The Reading

No. 1786　1月19日 2008年

靖国神社で1月10日、八雲琴の奉納演奏

　エコークラブ代表の窪田京子さん

　国際文化交流会のエコークラブ（西宮市）の代表、窪田京子さんは、2008年1月10日、靖国神社で八雲琴の奉納演奏を行いました。

演奏曲目　春の調べ　　五十鈴川

八雲琴の奉納演奏に依ります

英霊拝礼信条申告

　　　　　　　　　　　窪田英樹

　幾多の戦いで祖国を守って命を捧げた英霊に崇敬を込めて、八雲琴の曲を捧げます。

　靖国神社には、明治以来の日清、日露、第一次大戦、大東亜戦争などで命を捧げた軍人、軍属、従軍医療関係者ら246万6532柱の御霊がお祀りされています。「英霊」と呼ばれ、靖国神社の御祭神であります。

　私たちは、靖国神社のお社を拝し、お社を心に思い浮かべて、我が国が歩んだ険しい道のりを振り返り、今日の安寧が、幾多の先人の犠牲のうえに築かれたことに、改めて思いを深くして、雄雄しく生きる勇気をいただいております。

　私たち一人ひとりの、平和な国土、戦争のない生活の祈願の結晶が、靖国神社のお社のお姿であり、私たちの祈願を象徴していますのが、靖国神社の祭祀であります。

　お祀りされている英霊246万6532柱のうち、大東亜戦争の英霊は、213万3915柱です。おびただしい英霊の群像は、この戦争の我が国史上最大の惨禍を物語り、戦いの償いを求めて、昭和20年の終戦から、62年を経た今もなお、極東国際軍事裁判で犠牲になられた方々の御霊の祭祀に対して、国内外から疑義を唱える声が、かまびすしく聞こえてまいります。

　私たちは、戦犯と名指しされた英霊に対しても、尊崇の気持ちが揺るぐことはありません。私たちは、お祀りされている英霊を、戦場で捧げられた尊い肉体と魂魄を、深く慈しみ、父、母、子として奮闘して逝った、そのお姿をお偲びして、「英霊安かれ」と、黙祷するばかりです。この時、参拝者一人ひとりの心に広かる温かさ、安らかさが、今日、私たちが平和に在る礎であることに、気付かされます。今日の平和の重みを、靖国神社の英霊の御神徳として、心を清らかにして、賜りたいと存じます。

　全国には、数々のお社があり、さまざまな御祭神がお祀りされています。日本の神話、古事記に登場します天照大神、大国主命、須佐之男の神々、平安時代の学者で政治家の菅原道真、明治天皇、日露戦争の名将、乃木希典など歴史上の偉人など、民衆が生活のよりどころとして神格化し、尊崇してまいりました御祭神です。どの権力者の命じるところのものではなく、民衆が尊崇し、よりどころとした神々です。

民衆の立場に立った神職が、祭祀を司り、参拝者にいささかの強制も制限もありません。参拝者が、教典のようなものを唱えるということも、ありません。祝詞は、神主の先生が、あげて下さいます。参拝者は、黙って、静かな気持ちで拝殿の前に立ち、一人ひとり、思い思いの、思いのたけの祈願を御祭神にいたします。一人ひとりは、心の中に、自分のお社を抱き、祈る、といってよいでしょう。キリスト教やイスラム教などの一神教の神様とは、全く異質な、いわば、民衆が、それぞれの心の中にお祀りした、生活が生み出した「生活神」といえます。神聖な生活を営むうえでの「慣習的祭祀」、神聖な領域を生活の営みに設ける必要を説いた「生活訓」という言い方も出来ましょう。

「神と精霊」による「絶対神」の世界ではなく、民衆がそれぞれに、自由に、「よりどころ」を神格化して、お祀りをします。多くの御祭神と参拝者の関係は、「相対的」と言えます。神社の御祭神を、「民衆神」とする意味合いは、そこにあり、神道の神格の特徴といえます。

戦場に散華した英霊を総じてお祀りしていますのは、靖国神社一社のみであります。一人ひとりが、英霊を偲び、いつくしむことによって、戦争の惨禍を省みて、「不戦」の祈りを深くすることは、大戦を経験した日本国民の責務であることは言うまでもありません。日本国と日本国民統合の象徴である天皇が古式に則り、国民の安寧と世界の平和を御祈願するのに倣い、戦争放棄の憲法の下、靖国の社に参拝して、それぞれの心霊を通して、英霊の御姿を映し出し、英霊と心を通じ合うことは、現代日本の象徴的一面と申せます。

靖国神社と御祭神の英霊に思いを深くすることは、日本国民の神聖な生活の営みの慣わしであります。靖国神社に参拝して、英霊をいつくしむ心を深くすることを通し、「戦争の放棄」と「あらゆる民族の尊重と共存共栄」の目標を掲げることが、国際社会における日本と日本人の使命であります。確かな平和への道を切り開くために、靖国神社の英霊に、敬虔な祈りを捧げたいと思います。

八雲琴奉納演奏者　　

国際文化交流会　エコークラブ代表　窪田京子

イラクは、イスラム教団組織の手で、イスラム教徒の手で、コーランの教えが蘇り、それが実践される時、再建される。

オサマ・ビンラディン師への請願

アル・カイダの指導者、オサマ・ビンラディン師は、反米武力闘争で、コーランに依る聖戦（ジハード）の呼びかけをしないでほしい。

コーランは、アッラーから賜った生命の讃歌とイスラムの栄光を称えた希望の聖典であります。オサマ・ビンラディン師が戦いの中でアッラーに命を捧げる行為を殉教と称え、聖戦への参加を働きかけること、その師の全思想と全行動は、師がアッラーへ祈り、コーランに照らして示現していること、究極の啓示によるものでしょうか。

イラク、アフガニスタン、パキスタンの戦場では、大イスラムの旗を掲げ、最後の一人まで、イスラムの大義を守護し、その理想を再現するために、戦闘が続けられています。その最も指導的な力は、オサマ・ビンラディン師によるもので、目下の三ヵ所の戦場は、師の指導のもと、2001年9月11日にアメリカを攻撃したことに、端を発しました。それ以来、世界は、対テロ戦争という目に見えない戦場の広がりに脅えています。

オサマ・ビンラディン師は、コーランを唱えて、聖戦を呼びかけます。しかし、民衆のコーランは、朝の仕事始めに、昼のしばしの休憩の時に、夕べの家庭での安らぎの時に、アッラーに安息を祈願する時に、手にします。コーランの祈りは、命を育む響き、生活そのものです。民は、コーランの祈りによって、アッラーと神聖な時を共生します。コーランが唱えられているその場所が、聖地になります。

民衆の静かな祈りと、師の呼びかける聖戦との間に、共にアッラーに向かい、祈りを捧げる際に、断層があります。厳粛なコーランの世界を、たそがれ時のように、薄暗くして、不安な、悩みの世界にしてしまっています。

この断層は、どのようなテロをどれほど繰り返しても、崩すことは出来ません。コーランに記された、アッラーに対する誓詞にかかわることだからです。コーランには、死をもって臨んではなりません。清澄な真をもって、祈る心で臨まなくてはなりません。

悲しみや苦しみを深く知る者ほど、困苦に強くなります。死を賭して艱難に臨む者より、強い人々がいます。無心にコーランを唱え、コーランの響きに耳を傾けるひと時に、老人も子どもも、病人も、生きる道を見失った者も、アッラーの息吹をいただき、立ち上がり、歩き出します。

死をもって生きるという決意は、生きることを肯定するための激しい情熱の結実であれ、尽きることのないアッラーの恩寵を思う時、痛ましいことです。

戦乱の最中、家族、友人を失っても、コーランの静かな祈りの時を持てる者こそ、至福をいただける者、世界に感化を及ぼし安息をもたらす者、真のムハンマドの信仰者です。

コーランを唱え、アッラーのお導きを求める心の純潔なることこそ、聖なるイスラムの厳しい試練、アッラーの御意志にかなうことです。

オサマ・ビンラディン師に懇請します。師は、イスラム教聖教徒として、テロによる聖戦を停止してもらいたい。コーランによる魂の聖戦に、戦いの世界を変えていただきたい。イスラム世界から発し、世界を巡っている、このコーランの断層は、一瞬に消え去り、コーランの麗しい世界が、目の前に現れます。

I make petition to Islam, “Don’t do terror attack on the pretext of a crusade of the Islam.”　

