The subject of Japanese superstition is of special importance, because it serves to indicate the channel by which many myths and legends, but more particularly folk-lore, have evolved. Superstition is, as it were, the raw material out of which innumerable strange beliefs are gradually fashioned into stories, and an inquiry2 into the subject will show us the peasant mind striving to counteract3 certain supernatural forces, or to turn them to advantage in every-day life. Many superstitions4 have already been recorded in these pages, and in the present chapter we shall deal with those that have not been treated elsewhere. It is scarcely necessary to point out that these superstitions, selected from a vast store of quaint5 beliefs, are necessarily of a primitive6 kind and must be regarded, excluding, perhaps, those associated with the classic art of divination7, as peculiar8 to the more ignorant classes in Japan.
Human Sacrifice
In prehistoric9 times the bow was believed to possess supernatural power. It would miraculously10 appear on the roof of a man's house as a sign that the eldest11 unmarried daughter must be sacrificed. She was accordingly buried alive in order that her flesh might be consumed by the Deity12 of Wild Beasts. Later on, however, the bow was no longer the message of a cruel divinity, for it gradually lost its horrible significance, and has now become a symbol of security. To this day it may be seen fixed13 to the ridge-pole of a roof, and is regarded as a lucky charm.
We have another example of human sacrifice in the old repulsive14 custom of burying a man alive with the[Pg 343] idea of giving stability to a bridge or castle. In the early days, when forced labour existed, there was unfortunately scant15 regard for the sacredness of human life. Those who laboured without reward were under the control of a merciless superintendent16, who emphasised his orders by means of a spear. He was ready to kill all those who were idle or in any way rebellious17, and many corpses18 were flung into the masonry19. When a river had to be dammed, or a fortification constructed with the utmost despatch20, this deplorable deed was not unusual.
When a new bridge was built its utility and long life were assured, not always by human sacrifice or sorrow, but sometimes by happiness. The first persons allowed to walk over a new bridge were those of a particularly happy disposition21. We are told, that two genial22 old men, who each had a family of twelve children, first crossed the Matsue bridge, accompanied by their wives, children, grandchildren, and great-grandchildren. This joyous23 procession took place amid much rejoicing and a display of fireworks. The idea of happiness contributing to the success of a Japanese bridge is a pretty conception, but, unfortunately, the old bridge of Matsue, now replaced by one far less picturesque24, is associated with a very unpleasant tradition.
When Horiō Yoshiharu became Daimyō of Izumo he arranged to build a bridge over the turbulent river at Matsue. Many laboured to carry out his wishes, but the work did not prosper25. Countless26 great stones were flung into the rushing water with the idea of making a solid base on which to construct the pillars, but many of the stones were washed away, and as soon as the bridge took tangible27 form it was wrecked28 by the fierce torrent29. It was believed that the spirits of the[Pg 344] flood were angry, and in order to appease30 them it was deemed necessary to offer a human sacrifice. A man was accordingly buried alive below the central pillar where the water was most turbulent. When this had been done the work prospered31, and the bridge remained intact for three hundred years. Gensuke was the unfortunate victim, and this was the name given to the central pillar. It is said that on moonless nights a mysterious red fire shines from this pillar—the ghostly emanations of poor Gensuke.
