, and temple, and surroundings of 
 Haruna, about four miles to the west of Ikao, is 
 well worth a visit. The path ascending from the 
 village of Ikao leads, in a recess in the hills, to a 
 collection of three or four rude tea-houses, standing- 
 round a space occupied by a low matting-covered 
 structure, like a small collection of pig-houses, with- 
 out yards to them. A cloud of steam was issuing 
 from the roofs, and presently a low door about three 
 feet high opened, and out came a young woman, 
 very red all over and perspiring copiously. \\ alk- 
 ing into one of the tea-houses, she pulled over her 
 one of the thick coverlets and lay down. This was 
 a steam-bathing establishment for the cure of rheu- 
 matism. I looked in and saw several patients 
 lying in a dense atmosphere of natural steam issuing 
 from the ground, and here they lay for about half an 
 hour as a cure for their complaints. It was said to 
 be very trying to go through this immersion at first 
 from difficulty of breathing. It was a dreary-looking 
 place altogether, lying at the foot of Ftats dake twin 
 hills, male and female. On the top of the latter is 
 a crater, whence fire has been known to issue, but at 
 present there is only steam, which at times is very 
 hot ; and as it also issues at the foot of the hill it is 
 utilised as above for these peculiar baths. On the 
 most easterly hill, formerly called Assoyama, is a
 
 IKAO. 2O9 
 
 statue of Taira Massa kado, about six feet high. 
 The hill is very steep, but there are chains to assist 
 the ascent. 
 
 Passing over the shoulder of the hill Soma, a level 
 piece of heathy ground of two or three miles in 
 extent is reached, part of which is taken up by a 
 Government farm for rearing cattle. It had not the 
 appearance of great prosperity. Passing round the 
 margin of the lake of Haruna, famous for its fire- 
 rlies in summer, and also for fish, and surrounded by 
 quaint-looking hills and rocks, Giso no dake and 
 others, the path passed over a small toge, or nick in 
 the hills, where the name lingers of having been the 
 ice-house of some Mikado, and then, rapidly descend- 
 ing the other side through a narrow wooded dell, 
 passing a strange natural piece of rock rearing itself 
 up like an enlarged Temple Bar gritHn, and then 
 another piece of rock shaping itself into a natural 
 bridge, finally reaches, in a narrow dark part of the 
 dell, lofty conical masses of a conglomerate rock, 
 standing close to one another, almost blocking up 
 riie dell, and rising to a height of sixty or seventy 
 feet, one having a sufficiently approximate resem- 
 blance to a statue as to have obtained the name of 
 Buddha. In the dark midst of these erect blocks 
 room has been found to place a temple. A tine 
 Buddhist temple, Xaiigkobu, was endowed by (.-lon- 
 geii sama, but it was burnt ; and since the revolution 
 a new temple has been erected, and has been used as 
 a Sinto place (.if worship. Passing these solemn 
 mysterious-looking rocks, the path enters the village, 
 where, being wholly inhabited by priests, nothing of 
 any kind in the way of food is to be got. 
 

 
 210 IKAO. 
 
 The view from Ikao across the valley of the Tone- 
 o-awa to the extinct volcano ol AkaiiQ-i yama is very 
 
 o o - */ 
 
 fine. There are hot baths at the foot of that moun- 
 tain, at Xiu sawa and at Ji goku damn, both on the 
 north side of the hill, but the accommodation is said 
 to be very rough. 
 
 From Ikao we started for Xumatta, passing Saku- 
 ragi, called so from a very large cherry-tree, also 
 passing a bevy of criminals, among whom was a 
 respectable-looking countrywoman tied up like the 
 men. And we stopped for a little at Yakatta harra 
 mura, a hamlet taking its name from an old castle, 
 the residence of Takasada in the time of the Ashi- 
 kangas. 
 
 The road from Shibukawa to Xumatta was for- 
 merly very bad, and travellers till the year 18GD 
 had to pass along by the help of Wisteria brandies 
 and roots. Some of the priests of Kongoin temple 
 at Xumatta improved it by making a new path, 
 passing through a hole in the rock by which one 
 man could with difiiculty pass. Afterwards this 
 hole was enlarged by a farmer, Xangai goto of 
 Shirai mura, so that a horse could pass; and in 
 that state it remains, he being allowed to charge 
 a toll from passers. At present Government is 
 making a fine road suitable for carriages. 
 
 The I)aimio of Xumatta was not allowed to pass, 
 through the tunnel, but had to keep to the old path 
 by the toge, the nick, or rather the Jiu hatdii toge 
 or Eighteen passes over the hills. There is a fine 
 new bridge over the Tonegawa. where the Maya- 
 UiMii and Takasaki roads join. Some of the old
 
 IKAO. 211 
 
 bridges hereabouts, as at Okkai, are very pretty 
 specimens of timber architecture. 
 
 We got a pony at Namayay village to take on 
 our luggage over the ridge of hills, by a path that 
 opened out fresh beauties of hill and wood at every 
 turn ; and which, after the sunny brightness of the 
 day, our eyes were able to enjoy in the milder light 
 and with lengthening shadows. Ohara was reached 
 in the gloaming, a quiet hamlet in the midst of this 
 mountainous wooded country, lying at the march 
 of the provinces of Simo-tski and Kowotski. The 
 young children were amusing themselves parading 
 with fine tail - feathers of the Yamadori, or hill 
 pheasants ; while the young men were watching a 
 bout at (Kenjitsu) two-handed single-stick. This 
 is played with a wire face-protector, and bamboo 
 armour for the body and arms, as very smart blows 
 are occasionally given, sufficient, as I have seen, to 
 produce wasting of the muscles of the arm. It is 
 worth noticing that the Japanese have never used 
 a shield fur the arm and body. They seem to have 
 used, after the introduction of gunpowder, an iron 
 shield to place on the ground, leaning against a 
 support fixed in the earth. In the oldest pictures 
 of their warriors such a thing as a shield on the left 
 arm seems never to have been thought of, but in 
 some pictures bars of iron are seen on the outer 
 forearms. The armour worn in battle was very 
 light when compared with the unwieldy iron casing 
 of Western warriors, but it was tough and difficult 
 to cut through. The}' seem to have trusted more 
 to the swiftness of attack with their sharp heavy
 
 212 IKAO. 
 
 swords than to the strength of defence. They often 
 had light chain-armour sewn into their coats, especi- 
 ally the coats used at a fire, when advantage might 
 be taken of them in a crowd. 
 
 The small tea-house gave us its best accommoda- 
 tion for the night ; and in the morning, with a man 
 and horse, we set off for Ogawa, along a level path 
 at the base of the hilly ground. We passed Ippon 
 matz, named from a solitary fine old fir-tree, with 
 hot baths at the neighbouring villages of Oi kami 
 
 o o ~ 
 
 and Shimo Keito, and were afterwards asked if we 
 would like to see the Fuki wara taki or seng, as this 
 kind of waterfall is named. There seemed to be 
 some doubts as to whether it was worth going oft' 
 the road to see ; but having faith in the native 
 appreciation of what is wonderful or beautiful in 
 nature, we went, and were on the whole repaid. 
 There is above the bridge over the Katashima kawa 
 a fine rush of water down a narrowed rocky channel, 
 and immediately above that we found ourselves 
 standing on a conglomerate rock, on the margin 
 
 o o 7 O 
 
 of what can hardly be called a fall, but rather a 
 clear rippling slide of water, smooth, moving uni- 
 formly down for a length of about eighty yards on 
 a small inclination, and having altogether a very 
 pretty effect, and unusual course of water-motion. 
 Hereabouts we frequently noticed trees eight inches 
 to a foot in diameter, with the bark cut with numer- 
 ous transverse incisions. These were lac-trees, and 
 the incised treatment was the usual means for 
 getting the varnish. Our guide was, from his con- 
 versation, or wished to be thought, a mighty hunter, 
 over the surrounding hills. Akasawa vama. covered 
 
 O *>
 
 IKAO. 213 
 
 with wood and dense brushwood ; and by paying 
 for a licence lie obtains a rio'lit to shoot over ten 
 
 O 
 
 ri square of this mountainous and almost im- 
 penetrable country. He cordially invited us to 
 come in winter or autumn to share the sport. He 
 said he generally got about a hundred kamoska, 
 and about half that number of deer in the season, 
 and of pheasants and yamadori a good many. The 
 year memorable for sport was during the late wars 
 in the Aidzu country, when all the wild animals 
 were driven down, and in that year he killed a 
 thousand kamoska and over a hundred bears. He 
 has killed a few wolves, but not many. We were 
 told here that all the country about Chiusenji for 
 ten ri square had been lately (3d of the third 
 month) set apart for the Mikado for hunting, 
 shooting, or fishing, and that all licences over 
 this ground have been withdrawn. It was told us 
 that by this five hundred men who had lived by 
 shooting and trapping had been thrown out of a 
 living. 
 
 The scenery continued of the same richly wooded 
 description down to the village of Chidori (a 
 thousand birds), a well-to-do-looking village. The 
 next, however, Iligashi Ogawa, was a very differ- 
 ent-looking place, having an uncivilised and out- 
 of-the-world look about it that made it savour 
 more of Chinese filth than Japanese tidiness. The 
 villagers, men and women, seemed all engaged in 
 carrying out manure to their fields. They were all, 
 men and women, dressed in tight-fitting trousers. 
 The horses had a framework of two poles, about six 
 feet long and two feet apart, laid across their backs ;
 
 214 IKAO. 
 
 on either side to the projecting parts of these poles 
 was attached a network or bag of rope. After 
 tying this network at the lower end, the bags 
 were filled on both sides with manure. The horse 
 was then walked off to the field, the loop was 
 untied, and the manure dropped on the spot where 
 it was wanted. A similar arrangement was at one 
 time in use in Scotland. 
 
 After a further walk of a mile and a half, and 
 again getting among hills, the path rounded a 
 projecting rock over the stream, and we dropped 
 upon the village of Ogawa no yu, with its five 
 natural baths of hot water, snugly situated on a 
 little fiat piece of ground, through which a bright 
 trout-stream danced, the closely surrounding hills 
 gay with a brilliant show of azaleas and other 
 plants in bloom or in full flower. 
 
 AVe enjoyed the quiet retirement of this little 
 watering-place of one or two houses and a shrine. 
 The baths were quite open, the water beautifully 
 clear and hot, and no visitors. 
 
 Our further destination was back to Yumoto, and, 
 after one night at Ogawa, we started, with two 
 eoolies to carry our luggage, and a guide, over the 
 Consei toge or pass leading over the ridge dividing 
 the two provinces. The morning was warm, with 
 bright sunshine, and we were surprised to see these 
 men appear each with snow-shoes in his hand. 
 \\ e toilc<l up the hill through a dense wood. 
 A little woman asked to join our party, and we 
 wen.- congratulating ourselves on these men being 
 so j'ar wrong, as no snow appeared. However, a 
 suspicious spot or two appeared when we had got
 
 IKAO. 215 
 
 ii}) to about half-way up the hill. The spots be- 
 came patches, the patches became continuous, and 
 we were at last in fear of losing our way, and event- 
 ually of sinking in the drifts of uncertain depth. 
 How the poor little woman with her four-feet-ten, 
 her short legs, with short stockings and straw san- 
 dals, got over it was surprising. One of the coolies 
 began to give in, and we were obliged to lighten 
 his load, when happily we recognised a part of the 
 path to which we had come down on our former 
 visit, and were relieved. At one place in the wood 
 the men pointed out the footstep of a large wild 
 boar. AVe found the path by the Consei toge 
 
 i. */ 
 
 much washed away by winter floods. The snow 
 on some parts on the east side was deep, and the 
 trees had suffered severely during the storms of 
 the winter. Indeed, with such an amount of de- 
 struction in one winter, it seemed wonderful how 
 the woods had in'own to such a size. We found 
 
 O 
 
 we were just soon enough, as only a few of the 
 tea-houses had opened. Xo visitors had yet arrived, 
 and Satow's friend Yoshi mia was surprised and 
 pleased to see us, and in place of incivility, he had 
 heard in some way of our being in the wood, and 
 had thoughtfully sent a man with a lantern, and 
 Two men with, a cango to help us on, in case we 
 
 should require it. 
 
 In our conversation in the evening we learned 
 that at the present time all young men of twenty 
 must enter the army, causing great trouble and 
 anxiety among tradesmen and farmers; but wealthy 
 young men dislike this, and go to America, and 
 remain there for vears. Many mayors of towns
 
 2l6 IKAO. 
 
 have been punished for putting clown sons of 
 wealthy men as dead, to escape serving in the 
 army. If the father is above sixty, the son is not 
 required to serve. The young soldiers are kept 
 for three years in camp or barracks. They are 
 given three pairs of stockings and two pairs of shoes, 
 and have to buy their own coats. Formerly officers 
 dare not strike the Samurai, or even the Ashi gam 
 or foot-soldiers under them, but now they do, and 
 the men think themselves like slaves. As a conse- 
 quence of this state of things the Japanese women 
 have changed their ideas, and they are said to pray 
 to have girls and not boys, and are congratulated 
 by their friends on bearing a girl. 
 
 All boys and girls must go to school from six 
 years of age, and after trials of different histories 
 all foreign history is negatived, and only Chinese 
 history taught in the schools, so much do they 
 dread and see the end of the revolutionary, anarchic, 
 and demoralising tendency of the teaching of modern 
 history. 
 
 When Midzuno Etsizen no kami was at the head 
 of the Gorogio (<>r Cabinet) all private houses of 
 prostitution were put down, and only the Govern- 
 ment establishments the Yoshiwara, Sliimabara, 
 and Shinmatclii were allowed, and every girl of 
 sixteen or seventeen must be married or betrothed. 
 In the ease of a plain daughter this had to be done 
 at a sacrifice either of money or position. I remem- 
 ber my Chinese tutor in Canton wishing leave of 
 absence for two days ; on my asking for what 
 purpose, he said it was to get his servant - girl 
 married. " AYho is she to get '. " " I don't know,''
 
 IKAO. 217 
 
 ho said. " Well, but liow can you get her married ?" 
 " Oh, she is nineteen, and I must, I must." 
 
 Midzuno issued orders that foreign vessels, if 
 they came into a Japanese port, were to be treated 
 with civility. Xo one, unless of the Samurai class, 
 was to wear silk or use gold or silver except on 
 their arms or armour, and no women were allowed 
 to wear jewellery. In his time a doctor, Take no 
 Choyay, translated a Dutch work on military tac- 
 tics, and presented his translation to Midzuno, who 
 was much in favour of it. But the influence of 
 Chinese ideas of warfare was too strong with the 
 ruling powers at Yedo, and Hayashi Dai gaku no 
 kami, who was an especially bitter opponent of all 
 foreign innovations (cutting off the heads of many 
 who differed from him), among others, tried to 
 arrest Take no Choyay ; but lie concealed himself 
 in a house in Awoyama, out of which, though sur- 
 rounded by the police, he managed to escape, and 
 was not heard of again. 
 
 As in European heraldry, there is probably a 
 small history attached to every crest in Japan, 
 and. the origin of the well-known three awoi or 
 mallow-leaves, as that of the Tokungawa family, 
 is said to have been that the crest used by lyeyas 
 was originally three tawara or bags of rice meeting 
 in the centre of a circle, his flower being that of 
 ^ oritomo the gentian. One evening the waiting- 
 girl handed him his square box of rice for supper, 
 and when lie had finished, he was struck by the 
 neatness of the arrangement of leaves which she 
 had placed at the bottom to prevent the rice stick- 
 ing to the box. lie determined to adopt it for
 
 5l8 IKAO. 
 
 liis crest, as three leaves in a square, and had it 
 immediately sewn or stamped upon his maku or 
 curtain used and carried about by great men and 
 family parties to seclude themselves and their 
 friends from the gaze of the public. He was at 
 this time hard pressed by Ooyaysugi, Mitzunari, 
 and others. On leaving his province of Ainshiu 
 for Yedo (on his chestnut horse Yabatchi kuri gay), 
 he arrived at the sea near Hamamatzu ; but seeing 
 himself pursued, he hastily assumed a fisherman's 
 dress, his furniture being stowed away in a boat. 
 When some of Tatchibana's men came up, they 
 ransacked the boat, and finding; a crest which 
 
 O 
 
 they did not recognise, but knew that it was not 
 
 *.- o 
 
 that of lyeyas, they stopped the pursuit. He 
 afterwards hearing of this, and perceiving that he 
 had escaped through it, came to the conclusion that 
 good fortune was with it, and ever since it has been 
 the crest of the Tokungawa family, though he after- 
 wards changed the square to a circle. 
 
 It is related of lyeyas, that after the great earth- 
 quake, during which Taikosama's magnificent palace 
 of Momayama was destroyed, being on a visit, by 
 invitation, to Taikosama, lie suirovsted that it would 
 
 ' OO 
 
 be rig] it to pa}' their respects to the Mikado. Taiko 
 assented, and said they would all go, and they might 
 walk. They set oil', each accompanied by his friends 
 and retainers. Honda hay hatchiro, one of those 
 almost supernaturally strong men, who, like Samson, 
 appear occasionally, was among the retinue of lyeyas. 
 On the way Honda nudged lyeyas, and indicated to 
 him the opportunity of cutting Taikosama down. 
 But lyevas would not take the hint. Taiko feeling
 
 IKAO. 219 
 
 perhaps instinctively that he had put himself in a 
 false and dangerous position, or being warned of his 
 danger, turned round to lyeyas and said, " I am not 
 accustomed to walk much, and my sword is heavy, may 
 I ask you to allow your servant to carry it for me ? " 
 ( hi which lyeyas looked at him, but made no reply, 
 knowing that it was a cunning device of Taiko to 
 ensure his own safety, as it would have been consid- 
 ered disgraceful and cowardly to attack a man un- 
 armed, and especially when he intrusted his sword, 
 not to one of his own men to carry, but to one of 
 lyeyas's servants. On the day following, Taikosama, 
 wishing to see an exhibition of the strength of 
 Honda, sent for him, and presented to him Tada 
 nobu's armour and weapons, which were brought in 
 by four men. He put it on, and went into the gar- 
 den and pulled up a tree. " That is quite enough," 
 said Taiko. Honda was during all his life engaged 
 in wars, and was never wounded. Katto kio massa 
 and Fukushiina massa nori and Tomono Eokuro, in 
 Bingo, were all famed for their great strength.
 
 CHAPTER XI. 
 
 KOFU. 
 
 Ix a few days after our return from Ikao we started 
 for Kofu, in the province of Kalii, going by Tokio 
 and Fu chin to Komagi in, where there is a choice 
 of two roads (by Takawo san or by Kobotoki toge), 
 and where formerly stood one of the seki or barriers 
 for the protection of the Kwanto. We were detained 
 by rain, and took the opportunity, which was offered 
 us, of seeing the young silk-worms, the centres of 
 full activity, so far as on their part eating can be 
 called so, and being the cause of activity in the men, 
 women, and children of the country. And a busy 
 and anxious time it is for both men and women, 
 the latter caring for them within the house with 
 unceasing attention the former cutting and bring- 
 ing in the leaves and 1 tranches of the mulberry, which 
 occupation joins to or overlaps the preparation of a 
 different kind of ground for rice-cultivation, and 
 afterwards for wheat, buckwheat, barley, &c. ; so 
 that every one is kept busily employed from morn- 
 ing to night, and all through the night. We found 
 (what perhaps every one knows but ourselves) that 
 these little devourers sleep at three intervals between 
 leaving the eu'"' and beo-mnmo- to spin the cocoon ; 
 
 O CTO O O X
 
 KOFU. 221 
 
 that two small papers of eggs developed, after the 
 first sleep, into such a number of worms as to require 
 for their feeding-ground four of the large flat trays 
 made of bamboo basket-work, about five feet long 
 by three broad, each covered with a copious layer of 
 fresh-gathered mulberry -leaves, chopped down by 
 the girls of the house ; that after the second sleep, 
 fourteen similar basket-trays were required for the 
 same caterpillars ; that after the third sleep, fifty-six 
 trays ; and when they began to spin, a hundred trays 
 were required to accommodate them, and give them 
 room for working. The operations are carried on in 
 the upper floors of the dwelling-houses, and require 
 great nicety and cleanliness, only young women, if 
 possible, being employed. They asked us not to 
 touch the choppers for cutting the leaves, and even 
 leaves wet by rain have a prejudicial effect, if not 
 washed and dried. All the country round appeared 
 to be under mulberry-growing, but it was really con- 
 fined to the dry ground that could not be used for 
 rice, and to the ridges between the fields ; and all 
 this rich Greenery was to be cut to be consumed by 
 
 O / / 
 
 these little ravagers within fifty-four days. 
 
 ^Miilst at Komugi in, we went about four miles 
 to see a waterfall, one of the few occasions on which 
 it turned out hardly worth while " giving so much 
 to get so little." The situation was pretty enough, 
 the actual fall was disappointing. It was in a 
 gloomy dark recess at the bottom of wood-covered 
 hills, and here stood a house a small madhouse, as 
 it turned out to be for the detention of lunatics, in 
 a situation with nothing to recommend it but that 
 the noise of the afflicted could disturb no one. It
 
 222 KOFU. 
 
 is held that the continued noise of the falling water 
 has a tranquillising effect on the patients. But we 
 felt oppressed by the retired gloom of the situation, 
 and after we had left it, we heard the noise and 
 shouts of the insane ; but in ignorance of what it 
 was when passing, we had not used the opportunity 
 of inquiring further. 
 
 In this neighbourhood, at Hakurai mura of Aki 
 yama, on the road from Otsuki to Gotemba, have 
 been found deposits of bones of very large animals 
 in the soil ; but whether there were any of these 
 bones in existence we could not ascertain. 
 
 Of the two roads leading over the hills we chose 
 that going by Takawo sail, on which stands the 
 temple of Id/una Gongen. The ascent was easy, 
 and the chos were short, each marked by a stone, 
 and some of them getting down to as short as eighty 
 
 o O O / 
 
 yards. The views through the trees were very ex- 
 tensive over the province to the eastward, and that 
 from a summit lately cleared by the Ordnance Sur- 
 vey, must be one of the finest within the short dis- 
 tance from Yokohama, as it is the most projecting 
 bastion of the range overlooking the low ground. 
 The path wound up through tall old cryptomcrias, 
 among which many young ones had been recently 
 planted, ] (resented to the temple by devout persons 
 whose names and offerings were recorded on posts 
 along the side of the path. Perhaps this is the 
 only way in which the temples can derive any expec- 
 tation of future revenue after discndo wm cut, as the 
 hills on which the temples stand are left in their 
 possession, and they can make something out of the 
 wood as it grows up.
 
 KOFU. 223 
 
 Idzuna means sorcery, being supposed to be a 
 Sanscrit word, and with Gongen defines the god, or 
 devil, or spirit of sorcery. The thing worshipped in 
 this temple is considered the fountain-head of all 
 sorcery, divination, and witchcraft, or majutsu, and 
 was, as such, much worshipped and greatly feared. 
 
 Under the Toknngawa dynasty members of the 
 Koga family were the chief agents in practising this 
 black art. These individuals were employed by the 
 Government for the discovery of any mysterious 
 crimes or secret plots, and were much dreaded. The 
 men were of the rank of Hattamoto, or of a higher 
 grade known as Niwa Katta ; and some were gene- 
 rally in attendance at every meeting of the Grorogio, 
 or Cabinet, sitting outside, but never entering the 
 room, and when one was wanted, he was called by 
 knocking on the floor, and he was then told what he 
 was required to do, assuming such a disguise as 
 seemed best to himself generally a traveller, a 
 horseboy, or a beggar. They always married in the 
 family (an exception to the customs and almost the 
 laws of the country). Each one carried about his 
 person a secret licence (koku in), and if he was killed 
 in his work of espionage and this licence produced, 
 nothing further was said. They were outside of the 
 law as it were, and must take care of themselves, 
 and not bring their employers into trouble. 
 
 Jugglers, mesmerists, clairvoyants, and spiritual- 
 ists all worship Idxuna (4ongen, and pray to the 
 (iuhing Tengu, the long-nosed being, who seems the 
 actual object of worship here. 
 
 Before the revolution there was a seki or barrier 
 at Komagi in, and another at this temple ; but this
 
 224 KOFU. 
 
 one was easily passed, as women had only to say 
 that they were going to worship, and could slip 
 through without examination. 
 
 From the top of Takawosan we found a broad 
 good path, with fine views over the lower parts of 
 the province of Musashi, leading along the mountain- 
 side to join the Kobotoki toge or pass on the Koshiu 
 kaido over the range. This path had been cleared 
 and levelled for the Mikado twelve months before, 
 when he was shooting here. 
 
 Our object was to reach Sam hashi, or Yengkio, 
 i.e., monkey bridge. Walking on from Idzuna to 
 
 J o O 
 
 Uyeno hara, we hired a waggonette, and a drive of 
 fourteen miles along a road keeping along the ridge 
 of the hills brought us about dark to the village. 
 The bridge is one of the pretty timber bridges com- 
 mon in the country, thrown across the Seganii Kawa, 
 at a narrow passage throuo-h which it forces its wav 
 
 100 ./ 
 
 between rocks near enough to have allowed of a tree 
 being drawn across to form a bridge without seeking 
 the aid of monkeys or any preternatural assistance. 
 Old accounts attribute the first bridge to monkeys 
 with Wisteria twigs, other accounts assert that in 
 Suiko tenwo's time many men came from Fudara to 
 Japan (this was probably the island of Poto, in 
 China, as the accounts expressly say that they were 
 not Coreans). Among these was a clever carpenter, 
 Sira katta (white leprosy), who is said to have built 
 in all a hundred and eight bridges in Japan ; but a 
 hundred and eight is a well-known Buddhist number. 
 From Saru hashi we left for Kofu along a good 
 carriage-road, and stopped for lunch at the inn .Miyo- 
 shiya, known as being the best-appointed inn in the
 
 KOFU. 225 
 
 ] trovince ; and certainly the wood-tracery on the 
 screens and openings, for beauty, variety, and intri- 
 cacy of design, justified its reputation in externals, 
 while the viands did the same in regard to internals. 
 
 It stands at the foot of the Sassago pass, an easy- 
 walking ascent of five or six miles ; and on the other 
 side an easy descent leads to the village of Konia 
 kai, where carriages are again to be got. Passing 
 Katsunuma, and entering on the wide plain in which 
 Kofu stands amid pretty scenery, in which the vine 
 was taking the place of mulberry, interspersed with 
 1 tanks and hedges of the ten -shrub, we cantered up 
 the wide bright streets of the toAvn, and found an 
 inn ready to receive and apparently to welcome us. 
 Kofu has the appearance of wealth and ease, situated 
 as it is in a wide, flat, rich level, enclosed on all 
 sides by hills over which even the snowy peak of 
 Fusi is visible. The roads and streets are wide, and 
 traffic and trade seem in a healthily vigorous state. 
 The shops large and good as a clock and watch 
 maker, .['mm whom I got a very good watch-glass, 
 and a baker, who had in his shop new bread, and 
 pretty European kinds of confectionery. 
 
 Tin- derivation of Kalii, the name of the province, 
 i- not clear, or, as given, of any interest. There is 
 a legend that in ancient times all this low ground 
 was under water, and that a god. worshipped as 
 Kesnki Miojin, in the village of ( hii sima, in Roma 
 gori, came and broke up the mountains and let the 
 water drain off. Other accounts say that the ob- 
 struct ions were removed by manual labour. There 
 are six hot springs in Kalii (l) Suwo yama ; ('2] 
 Kawa ura, in Yama nashi district; (3) Kuro bera ;
 
 226 KOFU. 
 
 (4) Yusliima, or Yumura, near Kofu ; (5) Shinobe ; 
 (G) Xarrada, visited at one lime by lyeyas. There 
 is also a very cold spring in Shibbu gori, in Suwa, 
 coming from Yatsu dake, much used for skin and 
 urinary diseases. 
 
 The interest of the neighbourhood hangs round 
 the celebrated character, Takeda Singeng, the lord 
 of the very extensive and rich country of Kahi in 
 the end of the sixteenth century, when he contended 
 with Xobunanga, Taikosama, and lyeyas for the 
 chief power of the empire. He was called of the 
 Kai genji line, and the first of the family who came 
 to Kahi was Sinra Saburo, who died in 1175. His 
 eldest son was founder of the Sataki family. The 
 second, called Yoshi kio, and known as Takeda 
 Saburo, from Takeda, a small town near Yanangi 
 sawa, was the first of the Takeda family ; so that 
 from Sinra. Saburo to the death of Takeda Sino-eno-'s 
 
 o o 
 
 son in 1582, the family was settled here for about 
 four hundred and fifty years. In Takeda Singeng's 
 time the province was valued at 240,000 koku. It 
 is now reckoned at 3,600,000. 
 
 The Shiro, or castle, recently occupied by the 
 Daimio Assano, and demolished by the present 
 Government, adjoins the town. The Shiro of Sing- 
 eng (known as Tsutsugi saki, or Azalea point) stood 
 about a mile from Kofu, having behind it at some 
 distance a fine graduated background of enclosing 
 hills, and a wide slope of rich alluvial soil in front 
 of it. The site seemed suitable for a metropolis, 
 and surpassing Xikko in natural grandeur. There 
 arc' remains of an older Shiro or Yakata farther up 
 the slope, at the foot of the hills, originally occupied
 
 KOFU. 227 
 
 bv Sino-eno-. Of Singeng's castle only the Horn 
 
 / o o */ 
 
 maru exists, the ramparts and moat being gradually 
 levelled by weather and farming operations. Prior 
 to the introduction of gunpowder the residences of 
 Daimios were constructed of clay. Taikosama, in 
 the castle of Himeji, was the first to use stone. 
 Before his time they were called Yakata, now Shiro. 
 After the annihilation of the Takeda family the fief 
 was held by Kawajiri, after him by Hirayuwa ; sub- 
 sequently by Hashiba shosho, followed by Kattowo, 
 Tootomi no kanii, and after him by Assano, who 
 built the new castle in the town. 
 
 When Singeng was a boy he was destined for the 
 priesthood, and was given the Buddhist ecclesiastical 
 name of Singeng, and lived as a pupil and acolyte at 
 Dai senji temple, near Kofu. He was of an ambi- 
 tious fiery nature, and soon showed that the priest- 
 hood was not a congenial occupation by throwing it 
 up, assuming the leadership of some of his father's 
 retainers, putting his father into confinement, and 
 getting rid of his elder brother, and starting on his 
 own account as virtual lord of the province. He 
 is spoken of by the Jesuits as being worse as an 
 opponent from 1 icing a Buddhist priest, and seems 
 to have been very cruel. (His full title in the State 
 was Takeda Daizen no daibu, Hara Nobu ; his full 
 title in Buddhistic hierarchy was Hosho ceng, ki 
 sang, Singeng.) He killed so many men that he 
 was afraid he would not lie allowed to rest in his 
 grave, so he had a stone coffin made to be dropped 
 into Lake Suwa, where it is believed he lies, though 
 his tomb is nominally at Ayriujio, at the back of 
 Dai senji. He at one time defeated at Mikata ga
 
 228 KOFU. 
 
 hara lycyas, who retreated wounded to liis castle at 
 Hama matsu. Here Singensf is said to have ap- 
 
 O O -L 
 
 proached the walls at night, and was fired at. and 
 killed ; or, according to some, was wounded, and 
 lingered for three years. However, on the following 
 
 O / 
 
 morning all his forces disappeared from before the 
 castle. He died in 1573, being fifty-three years old. 
 His son, Takeda Katsu yori, continued in arms 
 against Nobunanga and lyeyas, or probably was 
 driven to it by their determination to acquire his 
 extensive possessions. Distrusting the position of 
 his castle at Kofu, he built one upon a high ridge 
 of rocks overhanging the river about four miles off. 
 But he was driven from this, and taking refuge in 
 the temple of Teiimoku san, he witli all his followers 
 committed suicide there. 
 
 On the second morning of our stay at Kofu we 
 visited tlie glen leading up to ^litake, called so from 
 three gods. It was a narrow ravine made by a rift 
 in granite rocks, which rose on either side to a height 
 in some ] daces of several hundred feet ; the bottom 
 filled with large rounded masses, which had fallen 
 like boulders as far down as was possible for them, 
 'while others, arrested on their descent, overhung or 
 supported the pathway. A good pathway had been 
 recently made up to the very retired village of Ikari 
 mura. at the head of the glen, and was continued 
 farther on to the temple of ..Mitake, on the high hill, 
 < 'onposan. The granite formation ceased just be- 
 low the village, where a confused mass of enormous 
 boulders, almost filling the ravine, seemed to block 
 the village out from the world. Around the village 
 was a u'ood deal of cultivated ground. In the vil-
 
 .TT-. 
 
 // ' '. Vi 'Jr.* ' ', OJxt 
 
 '/ ^' "^-S^r^' 
 
 - y '. '^iiwr*^?* 1 ^. 
 
 1C IS^-^ 
 ^ -'=O' 
 
 mfW^- 
 
 _ : jft\^ 
 
 '&& _ -''-* r*-^ r V; / ., -"^ - 
 
 ^'^:, .\.' y.
 
 230 KOFU. 
 
 lage itself there was no tea-house or house of enter- 
 tainment, so we went to what looked like the best 
 house and were hospitably entertained. There are 
 thirty houses of the Zeng sect. The surname of our 
 entertainers and half of the village is Yama gutchi, 
 while there are seventeen houses of the Osada family. 
 Our host told us that this was all included in Sing- 
 eng's territory, and that his own ancestor had as- 
 sisted him, killing many of his enemies, and Singeng 
 wrote to him thanking him for what he had done for 
 him, which letter he still has in his possession. The 
 village is reckoned at 33 koku of revenue, but there 
 is a great extent of hill-ground included. There is 
 some shooting to be had about, but only one man in 
 the village can afford to take a licence. Kamoska, 
 deer, wild boar, pheasants, yamadori, and quail are 
 to be found. Our host had never seen a live bear, 
 but about two years before a dead one was washed 
 down the stream. Last year a large wild boar was 
 shot. AVe watched a man fishing with a- silk-worm 
 chrysalis as a bait. 
 
 The parish (Kori) on the opposite side of the 
 ravine is Komagori, or parish of the Ooreans. 
 Local history says that the name of Komagori, in 
 Musashi province, came from a number of Coivans, 
 emigrants, not prisoners (in 171)9) who were 
 collected out of different villages and settled in one, 
 and that probably the name in this province may 
 have originated in the same way. 
 
 Kurobira, with its hot springs, is above Mitake. 
 About two miles from Kofu, at Yinnura, there is a 
 hot spring-water bathing establishment. 
 
 VVe visited the grounds of the castle, which had
 
 KOFU. 231 
 
 been recently taken possession of by Government 
 and demolished. Within the gates small buildings 
 have been erected for making wine and brandy. 
 
 o / 
 
 We were kindly received by the superintending 
 officer of the Yamanashi stores, as they are called, 
 M~ho showed us over the houses, and explained the 
 machinery as well as lie could ; but after a three years' 
 residence in America, and speaking English well, he 
 had nearly forgotten it all, and told us he was not 
 } (leased with his boy, who had, now in America, for- 
 gotten all his own language. 
 
 O O O 
 
 lie gave us of his different wines to taste, and 
 they were very good, but wanted keeping and 
 proper cellarage, though the old embankment be- 
 hind his office was most suitable for the purpose ; 
 and he said Government had promised to make 
 cellars, but had other things to do with their money 
 at present. 
 
 The two difficulties they had chiefly to contend 
 with were the price' of bottles, which they cannot 
 vet make satisfactorily, and the difficulty of getting 
 
 . J * / O O 
 
 good corks, without which the wine cannot be kept. 
 There is a real cork found in Japan, but it is too 
 firm for use, wanting the <[iiality of elasticity. 
 There was evidently no fault in the grapes or pre- 
 paration. 
 
 Leaving Kofu for the town of Kami no Suwa, we 
 went by carriage towards Lake Suwa, over the 
 ridge dividing the streams of the Fuji Kawa from 
 those of the Tenriugawa, passing on the way the 
 ridge on which Katsu Yori. built the castle, and 
 afterwards Shirassu no Matzubara, a long wood of 
 old iir-trees. We reached Kami no Suwa about two
 
 232 KOFU. 
 
 o'clock an hour when Japanese inns are generally 
 quite empty and directed our way to the prin- 
 cipal inn, to which we had been recommended, the 
 Boutanya, or Peony House. The landlord, however, 
 presented a bold front, and asserted his house was 
 full. Our driver whispered to us that all the inns 
 in the town had agreed to this plan of boycotting 
 foreigners. AVe might have applied to the police 
 station immediately opposite, but preferred the 
 milder course of trying another house, as it is not 
 very pleasant thrusting one's self on any one, even 
 a public-house, if undesired. AVe were taken to 
 another, but on inspection, for the first time found 
 ourselves in a really dirty Japanese house, and said 
 it would not do. ~\Ye walked on to the last house 
 in the town, and there, at the Tomoya, got most 
 comfortably quartered, with a little outer cl inlet to 
 ourselves, and a large, beautifully clear, hot (rather 
 too hot) bath at the foot of the stair. To be sure, 
 it was on the public road, and had only fuiir posts 
 and a roof to keep oif the sun; but we got every- 
 thing we required, with clean nice rooms, and a 
 wide view over the lake and background of moun- 
 tains from the verandah. The shores of the lake 
 give the impression of shallowness, the fiat rice- 
 ground extending far into it with the appearance of 
 gradual encroachment. This has been increased by 
 artificial filling in, and the soil washed down from 
 the hills is continually diminishing the water-space. 
 In addition to these causes, of late years rocks at 
 the outlet in the bed of the Tenriu gawa have been 
 removed, and the water gets away at a lower level. 
 The residence of the Daimio Inaba no kami, said to
 
 KOFU. 233 
 
 have been at one time surrounded by the water of 
 the lake, now stands about three hundred yards 
 from the margin, at least what has been left of it, 
 as the whole space has been levelled and converted 
 into a public garden. Instead of the picturesque 
 shiro of the Daimio there now stands the hideous, 
 white lath-and-plaster school for a thousand chil- 
 dren. Both this town and the neighbouring town 
 of Simo no suwa are well supplied with hot water. 
 In a stream issuing in the centre of the town we 
 found the women and girls boiling their vegetables. 
 In some places the hot water and steam came up on 
 putting a stick down three feet into the ground. In 
 the lake are seen the hot springs bubbling up near 
 the shore, and the remains of a pipe for carrying the 
 hot water to the castle was pointed out. 
 