I thank that the political situation of Iraq has been calmed down today. I understand the many years you have worked with your country have been rewarded. I have paid my respect to you with other Japanese.

I solicit the religious leaders of Islam in Iraq offer a ban of agreement of terrorism to Islam. And I solicit the religious leaders preach the sacred only on the Koran, without the back of the power of the militia.

I pray the eternal peace and stability to Allah.

Sincerely yours,

Hideki Kubota

"Religion Today"

Lecture by Professor Hideki Kubota

IOND University Kubota Research Laboratory

The suicide attacks in Iraq are proclaimed to be an Islamic Holy War.

I would like ask you to quietly pray to Allah, who bestowed life, and deeply think of Muhammad, his prophet and the founder of Islam.

Not a single word in the Koran condones murder, much less slaughter. Where are the roots of a behavior that is so contrary to the religious principle of love? Is it not the will of God to save us from the abyss of death, to foster our hopes and to make our lives happy? The leaders of Islam must exhort their followers to deeply reflect on this. We are eagerly waiting for the sound of pure and sincere prayer, according to the principles of the Koran, in the hope that fighting will soon come to an end. I entreat all the followers of Islam to do so. It is necessary to interpret the Koran correctly so that its light can illuminate our actions. It is important to have the light of the Koran shine on life. Those two conditions are both important and necessary while praying to Allah

First of all; our prayers should go to children and their parents. The family dwelling, the land upon which a family lives, the mountains and the sea that were bestowed upon us by Allah should all be considered sacred places.

While quietly reading the Koran and reciting it with our own voice, in a holy place, those prayers will teach us "The Koran's right path to life"

As mentioned above, and following the spiritual exercises indicated by the leaders of Islam, we can pray for peace as one of the main exercises. Spiritual exercises (Exercise 1) I urge representative of Iraq, Iran, Syria, Lebanon and other Middle East countries to come to this laboratory and to pray here, regardless of religion or sect, and to search for a universal religion of mutual understanding. The progress of such activities will be recorded and will provide the materials for my research. The holy war of Islam has, nowadays, been made an excuse for terrorism and it has led to the indiscriminate slaughter of numberless innocent citizens. Holy War should rather be the fighting souls according to the principles laid out in the Koran: To thank Allah for the grace he bestowed upon us and to seek answers to our anguished questions is every day's task as well as to tirelessly prepare for tomorrow's prayers and fight the shadows that obscure our minds. Our struggle must be to search for Allah's blissful light and to pray that it will shine upon our souls.

But where did the soul of Islam's followers and the teachings of the Koran go? To use religion as a justification and call terrorism a holy deed is a grotesque distortion of the principles of religion and it is the great calamity of our century.

It is the foremost duty of the leaders of all religions to exert them to the uttermost to correct those misgivings.

Lecture by Professor Hideki Kubota

IOND University Kubota Research Laboratory

　　　　　　Tel:　0798-49-5886

　　　　　　Fax:　0798-49-5838

　　　　　　Address：　uii26890@nifty.com

http://homepage3.nifty.com/miyako1407/

コーラン読誦　Reading The Koran

　　　　　　イオンド大学窪田研究室　　ホームページ開設　　

イオンド大学窪田研究室は、ホームページで「コーラン読誦　Reading Koran」（英文）を開設し、破滅した聖地イラクで、絶望を克服し、アッラーの輝く恩寵を拝受する道を見いだす宗教的生活を、祈りを通して探索します。

コーランの聖戦を口実にしたテロと戦闘は凶暴になるばかりで、沈静化の兆しはありません。イスラム過激派とテロリストに曇らされたコーランの教えの光を、イスラム教徒ではない私たちの祈りで、少しでも取り戻すことを、コーランの読誦を通して、アッラーの神に祈りたいと思います。

Reading The Koran: http://homepage3.nifty.com/miyako1407/

　同研究室では、イスラム教各宗派、教会、中東諸国各政府、カタールの衛星テレビ局・アル　ジャジーラに、上記懇請の働きかけを始めました。

　イラク再建素案をイラクのヌーリ・マリキ首相宛に提出しました。また、国連事務総長、安保常任理事国、国連広報センター、難民高等弁務官、国連人権理事会、など国連諸機関、中東諸国及び中東に関係のある国々、イラクへ派兵している国々,　中央アジアの国々の各政府へ同案を提出しています。

"Religion Today"

Lecture by Professor Hideki Kubota

IOND University Kubota Research Laboratory

The suicide attacks in Iraq are proclaimed to be an Islamic Holy War.

I would like ask you to quietly pray to Allah, who bestowed life, and deeply think of Muhammad, his prophet and the founder of Islam.

While quietly reading the Koran and reciting it with our own voice, in a holy place, those prayers will teach us "The Koran's right path to life".

It is the foremost duty of the leaders of all religions to exert them to the uttermost to correct those misgivings.

和の生活を育む和泉（いずみ）の会

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　代表　窪田英樹

　和泉の会では、一律の学力偏重教育によらず、児童、生徒の個性を伸張する全人格教育を主張します。生まれながらに各個人に備った仏心、神心を拝み、その児童、生徒が辿ろうとする生活、児童が抱こうとする興味を大切にして、日々の生活の中で、学習の場と家庭が一体になって、児童、生徒の心身を感動の時間と空間の中で育みます。「一心教育」と名付けて、個人指導、相談に、いつでも、お応えします。

和泉の会

　所在地：663-8141　西宮市高須町2-1-26-1407

　　　　　　Tel:　0798-49-5886

　　　　　　Fax:　0798-49-5838

　　　　　　メールアドレス：　uii26890@nifty.com

IOND 大学　新講座開設

社会学　

講座名

[部落解放同盟の活動研究・

国際人権啓発センター創設の展望]

　イオンド大学教授　　窪田英樹

下記のテーマで、IOND大学に講座を開きます。各論にしたがって、調査、研究を行い、人権、労働、環境など、国際社会の諸問題にきめ細かく効果的に取り組む組織づくりを、部落解放同盟中央本部を中心に、国境を超えて展開し、平等で平和な地球社会を建設することを目指したいと思います。この講座を開設するIOND大学窪田研究室を、国際社会の人権啓発研究センターの創設に向けての調査、研究機関として位置づけ、活動に参加する内外の人々、活動を研究したい人々の接点にするため、努力いたしたいと存じます。

概論

　「部落差別反対撤廃運動」の闘争の歴史的経緯は、部落解放同盟の活動の神髄として、より尊崇され、力強く継承されなければならない。IT産業の発展により、情報はもとより、人的、物的交流は地球規模に拡大し、特に産業においては、アジアにおいても、中国、インド、韓国など、高度な産業技術の成長により、10年前には想像も出来なかった飛躍的経済発展を遂げた。加えて、日本国内の高齢化、少子化を主因とする社会構造の変化に伴い、外国人労働者の一層の需要が、加速されると見られる。部落解放同盟が、その活動の原点である水平社の創設以来、取り組んできた「人としての平等」の実現と、「人としての尊厳の厳守」の闘いの目的は、その視野を日本人のみならず、人とあるものすべてに広げることにある。その活動範囲は、日本国内のみならず、地球市民、すなわち人類すべてに、国境を越え、民族の区別なく及び、その活動理念は、あまねく、「人類が、漏れなく、人としての命、人としての幸せ」を得る目標として、人の営みに絶えず標榜しなければならない。戦争反対、食糧、医療など人道的支援はもとより、人権、労働、地球環境、学術・産業の協力、提携など、人としての温かみを自らの体を接し、伝えて、「人としての生きる希望」を持つことを、「部落解放同盟」の大目標として掲げることは、苦しみ、悩む幾多の人類の希求するところのものである。従って、部落解放同盟の活動を海外に広く展開するための新体制と、併せて、日本国内の活動範囲を、外国人労働者の労働条件、その家族の平等な生活環境の保障、など、人権、民生、労働環境など、多岐にわたる問題の取り組みをする「国際的な人権センター」として、その活動内容を発展、拡大しなければならない。

　まず、急務と期待される主な活動は、部落解放同盟の本来目的である「部落差別撤廃」と「社会の人権教育」に加え、安寧と豊かな高齢化福祉社会の実現に向け、外国人労働者と協力のもとに、「高齢者の安心した生活」の実現に向け、「年金等、生活必要経費」の確保、誰でも、いつでも、医療を受けられる「高齢者低額医療体制」の確立、高齢者のための「食料など、低額生活用品の販売、配達網」の全国的な組織化、などが挙げられる。