Classical Divination
One of the most popular forms of Japanese superstition is associated with divination, and Confucianism has no doubt contributed much to its popularity. The Yih-King, or "Book of Changes," is the main source of the art, and Confucius devoted32 so much time to the study of this mysterious work that it is said that the leathern thongs33 used to hold the leaves together were replaced three times during his lifetime. The Yih-King was commenced by Fu Hsi two thousand years before the birth of Christ, and Confucius added much fresh material. A more complicated method of reading the future than by means of eight trigrams and sixty-four diagrams cannot be imagined. So involved a system of divination naturally became the art of the learned few, but in course of time it underwent various modifications34. It lost, to a certain extent, its most classic aspect, and many Japanese diviners sprang up in the country professing35 to read the future for a small fee, and without the qualification of having deeply pondered over the instruction to be found in the Yih-King. A comparatively simple form of divination is with fifty divining rods, shuffled36 in a particular way, and the final position of the rods is supposed to answer the various[Pg 345] questions of the inquirer. Many diviners in Japan to-day are mere37 charlatans38 working upon the credulity of their patrons, without fully39 understanding the art they practise. But in ancient times divination was associated with a sacred ritual. It was necessary for the diviner, like the old swordsmith, to prepare and fit himself for his task. It was required of him that he should thoroughly40 cleanse41 his body, seat himself in a private apartment, and go through the elaborate process of holding the rods in the spirit of reverence42. At a certain moment he was instructed to close his eyes, suspend breathing for a time, and concentrate his thoughts on his work of divination, for the old diviner, like the old Shintō priest, believed that he was calling the supernatural to his aid.
Other Forms of Divination
In other forms of divination, requiring no expert interpretation44, we find that the future is supposed to be revealed in the cracks and lines of a slightly burnt shoulder-bone of a deer, a method which closely resembles the old English custom of "reading the speal-bone." It was not always easy to secure a deer's shoulder-bone, and as the markings were of more importance than the bone itself, in course of time burnt tortoise-shell took its place. As hair-combs were usually made of this material, a woman, by charring it, was able to read the lines and ascertain45 the constancy or otherwise of her lover, &c. Girls used to read the riddle46 of the future and see what it had in store for them by going out at night and stringing together the fragmentary remarks of passers-by. This method is known as tsuji-ura, but it is by no means peculiar to Japan, for it is still frequently practised by superstitious47 people in our own country. A love-sick[Pg 346] maiden48 tried to discover whether or not her love would be requited49 by placing a rod in the ground, surrounding it with various offerings, and listening to the conversation of wayfarers50 who chanced to come that way.[1] A later and more elaborate development of this form of divination required three maidens51, and the method employed is as follows. The young women went to where roads crossed each other, and thrice repeated an invocation to the God of Roads. When they had supplicated52 this Deity, they flung rice on the ground, for rice has the power of driving away evil spirits. The maidens then rubbed their fingers against the teeth of a boxwood comb, because tsuge, the Japanese name for this wood, also means "to tell." After these preparations they each stood in a different position and pieced together the remarks of passers-by. Occasionally some message from the future was received while the inquirer stood under a bridge and listened to the clatter53 of feet, and sometimes a priest whistling by inhalation was supposed to reveal an omen43 of some kind.
Unlucky Years and Days
It is believed that certain periods of life are extremely unlucky. The twenty-fifth, forty-second, and sixty-first years of a man's life are considered unfortunate, while the unlucky years of a woman's life are the nineteenth, thirty-third, and thirty-seventh. In order to prevent calamity54 during these periods, it is necessary to devote much time to religious exercises. Men and women are advised not to take a journey during the[Pg 347] sixteenth, twenty-fifth, thirty-fourth, forty-third, fifty-second, and sixty-first year. When superstitious women wish to make a new garment, they utter an invocation, and later on sprinkle three pinches of salt on the shoulder gusset. No woman should use her needle on a "monkey" day, but rather on a "bird" day. If the work is undertaken on the former day, the garment is in danger of being burnt or rent; but if the apparel is made on the latter day, it will have the beauty and durability55 of the feathers of a bird.
Children
When a child's tooth falls out, it is thrown away under the eaves, with the wish that it may be replaced by the tooth of a demon56. Sometimes the tooth of a little boy or girl is thrown on the floor with the request that it may be replaced by the tooth of a rat. Children may be immune from nightmare if the word "puppy" is written on their foreheads; and if to this precaution is added a sketch57 of the Baku, Eater of Dreams, the little one's slumber58 will be sure to be of a peaceful kind. The word "dog" inscribed59 on a child's forehead is a protection against the magic of foxes and badgers60.
