Kotto
Page 10
IV
WHETHER gaki do or do not exist, there is at least some shadowing of truth in the Eastern belief that the dead become insects. Undoubtedly our human dust must help, over and over again for millions of ages, to build up numberless weird shapes of life. But as to that question of my revery under the pine trees,—whether present acts and thoughts can have anything to do with the future distribution and requickening of that dust,—whether human conduct can of itself predetermine the shapes into which human atoms will be recast,—no reply is possible. I doubt—but I do not know. Neither does anybody else.
Supposing, however, that the order of the universe were really as Buddhists believe, and that I knew myself foredoomed, by reason of stupidities in this existence, to live hereafter the life of an insect, I am not sure that the prospect would frighten me. There are insects of which it is difficult to think with equanimity; but the state of an independent, highly organized, respectable insect could not be so very bad. I should even look forward, with some pleasurable curiosity, to any chance of viewing the world through the marvellous compound eyes of a beetle, an ephemera, or a dragon-fly. As an ephemera, indeed, I might enjoy the possession of three different kinds of eyes, and the power to see colours now totally unimaginable. Estimated in degrees of human time, my life would be short,—a single summer day would include the best part of it; but to ephemeral consciousness a few minutes would appear a season; and my one day of winged existence—barring possible mishaps—would be one unwearied joy of dancing in golden air. And I could feel in my winged state neither hunger nor thirst,—having no real mouth or stomach: I should be, in very truth, a Wind-eater.... Nor should I fear to enter upon the much less ethereal condition of a dragon-fly. I should then have to bear carnivorous hunger, and to hunt a great deal; but even dragon-flies, after the fierce joy of the chase, can indulge themselves in solitary meditation. Besides, what wings would then be mine!—and what eyes!... I could pleasurably anticipate even the certainty of becoming an Amembō,1 and so being able to run and to slide upon water—though children might catch me, and bite off my long fine legs. But I think that I should better enjoy the existence of a sémi,—a large and lazy cicada:, basking on wind-rocked trees, sipping only dew, and singing from dawn till dusk. Of course there would be perils to encounter,—danger from hawks and crows and sparrows,—danger from insects of prey—danger from bamboos tipped with birdlime by naughty little boys. But in every condition of life there must be risks, I imagine that Anacreon uttered little more than the truth, in his praise of the cicada: "O thou earth-born,—song-loving,—free from pain,—having flesh without blood,—thou art nearly equal to the Gods!"... In fact I have not been able to convince myself that it is really an inestimable privilege to be reborn a human being. And if the thinking of this thought, and the act of writing it down, must inevitably affect my next rebirth, then let me hope that the state to which I am destined will not be worse than that of a cicada or of a dragon-fly;—climbing the cryptomerias to clash my tiny cymbals in the sun,—or haunting, with soundless flicker of amethyst and gold, some holy silence of lotos-pools.
Footnotes
1 The word gaki is the Japanese Buddhist rendering of the Sanscrit term "preta," signifying a spirit in that circle or state of torment called the World of Hungry Ghosts.
1 Abridged from the Shōbō-nen-jō-Kyō. A full translation of the extraordinary chapter relating to the gaki would try the reader's nerves rather severely.
2 The following story of a tree-spirit is typical:—
In the garden of a Samurai named Satsuma Shichizaemon, who lived in the village of Echigawa in the province of Ōmi, there was a very old énoki. (The énoki, or "Celtis chinensis," is commonly thought to be a goblin-tree.) From ancient times the ancestors of the family had been careful never to cut a branch of this tree or to remove any of its leaves. But Shichizaemon, who was very self-willed, one day announced that he intended to have the tree cut down. During the following night a monstrous being appeared to the mother of Shichizaemon, in a dream, and told her that if the énoki were cut down, every member of the household should die. But when this warning was communicated to Shichizaemon, he only laughed; and he then sent a man to cut down the tree. No sooner had it been cut down than Shichizaemon became violently insane. For several days he remained furiously mad, crying out at intervals, "The tree! the tree! the tree! He said that the tree put out its branches, like hands, to tear him. In this condition he died. Soon afterward his wife went mad, crying out that the tree was killing her; and she died screaming with fear. One after another, all the people in that house, not excepting the servants, went mad and died. The dwelling long remained unoccupied thereafter, no one daring even to enter the garden. At last it was remembered that before these things happened a daughter of the Satsuma family had become a Buddhist nun, and that she was still living, under the name of Jikun, in a temple at Yamashiro. This nun was sent for; and by request of the villagers she took up her residence in the house, where she continued to live until the time of her death,—daily reciting a special service on behalf of the spirit that had dwelt in the tree. From the time that she began to live in the house the tree-spirit ceased to give trouble. This story is related on the authority of the priest Shungyō, who said that he had heard it from the lips of the nun herself.