　現行の部落解放同盟の全国組織が、地域住民と連携して、政治的に必要な法令、条例の施行を要望し、実現することは、既に深刻な国内問題となり、有効な政策が混迷の極みの中で打ち出されない現実の、最も有効、強力な即戦力として、期待される。「新しい日本の展望」を、今こそ、部落解放同盟の「闘争方針」の発展的拡大により、打ち出され、実践されることを熱望するものである。この目標と取り組みは、同様な諸問題に苦しむ国際社会にそのまま反映されるものであり、部落解放同盟の展望は、地球市民の安寧と平和な生活の確立に向けて、確かな指針として、国際社会から期待されるであろう。

　以下、各論に従い、各論緒論を始め、国内、国際社会の現実の諸問題に対する対策を提言し、部落解放同盟の「国際人権啓発センター」としての使命が、「人類の行動の大命題」であることを明示したい。

各論の概要

＊海外支部　　労働、環境、文化の諸問題で諸外国の団体と連携するために、

　　　　　　　　　海外支部を設ける。

＊事業部　　　少子・高齢化社会に備えた福祉事業、経済流通事業の開拓　

＊教宣部　　　　解放闘争理論と闘争史研究所の設立

＊労働部　　　　海外労働者を含む労働者の権利擁護と福利厚生。派遣労働者

　　　　　　　　　の紹介、海外労働者の受け入れ。

＊人権部　　　　国際人権啓蒙機関として、人種、政治、社会的構造から生

　　　　　　　　　じる差別などを撤廃し、人権を確立することを目的とした

　　　　　　　　　運動を行う。

＊環境部　　　　　自然環境保護、原子力発電所など、核エネルギーの汚染

　　　　　　　　　問題、産業廃棄物、生活環境保全などの諸問題に、国際的

　　　　　　　　　な連携のもとに、解決策を打ち出し、地球市民運動として

　　　　　　　　　活動を展開する。

＊エネルギー部　　廃品熱　発電・冷暖房システムの開発。

＊疫病部　　　　　21世紀は、新・変異ウイルスとの闘い。その研究と対策。

＊医療部　　　　　医療体制の確立と高齢化社会の精神的カウンセリング。　　　

＊生活圏部　　高齢者の生活権の確立。老人ホームの建設と管理運営。　

　　　　　　　（各論の展開は、順序不同）

IOND university Kubota research laboratory

Lecture by Professor Hideki Kubota

The Buraku Abolition Federation

The center for development of internationally minded human resources.

The following lecture's theme was developed in a lecture at IOND University.

Keeping the University at the center of my work I want to investigate and research the themes of human rights, labor conditions and environmental problems beyond national limits to ultimately make it possible to organize and develop an international society aimed at universal equality and peace on earth. The IOND University Kubota Research Laboratory aims at contacting people (from inside and outside the university) who are interested in human rights and in international education and invite them to cooperate in research and investigation on those topics.

Introduction

We have inherited the historical circumstances that led to the creation of the "Buraku Association for the Abolition of Discrimination against outcasts in Japanese society." (Buraku literally means, small village but it has become a term used to designate in a general way the different outcasts that resulted from historical discrimination in Japan). That movement and its fight must be supported and continued as forcibly as possible.

Through the development of IT both human and industrial exchanges of information have grown to an extent that was unimaginable only 10 years ago and that development has greatly contributed to economic growth of Asia. In addition to this, the combining effects of aging and low birthrate in Japan are deeply modifying the structure of Japanese Society and have accelerated the need to import foreign workers.

Although the "Association for the Abolition of Discrimination against the Buraku” was founded to eradicate discrimination in Japanese Society, it has broaden its objectives and is now fighting for equality of all human beings throughout the world. That is to say that the sphere of activities of the Association extends beyond national, geographical and cultural divisions and seeks to abolish all discrimination and defend the dignity, equality and happiness of all human beings regardless of nationality, race or creed. The “Buraku Abolition Association” denounces war and preaches tolerance and cooperation. The “Association” defends human rights, labor conditions, environment protection, the development of the arts and sciences and humanitarian assistance in areas such as food and medical treatment. In short the Association fosters, love and hope for all human beings. Therefore, the Buraku Abolition Association aims at extending its fight for labor rights, family welfare and social security beyond the frontiers of Japan and expand its activities worldwide.

First of all the Buraku Abolition Association has to fight for the utter elimination of Buraku discrimination in Japan itself, which was its initial reason to be, and start fighting for equal rights and access to education for all. It must commit itself to insuring that elderly people receive and adequate pension, adequate medical treatment, and that they will be able to live a life free of hardships. It must also insure that the rights of foreign workers are respected and that they are not subject to discrimination.

There are high expectations that the Buraku Abolition Association will be able, through its cooperation with the citizenry and politicians, to obtain prompt enforcement of the law and its statutes, regarding those very serious problems still remaining in the country. High expectations exist that the remaining prevalent confusion will be eradicated and that effective policies will be implemented at once. The Buraku Abolition Association aims at creating a "new vision of Japan" that will promote new policies for labor disputes and implement them at once. To extend those targets of the Federation and to solve many other troublesome problems on an international level is the aim of the Buraku Abolition Association. It is trying to promote stability and access to a peaceful life for all people on earth.

Here follows a list of the main problems the Buraku Abolition Association should tackle and the points that the Center for Internationally minded education should address.

Outline of important objectives.

l Establishment of an overseas branch to tackle labor, environmental and cultural problems.

l Division of operational assignments: Preparations to address the problems created by an aging society and low birthrate.

l Economical exchange and welfare society.

l The problem of high suicide rate in Japan.

l Educational Theory department: Research of a general theory for the abolition of war and historical research on the topic.

l Labor department: Welfare division for the protection of labor conditions including those for foreign laborers. Dispatch of workers abroad as well as welcoming of foreign workers in the country.

l Human-rights department: That section should act as and enlighten international organizations aiming at the abolition of any form of discrimination and the defense of universal human rights.

l Environmental department: That section should deal with environmental protection, the dangers of contamination from atomic energy power plants, nuclear contamination, industrial contamination and waste disposal... Those problems should be addressed through international cooperation aimed at protecting the lives of citizens all over the world and should be considered a world citizen's enterprise.

l Energy department: That division should tackle the problems related with wasteful energy use and contribute to the development of energy efficient power generation systems for heating and cooling systems.

l Epidemic disease control in the 21st century we will very likely be dealing with new epidemic and pandemic diseases. That division should research the solutions to those problems.

l Medical department Establishment of medical organization that will focus on mental counseling and assistance to an aging society.

l Welfare department: Establishment of elderly people's living rights which will include the construction and management of adequate living quarters for the elderly. The order in which those problems and the related sections should be created is haphazard and does suppose a priority rank.

IOND大学

新講座開設のお知らせ

　　　　　　　　　窪田英樹教授

現代の宗教

[求道]

宗教とは何か。神への祈り、人の救いと誰でもが即座に答えられる。その場合、「人」とは、その返答者のほとんどが、個人を意識している。即ち、神仏の加護、愛に抱擁されて、一人ひとりの魂の救われんことを祈る—それが宗教だという。この極めて常識的な答えに対して、「人」とは、民衆、人類を指すという言葉が補足されることは極めて稀である。あえて、言葉と表現したのは、求道者の中でも求道者の中でも「人」を人類として捉えて救済を神仏に祈ることは至難である。「私」の思いを「他者」にまで広げ、その幸せを祈ることは、信仰者にとって信心の目標に掲げるほどに難題である。ここでも、他者とは、ほとんど隣人の範囲に止まり、信仰的視野は他者の救済という問題になるとたちまち信仰を失ったように狭められていく。この求道上の難問に、実践をもって答えた宗教家がいる。金光教泉尾教会（大阪市大正区三軒家西三丁目）の教会長を務めた、故三宅歳雄師である。＝1999年8月31日に逝去、享年八十八歳＝。　三宅師は、この難問に対して個人の救済は人類の救済なくしてはあり得ず、人類の救済に個人の救済を欠かせないという信仰の姿勢を貫き通した稀有な求道者である。世界の宗教者と語り合い、祈りを実践した三宅師の事跡は、魂の軌跡を通した歴史の身方を再認識させ、国際的視野と協力が求められている現代にとって、宗教と宗教者の役割がいかに重いかを気づかせてくれる。拙編著、「祈りの塔」（三巻）に記した三宅師の足跡は、そのまま、「現代の宗教」を物語り、多くの世界の宗教者との邂逅、世界の宗教者会議での発言、出来事は、「今の時代の祈りと、人としての思いとは何か」を問いかけてくる。拙著「祈りの塔」に沿って、三宅師と祈りを共にした世界の各宗派教庁、教会、宗教者の教えを尋ねて、「現代の魂」を探究する。