 ]\Ir Abe Goro zayay mon, an elderly gentleman, 
 apparently held in great respect, kindly called and 
 constituted himself our guide. By his advice we 
 took a boat to visit the outlet. The boat was con- 
 structed simply of planks, and may be correctly de- 
 scribed as a cotiin with tin- lid off and with four 
 persons in it, seemed not unlikely to prove one 1 . It 
 was provokingly leisinvly in its motions, and being 
 poled .round the lake, took four hours to do what 
 any other boat would have done in one. L'pon a 
 little hill to the left bank of the Tenriu gawa issuing 
 from the lake was pointed out to us the remains of 
 the castle of Takegawa (one of Xobunanga's gen- 
 erals), commanding the outlet of the lake. After 
 the late revolution a wooden bridge was put up to 
 connect, for the first time, the opposite sides of the 
 river, showing how the Daimio svstem tended to
 
 234 KOFU. 
 
 keep back any intercourse between almost con- 
 tiguous districts, by preventing improvement or 
 extension of roads. This was perhaps more the 
 policy of the executive, the Tokungawa Govern- 
 ment, than the wish of the Daimios. Our vener- 
 able guide told us that he had in his possession two 
 letters, one from Takeda Singeng, and the other 
 from his father, Xobu Tora, to his own ancestor, 
 ordering him to be on the watch and kill all their 
 enemies in the district. 
 
 In the Suwa district, in the beginning of June, all 
 the world was busy preparing the level ground for 
 rice-planting, first by dii( r dnf>- then letting in the 
 
 J. O 7 J O O O ' O 
 
 water to stand upon the little levelled fields, rising 
 tier above tier; then harrowing with horses, drag- 
 ging round and round a sort of large comb or rake 
 used perpendicularly ; then the men go to the hills 
 and cut twigs and branches with leaves of 1 (rush- 
 wood, bringing their loads down on carts to be put 
 into the ground as manure, when men, women, and 
 children tram]) round the little patches of deep 
 mud, stamping in this manure knee -deep, and ;i 
 boy seems to finish it off by walking about with 
 small platforms attached to his feet about two feet 
 long by eighteen inches broad.
 
 CHAPTER XII. 
 
 XAKASKXDO MIOGI. 
 
 LKAVIXXI Kami no Suwa Ijy the good road along the 
 northside of the lake, we struck the Nakasendo, 
 tlie central road of Japan, at the town of Simo no 
 Su\va, a Imsy place, full of houses of entertainment, 
 and plentifully supplied with hot water, baths being 
 at nearly all the corners of the streets, apparently 
 put there as a temptation to the weary walker, and 
 for the advantage of gossiping with friends in the 
 street during the operation. 
 
 From Simo no Suwa the Nakasendo leads over 
 the hills to \Vada, with hilly scenery without wood, 
 reminding one of the south of Scotland. Snow was 
 lying on the highest part of the pass in June, and 
 the stream was evidently raised by sno\v melting 
 under the hot sun. At \\ada, where we were very 
 comfortable, my friend was surprised by being taken 
 aside and asked what "commission" he expected. 
 He asked what was meant by commission, which 
 was an Knu'lish word. ''Oh, all the hotel guides 
 that bring foreigners demand commission of me, and 
 I always like to settle the amount beforehand." 
 >; AVell. I am not a hotel u'uide." So we found we
 
 236 XAKASENDO MIOGI. 
 
 had g;ot into the region of sharks on the trail of 
 
 O c3 
 
 foreign travellers, blighting all the pleasures of tra- 
 velling. Our host was not exorbitant in his general 
 charges, and said he had paid 400 yen of commission 
 during last year. 
 
 J 
 
 We passed down the valley by the side of the 
 Yodo gawa, towards the Uyeda silk district, passing 
 the villages of Xangassay and Uno (where Hidetada 
 encountered his father's foe, Ishida Mitzunari, during 
 the Sekinga hara war), receiving an interesting lesson 
 on silk cocoons, and passing Koshi goi with a pretty 
 timber bridge, reached the main road from Uyeda 
 at Tannaka. Proposing to visit some hot springs at 
 Yama no yu, but failing in making an arrangement, 
 we took carriage for Uiwake. The road had recently 
 been made unspeakably bad by repair i.e., laying 
 down what was intended for new metal, consisting 
 of water-rounded lumps of stone out of the bed of 
 the- river. Passing tliroiu'-h the Daimio town of 
 
 O O 
 
 Komuro, we reached about dark our destination at 
 Oiwake, noted for having one of the largest tea- 
 houses in the country, with a frontage of one cho, 
 or about a hundred and thirty yards, and, in the 
 olden time, requiring the services of above a hundred 
 servant-girls. However, the glory of the house had 
 departed with the cessation of road-travelling. The 
 mats were old, the partition -paper was torn and 
 dirty; instead of a bright clean girl (of those we 
 saw), we were waited on by a dirty fellow smelling 
 of the stable ; and instead of a hundred mousmies, 
 there were a thousand fleas ready to pa}" us every 
 attention in their own way. 
 
 Finding ourselves in the vicinity of the volcano
 
 NAKASENDO MIOGI. 237 
 
 Assam ayama, we proposed to make the ascent of 
 the mountain from this place, Oiwake being recom- 
 mended as the best starting-point. We could not 
 help observing that the country around had not 
 recovered from the desolating eruptions of last cen- 
 tury. The black lava or pumice-like soil everywhere 
 appeared through the scanty grass, and the trees 
 generally were of no great age or size. In the morn- 
 ing we were disappointed by finding the country 
 under a mist and rain ; so we, giving up the volcano, 
 started for Miogi san, being told that these hills 
 were well worth a visit. The Xakasenclo, after pass- 
 ing the village of Kutsu kake, ascended gradually to 
 the village of Caruizawa, and on the other side was 
 continued down the Usui pass, making a rapid de- 
 scent to the village of Sakamoto. This had been so 
 trying to the horses, and such an obstacle to travel, 
 that immediately after the recent revolution the 
 people of Sinano subscribed for the purpose of lay- 
 ing down a better road. This was carried across a 
 level marshy piece of ground, which recalled to us 
 the draining of this province by Hanai in the time 
 of lyeyas, mentioned before. At the head of the 
 pass we found a posting station, and were transferred 
 tn another carriage. 'Fins new road has been cut 
 through dense wood, out of the side of the hill, by 
 much blasting and pickaxe work, being earned on a 
 gradual gradient, and opening out splendid views of 
 wood scenery at every turn, but unfortunately very 
 much concealed by the mist and rain. Our driver 
 told us that the length of the new road is four ri 
 twenty-five cho. or nearly ten miles, and that there 
 are two hundred and twenty-eight sharp turns in it.
 
 238 
 
 NAKASENDO MIOGI. 
 
 It has taken seventeen months to complete, and has 
 cost about 80,000 dollars. 
 
 
 
 Ptissing Saka moto, at tlio foot of the LJsui pass, 
 pusliL-d on to Matsuida, the village nearest to the
 
 NAKASENDO MIOGI. 239 
 
 Miogi hills ; where, after the wet disagreeable day, 
 we had the pleasure of being ushered into a charm- 
 ing room opening upon a pretty little garden, from 
 which we had a full view of the strange serrated 
 range we had come to visit. Our room, we were 
 told, had been lately occupied by the Prince Ari- 
 sungawa. 
 
 AYe awoke on the following morning to find the 
 sun shining brightly on the peaks opposite our 
 pleasant quarters, and we started at once for the 
 temple, crossing the river on a plank-bridge used by 
 horses and carts, the piers being formed of stones 
 out of the river-bed, enclosed loosely in bamboo 
 basket-work, the path passing through mulberry in 
 full green leaf, which was being rapidly cut for the 
 voracious little workers. 
 
 There was both a prettiness and a grandeur about 
 the temple and its surroundings. The thickness of 
 the wood covering the slope leading up to it gave a 
 warm richness, while the view as we slowly ascended 
 became wider and wider; and in front of us, above 
 the wooded slope, rose these quaint pointed rocks, 
 risi.no- sharply out of a totally different bed o-eoloiri- 
 
 j. J J O 
 
 cally, worn by the action of time to such individual 
 pointed peaks as for one to be called the Candle 
 and yet the peaks are not bare rock, but are clothed 
 with wood, with brushwood clinging to the very tops. 
 It was a beautiful dav after the rain ; everything 
 
 J J O 
 
 looked irreeii and fresh. As miirht be expected, 
 
 O O -L ' 
 
 Aliogi has been known as a place of worship from 
 the most remote times; indeed it is a place almost 
 to create a worship, if none previously existed. The 
 history of the temple narrates that the first saint
 
 ut 
 
 Wymm
 
 NAKASENDO MIOGI. 241 
 
 who made it a place of retreat was Hoshobo, who 
 was brought up as priest in one of the temples on 
 Hiyeisan. He had as one of his followers Sunga- 
 wara no Michizane, known ever since as Tenmang, 
 Dai ji sai, the well-known saint, revered and wor- 
 shipped in all the schools of Japan, much as Con- 
 fucius is in China. 
 
 Hoshobo raised a small shrine to the great general, 
 Vamato daki no mikoto, which was originally known 
 as the Haku oonzan, or white cloud hill, but the 
 beauty of the situation and outline led the name of 
 Miogi to be preferred. At the time of the wars of 
 Xobunanga there were several large temples stand- 
 ing here, but these were all destroyed, and the third 
 Sliiogoon, lyaymitzu, replaced them as they now 
 are. Before the revolution the temple had an in- 
 come of 350 koku per annum. It is now held by 
 the Sintoo priests, and has no permanent revenue ; 
 but the attendant told us that about a hundred 
 persons visit it daily, leaving alms and gifts to sup- 
 port it. There are representations of three divinities 
 or saints, the warrior Yamato daki no mikoto in 
 the centre, with Hoshobo on his left hand, and 
 Tcnmang on his right. 
 
 After ascending a long flight of steps to the plat- 
 form on which the temple stands, there is seen on 
 tin- right a small temple, Yo zun, or Keiko no 
 yashiro, in honour of K.eiko, god of the silk culture'. 
 At the time of our visit the little god, about eighteen 
 inches in height, was set out in front of the altar, and 
 was supposed to be superintending the worms all 
 over the country. After the cocoons are finished, 
 all the farmers from the surroundin countr will
 
 242 
 
 NAKASENDO MIOGI. 
 
 come here to wor- 
 ship and return 
 thanks for his 
 goodness to them. 
 The principal 
 temple is not 
 large, but is in 
 good repair, bril- 
 liant with gild- 
 ing, and with 
 some good carv- 
 ing. 
 
 High up on the 
 slope - face, and 
 conspicuous in 
 the midst of the 
 wood, is a large- 
 white represen- 
 tation of t h e 
 Chinese charac- 
 ter for " great " 
 Tai. This is said 
 to be a framework 
 not painted white, 
 but covered with 
 the collected re- 
 sults of the reli- 
 gious or supersti- 
 tious custom of 
 spitting paper at 
 the two Xio, or 
 guardian figures 
 at the gate. The
 
 NAKASENDO MIOGI. 243 
 
 wliolc site of the temple may be called magnifi- 
 cent, with tall trees, rocks, and peaks towering high 
 above, and almost overhanging the temple. 
 
 The scene from the gateway on the fine morning, 
 looking over the wide valley of the Tonegawa, and 
 embracing Akangi, Harurui, Nikko, and Nantaizan 
 on the left, and the Chikibu hills of Musashi on the 
 right, was very pleasing, 
 
 In the small town of Matsuida, lying below us, 
 the Daimio's family had always prohibited houses of 
 prostitution ; so that the evil had taken refuge, as 
 it generally seems to do, under the shadow of the 
 Buddhist temple, and in the hamlet of Miogi matchi 
 adjoining. Behind the temple, rising out of the 
 other younger trees, are seven large cryptomerias, 
 known as the Miogi no Stchi hon sugi (the seven 
 sugi-trees of Miogi), in connection with which we 
 were told there is a Buddhist idea that every man in 
 this world must be represented by one of seven 
 sugi-trees " Yo no naka wa dare demo stchi hon 
 sugi ; " but the medium of communicating ideas 
 between myself and guide was too shallow for my 
 venturing into such deep water. 
 
 Altogether the visit to Miogi was very satisfac- 
 tory, and well worth the trouble, The pretty little 
 garden before us at Matsuida, naturally led to con- 
 versation about gardens. In .Japan there are illus- 
 trated books upon every practical subject, from 
 illustrated dictionaries of language to books of 
 models of houses. There are historical maps giving 
 the divisions of the country from the earliest periods, 
 and similar maps of China. In the books of models 
 of houses every page unfolds, to show the dimen-
 
 244 NAKASENDO MIOGI. 
 
 sions of floor and roof, and relations of the partitions. 
 In books for tea-parties the measurement of every 
 room and article is noted, the forms of the rooms 
 and mats, the position of the ornaments and fire- 
 places. There are books of dress and colours for 
 men and for women, and suitable colours for each. 
 There are books for swords and spears and armour ; 
 books of the Mikado's silk dresses, and those of the 
 Kuges and ladies of the Court ; books of architecture 
 of temples, and books of games, and among all sub- 
 jects books for laying down gardens. 
 
 The Japanese regard a man as educated and 
 coiiime il taut as he knows about gardens, and a 
 
 / 
 
 man can soon show himself as uneducated by his 
 want of taste and information as to the etiquette 
 of gardens. Consequently they look upon all the 
 things foreigners call gardens as wanting in the 
 very first elements of taste. But there are gardens 
 and gardens, from the little patch of ground which 
 we are now admiring to the extensive acres of Mito's 
 gardens or grounds, as we would call it, in Tokio, 
 now known as the Arsenal, but the greater part of 
 which is allowed to remain as it was before the 
 revolution, and which, after all, has somewhat of 
 a European air about it, reminding one a little of 
 the grounds about the Trianon at Versailles. 
 
 The art of making gardens, and laying them out, 
 as well as tea-drinking parties, is all carried out 
 
 o 1 
 
 under rules laid down by Ifigashi yama Yoshi massa, 
 commonly called Iligashi dono, who lived about the 
 end of the fourteenth century, in the time of Ashi- 
 kaga, known as Muro matchi dono. Before his time 
 there were no rules or regulated tnste as to houses.
 
 NAKASENDO MIOGI. 245 
 
 gardens, bronzes, lacquer-work, or kakemono (hang- 
 ing pictures) : of these last there was almost nothing 
 except the Mandara paintings in Hindoo style, of 
 hundreds of divinities, minutely drawn and stiffly 
 painted. It is not very certain about what time 
 paper was invented, but there have been found pieces 
 wrapped round little figures, which are supposed to 
 have been placed in the interior of idols at an early 
 date, and there are engravings of writing materials, 
 ink, stones, and pencils of Imay dono, and others, said 
 to be preserved at the temple of Horiuji, near Tatta, 
 as well as representations of books written on bamboo. 
 These are, perhaps, the so-called papyri recently 
 found there. There are also pieces of lacquer attri- 
 buted to a date anterior to Ashikanga ; and if the 
 armour now preserved and shown in Xarra as that 
 of Yoshitzune really belonged to him, it cannot be 
 surpassed in workmanship in the present day either 
 in Europe or Japan. The researches recently made 
 into tombs have revealed to us that working; in metal 
 
 O 
 
 was practised as a fine art in Japan long before the 
 time of Ashikanga. The etiquette and customs of 
 the tea-parties were further improved on by Eikiu, 
 a gentleman of great taste, in the time of Taiko- 
 sama ; and Ongasawara, Imagawa, and Isse followed 
 Rikiu in perfecting the customs. This national code 
 of etiquette and manners is known as Shorei, or 
 Yuwa Shoku, or Ivojitsu, and Siki bu rio, but is now 
 commonly called in Tokio, Sliitsu ke gata, and all 
 the rules of politeness are at the present day taught 
 in the public schools. These take account of what 
 we, with our school boards, may think very small 
 matters, such as rules for where a gentleman is to
 
 246 NAKASENDO MIOGI. 
 
 sit when he calls on a lady ; how to place the hands 
 when kneeling, a boy placing his thumbs inwards 
 and a girl hers outwards ; how to present a tray ; 
 how to blow one's nose : so that every one is sup- 
 posed or taught to know how to act under . all cir- 
 cumstances. 
 
 The garden (Xiwa) in this land of sunshine, in 
 summer, seems to be regarded as an outer reception 
 or drawing room of the house, and as such, was the 
 introductory passage to the Cha seki, or room for 
 tea-parties (nine feet by six or nine), to which a few 
 select friends of the host were invited to discuss a 
 piece of china, or bronze, or lacquer, or a new speci- 
 men of a plant, or to sow the seeds of a political 
 plot, as these gatherings may have been ostensibly 
 for the expression of an opinion on a new sample of 
 tea from Uji, but the conversation must have often 
 diverged into more serious subjects. 
 
 The gate from the public roads generally opened 
 on to a pathway of large stones half buried in the 
 soil, leading to a small shed or open room (matchi 
 ai), where the guests sit down and wait. From the 
 house another similar path of stones meets the first, 
 close to the waiting-room, and at the point of meet- 
 ing are two large stones, the one on which the host 
 stands (tayshi ishi), and the other on which stands 
 rhe guest (kiaku ishi). These stones have sometimes 
 names given them drawn from Buddhist history or 
 -en -monies, and are at times laid down at very con- 
 siderable expense. 
 
 In the inner garden, other walks, on similar step- 
 ping-stones (tobi ishi), lead to the toro or stone lan- 
 tern, to the well, to the shrine, or to any pretty
 
 XAKASENDO MIOGI. 247 
 
 points of view ; and the stone at the verandah of the 
 house is generally larger and flatter, and is called 
 the " shoe-taking-off stone." 
 
 O 
 
 Following this pathway, the guest arrives at the 
 verandah entrance to the little tea-room. This room 
 is always entered, as mentioned before in regard to 
 cabins, by one of those low doors, about three feet 
 high, peculiar to Japan, but which offer no difficulty 
 to a native accustomed to bending his body. From 
 this creeping mode of entrance it is called Xijiri, 
 or Ano'ari mon. 
 
 O 
 
 Gardens are either Ko iiiwa or Hiro niwa, small 
 or extensive, called also Ura and omotte, inner and 
 outer. The Iliro niwa is supposed to cover a con- 
 siderable space of ground, such as that of ]\lito or 
 Ivanga in Tokio. 
 
 Every garden must have a stone lantern (toro) in 
 it. If there is a garden without a toro, it is said to 
 be like a house without a pretty woman in it, having 
 no brightness. It is said, " Toro wa niwa no bijin '' 
 ('"' The toro is the beautiful woman of the garden"). 
 If no toro, " Itsukushi onago arimashen" ("The 
 pretty woman is wanting"). There ought to be four 
 individual trees, called collectively " shi tenno "- 
 the fir, the maple, the holly, and the. hiba. Then 
 there must lie a little rising ground or hillock, Tsuki 
 yama ; and on this there ought to be certain trees, 
 as u king, a <j_ueen, a. son, a daughter, and a minister. 
 Besides these there ought to be dwarf trees, or sna 
 dome, or azaleas. There should be a well in the 
 garden, with a roof over it. The paths are generally 
 made, of large stones or rounded gravel sunk in the 
 ground. These stones (Yaku ishi or tobi ishi) should
 
 248 NAKASENDO MIOGI. 
 
 be of a particular shape, in some places of a certain 
 number, and laid in a way that every stranger will 
 know to where they lead. I saw one such stone 
 placed as a stepping-stone from the front to the back 
 shop in Kobe, and which the owner told me cost 
 him 200 yen, about 30, and from the size of the 
 stone it seemed very possible. 
 
 There is generally a temple or shrine, large or 
 small, in every garden, at which the inmates or 
 guests may worship ; and invariably a templum 
 Cloacinre, which indeed, in many instances, seems to 
 be the principal feature of the garden, a prominent 
 exposure and tasteful concealment of the temple 
 being the object aimed at. Stepping-stones lead to 
 it, a high neatly made fence indicates its position 
 and conceals it. The height of art here is to conceal 
 
 O 
 
 the art. 
 
 In the garden before us there o-e-nerally were 
 
 c3 O J 
 
 perched on the toro a cock and hen. The cock had 
 a very musical pleasant crow. I proposed to buy 
 it, but they would not part with it, as they said it 
 always awakened the house at the riidit time. If a 
 
 */ O 
 
 cock crows before 2 A.M., or soon after sunset, it is 
 generally killed at once, as it presages the burning 
 of the house. Cocks in China almost invariably crow 
 exactly at midnight. This brought on a conversa- 
 tion about fowls. 
 
 The Tonwrii are very large with large comb and 
 
 *. o * o 
 
 tail, and generally black and white. 
 
 (,)]ttki large birds, crest small, and tail very trail- 
 ing. The birds in Tosa province, with tails twelve 
 to fourteen feet long, are from this breed. 'The 
 Daimio encouraged their rearing for a finish to his
 
 NAKASENDO MIOGI. 249 
 
 long official spears. The birds are said to be kept 
 on a perch twelve to fourteen feet high, and never 
 allowed to leave the spot. 
 
 Shamino are fighting cocks and fowls, called from 
 Siam, whence they came originally. They are said 
 to be the best for the table. The bones are small, 
 but carry plenty of muscle, and the hens are good 
 mothers. 
 
 Ku.kt'CHcj lay large eggs, but the meat is tasteless. 
 They resemble the Shanghai fowls. 
 
 tShokoku. Of different colours, white, black, red, 
 and yellow ; crest and tail fine. 
 
 Ji tori. Birds of the country, common fowls. 
 Nearly all the fowls in the market are of this kind. 
 
 Ainoko. Cross-birds. 
 
 Okokke have black bones. Good layers ; are good 
 mothers, and much used for hatching other eggs, as 
 peacocks, storks, &c. 
 
 Rankei.S&id to come from Rangoon, with a 
 crown of feathers on the head. Thought not good 
 for the table. 
 
 Ckabbo. Small bantams, of which there are two 
 kinds, one smaller than the other. 
 
 The women of Owari have the reputation of a 
 wonderful knack and intelligence in bringing up 
 all sorts of tender animals fowls, canaries, little 
 d
 
 CHAPTER XIII. 
 
 ASSAMAYAMA. 
 
 THE weather having changed to bright sunshine, in 
 which we distinctly saw the top of Assarnayama, 
 and the clouds of smoke issuing from it, induced us 
 
 O 7 
 
 to retrace our steps in the hope of seeing the road 
 to more advantage, and getting the opportunity of 
 ascending the mountain. At Saka moto, the com- 
 mencement of the twelve-mile ascent, we had to 
 take another basha or waggonette. On inspection 
 of the vehicle, we came to the conclusion that a line 
 must lie drawn somewhere hereabouts, and we did 
 draw it at this carriage and its appointments. The 
 men in charge affected to be surprised that we ob- 
 jected to one of the traces being a thin piece of rope 
 not thicker than one's little finger, the other being 
 a piece of telegraph wire attached to the bar by rice- 
 straw rope ; the wheels falling to pieces, and the 
 linch-pins fastened by rice . - straw twisted round 
 them; the break acting only when an old straw 
 horse-shoe was thrust between the skid and the 
 wheel ; a sore on the horse's back, concealed by a 
 straw shoe under the saddle ; and two boys of fifteen 
 as driver and guard (the Government insists on two 
 with each conveyance on a dangerous road). 1 com-
 
 ASSAM AYA MA, 25 I 
 
 plained to the police, who are everywhere in Japan, 
 and, without loss of time or talk, another suitable in 
 every respect was turned out in ten minutes, with a 
 capital driver. We heard that a general inspection 
 was made next day, and all the old conveyances 
 were ordered off and new ones put on. In these 
 carriages the boy behind is provided with a small 
 tooting-trumpet to warn other travellers on the road, 
 and seemed to have orders to blow vigorously and 
 continually ; but we chaffed him about being caught 
 napping at the very time he was wanted so once, 
 when my head was turned, the young rogue applied 
 the trumpet to my ear and blew a blast that nearly 
 broke the tympanum, which he looked on as a capital 
 joke. 
 
 We had a fine day to see the beauties of this new 
 road, which was being rapidly settled, every coign of 
 vantage being taken possession of by a tea-house, and 
 surrounded by the horses (always males in this part 
 of the country) waiting till their attendants had 
 
 */ / O 
 
 drunk their tea and finished their flirtation with the 
 tidy mousmies. 
 
 Reaching Kutsukakke in the evening, we engaged 
 two ponies to take us to the foot of the mountain, a 
 distance of five miles. The}- proved of little use. 
 The one 1 rode wished to fight every horse within 
 sight or hearing, and finished by coming down on 
 both knees at once and, strange to say, I and the 
 saddle, though only laid on its back without girths, 
 remained in aif>.t, and he got up directly; but I had 
 had enough of him, and dismounted. 
 
 f had not made any particular inquiries as to the 
 height of Assamavaina, 1 had no information as to
 
 252 ASSAM AYAMA. 
 
 the ascent. I only saw before me a rounded hill 
 of about three thousand to four thousand feet high, 
 with probably a path up the greater part of it, and 
 numerous streams of water to quench our thirst. 
 Getting over the five or six miles to the foot of the 
 ascent, the hill looked more of a mountain ; but we 
 started with a guide, a strapping young fellow with 
 long sinewy legs, and no body to speak of. The 
 first part of the ascent was over a deep bed of loosely 
 aggregated pumice-stone, exceedingly unpleasant and 
 trying to walk upon, and I set off' with a burst to 
 get over this part of the hill, and found it rather hot 
 work ; so I called a halt, and we sat down to eat our 
 lunch. What it consisted of I did not know, and 
 was surprised that our host had thought of sending 
 it ; but when one of the first things produced was a 
 bottle of water, I thought it looked ominous, and. 
 feeling already rather parched, asked for some. The 
 attendant handing it to me let it fall out of his fin- 
 gers, and the water was gone. However. I felt per- 
 fectly sure there must be plenty more on a hill like 
 this, and started again, still over the loose pumice- 
 stone, and keeping in sight the long legs, which 
 seemed to scorn the steepness. I was told that from 
 a certain point, which we could see, there was a fine 
 view. In vain I looked for a trickle of water, as 1 
 toiled up. the loose pumice-stone ever giving way 
 under my feet. Arriving at the point, we could see 
 nothing ; a haze covered the low country. I was 
 now alone, with the sinewy legs skipping up before 
 me ; but toiled on. thrusting at every step the loose 
 pumice away down behind me, scanning every hol- 
 low for a drop of water, until at last I did reach
 
 ASSAM AYAMA. 253 
 
 what had appeared to be the summit. I found it 
 was the lower margin of the old crater, with about 
 two or three acres of snow in a shallow hollow. It 
 was from this that the fearful eruption detailed by 
 Titsingh issued. The pumice here was hot, and jets 
 of steam were issuing at many points of the ridge. 
 I lay down and tried to ascertain from the guide 
 how long it would take me to get over what re- 
 mained. I felt very doubtful of the propriety of 
 ascending any farther, as in fact the pumice lay to 
 tin- very top, and between my exertions and the 
 rarity of the air, I was nearly pumped out. I was 
 deceived in the distance, for, thinking it would pos- 
 sibly take me an hour, I was on the top in fifteen 
 minutes. L nfortunately, by this time the haze was 
 so thick that there was no view of the country, so I 
 turned to what I had really come to see the crater. 
 A loud roaring noise was heard, recurring, like the 
 heart-beat, at regular intervals, and great masses of 
 white smoke issued from the ground in front of me, 
 rolling up and expanding into round clouds, which 
 were swept away by the wind in a long white stra- 
 tum to the leeward of the summit. Going to the 
 edge, I looked into a hole that reminded me of Craig- 
 leitli Quarry, near Edinburgh, but narrowing the 
 deeper it was looked into ; and standing on the mar- 
 gin, i tried to penetrate the thick volume of smoke, 
 and listened to the roar coming from the abyss 
 before me. (hie could almost think the mountain 
 was alive and this was the breathing throat. As 
 the smoke occasionally cleared away, one could see 
 far down great gushes of yellow water, as if at each 
 pulsation it were squeezed out of the sides, and pour-
 
 KK, ---.;. CRA'I'KR OX ASSAMAYAMA.
 
 ASSAMAYAMA. 255 
 
 ing into the unseen abyss. The converging sides 
 were seen to be formed of layer upon layer (having 
 the appearance of stratification) of lava, which had 
 been thrown out at separate eruptions. The guide 
 wished me to walk round the top, and I went part of 
 the way. In crossing the cloud, the sulphur smoke 
 was almost suffocating. There seemed to be but one 
 path, and it led by a narrow passage through a piece 
 of lava. I observed the guide watched me ; and 
 giving a laugh when I got through, I concluded that, 
 like the Maiden Craigs, near Dumfries, there was 
 some deep legend in connection with those who 
 could not pass through. 
 
 It is a dreary but honest hill to ascend ; all ups 
 and no downs, good steady knee-work all the way. 
 No resting-places, as on Fusiyama, where one can 
 always get tea and cold water. Xo sign of living 
 being on the top or on the sides ; and I made the 
 mistake of believing it was about three thousand to 
 four thousand feet high, and finding out afterwards 
 that it is eight thousand. And to add to my regret, 
 the morning, which had opened fine, ended in a thick 
 haze. 
 
 Religion and superstition seem to have in this 
 case come to an agreement that nothing practical in 
 their way was to lie made out of the phenomenon. 
 There was no temple or figure except a little wooden 
 toy-shop-looking shrine about a foot high, nearly 
 blown away, which (if one forgot the spirit which 
 put it there) looked quite ludicrous beside the stu- 
 pendous natural operations which it was placed to 
 patronise or to consecrate. AVe were told that the 
 mountain and volcano were in charge of the sister of
 
 256 ASSAMAYAMA. 
 
 the goddess of Fusiyama, and we concluded that 
 since the withdrawal of the endowment she had left 
 the hill to take care of itself. Previous to the rev- 
 olution the mountain was under the charge of the 
 temple of Shinrakuji at Komuro, and had an endow- 
 ment of 83 koku annually ; but this has been abol- 
 ished by Government, and the hill left out in the 
 cold. Running fast down the hill took me an hour 
 and a half, and it was then only that I realised, what 
 a height the mountain is. At the foot of the moun- 
 
 o 
 
 tain the larch has been introduced and planted 
 sparsely, and seems to thrive well on the lava soil. 
 Had it been planted more closely, it might have 
 covered half the hill and been a large source of profit 
 by this time. 
 
 Titsingli says, from information, that on the 1st 
 of August 1783 there were heard tremendous noises, 
 shocks of earthquake, each more violent than the 
 other, till rlames burst out from the summit, followed 
 by a tremendous eruption of sand and stones, every- 
 thing being in broad day enveloped in profound 
 darkness. Mid-day was not to lie distinguished from 
 
 J o 
 
 the darkest night, the flames alone casting a lurid 
 light. The villages were set on fire, flames bursting 
 from the earth. The inhabitants tried to flee, but 
 were caught in the chasms of the earth, and in one 
 moment a great number were swallowed up and 
 burnt. The effects were perceptible for twenty and 
 thirty leagues. The rivers were arrested in their 
 course and boiled up, others were dried up; a tor- 
 rent of sulphur mixed with rocks rushed over the 
 (irinba district in Joshiu, swelling the river, inun- 
 dating the country. The number of persons who
 
 ASSAMAYAMA. 257 
 
 perished was immense. The devastation occupied 
 a tract of thirty leagues. Fifty-seven houses of 
 Missima were swallowed up, others were covered up 
 by mud ; many others, with their inhabitants, were 
 swept away. 
 
 ]\Iy native friend had recently visited the volcano 
 of Oshima in the bay of Yedo, and several of the 
 islands to the south of Awa, of which visit he gave 
 me the following notes. 
 
 O 
 
 Leaving Miura misaki at midnight, we were 
 
 O O ' 
 
 landed on the volcanic island of Oshima at 7.30 
 A.M. In the village of Ni i shima the women are 
 generally handsome, but this is frequently the im- 
 pression after being sea-sick, and depends a good 
 deal on circumstances. Previous to the late revolu- 
 tion there was a considerable number of oxen and 
 goats pastured upon the island ; but when the Gov- 
 ernment was overturned, the animals were looked 
 upon as members of it, and were killed by the 
 people. In other places the populace were actuated 
 by similar feelings, as in Aidzu and Yonesawa, where 
 there were many wax and lac trees, which were 
 guarded by the Daimios as their own property, and 
 were now and then the cause of trouble to the 
 country-people and smaller farmers; so when the 
 people found their opportunity, they cut them all 
 .lo\vn. The harbour of llabu was the result of an 
 earthquake about fifty years ago. The ascent to 
 the crater of the island is very gradual, and can be 
 made on a pony by a well-marked path. 
 
 In the island of Miakejima there are still wild 
 oxen of a small 1 treed. The natives learn the knack 
 of throwin a cloth over the head of a bull and
 
 258 ASSAMAYAMA. 
 
 throwing him by his horns. In Mine oka, a town 
 of Awa. white cows were kept to supply the Shio- 
 goon with milk at certain times. 
 
 In Iwoga shima, one of the southern islands, the 
 men generally have blue eyes and a foreign appear- 
 ance. 
 
 Up to the revolution there were men living on 
 the " seven islands " who had been sent there as 
 criminals. The islands of the south-east coast are 
 called the seven islands, and are (l) Oshima ; ('2) 
 Toshima ; (3) Mijima ; (4) Sikinejima; (5) Kowodzu 
 sima ; (6) Miake sima ; (7) Mikura ; and Hatchijo. 
 about seventy ri or a hundred and eighty miles from 
 Mikura. 
 
 Of these, Xos. 3 and 4 are said to have been at 
 one time one, having been separated into two by an 
 earthquake. They are now fifteen cho, upwards of 
 a mile apart. Mijima is hilly. Sikine is low and 
 level, and has a small round harbour with water to 
 float junks of 500 koku. There are hot springs and 
 baths on these two islands, and they, with Mikura, 
 are known for their excellent boxwood and camellia- 
 seed oil. much used by Japanese ladies for their hair, 
 and the boxwood for wood-engraving and combs. 
 There were formerly convicts living on some of these 
 
 \J 
 
 islands, chiefly upon Hatchijo ; but after the revolu- 
 tion they all left, though some having wives and 
 children have since returned. In all these islands 
 the inhabitants are very poor, and drink saki only 
 on festival days. 
 
 The Japanese seem seldom to wantonly kill animals 
 for sport or because the animals come in their way 
 and they have nothing else to do. They will never
 
 ASSAMAYAMA. 259 
 
 assist in the killing of a snake ; they will look on, 
 but take no part in it. This is possibly from the 
 Buddhistic teaching, and partly from the prevalent 
 idea that each animal is consecrated to the service 
 of some divinity. Snakes are worshipped all over 
 Japan. Fuku no kami is the god of snakes and of 
 rats, and snakes act as the servants of Benten, Queen 
 of Heaven, Rats are the attendants of Dai koku ; 
 centipedes of Bishamon. The fox is servitor of Inari 
 sama, the god of rice, and of Iclzuna Gongen. The 
 dove is the attendant of Hatchi mang, god of war. 
 The dog the servant of Mitsu mine, a mountain in 
 Mushashi, near Chikibu ; the cock, of Shimmei ; 
 frogs, of Gamma. 
 
 The Chinese character for Japan in AVa koku is 
 very similar to that in Wei jin, meaning "pigmies'' 
 or "dwarfs," and has been used by the Chinese for 
 a very long time. It is pronounced by the Japanese 
 " Isomboshi," and was considered by them a compli- 
 mentary epithet ; but they have come to know the 
 meaning attached to it by the Chinese as a kind of 
 nickname, and they now regard it as an insult. The 
 Japanese use as a nickname to the Chinese in Yedo 
 the words "Chang chang," which the latter regard 
 very much in the same light as the former do the 
 use of Isomboshi. The Chinese are very fond of 
 showing their superiority to every one else by using 
 to all outside the "Flowery Land " the designation 
 of Ee or I, which is equivalent to the Greek Bar- 
 barian, and though originally denoting nations ten 
 thousand ri distant from the Court, has come to 
 denote contempt shown to the people so addressed. 
 It is the first svllable in the word Yezo and Yebisu,
 
 260 ASSAMAYAMA. 
 
 and has been prohibited by the British Government 
 in all diplomatic communications. Yet the Chinese 
 Consul has the conceit to put up an offensive notice 
 outside his office in Tokio, using the word "'Eeko," 
 classing all other nations under the heading of bar- 
 barians, and does not call Tokio by the name that 
 the Japanese Government have given to it, but that 
 of Tsukiji, or " fillcd-in ground."
 
 CHAPTER XIV. 
 
 KOBE ARIMA. 
 
 So far as can be gathered from the letters of the 
 Jesuits, it would appear that the town of Sakkye 
 was in the sixteenth century the southern port of 
 ^fiako and Osaka for all junks or ships of any size. 
 It is described as " the richest and strongest hold 
 in all Japan. The riches proceed from a general 
 commerce with all the East, but both nature and 
 art contribute to its strength ; for on one side it is 
 surrounded by the sea with a bold and open port, 
 on the other it is lined with deep ditches of water 
 of a most incredible depth. In Sakkye there never 
 happens the least disorder, for every street beino; 
 
 v O 
 
 shut up on either side with a strong gate, upon the 
 least noise of a tumult they secure the gates, and 
 the commissary immediately proceeds against the 
 authors of these disorders; but within less than 
 a stone's-cast of the walls, they do nothing but 
 murder and cut one another's throats.'' 
 
 This fine harbour was unintentionally destroyed 
 
 *, J 
 
 and rendered useless by an engineering experiment, 
 carried out probably under the idea of improving 
 and deepening it. 
 