Some of the nostrums61 that are supposed to cure children's ailments62 are very curious. Blood extracted from a cock's comb cures indigestion, while an eruption63 on the head may be driven away by repeating these words: "In the long days of spring weeds may be removed, but those in the garden must be cut down at once." Even a Japanese baby cries occasionally, but if a red bag containing dog's hair is fastened on its back, it will immediately cease to cry, and the plaintive64 wailing65 will give place to smiles. Blindness is frequently[Pg 348] the result of smallpox66, but this calamity may be prevented by throwing seven peas into a well, reciting seven prayers, and then drawing off all the water from the well.
Charms
Many Japanese charms are pieces of paper bearing an inscription67 designed to avert68 evil. Another variety is inscribed with the name of a god. It takes the form of a long strip which the poor fasten on the outside of their houses, while those who have not to contend with poverty regard it as a part of their domestic altar. The imprint69 of a child's hand, "obtained," writes Professor Chamberlain, "by first wetting the hand with ink and then applying it to a sheet of paper, is believed to avert malign70 influences." Fragments of temples, rice-grains carved to represent the Gods of Luck, minute sutras, copies of Buddha's footprint, and many other quaint conceits71 are among the multitudinous charms of Japan.
The Beckoning73 Leaf
There is a certain Japanese tree, called tegashiwa, and its leaves in shape are not unlike a hand. In ancient days, when it was necessary for a samurai to leave his home, he received just before his departure a tai (perch), which was served on the leaf of a tegashiwa tree. This was his farewell repast, and when the samurai had eaten the fish the leaf was hung over the door, in the belief that it would guard him on his journey, and bring him safely back to his home again. It was not the shape, but the movement of the tegashiwa leaf that gave rise to this pleasing fancy, for the leaf, when blown by the wind, appeared to beckon72 after the graceful74 Japanese manner.
[Pg 349]
Bimbogami
Dry peas are usually found to be efficacious in driving away evil spirits, but Bimbogami, the God of Poverty, is not so easily overcome. There is something pathetic in the idea that poverty should be regarded as an obstinate75 and most unwelcome fellow, for at this point we touch reality. However, though Bimbogami takes no notice of dry peas, he may be vanquished76 by other means.
The charcoal77 fire in a Japanese kitchen is blown into a cheerful glow by means of a utensil78 called hifukidake, a bamboo tube—a more artistic79 and simple form of bellows80, where the inflated81 cheeks take the place of our hand-moved leather bag. Before long the bamboo tube cracks with the intense heat. When this takes place a copper82 coin is put inside the tube, an incantation is uttered, and then the "fire-blow-tube" is thrown either into the street or into a stream. This throwing away of the useless bamboo of the kitchen is always supposed to signify the forced departure of Bimbogami. Most of us are familiar with what is known as the Death-spider that ticks like a watch in our walls. In Japan it is called Bimbomushi, "Poverty-Insect." Its ticking does not foretell83 the coming of Death, as is the belief in our own country, but it denotes the unwelcome presence of the God of Poverty in the Japanese home.
[1] This variety of divination is of particular interest, for the rod symbolises the God of Roads, the Deity created from Izanagi's staff, which, it will be remembered, he flung behind him when pursued in the Under-world by the Eight Ugly Females.