講義項目

1. 太平洋戦争終戦直後の宗教

＊信仰者の決意　三宅俊雄師と中外日報社社長・真渓涙骨、カトリック京都司教区・パトリック・J・バーン神父。　

　＊国際宗教同志会　同志社大学総長・牧野虎次、一燈園創始者・西田天香、国際基督教大学総長・湯浅八郎、アイゼンハワー政権国務長官・ジョン・フォスター・ダレス。

資料：祈りの塔　金光教　三宅歳雄師の魂（上・中・下巻）

窪田英樹編著・海風社刊

金光教教典（金光教本部教庁編）

　　　各宗派の教典、各世界宗教者会議の資料

金光教　三宅歳雄師の御言葉

愛と言えば、なにか不十分なものを感じます。

人に対する思い、思いが強まったのが、祈り、

祈りが私の命です。

人それぞれの中にある御神意に祈り、頼むこと、

これがなければ、人権を口にしても、うわべのこと

ひとたび戦争が起きたなら、善悪を問わず、どんな人も殺されてしまいます。

平和でなければ、人は助かりません。

人を助けるには、平和でなければなりません。

イラクの自爆攻撃で、イスラム教の聖戦が叫ばれています。マホメット教祖の思い、アッラーの下さった命について、静かに祈りを深くしていただきたい。コーランの中に、殺戮を肯定する言葉は、記されていません。それがどのような動機から生じているにせよ、宗教的愛に反する行為です。宗教の愛とは、神の御意志とは、人を死の淵から救い、生きる希望と生きることを喜ぶ力を授けて下さるものでは、ありませんか。イスラム教の指導者に、猛省を懇請します。今すぐに、コーランの清らかな祈りを響かせ、戦いをやめることを待ち望んでいます。

　イスラム教の全教徒に懇請します。コーランを生活に照らして解釈することが必要です。生活をコーランに照らして解釈することが肝要です。この二つの「必要と肝要」を一日のアッラーへの祈りの中で実践することです。最初に、子どもや親のために、お祈りすることでしょう。家族が生活する所、家庭のある地、山、海が、アッラーから賜った命を育む聖地です。それぞれの聖地で、それぞれが自分のコーランを持ち、自分の声で静かにコーランを唱える時、「コーランに生きる道」を、見いだすことでしょう。

　　　　　　　　　IOND大学　窪田研究室

　　　　　　　　　　　　　講座「現代の宗教」

同講座では、イスラム教指導者に上記請願を続け、平和への確かな道筋を探索することを、主な演習の一つとします（演習1）。同研究室では、イラク、イラン、シリア、レバノンなど、中東諸国を中心に、各国の各宗派教庁、教会、宗教指導者に、世界宗教者会議の開催を請願します。その経過をリポートし、同講座のテキストにします。イスラム教の聖戦は、今では、テロの口実にされており、膨大な数の無辜の民が、殺戮されています。聖戦は、コーランの教えに依る魂の戦いと申せましょう。アッラーの恩寵に感謝し、日々のご守護にお礼を申し上げ、明日の祈りを守るために、アッラーに問いかけ、お答えを求めていく心の、迷いと疲れとの戦いです。ひたすらに、アッラーの光明を求める魂を守る戦いです。コーランとイスラム教徒の魂は、どこへ行ったのでしょうか。イスラム教徒にとって、コーランは永久に信じる教えであり、イスラム教徒ではない人々も、神聖な感化を受け、深く尊崇しています。それなればこそ、イスラム教の権威を取り戻していただきたい。イスラム教の指導者は、目下のイラクの血みどろの戦いを容認してはなりません。聖戦を口にしてテロを正当化する所業を、今世紀最悪の背信行為として、世界の宗教者は、これを弾劾しなければなりません。

懇請項目

＊ イラクのイスラム教各宗派、各教会は、民兵組織を廃棄する。

＊ イラクのイスラム教各宗派、各教会は、その宗教活動を教会に

に集中し、政治思想、政治的活動を排し、コーラン至上主義に則り、心を清浄にして、ムハンマドを仰ぎ、アッラーに至福を賜らんこと、世界の異教徒にも、慈愛を垂れ賜わんことを、日々、朝、昼、夕、各祈り人の生活の営みの時々に、祈りをひたすら、深くする。

2007年度IOND University 国際名誉学会　春季大会

4月28日に東京で開催

大会テーマ

　「祝：ポーランド国立ウッジ大学姉妹校締結記念」

　イオンド大学名誉学会春季大会が、4月28日午後4時から東京都千代田区神田錦町の学士会館で開催した。ポ－ランド国立ウッジ大学から、Prorector, Prof., Dr. Eliza Malek, Ph.D., Dean, Prof., Dr. Pawel Starosta, Ph. D., Prof., Dr. Jolanta Młodawska, Ph. D. の3教授、ポーランド大使館関係者が出席し、祝辞が紹介されるなど、イオンド－ウッジ大学の姉妹校締結を祝賀した。イオンド大学では、この提携を通し、広い分野での両国の活発な人的交流を期待している。

プログラム

　司会　IOND　University Hawaii 理事/教授　名誉教育学博士　中野幾雄　　　　　　　

Ⅰ. 御挨拶　「ポーランド国立ウッジ大学の教授陣をお迎えして」

　　国際名誉学会会長　/　実行委員長

　　IOND　University Hawaii / Japan 学長　

Mindanao State University 名誉総長

　　医学博士・国際経済学博士　ジェームズT.清水、D.Sc.,Ph.D.

Ⅱ.

研究発表

＊ 「湊川神社（神戸市）は私の精神の基　―　神社の存在に象徴される日本人の歴史観　と日本人の心の形成　－」

IOND University 大学院名誉教授　/ 社会学　教授　窪田英樹

＊ 「地表で起きる現象と微小地震」

IOND University 大学院　名誉教授　/ 教授　名誉地震学博士

　　　　　　　　　　　　　　上杉孝彦、Ph. D.

＊ 「顧客満足から見た経営変革の事例研究」

IOND University 準教授　経営学修士　上山博民、M.B.A.

Ⅲ.　特別記念講演

＊ 「カオス論の歴史的研究　－　古代からルネサンス期を中心に　－　」

早稲田大学名誉教授 ／ IOND University　名誉経済学博士　

　　　　　　　　　　　　　　　小野俊夫,Ph.D.

Ⅳ、　懇親会

研究発表概要

「湊川神社（神戸市）は私の精神の基　―　神社の存在に象徴される日本人の歴史観　と日本人の心の形成　－」

　　　　　　　　　　　　　窪田英樹

私は、今日、この栄えあるウッジ大学と我がイオンド大学の学術提携を記念しました大会で、大楠公、楠木正成公をお祭りする湊川神社について、「私の精神の基」と題して、お話が出来ますこと、一日本人として、無上の喜びでございます。お手元にお配りしました湊川神社の「略記」に記されていますように、楠木正成公は、鎌倉時代末期の武将で、時の後醍醐天皇に忠誠を尽くされ、命を捧げた「真のもののふ」として、日本人ならば、知らない人はいません。ここで、私は、ことさら、日本人を強調するものではありません。ごく自然に、日本という風土に育った私の心に、一人ひとりの心に祀られて、今日に至ったことを申し上げ、祭り場を訪れるということで自分の姿を見直す、それは歴史を認識することにも通じますが、そのような心の働きの中で、自分の命を蘇生させるという、今日の私のお話の原点を明確にしておきたい、と思います。

神社は、日本の地、どこへ行っても、ございます。その土地、その土地で、さまざまな神々が、お祭りされています。産土神として、その土地をお守り下さる神々は、いつのころからとも知れず、昔からのお社で、御祭神として、地元の人々の崇敬を集めてまいりました。春、秋の御大祭には、氏子として、地元の人々が、お祭りに参加します。神社の周りには、たくさんの出店が出て、おもちゃ、金魚すくい、綿菓子などが出て、とてもにぎやかなものです。