1 A water-insect, much resembling what we call a "skater." In some parts of the country it is said that the boy who wants to become a good swimmer must eat the legs of an Amembo.
A Matter of Custom
A Matter of Custom
THERE is a nice old priest of the Zen sect,—past-master in the craft of arranging flowers, and in other arts of the ancient time,—who comes occasionally to see me. He is loved by his congregation, though he preaches against many old-fashioned beliefs, and discourages all faith in omens and dreams, and tells people to believe only in the Law of the Buddha. Priests of the Zen persuasion are seldom thus sceptical. But the scepticism of my friend is not absolute; for the last time that we met we talked of the dead, and he told me something creepy.
"Stories of spirits or ghosts" he said, "I always doubt. Sometimes a danka1 comes to tell me about having seen a ghost, or having dreamed a strange dream; but whenever I question such a person carefully, I find that the matter can be explained in a natural way.
"Only once in my life I had a queer experience which I could not easily explain. I was then in Kyūshū,—a young novice; and I was performing my gyo,—the pilgrimage that every novice has to make. One evening, while travelling through a mountain-district, I reached a little village where there was a temple of the Zen' sect. I went there to ask for lodging, according to our rules; but I found that the priest had gone to attend a funeral at a village several miles away, leaving an old nun in charge of the temple. The nun said that she could not receive me during the absence of the priest, and that he would not come back for seven days.... In that part of the country, a priest was required by custom to recite the sutras and to perform a Buddhist service, every day for seven days, in the house of a dead parishioner.... I said that I did not want any food, but only a place to sleep: moreover I pleaded that I was very tired, and at last the old nun took pity on me. She spread some quilts for me in the temple, near the altar; and I fell asleep almost as soon as I lay down. In the middle of the night—a very cold night!—I was awakened by the tapping of a mokugyo1 and the voice of somebody chanting the Nembutsu,2 close to where I was lying. I opened my eyes; but the temple was utterly dark,—so dark that if a man had seized me by the nose I could not have seen him [hana wo tsumarété mo wakaranat]; and I wondered that anybody should be tapping the mokugyo and chanting in such darkness. But, though the sounds seemed at first to be quite near me, they were somewhat faint; and I tried to persuade myself that I must have been mistaken,—that the priest had come back and was performing a service in some other part of the temple. In spite of the tapping and chanting I fell asleep again, and slept until morning. Then, as soon as I had washed and dressed, I
went to look for the old nun, and found her. After thanking her for her kindness, I ventured to remark, 'So the priest came back last night?' 'He did not,' she answered very crossly—'I told you that he would not come back for seven days more.' 'Please pardon me,' I said; 'last night I heard somebody chanting the Nembutsu, and beating the mokugyo, so I thought that the priest had come back.' 'Oh, that was not the priest!' she exclaimed; 'that was the danka.' 'Who?' I asked; for I could not understand her. 'Why,' she replied, 'the dead man, of course!1 That always happens when a parishioner dies; the hotoké comes to sound the mokugyo and to repeat the Nembutsu....' She spoke as if she had been so long accustomed to the thing that it did not seem to her worth while mentioning."
Footnotes
1 Danka or danké signifies the parishioner of a Buddhist temple. Those who regularly contribute to the support of a Shintō temple are called Ujiko,
1 The mokugyo is a very curious musical instrument of wood, in the form of a fish's head, and is usually lacquered in red and gold. It is tapped with a stick during certain Buddhist chants or recitations, producing a dull hollow sound.
2 The invocation to Amitabha, Namu Ami da Butsu ("Hail to the Buddha Amitabha!"), commonly repeated on behalf of the dead, is thus popularly named.
1 The original expression was at least equally emphatic: "Aa, aré desuka?—aré wa hotoké ga kita no desu yo!" The word "hotoké" means either a Buddha or, as in this case, the spirit of a dead person.
Revery
Revery
IT has been said that men fear death much as the child cries at entering the world, being unable to know what loving hands are waiting to receive it. Certainly this comparison will not bear scientific examination. But as a happy fancy it is beautiful, even for those to whom it can make no religious appeal whatever,—those who must believe that the individual mind dissolves with the body, and that an eternal continuance of personality could only prove an eternal misfortune. It is beautiful, I think, because it suggests, in so intimate a way, the hope that to larger knowledge the Absolute will reveal itself as mother-love made infinite. The imagining is Oriental rather than Occidental; yet it accords with a sentiment vaguely defined in most of our Western creeds. Through ancient grim conceptions of the Absolute as Father, there has gradually been infused some later and brighter dream of infinite tenderness—some all-transfiguring hope created by the memory of Woman as Mother; and the more that races evolve toward higher things, the more Feminine becomes their idea of a God.