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1
superstition
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| n.迷信，迷信行为 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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counteract
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| vt.对…起反作用，对抗，抵消 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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divination
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| n.占卜，预测 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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prehistoric
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| adj.（有记载的）历史以前的，史前的，古老的 | |
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miraculously
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| ad.奇迹般地 | |
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eldest
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| adj.最年长的，最年老的 | |
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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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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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repulsive
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| adj.排斥的，使人反感的 | |
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scant
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| adj.不充分的，不足的；v.减缩，限制，忽略 | |
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superintendent
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| n.监督人，主管，总监；(英国)警务长 | |
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rebellious
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| adj.造反的，反抗的，难控制的 | |
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corpses
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| n.死尸，尸体( corpse的名词复数 ) | |
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masonry
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| n.砖土建筑；砖石 | |
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despatch
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| n./v.(dispatch)派遣；发送；n.急件；新闻报道 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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genial
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| adj.亲切的，和蔼的，愉快的，脾气好的 | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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prosper
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| v.成功，兴隆，昌盛；使成功，使昌隆，繁荣 | |
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countless
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| adj.无数的，多得不计其数的 | |
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tangible
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| adj.有形的，可触摸的，确凿的，实际的 | |
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wrecked
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| adj.失事的，遇难的 | |
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torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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appease
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| v.安抚，缓和，平息，满足 | |
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prospered
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| 成功，兴旺( prosper的过去式和过去分词 ) | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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thongs
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| 的东西 | |
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modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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shuffled
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| v.洗（纸牌）( shuffle的过去式和过去分词 )；拖着脚步走；粗心地做；摆脱尘世的烦恼 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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charlatans
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| n.冒充内行者，骗子( charlatan的名词复数 ) | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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cleanse
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| vt.使清洁，使纯洁，清洗 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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omen
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| n.征兆，预兆；vt.预示 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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riddle
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| n.谜，谜语，粗筛；vt.解谜，给…出谜，筛，检查，鉴定，非难，充满于；vi.出谜 | |
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superstitious
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| adj.迷信的 | |
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maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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requited
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| v.报答( requite的过去式和过去分词 )；酬谢；回报；报复 | |
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wayfarers
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| n.旅人，（尤指）徒步旅行者( wayfarer的名词复数 ) | |
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maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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supplicated
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| v.祈求，哀求，恳求( supplicate的过去式和过去分词 ) | |
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clatter
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| v./n.(使)发出连续而清脆的撞击声 | |
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calamity
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| n.灾害，祸患，不幸事件 | |
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durability
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| n.经久性，耐用性 | |
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demon
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| n.魔鬼，恶魔 | |
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sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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slumber
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| n.睡眠，沉睡状态 | |
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inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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badgers
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| n.獾( badger的名词复数 )；獾皮；（大写）獾州人（美国威斯康星州人的别称）；毛鼻袋熊 | |
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nostrums
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| n.骗人的疗法，有专利权的药品( nostrum的名词复数 )；妙策 | |
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ailments
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| 疾病（尤指慢性病），不适( ailment的名词复数 ) | |
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eruption
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| n.火山爆发；（战争等）爆发；（疾病等）发作 | |
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plaintive
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| adj.可怜的，伤心的 | |
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wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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smallpox
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| n.天花 | |
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inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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avert
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| v.防止，避免；转移(目光、注意力等) | |
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imprint
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| n.印痕，痕迹；深刻的印象；vt.压印，牢记 | |
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malign
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| adj.有害的；恶性的；恶意的；v.诽谤，诬蔑 | |
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conceits
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| 高傲( conceit的名词复数 )； 自以为； 巧妙的词语； 别出心裁的比喻 | |
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beckon
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| v.(以点头或打手势)向...示意，召唤 | |
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beckoning
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| adj.引诱人的，令人心动的v.（用头或手的动作）示意，召唤( beckon的现在分词 ) | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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charcoal
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| n.炭，木炭，生物炭 | |
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utensil
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| n.器皿，用具 | |
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artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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80
bellows
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| n.风箱；发出吼叫声，咆哮（尤指因痛苦）( bellow的名词复数 )；（愤怒地）说出（某事），大叫v.发出吼叫声，咆哮（尤指因痛苦）( bellow的第三人称单数 )；（愤怒地）说出（某事），大叫 | |
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81
inflated
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| adj.（价格）飞涨的；（通货）膨胀的；言过其实的；充了气的v.使充气（于轮胎、气球等）( inflate的过去式和过去分词 )；（使）膨胀；（使）通货膨胀；物价上涨 | |
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82
copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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83
foretell
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| v.预言，预告，预示 | |
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