もちろん、御祭典は厳かに神社の神職によって、執り行われます。しかし、神社を取り巻くこのような光景からも察せられますように、神社の神々は、生活の中に溶け入って、信心と申しますより、生活のよりどころとして、尊崇を集めている、といってよいかと思います。よりどころですので、神社に複数の御祭神がお祭りされていても、また、

他の御祭神がお祭りされている神社にお参りしても、ごく自然に手を合わせることが出来ます。家内安全、豊作、豊漁、工事の無事など、神事を執り行うことで、「安心のよりどころ」をいただいてまいりました。よりどころとなる神々は、民衆の心の中で、民衆の手で、その土地、その地方で、「祭られた」存在で、絶対的な神ではありません。「民衆神」と呼ぶことも出来ます。楠木正成公もまた、このような人々の「安心のよりどころ」であります。歴史上の人物でありますから、「安心のよりどころの理想の人」ということになります。

私たちの幼いころから生活の中に溶けこんだ神社と神々は、私たちの生活感情、ものの見方、認識に大きな影響を与えます。私もまた、大楠公と湊川神社から、感化を受け、「まことを行う」ことが、「生きる」ということ、と思い当たり、私なりの人生の軌跡を辿らせていただいています。これは、理屈ではなく、ごく自然の「生活の営み」から育まれた、「生活訓」であります。神道の本質は、「神霊信仰」というより、「生活訓」にあるのではないでしょうか。

神道は宗教の世界にありながら、「こうあらねばならない」「こうしてはならない」という、生活を拘束したり、押し付けたりするものは、なにもありません。祝詞は、神職の先生があげて下さいます。神職は、お参りについて、「こうしなさい」とは、おっしゃいません。すべて、参拝者の自由にまかされます。

拝殿の前で、参拝者の心は、絶えず、「白紙」の状態です。参拝者の書き込み自由です。「良き人に出会いたい」「試験に合格したい」「商売繁盛」「子供がほしい」など、いろいろな願い事が、静かに神様へ祈られます。私もまた、素朴な気持ちで湊川神社へ参拝して、楠木正成公と御一党の忠臣としての働きをお偲びして、「人として、まことを貫いた生き方をしたい」と願うわけであります。

湊川神社（神戸市）は、私の自宅から電車で約1時間の神戸市中央区多聞通りに位置しておりまして、御祭神は、天皇に忠節を尽くした、鎌倉時代末期の武将、楠木正成公です。大楠公と敬称されて、没後、672年を経た今日も、国民的に崇敬を集めております。

楠木正成公は、後醍醐天皇の御命に従い、執権北条氏の鎌倉幕府を倒して、いわゆる「建武中興」に大きな働きをしました。しかしながら、足利尊氏が勝運に乗り、兵庫の湊川で数万の大軍をもって、大楠公の700余騎を攻め、楠木正成公は、御一党とともに、この社のある地で討ち死にをされました。明治天皇は、その忠義をめでられて、明治元年（1868）、社を建立して、大楠公の忠義を「神霊」としてお祀りすることを御沙汰されました。

日本は、1945年には、太平洋戦争に敗戦するという、我が国の歴史上、未曾有の大凶事を経まして、今日の日本がございます。この間、大正、昭和の御代の艱難辛苦を引き継がれて、明仁（あきひと）天皇は、戦後の憲法においても、日本国の象徴であり、日本国民統合の象徴と位置づけられております。

我が国の歴史におきましては、歴代の天皇陛下の有りようは、その時代ごとの日本国民の精神的基として、安寧、秩序を醸し出されてまいりました。天皇におかせられましては、「新嘗祭」など古式にのっとった式典を催して、「国土と国民」の安寧を願われています。この言わば、「神話」を祭り、執り行う天皇が、「象徴天皇」として憲法の最初の部分で謳われ、「平和憲法」の神髄として、施行されていますことは、日本が「神話の国」と言われますゆえんであり、「日本国民の平和と神聖さを尊崇する精神」は、広く世界に向けて発布されており、世界で「象徴天皇の国と国民の安寧を願う古式と平和憲法」は、世界でも類例のないものであります。

国土の礎として、典型的な天皇と臣下、民衆の歴史が、ここ湊川神社にお祀りされていることは、祀るという行為で、またその祀り場の社、湊川神社の社の姿で、歴史を有視界、現実に生かしている、という意味がございます。神社の存在が、我が国の歴史の核を現している、と言えます。

歴史上の偉大な人をお祀りしている社は、明治天皇の威徳をお祀りする明治神宮がございます。また、学者で政治家でもありました菅原道真（845－903）の御芳名による菅原神社、日露戦争の名将の乃木希典（のぎまれすけ＝1849－1912）をお祭りする乃木神社がございます。

思いますに、神社には、日本の神話に出てまいります神々のほかに、自然の恵みを生み出す力に対する尊崇が、いろいろな形をとって神格化されております。先に挙げました天皇を始めとする歴史的偉人のほかに、狐など動物、鳥、時には、山を御神体にされます。

神道の神々は、一神教のように唯一の神ではなく、多数、その神社ごとにお祀りされています。日本の神話に登場する神々にとどまらず、その土地その土地でゆかりの神聖な存在、自然への祈り、豊作、豊漁、山、海での安全に対して、神聖なるもの、即ち、神々をお祀りしています。日本の神道の神々は、民俗的な性格が強く、他の一神教と言われている宗教と大きな違い、特徴があります。民衆の生活の願いが強まった、祈りが、神々として、さまざまな御神号に託され、祀られている、と言えるのではないでしょうか。

私たちは、自然の中に神聖な力を感じます。木の梢を吹き渡る風音、渚の潮騒、小川のせせらぎ、木の実が枝から落ちる音、これらの自然の中の音を耳にした時、自然の中に神聖なものを感じ取ります。そして、その自然の神聖さに触れることで、生きる力を改めて新鮮なものにする、蘇生の力を感得することが出来ます。新しい自分に気づき、新しい生き方をみつける、という言い方も出来ます。

自然の風、川、海の潮の流れ、花が咲き、鳥が飛ぶように、こだわりなく、人々は神社にお参りをし、集います。なぜ、参拝するのか、集うのか、ということでありますが、神社に感化されたい、神社にお祭りされている神々、あるいは、歴史上の偉人を自分の心に投影して、神聖な場で心を養い、清冽な精神を育むことを願ってのことです。

自然の中に新しい生きる道を感じ取る過程において、私たちは、非常に静かな気持ち、波の立たない水面のような気持ちになろうと努めます。静かな気持ちを保ち続ける中で、自然と調和していきます。すべてのもの、地上にあるものに限らず、祖先の御霊といった精神的なものすべてと、調和し、一体化する望みは、日本人特有の民族性とも言えましょう。

心の静けさを保ち、さらにさらに調和をしていく中で、私たちは、生死を超え、ただ、風や波の音のみを感じとります。私たちは、その場の自分の立場、環境、生活を超え、突き抜け、無という言葉でしか表しようもない、静まり返った、深い神聖な世界へ入ってまいります。このように、自然の中の神聖な力に触れていきますと、私たちは、神の存在を感じます。自然の中に包み込まれる、覆われる、と感じることで、神聖な世界に至ることが出来ます。その世界は、人間と自然の融合と表現することが出来る、と思います。これらの自然への崇敬と自然の感受の深まりの中で、日本人は、独特な、芸術的精神修養の場を生み出しています。能楽、茶道、華道が、その典型的なものです。

能は、研ぎ澄まされた舞と厳かな謡、竜笛、鼓の音を通して、演出者と観客を計り知れなく深く静かな、死生を超えた世界へ導き、時には、悪鬼すら、冒すことが出来ない厳粛さを帯び、夢、幻にすら、神霊が宿る幽玄な世界を現出させます。茶道は、お点前の所作の中に込められた自然の静と動を通し、茶席に向かい合う者が、阿吽の呼吸で通じ合います。華道は、花々を素材に、生かされて生きる命の有りようを、表出してみせます。これらは、すべて、大自然の恵みを神霊としてお祀りするお社の世界でして、各お社では、氏子、有志の方々の「精神修養の場」として、茶華道の会、能楽の会がつくられております。