 The Yamato u'awa (or river) ran formerly in a 
 
 o \ / */
 
 262 KOBE ARIMA. 
 
 northerly direction on the east side of the castle 
 of Osaka, where it joined the Kawadsi gawa, and 
 it turned west and joined the Yodo gawa, becoming 
 below the Kizu gawa, the river of Ozaka. AVhen 
 Taikosama was in power he ordered a direct com- 
 munication to be cut, at the village of Funadzu, 
 between the Yamato river and the sea at Sakkye ; 
 and ever since the river has been diverted into the 
 harbour of Sakkye, and the result has been that 
 the harbour has been filled up, and rendered useless 
 for ships of even moderate size. There was up to 
 the time of making this cut no stream of any size 
 
 O J 
 
 falling into the sea at Sakkye, and probably the 
 harbour was kept deep by a constant swirl of the 
 tide in the bay. However, the consequence has 
 been that as a port it is now useless. 
 
 AVhen Osaka was opened to foreign trade, and 
 Sakkyc turned out to be useless as a harbour, it 
 was found impossible to take foreign vessels into 
 the river Adji-kawa, and Iliogo was fixed upon as 
 the port for the central provinces of Japan ; but 
 Iliogo being already occupied by a wealthy and 
 busy population, the adjoining sea-margin was ap- 
 propriated by the name of Kobe. The whole of the 
 shore from Akashi beyond Hio<2X> eastward to the 
 
 J O 
 
 river of ( tsaka gives the impression of great washing 
 down from the range of hills lying immediately to 
 the back. Long spits of sand stretch into the sea, 
 and were it not for the strong scour of the tide the 
 whole bay looks as if it would long ago have been 
 filled up. The bay, indeed, is almost a lake between 
 the angle into which, the great river falls and the 
 island of Awadsi, and there must be a great scour
 
 KOBE ARIMA. 263 
 
 of the inland sea to cany off the alluvium of the 
 rivers falling into this confined space. 
 
 The old name of Kobe was Hanakuma, or margin 
 of flowers, or the idea of "the edge of the rainbow." 
 But the place has nothing of interest in itself, ex- 
 cept the pretty waterfalls of Xunobiki, somewhat 
 despised by the foreign residents, but which would 
 make the fortune of any corner of England ; the 
 temple of Maya, mother of Shakyamuni (from whose 
 side lie was cut out), standing on the top of the 
 hills to the back of the town ; and a drive to the 
 old Daimio castle of Akashi, passing the most his- 
 torically interesting neighbourhood of Suma and 
 Itchi no tanni. Here Antoku tenwo built a palace, 
 and here the general, Kumagai, after deliberation, 
 cut off the head of the boy Atsumori his prisoner, 
 and was immediately filled with remorse at what he 
 had done, and devoted himself to priesthood and 
 prayer for the remainder of his life. The story is 
 that the body of the boy was buried here, and the 
 head taken to Miako and buried at the temple of 
 Ivurodani. In reference to the decapitation of 
 enemies, many who have seen Japanese chess- 
 boards may not have observed that there is always 
 a peculiar square piece cut in the under surface, 
 leaving a flattish cone. This was first made for 
 the purpose of placing the head of a foe or criminal 
 before the superior otlicer for his inspection. 
 
 The ruins of the castle of Akashi still remain, so 
 far showing what these Daimio strongholds were. 
 It was frequently mixed up with the disturbances 
 of the sixteenth century, and the history of this 
 castle at that time shows what a transitory hold
 
 264 KOBE ARIMA. 
 
 a Daimio had of his possessions ; and it is interest- 
 ing to look at the historical maps of Japan, and 
 see how frequently the great families changed their 
 domains during the wars of the fifteenth and six- 
 
 O 
 
 teenth centuries. It seems to have at one time 
 belonged to a family of the name of Besho. 
 
 Afterwards it fell into the hands of Kuroda. Kahi 
 no kami, naga oka (son of Simon Condera of the 
 History of the Church). 
 
 In 1617 it belonged to Ongasawara, ookon no 
 Shogeu, Tadazamme (Don Justo of the Jesuits). 
 
 In 1622, Matsu daira, Tanba no kami, was in 
 occupation. 
 
 In 1041, Kubo, Kanga no kami, Tada suyay, 
 was Daimio (he afterwards returned to Odawara). 
 
 In 1G49 it was held by Atatsu daira, Yamashiro 
 no kami. 
 
 It was in 1682 held by Honda, Idzumo no kami. 
 
 In 1684, Matsu daira, "VTakasa no kami (now 
 Aki), and his descendant. ]\Iatsu daira, Hiobu no 
 tayu, held it till the revolution, showing how peace- 
 ful comparatively the country had been since the 
 settlement by the Tokungawa family. 
 
 The fief of Hikone was held continuously by the 
 li family since 1604 down to the revolution. 
 
 Kameyama, formerly the shiro of Akitchi, mitzu 
 liide (tlie traitor), was in 1580, after his death, given 
 to Mayedda, afterwards "Kanga." 
 
 In 1605, Sekigutchi was in it. 
 
 In 1621, ]\latsu daira, Ookon no shogen. 
 
 In 1632, Sunganuma, Oribe no sho. 
 
 In 1648, Matsu daira, Iga no kami. 
 
 In 1684, Koozav, Idzumo no kami.
 
 KOBE ARIMA. 265 
 
 Iii 1697, Inooya, Yamato no kami. 
 
 In 1702, Awoyama, Inaba no kami 
 
 In 1748, Matsu daira, Kii no kami, and liis family 
 held it till the revolution. 
 
 These frequent changes show how uncertain a hold 
 these lords had of their possessions. They were put 
 in as hereditary magistrates, and allowed to get what 
 personal influence they could ; but there seemed to 
 be no idea of proprietorship in the land as with us, 
 and the holder was not allowed to increase the land 
 in his occupation by marriage or purchase, or to 
 diminish it by sale. He and his heirs held it in 
 trust, and were bound to provide for so many men 
 to act as soldiers ; and as to his fidelity, the State 
 did not trust him, but looked after that itself, by 
 keeping his wife and family at Ycdo, and forcing 
 him to pay visits to the Court at fixed times. 
 
 The pay of Samurai was generally about 200 koku 
 a-year, with house and garden. Under them Ashi- 
 garu (foot-soldiers), sometimes called half Samurai, 
 received pay down to 50 koku. These were not 
 allowed to sit in the same room with Samurai ; to 
 this day the Samurai speak very sternly to farmers 
 and others, and often cause disturbance. 
 
 Towards the end of his life, the great Kiomori, 
 who shaved his head, and renounced the world at 
 fifty-one, and died at sixty-four, lived in a palace 
 he built for himself at Fukmvara, near Iliogo, his 
 daughter's son, Antoku ten wo, the ^likado, living at 
 Suma no dairi, near Itchi tanni, about five miles to 
 the west, on the road to Akashi. Here some of the 
 most noted events in Japanese history took place. 
 Here took place the attack and burning of this palace
 
 266 KOBE ARIMA. 
 
 by Yosliitzune, who by night came over the pass in 
 the hills, Tekkai ga mine, led by Washi no Saburo, 
 and with a strong force drove out the Heki party ; 
 the subsequent murder of the young lad Atsumori 
 by Kumao'ai, his remorse, the flight of Antoku and 
 
 j o ' o 
 
 his party to Yashima on Sikoku ; the shooting of 
 the fan with an arrow by Xassu Yoiki, rivalling "Wil- 
 liam Tell or Eobin Hood. In Fukuwara or Hiogo, 
 in the courtyard of a small temple on Tsuki jima, is 
 shown (by notification of the Government) the tombs 
 of Gijio and Giwo, two sisters, concubines of Kiomori. 
 After a time he seemed to have tired of them, and 
 Hotoke Gozeu, a beautiful singing-girl, was preferred. 
 
 O O o 7 J. 
 
 The two sisters went to a temple near Arashi yama 
 to devote themselves to a religious life, but their 
 alleged rival, Ilotoke, would not stay behind, but- 
 insisted on leavino- the flesh-pots and going to serve 
 
 O JL o O 
 
 them. In the same court, also by Government no- 
 tice, is shown the tomb of ^latsuwo, the lad who was 
 buried alive to propitiate the powers of the sea op- 
 posed to the encroachment. The monument raised 
 to the memory of Kiomori stands on a little eleva- 
 tion by the roadside, a small pagoda of thirteen Hat 
 stones. "When one compares this monument and 
 others to noted men in Japanese history, with those 
 raised in honour of the men of the late dynasty 
 lyeyas, lyaymitzu, in Xikko and elsewhere one 
 does not wonder that jealousy existed in the minds 
 of many at the distinction that this monument of 
 Kiomori, one of the greatest men of Japan, should 
 be a small stone pillar. That the tomb of Yoritomo 
 should be uncertain, that of Jinmu a myth, that of 
 Xobunanga, at Azutchi, without a name, that of Tai-
 
 KOBE ARIMA. 267 
 
 kosama, burnt by Itakura to please the Tokungawa 
 family, and to see every member of that family lying 
 in grandeur unparalleled, it is no wonder if the new 
 Government were even with difficulty prevailed upon 
 by foreign ministers to leave them as works of art 
 
 / o 
 
 uudestroyed. 
 
 / 
 
 On the other side of the road is a small mound. 
 There was a tradition that within this mound were 
 hidden all the armour and arms of the retainers of 
 Kiomori. During the late revolution, when people 
 did as they pleased, a party of men determined to 
 verify or disprove the tradition, and opened the 
 mound. The tradition was ascertained to be true, 
 and a quantity of arms were found and carried away. 
 A few days after, so many of those who were engaged 
 in the examination were taken ill (some having died) 
 that the relics were all put back, and the mound 
 covered over them again, to remain until a railway 
 
 O i/ 
 
 contractor or road-surveyor comes that way. 
 
 Between Kobe and Ozaka, the district known as 
 Xada. is celebrated for its saki, Xishi no mia being 
 the headquarters of this distillation. The water is 
 supposed to be the cause of its excellence, and is 
 carried to many distilleries round about. However, 
 it is possible it may be something else, as for long 
 the saki of Itami, the town of the father of the Chris- 
 tian (ieneral Konishi, Setsu no kami, and where he 
 made his fortune, was considered best. 
 
 There are many nurseries of young plants about 
 Kobe, where rearing and grafting and dwarfing of 
 plants is largely carried on. They say here that if 
 you will give them a leaf they will produce a tree 
 to you.
 
 268 KOBE ARIMA. 
 
 My friend Saclajiro tells me that in his youth saki, 
 which costs now 40 to 50 cents, was worth If cents 
 a box, or gallon, and in his father's youth it was 1 
 cent for three gallons. 
 
 It was amusing to watch the games of the boys, 
 always adepts at top-spinning of all kinds. The 
 spinning-tops in use at present at Kobe being coni- 
 cal shells filled with clay, an old mat was put on an 
 empty box so as to be concave, and these shells 
 were spun with great vigour and skill, after one 
 another, the one that knocked the other out 
 winning. 
 
 The natural hot spring nearest to Kobe was, we 
 found, at Arima, on the north side of the high 
 rano-e of hills forming the background to the town. 
 
 O O O 
 
 111 this district the rice is all hung to ripen. In 
 some parts of the country poles are fixed round the 
 fields to hang the rice crop upon. Here we saw 
 the smaller fir-trees festooned with the rice crop 
 hanging from the branches, and their branches 
 lopped so as to be useful in this way. The road 
 on Hearing the village was lined with split bamboo 
 exposed to the sun to season it for the basket-mak- 
 ing, which is one of the staple manufactures of the 
 village. 
 
 The old name of Arima was Yuyama (" the hill 
 of hot water"), and it is said to have been the first 
 place where these hot springs were used therapeuti- 
 c-ally. The raixott d'etre of the village is the hot 
 
 / O 
 
 spring which rises out of the ground at the bottom 
 of a nest of hills. Enterprising speculators have 
 seen it their interest to build houses of entertain- 
 ment, and put up these as near the springs as pos-
 
 KOBE ARIMA. 269 
 
 siblc, so that the streets or alleys are very nar- 
 row, and the houses hiovh and clustered tog-ether so 
 
 O O 
 
 thickly as to afford only sufficient width to pass 
 from each to the spring. 
 
 In the time of Jomci tenwo, 629 A.D., his wife 
 having no child came to Arima, from which it would 
 appear it had some credit before that time. How- 
 ever, the result was that a child was born, after- 
 wards called Arima no Oji. In G4G, Kotoku tenno. 
 thirty-seventh Mikado, visited the spring ; but after 
 that it appears to have fallen out of use for many 
 years, and probably this arose from the spring los- 
 ing its quality of heat, as it appears to do at times. 
 About 724 A.D., in the time of Sho mu tenno, the 
 celebrated priest Giogi came to Arima, worshipping 
 Yakushi Niorai ; and at that time it is said the 
 spring again flowed hot, and continued hot for many 
 years. Ao;am. durino; the time of Horikawa, sev- 
 
 J O * O 
 
 enty-third Mikado, about 1099, after many days' 
 heavy rain, the village was swept away, and many 
 persons were drowned ; and after that the spring 
 flowed cold, and the place was deserted for ninety- 
 five years. About 1186, in the time of Gotoba 
 temio, a Buddhist priest, Xiu shei sho nin, from 
 Yoshino in Yamato, followed the lead of a spider's 
 thread leading him towards Arima, but when very 
 near the spring he lost it ; but an old man appeared 
 to him holding out a branch of Xagi plant, which 
 he threw down, and immediately the hot spring 
 o-usbed forth, and from this the hill is called Ochiba 
 yama ("branch-falling hill"). 
 
 In the fifteenth century there was a castle near 
 Arima known as Yuyama, belonging to Arima
 
 270 KOBE ARIMA. 
 
 Matajiro Mura nori, 1421, from whom descended 
 Arima Xakatskasa no tayu of the late peerage. 
 The oreat Ashikano-a at one time visited Arima 
 
 O o 
 
 spring. In 1528 the village was burnt down and 
 rebuilt, and in 1576 it was again burnt down, and 
 only a few small houses were erected. But it must 
 have retained some reputation, as in 1585 Taikosama 
 and his wife Kita Mandokoro presented the village 
 with money to build a shrine and better houses, 
 and in 1594 Hideyoshi himself came to take the 
 baths and remained in the village for some time. 
 
 O 
 
 On the twelfth day of the seventh month, in 1596, 
 at midnight, a severe shock of earthquake occurred, 
 and the house and bath that he had made were 
 both destroyed. 
 
 Immediately after the earthquake water was 
 ejected to a considerable height, and so hot that no 
 one could touch it. However, it may be presumed 
 to have cooled down, as Hideyoshi during that 
 winter (1597) gave orders that the bath should be 
 repaired. During this operation the officers exca- 
 vated the earth to a greater depth than before, and 
 are said to have come to the box of wood or stone 
 reported to have been put in by Giogi eight hundred 
 vears before, which pleased Hidevoshi ^reatlv, and 
 
 / J O fc> J 
 
 he ordered a box or frame of wood two and a half 
 feet thick to be laid down. lie also ordered his en- 
 gineers to build a strong new bath-room. This they 
 
 O / 
 
 did, and the wood has not been altered to this day. 
 During Ilideyoshi's life it became the fashion for 
 each Daimio to visit Arima. 
 
 He gave the temple of Amidaji 1500 Kwan mon 
 i.e., strings of 1000 cash, and in 1585 he endowed
 
 KOBE ARIMA. 271 
 
 tlie temple to which the spring belonged with pro- 
 perty of the annual value of 100 koku. 
 
 When Hideyoshi came to bathe he issued instruc- 
 tions that the farmers were not to offer to him saki, 
 or fish, or birds, but the fruits of their own gardens 
 only, such as cabbage, radishes, parsnips, rice, or 
 cakes, and suchlike ; and at the same time he gave 
 a title of the land to the temple, and reduced the 
 taxes of the village of seventeen streets and sixty- 
 five houses (now said to be four hundred) from 350 
 koku and 35 large silver gin to 100 koku and 24 
 silver gin, all this being set forth in a document 
 now in the hands of the priest and signed by Taiko. 
 
 The spring itself is not by any means inviting. 
 The bath-room is dark, and the water carries with it 
 a large quantity of yellowish mud, and the water 
 is not more than warm ; it seems to vary in the 
 degree of heat, and, as lias been said, has flowed 
 more than once, for a period, quite cold. There is 
 .supposed to be some connection, as at Atami, with 
 the sea. and with the rise and fall of the tide. 
 
 Tin-re is a mineral spring in another part of the 
 village said to be impregnated with carbonate of 
 potass, and above this is a Grotto del Cane, an old 
 well on the roadside, in which a heavy residuum of 
 carbonic acid gas lies, sufficient to kill every animal, 
 dojj.', or insect whose lungs are brought into relation 
 with it ; but we found all the hollows in the ground 
 about sufficiently loaded with the gas to immediately 
 extinguish a lighted candle. 
 
 Adjoining the village is a cluster of houses culled 
 llm, occupied by a very low-looking caste of Yetas, 
 or Shuku.
 
 2/2 KOBE ARIMA. 
 
 The village is the seat of manufacture of much 
 of the well-known pretty bamboo basket-work, the 
 coloured straw-work, bamboo fans, bamboo-covered 
 porcelain, and wooden boxes ; and it is interesting 
 to watch the perfection of neatness to which these 
 workers have attained by long practice, and how 
 deftly they lift the delicate-coloured strips of straw, 
 glue, arrange, and place them in their required 
 places. 
 
 We returned by the mountain - path over Rok 
 kosan, noted for its crystals, giving fine varied views 
 of country, wood, and sea.
 
 CHAPTER XV. 
 
 OSAKA MIAJIMA. 
 
 THE town Osaka, formerly called Naniwa, and in old 
 times Oyay no kislii, stands on an angle or head of 
 the Lay of the inland sea. into which fall the waters 
 of several large rivers ; so that the site must of 
 necessity have been, like Venice, for a long time 
 more or less a marsh, as shown by the names even 
 still in use (Semba, or marsh, applied to the part 
 south of the river, while the opposite, or north part, 
 is called Temma), and by the number of canals filled 
 from the river, and almost at sea-level. It would 
 appear that on the northern branch of the delta the 
 town known as Amangasaki (and of old as Dai motsu 
 no ura), standing on the Kanzaki river, the most 
 northerly branch of the river falling into the sea at 
 this corner, was the first port of the district. On 
 the southern part of the delta, Sakkye was the resort 
 of, and best seaport for, vessels drawing more water. 
 The Kanzaki river and the Siri nashi were the two 
 main outlets. Taiko seems to have had the object 
 in view of drying the ground at the castle of Osaka, 
 and began by making a junction between the water 
 of the Kanzaki. river and the Yodo. lie then cut 
 the Ivizo irawa as an outlet to the increased body of 
 
 O \J 
 
 S
 
 2/4 OSAKA MIAJIMA. 
 
 waters. Afterwards, wishing apparently to lessen 
 the waters in the delta, he turned the course of the 
 Yamato gawa, then running into the Kawadsi gawa 
 at Kiobashi in Osaka, and diverted the stream into 
 the sea at Sakkye, completely destroying Sakkye as 
 a harbour. After Taiko's death, lyeyas cut what is 
 known as the Aji kawa, through which the greater 
 part of the traffic now passes. The water is said to 
 be still deep at the Amangasaki mouth of the Kan- 
 zaki river. 
 
 Osaka is naturally the greatest commercial town 
 in Japan. Standing in the middle of the empire, in 
 a recess of the navigable inland sea, upon a network 
 of rivers, all trade gravitates towards this centre. 
 
 In the time of Taikosama, the slope from the 
 castle to the Iliyashi Yokubori was occupied by 
 Daimios' houses. The town appears to be entirely 
 changed since the revolution. Previous to that event 
 almost all the Daimios owned warehouses, or go- 
 downs, in which to store the produce of their proper- 
 ties, or the purchases which they made. The western 
 Daimios, and probably the ivaro, or agent of each 
 Daimio, visited these places at least once a-y ear with 
 a large retinue, ; and the river was a gay scene, and 
 bright with dresses, and arms, and fia^s. and white 
 
 O O ? 
 
 sails. But all that is done away with. There is no 
 gaiety for the young ladies, as our hostess of the 
 Jliotan hotel deplored/ The gay boats in which 
 they would of a summer evening lie off on the river, 
 with their picnic-boxes, and charcoal fireplaces, and 
 their guitars, and their beautiful dresses, and merry 
 laughter about every little joke from one boat to 
 another all are done away with, and now she says
 
 OSAKA MIAJIMA. 275 
 
 that nothing but plebeian democratic dulness reigns, 
 or oppresses everywhere. She complains that all 
 servant-girls are ordered to be spies for Government, 
 and the police are authorised to invade any bedroom 
 in a hotel and examine the person in it in the dead 
 of night, as happened to my native friend when I 
 was in Sakkye. 
 
 The different markets in Osaka are scenes of great 
 excitement ; but in none is it so great as in the 
 rice market and money exchange, rivalling the 
 Bourse in Paris or Vienna, and a constant system of 
 signalising or telegraphing is kept up. Each go- 
 down in Osaka has a little platform on the roof, on 
 which a man stands with a oiass and a flag. 
 
 O o 
 
 In walking about the streets at Kobe one may be 
 attracted by a girl standing at a corner of a house 
 in the open street with a flag in her hand, going 
 through an apparently vigorous but aimless whirling 
 of her flag, paying no attention to passers-by, and 
 they paying none to her : on she goes whirling the 
 Hag, first one way, then stops, looks up at the hills 
 for a second, then whirls back in the opposite direc- 
 tion, then again looks at the hills, and then goes 
 through a series of waves of the nag like a mad 
 woman. If one follows the direction of her eyes, 
 one may detect high up on the hill a little flag 
 apparently reflecting every movement of hers. That 
 
 *' / 
 
 is the flag which is watched with telescopes from the 
 house-top at Osaka, and the items of information as 
 to price or rate are at once carried to the principal. 
 
 A temple has been erected recently to Taikosama 
 on the island in the river. In this, as in other cases, 
 the erection of temples appears to be a means of
 
 276 OSAKA MIAJIMA. 
 
 expressing strong political opinions under tlie guise 
 of religious fervour. The temples of Osaka are on a 
 laro-e and handsome scale, and worthy of the town ; 
 
 O V 
 
 but the destruction of the splendid residence of the 
 Shiogoons on the castle site, with all its rich fittings, 
 is much to be regretted. 
 
 O 
 
 The castle (formerly called Ishi yama) belonged 
 to the priests of the temple of Hoonganji, and is 
 a wonderful piece of engineering work, considering 
 that it is three hundred years since it was finished, 
 and the stone-work is worthy of admiration in this 
 day of engineering marvels. Some of the stones or 
 masses of granite laid, lining the entrance, almost 
 rival the blocks of Palmyra in size, requiring, accord- 
 ing to the Jesuits, the combined force of one thou- 
 sand five hundred men to move one of them. There 
 was in the time of Taikosama an outside moat or 
 canal, the Karahori. lyeyas proposed to fill it up, 
 and Yodo gime, Taiko's concubine, opposed its being 
 done ; but lyeyas threatened to send her a prisoner 
 to Yedo, and it was finished rapidly by a hundred 
 thousand workmen. During the siege of the castle, 
 lyeyas had his headquarters at Cha usu yama, a ris- 
 ing ground a little to the south-west of Tennoji. 
 From Osaka a pleasant trip for a day may be made 
 to the fall of Mino and the adjoining temple, situated 
 in a glen filled up by cherry-trees. 
 
 "While at Osaka we visited the .Mint, and had the 
 pleasure of meeting the superintendent, .Mr Gowland. 
 As to his own department, the Japanese Government 
 knows his services and ability; but he added a great 
 interest to our knowledge of the country by showing 
 us the results of digging into mounds and old graves
 
 OSAKA MIAJIMA. 277 
 
 in Japan. There is doubtless very much to be 
 learned yet of the ancient history of the country out 
 of these and future excavations, especially in metal- 
 lic remains. In what has been found the evidences 
 are numerous of a high state of art in the working of 
 copper, iron, and gold in very ancient times, show- 
 ing that the modern skill is a national and hereditary 
 art ; and as there has only been a commencement of 
 excavation, there is probably more to be revealed in 
 that way in Japan than in any other country. The 
 risk is that if the people once get the idea that these 
 places contain anything of value, they will be speed- 
 ily rifled, and not a trace left behind. One thing 
 about them is notable viz., that I believe there has 
 in no case been any trace of writing, or even of a 
 name of a maker, on any of the pieces found. 
 
 In Japan three places are spoken of as the most 
 perfect scenery of their kinds, and especially worthy of 
 being visited Matsu sima, with its islands, Ama no 
 hashi, and the island of Miajima or Itsukushima in the 
 inland sea ; and while at Kobe we took the oppor- 
 tunity of the small native steamer running in the 
 inland sea with native officers and engineers to visit 
 the island of Miajima. We started from Kobe at 
 G.30 P.M., in the first-class cabin, five feet high, with 
 a carpet covering the mats ; the second class was at 
 the bow, and the third on deck, covered. This last 
 was about four fret high, with the little door three 
 and a half feet ; but all the passengers squatted on 
 the matting as soon as they were inside, and seldom 
 moved from their position, and so appeared to be 
 quite comfortable all the way in what we should 
 consider very confined quarters. The cabin was
 
 278 OSAKA MI AJ I MA. 
 
 clean and nice, and we had it to ourselves till the 
 town of Tadotz, when a lady came in, wife of a man 
 engaged on the copper-mines at Ashiwo. She talked 
 all the way " like a man," my friend said. After 
 passing the strait at Akashi, the night was rougher 
 than I expected, with a head sea and wind. AVe 
 pitched and tossed all night. In the morning we 
 were lying in the harbour of Tadotz in Sikok, after 
 touching at Marugame and two other places, and 
 passing within sight of Yashima, famous in Japanese 
 history. 
 
 AVe passed island after island, often of the bare 
 kind, without grass or wood. AVe took up passengers 
 in the open, coming off in boats ; passing fishing- 
 boats, large trading-junks, schooners of foreign rig, 
 and steamers ; touching at Tomo, a busy little port, 
 and Onomitchi, which seemed a lively place sur- 
 rounded by hills covered with temples and pagodas 
 and boulders of granite. Takamatz and Alarugame 
 are joka or Daimio towns. AA T e were never in a 
 hurry, and took things quietly, but why we halted 
 so long at some of these places I never could under- 
 stand. I wished to ask the captain, and was pointed 
 out one of the men dressed in a very short shirt and 
 a pair of slippers. For our dinner we got on board, 
 soup, raw fish, tai sliced, with soy, finely sliced tur- 
 nip, radish, warabi, or young roots of fern, rice, 
 and saki. 
 
 AVe touched afterwards at Matzuhama in Bing", 
 passing the narrow artificial channel of Undo no 
 seto with eight to ten feet of water between the. 
 mainland and the island of Xomi-jima. This, and 
 another similar neck of land, was cut by Iviomori, and
 
 OSAKA MIAJIMA. 279 
 
 saves a very considerable circuit of the island. There 
 i.s a small monument erected on the island to him, 
 and by some he is believed to be buried here and not 
 at Hiogo. This province of Aki was all his territory. 
 Our lady friend told us there had been of late in 
 Hiroshima, our destination, a great deal of squab- 
 bling between the Buddhists and Sintoists, and it 
 had come to a head at the late (matsuri) religious 
 festival, when some one had got up a representation 
 of hell, with the devil holding a pair of scales, and 
 one sect in each scale. 
 
 We reached the inlet leading to the town of Hiro- 
 
 O 
 
 shima, and after being poled in shallow water for 
 about two miles, two jinrikshas on shore agreed to 
 take us to opposite Miajima for 5 sen each man a 
 ri, or about a penny a mile fifteen miles. 
 
 Hiroshima seemed a fine, large, busy, and wealthy 
 town, and was till the revolution the seat of the 
 Daimio Matsu daira, Aki no kami, with a rental of 
 420,000 koku ; and in a rich province, standing at 
 the head of the deepest bay in the inland sea, and 
 having an inner sea to itself studded with islands, it 
 is the depot of a large trade. Some time back the 
 Daimio was Fukushima, who was notorious for his 
 tyranny and cruelty, and in murdering his people 
 apparently in fits of insanity. He was removed by 
 Hidetada to Matzmoto, in Sinano, where he was not 
 allowed to give vent to his feelings in that way. 
 
 While on board the steamer I got a lesson in 
 Japanese chess, a Japanese, who knew both the 
 European and the Japanese, having said he thought 
 it was the better game of the two. It is to some 
 extent similar to the European game, the principal
 
 280 OSAKA MIAJIMA. 
 
 difference being in the power of the player to re- 
 place on the board the pieces he has taken from his 
 adversary. This is effected by the pieces on both 
 sides being of the same colour, and only distin- 
 guished by the way they lie on the board, being of 
 a flattened wedge-shape, the point always looking 
 forward. There are nine squares, and each player has 
 twenty pieces. There is no reason why our pieces 
 should not be of the same shape, but not requiring to 
 put them back after being taken, there is no neces- 
 sity for it. Replacing seems to take the place of our 
 moving backwards. There is a house in Yedo known 
 as Honyinbo, a sort of chess club, where Go Igo or 
 Go utsu was studied by good players, who were paid 
 by the Shiogoon to play with the Corean ambas- 
 sadors, who were generally very good players. 
 
 From the village opposite the island we had to 
 take a boat and cross about two miles of sea. It 
 was late, dark, and cold by the time we reached the 
 Momiji ya, or Maple tea-house. In the morning we 
 awoke to find the grounds about the house very 
 prettily arranged, with little pavilions and tea-rooms 
 put down on every point whence a view of the sur- 
 rounding scenery could be had. Fountains, green- 
 sward, lichen-covered stones, fine trees, brushwood, 
 waterfalls, and little streams, and all the toy beauties 
 of nature brought in and adapted to enhance the 
 beauty of the grounds, and to draw parties to the 
 pleasure of enjoying it, and the paths towards the 
 back stretching away through woods to the top of 
 the hills on the island. 
 
 There is a, little natural bay in front of the 
 village, with artificial additions in the shape of a
 
 OSAKA MIAJIMA. 281 
 
 fine open wooden platform temple, and eacli arm 
 of the bay studded with stone lanterns. Doubtless 
 the situation and surroundings of the little bay, 
 when the whole surface of the clear calm water is 
 alive and glinting with pretty boats with bright 
 fluttering; flao-s. and variegated dresses of the mous- 
 
 O O y O 
 
 mies and children moving; about here and there, the 
 
 o * 
 
 one hundred and eight toros or stone lanterns on 
 either side leading in to the temple, the huge 
 wooden torii standing at the entrance in the sea, 
 clear to the bottom, all make a pretty scene, to be 
 seen nowhere but on a fine day in Japan. But 
 when the same scene is viewed on a somewhat cold 
 November morning, the trees almost leafless, no 
 stir, no gaiety, one may be pardoned if he should 
 express a little disappointment. 
 
 "\Ve walked down through the houses and trees, 
 
 o * 
 
 hardly to be called street, up to the five-storeyed 
 pagoda, and then to the Gakko or hall built by 
 Hideyoshi. Afterwards we admired the carvings 
 in the temple below, but were not able to get ad- 
 mission to a representation of Kiomori. We met 
 everywhere the pretty deer walking about the slopes 
 heedless of men and boys. Among other things 
 we were shown a curious arrangement for a steam- 
 bath. 
 
 ^liajima was up to the late revolution looked upon 
 as a sacred island, and the property and residence of 
 Buddhist priests, and entirely under their control. 
 There were twelve temples on the island, of which 
 the largest was to Dai sho in; and there is one to 
 Kobodaisi. The name Itsuku jima (island of rocks) 
 is derived from what must have been a very striking-
 
 282 OSAKA MIAJIMA. 
 
 feature before the foliage had covered it viz., the 
 huge worn or rolled masses of granite heaped up to, 
 or rather moving do\vn from, the very apex. The 
 priests had always tried to keep women out of the 
 island, but failed in doing so ; but they had estab- 
 lished some stringent rules, under which they were 
 allowed to reside, such as having two enclosures with 
 cottages to which all women were obliged to retire 
 before confinement, and at other periods. These 
 laws have lately been abolished, but the keeper of 
 the " Ashiyama," as they were called, was living 
 there still. It was also necessary to allow two Yeta 
 families to live on the island, to look after the deer 
 and monkeys and other animals, alive or dead. 
 
 The large wooden Torii at the entrance to the 
 little sheltered bay having become decayed (which 
 was not unlikely, if it be true, as reported, that it- 
 was put there by Kiomori), was renewed ten years 
 ago, the one pillar having been brought from Xobe 
 oka in Fiuga province, and the other from Takamatsu 
 in Sanuki. The five-storeyed pagoda which looks 
 down on it was built by Mina moto Hirunari. The 
 Gakko or large hall standing on the mound, also 
 overlooking the bay, is said to have been the work 
 of Taikosama, and is remarkable for the size of the 
 camphor-wood of which much of it is constructed, 
 especially the planks of flooring and the roof. 
 
 On the opposite shore, on the mainland, stands 
 the village of Akasaki. One of the rules of the 
 priests of ^liajima was, that in the case of any one 
 dying on the island, the body must be taken over 
 within an hour after death to that village, to the tern- 
 
 O 7 
 
 pie of Emmeiji ; and the relations were not allowed
 
 OSAKA MIAJIMA. 283 
 
 to come back, for certain periods, varying according 
 to the degree of consanguinity husband or wife, or 
 a son or daughter, for a hundred days ; brother or 
 sister, or their eldest son, twenty days ; younger, 
 ten days ; uncle, seven days. 
 
 In our ramble we followed the path of large stones 
 leading; to the summit of the island. On the ascent 
 
 O 
 
 the most striking objects were the enormous masses 
 of granite, weather-worn, separated, looking as if 
 they were filled up to make the island, but more 
 certainly slowly falling down, as their immense 
 weight and disintegration combined to force a down- 
 ward course. "When near the top, working our way 
 between the trees and these masses of stone, we 
 came to a temple where a priest lives to keep up the 
 fire lighted by Kobodaisi, which is said never since 
 his time to have been allowed to go out. While 
 standing in front of the temple, I felt something 
 cold touch my hand, and there was a pretty deer 
 with its large eyes looking up fearlessly. Among 
 the curiosities of the place there was one of these 
 granite boulder-like masses shown us, which, on be- 
 inf struck with a stone, emitted a sound, showing a 
 
 U ? ' O 
 
 cavity inside of two to three feet in diameter. About 
 a hundred yards from the temple, and near the sum- 
 mit of the island, we were shown a cavity in one of 
 the boulders large enough to admit the hand, and 
 into which we were told the water rose with every 
 tide. It was half full of salt water. To ascertain 
 how fast it filled, we emptied it to judge on our 
 return from the top ; but after being away for half 
 an hour, we found the little we had left dried up, 
 and came to the conclusion that the rogue of a priest
 
 284 OSAKA MIAJIMA. 
 
 a hundred yards off 
 was at the bottom of 
 it, and kept the water 
 and the fire as suited 
 himself. 
 
 Xear the top the 
 masses of stone in- 
 creased in number, 
 and assumed shapes 
 to which the Japanese 
 like to give names ; 
 but altogether the 
 appearance and neigh- 
 bourhood of these 
 huge rocks is very 
 weird and gloomy. 
 There are no monk- 
 eys to be seen on the 
 island now, though 
 formerly they roamed 
 in numbers. They 
 were said to have 
 been all killed during 
 the revolution, but 
 they are perhaps only 
 keeping out of sight ; 
 but the deer were not 
 touched. Last year a 
 whale made its ap- 
 pearance in the bay 
 of Miajima, and the 
 natives concluded it 
 had come to worship.
 
 OSAKA MIAJTMA. 
 
 285 
 
 There is a speciality of manufacture of bamboo 
 boxes out of the short segments near the roots, 
 often of a very quaint description. 
 
 Between Miajima and Nagasaki the scenery of the 
 inland sea was of the same character nearly all the 
 way ; a tranquil sea with islands all around, nar- 
 rowing at Simonoseki to a river's breadth, and 
 widening oat under Tsusima to the open sea, again 
 contracting as we passed the narrow wood-covered 
 
 A^ c- ^J^py^* 1 
 '^&^/'<etor \<fe;' *^^>rf$J / 
 
 ,5%^^L-^A 'i M| Vi 
 
 defile at Ilirado, near which we had a view of the 
 bay in which the trade of the seventeenth century 
 was carried on. 
 
 At Nagasaki the beauty of the land-locked bay 
 was marred by the destruction of the wood on tin- 
 surrounding hills, and in the unexpected recesses in 
 the bay. A most extraordinary sight here was the 
 loading of a large vessel with 1700 tons of coal by 
 young women with little hand-baskets in two days.
 
 CHAPTER XVI. 
 
 KIOTO. 
 
 FROM Kobe we visited Osaka, Miako, and Narra, 
 all which places have been so fully described by pre- 
 vious visitors, as well as by Messrs Satow and 
 Hawes, that it is almost presumption to attempt to 
 add to their accounts. The whole line of country 
 between the sea and Kioto is a fine Hat alluvium of 
 rich rice-ground, formed by the washing down of a 
 wide branch-work of rivers falling into the indenta- 
 tion of the inland sea, which, with the Lake Biwa, 
 almost cuts the island in two. 
 
 It is a pretty run up from Kobe to Miako, and 
 being on the alluvium, there are no deep cuttings to 
 obstruct the view. We were surprised with the 
 number of shadoofs, as they arc called in Egypt, or 
 suspended levers for raising water, with a bucket at 
 one end and a stone at the other, showing that al- 
 though there is enough of surface-water at present, 
 there are times when it becomes scarce. Every part 
 of the country traversed between Osaka and the 
 capital may be called historic ground, having been 
 trodden and retrodden by contending armies for 
 centuries. 
 
 The railway deposits the traveller at the station
 
 KIOTO. 287 
 
 close to the pagoda of Toji. The custom seems to 
 lie for the jinriksha-men to run the foreigner across 
 the whole length of the city to the hill of Maruyama, 
 on which is a hotel conducted on European ideas. 
 On our second visit we declined being taken to a 
 hotel so far out of the way. But the Maruyama 
 Hotel is in a very pretty position, overlooking the 
 broad flat valley, and the level city, looking to the 
 distant hills by which the valley is bounded towards 
 Tanba and Atangoyama. 
 
