Gleanings in Buddha-Fields: Studies of Hand and Soul in the Far East. Lafcadio HearnЧитать онлайн книгу.
for use on stormy nights, and also for use at certain Shinto festivals. The child kindled a torch at once; and the old man hurried with it to the fields, where hundreds of rice-stacks, representing most of his invested capital, stood awaiting transportation. Approaching those nearest the verge of the slope, he began to apply the torch to them—hurrying from one to another as quickly as his aged limbs could carry him. The sun-dried stalks caught like tinder; the strengthening sea-breeze blew the blaze landward; and presently, rank behind rank, the stacks burst into flame, sending skyward columns of smoke that met and mingled into one enormous cloudy whirl. Tada, astonished and terrified, ran after his grandfather, crying—
"Ojiisan! why? Ojiisan! why?—why?"
But Hamaguchi did not answer: he had no time to explain; he was thinking only of the four hundred lives in peril. For a while the child stared wildly at the blazing rice; then burst into tears, and ran back to the house, feeling sure that his grandfather had gone mad. Hamaguchi went on firing stack after stack, till he had reached the limit of his field; then he threw down his torch, and waited. The acolyte of the hill-temple, observing the blaze, set the big bell booming; and the people responded to the double appeal. Hamaguchi watched them hurrying in from the sands and over the beach and up from the village, like a swarming of ants, and, to his anxious eyes, scarcely faster; for the moments seemed terribly long to him. The sun was going down; the wrinkled bed of the bay, and a vast sallow speckled expanse beyond it, lay naked to the last orange glow; and still the sea was fleeing toward the horizon.
Really, however, Hamaguchi did not have very long to wait before the first party of succor arrived—a score of agile young peasants, who wanted to attack the fire at once. But the Chōja, holding out both arms, stopped them.
"Let it burn, lads!" he commanded, "let it be! I want the whole mura here. There is a great danger—taihen da!"
The whole village was coming; and Hamaguchi counted. All the young men and boys were soon on the spot, and not a few of the more active women and girls; then came most of the older folk, and mothers with babies at their backs, and even children—for children could help to pass water; and the elders too feeble to keep up with the first rush could be seen well on their way up the steep ascent. The growing multitude, still knowing nothing, looked alternately, in sorrowful wonder, at the flaming fields and at the impassive face of their Chōja. And the sun went down.
"Grandfather is mad—I am afraid of him!" sobbed Tada, in answer to a number of questions. "He is mad. He set fire to the rice on purpose: I saw him do it!"
"As for the rice," cried Hamaguchi, "the child tells the truth. I set fire to the rice. … Are all the people here?"
The Kumi-chō and the heads of families looked about them, and down the hill, and made reply: "All are here, or very soon will be. … We cannot understand this thing."
"Kita!" shouted the old man at the top of his voice, pointing to the open. "Say now if I be mad!"
Through the twilight eastward all looked, and saw at the edge of the dusky horizon a long, lean, dim line like the shadowing of a coast where no coast ever was—a line that thickened as they gazed, that broadened as a coast-line broadens to the eyes of one approaching it, yet incomparably more quickly. For that long darkness was the returning sea, towering like a cliff, and coursing more swiftly than the kite flies.
"Tsunami!" shrieked the people; and then all shrieks and all sounds and all power to hear sounds were annihilated by a nameless shock heavier than any thunder, as the colossal swell smote the shore with a weight that sent a shudder through the hills, and with a foam-burst like a blaze of sheet-lightning. Then for an instant nothing was visible but a storm of spray rushing up the slope like a cloud; and the people scattered back in panic from the mere menace of it. When they looked again, they saw a white horror of sea raving over the place of their homes. It drew back roaring, and tearing out the bowels of the land as it went. Twice, thrice, five times the sea struck and ebbed, but each time with lesser surges: then it returned to its ancient bed and stayed—still raging, as after a typhoon.
On the plateau for a time there was no word spoken. All stared speechlessly at the desolation beneath—the ghastliness of hurled rock and naked riven cliff, the bewilderment of scooped-up deep-sea wrack and shingle shot over the empty site of dwelling and temple. The village was not; the greater part of the fields were not; even the terraces had ceased to exist; and of all the homes that had been about the bay there remained nothing recognizable except two straw roofs tossing madly in the offing. The after-terror of the death escaped and the stupefaction of the general loss kept all lips dumb, until the voice of Hamaguchi was heard again, observing gently—
"That was why I set fire to the rice."
He, their Chōja, now stood among them almost as poor as the poorest; for his wealth was gone—but he had saved four hundred lives by the sacrifice. Little Tada ran to him, and caught his hand, and asked forgiveness for having said naughty things. Whereupon the people woke up to the knowledge of why they were alive, and began to wonder at the simple, unselfish foresight that had saved them; and the headmen prostrated themselves in the dust before Hamaguchi Gohei, and the people after them.
Then the old man wept a little, partly because he was happy, and partly because he was aged and weak and had been sorely tried.
"My house remains," he said, as soon as he could find words, automatically caressing Tada's brown cheeks; "and there is room for many. Also the temple on the hill stands; and there is shelter there for the others."
Then he led the way to his house; and the people cried and shouted.
*
The period of distress was long, because in those days there were no means of quick communication between district and district, and the help needed had to be sent from far away. But when better times came, the people did not forget their debt to Hamaguchi Gohei. They could not make him rich; nor would he have suffered them to do so, even had it been possible. Moreover, gifts could never have sufficed as an expression of their reverential feeling towards him; for they believed that the ghost within him was divine. So they declared him a god, and thereafter called him Hamaguchi DAIMYŌJIN, thinking they could give him no greater honor;—and truly no greater honor in any country could be given to mortal man. And when they rebuilt the village, they built a temple to the spirit of him, and fixed above the front of it a tablet bearing his name in Chinese text of gold; and they worshiped him there, with prayer and with offerings. How he felt about it I cannot say;—I know only that he continued to live in his old thatched home upon the hill, with his children and his children's children, just as humanly and simply as before, while his soul was being worshiped in the shrine below. A hundred years and more he has been dead; but his temple, they tell me, still stands, and the people still pray to the ghost of the good old farmer to help them in time of fear or trouble.
* * * * * * * * * * *
I asked a Japanese philosopher and friend to explain to me how the peasants could rationally imagine the spirit of Hamaguchi in one place while his living body was in another. Also I inquired whether it was only one of his souls which they had worshiped during his life, and whether they imagined that particular soul to have detached itself from the rest to receive homage.
"The peasants," my friend answered, "think of the mind or spirit of a person as something which, even during life, can be in many places at the same instant. … Such an idea is, of course, quite different from Western ideas about the soul."
"Any more rational?" I mischievously asked.
"Well," he responded, with a Buddhist smile, "if we accept the doctrine of the unity of all mind, the idea of the Japanese peasant would appear to contain at least some adumbration of truth. I could not say so much for your Western notions about the soul."
[1] Shinto parish temple.
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