全国各地の神社におかれましても、それぞれの神々をお祀りすることによって、御神徳を現実の生活の中で再生して、神話、歴史に回帰することで、「日本と日本人としての民族」の自覚を新たにさせてもらいます。神社の境内に入りますと、時空を超えた、「日本の国の歴史と、その過程で生きている、各人の民族の覚醒」を促されます。神社に参拝すること、お社の姿を心に抱かせていただくことによって、「歴史を生きる」という力強い生活感情が生まれ、その人その人の心の礎が形成されてまいります。日本人の原点を示唆してくれる場、すなわち「ひもろぎ」として、神社の存在は、日本人として欠くことの出来ないものであります。

お社を参拝、崇敬することを通して、どのように、人は心を形成していくのか。ここに、江戸末期から明治初期にかけて活躍した、八雲琴の創始者、中山琴主の心の軌跡を通して、辿ってみたいと思います。

八雲琴は、二絃の竹製のお琴で、神前楽器とされています。この楽器の創始者、中山琴主（本名、元徳）は、享和三年（1803）、伊予国（愛媛県）宇摩郡天満村の医者の家に生まれました。

琴主は、生まれつき目が悪く、近くの神社、牛頭天王宮（ごずてんのうぐう）にお参りをして、目が良くなることを祈った、と言われます。今でいう弱視であったようです。当時は、目の不自由な方は、あんまさんか音楽家を目指しまして、琴主は、物心がつくころから、三味線、浄瑠璃も習った、ということです。琴主は、１４歳の時、本格的な芸の修業のため、京へ向かいました。

人間には、運というものがございます。琴主は、18歳の時、眼病の治癒を願って、天日隅宮（あめのひすみのみや）＝出雲大社＝に参籠しました。このことが、琴主の一生を決することになります。琴主は、参籠中に御神意を得て、山の竹を二つに割り、二本の絃を張り、爪弾きながら、思わず、次のお歌を口ずさみました。

八雲立つ出雲八重垣妻籠みに

　　　　　　　　　八重垣つくるその八重垣を

　須佐之男命が、出雲国に須賀宮をお造りになられた時、雲が勢いよく立ち上るのを見て、お作りになった、と古事記に記されているお歌です。

このお歌の八雲を採って、「八雲琴」と名づけられた、と伝えられています。　当時、出雲大社の社家を中心に、鈴木重胤ら国学や音楽家など文化人が参集して、出雲文化圏をつくっていました。琴主は、御神意による八雲琴の創案によって、身分を超えて出雲大社の神官たちと親しく交わり、中心的人物の一人として重用されるようになります。

琴主は、神を称える和歌による八雲琴の楽譜「八雲琴譜」を発行し、出雲大社78代国造の千家尊孫（たかひこ）が、「琴の御霊」と題したお歌を寄せています。

八色（やいろ）の雲の立つを見て作らせけん御言葉（みことば）の三十文字（みそもじ）あまり一文字に

琴主は、和歌にも並々ならぬ素養があったと見られ、御神意によって創案された八雲琴と相まって、次第に出雲大社で重用されるようになり、八雲琴は、出雲大社で神前楽器として尊崇されるようになり、いつしか、「音の社」と呼ばれるようになりました。これは、琴主の一生を決定する出来事でもあり、神道の神格化が、「生活の中での篤い尊崇の対象」からなされることを、示したものでした。日本の神道の神々が、キリスト教、イスラム教、ユダヤ教といった一神教と異なる、民衆の中から生み出される多くの「生活神」であることが、この「音の社」の出現によっても、理解できるのではないでしょうか。

さて、琴主と八雲琴にも、運命的な一大転機が訪れます。明治維新です。明治元年（1868）、政府は神仏判然令（分離令）を出し、排仏毀釈運動が起こるなど、寺社が激しく対立する騒ぎとなり、明治4年には、寺社領が没収され、出雲大社の社領も失われました。出雲大社では、混乱に巻き込まれるのを避け、毀釈の対象とされた神前楽器の雅楽を出雲神楽に代えました。

維新の変革は、出雲大社にとって、最も本質的な御祭神の問題で、政府の神祇省と激しく争うことになりました。第80代国造の千家尊福（たかとみ）は、神祇省大教院の最高の地位の大教正に就任し、司法大臣を歴任しましたが、明治13年、神宮大宮司の田中頼庸（よりつね）ら神道事務局との間で、祭神論争が生じました。

神道事務局側が造化三神と天照大神を奉斎神としたのに対して、千家尊福が出雲大社の大国主大神の合祀を主張して譲らず、明治14年、勅令が下って収まったということです。このことがきっかけで、尊福は、出雲大社の国造の座を弟の尊紀（たかのり）に譲り、出雲大社敬神講を創立しました。琴主の活躍の場は、既に出雲大社にはなく、しばらくは、出雲布教の拠点を巡り、演奏旅行をしていました。晩年を迎え、郷里の伊予の天満村へ明治13年ごろ、帰郷したとみられます。

琴主の郷里の天満村、現在は、土居町天満と所番地が変わり、琴主が幼少のころ、眼病の治癒を願って参拝した牛頭天王宮は、明治2年、八雲神社と改称しました。出雲の神々への崇敬と八雲琴の御威徳を望んでの名称変更かと思われますが、推測の域を出ません。その八雲神社の境内に、龍蛇社と呼ばれる小さな社が建立されています。琴主が、出雲の龍蛇神を勧請してお祀りしてあります。

出雲地方に龍蛇神という信仰があります。神在月の旧暦10月10日から17日まで神集いの祭りがあり、この祭りを地元では「御忌（おいみ）さん」と言います。そのころ、海が荒れるので、「おいみあれ」と言われます。このおいみあれで稲佐浜に海蛇が打ち上げられますと、海蛇に出雲大社の紋に似た亀甲らしい紋様があるところから、神様のご先導として、人々は海蛇を出雲大社に献納します。大社では腐らないように保存して、龍蛇神のご神体としてお下げ下さいます。

八雲神社の境内の小社、龍蛇社の中から、「出雲大社龍蛇記」と記された1枚の書き付けが納められていました。龍蛇神が海を渡って来て、守護して下さる、という龍蛇社の由来が記されていました。庄屋が社建立の願主になっており、村がこの社の祭神を祈念していたことが分かります。末社十社のうちの一つにすぎなかったこの社が、琴主が天満の地に出雲の神々を勧請した意味合いを、一番鮮やかに物語っています。

八雲神社から約2キロほどのところに、青風山があります。毎年春に、「青風はん」と呼ばれます神事が、この山の山頂で催されます。山頂には、3つの社がある、と聞き、私は八雲神社の方に乞うて山頂のお社を参拝することになりました。

山の中腹に、中山琴主の和魂碑（にぎみたまひ）が建てられていました。緑泥片岩製の高さ2・5メートル、幅1メートルほどのもので、明治17年8月の建立年月がようやく読み取ることが出来ました。狭い山頂に辿り着きますと、期待していました社らしきものは、見当たりません。「これがお社です」と、案内の方が指差されました。そこに、高さ40センチほどの石が、３つ、並んで鎮座しているだけです。

真ん中の石に、出雲大社、向かって左隣の石に青風神社、右隣の石に大田神社と掘り込まれています。私は、八雲琴の楽譜「八雲琴譜」に記されていた夢幻（ゆめまぼろし）のような、八雲琴の神々の降臨の一文を思い浮かべました。それは、神がかりの宮司の口から漏れ伝えられた、御託宣でした。

安政2年（1855）、広島の鞆の浦の予浮御堂熊野神社で、八雲琴の社中の参拝がありました。その時、神主の顔色が変わり、「大田大明神であるぞ。八雲琴の奉納者を守護にまいった」と、申されます。

この時、大田大明神は、神主の口をかりて、「神つ代の神宝、天の沼琴の絶えて久しきを、大神の再引きおこし給はんと、中山の通郷（みちさと＝琴主の別名）といへる者、大神の御心に叶はせ、御神託あらせられ給う。八雲琴の形は、葺不合命（ふきあえずのみこと）が作り、爪転管は、春日大明神の御心で、二筋の絃は、大国主命がすげさせ給える。中山の守護として、あを風大明神を日夜付けさせたまひ」と、御託宣を下されました。