 This unbroken level appearance of the roofs of the 
 capital arises not from any want in number of fine 
 lofty temples, but from the circumstance that all the 
 larger and finer temples have been placed along the 
 dry slope of the hills on the east side of the city. 
 The Japanese seem to endeavour to take up as little 
 cultural >le or useful ground by buildings and unpro- 
 ductive works as possible. It is hardly fair to make 
 the comparison between the two capitals of the 
 country after the dwellings and grounds of the 
 .Miako nobility have all been removed or levelled; 
 but the streets have not the showy appearance of 
 wealth that those of Yedo (Tokio) presented, and 
 still have. 
 
 Kioto is a very fine site, but the residences of the 
 nobility having all been removed, leaves it like a 
 very large village ; while Tokio has all that goes to 
 make up a metropolitan city, width and breadth 
 in its streets and shops; intelligent activity in its 
 students, with their pattens and petticoats, and 
 books and manuscripts; power and military strength 
 in its fortress and soldiers, and general gaiety and 
 activity in the inhabitants ; and an appearance of
 
 288 KIOTO. 
 
 ecclesiastical force and strength that have not been 
 totally dulled by the late severe measures against 
 Buddhism. In Kioto the streets are narrower and 
 duller, having less room for display ; but we do not 
 see it as it was in the days of the gay dresses of the 
 Kuo-es, with their ladies and retinues, and when the 
 
 o 7 3 
 
 residence of the Mikado and his household enlivened 
 it with showy trappings, and when the Shiogoon's 
 castle was filled with military men, and occupied by 
 the Shoshidai (the representative of the Tycoon at 
 the Imperial Court), and all this change is said to 
 have been made, and a severe blow given to the 
 metropolis, to please the foreign ministers, and save 
 them the small expense of having an establishment 
 in the capital. 
 
 The topography of Japan points to the neck of 
 land between the large Lake Biwa and the sea as 
 being the most frequented and busiest part of the 
 island. The Lake Biwa, two hundred and eighty 
 feet above the sea, narrowing the island and nearly 
 dividing it into two, is at the same time a highway 
 of traffic. The bay of Owarri, and the bay at Osaka, 
 with the bay of Tsuruga on the north coast, all re- 
 duce the land to two narrow necks, and at the same 
 time form seawavs of entrance all tending to this 
 
 - o 
 
 one point. 
 
 The objects of interest in Kioto are numerous, from 
 the palace of the Mikado to the little fan or earthen- 
 ware factory. There is perhaps in most a feeling of 
 disappointment after visiting the palace occupied by 
 the .Mikado. Nevertheless, it seems in keeping with 
 other things in the general social policy of the coun- 
 try. The only exterior indication of its purpose be-
 
 KIOTO. 289 
 
 sides the fine gateways, is that the outer wall carries 
 the five white parallel lines to show that the en- 
 closure is imperial property. The residential part 
 of the buildings differs in no respect, except perhaps 
 roominess, from the residence of any other individual. 
 The same matting covers the fioor ; the same screens, 
 perhaps more flimsy than usual, cut off the rooms, 
 which, are not of any great size, and dwindle down 
 to the regulation four-and-a-half mat tea-room ; the 
 verandahs are small and narrow. The public recep- 
 tion-rooms, however, are large, and more in the style 
 of a temple than of a house ; the throne consisting of 
 three square mats one above the other, under a bal- 
 dacchino of four plain lacquered square posts, all in 
 the centre of the fioor of this large hall, up to which 
 an ascent from the outside gravelled courtyard of 
 some seven or eight steep steps leads, with a hand- 
 rail on either side. The Shiogoon on presenting 
 himself prostrated himself on the fioor at the top of 
 the steps, and then rising, squatted on the matting 
 at the left side of the Mikado. 
 
 The imperial enclosure, buildings, and garden oc- 
 cupy a very considerable extent of ground. It now 
 stands by itself, but before the late revolution it was 
 surrounded by the residences of the imperial families 
 the Shinwo and also of the highest Ivugc, with 
 residences for the retired Empress, and the father of 
 the retired Emperor, and the mother, or Empress- 
 Dowager. The Mia, Konoyay dono, Xijio dono, 
 Kujio dono. Itchi jo. and others of the highest rank, 
 all these are swept away, and no exalted noble or lady 
 of rank in gorgeous dress and array is now ever seen 
 moving about either on foot or in a uorimono. The 
 
 T
 
 2QO KIOTO. 
 
 place is silent, deserted, ruined. The residence of 
 the Shiogoon is in an equally or even more deserted 
 and dismantled state, and apparently quite unneces- 
 sarily so, as it is used daily by high officers as an 
 office ; and that is surely no good reason for the 
 garden being allowed to grow wild, the ponds to 
 be empty, the splendid screens between the rooms 
 to be disfigured, the handsome large silk tassels to 
 lie ragged, the fine broad wood of the flooring to 
 be dirty and broken, when a very little care and 
 money would have kept it not only respectable, but 
 beautiful. 
 
 On the broad road leading to the station we may 
 see what disestablished religion and disendowed 
 Buddhism can do for itself. There we find standing 
 in ample grounds the fine lofty and wide-extending 
 roof of the temple of Hoonganji, which may almost 
 be called the perfection of wooden architecture, in 
 massivcncss of the pilhirs, in the bold extension of 
 the roof all around, in the expanse of the roof above, 
 with lesser roofs around and behind it. with its fur- 
 nishing of sacred vessels on a scale to match. One 
 would think such a building and such expenses be- 
 yond the utmost aspirations of a comparatively poor 
 people and priesthood; but notwithstanding their 
 poverty, here we find that another, similar in size 
 and grandeur, is being raised by the zeal of the 
 faithful, at the present time, when the sect has been 
 deprived of its income and left to >tand solely upon 
 voluntary offerings and gifts. This new Eastern 
 Hoonganji, to replace one which was burnt down 
 some years a ( j.'o. and intended to be worthy of their 
 divinity, of their city, and of their religion, is all
 
 KIOTO. 291 
 
 ready to be erected in an adjoining extensive en- 
 closure. It is said that 20,000,000 of yen have been 
 raised and intrusted to the honesty of the priesthood 
 in faith of their good intentions, and there are the 
 materials lying prepared, smoothed and chiselled off 
 exactly, mortise and tenon, and carvings, the sharp 
 edges being protected by paper, of the finest Kiaki 
 wood, of trees of enormous size, lying under cover 
 all ready for the word to be given to be put together 
 as a magnificent temple to Buddha. At the entrance 
 were two weights at work to drive stones into the 
 earth. The one of these was worked by machinery, 
 the other by about thirty men with ropes. These 
 gave a song of three or four minutes' duration and 
 then two blows. To the former no attention was 
 paid, but at the ropes of the latter we observed that 
 every woman and many of the men coming in as 
 pilgrims and spectators gave a pull at the rope, as 
 if seizing the opportunity of joining and helping on 
 the good work. There was a good deal of dust flying 
 about. ;is may be supposed, and at the last visit we 
 paid we found a hundred and twenty full lengths of 
 beautiful pieces of rich silk hanging round and fenc- 
 ing in the place where the chief altar was to be. It 
 seemed lavish expense, but there was no grudging. 
 At the entrance were lying two coils of large rope 
 three inches in diameter, black in colour, about four 
 feet in height and six in diameter. These were 
 made of women's hair, and were destined to the 
 work in the future of pulling the \\ani o-utclii, or 
 the gong above the entrance, to call the divinity's 
 attention to the worshipper. Each faithful creature 
 had the thought that bv the devotion of her hair
 
 292 KIOTO. 
 
 she was not only helping on but taking a part in 
 the very devotion of every worshipper. And this 
 is only one of the many splendid shrines or temples 
 that adorn the capital. 
 
 In the ante-revolution time the East Hoonganji 
 temple had an endowment of thirty-six cho of 
 streets in Miako (Rokujo Keidai), arid the West 
 Hoonganji had the same amount of land, and in 
 addition 3000 koku given by Hideyoshi, all in ad- 
 dition to the gifts and offering's of the faithful. 
 
 O O 
 
 These two, with Koyazan, Xikko, and Hiyeisan, 
 had the power of life and death over criminals 
 within their territories. 
 
 It is a mistake to think that there is no per- 
 sonal religious feeling in Japan. Both men and 
 women are to be seen constantly praying at the 
 temples ; and even in the mornings, about sunrise, 
 individuals of the household or of the hotel may 
 be seen turning towards the sun and offering a 
 silent prayer. Aly native friend told me that 
 one of the attendants at Miyanoshta asked him 
 what the foreign gentlemen were doing when she 
 
 O o O 
 
 and her companions had sometimes touched the 
 paper-screen with their tongues, and pushing their 
 finger through, had seen the young men on their 
 knees, their faces buried in their beds. " Oh. ' he 
 said, " that was their way of worshipping God/' 
 "Do foreigners ever worship?" she said; "we 
 thought they never did." 
 
 It must be confessed that it is somewhat weary- 
 ing and confusing to visit all the temples in Kioto 
 consecutively ; but there is still such a constant 
 stream of pilgrims and devotees, and so much zeal
 
 KIOTO. 293 
 
 in the worshippers, and natural beauty about each, 
 as to give an interest to all if taken slowly. They 
 cover in all a large space of ground, but are for 
 the most part situated on the outskirts of the in- 
 habited part, though the large temples of Hoonganji 
 and Kitano, and others, are gradually being sur- 
 rounded by dwellings. Such is the Jodo temple, 
 Clio in, built by lyeyas, with its enormous bell, 
 and the umbrella the architect is said to have left 
 in the roof. Adjoining it is the Sinto, Giwon, 
 rebuilt by Xobunanga, which, being near the gayest 
 part of the city, is a favourite resort of ladies. 
 
 An embankment was made long ago by way of 
 surrounding and enclosing the city, and it was 
 planted with bamboos, and known as Dote ; and 
 inside of this was known as Eakucho, outside as 
 Kakugai. Rakucho is divided into Kami kio and 
 Simokio (upper and lower), and Sakio and Ookio (left 
 and right) ; from which latter name common oni- 
 cial titles, often mentioned by the Jesuit writers, 
 were derived. The quarter round the palace was 
 called Tsuiji Ootchi, formerly occupied by the 
 Ivuge nobility. Public women were formerly al- 
 lowed to live anywhere, but about the time of the 
 siege of Simabarra they were confined to one spot, 
 thereafter called Simabarra, and since the late re- 
 volution (Jio match! -seems to have taken its place. 
 
 We visited To ji and its pagoda close to the 
 station, with the Korokwang a reception-room for 
 foreign embassies in olden times, where we saw the 
 four splendid matsuri ears of Fushimi, the Mikoshi, 
 with their elaborate brass and gold work. Cdzu- 
 niasa, to which Corean Buddhists are said to have
 
 294 KIOTO. 
 
 originally introduced their form of religion, and 
 brought cocoons with instructions as to rearing the 
 silk-worm. The temple of Omuro and To ji in, 
 in which are the wooden representations of the 
 chiefs of the Ashikanga family the heads of 
 which were cut off and abstracted in 1863 by re- 
 bels, out of political hatred. 
 
 By Kinkakuji and its pretty lotus-pond, where 
 the little boy-priest informed us that the gilding 
 on the walls had been much stolen by English (?) 
 visitors. AVe found here the whole neighbourhood 
 alive with mushrooms ; every one was out gather- 
 ing them. A little way from Kinkakuji, at the 
 village of Ren dai no, we found a market with 
 nothing but large baskets of mushrooms. They 
 are a kind of tree or hill growth, and have no 
 flavour, or rather an unpleasant one ; but they 
 are sold and carried to all parts of the country, 
 and become very unsavoury. 
 
 By Kita no Tenmangu, covering a large space 
 of ground, in which the ox seemed a principal 
 object of worship ; Ten mang himself being the 
 revered of schools and .scholars in Japan (as Con- 
 fucius is in China), after having died at Dazai fu, 
 in Kiusiu, in oreat want. 
 
 7 O 
 
 By Ima mia, near where the temple of Ilonnoji 
 formerly stood, where Nobimanga was killed. 
 
 <J O 
 
 By Nishi Hoongwanji, with its fine suite of apart- 
 ments, where the British .Princes lived during their 
 stay in ^liako ; some of the rooms beino; of the 
 
 / O 
 
 time of Taikosama, with his bath, the supports of 
 which are of rare varieties of wood from Corea. 
 By Dai to ku ji, apparently a collection of tern-
 
 KIOTO. 295 
 
 pies to deceased warriors as one to Soken (the 
 name of Nobunanga after death), which is said to 
 have been built in three days and nights by order 
 of Taikosama. One to the mad Fkushima, Taikos- 
 ama, and others. Under the roof of the gateway, 
 Likiu, a general and friend of Taikosama's, put a 
 figure of himself, and Taikosama finding it out, 
 ordered him to commit suicide. 
 
 Xear this is Ima mia, pure Sinto temple, with 
 a Yangma, round which boys and young men and 
 women were fulfilling a work of merit in making 
 their Osendo, or thousand times round, which, as 
 it seemed about fifty-two yards round, was a good 
 walk. They take a thousand slips of bamboo, and 
 drop one into a box upon each circuit. The temple 
 of Kami gamo, also Sinto, where is the shrine of 
 Wakay ika dzuchi no mikoto the god of thunder. 
 AVe were told that should the palace of the Mikado 
 be struck by lightning, this god is punished by his 
 temple being shut for three days. The level piece 
 of grass-ground in front of the temple forms the 
 ra<-c -course of Kioto, on which, on the annual 
 .Mutsuri, races are held on the iifth day of the fifth 
 month. 
 
 Kurama yama, in the neighbourhood, is the place 
 where Yosliitzime lived as a boy under the tuition 
 of Tengusama of the long nose. 
 
 Shimogamo is also a Sinto temple, and is consid- 
 ered the first in veneration after that of Isse. 
 
 About the neighbourhood of Sliimogamo, and the 
 north end of the city, one cannot fail to notice that 
 many of the men and women wear a different dress 
 from the national one. These are countrywomen,
 
 296 KIOTO. 
 
 " Oliara me" or Yase oliara, who seem to be of a 
 different stock from other Japanese. They wear a 
 good deal of white cotton cloth about them a w T hite 
 handkerchief on the head, a white under petticoat 
 and white stockings, or trousers of bandages to their 
 legs, and sandals of a different fashion. The women 
 carry all their loads on their head upon a little 
 cushion. The men were always employed when the 
 Mikado was to be carried, in the annual festivals or 
 at his funeral. In addressing them, the word Ani- 
 san is not used, but Kata no oba. They are said to 
 be very brusque and commanding in their speaking, 
 not soft and low and reverential, like a Japanese. 
 They seem to be a sect apart in customs and religion, 
 for many generations, from the general mass of the 
 inhabitants, recognising only one god, and paying, 
 Quaker-like, little reverence to ranks among men. 
 They are left undisturbed in their ways, are looked 
 upon as of very ancient lineage, and are much em- 
 ployed about the gardens of the palace. The respect 
 in which they are held seems to put them in quite 
 a different category from the Yetas and such people, 
 who are looked down upon with contempt. 
 
 In this neighbourhood stands, on the Oliara road, 
 the small shrine used for trampling upon a repre- 
 sentation of, and offering insult to, our Lord and 
 Saviour, the Yayboomi no yashiro. 
 
 The temple of Kurodani, to which the head of the 
 young hero Atsumori was brought. The temples of 
 Sin niodoj Yoshida, Ginkakuji, all lying at tin; foot 
 of the Dai monji yama, or Alio i gatake, being the 
 name of the slope of the Iliyeisan hill, upon which 
 the character Dai ( c: great ") is cut out amidst the
 
 KIOTO. 297 
 
 trees on a large scale and seen from a great distance, 
 
 O O * 
 
 to be illuminated on a certain night of the year, and 
 the hill or range of hills lying like one asleep, as the 
 poet Busho says 
 
 " F'tong kitte neduru suga taya Higashi yama," 
 
 implying that the Hiyeisan hill lies like one asleep 
 under his bed-clothes. 
 
 The temple of Shogo in is the head temple of the 
 Slmgen sect, or Yamabushi. On the lower parts of 
 Hiyeisan are the temples of Mudoji and Yokawa. 
 
 The Hio-ashi Awotanni of the Ikko sect, with a 
 
 o 
 
 shrine or receptacle for the burnt bones of " cre- 
 mated " priests ; Kodai ji temple, where Taikosama's 
 widow, Kita ]\Iandokoro, " mam sang," lived and 
 died. Yodo hime w;is the name of his beautiful 
 concubine, or second wife ; between the two there 
 was deep jealousy. Here there are the remains of 
 screens and roofs taken from the junk prepared to- 
 carry him to Corea, now worked into the walls. Not 
 far off is Ilidengyi, used as a hospital or poorhouse 
 during the short stay of the Koinan Catholics, after- 
 wards as a jail, but now removed. 
 
 Beyond this is the temple of Xan /en ji of the 
 /eng sect, built originally by Kai/an and afterwards 
 by Asliikanga. Here, at Conchi in, Enko dai si, 
 founder of the Jodo sect, lived, and assisted lyeyas 
 after the O/aka war. He is buried at Ivuro danni. 
 There is here a line o-atewav, or irohoro, built by 
 
 C? 1 J } O *J 
 
 lyeyas, and in the grounds in front of the gateway 
 stands a very large stone toro or lantern, the gift 
 of Sakuma or his friend Shibatta, Katsuiyay, who 
 generally made presents of a pair ; but on this
 
 298 KIOTO. 
 
 occasion gave only one very large one, saying lie 
 would onve the other when the Tokungawa family 
 
 <. i/ 
 
 was finished. It was said to have been carried by 
 the devil from Atsuta in warri, where lyeyas spent 
 some months of his youth, almost a prisoner of Ima 
 gawa, then fighting for the mastery with Nobuhide 
 and his son Xobunanga, Here is the tomb of the 
 Mikado Kameyama : the residential part of the 
 building was brought hither from the great palace 
 of Momayama at Fushimi. The Government since 
 the revolution has given 2000 yen to put it in 
 repair, but it will require three or four times this 
 amount to complete it. The screens were painted by 
 Tangyu. AVe were shown the gardens by a young 
 Buddhist priest, where there is, as usual, a fine 
 shrine to Gongen sama, lyeyas. 
 
 Near the top of the hill, not far from Kio midsu, is 
 the site of Amida ga mine, where Taikosama prepared 
 and finished for his own glorification a fine mauso- 
 leum, said to have been in the same style and finer 
 than those at Xikko. It was destroyed by Itakura 
 suwo no kami by order of lyeyas ; but even till 
 recently no one was allowed to go up the hill. 
 
 AVe visited the temple of Kio midsu ("pure 
 water "), a favourite subject for artists. Built on 
 the side of a gully, it requires on the one side an 
 immense arrangement of wood in beams and sup- 
 ports. Here there is a constant stream of wor- 
 shippers (to Kunnon with a thousand hands and 
 eyes), who seem to have, each one, a book, which is 
 handed to the priest, who stamps it. This is the 
 passport at the gate to heaven. The temple belongs 
 to the Smgong sect, was built by Tamura Shogoong
 
 KIOTO. 299 
 
 and repaired by lyeyas. The temple of Dai butz, a 
 hideous wooden idol, with the larofe bell and enor- 
 
 ' O 
 
 mous stones composing the wall in front of it, and 
 which the various Daimios were ordered by Taiko- 
 sama to bring to the capital, is close by, and adjoin- 
 ing it is the mound under which were buried the 
 ears of the vanquished Coreans. 
 
 The Hoonganji temple of the Ikko sect was not 
 far off, with the tomb of Shin ran shonin, the 
 founder of the sect. His ideas were that celibacy as 
 a rule for the priesthood is wrong, and lyeyas would 
 allow this sect no endowments, from which it has 
 resulted that they are no worse off after the disen- 
 dowment of Buddhism than they were before. 
 
 The place where the Roman Catholics established 
 .themselves, Xanbanji, we visited. The temple where 
 the wives and children of Hidetsoongo were buried, 
 
 O ' 
 
 after being beheaded by Taikosama ; and in other 
 parts of the city there arc objects of interest to any 
 one even slightly acquainted with the history or 
 religion of the country. The theatres at night : the 
 posturing of thirty-six girls, who go through the 
 Maiko, a sort of dance, in very gay bright dresses 
 under the electric light, is very pretty, and to be 
 admired by those who prefer seeing girls dancing by 
 themselves ; or, turning in to a small theatre, one 
 could see wrestling of men we'll imitated by half-a- 
 dozen active young women ; or in another, very 
 well-worked marionettes would amuse the visitor. 
 
 The river of Kioto is too shallow to allow of navi- 
 gation by boats, but a communication is carried on 
 by a canal, or cut, parallel to the river, permitting 
 of a u'ood deal of traffic between the main river and
 
 300 KIOTO. 
 
 the north end of the city. A pleasant trip can be 
 made to Kameyama, at the head of the rapids on 
 the Katsuragawa, on the west side of the city. The 
 river Katsura comes down from Tanba province 
 through a gorge, forming a series of dangerous 
 rapids. The rocks had been lowered by Sumi no 
 kura, who in return got the fees of the boats passing 
 down. He lived at Saga, opposite Arashi yama 
 (famous for its spring display of cherry-trees in 
 bloom), and was raised to the rank of small Hatta- 
 moto, paying annual rent to the Tokungawa Govern- 
 ment ; but after the revolution his rights were 
 taken away, and he is now poor and has left. At 
 the upper end of this gorge is the Joka or Daimio 
 town of Kameyama, formerly the residence and fief 
 of Akitchi, .Mitsu hide, the traitor. Finding his 
 treason ineffectual, after squandering the treasures 
 of Xobunanga, and feeling that without the ability 
 to command, he was being deserted by the army, he 
 fled to this place, his castle which he had built. He 
 seems to have been taken and speared with a sharp 
 bamboo by a peasant. 
 
 It would appear that Xobunanga, at this time pre- 
 eminently military chief in the empire, having sent 
 Hideyoslii with an army to fight Mowori in Bitsziu, 
 wishing to honour lyeyas, then a rising commander, 
 ordered Akitchi to get ready a residence and to 
 make preparations to receive lyeyas. He did not 
 arrive at the time lie was expected, and X'obunanga 
 transferred his orders to another. Akitchi had been 
 put to great expense, and was angry at being so 
 treated, and went and threw all the preparations he 
 had made into Lake Biwa. He expostulated with
 
 KIOTO. 301 
 
 Nobunanga, who playfully took his head under his 
 arm and put it " in chancery," or making a drum of 
 it, and he also struck Akitchi on the forehead with 
 an iron fan so severely as to bring blood. Nobu- 
 nario'a then ordered Akitchi to O-Q and assist Hide- 
 
 o o 
 
 yoshi against Mowori. Instead of doing so, he went 
 towards his own territory in Tanba, and at Katangi 
 wara met his brother Akitchi, Sama no ske, who 
 lived at Saccamoto, on the side of Lake Biwa, at the 
 foot of Hiyeisan. He complained that Nobunanga 
 had insulted him and wished to kill him, so he had 
 made up his mind that he must kill Nobunanga. 
 His brother tried to dissuade him, knowing what 
 the result would be ; but at the same time he said 
 if he was determined to do it, the sooner the better, 
 and promised to accompany him to Honnoji, where 
 Nobunanga was living, and where he was killed. 
 
 lyeyas was then at Sakkye, having been told by 
 Nobunanga to go and amuse himself there. It was 
 then a very gay place. lyeyas had not heard of 
 Akitchi's treason ; but he knew that Akitchi hated 
 him, and would wish to kill him. Indeed soldiers 
 were surrounding him with the object of preventing 
 him escaping, and they were so strict that it was 
 extremely difficult to get near him to warn him of 
 his danger. But Ivamba yeshi, a grower of tea in 
 I'ji, and a great admirer of lyeyas. determined to 
 get to him. He assumed the manners of a mad 
 woman, and dressed himself in girl's clothes, and 
 dancing witli a fan, gradually got through the 
 guards, who laughed at his antics. He reached 
 Hirakatta, where lyeyas was, but did not address 
 him, but kept dancing before him, and singing a
 
 3O2 KIOTO. 
 
 song, all of which lyeyas quickly saw through, and 
 taking the hint at once, went off to Kiclzu and 
 Shigaraki. The road was infested with highwaymen 
 and starving robbers, but, by the assistance of 
 Tarawo, a farmer, he got to Isse, and thence to 
 Mikawa, his own province. When he afterwards 
 attained to power, he did not forget Tarawo, to 
 whom he presented the hill and country about 
 Shigaraki, and which was held by the family down 
 to the late revolution, when Tosa seized it, and the 
 descendant of Tarawo is now living in Tokio a poor 
 man. In the same way lyeyas did not forget a large 
 farmer at Tonda, near Ibaraki, at whose house he 
 had stayed for some days, and when he had no 
 money to pay him with ; but the family afterwards 
 sent annually to the Sliiogoon melons soaked in said, 
 which lyeyas liked, and in return received a large 
 gratuity and became wealthy. 
 
 After being defeated at Yamazaki by Ilideyoslii, 
 Akitchi'.s brother fled to the lake, and being pursued, 
 rode all the way in the water, by the side of the 
 lake, to Saccamoto, and being surrounded, begged a 
 little time in his house, and killed himself.
 
 CHAPTER XVII. 
 
 LAKE BIWA. 
 
 Ox leaving Kioto for Otzn, we passed Awata gutclii, 
 the execution-ground of the capital where Konishi 
 and ^litsunari, the chiefs of the compact against 
 lyeyas, were beheaded, and their heads exposed 
 with others to the gaze of the public. Awata is also 
 known as a porcelain factory. Along this road daily, 
 before the late revolution, the rinsings of the Em- 
 peror's mouth after brushing his teeth were carried 
 and thrown into the lake at Seta bridge. On the 
 route the people were called on to show their rev- 
 erence by kneeling down while the bearers passed. 
 The other exuvia; were carried to a farm, and the 
 same reverence shown to them. The cuttings of his 
 hair and nail-parings, &c., were all kept till his death 
 and burnt with his body. The food of the ^likado 
 was always tasted by oilicers (Dokumi) for fear of 
 poison. This was also the custom in everv Uaimio's 
 
 *J 
 
 establishment. 
 
 The town of Otsu has a fine situation on the 
 margin of the lake, surrounded by scenery sufficiently 
 beautiful in itself, but made more interesting by 
 association with all the history and historical pass-
 
 304 LAKE BIWA. 
 
 ages of the country. It is a great centre of business, 
 
 O */ O 
 
 as the port of the lake and commanding the pass 
 leading to the capital, and also as standing upon the 
 great highway which traverses the empire from east 
 to west. The Daimio castle of Jezzay formerly stood 
 on the margin of the lake. Now the railway station 
 is the most conspicuous object. After a short stay 
 we went on, passing the village and seeing the 
 double bridge of Seta, which crosses the outlet of 
 the lake by the help of an island in the centre of the 
 stream, a favourite subject for the pencils of native 
 artists. Thence we looked in by a side-path at the 
 tomb of Yoshi naka, who, as a leader of the Gen 
 party, was one of the most powerful opponents to 
 the success of the He party. On one occasion at 
 Kuri kara danni, between Etchiu and Kanga, he 
 caught a large force of the enemy near a defile, and 
 at night tying a number of bullocks together with 
 
 O J O O 
 
 torches tied to their tails, drove them into the camp 
 of the Ileki, who all tied down the defile, where 
 Yoshinaka's force was ready to hurl down large 
 stones upon them, by which many were destroyed. 
 Another incident in his history was the friendship 
 early in life between him (Yoshinaka) and Saito 
 betto sanne moslii, fighting together in the ranks of 
 the Gen army ; but as the war went on they grew 
 older and were separated, and Saito gave up the 
 cause of the Gen and adhered to Kio mori and the 
 Held. He thought it best to disguise himself by 
 blackening his hair, which had begun to grow white ; 
 but he was taken and beheaded by Tezuka taro, 
 who brought the head to his old associate Yoshi- 
 naka, but lie doubting it, ordered Iligutchi to wash
 
 LAKE BIWA. 305 
 
 tlie licad and hair in a brook, and then Yoshiuaka 
 recognised the countenance of his quondam friend. 
 
 Yoshinaka was famous not only on his own ac- 
 count as a general of the Gen party, but also on 
 account of the wife he had, the famous Tomoyay 
 dozen, remarkable for her great bodily strength. 
 She rode in armour, and an opponent of her hus- 
 band's, Ootchida, having tried to arrest her, she is 
 said to have got hold of his head and twisted it oft'. 
 Yoritomo invited her to Kamakura, and wished her 
 to show her strength, so she nearly pulled the house 
 down. After her husband's death she married Yoshi 
 mori and had a son, Asahina no Yoshi hide. 
 
 Close by is the tomb of the poet Busho. AVe slept 
 at Ishiyama, a village on the right bank of the river 
 issuing from the lake. The navigation of the river 
 from the sea, even by small boats, is impeded by 
 rocks about three miles down and by the force of the 
 stream, and there is, in consequence, no communica- 
 tion by the river between the lake and Uji or Osaka 
 below. The banks of the river are very steep and 
 difticult, and the footpath, such as it is, winds round 
 at a considerable distance from the river. 
 
 The evening views are very pretty here. (This 
 sentence was written before I was aware that one of 
 the eight beautiful scenes of the lake was the even- 
 ing view here.) In the morning we walked to the 
 temple of Ishi yama (stone hill), once a famous shrine, 
 built at the command of Sho mill, the forty-fifth 
 Mikado, by Rioben Shojo, to cover a golden figure 
 of the goddess Kwanon six inches in height, said to 
 have been made by Shotoku taishi. The name aptly 
 describes the place, as the temple stands, with fine 
 
 u
 
 306 LAKE BIWA. 
 
 views from it, upon a curious mass of rocks, which 
 have been erupted, hollowed, out, and water-worn 
 into fantastic shapes. On the ground a little above 
 the temple is a straight walk of fifty paces, on which 
 the young ladies of Japan walk blindfolded to de- 
 termine, by their reaching the opposite end, what 
 sort of prize they are to have in the lottery of 
 marriage. Since disendowmcnt, the income of the 
 temple has been absorbed, the priests have been 
 driven away, and the place seems o;oino; to ruin. 
 
 J ' O O 
 
 Here Yodo gime, the beautiful concubine of Taik- 
 osama, died and is buried. 
 
 Returning to Otsu, we were surprised with the 
 size of the town and the bustle that was going on. 
 AVe found a small inn, where a very good foreign 
 dinner was prepared for us. Going down to the 
 shipping-office and showing our passport, we got 
 tickets for Xangahama. at the north end of the lake. 
 Close to the office were too large inns, where the 
 servant-girls of the house vied with each other in 
 calling out " Oide niyass " ("Please come in") to 
 all the travellers passing. They perhaps go to the 
 extent of hospitality that I have often seen twenty 
 years ago at a late hour of the day, of pulling the 
 travellers into the house. There were ten little 
 steamers lying off the wharf; numerous boats were 
 about, some dredging for a small Shijime bivalve, 
 whieh makes excellent soup, the shell being used as 
 manure, and others dredging for weeds as manure. 
 Xicknames are given to some of the shells in Japan 
 to indicate, perhaps for the purpose of joking, the 
 position of women. The Awabi (single), an old 
 maid of thirty years ; the Hamaguri (bivalve), the
 
 LAKE BIWA. 307 
 
 two sides exactly similar, a married woman of twenty 
 to twenty-four; M'Bagai, a wet-nurse; Hime goze, 
 a lady of rank ; Shijimi, a young girl ; Itchitanni, 
 and others, eacli conveying a double entendre. 
 
 The sail up the lake was very pleasant, the weather 
 beautiful. A party of Japanese military men came 
 into the cabin just before starting. It turned out to 
 be General Miyoshi and suite going on a tour of in- 
 spection. He sent his card to me, and I told him I 
 was pleased to meet one of a name which had been 
 so distinguished in the western provinces nearly 
 three hundred years ago, at the time of the advent 
 of the Portuguese, as mentioned in the History of 
 the Church. My friend told me that lie had after- 
 wards a long conversation with him, and that he was 
 much pleased with my reference to the fact, and 
 some of his suite thought it strange a foreigner 
 should know anything of their history, of which 
 they were ignorant. 
 
 The shores of the lake are everywhere what may 
 be called classic ground. From the earliest times 
 down to the pacification of the empire, by lyeyas, 
 every spot may have been said to have its story to 
 I ell and its blood to show. AVe passed the moun- 
 tain of 1 liyeisaii. formerly celebrated for its numer- 
 oiis monasteries, with the temple of Mi idera on one 
 of the prominent ridges; Karasaki. with its old fir- 
 tree ; Katada. to which the wild geese 1ly of an even- 
 ing, favourite subject for the painter ; Saccamoto, 
 where AkitchiV brother committed suicide. 
 
 The lake is of such breadth that it was soon im- 
 possible to recognise or distinguish places on shore. 
 As the little steamer did not u'o farther that niu'ht
 
 308 LAKE BIWA. 
 
 than Hikonay, we landed, and so had an opportunity 
 of seeing that celebrated Daimio town and castle. 
 
 We were recommended to go to the Kaku raku, 
 formerly the residence of the Daimio li, Kammong 
 110 kami, on the banks of the canal, cut round the 
 base of the wooded hill upon which the castle 
 stands. Poled along by a woman in her boat on the 
 still water, under the trees overhanging, and through 
 the lotus-leaves covering the surface, not a sound 
 was heard but the rustle of the leaves as we brushed 
 them aside. It was a beautiful evening, but the 
 place had a deserted and gloomy feeling. Our boat- 
 woman hailed a low house in a garden, and a woman 
 came slowly out, and her quiet listlcssness seemed 
 in keeping with the circumstances. She told us we 
 might take any room or place in the house. We 
 found the house was just as the young Daimio had 
 left it. The screens, the lacquered margins of doors 
 and rooms, the handsome door-handles, the silk- 
 tassels, the fine mats, the ladies' apartments, the 
 kitchen and utensils of all kinds in abundance, gave 
 one an idea of what a first-class house was in Japan. 
 
 We sauntered out, found an entrance to the castle- 
 hill, and walked up it by a steep road, half steps, to 
 the stone gateway, and thence to the top, where 
 there were but small remains of the Tensliu, or other 
 parts of the castle, and witli not a creature to ask a 
 question of. We walked about the top plateau with 
 an area of about two acres of ground, admiring tin- 
 view over the lake, and noting that the few trees 
 remaining were marked to be cut down, but perhaps, 
 in comparison of those that are already sold and 
 carried away, not worth the trouble.
 
 LAKE BIWA. 309 
 
 The site of the palace and fort of Azutchi yama, 
 where Xobunanga held a great meeting for the dis- 
 cussion of religious subjects, lies to the south, and 
 Sawoyama, the castle of Midzuiiari, still farther 
 south. To the north the view is bounded by the 
 mountain of Ibuki, and on the cast by the hill of 
 Riozeii. 
 
 The high and isolated site must always have made 
 the Shiro of Ilikone an important strategic point. 
 It was assigned by lyeyas to his friend, follower, 
 and general li, Xawo massa, who had been associated 
 with him as a brother in arms for years. Up to the 
 late revolution it had continued in the hands of the 
 li family without a break. This Daimio was the 
 head of the Fudai Daimio, and one of the Si tenwo, 
 a title of the four highest, and held a hereditary 
 position as Regent, if of age to fill it. He was called 
 Dodai, or "foundation-stone," of the power of the 
 Tokungawa family, his ancestor having been a great 
 friend of lyeyas. 
 
 The last .Daimio, son of the Regent who was 
 assassinated when going to a levee at the palace at 
 Yedo in 18G1, did not live in the castle, but in the 
 house below, in which we were to pass the night. 
 The garden must have been very pretty when at- 
 tended to, as .Japanese gardens can be; but when 
 we saw the place "where once a garden smiled," 
 there was just enough left to take our tli.ougJi.ts back 
 and try to fill the ponds with water, and the beds 
 with flowers, and to give life to it all by fancying 
 the merry laugh of the girls and ladies in their gay 
 dresses as they tripped along the massive stepping 
 or jumping stones laid in the footpaths and walks
 
 3io 
 
 LAKE BIWA. 
 
 with regular irregularity, according to the strictest 
 rules of gardening, or poled about the ponds in their 
 little light skiffs, bandying their jokes with the young 
 gentlemen ; and to our surprise, our dreams were 
 assisted to a slight extent by hearing the laughter 
 
 */ 
 
 and little screams of female voices which proceeded 
 from an outer pavilion. It turned out that there 
 was a little party of children having a picnic and 
 enjoying themselves in the deserted ladies' apart- 
 ments. Before the sun set we walked into the town. 
 It had a very deserted gloomy appearance ; all the 
 
 outer wood of the houses was 
 of a dark colour, few or no 
 signs on the shops hardly 
 any one going about. The 
 only novelty we sa\v was the 
 baths used by the ladies. 
 These were for holding one at 
 a time, were out in the street, 
 and were simply large barrels 
 with half of the lid opening, 
 and a door in the side for 
 conversation with gossips in 
 the street. "We saw two jin- 
 rikshas. and were run out 
 
 abniit two miles to the temple of Benten, passing 
 an old castle, Fusi shiro, formerly belonging to ]\Iid- 
 zunari, on a conical Fusi-like hill. 
 
 The greater part of the Shiro had been taken down 
 and sold, and we were told that the ]\Iikado on his 
 late tour, passing up the lake, asked where Hikonay 
 was, as he had always heard that it was such a pro- 
 minent object in the landscape on the lake. The
 
 LAKE BIWA. 311 
 
 house we had slept in had also been sold to a Kioto 
 merchant ; but after the interest shown by the 
 Mikado in the place, the Government ordered a 
 small part of the castle to be rebuilt, and the house 
 below was not allowed to be removed, but was re- 
 paired. 
 