Conversely, this suggestion must remind even the least believing that we know of nothing else, in all the range of human experience, so sacred as mother-love,—nothing so well deserving the name of divine. Mother-love alone could have enabled the delicate life of thought to unfold and to endure upon the rind of this wretched little planet: only through that supreme unselfishness could the nobler emotions ever have found strength to blossom in the brain of man;—only by help of mother-love could the higher forms of trust in the Unseen ever have been called into existence.
But musings of this kind naturally lead us to ask ourselves emotional questions about the mysteries of Whither and Whence. Must the evolutionist think of mother-love as a merely necessary result of material affinities,—the attraction of the atom for the atom? Or can he venture to assert, with ancient thinkers of the East, that all atomic tendencies are shapen by one eternal moral law, and that some are in themselves divine, being manifestations of the Four Infinite Feelings?... What wisdom can decide for us? And of what avail to know our highest emotions divine,—since the race itself is doomed to perish? When mother-love shall have wrought its uttermost for humanity, will not even that uttermost have been in vain?
At first thought, indeed, the inevitable dissolution must appear the blackest of imaginable tragedies,—tragedy made infinite! Eventually our planet must die: its azure ghost of air will shrink and pass, its seas dry up, its very soil perish utterly, leaving only a universal waste of sand and stone—the withered corpse of a world. Still for a time this mummy will turn about the sun, but only as the dead moon wheels now across our nights,—one face forever in scorching blaze, the other in icy darkness. So will it circle, blank and bald as a skull; and like a skull will it bleach and crack and crumble, ever drawing nearer and yet more near to the face of its flaming parent, to vanish suddenly at last in the cyclonic lightning of his breath. One by one the remaining planets must follow. Then will the mighty star himself begin to fail—to flicker with ghastly changing colours—to crimson toward his death. And finally the monstrous fissured cinder of him, hurled into some colossal sun-pyre, will be dissipated into vapour more tenuous than the dream of the dream of a ghost....
What, then, will have availed the labour of the life that was,—the life effaced without one sign to mark the place of its disparition in the illimitable abyss? What, then, the worth of mother-love, the whole dead world of human tenderness, with its sacrifices, hopes, memories,—its divine delights and diviner pains,—its smiles and tears and sacred caresses,—its countless passionate prayers to countless vanished gods?
Such doubts and fears do not trouble the thinker of the East. Us they disturb chiefly because of old wrong habits of thought, and the consequent blind fear of knowing that what we have so long called Soul belongs, not to Essence, but to Form.... Forms appear and vanish in perpetual succession; but the Essence alone is Real. Nothing real can be lost, even in the dissipation of a million universes. Utter destruction, everlasting death,—all such terms of fear have no correspondence to any truth but the eternal law of change. Even forms can perish only as waves pass and break: they melt but to swell anew,—nothing can be lost....
In the nebulous haze of our dissolution will survive the essence of all that has ever been in human life,—the units of every existence that was or is, with all their affinities, all their tendencies, all their inheritance of forces making for good or evil, all the powers amassed through myriad generations, all energies that ever shaped the strength of races;—and times innumerable will these again be orbed into life and thought. Transmutations there may be; changes also made by augmentation or diminution of affinities, by subtraction or addition of tendencies; for the dust of us will then have been mingled with the dust of other countless worlds and of their peoples. But nothing essential can be lost. We shall inevitably bequeath our part to the making of the future cosmos—to the substance out of which another intelligence will slowly be evolved. Even as we must have inherited something of our psychic being out of numberless worlds dissolved, so will future humanities inherit, not from us alone, but from millions of planets still existing.
For the vanishing of our world can represent, in the disparition of a universe, but one infinitesimal detail of the quenching of thought: the peopled spheres that must share our doom will exceed for multitude the visible lights of heaven.
Yet those countless solar fires, with their viewless millions of living planets, must somehow reappear: again the wondrous Cosmos, self-born as self-consumed, must resume its sidereal whirl over the deeps of the eternities. And the love that strives forever with death shall rise again, through fresh infinitudes of pain, to renew the everlasting battle.
The light of the mother's smile will survive our sun;—the thrill of her kiss will last beyond the thrilling of stars;—the sweetness of her lullaby will endure in the cradle-songs of worlds yet unevolved;—the tenderness of her faith will quicken the fervour of prayers to be made to the hosts of another heaven,—to the gods of a time beyond Time. And the nectar of her breasts can never fail: that snowy stream will still flow on, to nourish the life of some humanity more perfect than our own, when the Milky Way that spans our night shall have vanished forever out of Space.