青風山の山頂に立つ石造りの小さなお社は、この御託宣で登場した八雲琴の神々と、出雲大社の神々をお祀りしたものであることが、分かりました。

琴主は、最晩年、伊予の天満村で養子を迎えています。琴主が出雲大社にいたころ、出雲大社の神官をご養子に迎えていますが、琴主が天満村に帰郷後も、ご養子は出雲大社の御用を務められました。琴主は、明治13年（1880）、77歳で天満村で没しました。

琴主の晩年の境遇は、いかばかりのものであったか、推し量る術はありませんが、琴主が八雲神社に勧請した神々の社を見るにつけ、幕末の音楽家の必死の生き様が、くっきりと浮きで出てくるのを見ることが出来ます。お二人の御養子の御家族は、八雲琴をお弾きになられず、今日まで地元の八雲神社で八雲琴を継承されています。八雲神社では、毎年春に、琴主の御霊をお祀りする青風祭を、青風山の山頂で催しています。

中山琴主という音楽家の心の形成とその生き方が、八雲神社という社を基としたものであることを、みてまいりました。神社に祀られた御霊は、生きた命となり、悠久の働きをいたします。今日もまた、人々は、その土地その土地の神社を目標として、その人その人なりの社を心の中に抱き、生きる証とされていることでしょう。

私は、湊川神社を参拝することで、楠木正成公と御一統の清廉潔白なお働きを偲び、天皇を象徴と仰ぐ我が国と民に忠誠を尽くすことを心の基としまして、心の研鑽を重ね、安寧で平和な世づくりに献身したいと存じます。

（当日の発表のまま。後日、ウッジ大学側の学内問題のため、学術提携を姉妹校提携と改める。）

The Japanese Spirit No. 102 （4月15日発行）は、ポーランドの八雲琴を特集しました。

No. 103（6月15日発行）は、「日本の3宗教音楽、八雲琴、吉備楽、中正楽の宗教性と音階の比較と関連についての考察」を掲載。

The Japanese Spirit

No. 102 April 15, 2007

Special Edition

The Yakumo-goto in Poland

A Congratulatory Address for Professor Jolanta Młodawska on the Establishment of the Yakumo-goto Club at Łódż City and the Academic Linkage of IOND and Łódż Universities

By Hideki Kubota

Director of the Yakumo Society

Good evening, Professor Młodawaska. I am very pleased to meet you at this meeting of IOND University on April 28, 2007, here in Tokyo. Thank you very much for letting me use your comments in my paper, The Japanese Spirit.

I know you are very busy, however I hope for your help and suggestions about the establishment of the Yakumo-goto Club at Łódż city, Poland and the academic linkage of IOND and Łódż universities.

You are very important to the linkage born after the very hard, difficult work needed to organize the Yakumo-goto Club in Łódż, Poland. You are at the base of our situation now with IOND and the Echo Club for international cultural exchange in Nishinomiya, Japan.

You have been very well known as a central figure in our work of establishing an academic linkage with its base in the Yakumo-goto. Your Yakumo-goto Club is an exceptional case in the world, organizing an academic linkage and strengthening friendships through a religious musical instrument of Japan. Your valuable work will be appraised more and more highly in the future, establishing close relationships and seeing practical uses in both countries.

As a first goal of the linkage, we are preparing to research retail shops and supermakets to explore new ways to become prosperous together. This would help define a new economic zone and new secondary markets. We hope it would lead to organizing new economic systems that allow rapid globalization connected with the old world market.

We look forward to continuing our association with your Yakumo-goto Club as the basis for this work.

And we cordially express our gratitude to you and Professor Masakatsu Yoshida in Łódż University for all your efforts.

A Letter from The Yakumo-goto Club in Łódż, Poland.

by Professor Jolanta Młodawska

Mr. Michał Musiałkiewicz

The Yakumo-goto Club based on Echo Club and” The Japanese Spirit”, Japan, came into existence in the year 2004 with a visit of Prof. Kubota Hideki from IOND (International Organization for Nontraditional Distant Learning) and his wife, Mrs. Kubota Kyoko, koto master, interpreter and teacher, paid to The Polish-Japanese Society in Łódż, second by size, city in Poland.

Three students from various faculties of Łódź University: Julek Czurko, Basia Lach, Ania Krystofiak took group lessons in playing koto, first organized under the auspices of Polish- Japanese Society in Łódź and led by master Kubota Kyoko and next year individual training under the same tutelage.

In 2005 Mr. and Mrs. Kubota paid a ceremonial and significant visit to Łódź, on invitation of Yakumo-goto Club, which had been fist to introduce ancient, harmony inspiring and serene sounds of this instrument, so rare in the world, to Polish audience.. It is important mentioning, the Yakumo-goto Club is a pioneering, private institution, spreading glory of Japanese old, religious music in Poland.

During their stay in Poland in 2005, Mrs. Kubota, gave two remarkable performances, which met with tremendous success: for The Rotary Club and Music Junior High School in Łódź. At the same time Prof. Kubota delivered lectures, originating in buds of Japan’s ancient, sacred music, worshipping and serving gods.

The Yakumo-goto Club in Łódź consists approximately of a dozen of members. The organization being based on the premise of Prof. Jolanta Młodawska’s, an economist and Japan’s lover, from Łódź University, big house, where gatherings take place. Simple but elegant koto tunes can be heard before zazen intimate sittings as well as during official , cultural events. Some members play koto, others only listen to it. The precious, miraculous 150 years old koto from one of Japanese shinto shrines has been stored at the house of Prof.. Młodawska and is used, as well as, borrowed by members for individual appearances. Among all, the instrument served in Warsaw, Cracow ( Manggha ), and other Polish cities alone or accompanying events such as: tea ceremony, flower arrangement, Noh theatre and others, reflecting the Japanese peculiar spirituality.

Yakumo-goto Club in Łódź participated in the Japanese Day in the countryside called: “Japan with all senses” in 2006 and in “The Japanese Weekend in Łódź” in 2007. Its activities are implemented within the academic agreement of Łódź University and IOND University .The cooperation started this year and both sides strive for best future results to mutual benefit. In the process of facilitating an agreement, Prof. Jolanta Młodawska from Łodź University and president of Yakumo-goto Club, gave a lecture: “Poland in the UE- after a year” during her stay in Nishinomiya in 2005. The most recent message, concerning disseminating koto music is establishing contacts between The Club and Musical Academy in Łódź. The cooperation envisages for professional help in teaching students of yakumo-goto and its philosophy.

In the middle of March 2007 miraculous sound of yakumo-goto could be heard during Japanese Weekend organized by Polish-Japanese Friendship Society in the Higher Economical School East-West in Łódź. Room full of guests heard the concert given by Ania Krystofiak. The traditional sound echoed in all minds and was expressed in loud applause that had followed the concert. People rounded scene, admired exceptional instrument, wanted to be for a while nearby the spiritual secret. What was more interesting in this concert is that Ania plays organ in church and played koto in the break between ceremonies in her home city – Konstantynów, nearby Łódź . Initial agreements to popularize yakumo-goto after this event was natural and will be make under lead of Prof. Jolanta Młodawska. Contemplating sound of yakumo-goto could be heard of anyone who want to find oneself in our rush times. We are proud of undertaking such guest under roof of our houses.

　Performance of the Yakumo-goto in Poland

(The Yakumo Society)

15. 12. 1999 Uniwersytet Jagiellonski in Kraków, Poland

16. 12. 1999 Centrum Kultury Zydowskiej in Kraków

28. 3. 2000 Lódz University in Lódz, Poland

31. 3. 2000 The Third University Japanese Study at Lódz City Teacher’s Assembly /

The National Racial Archaeological Museum

3.11. 2003 Department of Japonology of Prof. Masakatsu Yoshida’s class at the University of Łódź

6.11. 2003 OZORKÓW Library

7.11. 2003 Ogólnoksztajcqca Szkoja Muzyczna (the Music Academy)

13.11. 2003 The Third University Japanese Study at the University of Łódź

14.11. 2003 Szkoła Podstawowa Nr 162 (the Elementary school), Łódź

14.11. 2003 Politechika Łodzka Lectorat jezyka japonskiego (Citizen Japanese Language Study at the Engineering Department of the University of Łódź

17-23. 11. 2003 The Poland-Japan Society Organized the 21st Japanese Cultural Week to celebrate the 46th anniversary of the restoration of diplomatic relations between Poland and Japan at the National Archeology and Ethnology Museum in Łódź

13.12.2003 A Courtesy Visit to the Office of the Łódź City Mayor

4.6.2005 The Wilan Palace (summer palace of Polish king Jan Ⅲ Sobieski)

6.6.2005 The Grand Hotel Hall under the joint auspices of Łódż Rotary Club, the Film and Television Academy, the Łódż Yakumo-goto Club in Łódż city

History of the Yakumo-goto in Poland

Establishment of the "Center for Japanese Religious Music" in the city of Łódź in Poland.