 In the morning we left by a steamer, which touched 
 Hikonay on its way to Nagahama ; and as there was 
 a festival, or matsuri, at that town, the steamer soon 
 filled up. The matsuri gave us the opportunity of 
 seeing the Mikoshi, or Yamma as they are called in 
 Nagahama, Hoko in Miako, Danjiri in Osaka, and 
 Dashi in Yedo the high square cars which are drawn 
 about by the people on the festival day. There are 
 twelve of these in Xagahama, very fine pieces of 
 workmanship in wood and metal. The metal-work 
 on every one of the twelve was most tasteful, minute, 
 and beautiful. They are said to have been the gift 
 of Taikosama to the town. We found upon each of 
 six of them an embroidered curtain or screen, evi- 
 dently of European workmanship, representing men 
 in armour and ladies in European dress ; but we 
 could get no account of how the}' came there, or in- 
 terpret the intended representation. These yammn, 
 in point of workmanship, compared favourably with 
 the four belonging to Fusimi which we saw at Toji. 
 The festival which was the occasion of their being 
 brought out was in honour of llatehimang, who is 
 the divinity chiefiy worshipped in the town. Taiko- 
 sama had a castle residence at Xagahama, and he 
 and lyeyas, by order of Xobunanga, were fighting 
 with Axai, near Onega wa, and the latter nearly got 
 the better of the other t\vo. Taikosama afterwards
 
 312 LAKE BIWA. 
 
 married Azai's daughter Yodokime as second wife. 
 When lie was afterwards fighting with Sakuma, he 
 sent and begged the people of Nagahama to pray to 
 Hatchimang for his success, and when he overcame, 
 he favoured the town greatly, and taxes were in 
 consequence very light. A strong silk crape is made 
 here, known as Hama Chirimen. The country round 
 was also the field of battle between Taikosama and 
 Shibata Katsuiyay, who opposed Taikosama after 
 Xobummga's death. Taikosama was on the eve of a 
 battle with Otanni, at Ogakki, when he heard that 
 Shibata was at Yanagassay, on his way to join 
 Otanni. lie immediately determined to fight Shi- 
 bata first, and his army ran over nearly forty miles 
 during the day, and attacked and defeated Shibata, 
 at Yanagassay. Shibata fied to his castle at lvita.no 
 sho, in Etsizen, but he was pursued by Ilideyoshi, 
 and he set fire to his own castle, after killing all his 
 
 O 
 
 women and children. The place is now called Fukiu. 
 The famous battle of Seki gahara was fought a few 
 ri to the north, but we were unable to visit the site. 
 This was the decisive battle between lyiyas and his 
 opponents, the chiefs of the Christian party. The 
 governor of ( )tsu was governor also of Xagahama 
 before the late changes. 
 
 \Ve returned to Otsu and visited the celebrated 
 temple of Aliidera, and the bell as dragged away by 
 Beiikei. (The story must be all true, because the 
 large bell is all scratched.) AYe went on and saw 
 tin- remarkable pine-tree at Karasaki, stretching out 
 its branches in all directions, each branch resting on 
 a support either of timber or of stones. An annual 
 sum was granted by Government down to the revo-
 
 LAKE BIWA. 313 
 
 lution for the purpose of supporting and preserving 
 this tree. The tree itself was an object of worship. 
 \Ve visited the village of Sakamoto, and ascending 
 the Hiyeisan, passed the temple of Sanno, formerly 
 the abode of many monkeys, and where these 
 animals, or their representative, were worshipped. 
 Should the Mikado take smallpox, the god of Sanno 
 temple was punished by the door being shut for 
 certain days by green bamboo branches placed across 
 the entrance. 
 
 The view from the top of the hill Shimc gataki 
 was very extensive over Kioto, Fushimi, Nara, and 
 the lake, every spot notable by historical associ- 
 ation. There are standing two or three very fine 
 temples on the hill the Chiudo, and the Kodo, 
 Mudoji, and Yokawa ; reared, however, long after 
 the days when Nobunanga surrounded the prede- 
 cessors of the present incumbents, forcing them back 
 into the flames at the point of the spear.
 
 CHAPTER XVIII. 
 
 NARRA. 
 
 Ix October 1883 we left Osaka on a visit to Narra, 
 spending the first night at Matsu barm, and after- 
 wards following up to the saddle of the hills the 
 course of the brawling small stream, which was made 
 to do very active duty in driving numerous creak- 
 ing wheels of machinery for ginning cotton. This 
 place is outside the limits to which foreigners can 
 go without a passport; and we found that, shortly 
 before our visit, two Chinese, who had wished to 
 visit ]Sarra unprovided, were taken and sent back 
 to Osaka in the middle of the night. 
 
 < )n the route, we passed a large tumulus surrounded 
 by a broad fosse full of water. This was said to be 
 the burial-place of Buret/u, Mikado in the years from 
 A.I). 40!) to 50G. He is said to have been of fiend- 
 ishly cruel disposition, delighting in putting people 
 to death, making men and women climb into a large 
 tree and shooting them with arrows, ripping up 
 women with child, and such playful habits; and 
 that he himself thought he was so bad that people 
 would dig up his body and scatter his bones, so he 
 constructed this lake and tumulus to give himself a
 
 NARRA. 3 1 5 
 
 chance of lying quiet and undisturbed, and has suc- 
 ceeded so far, at least till the Archaeological Society 
 finds him out. 
 
 Xarra, formerly called Namto (Southern capital), 
 standing in the valley of the Kidzugawa, has always 
 been looked upon as a place of great sanctity, 
 and was for long time the capital of the empire, of 
 which latter character it can now show few or no re- 
 mains ; and of the former, between fires and decay, 
 and neglect and disestablishment, it is rapidly losing 
 the externals. 
 
 We put up at an inn looking on the pretty little 
 lake Sarusawa, said not to be a Japanese word, and 
 probably a Pali or Sanscrit name. From the win- 
 dow was seen the pagoda built in 732. The Bud- 
 dhist legend is that Jinmu came to Osaka, where 
 Xangassu ne hiko no mikoto was then master of the 
 Gokinai, and the east part of Japan, and Jinmu 
 could not conquer him ; but after getting the assist- 
 ance of Kattori and Kashinia (representatives of 
 civil and military power), they conquered him, and 
 were afterwards led by a, white deer to Xarra. 
 
 The temples of Kassunga and Daiboots are now 
 the two giv;it lions of Xarra. 
 
 At the time when the Portuguese Roman Catho- 
 lics got grants of land from Nobunanga, the Buddhist 
 priests of Kassunga were very angry, and com- 
 plained to the Mikado that the sixty-six largest trees 
 on the hill of Kassunga had all died at once, being 
 a hint that tin 1 whole sixty-six provinces would be 
 lost if the foreign sect should get more power. 
 
 Kassunga yama was formerly called Mikassa yama, 
 and the hill was considered sacred, and few people
 
 316 NARRA. 
 
 except priests dared or were allowed to penetrate the 
 woods, through which only deer roamed in large 
 numbers. The entrance to the temples of Amatsu 
 koyane no mikoto, founder of the Fusiwara family, 
 and three other divinities, passes under a large hand- 
 some torii or arch. 
 
 The avenue to the sacred temple of AYakamia is 
 lined by magnificent trees, and by toros. or stone 
 lanterns, of which there are incredible numbers, and 
 to which new ones are ever being added, or perhaps, 
 as my companion suggested, they were sold, and 
 touched up, and resold to the devout, and which, if 
 all were lighted, must produce a curious effect in the 
 dark woods. The shrine to AYakamia, son of the 
 first of the Fusiwara family, is the chief object of 
 veneration ; but it i.s a small temple with no form or 
 figure of divinity, and the worshipper looks through 
 the building into the dark wood beyond on the hill 
 of Hikassa. This hill is now secularised and disen- 
 dowed, and has been taken possession of by Govern- 
 ment, and any one with a licence may shoot upon 
 it. and many of the deer have been killed, some 
 tame ones being still left. 
 
 Some of the temples have been destroyed, and in 
 their place lath-and-plaster erections of most un- 
 picturescjue appearance have been erected on the 
 vacant sites. A.djoining the pagoda stands a mag- 
 nificent Japanese fir-tree named liana matsu, whose 
 lower horizontal branches, supported on poles, extend 
 to a much greater lateral distance than the very con- 
 siderable height of the tree itself. Near this was 
 the site of the temple of Kobukuji, of date anterior 
 to the adjoining temple of Daiboots. Tai shokkang
 
 NARRA. 317 
 
 Kama tariko is said to have brought this temple 
 from Miako about the year 710 A.D. 
 
 Jn Xarra, all the Buddhists are of the Hosso sect. 
 In Kobukuji the high priest is known as Shuto, who 
 in this character wears a magnificent vestment cover- 
 ing his head and face, except the eyes. He used to 
 wear two swords, and led the retainers of the temple 
 in time of war. He, however, appears in this style 
 now only on the day of the festival, the 17th of the 
 eleventh month. 
 
 Near Ivobukuji stands the Nang yendo, a hexa- 
 gonal building erected by a Fusiwara or Fuji tsoongu 
 about 813 A A). Beyond this may lie seen among 
 the trees the great roof of Daiboots, or Eo osha mi 
 boots, known as Todaiji. This temple and copper 
 figure of Buddha were erected by order of Sho mu 
 Ten wo by Rio ben Shojo about 742 A.D. The moulds 
 for the figure were made at Shigaraki in Omi about 
 743. It has no pretension to compare (except in 
 size) with the figure at Kamakura, being coarse and 
 unsightly. It has the appearance of greater height 
 from the. elevation of the .stone pedestal. On his 
 left hand is Kunnon, on his right Kokuso. One of 
 the large figures behind is Zochoteng, presented by 
 Singetaka I [a take yama in the time of Voritomo. 
 The other is Ko mokivteng. The 1 tell is thirteen and 
 a half feet in height and nine feet one inch in dia- 
 meter, and is said to weigh 70,240 lb. The copper 
 lantern in front of the temple is said to be from 
 ( 'hina. 
 
 This temple was burnt by the Ileki in the time of 
 Kiomori, and afterwards repaired by Yoritomo. The 
 immense overliano;ino- eaves, to the lenuth of ten or
 
 3l8 XARRA. 
 
 eleven feet, are beginning to give way and require 
 support. 
 
 In the temple are shown some old relics carvings, 
 Indian boxes, things supposed to have Persian or 
 Egyptian or Chinese origin, the armour used by 
 Yoshitzune, of very fine metal - work, and other 
 interesting objects, either presented or dug up in 
 the neighbourhood. There is also a go-down (Sho 
 so in), in which old articles of value or interest are 
 laid up, and have been preserved for more than a 
 thousand years, the key of which is kept by a Gov- 
 ernment official. There is not far oft' the temple to 
 Ivuiiiion, known as Xigwatsu do and Sangwatsu do. 
 In the former are images of "the thirty - three 
 Kunnon." 
 
 At the outskirts of the town is the residence of 
 the Yeta part of the community, and a house for- 
 merly for lepers. Xear this there were the remains 
 of an open bath built by one of the Mikado's wives, 
 in which she and her damsels were in the custom of 
 bathing in public. The- Yeta of Kassunga stand 
 high in the point of length of ancestry, and they 
 had the privilege of carrying or dragging the shrine 
 (Mikoslii) at the Xarra festival. 
 
 The annual income of the Kassunga temple was 
 Jo'. 000 koku. with extensive territory and great 
 power. 
 
 In pre-revolution times no one was permitted to 
 go on Kassuga (or Mikassa) hill, which was left for 
 deer to roam over, and the way in which these deer 
 were treated was enough to prevent any one taking 
 up their residence in Xarra. The deer were allowed 
 to roam about the streets and walk into the houses,
 
 NARRA. 319 
 
 and no one dared to turn them out or molest them, 
 under heavy penalties. No one was allowed to keep 
 or bring a dog into the town, and if one appeared it 
 was immediately killed by the Yakumins or officers. 
 At the revolution the people set upon the deer and 
 nearly killed them all, as they were a constant source 
 of trouble and anxiety. The punishment of Ishi ko 
 '/.mm was inflicted on any one who killed a deer. 
 This was putting a man alive into a deep hole and 
 covering him up with stones. The custom was for 
 every one at Xarra to get up very early and look 
 out at his door to see if a sick or injured deer might 
 be there, and to pass it on to his neighbour's door if 
 he was not already awake and on the look-out. The 
 horns of the deer were annually cut (Tsunokiri), as 
 they are said after the season of mushrooms to itch 
 and make the animals dangerous. The doors of the 
 houses were all shut, and the Yeta drove down the 
 deer from the hill. "They were lassoed and held 
 while the Yeta sawed off the horns, which were their 
 perquisite. 
 
 In Xarra there is no worship of tutelary or family 
 gods, because Oyama nushi no mikoto is the one 
 U'od of the forty-four streets of the town. 
 
 There was formerly a high officer appointed by 
 the Ycilo executive as governor of Xarra. Xone of 
 the Daimio had residences in Xarra, or ever went 
 there except incognito, hut, during the annual festi- 
 val, the ])aimios of Yamato province were obliged to 
 go officially with their retainers as guards. 
 
 AYhite hemp and jute were two of the principal 
 products of Xarra, and were annually presented to 
 the Shiou'oon. There were formerly three hi^li
 
 320 
 
 NARRA. 
 
 priests in Narra, all being Mia, or princes of the 
 highest rank. 
 
 In this part of the country one often hears of the 
 thirty-three temples of Kunnon to which so many 
 devotees make pilgrimage. These were in the order 
 in which they were to be visited : 
 
 PROVINCE. 
 
 1. Kii, 
 
 2. 
 
 L>. u 
 
 4. Idzumi, . 
 
 5. Kawadsi, 
 0. Yamato, 
 
 10. Yunirishiro, 
 
 11. 
 
 12. 
 
 13. Omi, 
 
 U. 
 
 15. Miako, . 
 
 16. .. 
 
 IT. r. 
 IS. 
 
 19. 
 
 20. Yuniasliiro, 
 
 21. Setsu, 
 
 24. u 
 2"). Tanbu, 
 20. ]fariina. 
 
 TEMPLE. 
 
 f Xatchi yaina (where is the 
 I liigli waterfall). 
 
 Kinii idera. 
 
 Kokawa dera. 
 
 Makino dera. 
 
 Fusii dera. 
 
 Tsubosaka. 
 
 Okadera. 
 
 Ha^e dera. 
 
 Xangyendo in Xarra. 
 
 Mimurodo. 
 
 Kami nu daigo. 
 
 Iwa niu dera. 
 
 Ishi yaina dera. 
 
 Mii dera. 
 
 Ina guinano. 
 
 Jvio midxu. 
 
 Hokuliara. 
 
 Rokakudo. 
 
 Hudo, in Tera inatelii. 
 
 Yoshimine. 
 
 AIIDWO dera. 
 
 tojiji. 
 
 Xatdiiwo ji. 
 
 Xakayania dera. 
 
 Kioinidzu. 
 
 Ilokkezang. 
 
 Shu sho dera. 
 
 Xarra v ai.
 
 NARRA. 321 
 
 runviNc'K. TEMPLE. 
 
 '29. AVakasa, . . Matsu no dera. 
 
 30. Oini, . . . Tchikubusliima. 
 
 51. n . . . Tcho me ji. 
 
 >2. ii ... Kwanonji. 
 
 H. Mino, . . . Tamil guini. 
 
 These are called Sei koku sail jiu sail bang (tlie 
 Western provinces, thirty-three). 
 
 In the Kwanto there are one hundred temples of 
 ivimnon, known as Bando Hiakubang. 
 
 In Sikok eighty-eight, Ilatchi jiu hatch! kaslio. 
 
 Pilgrims walk from temple to temple, each having 
 with them a book in which it is certified that they 
 have visited and worshipped, and this book is burned 
 with them, and passes them out of the gates of 
 purgatory. 
 
 The Buddhists assert that there are eight millions 
 of gods. Hak piak mang, pronounced " ya horo "- 
 these words are used as a sort of sign over fruit- 
 shops, but in}' friend suggests that it is possibly a 
 'oiTuptioii of Ya ho ma, or Ya hova, the word used 
 in the Chinese Old Testament for Jehovah the one 
 God. The book 'Jin dai no maki/ or 'Book of the 
 (renerations of God,' is much read by Japanese in 
 connection with the Bible. 
 
 There are several tine specimens of Xi wo, or two 
 guardian kings of temples, at Xarra, as in all Bud- 
 dhist temples. The two are also called " A woon " 
 from two words, " A, ' to open ; " woon," to shut 
 because tlie mouth of one is always open, and of the 
 other alwavs sliut.
 
 CHAPTER XIX. 
 
 UTI. 
 
 WK left Xarra for L : ji, and shortly after starting, 
 one of my runners with whom we had arranged was 
 leaving me and exchanging his place with another 
 man in the street, when my Japanese friend jumped 
 out of his jinriksha and darted at them, ordering 
 the first to go on, and saying that it would not do 
 to allow it, jumped in again, and the man went on. 
 (juite contentedly. He said they were not allowed 
 to change, and transfer their burden to a weaker 
 man for a consideration. The road lay alongside 
 tin. 1 Kidzu river, in a fiat rice-and-cotton-covered 
 valley of varying breadth, all the farmhouses and. 
 villages (and it seemed a continuous village) lying 
 on the dry ground at the foot of the hills, so that 
 none of the arable ground was taken up by dwell- 
 ings. The floods after rains send down such quan- 
 tities of small gravel from the "'naked'" hills around, 
 that all the lesser streams are raised high above the 
 level of the rice-grounds. Tji is well known as the 
 best tea-growing district of Japan, and the tea- 
 growers, with a steady monopoly, were generally 
 wealthy men. In the end of October the farmers 
 were lie^innino; to cut the rice. The persimmons of 
 
 O O J~
 
 uji. 323 
 
 different kinds were hanging in profusion like golden 
 apples from the trees around Uji, and the cotton was 
 ripening. 
 
 Before the late changes each of the Daimios had 
 business dealings with the Chashi, or tea-dealers. 
 They had not houses in Uji (the district then be- 
 longing to the Shiogoon), but sent men as brokers 
 to negotiate the exchange of the produce of their 
 territories for tea. It was not called buying or 
 selling, but an exchange. The Chashi had large 
 
 O 7 O fj 
 
 go-downs for carrying on this trade, and Uji was 
 a wealthy town. The tea which is used as pow- 
 dered tea, after infusion and stirring in an old bowl. 
 is grown at Uji. It is covered up by bamboo frames 
 and straw while growing, to make it delicate in 
 substance and flavour, and less astringent. 
 
 These Chashi had a custom of shaving the head 
 like priests, and the fashion and the custom of the 
 trade seems to have begun in the Ashikanga times ; 
 but it has come to an end, and the town is now 
 greatly impoverished. 
 
 TJK; Matsuri, or festival of Uji. was celebrated on 
 the fifth day of the fifth month, when the moon was. 
 young, and was one of the Buddhist priests' pieces 
 of sensuality. At midnight every light was extin- 
 guished in the houses and streets, and every man, 
 woman, and child went to the temple of Angatta to 
 worship, either without their clothes, or after dedi- 
 cating their clothes to the god. It was called An- 
 gatta Aiatsuri, and people gathered to it from all. 
 quarters ; and as the festival and horse-races at 
 Kami gamo and the Alatsuri of Fushimi fell on the 
 same day, the young fellows of Kioto were in the
 
 3 2 4 UJI. 
 
 habit of being present in the morning at the horse- 
 racing at Kami gamo, at the festival at Fushimi in 
 the afternoon, and at the Angatta matsuri at Uji at 
 midnight. The Mikoshi with the idol was carried 
 about the town by crowds of men carrying branches 
 of the sassaki-tree, and at 3 A.M. was replaced in the 
 temple, and lights allowed, and people went home as 
 they were. This mode of conducting the festival 
 leading to much disorder morally, has been for- 
 bidden of late. 
 
 The tea-house to which we were shown was very 
 good, and had a little open summer-room over the 
 river (the Yodo gawa), with beautiful views up to- 
 wards Bio do in, across to Obakku and Koshoii, and 
 down towards Momayama. 
 
 About a mile from Uji, on the banks of the river, 
 stands the temple of Bio do in, said to be one of the 
 oldest unburnt temples in Japan. In this temple 
 Yorimassa, after trying to stem, at the bridge of Uji, 
 the forces of the lleki pursuing Takakura no mia 
 and the (Jen party, committed honourable suicide. 
 The priests of Xarra having taken the Gen side of 
 politics, favoured Yorimassa, and, as punishment, 
 the Heki burnt the temple at Xarra. 
 
 The river at Uji is that which flows out of the 
 Biwa lake, and we took a boat and were pulled 
 do\vn to Fushimi. The following morning we 
 walked out to see the site of the famous palace of 
 Taikosama, which he built here on Momayama. 
 The ground has been traced out and marked by 
 order of the present Government, so that it is easy 
 to identify the main features of this once splendid 
 palace. From the hill-face there is a fine view over
 
 uji. 325 
 
 tlie plain where many waters meet. Here, in the 
 " new town of Fushimi," as they styled it, the 
 foreign priests of the sixteenth century were enter- 
 tained by Taikosama. 
 
 Momayama is said to have been the most splen- 
 did residence ever raised in Japan. The tiles of the 
 roof were large and were heavily gilt, so as to reflect 
 the rays of the sun to a great distance. It seems to 
 have been destroyed by order of lyeyas. Part of 
 the woodwork and painted screens by Tang yu were 
 removed to Xanzenxi temple and put in the Hojio 
 there. To this day tiles with portions of gilding 
 adhering are sought by the antiquaries of Japan, 
 and are offered for sale in the shops of dealers in 
 bric-a-brac. We saw two the one in Kobe, and 
 another, fitted as a hibatchi, in possession of a 
 widow of an antiquary at Ikao. They are (at 
 present) rare. 
 
 There is a great fancy among the Japanese them- 
 selves for collecting such objects. The exposed ends 
 of tiles of the roofs of old residences of celebrated 
 men, which tiles are generally stamped with the 
 crest of the owners, are among these. 
 
 Returning to Tji by the Chinese temple ()l>ak- 
 kusan, with its mandarin poles and openings in the 
 \valls, and other marks of its Chinese origin, we pro- 
 posed going to Isliiyama and Ootz by the road along 
 the banks of the river. Boats cannot, on account 
 of rocks, lie used. \\'e were bewildered by the dif- 
 ference of statements by persons living almost on 
 the spot. The landlady and attendants of the inn 
 assured us we could not go up by the river-side, and 
 indeed that there was no road for jinrikshas in any
 
 326 UJI. 
 
 way. The jinriksha-men thought there was a road, 
 and were ready to go. A gentleman living two 
 miles up on the river-bank assured us there was a 
 fair road all the way up by the river. We con- 
 cluded that the landlady was wishing us to stay 
 in her inn for the night, so we determined to go. 
 The result was that the landlady was right. The 
 path we followed very soon turned away from the 
 river up a glen, and wandered into the country for 
 miles, gradually growing smaller and smaller, and 
 passing over the divide between Yamato and Oomi, 
 till we met a man who, with a look of surprise, as- 
 sured us that these carriages could not go that way 
 any farther. AVe made a bargain with him to carry 
 our luo'aao'e, and walked throug-h woods and along; 
 
 oO O 7 O o 
 
 narrow paths by the margins of little rice-fields, 
 bordered in many places by fencing, showing that 
 they were visited by wild boars and deer, until he 
 landed us once more on the banks of the stream, at 
 the bridge Shimbashi, crossing above the rocky part 
 of the river. Above this bridge we were able to get 
 a boat to take us again to Ishiyama. Our boatman 
 poled us all the way, and was a talkative fellow with 
 a pleasant voice, and seemed to while away the time 
 in the dark by a continuous How of jocular conver- 
 sation with the man who had carried our bao-o-ao-e. 
 
 OT5 O 
 
 ( hi asking my friend what he had been talking 
 about so pleasantly, he laughed and said he had 
 been telling them that he had had thirteen wives 
 in ten years, and that of these eight had died, and 
 the others had left him after quarrelling with him ; 
 and of eight children only one was alive. It seemed 
 as if a coroner was needed in that quarter.
 
 UJI. 327 
 
 Among these boatmen and horse-boys one does 
 not see tattooing of the back and limbs so com- 
 monly as it was twenty years ago. It was inter- 
 dicted by order of Government ; but as on a recent 
 visit by two young European princes they ex- 
 pressed a wish to 1)0 tattooed, a good operator was 
 sought for, and the operation was conducted not 
 only under the nose but by the sanction of Govern- 
 ment, and it lias been revived a good deal, and is 
 once more ^rowino- aimin into a custom.
 
 CHAPTER XX. 
 
 KOYASAN. 
 
 Ix November 1883, from Kobe we started for a visit 
 to the famous monastery of Koyasan, on the moun- 
 tains of Yamato province. Going through Osaka, 
 we stopped for the first night at Sakkye, where we 
 found the police either very alert or very stupid. 
 We were rather late of arriving, and I afterwards 
 was told that the police had visited my room during 
 the night, and had also insisted on entering a room 
 where a Japanese lady was sleeping, expecting her 
 husband from Osaka, and feeling the bed to satisfy 
 themselves that no one else had been there. These 
 men are said to exercise the authority they are 
 clothed with in a way to suit their own interests or 
 pockets. However, this is not by any means con- 
 fined to the police of Japan. We visited the famous 
 temples of Sumi yoshi ; saw a Kagura dance by 
 several of the girls who wait to perform it, and which 
 is only a slow posturing with a. fan in the hand ; saw 
 the pond where fish assemble to be fed on clapping 
 the hands, showing that they have the sense of hear- 
 ing in all its necessary acuteness. \ isited the har- 
 bour, and saw that the water of the bay is not at 
 present dee]) enough for vessels of any size, notwith-
 
 KOYASAX. 329 
 
 standing that the name of the province is derived 
 from the "harbour"; but which was destroyed, as 
 told above, by the Yamato gawa being led into it by 
 Taikosama. There was evidently a great scour by 
 the sea at this point, otherwise the almost lake-like 
 portion of sea nearly shut in by the island of Awadji 
 would have been filled up ; but the force of the cur- 
 rent at the whirlpool on the west side of the island, 
 during the rise of the tide, shows a strong scouring 
 current sufficient before the cut was made to keep 
 the point at Sakkye, where it seems to have impinged, 
 deep water. 
 
 AYe visited the temple of Mio kokuji, with its fine 
 sago-palms admired by Xobunanga, and saw the 
 place where the eleven young Japanese soldiers 
 executed themselves in 1869 by hara kiri, to satisfy 
 the French, and to cover the cowardice and mistakes 
 of their own Government. 
 
 In a small back-court in another street we were 
 shown the. eleven nent stones marking their burial- 
 place, and awaiting a larger and nobler monument 
 to commemorate! their heroic, deed. The storv as 
 told by .Japanese is, that at that time the wishes of 
 a strong party in the State was signified by the two 
 words .IoY and Sako "Brush away" the foreigner 
 and " shut " the ports ; that the town of Sakkye was 
 specially excluded by treaty from the visits of for- 
 eigners, and consequently that Tosa. to whom the 
 defence of the town was committed under the orders 
 of Government, ordered his men to resist any land- 
 ing there by foreigners; that the French landed 
 from a boat from a man-of-war for no particular 
 object, and were politely requested to go away; that
 
 330 KOYASAN. 
 
 during the opposition offered by the Japanese acting 
 under their orders, a Frenchman fired a revolver ; 
 that there was no complication about women, and 
 immediately force was used by the Japanese, and 
 that eleven of the French were killed. After a long 
 investigation, magisterial and diplomatic, the Japan- 
 ese Government, instead of boldly saying the sol- 
 diers had only done their duty and obeyed orders, 
 agreed to please the French, and sacrifice eleven 
 young men who had taken part in the scuffle ; and 
 these young men, upon being condemned, asked to 
 be allowed to execute themselves after the manner 
 of the heroes of the country. The French consul 
 took a seat at the temple, and sat down to see this 
 suicidal execution. Some of the lads took their 
 bowels in their hand, and holding them up, died 
 cursing the consul and France. This was in 1809 ; 
 was France under a curse in 1870 ? 
 
 Previously to this, it is said by the natives that 
 the Tokungawa party had some feeling that they 
 had been misled by French officers, by whom their 
 troops had been drilled, and by whose agency their 
 cannon had been obtained. They had read the his- 
 tory of Napoleon and his wars, and thought all 
 Frenchmen were Napoleons ; but on an approaching 
 battle with Cliosliiu and Satsuma men, the officers 
 said they would move to Fusimi and fight there. 
 Afterwards, when they had gone there, they said 
 that that was not a suitable place, and that they 
 must go to Osaka; when they got to Osaka and the 
 sea, they left them, and their guns generally burst 
 on being fired. 
 
 Here I would take the opportunity of alluding to
 
 KOYASAN. 331 
 
 some accounts which have lately been published by 
 an American author in reference to the attack upon 
 and murder of Mr Richardson in 1862, at Nama- 
 mungi, on the main highroad, by order of Shimadzu 
 Saburo. 
 
 The object aimed at by this writer seems to be 
 to show that the English party, and especially Mr 
 Richardson, were in the wrong, because they had 
 been warned not to go upon the road on that day, 
 and that the party behaved rudely ; and to show 
 that no American would have done such a thing 
 that their conduct was aggressive and overbearing, 
 and that they had no right to be on the Tokaido at 
 all. The assassination is regarded by the natives as 
 the turning-point in native history, and a Japanese 
 gentleman has erected at the spot where the murder 
 took place a stone as a monument of the event, with 
 a carved inscription, in which he says that the death 
 of Richardson has given liberty to Japan. 
 
 As I am now one of the few persons who were in 
 any way cognisant of all the facts at the time, I 
 would wish to offer what justification can be offered 
 for the party. Mr Richardson on the previous day 
 <-ame to me and asked me with a friend to accompany 
 the party of four, who were all perfectly ignorant of 
 the Japanese language. 1 told him we could not go, 
 as we had arranged to go to exploit a Temple within 
 the limits of the foreign boundary, Shorenji. Tnless 
 any one can show by document that a notice was 
 issued by ( 'ohmel Xeale. her Majesty's cl/ci'fje d<(f- 
 A'//vx, to British, subjects, warning them that a high 
 diii'iiitary was to be passing with his retainers on 
 that day. and recomniendinu' them to avoid it, 1
 
 332 KOYASAN. 
 
 have the conviction that no such notice was issued, 
 and at any rate that we, as well as the other party, 
 were ignorant of such notification. I afterwards 
 heard that on one day (but on what date I cannot 
 say) a notification was sent to Colonel Neale by the 
 native authorities, informing him that on the same 
 afternoon a Daimio with his retinue was to pass 
 along the road, and requesting that notice thereof 
 should be given to foreigners ; but that Colonel 
 Neale informed them that with such short notice 
 he could not undertake to issue a notification and 
 hold his countrymen responsible for disobeying what 
 they may never have seen, as many of them were in 
 the habit of riding out early in the morning. But I 
 
 O */ 
 
 am sure that this correspondence did not refer to 
 this day. There not being any order issued closing 
 the road, or any idea of impropriety or danger in 
 using the Tokaido, or any difficulty in riding out, 
 the first person that rode out that morning on the 
 roadway was an American gentleman. At that time 
 Mr Van .Reed was looked upon as the best linguist, 
 and the best authority upon the manners and cus- 
 toms of Japan. lie had published a phrase-book, 
 and he was intimately acquainted with native cus- 
 toms and local reports, and knew all the principal 
 native merchants in Yokohama. He lived in the 
 house, of. the agents of Messrs Russell & Co., and was 
 in close intercourse with the American consul, if he 
 did not live in the same house. On the morning of 
 the day on which the murder took place, Mr Van 
 Reed rode up alone, followed by his horse-boy, along 
 the same road, the Tokaido. as far as the boundary 
 limits, the Rokugo river and the village of Kawasaki.
 
 KOYASAN. 333 
 
 passing through the whole of the retinue of Shimadzu 
 Saburo. Very fortunately for him, he passed through 
 the village of Kawasaki at the time when Shimadzu 
 Saburo was at his mid-day meal. It is reasonable 
 to think, that if any such intimation had been given, 
 .Mr Van Kecd was sure to have known of it ; and by 
 riding for eight miles on the road in face of Shimad- 
 zu 's train, showed himself more foolhardy, and reck- 
 less, and overbearing in ignoring and opposing the 
 customs of the country than the English party, or 
 lie was not informed, and in ignorance of the risk 
 lie was running. He was not the man to thrust 
 himself into unnecessary danger and risk for no 
 object, being of a quiet temperament and delicate 
 constitution. Had there been any notification, ^\lr 
 Van Kecd must either have known it or defied it, 
 which exonerates the English party from any idea 
 of intentional rudeness and self-importance, or of 
 overbearing foolhardiness, which American writers 
 have tried to fix on the party. He went in to one 
 of the tea-houses, but was not allowed by the natives 
 to ride back. A boat was got for him, and lie was 
 sent down the river and across the bay to Yoko- 
 hama. 
 
 Shimadzu Saburo had been down at Yokohama 
 only a few days before, and asked to see. and was 
 shown, one of the foreign houses, and on leaving 
 expressed himself pleased with what he saw. Per- 
 haps he may have thought that foreign forms of 
 politeness were not enough for one in his position, 
 and may have allowed it to rankle in his mind; but 
 the native account now is that he declared his in- 
 tention, and the Government of Yedo (and indeed
 
 334 KOYASAN. 
 
 all Yedo as well as the villages on the road) was 
 aware of it, and passively approved, of cutting down 
 any foreigner he met on the Tokaido. To brino- 
 
 <J O o 
 
 forward after his death, as a criminal charge against 
 young Richardson, a complaint of a Chinese coolie 
 in Shanghai about a practical joke that might have 
 been played in any barrack in England, only served 
 to show the animus of the writer, and to give a 
 gloss to the unsupported assertion that lie had said. 
 ''Oh, leave them to me," when he had no weapon 
 but a bottle of champagne slung to his wrist. Un- 
 fortunately, none of the party could speak two words 
 of Japanese. The retinue of a Daimio did not walk 
 in regular order ; they straggled along by twos and 
 threes, and the retainers would not dare of them- 
 selves to offer any insults. It was only when sud- 
 denly coming upon the norimono of the chief, 
 surrounded by mauy men, that any alarm was 
 created, and the difficulty about turning round en- 
 sued. f.f the}' had gone oil' the main road only a 
 yard or two. the}' would have been on (Government 
 ground, and so away from danger. Indeed, while 
 Mr Richardson was sitting down on the bank at 
 the side of the road, the people entreated him to 
 go into the field at his back ; but not knowing 
 the language, he did not understand their advice, 
 the only word he knew being "water/' which he 
 asked for. And when Sliimadzii SaUtro came up 
 the second time and found him sitting there, he 
 ordered him to be killed, the fine handsome young 
 fellow, mortally wounded, "fighting like a tiger for 
 life, as the natives said. 
 
 * )n the day when poor liichardson was murdered.
 
 KOYASAN. 335 
 
 we had ridden out to the temple of Shorenji, about 
 fifteen or twenty miles distant from Yokohama, 
 quite unconscious of any notification prohibiting us 
 from the Tokaido. We saw on arrival at the temple 
 that some religious ceremony was about to take 
 place, and following the stream, we found ourselves 
 in a <>Tove of loftv trees with a slightly fenced en- 
 
 O ^ O J 
 
 closure, within which were several priests sitting by 
 the side of a thick bed, about six steps in length, 
 made of billets of wood arranged on the ground. 
 Waiting for a short time, a prayer was mumbled by 
 the priests, and after it was over, a light was put 
 to the wood, and it began to burn. AVhen it was 
 well lighted the cro\vd proceeded in an orderly way 
 to walk over, one by one, the lighted wood. First 
 came some of the elder men, then old women fol- 
 lowed, then young men and girls, and by the time 
 the poor girls crossed it the flames and heat had 
 become formidable. .But many crossed it more 
 than once. Then followed men carrying little chil- 
 dren in their arms ; and after these, men and women 
 carrying clothes apparently belonging to persons 
 \vlio could not lie present. It was a regular passing 
 through t he lire to Moloch. 
 
 Starting from Sakkye for Koyasan by the route 
 by Mikaitchi, where we passed a very large speci- 
 men of a lignum vita 1 tree close to tin? road, and 
 over the Kiimi pass, we came down on the village 
 of Hashimoto; crossing the Yoshino river by boat, 
 \ve put up at the village of Kamuro. 
 
 A little above the village stands a small temple 
 dedicated to Chisato. the wife of Karukaya and 
 daughter of Katto Sa yay mon no jo. Hers is a
 
 336 KOYASAX. 
 
 favourite story in Japan, and is frequently drama- 
 tised. They had a son, Ishida maru, and one night 
 Karukaya, while his wife was within, saw the 
 shadow of her head upon the paper screen, her head 
 appearing to be surrounded by snakes ; upon this 
 he left his wife and child without a parting. She 
 sought him everywhere, and at last heard of him as 
 
 O -j 
 
 a priest in the mountain monastery of Koyasan. 
 She tried to get access to him, but he sent word to 
 her to say that he had devoted himself to Buddha 
 and would not leave, or even speak to her, and by 
 the rules of the monastery no woman was allowed 
 to proceed beyond a certain point on the hill. The 
 wife took up her place on the spot where this small 
 temple now stands, and remained there till she 
 died. 
 
 As the monastery stands on the top of the moun- 
 tain, we found that there was a variety of paths 
 from which to choose. At Kamuro we were advised, 
 as the easiest one for ascending the hill, to go down 
 the banks of the river as far as Kudo san village 
 and take the path up from thence. 
 
 There were two good tea-houses in Kamuro, for- 
 merly too much resorted to by the young priests of 
 Koya. From the one we were taken to there were 
 beautiful views of the wide vale of Ivii province, 
 both ii}) and down the Yoshino river. The only 
 interesting feature in the house itself was that the 
 landlord was very ugly and his wife very pretty. 
 At the time we were there the Yoshino river was 
 lo\v. but the boats carry passengers down to AYaka- 
 yania at the mouth of the river, but not much 
 farther up than Kamuro, owing to rocks. We set
 
 KOYASAN. 337 
 
 off for the top of the mountain, leaving Kamuro 
 after breakfast, and walking down the side of the 
 river for about two miles, to the village of Kudo 
 sail. Here we were admiring some chrysanthemums 
 in a little garden by the roadside, when a comely 
 young woman with eyebrows and unblackened teeth, 
 but with shaven head, came forward and asked us if 
 we would like to see some of the relics in the little 
 temple, informing us that it was the final resting- 
 place of Sanada, a general in the army of Hideyori, 
 and opposed to lyeyas during the Osaka, war, and 
 who lived for some years after at Koya. 
 
