Jizō, the God of little children and the God who makes calm the troubled sea, is certainly the most lovable of the Buddhist1 divinities, though Kwannon, the Goddess of Mercy, has somewhat similar attributes. The most popular Gods, be they of the East or West, are those Gods with the most human qualities. Jizō, though of Buddhist origin, is essentially2 Japanese, and we may best describe him as being the creation of innumerable Japanese women who have longed to project into the Infinite, into the shrouded3 Beyond, a deity4 who should be a divine Father and Mother to the souls of their little ones. And this is just what Jizō is, a God essentially of the feminine heart, and not a being to be tossed about in the hair-splitting debates of hoary5 theologians. A study of the nature and characteristics of Jizō will reveal all that is best in the Japanese woman, for he assuredly reveals her love, her sense of the beautiful, and her infinite compassion6. Jizō has all the wisdom of the Lord Buddha7 himself, with this important difference, namely, that Jizō has waived8 aside Nirvana, and does not sit upon the Golden Lotus, but has become, through an exquisitely9 beautiful self-sacrifice, the divine playmate and protector of Japanese children. He is the God of smiles and long sleeves, the enemy of evil spirits, and the one being who can heal the wound of a mother who has lost her child in death. We have a saying that all rivers find their way to the sea. To the Japanese woman who has laid her little one in the cemetery10 all rivers wind their silver courses into the place where the ever-waiting and ever-gentle[Pg 105] Jizō is. That is why mothers who have lost their children in death write prayers on little slips of paper, and watch them float down the rivers on their way to the great spiritual Father and Mother who will answer all their petitions with a loving smile.
At Jizō's Shrine11
"Fronting the kindly12 Jizō's shrine
The cherry-blooms are blowing now,
Pink cloud of flower on slender bough13,
And hidden tracery of line.
"Rose-dawn against moss-mellowed grey,
Through which the wind-tost sprays allow
Glimpse of calm smile and placid14 brow,
Of carven face where sunbeams play.
"Dawn-time, I pluck a branch, and swift
Flutters a flight of petals15 fair;
Through the fresh-scented morning air
Down to the waving grass they drift.
"Noon-tide my idle fingers stray,
Through the fair maze16 of bud and flower,
Sending a sudden blossom-shower
From the sweet fragance-haunted spray.
"Low in the west the red fire dies,
Vaguely17 I lift my hand, but now
Jizō is not—nor cherry bough—
Only the dark of starless skies!"
Clara A. Walsh.
Jizō and Lafcadio Hearn
Lafcadio Hearn, in one of his letters,[1] writes: "There is a queer custom in Izumo which may interest you. When a wedding takes place in the house of an[Pg 106] unpopular man in the country the young men of the village carry a roadside statue of Jizō into the Zashiki, and announce the coming of the God. (This is especially done with an avaricious18 farmer, or a stingy family.) Food and wine are demanded by the God. The members of the family must come in, salute19 the deity, and give all the saké and food demanded while any remains20 in the house. It is dangerous to refuse; the young peasants would probably wreck21 the house. After this the statue is carried back again to its place. The visit of Jizō is much dreaded22. It is never made to persons who are liked."
On one occasion Lafcadio Hearn, who had a very warm admiration24 for this God, desired to restore the head and arms of a broken Jizō image. His wife remonstrated25 with him, and we quote his quaint26 reply because it reminds us not a little of the last legend mentioned in this chapter: "Gomen, gomen! ["Forgive me!"] I thought only to give a little joy as I hoped. The Jizō I wrote you about is not the thing you will find in the graveyards27; but it is Jizō who shall guard and pacify28 the seas. It is not a sad kind, but you do not like my idea, so I have given up my project. It was only papa's foolish thought. However, poor Jizō-sama wept bitterly when it heard of your answer to me. I said to it, 'I cannot help it, as Mamma San doubted your real nature, and thinks that you are a graveyard-keeper. I know that you are the saviour29 of seas and sailors.' The Jizō is crying even now."
"The Dry Bed of the River of Souls"
Under the earth there is the Sai-no-Kawara, or "the Dry Bed of the River of Souls." This is the place where all children go after death, children and those who have never married. Here the little ones play[Pg 107] with the smiling Jizō, and here it is that they build small towers of stones, for there are many in this river-bed. The mothers of these children, in the world above them, also pile up stones around the images of Jizō, for these little towers represent prayers; they are charms against the oni or wicked spirits. Sometimes in the Dry Bed of the River of Souls the oni for a moment gain a temporary victory, and knock down the little towers which the ghosts of children have built with so much laughter. When such a misfortune takes place the laughter ceases, and the little ones fly to Jizō for protection. He hides them in his long sleeves, and with his sacred staff drives away the red-eyed oni.