 As we at least did not object to continue sitting un- 
 der her pretty smile, we saw a maku, or curtain, used 
 by Canada, with his crest, stirrups, and other things, 
 and wishing her adieu, set oft' up the path she 
 pointed out to us. This was comparatively broad 
 and well made, and was furnished with cho stones, 
 or milestones, which marked the distance every one 
 hundred and thirty to one hundred and forty yards. 
 These were put up at the time of a, visit of one of 
 the .Mikados to Koya. AVe found that there were 
 one hundred and seventy-five of these, so that the 
 distance to the top by this route is about thirteen 
 miles. These stones are handsomely carved, and the 
 road very easy and gradual, losing very little on the 
 whole length. The views of the province of Kii. 
 From every point on the way up. were very exten- 
 sive, and until we entered the eryptomerin wood 
 near the top. we never lost the fine open views. 
 Another name of K.oyasan is Ama bokti sail, called 
 -o from a receptacle or box. kept in a grove of trees 
 .hall-way up. and which is or was. opened by the 
 
 v
 
 338 KOYASAN. 
 
 priests when the country was in need of rain. Here 
 we diverged a little from the path to examine an 
 old working for copper. Above this the temple of 
 Kariba the hunter was seen at a little distance, 
 standin^ in a small wood. We had Ions; seen before 
 
 O o 
 
 us the wood-covered upper part of the mountain, 
 and at length the path entered it, and from the den- 
 sity of the woods we saw no more around us, except 
 the fine stems of the cryptomeria-trees rising from 
 the sides of the hill below, when suddenly, on a fiat 
 platform, surrounded by noble trees, we saw stand- 
 ing before us the very lofty, handsome, temple-like 
 gateway or entrance to the monastery of Kova. 
 
 O / -' / 
 
 While standing admiring this immense wooden 
 structure, with its two large Ki wo, or guardian 
 figures, we were accosted by a- man who seemed to 
 know all about us, and to be prepared to receive us 
 in the most hospitable way, and who invited us to 
 stop at tlie Fu-kutchi-in house, where we were hos- 
 pitably welcomed by the kind mild abbot, or head of 
 the establishment. I presume they had heard from 
 below of our arrival at Kamuro ; and as there is no 
 tea-house or place of entertainment for strangers per- 
 mitted in the place other than these religious houses, 
 we were glad to accept the invitation so kindly 
 given. Crossing a little stream, with a notice re- 
 questing that nothing offensive or dirty might be 
 thrown into it, and then entering and crossing ; i 
 broad gravelled square court, enclosed by a black 
 wooden paling, we sat down, and taking off our 
 boots on the lowest of three steps leading to a broad, 
 smoothly polished, kiaki-wood verandah, were shown 
 into our partitions of the tioor, and had a short con-
 
 KOYASAN. 339 
 
 versatiou with our kindly host. The old abbot said 
 he was very happy to receive us in his humble 
 dwelling, but he would take it as a favour if we did 
 not cook any beef in the kitchen of the house, Our 
 ([iiarters we found to be not only spacious, but 
 handsome in point of size and beauty of decoration, 
 in the carving of wood, in the painting on the 
 screens, and on the fineness of the matting. 
 
 \Ve soon had our dinner-tea spread on the floor, 
 and were glad to attack it. Neither beer nor wine 
 was to be had in the precincts, but to our surprise 
 the abbot walked in with a bottle of claret, which 
 some benevolent and thoughtful predecessor of ours 
 had given him. 
 
 After our meal, guided by some of the young 
 acolytes among whom was one from Yedo, who 
 seemed pleased to get news from his native place, 
 and who spoke with a very soft gentle Japanese 
 voice, we took a cursory look at the small town, 
 for such it turned out to be, and so returned with a 
 better idea of what Kova sail was. The Jesuit let- 
 ters say that in their time there were three thousand 
 students at Koya. The description of the various 
 temples and objects of religious interest is so com- 
 plete in Sato\v and J [awes' Guide, in this as in every 
 other place of which we had an opportunity of judg- 
 ing, that it is needless to recapitulate them, \\hat 
 we found was, that here, at a height of upwards of 
 three thousand feet, in a. cup near the top of the 
 mountain^, surrounded by trees, was a small town, 
 the most prominent features being the large entrance 
 temple -like gateway, surrounded by tall sombre 
 cryptonierias : the fine Kondo. or principal temple
 
 340 KOYASAX. 
 
 standing among other smaller temples ; and the 
 street, shaded by a dim religious gloom, passing 
 between retired enclosures, such as the one we 
 occupied. Farther on, the little street or pathway 
 was lined by shops for the sale of articles of food of 
 a very meagre description, and of articles connected 
 with the Buddhist forms of worship ; and continuing 
 beyond these, and crossing a stream, we again en- 
 tered the deeper gloom cast by tall cryptomerias, 
 beyond which point we could darkly see tombs and 
 monuments in great numbers. 
 
 From the earliest time of the Buddhist religion a 
 place situated as this is was sure to be associated 
 with some saint who was seeking a place of retreat 
 
 O -L 
 
 remote from the busy haunts of men, where lie could, 
 unmolested and undisturbed, enjoy the charm of 
 contemplative worship. 
 
 Kobodaisi (whose fintv-titoi'teih name was Kukai), 
 according to Buddhist legend, seems to have been 
 roaming about in the eighth century in search of 
 some such place, and visiting at the village of Ama no 
 mur;i (or Inu kei no mura) : Kariba the hunter, who 
 was the chief of the district, or proprietor of Koya. 
 inquired of him. and was told that this retired place 
 in the hills was just what he wanted. Kariba. with 
 his two dogs one black, one whiti. accompanied 
 Kukai. who was pleased with the place, and deter- 
 mined to settle there. This was the origin of two 
 dog.-, being always kept in the town, a black and a 
 white one. These had till recently a grant from 
 < iovrriinient of one bowl and a half of rice each 
 daily. \\ e saw the black one ; but as the white one 
 had recently died, its situation was vacant, and a
 
 KOYASAN. 341 
 
 priest had gone down to get one to supply its place, 
 even in face of the dogs having been disendowed at 
 the late revolution. The shrine of Kariba was 
 pointed out. in an adjoining valley. Before the 
 recent changes in polities, the revenue of Koya was 
 reckoned as '21,000 koku, and about seven hundred 
 priests, old and young, resided here. Now one hun- 
 dred and fifty find it difficult to live on the alms and 
 offerings of the faithful, with no settled revenue or 
 endowment. Here, as at Xikko and other powerful 
 ecclesiastical establishments, the priests had full 
 rights of deciding and awarding punishment in civil 
 and criminal cases over the surrounding district. 
 There was formerly here a prison similar to that at 
 Xikko, and the court had the power of life and 
 death. The whole thing seems to have been begun 
 and carried on for the increase of the power of the 
 Buddhist religion, and for giving a mode of living to 
 a number of men who preferred retiring from the 
 world and sometimes from justice. The theory is 
 that Ivobodaisi. who was a reputed saint, consecrated 
 the place by his sanctity, and lies in his tomb wait- 
 ing in a state of trance for his return to life and to 
 active work. It is curious to note how many, in all 
 religions, seem at the present time looking for the 
 coining of a man to put things upon a new footing. 
 From the Jew, the Christian, the .Mohammedan, the 
 Hindoo, the Buddhist, all are looking in expectation 
 the first for a Messiah, and Christ, a Mahdi, or a 
 Kustam, the last for the Mirokku Bootsii, or the 
 Buddha that is to come. But Ivobodaisi is not 
 revered by all the Buddhist sects. The Xitchi ren 
 and Ikko sects do not regard him as a saint or as
 
 342 KOYASAN. 
 
 worthy of worship. At one time Koya, and, still 
 more, the monastery of Xegoro, which was pointed 
 out among the hills on the south side of the Kii no 
 gawa, could muster at their call armies of retainers 
 sufficiently numerous and attached to enable them to 
 defy Xobunanga, and to hold their own amid the 
 bloody wars that preceded and lasted during the 
 sixteenth century. This monastery was a place of 
 retreat to which men who had lost their power of influ- 
 encing affairs could retire, or for condemning obnox- 
 ious or suspected adversaries to efface themselves in. 
 Kobodaisi having, by his residence and death here, 
 consecrated the locality, it became the interest of 
 the Buddhist priests to utilise and enhance the value 
 of such property as much as possible. To do this 
 they gave out that it was a great advantage to the 
 prospects of the faithful in the next world to be buried 
 near such a holy man and place, or at least to have a 
 spiritual residence or abiding-place in the vicinity. 
 As, however, a man could not be buried actually in 
 two places, the device was fallen upon of interring a 
 hair, an eyelash, or a nail of the finger, or a bone, or 
 some small portion of the deceased. But there was 
 still the spiritual portion of the man, and it was 
 given out that when a small piece of wood, like a 
 model tombstone, with the date of death, and the. 
 name given by the Buddhists after death, carved on 
 it. lacquered, and gilt, was consecrated by priestly 
 hands, one portion of the spirit would remain by it. 
 This little wooden monument, generally about twelve 
 inches in height, known as the Ihai (ancestral tablet), 
 was carefully deposited in some one of the chapels 
 (Iliaido) with which Koya abounds. There were two
 
 KOYASAN. 343 
 
 sources of emolument to swell the ecclesiastical rev- 
 enues of the place the one from the cemetery, the 
 burial-rites, the payment for the oround. the rearing 
 
 L / 
 
 a monument, the continued fees to be paid; the 
 other from the consecration of Thai, the preservation 
 and religious rites connected therewith to each of 
 which the surviving relatives were invited to con- 
 tribute from year to year. To have a tombstone in 
 the cemetery of Koya san was considered a- high 
 posthumous honour; but as every individual could 
 not enjoy the luxury, in many cases towns, districts, 
 or provinces joined together to support or take a 
 share in the erection of a common tombstone in the 
 cemetery, and the support of a chapel or abbey, such 
 as the one we were sleeping in, the Fu kutchi in, 
 which was kept up by the Daimios of Hikonay, Hira- 
 do. and ( hnura, and also by several of the townspeople 
 collectively belonging to these districts. Others had 
 been kept up by some single Daimio at his own ex- 
 pense, and for his own Thai. Since the late revolu- 
 tion the vindictive hand of the religious iconoclast 
 has been here, and nearly one-half of these private 
 residential mausolea have been destroyed. In the 
 formrr case, when the house had been partly kept 
 up by the people, the chapel has been left uninjured ; 
 but ill the latter, all were burnt, leaving large empty 
 spaces and blanks in the town. This unworthy act 
 of spite by the (Government has of itself impoverished 
 
 the place. 
 
 After breakfast on the (/lean-swept soft mats on 
 the floor, the abbot, dressed, as lie always was, in 
 the vestments of his order, took us round his resi- 
 dence. The whole was beautifully finished, and
 
 344 KOYASAN. 
 
 kept as clean as a drawing-room. The kitchen was 
 spacious and clean ; the bath-room ; the shoji ; the 
 partition-screens of the rooms, with black paintings 
 on gold ground edged with black lacquer ; the garden 
 around ; the smooth-polished hardwood of the veran- 
 dah, leading us to the darkly lighted chapel of the 
 house ; the Hondo (with a representation of Kobo- 
 daisi), which was scrupulously neat in all its arrange- 
 ments ; the brass-work brightly polished ; the flowers 
 newly gathered ; but all with no direct light of day, 
 only lighted by the lamp before the altar. This is 
 the altar for the universal Buddhist worship as a 
 Church, where prayers are offered for the inmates 
 and all men. He then showed us in an adjoining 
 apartment the Ihai do open to the light of day, and 
 here everything was in eouallv satisfactory brio-lit- 
 
 tj o J- - 
 
 ness. The Ihai or tablets were ranged round the 
 apartment and the walls in hundreds, all richly gilt. 
 The hano-ino-.s of silk, the ornamentation of the altar. 
 
 O O ' 
 
 the shrine, the brass-work, rails and lamps, were all 
 in keeping, and contributed to the reality of the 
 worship; and to add to the solemnity of the place, 
 the abbot and the acolytes with him all knelt before 
 the representation of Kobodaisi for some moments 
 in adoration. Here special prayers are offered for 
 the spirits of those whose tablets are here (and being- 
 paid for), and the whole- worship in this chapel is 
 considered to relate to these alone. Of course if the 
 fees are not paid, and no contributions made by the 
 living representatives, the Thai are turned out of 
 doors. The fees are probably small ; but Shimadzu 
 Sjiburo of Satsuma, when applied to. told them with 
 rude frankness that lie did not care about his ances-
 
 KOYASAN. 345 
 
 tors' spirits, and tliey might shift for themselves. 
 But (loul)tless the priests will watch and pay him off 
 some day. 
 
 As the chief priest of Koya was absent, we were 
 taken to his residence, Koong go boji, where the in- 
 terior was, in regard to fittings, similar to our own, 
 
 o O ' J 
 
 luit on a rather larger scale. Here we were shown 
 the room of willows, so called from the pictures on 
 the gilr partitions, which have not been changed 
 since the day when Hidetsoongu, nephew of Tuiko- 
 sama. suicidally executed himself, after killing his 
 attendants and retainers in this room by order of his 
 uncle, a somewhat imprudent act of Taiko's, as it 
 left lyeyas with no opponent except the young boy 
 Hideyori. Ifis small tombstone is, like those of 
 Yoritomo and Yoshitzune, not in the general ceme- 
 tery, but on a little hill adjoining the house. We 
 afterwards visited the Hondo, the large temple, a 
 splendid specimen of these wooden erections, and 
 which is now only rising from the ashes of one burnt 
 down twenrv-five years ago. Around it were other 
 specimens of wooden architecture, a library, and a 
 building for relics, which must be very interesting, 
 but the priest with the key was absent. There was 
 a small shrine to Ivojing, the god of the kitchen. At- 
 tached to the door of this shrine were many ' ; vema,'" 
 or small votive offerings of sword-blades of all. sixes 
 down to little models. Former] v women were not 
 allowed to enter the precincts of the monastery. 
 They were allowed to come up the hill to a place 
 where a bronxe statue of Buddha was placed, and 
 opposite to it was a sort of shabby open shed, where 
 the poor religious humble creatures were contented
 
 34^ KOYASAX. 
 
 to stop. This place of worship is known as " Nio nin 
 do." Since the revolution women have been allowed 
 in Koya, but an order had been issued a few days 
 before our visit prohibiting them once more after 
 5th November 1883, but it, seems doubtful if this 
 can be carried out. 
 
 On the following morning we visited what may 
 be called the National Cemetery, the interesting 
 feature of Koya sail. Walking down the village 
 between many of these black paling enclosures, 
 similar to the one we were living in, we crossed at 
 
 O 7 
 
 the end a bridge over a little stream, beyond which 
 the tall eryptomerias, with their immense straight 
 stems and dense foliage, lead the way into a 
 gloomy avenue. A young lad here joined us, who 
 seemed to constitute himself our guide, and, on the 
 whole, was of oreat use in pointing out what we in- 
 
 O J. O 
 
 <}uired for, though he was somewhat deficient both 
 in his historical and ecclesiastical education. AVe 
 began to pass the tombstones on either side, at first 
 only lining the path, but after a little they became 
 more numerous and larger. They soon were as thick 
 as there was room for them. There was a great 
 difference in size, from one of the largest to Suruga 
 no Kami, lyaymitzu's half-brother, down to that of 
 Akitchi mitzu hide the traitor, which had evidently 
 been a good deal knocked about, and was reduced to 
 live round stones, one above the other. There was 
 one common pattern ran through the greater ma- 
 jority of these monuments: the square block stand- 
 ing as a platform on the ground, the symbol of mirth; 
 above this a sphere, the symbol of water ; above that 
 a stone like the roof of a pagoda, the symbol of fire ;
 
 KOYASAN. 347 
 
 tlien a ball representing air; all surmounted by a 
 drop-shaped finial, the Buddhist representation of a 
 pure heart. Some of the tombstones were quite new, 
 indeed several were not yet finished. In some cases 
 the tomb was so fashioned as to resemble a house 
 with a stone door. "\Ve saw a little shrine with a 
 small figure of hard stone standing in a damp place, 
 and the vapour being condensed on the stone during 
 hot weather gives rise to the story of the divinity 
 perspiring. Nearly all the families of the Daimios 
 are represented here in this congregation of memo- 
 rials of the dead, and Satsuma among the rest, though 
 Shimaclzu Saburo declined paying any longer for his 
 ancestors. Still we walked on and on through tomb- 
 stones and lofty gloomy trees, passing a wide hall 
 standing on low wooden pillars and with numerous 
 lights burning, the Man ro do, or hall of ten thousand 
 lamps ; then a temple with some very old pictures, 
 or Mandara of Buddha and his saints, evidently of 
 Indian origin ; then some six bronze figures of .Jizo. 
 which were being washed; and we were pointed out 
 a tree wherein good men who look at it see a figure 
 of a man. and bad men of a dragon. The enclosure 
 wherein simple grass mounds represent several 
 Mikados. and the plain square tall pieces of wood, 
 the Sotoha. with the names and titles of the Shio- 
 goons of the Toknngawa family and others, were 
 found imt fa i 1 oil' the small wooden erection, wherein 
 Kobodaisi is said to be lying awaiting his resurrec- 
 tion, standing in a thicket at the extreme end of 
 this valley of the shadow of death, gloomy, damp, 
 dark, moss-covered from the overhanging trees, and 
 apparently hastening to decay. 
 
 O *,
 
 348 KOYASAX. 
 
 This, then, was tlic whole of Koya. And one 
 could not help asking one's self what it was all about, 
 that from every part of the empire small and great 
 should desire to be represented here, and go to the 
 expense of all this for so small an object. It was no 
 doubt for the interest of the ascendant family to 
 foster the Buddhist priesthood, and to make of them 
 not the powerful enemies they were in Koya, and 
 Xeu'oro. and Hoon^anii, to Xobunanga and Taiko- 
 
 O J <T> J 7 
 
 sama. but warm steadfast friends, with their ambi- 
 tion disarmed and their claws clipped by endowment. 
 And s long as the Tokungawa family had power, 
 they took care that all the other feudal lords who 
 might have been competitors should follow where 
 they went, and do as they did. The Ihai of the 
 Tokungawa family were kept in a small temple 
 near the upper end of the town, which seemed in a 
 very dilapidated (if such an expression can be used 
 of wood) and forgotten condition the door open, 
 the place covered with dust, but with some wooden 
 figures still remaining, showing taste and art in the 
 carving. hi a little building to Fudo, said to be 
 four hundred years old, our attention was drawn 
 to the four corners having been erected by four dif- 
 ferent carpenters, without previous communication 
 with one another. Close by was a building which 
 was of the most practical use of the whole monastery 
 to wit, a registry or office in which was kept a copy 
 of the registers of all the chapels, showing the names 
 "fall the persons having monuments here, and also 
 all visitors. This serves as a reference office for the 
 chapel in which any Ihai is deposited, and also for 
 genealogical purposes, and is constantly referred to
 
 KOYASAX. 349 
 
 for elucidating family connections. We omitted 
 t<> ask what was the date of the earliest entries in 
 the registers, or of the earliest use of the ground as 
 a cemetery; but it is said that Tada no manjio, the 
 ancestor of the Minamoto family in the tenth cen- 
 tury, was the first person buried here, but this is 
 most likely a fable of the priests to please the Mina- 
 moto and Tokungawa families. From appearances I 
 should doubt any of the stones being four hundred 
 years old. 
 
 We enjoyed our visit to Koya very much ; the air 
 was bracing, and the Japanese priests, old and 
 young, all so civil and gentle, and the information 
 acquired so interesting. There ought to be a fine 
 view of the country all round from the hills enclos- 
 ing the little town, but from the closeness of the 
 trees we found it impossible to see through in 
 any direction. 
 
 AVe descended by a different road. Passing the 
 Xio nin do. and following a path through the woods 
 for some time, we emerged on the open, and looking 
 back, there was a very tine view of the wooded hill. 
 But though we had been recommended to go up by 
 this road, we felt no reason to repent having conic 
 up by Kudosan. as the path is in sonic places much 
 steeper, especiallv on both sides of the substantial 
 Sengoku bridge, at the village of Kane. This bridge 
 \vas built by the Daimio of Kanga, who, after a visit 
 to Koya. was detained several days owing to the 
 former slighter bridge on the river having been car- 
 ried away by a flood, lie set apart 1000 koku for 
 keepinu' up this bridge, whence it is called Sengoku 
 no hashi ("bridge of the 1000 koku'").
 
 CHAPTER XXI. 
 
 YOSHINO. 
 
 THE following day we left Kamuro, and recrossing 
 the river to the right bank, set out for Yoshino, As 
 we were passing a small temple at the hamlet of 
 Aina no mura, we were asked if we would not 
 visit the temple. This we found was dedicated 
 to Kariba and his two dogs, which were there sit- 
 ting up grinning at the worshippers. On a stone 
 in the courtyard the man who showed us the place 
 pointed out in a rather doubtful and hesitating way 
 the impressions of the paws of the dog, two marks 
 on the stone that must certainly try the faith of the 
 devout to the very utmost. We continued along the 
 side of the river, enjoying the beauty of the scenery, 
 till we reached the town of (!ojo, the chief town of 
 the province of Yamato. At the time our main 
 object in (}()]<) was to recruit our supplies of sugar 
 and preserved milk. The latter we found, as usual, 
 at the principal apothecary's shop. I.t seemed a 
 large and busy town. 
 
 The late revolution had its origin in disturbances 
 which arose in this district. All the land in the 
 neighbourhood belonged formerly to the Shiogoon. 
 The Mikado had expressed a strong wish that he
 
 YOSHINO. 351 
 
 would brush out the foreigners, and restore the coun- 
 try to him us it was before they had come and intro- 
 duced such changes and so much confusion into 
 every department of the State. The mother of the 
 last Mikado was of the Kuge house of Xakayama. 
 The representative of the house was a general in the 
 arm}-, and he had received orders to bring about 
 some conditions of things under which foreigners 
 might be " brushed out," as the saying was, but he 
 was not provided with any funds wherewith to take 
 an}- effectual steps for action. His first measure was 
 to visit (iojo in the autumn of 1805, and ordered the 
 governor. Suzuki Gemiai, to collect money from the 
 farmers of the district. The farmers refused to pay 
 the imposts laid upon them, and on the governor 
 trying to collect the same by force, they banded 
 together, and rising on the 17th of the eighth month, 
 they attacked his house, burnt it to the ground, and 
 killed him. Xakayama tied to the territory of (.'ho- 
 shiu. This was the beginning of the revolution. 
 The governors of ^ edo and Osaka sent down troops 
 to (iojo, where some of the principal farmers were 
 arrested and beheaded ; but the flame thus lighted 
 rapidh' spread, and did not stop until everything 
 old was swept away except the Mikado. The little 
 man-power eabs carried us to opposite Kami itchi, 
 where we crossed by ferry and walked up the ascend- 
 ing path through the well-known one thousand 
 cherry-trees to the ridge, along the to]) of which we 
 found the little town of Yosliino. \Ve generally 
 took' the precaution of getting a recommendation to 
 a tea-house in any town we were about to visit. In 
 this ease we found ourselves located within the
 
 352 YOSHINO. 
 
 shadow of the large copper torii or arch (the pillars 
 being built of rings of copper three feet in diameter) 
 which crosses the street, and is a very prominent 
 object in the town, being one of the entrances to 
 the precincts of the Mount Omine or Kon po san, a 
 mountain revered and worshipped by those of the 
 Yamabushi sect, and standing in what may be called 
 the wildest part of Southern Japan. AVe visited the 
 large, nearly empty, temple to Zao gongen. All the 
 worship near Omine, we were told, was formerly 
 that of Consei Dai miojin, or phallus worship, about 
 which the Buddhists and Sintoists quarrelled after 
 the revolution, and it was then changed to that of 
 Zao gongen, or En no gio ja. The entrance temple, 
 
 /3i 
 
 ^ ^.-^^r- 
 
 :- ; ^., .-^^-'.::^-^:;!^^^W 
 
 ' ''".. iUffn'rf ^jC^'^vW' ~V S? ~'V' 
 
 ^,i!l;-iti^^^^ 
 
 L --'-- ?xS?W ^'^::^---^$^~- 
 
 'w ^- x ' // ' '' -J- \-~-v- r- . -* - - ?v*^J% 
 
 : - .S "--=r>r VL' '^^ V- * -"'--, -O^Vi^' "^~- 
 '- "'"j^X ^^tj?'' ; %' ^l^jk&r^"^^ 
 
 ;uid flic temple itself, are prominent objects nn the 
 ridge, as seen from the mountains whirl) surround it. 
 The support ing pillars of the interior of the temple are 
 large 1 trees, and we were shown the one said to be aza- 
 lea, nearlv three feet in diameter. The iniau'e of 7ao
 
 YOSHINO. 353 
 
 was not shown us ; but we saw the stump of a fine 
 tree, very rotten, but carefully covered in, to which 
 we were advised to pray, or at least to put some- 
 thing into its box, if we were suffering from tooth- 
 ache. There are several smaller temples in the little 
 town, one of which was shown us by a boy, who 
 JaiiQ-hed heartilv as he showed us the place full of 
 
 O ^ 
 
 gods in all positions and of all sorts, who had been 
 unceremoniously put away during the theological 
 disputes. One large one could not be got in, so they 
 had cut his head off, which was in another apartment. 
 We visited the residence of Godaigo ten wo, Mikado 
 in the fourteenth century, and also his tomb. The 
 abbot's garden was pretty, and the mountain views 
 on all sides very fine. We walked on up the ridge 
 to the three-gabled temple of Komori, but found it, 
 like many others, rapidly going to decay, Yosliino 
 was all burnt down before Taikosama's time, and he 
 ordered it to be repaired ; and it seems to have been 
 destroyed aimin, as lyeyas repaired it once more. 
 
 j o J J 
 
 The Shugen or Yamabushi sect of Buddhists 
 regard ( )minc and the district round it as the head- 
 quarters of their peculiar saint En no gio ja, or, 
 as called when alive, Sho kaku. If there is any 
 truth in the legend at all, he is described and 
 drawn as a wild-looking character with a strange 
 dress of leaves, and walking on two very high pat- 
 tens, and said to have had a great partiality for 
 walking great distances and climbing the highest 
 hills. He is also said to have been accompanied by 
 Zenki and (.Joki, named Kaku ning and Kakujo, the 
 one carrying an axe to clear the woods, the other a 
 pitcher or jug for water. These two beings, called
 
 354 YOSHINO. 
 
 by some sprites, became objects of more interest to 
 me when I found that the\ 7 were considered by the 
 people of the district as men, and not sprites. The 
 whole circumstances are mentioned in the History 
 of the Church, page 36, where Yoshino is called 
 Ozin ; the Zcnki, lengui ; the town of Osasa, Osaba ; 
 the Gold. Guogui. And an extraordinary tale is 
 told of the way in which pilgrims to Online are 
 treated by these people, or Bonzies, as the writer 
 calls them, in their travels, their penance, and suf- 
 ferings. " These people arc of such a hideous aspect, 
 and so cruel, that the Japonians generally believe 
 them to be devils in man's shape ; so far, at least, 
 seems evident by their actions, as we are well assured 
 of by some' Christian Bonzies that have passed 
 through their hands." 
 
 In regard to the worship on the mountain of 
 Omine in former times, the following account is 
 from the letter of the Jesuits of the sixteenth cen- 
 tury : " The worst of these mountains lie about 
 eight leagues from Xara, at a place called Ozin 
 [Yoshino], and in these frightful deserts live certain 
 Bonzies, called Arboribonzies and lenguis. The 
 first dwell in caves, the others live in huts on the 
 tops of the mountains, and do not seem like men. 
 These lenguis go out to wish the pilgrims a happy 
 journey, accompanying them to < )saba [Osasa], where 
 they meet with the Guoguis [Goki], who conduct 
 them to the end of their journey. They lead 
 the pilgrims by precipices, where they have to 
 hang on by anything they meet ; while if the}" 
 displease these demons, they hang them by their 
 hands to a tree over a precipice, till, letting go
 
 YOSHINO. 355 
 
 his hold, he dashes himself in pieces against the 
 rocks, yet none dare complain, and the whole com- 
 pany go on without any concern being shown ; for 
 if any one did, the Guoguis would immediately 
 throw him over the precipice. They at a certain 
 point compel all to stand with arms across and their 
 mouth to their knees, and if they fail they are 
 beaten with sticks. They after this torment come 
 to a rock, Shakagadake, which stands in the middle 
 of a chain of mountains, of such a prodigious height 
 and steepness that it is almost inaccessible. They 
 have fixed a bar with a pair of scales, in which they 
 put the pilgrims, and oblige them to confess their 
 sins ; if they are not satisfied with the genuineness 
 of the confession, they by a sudden jolt of the bar 
 hurl the penitent down the rocks. For all this, 
 these pilgrims pay each three taes or taels, return- 
 ing home by a different road. ' There is said to be 
 a good deal of exaggeration in this account even 
 for the time stated, but it is all now entirely done 
 away with.. 
 
 AVe were desirous of seeing the villages in which 
 these Zenki and Gold lived, and of ascertaining the 
 facts connected with them. There was said to be a 
 Zenki woman in Yoshino town, but she was away from 
 home. Y\ e inquired of several men who said they 
 had been, there as to the road to the village. The 
 accounts we were given led me to think that these 
 Zenki were a remnant of the aboriginal inhabitants 
 of the soil, or at least were a small number of the 
 first inhabitants, who having been secluded by the 
 wildness of the district, had possibly retained, after 
 the overrunning of the island by .linmu or Buddhism,
 
 356 YOSHINO. 
 
 or any other, their original language and customs, 
 having been driven up and isolated from their fellow- 
 men in customs and religion. Men living in an iso- 
 lated district like this, having no communication 
 with others, raising their own food, making their 
 own clothes of the bark of the fuji plant, would be 
 likely to remain unchanged for centuries. It seemed 
 to me that it would be an interesting investigation 
 to make, to ascertain if there were any words, or 
 songs, or religious customs remaining, showing any 
 difference in origin from the Buddhists, who had 
 surrounded and secluded them, or in any way re- 
 sembling the Aino of Yezo, who are sometimes said 
 to have been driven north to Yezo before the con- 
 quering Buddhists. They profess to be Buddhists, 
 but they only see a Yamabushi priest at intervals ; 
 and though there were two chapels at ( )sasa, a vil- 
 lage in the neighbourhood, both were destroyed six- 
 
 o o J 
 
 teen years ago. One having been rebuilt, shows 
 that there is still some religious zeal or superstition 
 for the necessities or fervour of the priesthood to 
 work upon. The two septs of Zenki and Gold were 
 separated from their countrymen not only by the 
 nature of the country, but by their habits and cus- 
 toms. Grown timid by the smallness of their num- 
 bers, they had no dealings with the outer world, 
 except probably through the tax-gatherer, or crim- 
 inals riving from justice ; and, like the Yeta, were 
 not only despised, but almost feared, as they never 
 adopted the Japanese mode of dressing the head, but 
 wore their hair long and loose (their whole bodies 
 being very hairy, like the Ainos), and were dressed 
 in coats or clothes of the rudest description, made
 
 YOSHINO. 357 
 
 from tlic Wisteria plant. Then the custom followed 
 at the mausoleum of Nikko on the annual visit of 
 the Shiogoon, of using one of each family to order 
 the minor class of devils off the premises, raised in 
 the minds of men a superstitious dread of men who 
 would dare to undertake such a duty. Then their 
 mode of life was commonly reported to be abhorrent 
 to others, as, though cleanly in their dwellings, their 
 numbers were so small that when a marriage could 
 not be made up between a Zenki or a Gold the 
 brothers and sisters were said to have lived as 
 married. Zenki mura or village seems to consist 
 now of only seven houses. The Goki are said to 
 live in the village of Dorogawa, the headquarters of 
 pilgrims to the mountain Omine. There was for- 
 merly the village of Osasa occupied by some of them, 
 but it is now destroyed. Since the revolution those 
 
 / 
 
 distinctive restrictions have been abrogated, and a 
 Zenki can marry any woman, and they come more 
 "into society" than formerly, carrying on a small 
 trade with the town of Kami itchi, on the Yoshino 
 river. On making inquiries about these people, 
 some one mentioned the rock of Shaka ga dake as 
 being something extraordinary. It was difficult to 
 ascertain the exact truth, but it was said to lie a 
 rock about a hundred and fifty feet high, quite 
 separated from the hill behind, with a slight trickle 
 of water from about half-way up. There was a 
 narrow path to the top. with chains to help the 
 ascent, and a little shrine on the summit. In a 
 hut near the spring a Yamabushi Driest sometimes 
 officiated, performing the duties as a voluntary work 
 of merit for a thousand da vs. I felt stroiudv 
 
 - O /
 
 358 YOSHINO. 
 
 tempted to go and see this rock ; but it was very 
 difficult to get an opinion as to whether " it was 
 worth going to see," or to explain what " worth 
 going to see " meant. One of those who seemed 
 best informed on the subject said at last, "Well, if 
 you are going in faith that you will derive some 
 good from it, it is worth going to the top ; other- 
 wise, if only going to see it, I am not sure that it 
 is." Finding that from the wildness of the roads 
 and country, a visit to the Zenki village, or to the 
 Shaka ga dake rock, would require at least four 
 days, on two of which we should have to sleep on 
 the hillside, we thought the season too far advanced 
 and the days too short to run the risk. Mr Gow- 
 land of the .Mint afterwards assured me that it was 
 not such a remarkable object as 1 had been led to 
 suppose. 
 
 We started on our return from Yoshino by Kami 
 itchi, and endeavoured to get jinrikshas, but failed 
 till we arrived at Tosa matchi ; we had not, how- 
 ever, fjrjne two hundred yards before we saw that it 
 
 * O J 
 
 was an impossible path for these cabs on such an 
 ascent, and we dismissed them and walked. It was 
 a pretty smart pull to the poor house at the top of 
 the pass, but we had splendid views to make up for 
 the toil of ascending. In the morning we again 
 started, seeing at a little distance, while skirting the 
 side of the hills on the top, the small Daimio resi- 
 dence of Takatori, formerly the fief of Uye mura 
 Suruga no kami, and said to be the only Daimio 
 residence now remaining undestroyed. We began 
 lescending, and after some time came upon temple- 
 ooking roofs, amid fine trees in a wooded valley; 

 
 YOSHINO. 359 
 
 this was Tonomine, a celebrated monastery at one 
 time. A good deal of money, labour, taste, and skill 
 had been laid out on the temples, stairs, and path- 
 ways about, which were substantial and in good 
 order. 
 
 Tonomine is celebrated as being the temple in- 
 augurated by the first Xakatomi, or Kamatari, and 
 where his descendants, the principal personages of 
 the great Fujiwara family, are buried. It stands on 
 a retired spot in a narrow dell. There is, amid other 
 buildings, a curious small pagoda of thirteen storeys, 
 with a history. The eaves of the roofs are all made 
 of thick thatch, and it is a common superstitious 
 practice to throw up copper cash at the under sur- 
 face of these eaves, and hopeful conclusions are 
 drawn by the worshippers in proportion to the 
 height at which these cash can be driven into the 
 thatch. So far as I remember, a very few were to 
 be seen as high as the tenth eave. There we were 
 shown a museum of objects of antiquarian interest, 
 such as swords of warriors, dresses, and among other 
 things one of the little devil Tengusama's claws was 
 shown me in a hesitating way. It seemed to be the 
 fossil tooth of a shark from limestone. AVe passed 
 down the pretty glen, where the stream had ample 
 employment in driving a saw-mill, and pursued our 
 way to the village of Ilase, with a fine temple, in 
 good condition, where we were amused by tin- ex 
 rofos, and the extraordinary things required of the 
 god. Alany were from women wishing to have more 
 milk for their babies, some for children who did 
 not like the bath, others for children that did not 
 like their heads being shaved, and other similar re-
 
 360 YOSHINO. 
 
 quests. Thence we pursued our way to Tatta or 
 Tatsuta, a large village, where we tried to supple- 
 ment our dinner by a fowl. Having arrived after 
 
 / o 
 
 dark, we were not sure of making it out, and failed 
 in getting one. To my surprise, on leaving the vil- 
 lage next morning, we were cackled out by a train 
 of about four hundred fowls, running after us as 
 if they knew strangers and had been fed by them. 
 We then learned that the god of Tatta was the pa- 
 tron of fowls, and did not like those devoted to him 
 to be killed and eaten. We visited the extensive 
 and very old temple of Horiuji, which is fast falling 
 into ruin from the withdrawal of the endowment. 
 This temple is famous in connection with Shotoku 
 tai shi, the zealous patron of the Buddhistic innova- 
 tions, and his general and minister, Ilada no Kawa 
 Katsu, in opposition to Moriya Daijin Mononobbe, 
 who was vehemently opposed to the new religion, 
 and was eventually killed by Shotoku. It seems 
 curious that lately some of the oldest documents 
 known in Japan, connected witli Buddhism, and 
 written on papyrus or bamboo, should have been 
 found in this temple. But it is possible that in 
 Japan there may be rich finds of antiquarian evi- 
 dences, both in manuscript and in metal-work, to be 
 drawn out of the archives of temples and out of 
 tombs. In a work upon old curios there are engrav- 
 ings of these writings, and ink-stones, pencils, and 
 writing materials, existing in lloriuji from the time of 
 [maydono. We visited the mound which the Gov- 
 ernment lias recently determined shall represent the 
 site of Kashiwabara, the residence in very ancient 
 times of the .Mikado ; and the adjoining large square
 
 YOSHINO. 361 
 
 piece of ground, enclosed as the toml) of Jinmu 
 Ten wo, first ruler of Japan, which has been denoted 
 by Government as representing his tomb, and is 
 likely to answer as well as any other site. Passing 
 down by the fine scenery, in a comparatively small 
 way, at the village of Fujii, on the Yamato gawa, 
 near to the place where the cut by Taikosama's 
 orders commences, leading the waters down to Sak- 
 kye, we, passing through that town, returned to 
 Kobe, having enjoyed a very pleasant trip, and ac- 
 quired an enlargement of our ideas in connection 
 with the history of the country. This tomb of 
 Jinmu is one of many little mounds found in 
 this part of the country, which, being regarded 
 with veneration, have never been touched by the 
 plough or spade. Many of these have been opened, 
 with the result of finding a, variety of articles of 
 interest in wonderfully good preservation metal- 
 work in brass or bronze, of a very old date, swords, 
 horse-trappings, armour, and clay vases and figures. 
 The metal-work has all the fineness of workmanship 
 of the present da}', and shows a national aptitude 
 for working in this way to have been strongly de- 
 veloped even in ancient times. 
 
 The corpse of a defunct Japanese is sometimes 
 buried and sometimes burnt. One day seeing a 
 funeral pass, I followed to a little distance from the 
 place of interment. The friends sat down on the 
 ground to windward, and eaeh lighted his little pipe. 
 The wooden box in which the defunct was seated 
 was put on the ground close to a bedding of wood, 
 near which the active, nearly naked sexton was 
 standing. He put a light to the box below, and
 
 362 YOSHINO. 
 
 when it was nearly consumed the body of an old 
 man undressed rolled out. The labourer took him 
 by his foot and pulled him on to the bed of wood ; 
 then he lighted the wood, covered him over with 
 damp grass, and kept the fire burning till the body 
 was consumed, when the company emptied their 
 pipes, hitched their netskes to the waistbands, and 
 walked away.
 
 CHAPTER XXII. 
 
 BUDDHISM. 
 
 \VHILK at Koya we had an opportunity of hearing 
 the substance of a report made by a committee of 
 five of the heads or principals of the largest Buddhist 
 temples, on the question of disestablishment and 
 disendowment of the Church. These five dignitaries 
 of the Buddhist hierarchy were 
 
 1. Dai Kio sho, a>t. fifty-eight, of the Rinzai-Zeng 
 sect, of the Sho kokuji temple, in Kioto. 
 
 2. Dai Kio sho, Morodake Ekkido, cct. seventy, 
 of the Soto sect, of the temple of Sojoji, in the 
 province of Xoto. 
 
 3. Gondai, Kio sho, hitzu do., a>t. seventy, of the 
 Singong sect, of the temple of Murioji, in Koyasan, 
 in Kiishiu. 
 
 4. (Jon sho kio sho Harrai Issats, (ct. forty-six, of 
 the Xitchi ren sect, of Kuwonji temple on Minobu 
 san, in the ])rovince of Ivahi. 
 
 5. Gondai Koji, Fukuda ( Jiokai, d>t. seventy-two. 
 of Ikko in, in Driogoku, in Tokio. 
 
 These five heads of large Buddhist temples met 
 in 1874, fourth month, twenty-fourth day, to con- 
 sider the proposal of Government (in consequence 
 of the disorders among the priesthood) to brush
 
 364 BUDDHISM. 
 
 away the Buddhist religion out of the country, and 
 to appropriate the revenues of the temples, great and 
 small, to other purposes. 
 
 Contents of the pamphlet : 
 
 "1. We called on all the priesthood to consider this 
 question of brushing away Buddhism. 
 
 " 2. Discussion as to whether it is good or bad 
 for the country that the Buddhist religion should be 
 brushed away. 
 
 " .'}. As to whether it is a right thing that so 
 many priests and retainers should receive money 
 for eating and drinking and clothing. 
 
 " 4. As all the Buddhist priesthood is dependent 
 upon Government, and receiving money from the 
 people, to say whether this is a, cause of disorder 
 or not. 
 
 " 5. To take up the question of whether the 
 teaching of Buddhism is all false or true. 
 
 " G. To say whether the empire of Japan is the 
 better or not for Buddhism whether Buddhism is 
 beneficial to Japan. 
 
 " 7. To consider whether Buddhism is conducive 
 to the improvement of men, or leads to their cor- 
 ruption. 
 
 " 8. To consider whether Buddhism is in keep- 
 ing with the present views of politics and political 
 economy. 
 
 "9. If each individual priest, while having very 
 little faith in Buddhism, inculcates its tenets on 
 the people. Is this reasonable or not '[ 
 
 " 10. Discussion as to burning the body, whether 
 he has been <j;ood or bad. 
 
 ' 1 1. Discussion as to history as written by the 
 
 / /
 
 BUDDHISM. 365 
 
 Buddhist priests, and whether they have not written 
 the bad or false side of history, and not the good 
 and true side. 
 
 " 12. To give a clear explanation of all views of 
 Buddhist religion for the benefit of the empire. 
 
 '' 13. In past times have the priests obeyed the 
 laws, or disobeyed and rebelled against them ? 
 
 " 14. From the most ancient times have the 
 Mikados, the great statesmen, and ministers, and 
 literary men, believed in Buddhism or not ? There 
 is a saying, that if there is much boiling there must 
 be plenty of fire. The present generation seems 
 growing up with the idea that Buddhism is the fire 
 that causes the boiling, and that it must be extin- 
 guished.' 7 
 
 " 1. If the disorders of the priesthood are small, 
 they will be easily removed; but if they are great, 
 it will be a great work. 
 
 ; ' Printing this is like an echo, and shows that it- 
 is the work of Providence and not man's work. 
 
 ' ; For several years after the late revolution we 
 have watched the changes, and have seen that a 
 desire to sweep Buddhism away has become very 
 strong. The desire is at the present time, \ve allow, 
 very strong. There are doubtless very many bad 
 priests in Japan, perhaps more just now than there 
 have ever before been known ; therefore each priest 
 ought to examine himself, and take a retrospective 
 view of his life. If S;ikya were t<> come back now, 
 he would deny them, and would say, 'These are 
 not my sheep.' The argument, that such Buddhism 
 should be swept away, must follow; but this sort of
 
 366 BUDDHISM. 
 
 sweeping away, it is the duty of each priest to do 
 for himself, and in himself. 
 
 " There is no reason to despair, if each priest 
 examines his own heart. If we are bad, by our fruits 
 we are known. Ah, we are very much ashamed. 
 Now, looking around us, we see that all the world is 
 the same for a thousand years past. Outside look- 
 ing at one another is useless; but looking at the heart, 
 at the inside, is what must save our country. Our 
 religion has existed in Japan for one thousand four 
 hundred years ; of Buddhist temples in Japan there 
 are several ten thousands, and every year each tem- 
 ple spends a good deal of money. We must be eco- 
 nomical in Japan. If at this time Buddhism is to 
 be swept away, then several hundred thousands of 
 priests must change their mode of life they must 
 become farmers or merchants ; there is for them no 
 other way of living. Now many of the Samurai 
 and disbanded retainers of the Daimios, struggling 
 
 oo O 
 
 for a living, are becoming farmers and merchants. 
 If all turn to that way of living, there will be so 
 many more, each struggling for a living for himself. 
 If things come to this pass in Japan, we cannot 
 retrace our steps, and great trouble to all will ensue 
 (we must get a glass in which to see ourselves). 
 If Buddhism is swept away at this time, seeing there 
 has been so much trouble before, there will be much 
 more after. Let each one send up a representation 
 to the ministers, showing how Japan has been 
 blessed in times past by religion and by the priest- 
 hood, and show what each has done; but of this we 
 are not so proud. If this desire for the extirpation 
 of Buddhism is carried into effect, the prayers and
 
 BUDDHISM. 367 
 
 services of the priests will be useless, and the empire 
 of Japan will not lie blessed as she has been. In old 
 times the priests have been a blessing (or help) to 
 the country, which every one knows, and there is 
 no doubt of it. To one who is ignorant of the past 
 history of Japan and Buddhism, it seems an excellent 
 thing to extirpate Buddhism; but if each one will 
 .study for himself the past history of religion, he will 
 see what a blessing it has been to the country. And 
 this we speak of as a matter not of benefiting the 
 class of priesthood, or the Church, but of blessing 
 and helping the State and the empire. 
 
 " 2. Sweep away Buddhism, whether good or bad ? 
 No, no. To extirpate a bad tiling is a good action, 
 but the Buddhist religion we will not extirpate. 
 What are our reasons/ If the rulers desire that 
 the country shall have peace and quiet, they must 
 begin with the people. Now, after the late revolu- 
 tion millions of Samurai were obliged to try farming 
 and keeping shops. If the Buddhist priesthood are 
 turned in to swell the same stream, so many cannot 
 find a living in the country, and it must give rise 
 to great trouble, and the people will grow poorer. 
 That is one reason for not extirpating Buddhism. 
 Further, some customs in Japan arc not good ; but 
 if they have continued for fifty years they are said 
 to be old customs, of which we will give one ex- 
 ample. Tobacco was brought to Japan in Kay dio, 
 tenth year, two hundred and sixty years ago (KrJO), 
 and before that time it was not known in Japan. 
 On the twenty-eighth day of the sixth month of the 
 nen. Oenna, a strict edict was promulgated through, 
 the empire, under which any one using tobacco was
 
 368 BUDDHISM. 
 
 to be severely punished, and yet in spite of so 
 strict an edict there is plenty of tobacco used now, 
 and no one cares for nearly three hundred years ; 
 and plenty of tobacco is now produced in Japan, 
 and it is an extensive business, and large profit is 
 derived from its cultivation. Why is this ? In 
 regard to the profits of cultivation, if the five 
 grains rice, wheat, barley, beans, and millet are 
 as ten, then tobacco stands as two. And in addi- 
 tion to the farmer, the pipemakers help our copper- 
 mines, and metal merchants benefit ; and bamboo 
 pipes help the bamboo -growers on the hills to a 
 profit, and tobacco - pouch makers help our silk 
 merchants and weavers and leather - shops, and 
 ornamental - button makers and ojimme (or orna- 
 mental ball on the strings of a tobacco - pouch) 
 makers, and carvers of netsuke, and horn -shops, 
 and makers of tobacco boxes arid trays. Tobacco, 
 in short, gives work to hundreds of men, and helps 
 Japan by profit in various ways. If, now, Govern- 
 ment were to prohibit tobacco, all around the houses 
 would fail, a hundred thousand men would be re- 
 duced to poverty. In the same way Buddhism 
 came to us one thousand four hundred years ao'o. 
 
 J O 
 
 Looking at it superficially, some may say it is 
 useless ; but in the money it has scattered alone, 
 to speak of nothing else, it has been a great em- 
 ployer of work, and a great gain so far to the 
 economy of Japan. On such a reason we object 
 to the sweeping away of Buddhism,'"' &c., &c. ; and 
 so the arguments go on. 
 
 Practically there seems to be in Japan much more
 
 BUDDHISM. 369 
 
 faith in their religion than in China, and more sin- 
 cere devotion. In China religion seems to be a 
 belief in a kind of sorcery, or chance, or divina- 
 tion ; but in Japan one can see the natives daily 
 in the attitude of silent prayer, standing by the 
 well or in the garden ; and in their temples there 
 are frequent large gatherings to hear a preacher 
 on the doctrines of Buddhism. 
 
 Their different sects seem to differ as little in 
 doctrine as churches in Scotland or, as they say 
 in Japan, as a man differs from a monkey only by 
 three hairs. The Hosso sect was very strict in its 
 demands upon its followers ; but every schism 
 appears to have been, as in the Christian Church, 
 a cuttin<~>- off in the direction of greater freedom 
 
 O o 
 
 from restraint, and departure from strictness and 
 spirituality. The ikko was the only sect which 
 allowed the priests to marry. The teaching of 
 the Ikko tells its followers that they need not be 
 anxious about ircttin^ to heaven, because Buddha 
 
 o o 
 
 helps every man ; and if lie has once been con- 
 verted, all he has to do is to think Arigato, or 
 thankfulness in his heart, and to meditate on the 
 name of Xambu Amida. 
 
 This Ikko sect holds, that if the disciple has 
 thankfulness in his mind, with faith, salvation does 
 not depend upon the number of repetitions of the 
 name of their god, and that all men can go to 
 heaven. The title given to their god is Mida no 
 -Jodo, or the Buddha of heaven. The Japanese 
 always speak of Mida, not Buddha, or Amida ; and 
 a Bosatsu who has gone to heaven is called Ilotoke, 
 or Xiorai, or Amida Xiorai. 
 
 12 A
 
 370 BUDDHISM. 
 
 The Jodo sect holds that a man's chance of salva- 
 tion depends upon the number of times he repeats 
 " Xambu Amida," and each one has a note-book 
 in which he writes down and keeps a debtor and 
 creditor account. 
 
 The Tendai sect say in the morning, " Xammu 
 Amida" ; in the evening, " Atiyo ho ren gay kio." 
 
 The Singong sect say, " Xammu dai si heng jio 
 kongo." 
 
 The Hosso sect, " Xammu Amida." 
 The Xitchi ren, " Miyo ho ren gay kio." 
 The Ikko and Jodo, "Xammu Amida." 
 The Shugen sect teaches that salvation is to be 
 attained by penance and good works. 
 
 The Ikko and also the Xitchi ren sects were said 
 to have been largely reinforced from those who had 
 adopted some of the Christian truths in the begin- 
 ning of the seventeenth century. Xeither of these 
 latter regard Kobodaisi as a saint, and both are 
 against divorce. 
 
 In regard to foreign missionaries and their teach- 
 
 t_ O 
 
 ing, the Japanese say that missionaries now do 
 not pretend to argue about the Christian religion ; 
 they just say, "You must have faith and believe; 
 we missionaries tell you what is right, and you must 
 believe it/' 
 
 ^liroku is the future to which all Buddhists are 
 looking for the coming of a Buddha, and all de- 
 parted Bosatsu are not at present going to heaven, 
 but are waiting somewhere for Miroku Boodsu, the 
 Buddha that is to come. The higher rank, the 
 Xiorai, are going to heaven as before. 
 
 Buddhism was first brought to Japan in Shotoku's
 
 BUDDHISM. 371 
 
 time at Horiuji, but it fell asleep after that till 
 Dengio's visit. 
 
 The " Ilokkay kio " (" Fokequium " of the Jesuits) 
 or books of the sayings and teachings of Sakya, were 
 brought from China about A.D. 802 by Dengio dai si 
 (Sai shayi during his life), of Chinese extraction, 
 born in 7G7. He preceded Kobodaisi by only a 
 few years. Dengio taught that only by studying, 
 and faith in receiving the principles in the '' Ilokkay 
 kio," can a mortal attain salvation, and not by any 
 Ho ben, or device or plan to convert the ignorant 
 from their evil ways to holiness, which was much in 
 use by teachers before the doctrines of Sakya were 
 brought over. He went to Teen tai shan, in Shan- 
 tung, in China, and from Do sui hoshi, head priest 
 of the monastery, got a copy of a book, the ' Dai 
 nitchi kio,' and he, or Kobodaisi, brought it to 
 Japan, to which two other books were afterwards 
 added, ' Ko ngo cho kio ' and the ' Soshi tsuji kio,' 
 the three known as ' Mikkio.' The Tendai sect used 
 the first only, and did not recognise the second. 
 The third is said, when taken in connection with 
 the first and second, to explain the difficulties and 
 mysteries of Buddhism. The Tendai and Shingong 
 sects are called Chi yay nion (''' the gate of wisdom "). 
 and both enjoin confession of sin, and that man lias 
 no power of his own self to be good. 
 
 The first schism in the direction of relaxation 
 seems to have been made in tin- thirteenth century 
 by Enko daisi. His father was I rushi. Tokikimi, 
 resident in Mima saka. Xanga aki was fighting 
 against his father and killed him. and all, except 
 the boy of eight, ran away. He took his bow and
 
 372 BUDDHISM. 
 
 arrow and shot Nanga aki through the eye, and both 
 sides ran away. Bo dai sho of the village temple 
 saw what was in the boy, and sent him to Hiyeisan ; 
 and at the time of " jukai " (consecration or dedica- 
 tion at fifteen, when a priest devotes himself to 
 religion, and renounces his family and gives up his 
 family name) he took the name of Shoku 110 Genku, 
 and afterwards Ilonen shonin. 
 
 His pupil Sin ran founded the still more liberal 
 sect, the Ikko. 
 
 All Buddhists seem to recognise Kai, or justifica- 
 tion by good works ; Giyo, penance for evil deeds ; 
 and Inguwa, punishment for sins. 
 
 In practice the Japanese worship everything that 
 any one tells them may be productive of good or 
 preventive of evil, from a stone to the north star. 
 
 The Nitchi ren sect does not allow of divorce, and 
 the Ikko sect does not countenance it ; and as a 
 result, the former numbers nearly all young women 
 as its followers, who say to their lovers, " If you 
 love me you must respect the tenets of Xitchi ren." 
 Government has of late prohibited all introduction 
 of new sects or revival of decayed and obsolete 
 forms. New temples are not allowed, and among 
 the majority of the priests celibacy lias been given 
 up. These Buddhist priests do not nowadays preach 
 or inculcate the doctrines of Buddha so much as 
 they oppose, by preaching, the doctrines of Chris- 
 tianity, so that many now hear of these doctrines 
 who would never have heard of them otherwise. 
 
 As to the future progress of -Japan, one is ever 
 prone while moving about among her people to 
 speculate. [t is an interesting problem, but who
 
 BUDDHISM. 373 
 
 can foretell "unless lie knows"? Looking at it 
 geographically, Japan presents no cause of offence 
 to any one, and lias no inducement to offend its 
 neighbours. It is not a rich country, though per- 
 haps its mineral resources have not yet been 
 thoroughly investigated ; but it has on the surface 
 a rich soil and plenty of workers. Any struggles 
 that may convulse it will probably arise from within 
 itself. 
 
 It may be taken as certain that the spirit of 
 democracy and levelling, the not willing that " this 
 man " should rule over them, will prevail to over- 
 whelm Japan as it is doing other countries, and 
 authority as elsewhere will have to do battle with 
 the Amalekism (people-king) of the nineteenth cen- 
 tury. Hitherto the feudal customs and the moun- 
 tainous character of the country have kept the pro- 
 vinces apart. Railways arc rapidly making rough 
 places smooth, and bringing the valleys into con- 
 tiguity. There may be internal discord, but the 
 rulers may have wisdom to avert a crash. There 
 has been in the past severity and strictness in carry- 
 ing out the laws which are known to all, by which 
 the country has been the easier ruled ; but there has 
 been no continued harshness of persecution, except 
 when an exotic ecclesiastical body attempted to raise 
 itself, by leaguing with rebellion and treason, into 
 a political power. It is interesting as a matter of 
 speculation to consider what would have been the 
 result had the Roman Church continued to foster 
 the spread of the religion (j_uietly and patiently, 
 instead of striving by force to grasp the highest 
 power of the State ; but Christianity finds the polit- 
 ical and economical state of affairs in Japan in the
 
 374 BUDDHISM. 
 
 nineteenth century very different from what it was 
 in the sixteenth. 
 
 In regard to advance in Western learning and 
 the acquisition of scientific information, Japan is 
 hurrying up to place herself on a level with Euro- 
 pean nations, and especially in the development 
 of her resources as a military power, in order to 
 be ready to defend herself and to repel invasion. 
 So far no one seems likely to offer her any cause 
 of offence, unless the encroachments of Eussia on 
 every neighbour may provoke a stand by all her 
 neighbours being made. But even Russia could 
 do nothing against the numbers, the skill, and 
 the courage of the Japanese. With her millions 
 of men under compulsory service (not to speak 
 of her women, who are incited to deeds of val- 
 our by history and tale), endowed with great cour- 
 age and fearlessness of death, trained to a high 
 
 O * C; 
 
 state of discipline in military evolutions, with the 
 best of weapons in their hands, she has no call to 
 spend her revenue on expensive useless ironclads 
 or Krupp guns. She has great facilities by sea 
 for carrying large bodies of men to any point 
 on her coast, and transferring the very cheap and 
 easily managed munitions and commissariat of a 
 rice-consuming army. All these give her a power 
 and versatility that may laugh at capitulations and 
 exterritoriality clauses, and may say to Europe, 
 " If you do not agree to what we propose, you may 
 leave." And to this stage, Japan and China, and 
 other, even European, countries seem rapidly ap- 
 proaching ; and we may perhaps see again both 
 countries closed, and, as the Chinese say in pigeon 
 English, once more " shuttee book."
 
 APPENDIX. 
 
 NOTES ON L I U K I U. 
 
 THE kingdom of Loochoo or Liukiu is more or less a por- 
 tion or appanage of Japan, and, in its people, customs, lan- 
 guage, and productions, may be called a miniature of the 
 greater country. Like Japan, Liukiu consists entirely of 
 islands, and is connected with Japan by a series of islands 
 running north and south, which, within sight the one of 
 another, form a road of islands (inichi no sima) like stepping- 
 stones. It is also similarly connected with China by islands 
 running east and west, so that by these facilities of access 
 Liukiu has become a fief of Loth her more powerful neigh- 
 bours, and has kept up a nominal independence by being 
 dependent on both, and holding a balance between the two, 
 a settlement which neither of them cares to run the risk of 
 upsetting. About such a country it is not to be expected that 
 anything very important or interesting to the rest of the world 
 can be written. It has of late been appropriated by Japan, 
 and in the general scramble for Pacific acquisition lias not 
 yet fallen to the greed of any European nation ; but in the 
 step she has taken, Japan has laid the foundation of future 
 dispute with China. 
 
 Missionaries have hitherto failed in finding in the island 
 any pabulum to work upon either in the past or present, 
 as there were " fathers " resident in the seventeenth century 
 and others in the nineteenth, Loth lioman Catholic and Pro-
 
 376 APPENDIX. 
 
 testant ; but in the meantime all seem to have retired the 
 Protestants Bettelheim and Morton after a short stay, during 
 which they were as thorns in the side of the little State. 
 
 In the ' Lettres Edifiantes,' vol. xxiii., there is given a 
 translation of a Chinese pamphlet written in the seventeenth 
 century, professing to give a concise account of the history, 
 manners, and customs of the people, to which of late years 
 a good deal lias been added by successive visitors ; so that 
 tli ere is now known nearly all the little that is to be known 
 of a country without an army or navy, without weapons of 
 any kind, muskets or cannon, spear or sword, bow or arrow, 
 in which there has been no war or disturbance for upwards 
 of two hundred years, and which exists by a sort of Box 
 and Cox suzerainty of its two powerful neighbours. 
 
 The following notes are derived either from Chinese 
 authority or from a Japanese friend, who had noted the 
 local differences of customs as well as of language and 
 pronunciation of words, many of which are common to 
 Japan and China in the written character. 
 
 The Government is in its main features a miniature of 
 that of Japan, with the exception of there being here no 
 trace of the dual power of Mikado and Shiogoon. The 
 king is here the sole ruler, with the advice of a Cabinet 
 similar to the Gorogio in Yedo, and permanently resided 
 (before his forcible removal to Tokio) in Slum, the capital 
 or Court town. 
 
 As in Japan, there were the nine ranks of nobility, each of 
 two grades, Sho and Jiu, which were conferred by the king. 
 The men of tin; royal family were known as Woji, or sons of 
 the king, and were all of the first ranlc, first grade. Beneath 
 these the higher nobility, the Anslii or Anzu, corresponded 
 to the Kuge, or rather the Daimio of Japan, and were of the 
 second grade of the first rank. There were three ollicers 
 holding similar rank and position to the Sanko, or three great 
 ministers of Japan, the Daijin, known as the Ten, Chi, and 
 Jin, so s/. The rank beneath the Anshi was liyking other- 
 wi-e Oyakata, and beneath these were the Chikudong I5y- 
 kiiiu\ and next to these the Chikudonir. Lower than these
 
 NOTES ON LIUKIU. 377 
 
 were the Sinoonjo from the third to the seventh rank, the 
 Satonoko of the eighth rank, and the Chikuto of the ninth 
 rank. They take great care to keep exactly the genealogy 
 of the different families of the nobility and gentry. 
 
 The distinguishing mark of rank in ordinary life is the 
 kanzashi, or bodkin, passed from before backwards through 
 the knot of hair on the top of the head. This has a square 
 or octagonal seal-like termination, looking forwards, of larger 
 or smaller dimension, according to the rank of the wearer, 
 so that it may be seen at a glance of what rank the wearer 
 is. From the highest, the golden dragon of the king, the 
 emblem descends to the gold and silver of the higher nobles, 
 to the silver, and down to the silver and brass and plain 
 brass of the lower nobles, with a chrysanthemum of five to 
 eight petals in the higher, to one of twenty petals of the 
 common people. 
 
 The object of worship seems to be one god, neither 
 Buddha nor Sinto deities getting much reverence paid to 
 them; but there are large temples dedicated to Hatchiman, 
 Tenmang, and Kumano Sanja. They do not repeat the for- 
 mulas in use in Japan among all sects, and of these sects 
 the Ikko and Xitclii ren do not exist in the islands. 
 
 The population of the islands is reckoned at 70,000. 
 The main island is divided into three departments or fu 
 (1) Koonjang; (2) Simajiri ; (3) Xakagami. These are 
 subdivided into magiri, Koonjang having nine magiri, 
 Simajiri fifteen, and Xakagami eleven. Kach magiri has 
 one nominal or titular head ollicer. who is always an Anshi 
 of high rank. The second otlicer is appointed from Shuri 
 by the Government, and a third, who is always a native of 
 the magiri. 
 
 The large island is spoken 
 and Okinosima, or with anot 
 It was of old called Uruma n< 
 of Kikai are under Liukiu : the 
 (seven islands); Osima, with eleven .- 
 as "little Liukiu'': in all there are 
 islands.
 
 3/8 APPENDIX. 
 
 The capital, Shuri (corresponding to Dairi in Japan), the 
 residence of the king, with its thirteen gates, stands high, 
 and is connected with its port, Xappa, or (as pronounced) 
 Xaha, by a road of about a mile in length. 
 
 Nairn, from its proximity to the capital, the principal 
 though not the best port in the island, is about the size of 
 Yokohama. It is, as a harbour, both shallow and exposed, 
 and the jetty or pier is very long and old, from having been 
 built two hundred years ago, and repeatedly added to on 
 account of increasing shallowness. The town is divided into 
 three wards Higashi Mura, Nisid Mura, and Idzu Misaki. 
 
 Ever since the commencement of relations with China, 
 during the Ming dynasty, the members of a Chinese family 
 have been encouraged to reside in Koine Mura street, with 
 the view of having always on the spot persons who could 
 speak and write " mandarin " or polite Chinese. In the same 
 street for three hundred years there has been kept up a 
 large school or college, witli teachers qualified to teach all 
 departments of science and learning as taught in China, 
 and from this seminary young men go on to the College in 
 Foochow, and thence to Pekin. 
 
 In Xishi Mura is the street called Wakasa inatchi, to 
 which, about four hundred years ago, migrated a number of 
 lacquer-workers from the province of Wakasa in Japan, and 
 where their descendants carry on the same work to tins day. 
 
 Tornari mura, where Commodore Perry anchored, is a 
 good dee]) harbour ; and Oonting, or Oonte, mentioned in the 
 ' Lettres,' is also a good harbour. One of these the Japanese 
 Government of late wished to be opened to foreign trade, 
 but the native authorities opposed any opening of relations 
 with foreign nations. 
 
 In Shoja magiri, in Shimajiri, is the harbour known as 
 Battereng hama, to which the Jesuits came in the sixteenth 
 century. Near Tomari mura there were formerly some fine 
 tombs, said to be Japanese, but after the visit of the Chinese 
 these were destroyed. The Chinese emperor conferred a 
 title, upon the king of Liukiu, and he permitted and en- 
 couraged the Liukiu people to come over to Foochow to
 
 NOTES ON LIUKIU. 379 
 
 trade, a large hong being set apart for the Liukiu guild 
 and the expenses paid, and no duties were demanded of the 
 Liukiu junks. The emperor is said to pay to the king an 
 annual present of 40,000 dollars. The opening of Yoko- 
 hama to foreign trade lias ruined this trade to Fbochow 
 and impoverished Satsuma greatly. 
 
 The authorities say, " We are a very small country, as we 
 are under both China and Japan, and we send embassies 
 and pay tribute to both. And when we write to Japan, the 
 Japanese date is used ; and when to China, the Chinese. 
 Tribute-paying to China is not secret to Japan, but Japanese 
 tribute-paying is a secret from China." 
 
 In the nen Yayman (A.D. 1166), Tametomo took posses- 
 sion of the islands, and married the youngest sister of the 
 Anshi of Tyri and founded the royal family. To the king 
 the Chinese emperor gives a seal and confers rank on the 
 individual ; but the hereditary system of Japan is preferred. 
 Japanese customs as to writing and music are followed. 
 
 The tribute paid by Liukiu to Japan was one long sword, 
 one horse, incense-wood, dragon-spittle (ambergris '.), small 
 cakes, cotton, hemp, large shells, mother-of-pearl, tables, wool, 
 silk crape, and saki (spirit). 
 
 The presents given by Japan to Liukiu were 500 large 
 coins of silver, lloss silk and raw silk, f)00 piculs of cotton, 
 and to the ambassador -00 (chogin) silver coins, ten suits 
 of clothes, and money to the oilicers and men of the suite. 
 
 The fibre of the cotton is said to In: longer and better 
 than Japanese. They have silk, and hem]), and wild silk 
 or ponj'i (Shima tsumugi). They have a good lacquer (shu 
 nuri), probably the same as that known as Foochow lac. 
 
 On the seventh month, iil'teenth day, all visit the tombs 
 with lanterns, in accordance with a Chinese custom. 
 
 Tt might "have been expected that in the history of China, 
 Liukiu and the islands might have occupied a considerable 
 space, but it never seems to have done so. In a small 
 Chinese book on the islands we have the account divided 
 into eighteen chapters, of which the following are a few 
 notes :
 
 380 APPENDIX. 
 
 1. The nation had its origin in a pair, a man and woman, 
 who came down from heaven. Si nay ri kiu and Ama mi 
 kiu, who had three sons and two daughters. First son was 
 Ten shon Shi, afterwards King of Liukiu ; second son was 
 an Anshi or Daimio ; the third was a farmer. First 
 daughter was Koong koong Amatsu kami, Goddess of 
 
 o o o 
 
 Heaven ; second daughter was Shukushu watadzumi no 
 Kami, Goddess of the Ocean. The old name of the island 
 was Uruina no kuni. 
 
 Then follows a history of the kingdom. According to 
 Chinese accounts, in the cycle Dai gio (A.D. 605) the 
 Chinese invaded Liukiu and killed the king, and during 
 the twelfth century the people rebelled against China, and 
 poisoned the king ; and Shoone ten, son of Tametomo, being 
 at the time one of the Anshi, ascended the throne, and his 
 descendants have ruled ever since. About 1413, in con- 
 sequence of some acts of the king, the Lord of Satsuma 
 sent three generals, Kojiyama, Shiratatta, and Ijtiin, witli 
 244 soldiers and their families, with 2600 followers. About 
 this time Son ye, brother of Ashi Kaga Voshi Oki, then 
 Shiogoon of Japan, having become a priest of the temple of 
 .Dai kakuji at Daisojo, raised a rebellion, and was taken and 
 banished to Fiuga province, and Ashikaga ordered Satsuma 
 to kill him, but lie refused. Kojiyama killed him. and at 
 that time Ashikaga gave to Satsuma the protectorate of 
 the island kingdom. About 144:3, in the time of Ashikaga 
 Yoslii matz, then Shiogoon, the king sent an embassy to 
 him, presenting him with a thousand kang of cash (each 
 containing a thousand cash) and other presents. 
 
 About the year 1610 the king commenced some proceed- 
 ings with China which gave umbrage to Satsuma, and a 
 saucy reply being given to his question, lie laid the matter 
 before lyeyas, who determined that he must be punished, 
 and a fleet of vessels was fitted out with arms and men, and 
 the island was attacked. The king was taken prisoner and 
 brought to Soonpu. where he was presented to lyeyas. He 
 begged forgiveness, and promised to continue a vassal 
 thenceforward. He was sent back, and the governorship of
 
 NOTES ON LIUKIU. 381 
 
 the islands confirmed to Satsnma. Satsuma till of late 
 nominated the king, who sent tribute on his accession, and 
 also on the accession of a new Shiogoon. 
 
 The islands were in all assessed at 123,000 kokn. For- 
 merly Japanese alone was spoken, many old or obsolete 
 words being mixed up at the present day with the common 
 language. 
 
 '2. The Koyal Seal, made of copper, bore the characters 
 "Chin san wo no in." 
 
 ,'.). There were formerly thirty-seven temples (two are 
 now ruined) belonging to the two sects liinzai and Shingon. 
 
 4. There were three large temples Kngakuji, Tennoji, 
 and Tenkaiji. In these temples there are said to remain 
 some very old Buddhist books and Chinese picture's. 1 
 
 5. There are old fortifications on the island built with 
 stones having characters carved upon them, as Jfio wo ran 
 shin wo, in Chinese, but the meaning is unintelligible. There 
 are other large stones with characters carved upon them, 
 
 V- 
 
 >j 
 
 such as C* : but to what language these belong is un- 
 ; 
 
 ^J 
 
 known. These buildings are known as Gusuku. 
 
 6. At Tsukijima, in Gokokuji temple, there was an image 
 of Fudomio. .Before the god there were, always kept ten 
 very large copper tubs full of water, and the fire always 
 kept burning before the god was reflected in the water, and 
 was very beautiful (a mode of worship which seems to have 
 been brought from India). They were called Oka gay hika 
 naslii, of which the meaning is unknown. Kvery wor- 
 shipper dips his finger in the water and touches his fore- 
 head, and joining hands, repeats aloud the words, " Kirai 
 kanai otsuka, kuwoku Xamu Kudo mio sho mei umma <>kay 
 ka oi nako s/;u, dzu kay no kumnia mo nion. ' They repeat 
 this several times before worshipping.
 
 382 APPENDIX. 
 
 7. Hatchoji Temple, in Seki Shoongei, in Chiusan, is in a 
 beautiful situation, and dedicated to Hatchimang. On the 
 18th of the eighth month the people all meet at Hatchoji 
 in honour of the moon, bringing saki and sweets, where 
 drinking and dancing continue till daylight. In the hall 
 there is no idol, only scrolls of written characters, Yose 
 tatte matsu gohay, notifying that they are a present, and 
 underneath is writing in an unknown character. 
 
 8. At the temple of Zenkoji is a female figure, having 
 three heads and six hands, two in the act of worshipping, 
 and each of the others holding respectively the sun, the 
 moon, a snake, and a pearl. 
 
 9. In Zenkoji there is a figure of Tenmang jisai tenjin, 
 known as Kwanko in China. When worshipping, each 
 offers a handful of rice to the god. 
 
 10. Thev can make good knives in Liukiu. (Here fol- 
 
 V 
 
 lows an absurd story of Sankoku wo, who cut off his own 
 head, and the discovery of the knife, of which a picture is 
 given.) 
 
 11. In Liukiu young women are allowed to walk by them- 
 selves anywhere, and if they meet a young man they may 
 walk with him a licence not allowed in Japan, where she 
 may walk with her mother, aunt, sister, or her elder brother, 
 but not with a young brother, who would be ashamed to do 
 so, and she would "lose face." 
 
 12. There are many prostitutes in Liukiu, and all are en- 
 rolled in the book " Liukiu dang," or "banasli." They are 
 not allowed to wear hair-pins of tortoise-shell, silver, or gold. 
 If they meet a gentleman in the street, they must take oil' 
 their sandals and pass quickly and modestly. This applies 
 also to singing and dancing girls. 
 
 1 '.}. As to music, in the reign of Gokashiwobarra of Japan, a 
 general named Medzu slio slio was noted for his musical taste. 
 I Juring the Onin war lie fled to Xagato, but the vessel was 
 driven down to Liukiu, where he found a great friend in 
 Kane gu su su, who had several daughters, great musicians 
 and performers on the gaykin. One of these he married. 
 The King Slio genwo interchanged complimentary poetry
 
 NOTES ON LIUKIU. 383 
 
 with him, and also furnished him with money to return to 
 Japan. They lived at Ishidamura, in Buzen, and had one 
 son, also a great musician and player on the gaykin, the 
 shape of which he altered from round to square, and covered 
 it with catskin. He became blind, but had from the Mi- 
 kado the title of Ishi da mura Kenjio. 
 
 14. In Liukiu all are believers in divination, sorcery, or 
 spiritualism. This is carried on by women called Takujo, 
 and on the first, third, fifth, and ninth months every house 
 goes through a process of spiritual cleansing, and is pro- 
 tected by charms written out by these diviners for a con- 
 sideration. 
 
 15. The saki drunk in Liukiu is very strong (shochu), and 
 is generally mixed with water. The men are great drinkers. 
 
 1G. In a notice of the visit of the Alceste in 1816, it is 
 said, the foreigners tell us that the faces of Liukiuans, 
 Japanese, and Coreans are all the same. 
 
 In another little book I found a curious corroboration of 
 an incident that occurred during the visit. The boatswain's 
 wife was on board, and w T as one day washing clothes on shore, 
 when an elderly man, who had often visited the ship and was 
 always treated by his attendants with great respect, and was 
 suspected to be the king but this they could not verify 
 presented her with a fan. So far was known to the oilicers ; 
 but in this book it continued the story by saying that the 
 next day the queen, having approached to see the woman 
 for herself, was very angry at seeing a fan which she had 
 herself presented to the king a few days before, in the 
 woman's hand, and the peace of the kingdom was nearly 
 imperilled in consequence. 
 
 17. All silver is brought from Japan wrapped up in 
 strong paper packets. A square parcel of a hundred coins 
 will pass current for a long time till the paper is wurn out. 
 As currency the people use Japanese cash with ihc charac- 
 ters "Kwang yay tsu ho." So far the Chinese book. 
 
 The people bury the dead generally in a square box, into 
 which the body is doubled up, as the custom is in Japan. 
 For the wealthier classes there are stone houses built, and
 
 384 APPENDIX. 
 
 the interior of these is divided into vaults or divisions, and 
 round the walls are recesses, one above the other, and on 
 these the boxes or coffins are laid. The entrance of the 
 building is closed by a great stone. After the coffin has 
 lain undisturbed for fifteen years the bones are taken out. 
 washed, and put into a jar and buried. 
 
 There are about fifty merchants in Xaha, all coming from 
 
 / ' O 
 
 Satsuma. In the islands all trading transactions are carried 
 on by women, both in the counting-house and the open 
 market. The men do no trade, being all farmers or artisans. 
 Every afternoon about 2 P.M. the market is held in Shuri 
 and Xaha, at which women transact all the business. They 
 do not use the soroban or abacus common to China and 
 Japan, but rely on their memory alone in their transactions. 
 P>oth sexes dress the hair in a similar style. The men sit 
 as the Japanese do, on the inner ankles ; the women sit on 
 one knee and one foot. 
 