The place where the souls of children dwell is a shadowy and grey world of dim hills and vales through which the Sai-no-Kawara winds its way. All the children are clad in short white garments, and if occasionally the evil spirits frighten them there is always Jizō to dry their tears, always one who sends them back to their ghostly games again.
The following hymn30 of Jizō, known as "The Legend of the Humming of the Sai-no-Kawara," gives us a beautiful and vivid conception of Jizō and this ghostly land where children play:
The Legend of the Humming of the Sai-no-Kawara
"Not of this world is the story of sorrow.
The story of the Sai-no-Kawara,
At the roots of the Mountain of Shide;—
Not of this world is the tale; yet 'tis most pitiful to hear.
For together in the Sai-no-Kawara are assembled
Children of tender age in multitude,—
Infants but two or three years old,
Infants of four or five, infants of less than ten:
In the Sai-no-Kawara are they gathered together.
[Pg 108]And the voice of their longing31 for their parents,
The voice of their crying for their mothers and their fathers—
Is never as the voice of the crying of children in this world,
But a crying so pitiful to hear
That the sound of it would pierce through flesh and bone.
And sorrowful indeed the task which they perform,—
Gathering32 the stones of the bed of the river,
Therewith to heap the tower of prayers.
Saying prayers for the happiness of father, they heap the first tower;
Saying prayers for the happiness of mother, they heap the second
tower;
Saying prayers for their brothers, their sisters, and all whom they
loved at home, they heap the third tower.
Such, by day, are their pitiful diversions.
But ever as the sun begins to sink below the horizon,
Then do the Oni, the demons33 of the hells, appear,
And say to them,—'What is this that you do here?
Lo! your parents still living in the Shaba-world
Take no thought of pious34 offering or holy work:
They do nought35 but mourn for you from the morning unto the
evening.
Oh! how pitiful! alas36! how unmerciful!
Verily the cause of the pains that you suffer
Is only the mourning, the lamentation37 of your parents.'
And saying also, 'Blame never us!'
The demons cast down the heaped-up towers,
They dash their stones down with their clubs of iron.
But lo! the teacher Jizō appears.
All gently he comes, and says to the weeping infants:—
'Be not afraid, dears! be never fearful!
Poor little souls, your lives were brief indeed!
Too soon you were forced to make the weary journey to the Meido,
The long journey to the region of the dead!
Trust to me! I am your father and mother in the Meido,
Father of all children in the region of the dead.'
And he folds the skirt of his shining robe about them;
So graciously takes he pity on the infants.
To those who cannot walk he stretches forth38 his strong shakujō,[2]
And he pets the little ones, caresses39 them, takes them to his loving
bosom40.
So graciously he takes pity on the infants.
Namu Amida Butsu!"[3]
Lafcadio Hearn.
Jizō
[Pg 109]
This abode41 of the souls of children is certainly not an ideal land. It is Jizō, and not his country, who has sprung from the hearts of Japanese women. The stern Buddhist teaching of cause and effect, of birth and re-birth, applies to even gentle infants. But if the great Wheel of Existence revolves42 with unerring force, and only fails to move when the desire for not-being is finally attained43 in Nirvana, Jizō lovingly stands at the foot of Destiny and makes easy the way where the feet of little children so softly patter.
The Cave of the Children's Ghosts
There is a cave in Japan known as Kyu-Kukedo-San, or Ancient Cavern44, and far within its recess45 there is to be found an image of Jizō, with his mystic jewel and sacred staff. Before Jizō there is a little torii[4] and a pair of gohei,[5] both symbols of the Shintō faith; but, as Lafcadio Hearn observes, "this gentle divinity has no enemies; at the feet of the lover of children's ghosts both creeds46 unite in tender homage47." Here it is that the ghosts of little children meet, softly whispering together as they stoop hither and thither48 in order to build their towers of stones. At night they creep over the sea from their Dry Bed of the River of Souls, and cover the sand in the cavern with their ghostly footsteps, building, ever building those prayers of stone, while Jizō smiles down upon their loving labour. They depart before the rising of the sun, for it is said that the dead fear to gaze upon the Sun Goddess, and most especially are these infants afraid of her bright gold eyes.
[Pg 110]
The Fountain of Jizō
Another beautiful sea-cave contains the Fountain of Jizō. It is a fountain of flowing milk, at which the souls of children quench49 their thirst. Mothers suffering from want of milk come to this fountain and pray to Jizō, and mothers having more milk than their infants require pray to the same God that he may take some of their milk and give it to the souls of children in his great shadowy kingdom. And Jizō is said to answer their prayers.
How Jizō Remembered
A woman named Soga Sadayoshi lived by feeding silkworms and gathering their silk. One day, on a visit to the temple of Ken-cho-ji, she thought that an image of Jizō looked cold, and went home, made a cap, returned with it, and set it upon Jizō's head, saying: "Would I were rich enough to give thee a warm covering for all thine august body; but, alas! I am poor, and even this which I offer thee is unworthy of thy divine acceptance."
In her fiftieth year the woman died, and as her body remained warm for three days her relatives would not consent to her burial. On the evening of the third day, however, much to the surprise and joy of those about her, she came to life once more.
Shortly after the woman had resumed her work again she narrated50 how her soul had appeared before the great and terrible Emma-Ō, Lord and Judge of the dead, and how that dread23 being had been angry with her because, contrary to Buddha's teaching, she had killed innumerable silkworms. Emma-Ō was so angry that he ordered her to be thrown into a pot filled with molten metal. While she cried out in intense agony Jizō came and stood beside her, and immediately the metal[Pg 111] ceased to burn. After Jizō had spoken kindly to the woman he led her to Emma-Ō, and requested that she who had once kept warm one of his images should receive pardon. And Emma-Ō granted the request of the ever-loving and compassionate51 God, and the woman returned to the sunny world of Japan again.
[1] The Japanese Letters of Lafcadio Hearn, edited by Elizabeth Bisland.
[2] Sacred staff.
[3] "Hail, omnipotent52 Buddha!"
[4] A gateway53.
[5] "A wand from which depend strips of white paper cut into little angular bunches (gohei), intended to represent the offerings of cloth which were anciently tied to branches of the sacred cleyera tree at festival time."—B. H. Chamberlain.
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1
Buddhist
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| adj./n.佛教的，佛教徒 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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shrouded
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| v.隐瞒( shroud的过去式和过去分词 )；保密 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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hoary
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| adj.古老的；鬓发斑白的 | |
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compassion
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| n.同情，怜悯 | |
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7
Buddha
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| n.佛；佛像；佛陀 | |
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8
waived
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| v.宣布放弃( waive的过去式和过去分词 )；搁置；推迟；放弃（权利、要求等） | |
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exquisitely
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| adv.精致地；强烈地；剧烈地；异常地 | |
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10
cemetery
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| n.坟墓，墓地，坟场 | |
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11
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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12
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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13
bough
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| n.大树枝，主枝 | |
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14
placid
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| adj.安静的，平和的 | |
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15
petals
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| n.花瓣( petal的名词复数 ) | |
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16
maze
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| n.迷宫，八阵图，混乱，迷惑 | |
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17
vaguely
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| adv.含糊地，暖昧地 | |
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18
avaricious
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| adj.贪婪的，贪心的 | |
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19
salute
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| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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20
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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wreck
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| n.失事，遇难；沉船；vt.(船等)失事，遇难 | |
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22
dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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23
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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24
admiration
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| n.钦佩，赞美，羡慕 | |
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25
remonstrated
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| v.抗议( remonstrate的过去式和过去分词 )；告诫 | |
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26
quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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27
graveyards
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| 墓地( graveyard的名词复数 )； 垃圾场； 废物堆积处； 收容所 | |
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28
pacify
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| vt.使(某人)平静(或息怒)；抚慰 | |
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29
saviour
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| n.拯救者，救星 | |
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30
hymn
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| n.赞美诗，圣歌，颂歌 | |
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31
longing
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| n.（for）渴望 | |
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32
gathering
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| n.集会，聚会，聚集 | |
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33
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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34
pious
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| adj.虔诚的；道貌岸然的 | |
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35
nought
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| n.／adj.无，零 | |
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36
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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37
lamentation
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| n.悲叹，哀悼 | |
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38
forth
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| adv.向前；向外，往外 | |
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caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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40
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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41
abode
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| n.住处，住所 | |
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42
revolves
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| v.（使）旋转( revolve的第三人称单数 )；细想 | |
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43
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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44
cavern
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| n.洞穴，大山洞 | |
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recess
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| n.短期休息，壁凹（墙上装架子，柜子等凹处） | |
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46
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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homage
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| n.尊敬，敬意，崇敬 | |
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48
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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49
quench
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| vt.熄灭，扑灭；压制 | |
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50
narrated
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| v.故事( narrate的过去式和过去分词 ) | |
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51
compassionate
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| adj.有同情心的，表示同情的 | |
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52
omnipotent
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| adj.全能的，万能的 | |
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53
gateway
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| n.大门口，出入口，途径，方法 | |
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