 The Japanese always bring their children by Liukiu wo- 
 men to Japan as shimako, island children. 
 
 The men carry on the shoulder, like the Chinese; the 
 women generally on the head but in Osliima in creels, like 
 fisliwomen. 
 
 Some of the women are pretty, and many have very full 
 heads of hair, reaching down to the feet, using camellia- 
 seed oil as an ungent. 
 
 TliL' prisons are said to be worse than dog-kennels. The 
 authorities never decapitate or kill at once. The criminals 
 are so severely beaten that in no long time they die. 
 
 Uice is grown in Liukiu, and two crops a-year can be 
 grown of rice and millet, but it is not a general article of 
 food, potatoes and sweet-potatoes, or yams, being preferred. 
 and the cultivation of sugar is more profitable. Potatoes 
 were introduced about the year 1740, and of the sweet- 
 potatoes there are said to be recognised fourteen different 
 kinds. There are live varieties of yam, all very good; and 
 they have besides a palatable kind of taro. Sugar is largely 
 grown on the southern part of the island. 
 
 The paper made in Liukiu is not good, being made from
 
 THE EDICT OF LIUKIU. 385 
 
 Manilla hemp, rice-straw, or old matting. The only good 
 paper conies from Japan. 
 
 On the low-lying island of Xikai, ponies and oxen are 
 reared, and wild pigs are found. 
 
 Coal is found on the island of Tokimo sima. The best 
 sugar comes from the island of Ikvtja. On Funesima rice 
 is largely grown, and for this purpose there is on the island 
 a very large reservoir of water for irrigation, the Mid/u 
 kura. On Yayema coal is said to he worked. The king of 
 Liukiu was taken away and kept a prisoner by the Japan- 
 ese to round oil' the empire with a scientific frontier, and is 
 detained at present in Tokio. The queen resides in the 
 capital Shuri. 
 
 There is said to be only one book in Liukiu, and that is 
 the Edict or Code of Laws, Hatto gakke or Kempo. On the 
 first day of each month this code is aitixed to the gates of 
 the Itchi niajiri office in the Jiandokoro or large hall in a 
 public garden, and it is the lesson and duty of all boys to 
 learn it thorouirhlv. 
 
 TIIK EDICT OF LIUKIU. 
 
 Ten-shoii-shi was the first ruler of this country, but In- 
 fore his time there were no laws, or polite, proper, or civi- 
 lised customs. This kingdom is small, and was not exactly 
 as peo] )le would like it to be; and even after generations, 
 and great diligence in every place in these islands and in 
 the surrounding ocean, the settlement of the business of the 
 country was not accomplished. At that time, in every 
 parish or province each Anshi (or Daimio) had the wi>h to 
 build a castle tor himself, and was ambitious, and wrang- 
 ling with his peers and neighbours; and every year lighting 
 wa< going on, therefore there ensued much trouble to Un- 
 people. At that time the kin- accepted rank and title from 
 the Emperor of China, and that was followed by the pro-
 
 386 APPENDIX. 
 
 mulgation of laws and customs of propriety, and all the 
 people felt they were strengthened and improved thereby ; 
 but in the country for a time great trouble continued, of 
 which one cannot speak here, but in course of time general 
 peace followed. 
 
 Then the king commanded all the people to submit, and 
 obey the laws and customs as published ; and ever since, 
 the people, high and low, have been contented and happy, 
 and acknowledge that they owed a great deal to the king, 
 to whom they were indeed under a heavy obligation. This 
 we have heard from former generations, and as in the present 
 time some people are ignorant of the laws and customs, they 
 are herein again proclaimed, and every one, rich and poor, 
 must make themselves acquainted with them, and not for- 
 get them. 
 
 Kvery year the people of Liukiu are increasing in num- 
 bers, therefore the Government must be more diligent and 
 careful; but the whole business of the country it lias be- 
 come impossible for the king by himself to carry on alone. 
 In former times there were many officers to assist him. If 
 every olh'cer is diligent and zealous in his service, the country 
 is ([iiiet, there is no trouble, the way is straight and clear. 
 In this kingdom there are large islands and small islands, 
 and there are great men and small men, but all men must 
 be of one mind, to assist and strengthen the king. Our 
 country is like a .ship, and if every man does his duty 
 there is no fear for the ship; but if in a kingdom only the 
 oflieials are zealous, and the people oppose the Government 
 and do not take any interest in the country, that country 
 must fall into a weak condition. Every man's mind must 
 be upright, and not empty and vain. 
 
 In this country there are not many oilices to be tilled by 
 oilicials, so all Samurai (or gentry) cannot expect to get 
 oilicial employment. There are many who are not engaged 
 in governmental business. (In Japan the men of the order 
 of Samurai are supposed to be entirely military, in Liukiu 
 they are not.) Samurai are in a different position from 
 farmers: their minds should be always patriotic, just, and
 
 THE EDICT OF LIUKIU. 387 
 
 upright. If their habits and manners are bad, every son 
 and grandson by degrees become worse and worse, and can 
 give no help. They must take care, and always keep in 
 the path of rectitude. 
 
 As to agriculture, all the people are bound to give their 
 1 lands' work to the king, therefore agriculture is the most 
 important department in the kingdom. The officials of the 
 Manjiri (Saba Kura) must undergo an examination in order 
 that the ablest men may be found men who will follow 
 the path of uprightness. But at times there are officials 
 who only desire to get the emoluments of office and position, 
 whose ways are crooked and deceitful, and the people are 
 harassed. If such officials despise all law and decorum, they 
 must be punished. Agriculture is a very trying and anxious 
 business. If the farming class is weak, the whole country 
 must be weak; this shows that all officials, high and low. 
 must assist the farmer. All the Sabakura officers, from the 
 (Jito) Minister of Agriculture downwards, must consult 
 together how to best help the farmer, and this must be ob- 
 served all over the kingdom. They are to be careful how 
 they put taxes on the cultivation of the land; and as to 
 good measures, the officials and farmers must consult to- 
 gether; and in case of an unproductive year, they must 
 anticipate such by keeping granaries or storehouses. In 
 the island of Sakishima (Miako or IL'iyemma), near For- 
 mosa, as it is far oil' headquarters, the officials have more 
 responsibility. 
 
 If poverty and adversity come, they will go on increasing 
 in the State and in families. All fanners must l>e diligent 
 and regular in paying the taxes annually, and by so doing 
 will the country have more prosperity. 
 
 In Liukin there are at times destructive storms of wind 
 and rain; for such cases stores of all kind- must be laid up 
 for the people. 
 
 "When one of the common people opens a shop, it is 
 according to the ordinary custom of the country. If a 
 Samurai wishes to do so, he is at liberty to open a simp. 
 and Samurai are permitted to take up any line of life they
 
 388 APPENDIX. 
 
 please, or any sort of work. The people are divided, as in 
 Japan, into Samurai (Shi), of which there are seven ranks ; 
 farmers (Xo) ; artisans (Ko) ; merchants (Sho). 
 
 The common feeling of mankind leads them to respect 
 their parents ; if this feeling is absent, it is as if men were 
 blind or had no eyes in their heads. In every house the 
 different relations must work together in harmony. Men 
 in the service of their country (Samurai) must be conscien- 
 tious in doing their duty. Farmers must be diligent in 
 their work, and then parents have no anxiety if a young- 
 man does what is right ; but if they are content with only 
 giving their parents clothes and food as a duty and not 
 from the heart, then the parents will be sad indeed. 
 
 Young persons must perform the ceremonies of Gembuko 
 on coining of age boys at sixteen, girls at fourteen. 
 
 Marriage must be entered upon with serious care. A 
 woman should be chaste, and if married, cleave to her 
 husband. If her conduct is light, it is bad. She should 
 respect her father and her sons, and walk carefully and 
 purely, and then all will be happy ; this is inculcated by 
 holy men (horay or sayzin) in China. Women of the lower 
 classes must take the greatest care as to their walk and 
 conversation. 
 
 As to husband and wife. This is the root and fountain- 
 head of the success of human institutions ; therefore in this 
 relation they are to practise mutual kindness and forbear- 
 ance, not to be quick to resent, but to consult each the other 
 more and more. If in a family there are two ways and 
 divisions between husband and wife, the family is broken 
 up. This means that it is as if it were a beast with a head 
 and no body. The relations of men as brothers, sisters, 
 uncles, and aunts, are so arranged from heaven, and the 
 people ought to live in amity and harmony. Above all, 
 each wife must live in harmony with her husband, as the 
 whole proper management and way of living depends upon 
 the wife. Sometimes quarrels begin and discord grows; 
 this always conies from the wife. ]5ut from covetousness 
 men at times forget to maintain concord and unity in a
 
 THE EDICT OF LIUKIU. 389 
 
 family ; this is folly, and makes the path of life crooked. 
 Concord is the proper outcome of man's nature. 
 
 The rearing of children is also very important, and if im- 
 properly conducted, is as if the eyes or head were wanting. 
 All young people every day see and hear what goes on 
 around them. As a hoy grows his nature thereby will Lie 
 leaning to good or had. Therefore, every day children 
 should be taught politeness, and propriety of action, and 
 correct way of speaking, and the minds of parents must be 
 devoted to teaching their children what is right. Till 
 twenty years of age they must be taught daily, and at that 
 age it will be settled and ascertained what sort of man he 
 is likely to be, good or bad; and the house will be good or 
 bad, as the child has grown up. JUit every man has some- 
 thing he likes very much and is given up to, and if the 
 parent allows that propensity to grow too strongly un- 
 checked, and forgets his child, it is very bad. 
 
 Men of rank and wealth must take greater care in the 
 education of their children, because if the child grows up 
 knowing that he is rich, he takes no thought of his be- 
 haviour or what he is to do, but gratities his own evil 
 thoughts and propensities, and grows up rude and overbear- 
 ing. During his father's life this state of things does not 
 much matter, but after his father's death great trouble is likely 
 to arise. Therefore it depends upon and is the duty of a 
 father in such a position to pay even more attention to his 
 son's upbringing. 
 
 In the case of the death of the wife's father, the husband 
 must wear mourning for thirteen months: but it' the hus- 
 band's father die, the wife must wear mourning for three 
 years. Ihit sometimes the wife's relations are polite and 
 kind, while the husband's are not so, and sometimes the re- 
 verse; much depends on their mutual love and forbearance. 
 All relations should live in harmony, but tln'y are some- 
 times unreasonable; but they ought to endeavour, as much 
 as they can, to be self-restraining and patient toward cadi 
 other, and friends should be the same. < >f "Id men of 
 eiuhtv vears there are among 100.000 only two >uuh ..Id
 
 390 APPENDIX. 
 
 men. It is the duty of all to help these (and not relations 
 only), although when so old they are of no use ; but all men 
 should be kind to such aged persons. These old men are 
 the precious things (the jewels) of the country. 
 
 Among relations there are some who are poor and strait- 
 ened in purse ; such should be assisted by their relatives, 
 and helped with kindness. But some men forget all charity, 
 and are selfish and avaricious. That is not good, and sor- 
 row and trouble result. 
 
 In regard to idiots or imbeciles (Gudon), if a man is 
 really an idiot all the world cannot make such any better ; 
 therefore every one is to be to such the kinder for his 
 weakness. 
 
 In regard to servants, all masters must be kind to them 
 and teach them what is right. If the servant, being well 
 behaved, and with care looks after his master's interest, let 
 the master show the more kindness to him. If the master 
 is a bad unreasonable man, greedy and avaricious, and occa- 
 sions distress to those around him, it is very bad. A ser- 
 vant always watches the mind and wishes of his master, 
 therefore it is the part of the master to be kind and gentle 
 to those under him. Sometimes a servant is not good ; in 
 that case let the master change for a better. If he will not 
 change, but always strikes and beats his servant for every 
 little fault when it perhaps arises from stupidity, more 
 annoyance and trouble ensues. All servants think and re- 
 member ; but if, on the other hand, a servant happens to 
 have a bad master, he must be respectful and attentive to 
 his duties. If the servant is patient and good, that bad 
 master's mind will be changed by seeing and considering 
 his servant's patience and kindness ; but if a master always 
 strikes and quarrels witli his servants, there is constant 
 irritation. Therefore patience and forbearance should be 
 shown on both sides. 
 
 In regard to female servants and their mistresses, the 
 same principles may be inculcated and similar instructions 
 given. 
 
 Kvery man associates with his fellow-men, and in doing
 
 THE EDICT OF LIUKIU. 3QI 
 
 so he must take care of his words when among his asso- 
 ciates. If there be unreasonable and envious men among 
 them, he must be more watchful and careful of what he 
 says. If a man shows envy or jealousy, it is not to be 
 returned. Confucius says, " An able man shows no 
 jealousy." 
 
 In all families, both rich and poor, the parents must take 
 care of the young, and teacli them the right paths, and not 
 allow them to grow up in sloth and negligence. 
 
 If wealthy people neglect to teacli their children what 
 is right, the whole country will lie weakened thereby. If 
 they leave their children untaught in righteousness, the 
 country will be like a fan without a pin, and must fall to 
 pieces. 
 
 The life and preservation of the body in health is of the 
 utmost importance, and more precious than anything else ; 
 and if care is not taken to keep the body in health, a man 
 becomes weak and unfitted for active employment, and can 
 only dream and mope; and in such a case not he alone 
 suffers, but all his family and the whole State suffer 
 together. Therefore care must be taken to keep the body 
 in health and strength. And in governing and obeying, 
 even if men lose their lives in the service of their king and 
 country, they will have more renown; but if their lives are 
 thrown away uselessly, from want of attention to this rule. 
 then all are fools. This is very important to attend to. 
 
 As to saki-drinking. Men ought not to drink to excess ; 
 if they do so, the body will become inert. Intoxication must 
 be checked in every house. From of old every one knows i his. 
 Also in regard to fornication and lu>t of women, every man 
 must keep a watch on himself, and keep his lusts in subjec- 
 tion to his will. This is also of great importance. 
 
 Money must of necessity be used by all: but it ought to 
 be used in a reasonable and proper way. If men are 
 avaricious, and are not careful, but quarrel about money, 
 and steal, this also is most unreasonable and improper. 
 Some also get money in wrong way-, but though such be 
 hidden from view of their fellows, vet his own conscience
 
 392 APPENDIX. 
 
 tells a man that this is wrong. It is better to follow the 
 path of rectitude than to amass riches by evil courses. 
 
 Sometimes men engaged in business speak falsely. This 
 is forbidden ; and all men who use deceit and lying in 
 business transactions are to be punished. 
 
 Men are subject to sickness of different kinds, and there 
 are some who say the sickness is caused by the spirit of a 
 dead person (shiriyo), or by the influence of a living person 
 (ikiriyo). This also is ignorance. If it is supposed to be 
 from the curses of an enemy, if any one recovers from such 
 sickness it shows that curses are impotent. Some think that 
 when a man is in sickness he can put his spirit into another 
 man, and that the spirit of a dead man can a fleet him. This 
 is all nonsense, and unreasonable. The patient must send 
 for a doctor, and take medicine. At times the patient can 
 eat well, and is strong in body; that is not a disease of the 
 mind, but some strange unknown disease. 
 
 As to mourning customs, if relatives make too great 
 lamentation over the dead, they forget and neglect their 
 business, and become careless and desponding. Their 
 friends must help them by showing compassion and con- 
 dolence or, if a relative is poor, by giving rice and gruel. 
 There is a custom of taking to the grave great quantities of 
 cakes and eatables, and saying long prayers (as in Japan), 
 but all that is forbidden as unreasonable. At the funeral 
 of a relative it is forbidden to make presents of, and to 
 eat, quantities of red bean ; but on an occasion of joy 
 this ma}' be permitted. If any come to a funeral from a 
 distance, a little gruel may be given to such, but not 
 otherwise. 
 
 A< to fires. After the burning of a house great trouble 
 ensues to the poor sufferers; this is a time for relatives to 
 show compassion and good feeling. The number of days of 
 mourning for the deatli of a relative is settled by law. 
 Tin 1 quality of the mourning clothes is settled for differ- 
 ent ranks of men. 
 
 As to the spirit tablet or lhai. If numbers of friends
 
 THE EDICT OF LIUKIU. 393 
 
 assemble at a funeral, they are not to make the feasting 
 and eating the first thing, and the ihai the second, but the 
 reverse : they must pay reverence to the ihai first, and 
 afterwards to the defunct ; they must show reverence to the 
 spirit. The different natures of men, whether good or bad, 
 come from the spirit or mind alone. If there are very un- 
 controllable men with the desire to violate and obtain 
 power and quarrel with every one about, this often arises 
 from the evil disposition of one single man's mind, but 
 there are often many who follow this one leader ; every 
 man is enjoined to keep his own heart steadfast and up- 
 right. 
 
 Perhaps in ten or twenty years one man may have great 
 good fortune in business, and another may have the oppos- 
 ite and be unsuccessful ; such results are the will of Heaven. 
 But if a man be unfortunate, do not let him despond or des- 
 pair, but let him take the greater care, and by care and dili- 
 gence he will retrieve his fortune. But with some men, when 
 good fortune comes he becomes unduly elated and grows 
 proud, and he is more likely to fall rapidly. These changes 
 of fortune are not to lie always attributed to Heaven, as 
 they are often the result of a man's disposition or want 
 of diligence and energy. If lie be unfortunate, let him take 
 tlu- greater care in future; if he be fortunate, let him not 
 be proud. 
 
 All men must endeavour to practise, the live virtues 
 (gojo), iind high and low, gnnd and bud, all must be eaivtul 
 about the business of the kingdom, Samurai and eountry- 
 men, all from the king downwards, who loves all his sub- 
 jects. But there are always among men some who are bad 
 and break the laws. The king docs not like punishing the 
 people, but he has no alternative but to punish such, for if 
 one man is left unpunished 1.0,000 may suller; but it grieves 
 the king to be obliged to punish. 
 
 All men and women a. re enjoined to be diligent in the 
 path of holiness and do their duty to the kin^; each one 
 then is like the eves in the head.
 
 394 APPENDIX. 
 
 These laws are now issued to teach Samurai and country 
 men : let them respectfully consider them and get to under- 
 stand them. 
 
 Chinese cycle, Yosho 1. Tenth year (name Midzu 
 noyay), eleventh month, eighteenth day. 
 
 Issued by four officers of the Hiojosho. 
 1. Gushi Keng, Oyakatta. 
 '2. Misato, Oyakatta. 
 o. lyay, Oyakatta. 
 4. Kita danni, Oji no Anshi.
 
 I N D E X. 
 
 Adams, Will, 83, 85, 133. 
 
 Aino, 356. 
 
 Ajikawa, 274. 
 
 Aka numa, 108. 
 
 Akangi yama, 507. 
 
 Akaslii, 262. 
 
 Akitehi mitsu hide. 167, 300. 
 
 Amahokusan, 337. 
 
 Amangasaki, 273. 
 
 Amangisan, 314. 
 
 Amida ga mine. 77. 
 
 Angatta matsuri, 323. 
 
 Angong, 99. 
 
 Animals, consecrated, 258. 
 
 Anshi, 376. 
 
 Antoku tenwo, 263. 
 
 Arakawa, 125. 
 
 Arashi yama. 1 '.'I 1 . 
 
 Arayu, '110, 111. 
 
 Arima. 261, 26S. 
 
 Arisungawa. I'rinee. 76, 113. 
 
 Arsenal, 196. 
 
 Ashinoyu, 33, 40. 
 
 Ashiwo', 118. ' 
 
 As.sainayama. 236, 250. 
 
 Atami, "133, 141. 
 
 Atango yama, 45. 
 
 At.-umoii, 43, 263. 
 
 Awal>i. 135. 
 
 Ayrokuji, 156. 
 
 A/ai. 65, 311. 
 
 Azutehi, 155. 160. 198. 309. 
 
 Bamluios. 38. 
 Bando tam. 126. 
 Barrier-. 2n7, 220, 223. 
 Baths, 28, 198, 210, 215. 230. 
 Battaivng, 153. 
 Bell of Dojoji, 202. 
 
 ii Jodo', 293. 
 Bio do in. temple. 202. 325. 
 I'.iwa, Lake. 2, s >. 303. 
 
 Bridges. 210, 224, 349. 
 Buddha, 77, 143, 158. 290. 
 Buddhism, 263. 
 Buddhist priests, 78, 84, 104. 
 Buret/u ten wo, 214. 
 
 Cakes, 27, 49. 
 
 Cango, 26, 30. 
 
 Carriages. 25". 
 
 Cars. 311. 
 
 Carni/awa. 237. 
 , Cemetery of Koya, 346. 
 
 Cha nsu yama. 276. 
 ! Change-." 6, 13. 
 
 Cheops. 78. 
 
 Chess. 280. 
 
 Chinese depreciation of Japan, 259. 
 
 Chiugushi. 91. 
 
 Chiu.-eiiji, 92. 
 
 Cho in, 293. 
 
 Clioslii, 11!'. 
 
 Christianity in .Japan, 151. 
 
 Church of Rome. 1. 3. 
 
 Coming man. 311. 
 
 < 'onseription, 21 5. 
 
 < 'on-ei dai miojin, 1 12. 
 
 tngf. 110. 215. 
 
 \viir-hip. 113. 
 
 ( 'ooking in Yumoto. ill. 
 
 ( 'nolle ;it Yumoto. 1 1 .".. 
 
 ( ' irean i iagi >'ia, 7''. 
 On-eans. 230 
 Corks, 231. 
 Crests. 217. 
 ( "riminals. 1 20. 
 ( 'ryptnnierias, 2 }:'. 
 
 Cllstom-llOUSe -.
 
 396 
 
 INDEX. 
 
 Dai motsu, 273. 
 
 Daiboots, 317. 
 
 Daikwan, 15. 
 
 Daimio, 13, 21, 195, 265. 
 
 Daiyagawa, 9tj. 
 
 Dancing, 201, 299. 
 
 Danzayaymon, 87. 
 
 Deer, 115, 318. 
 
 Detectives, 223. 
 
 Discussion, religious, 170. 
 
 Divination, 223. 
 
 Dogashima, 33, 35. 
 
 Doi, 64. 
 
 Dokio, 64. 
 
 Doors, low, 247. 
 
 Doriozan, 43. 
 
 Dragon's Head Fall, 107. 
 
 Dress, 10. 
 
 Durham Cathedral, 96. 
 
 Extinction of Christianity, 179 
 
 Farmhouses, 120, 213. 
 Fiefs of Daimios, 264. 
 Fish in lakes, 105. 
 Fishing, 36. 
 
 " prohibition of. 105. 
 Fords, 2s. 
 Fowls, 248. 
 Fraten. 154. 
 French, :>29. 
 Fudarakusan, 103, 224. 
 Fukawara, 265. 
 Furokavva, 125. 
 Furs, SS. 
 
 Fu.-isawa, 28, 136. 
 Fu.-iwara. 200, :;16. 
 Fu>iyama, 41, 54. 
 
 (James, y-2. 
 Gamman, s:!. 
 Gardens, 243. 
 Gase, 87. 
 
 < leyser in Atami, 141. 
 ( 'io matrlii. -_!',i:j. 
 Giotoku, 131. 
 Giwmi, 2'.':; 
 Gods, 321. 
 Guki-niiiii. 15. 
 Gold. 82, :!55. 
 ( ;<>ng'-n .-aina, 85. 
 Gutemlia, 55. 
 Grass, 61. 
 
 Graves, 276. 
 Grotto del Cane, 271. 
 Guhing Tengu, 223. 
 Guide-book, 111. 
 
 Hakonay, 31, 147. 
 Hanai, 182. 
 'Hanging Ceiling,' 65. 
 Hanguro, 82. 
 Hanya, 97. 
 Harakiru, 203. 
 Haruna, 208. 
 Hase temple, 359. 
 Hashiba, 157. 
 Hashiri dai Miojin, SO. 
 Hatchi ishi, 74, 86. 
 Hatchimang, 87. 
 Hatchimang taro, 200. 
 Hell, tea-house of, 106. 
 Hemin, 14. 
 Heraldry, 217. 
 Hide yoshi, 3. 
 Hidetada, 65. S3. 
 Hidetsoongu,' 299, 345. 
 Hideyori, 81. 
 Higane yania, 143. 
 Higashi dono, 16. 
 Hikonay, 308. 
 Hills, hairy, 43. 
 ii naked, 43. 
 Himi, 133. 
 Hi. .go. 262. 
 Hirado, 285. 
 Hiyeisan, 307, 313. 
 Ho'do, 97. 
 Hojio, 138, 146. 
 Ho'kekio, 99. 
 Honda, 65. 
 Honnoji, 294. 
 Hoonganji. 290. 
 Horiuji, 36o. 
 Horse-riding, 92. 
 Hoshobo, 241. 
 Hospital, 162. 
 I losso sect, 83, 317. 
 Hot springs at Kuriyama, 111 
 Houses, 14. 
 
 Ibah, 87. 
 
 Ice in summer, 112. 
 
 lilxuna, 222. 
 
 Idx.uro, 79. 121. 
 
 Id/usan, 140. 
 
 Ihai, 342. 
 
 Ii, 71, 208, :>9. 
 
 Ikao, 205. 
 
 Iki, 160. 
 
 Ima itchi. 74, 83, 119.
 
 INDEX. 
 
 397 
 
 Ima inia, 295. 
 Inns, 4<J. 
 Inooyay, 5. 
 Inquisition, 1^1. 
 Inugami, 14, 87. 
 Ishi yama, 276. -305. 
 Islands off Idxu, 257. 
 Isse, 14. 
 Lssoro, 14. 
 Itako : 12i). 
 Itakura. 77. 
 ' 
 
 300. 
 
 Jardine, M., & Co., 4. 
 Jesuits, 1, 168. 
 Jinniu, 315. 
 Jiuriksha, 12. 
 
 Jiruwoliu, 45. 
 Jo.lo, 28, 137. 
 Jokes, 27. 
 Juggling, 176. 
 
 Kahi province, 225. 
 Kake mono, 199. 
 Kamakura, 108. 
 Kamatari, 2^1. 
 Kanieyama, 300. 
 Kami gamo, 295. 
 Kami no Sinva, 231. 
 Kamosbika, 94. 
 Kamuri yama, 33. 
 Katnurn, 335. 
 Kamlo, 110. 
 Kanxaki river, 273. 
 Kanzashi, 376. 
 Karaxaki, 307, 312. 
 Kariba, 338, 340. 
 Karo, 271. 
 Karuixawa. 143. 
 Karukaya, 3-'!5. 
 Kasliima, 130, 315. 
 Kashhvabara, 360. 
 Ka.-sunii, 123. 
 Ka.vsunga, 1:11, 313. 
 Kassunga (concubine), 6 
 Katada, 307. 
 Kattori, 130, 315. 
 Iv-on Fall. 99. 
 Keiko, g,,d ufriiv, 241. 
 Kenjitsu. 211. 
 Kibi. 1!'9. 
 Kidximawa. 315. 
 Ki^'a. 34, 40. 
 
 Kin^, foreign, 151. 
 Kinkaknji, 294. 
 Kinugawa, 126. 
 Kiomori, 265. 
 
 ,. tomb, 266. 
 Kioroshi, 123. 
 Kioto, 14, 197, 286. 
 Kirifuri Fall, 92. 
 Kita ura, 123. 
 Kissing, 52. 
 Kixogawa, 273. 
 Kobe, 261. 
 
 Kobodaisi, 81, 83, 103, 340. 
 Kobowosbi, 87. 
 Kofu, 220, 225. 
 Koga, 62, 223. 
 Kogen, 64. 
 Konia no go, 104. 
 Komagi in, 220. 
 Komori temple, 353. 
 Komnro, 236. 
 Kon.i.lai, 63, 131. 
 Koya, 328. 
 Kozoku, 13. 
 Kudo sail, 336. 
 Kuge, 15, 289. 
 Kujiu ku ri, 130. 
 Kumagai, 52, 263. 
 Ivnni matsu, 65. 
 Kunnon, 94. 320. 
 Knno, 36. 
 
 Kxirama yama, 45, 295. 
 Kuriyama, 117. 
 Kuro yama, 104. 
 Knrodanni, 296. 
 Kutsukakke. 251. 
 K \vaxoku, 13. 
 
 Ladies. li. 122. 205, 310. 
 'Lcttres Kditiantrs,' 376. 
 Liglitlmuse-. i). 127. 
 Limestone, 121. 
 Lisbon, 2. 
 Liukiu. 375. 
 
 Macao, 1. 
 Madhouse. 221. 
 Mau-iri. 377. 
 Makaye.shi, 5>i. 
 Man nen basbi. 33. 
 Manners. 17. 18, 53. 245. 
 Marriage, 19. 
 Masho, 44. 
 Masu, 106. 
 Matsuida, 23-, 243. 
 Matsmvo, 265. 
 Maur-.'l.-um. 7^. 
 Mi idera, 307, 312.
 
 398 
 
 INDEX. 
 
 ilidzuno, 216. 
 
 Mikado, 6, 85, 128, 160, 195. 288. 
 
 Mikassa yama, 315, 318. 
 
 Mio kokuji, 329. 
 
 Miogi, 235, 238. 
 
 Misawa tea-house, 97. 
 
 Mishima. 145. 
 
 Mitaki, 228. 
 
 Mito, 196. 
 
 iliyanoshta, 23, 31. 
 
 Miyoshi, 307. 
 
 Miycshiya, 224. 
 
 Momayama, 198, 218, 326. 
 
 3Ionkey bridge, 224. 
 
 Mulberry, 239. 
 
 Museum, 195. 
 
 Xabeyama, 121. 
 
 Xada! 267. 
 
 Xagahama, 306. 
 
 Nagasaki, 8, 155, 385. 
 
 Xaha, 378. 
 
 Xaka seiulo, 235. 
 
 Xakagawa, 63. 
 
 Xakakimi, 199. 
 
 Xakatomi, 201. 359. 
 
 Xamayay. 211. 
 
 Xamto, 215. 
 
 Xan zen ji, 297. 
 
 Xanbanji. 160. 
 
 Xanja Monja, 127. 
 
 Xantaizan, 78, 81, 96, 101. 
 
 Xarra, 314. 
 
 Xarahira, 20n. 
 
 Xaraya, 31. 
 
 Xatchitaki, 99. 
 
 Xegoro. 342. 
 
 Nets, 36. 
 
 Xijio Shiro. 198. 
 
 Xikko, 62,73. 
 
 Xiii tuku, 202. 
 
 Xio nin do, 96. 
 
 Xiotai, 81, S3, 104. 
 
 Xippa, 62. 119. 
 
 Xitchi rcn sect, 156. 
 
 Xitta Yo.shi Sada. 202. 
 
 Xobles, 1. 
 
 Xobunaiiga. 2, 84, 226, 294. 300. 311. 
 
 Xoinura. 5. 
 
 Xuiiiail/u. 55. 
 
 Xuinatta. 210. 
 
 Ohara me, 296. 
 Oi'so, 26. 
 Oiwakke, 236. 
 Ojigoku, 33. 
 Omine, 82. 
 Omuro, 294. 
 Onguri, 121. 
 Ooragan, 153, 157. 
 Oryantin Father, 153. 
 Ota, 108, 139. 
 Otsu, 303, 161. 
 Owokubo, 137. 
 Oyama, 64, 74, 108. 
 Ozaka, 262, 273, 276. 
 
 Paintings, 199. 
 
 Palace, 288. 
 
 Papyri. 245. 
 
 Passing through the fire, 334. 
 
 Past, present, and future, 137. 
 
 Persimmon, 37. 
 
 Pheasa7its, 94. 
 
 Philip II., 2. 
 
 Pilgrims, 103, 321, 354. 
 
 Poets, 200. 
 
 Police, 328. 
 
 Pope, 2. 
 
 Poto, 224. 
 
 Power of priests. 88, 281, 290. 
 
 Praying. 61. 
 
 Presents to Japan, 155. 
 
 Quarrelling, 23. 
 Queen of Heaven, 79. 
 
 Ranks in Liukiu, 376. 
 
 Rebellion, 166. 
 
 Red bridge, 79, 83. 
 
 Refusal of accommodation, 232. 
 
 llegistry at Koya, 346. 
 
 Religion, established, 84. 
 
 Religious feeling, 2i.'2. 
 
 Reii'.lai no. 87. 
 
 Revolution at rjqjio, 351. 
 
 Rice-Tiiarket, 274. 
 
 Richardso7i, 331. 
 
 Riuzoji, 156. 
 
 River's of Oxaka, 273. 
 
 Rivers of Tokio, 125. 
 
 Roads, 24, 210, -j:j7. 
 
 Ruben, 202. 
 
 Roman Catholic
 
 INDEX. 
 
 399 
 
 Samurai, 5, 216, '265. 
 
 Sanada, 336. 
 
 "Sand-brushing" station, 60. 
 
 Saris, Captain, 134. 
 
 Saruhashi, 224. 
 
 Sassago Pass, 22*). 
 
 Sattonii family, 131. 
 
 Sawoyama, 3o!i. 
 
 SeethC lf)S, 369. 
 
 Seimon (chanting), 121. 
 
 Sekiyado, 63. 
 
 Seng waterfall, 212. 
 
 Senjio no liara, 108. 
 
 Senyokn, -11. 
 
 Seta bridge, 304. 
 
 Shaka ga Jake, 52, 358. 
 
 Shaka's birthday, 111. 
 
 Shanghai barrow, 50. 
 
 Shells, 306. 
 
 Shibata, 312. 
 
 Shibutami, 112. 
 
 Shid/uka, 201. 
 
 Shields, 211. 
 
 Shigaraki, 302. 
 
 Shigoku, 14. 
 
 Shimadxu Sahuro, 333. 
 
 Shimogamo, 205. 
 
 Shinwo, 289. 
 
 Shiogoon, 137, 156, 2 s '. 1 . 
 
 Shirane yama, 104, llu, 114. 
 
 Shiro, 21*. 
 
 Shodo sho nin, 78, 103. 
 
 Siioji, 4."'. 
 
 Shomon. 87. 
 
 Shooting. 213. 
 
 Sliotokn tai si, 360. 
 
 Shdyakeng, 92. 
 
 Shngi-ii, >_'. 353. 
 
 Shuku, >7. 
 
 Shuri. 376. 
 
 Silk-worms. 22n. 
 
 Simo iin Suwa. 235. 
 
 Sinto, 104. 
 
 Siri na.-hi. 273. 
 
 Snow, 21-1. 
 
 Soga, brothers, 20-j. 
 
 Sdkdkura, 31. 36. 
 
 Sonicii Fall, SI. 
 
 Sdonjin, i;6. 
 
 S[-irits, 231. 
 
 Sport. 104. 
 
 Spring of water, 10;i. -J-J5. 232 
 
 Steam-bathing, 2o>. 
 
 Stotsbashi, Shiogoon, S6. 
 
 Subashiri, 56. 
 
 Snma, 265. 
 
 Siiniidagawa, *53. 125. 
 
 Sumivi'shi. 32.^. 
 
 Suruga, Dai nagoon, 73. 
 Suwa, Lake, 231. 
 Suwocho, 87. 
 
 Taikosama, 3, 77, 139. 147. 168. 174. 
 
 218, 226, 270, 297, 311. 
 Takatori, 358. 
 Takawosan, 222. 
 Takayaina, 167. 
 Takeda Singeng, 226. 
 Takke chin, 65. 
 Takke no gongrii, 81. 
 'I'ametomo, 37!'. 
 Tea, 323. 
 Teacups, IS. 
 Tea-houses, 120. 
 Tegan nunia. 131. 
 Temple to Kariba's dogs, 350. 
 Temples, 290, 294. 
 Teudai, 77, S3, 159. 
 Tengu, 44, ^2, 223. 
 Tenkai, 77, 83, 85. 
 Tenmang, 241, 294. 
 Teiiriu gawa, 233. 
 Teruwobu, 45. 
 Toehigi, 79, 120. 
 Toda, 65. 
 Tofuknji, 36. 
 Tohatciii, 92. 
 Toji, 293. 
 Tokaido. 21, 146. 
 Tokio, 195. 
 Tokungawa, 75, 86. 
 Tombs, :; 16. 
 Tometoge, 41, 55. 
 Toniovay ( in/en, 3^5. 
 Tonomiiie, 35s. 
 Toiioxawa, 45. 
 
 1'raga, 8. 
 1'iaini Fall. '.' 1. 
 I'dxiunassa. 2!'3. 
 l-ji. 202, 323. 
 Tsui Pass, 238. 
 1'tsunoiuia, 25, 64. 65. 
 I've no Mia. 195.
 
 4OO 
 
 INDEX. 
 
 Volcanic, 33, 34. 
 
 Wada, 235. 
 
 Wakamia, 316. 
 
 Wakke no Kiomassa, 64. 
 
 Walter, Mr, 133. 
 
 Well, 247. 
 
 Wild ducks, 131. 
 
 Windsor, 132. 
 
 Wines, 231. 
 
 Woman, mad, 136. 
 
 Woman worshippers, 345. 
 
 Women divers, 135. 
 
 Women horse-attendants, 116. 
 
 AVomen's rights, 119. 
 
 Wrestler at Paris, 145. 
 
 Yakkai, 14. 
 Yakunins, 4, S. 
 Yamabushi, 82, 353. 
 Yamadori, 145. 
 Yamanaka, 145. 
 
 Yamashiroi, 34, 40. 
 
 Yamato daki no inikoto, 241. 
 
 Yamato gawa, 262. 
 
 Yangtna, 295. 
 
 Yayboomi, 296. 
 
 Yashima, 265. 
 
 Yedo, 14. 
 
 Yedo system, 193. 
 
 Yenosima, 135. 
 
 Yeta, 13. 14, 86, 88. 
 
 Yoitchi, 66. 
 
 Yokoska, 134. 
 
 Yorimassa, 202. 
 
 Yoritomo, 108, 201, 345. 
 
 Yoshinaka, 304. 
 
 Yoshino, 201, 335. 
 
 Yoshitsune, 44, 201, 345. 
 
 Yottowang, 197. 
 
 Yumoto, 30, 78, 110, 214. 
 
 Zenki, 82, 353. 
 
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