(a previous report on The Japanese Spirit No.81 April 15, 2004)

The Polish Center for Japanese Religious Music “Echo club” was established in the city of Łódź on December, 2003. The representative of the center is Ms. Yolanta Młodawska who is professor at Łódź University. Besides focusing on Japanese Religious Music, the center also gathers information on old classical music and art, instruments, scores and recordings either in CD, DVD or tape formats, as a way of introducing Japanese culture. On a former occasion the same group had presented the Yakumo-goto and the Kibi dance and had even offered students a chance to practice and performing on the Yakumo-goto. Valuable documents and reference materials have also been gathered and are kept at the center.

The patron of the group is the “Yakumo Society” whose representative is Mr. Hideki Kubota, from Nishinomiya city. Mr. Kubota intends to invite other religious groups and urge them to provide as much reference materials and documents as possible to the center. Moreover, it is the patron's intention to invite performers, and stage live performances of classical and religious music to give the Polish public a better grasp of Japanese culture through the sounds of its music.

　The "Echo Club" in Łódź, Poland、has changed its name to "YAKUMO-GOTO CLUB"

The "Echo Club" of the museum of Japanese Classical Instrument in Łódź, Poland, whose representative is Ms. Jolanta Młodawska, has changed its name and has been, renamed the "YAKUMO-GOTO CLUB". The reason for that change is that a choir with the name "Echo Club" already existed in the same city. However, the policies and purpose of the club are not changed.

Mr. Młodawska said: I want to use the Yakumo-goto, that old classical Japanese instrument used for prayer in front of a shrine, to present and introduce Japanese culture in Poland.

Donation of a 13 string Koto to the Warsaw National Museum

These preparations are being made through the "YAKUMO-GOTO CLUB" of the Łódź Japanese music Museum

On March 3rd the Nishinomiya "Echo Club", whose representative is Mrs. Kyoko Kubota from Nishinomiya city, has donated, through the “YAKUMO-GOTO CLUB” of Mr. Yolanta Młodawska, a 13 string koto to the Warsaw National Museum in Warsaw. It was through the cooperation of both “Echo Club” and “YAKUMO-GOTO CLUB” that a Japanese instrument was, for the first time, donated to the museum collection. Both clubs are due to donate, within this year, other musical instruments, such as a ryuteki (Gagaku flute), a Shō, and a hichiriki (double-reed instrument).

The Echo Club is making a donation of a ryuteki to the Warsaw National Museum

The Nishinomiya-city “Echo Club”, whose representative is Ms. Kyoko Kubota, has recently donated a ryuteki "Gagaku flute" to the Warsaw National Museum. The group of patrons of the Łódź “YAKUMO-GOTO CLUB” had already donated, through the good offices of Ms. Yolanta Młodawsaka, a 13 string koto as part the demonstration activities sponsored by both clubs to contribute to the Japanese classical musical instruments exhibit.

Ms. Kyoko Kubota said, "I want, with the help of Ms. Yolanta Młódawsaka to make demonstrations of Japanese classical music and present them in several parts of Poland during this coming year.

In addition, a public performance on the Yakumo-goto, by Ms. Kyoko Kubota is planned for November, 2005, in Warsaw, as an "introduction to Japanese culture" through the use of musical instruments.

Greeting in Publishing

Drs. James T. Shimizu, M.D., Econ., Ph. D.

President, IOND University Hawaii/ Japan

Honorary President, Mindanao State University

(Reproduction from the bulletin No.4 of IOND University.)

It’s for us extremely joyful to everyone of IOND University’s people concerned that a greeting about the No. 4 publication can be done. Specially, this volume was made as a commemoration journal in commemoration of degree business cooperation with University of LODZ and a sister school conclusion with it. It can say superlative joy that IOND University could be concluded with the European university next to the conclusion which was the same as Mindanao State University in 2004.

By the way, this publication thesis is composed of the field such as Japanese literature, mathematics, economics, business administration, social educational studies, engineering, studies for the natural treatment. I want to continue the next issue, too, because it already gets popularity though at this time we decided to insert the “teacher research activities report” for the first time by the request from the various teachers.

As for my specialty’s being International Economics ( [an international financial argument] and medical science [a study of the immunity] ), separately we pray a contribution to this research journal from the teachers of more fields without my relations. We are very happy if it becomes one assist of the various future teachers’ research.

Agreement with Poland National Uniwersytet of Łódzki and

Its Academic Affiliation (Sisterhood) with IOND University

Professor Ikuo Nakano, Educ, Ph. D.

Director, IOND University Hawaii School

Academic Affiliation

It was only Sept. last year 2005, when Dr. Jolanta Mlodawska, one of the sociology professors of University of LODZ came to Japan on business, and out of the tight schedule, the professor spared much time to pay a visit to this IOND University Japan. The professor was very much moved on the IOND’S unmatched and noble ideal, quite untraditional in education-never before experienced- as explained by Drs. T.Shimizu, the Chancellor of IOND. So enthusiastic was the professor that she proposed to be honored with an honorary professorship for this IOND University. She further suggested that both her and our universities establish a sisterhood relationship for exchange of academic accomplishments and reciprocal degree awarding to the right persons. We saw no objection to it and accepted the professor’s zeal, we told the professor that this matter would be immediately taken up with pleasure to the Trustees for decision.

According to the professor’s message by e-mail we have received quite recently, it is understood that the professor’s strong suggestions have been already agreed upon overwhelmingly by the Board of Directors of University of Lodz though unofficially, the e-mail farther stating that there is nothing much left to discuss for official, final decision.

We have already received an invitation letter from the professor in chief of lodz Dr. Ryzard Piasecki.

In this regard, IOND University has reached its conclusion to accept the proposal and President Dr. Shimizu (as a representative of IOND University) have signed with University of Lodz.

The Friendly Relation between the “Ooka Salon” and the Łódź “YAKUMO-GOTO CLUB”

Using music to forge friendly relations between the Nishinomiya “Echo Club” and its counterpart in Łódź

The other day, at the music hall of the Ooka Salon (Representative Ms. Teruko Ooka) the Nishinomiya “Echo Club” (Representative: Ms. Kyoko Kubota) used music as a means of deepening its relation and expressing its good will to the “YAKUMO-GOTO CLUB” of Łódź in Poland.

Poland is the country who gave birth to Chopin. Ms. Yolanta Młodawska, the superintendent of the club, said that her pleasure and goal was: "to promote active cultural exchanges through music"

Within this frame of thought, a Polish pianist has already performed at the Ooka music salon. Furthermore, the president of the Ooka music salon has expressed interest in visiting the “YAKUMO-GOTO CLUB” to discuss a possible schedule for future cultural exchanges.

Ms. Ooka is also the president of the internal medicine hospital of Nishinomiya That hospital has adopted as leitmotiv the concept that "The starting point of good health is a fulfilled heart". She also advocates that a “fulfilled heart” is supported and enhanced by the daily enjoyment of music.

The aim of the music salon is to invite performers from both inside and outside the country and stage several concerts every month. While promoting the charm of chamber music, which in every day life seems so distant and is frequently the object of misconception in Japan, the quiet ripples of that music are quietly extending the influential concept of "curing through music"

(a previous report on The Japanese Spirit No.81 April 15, 2004)

Publication

“Poland in the European Union” by Prof. Jolanta Młodawska

( The Japanese Spirit No.82 May 31, 2004)

“TeachingPolishtoJapaneseVolunteersintheJICAProgram”

by Prof. Ewa Sabela

(The Japanese Spirit No.83　June 15, 2004)

“Shichifukujin” by Mr. Julian Czurko

(The Japanese Spirit No. 90 August 15, 2005)

EU Accession—One Year After

by Jolanta Mlodawska

(The Japanese Spirit No. 91 September 12, 2005)

“A message from Poland”

Welcome on internet pages of

Intent

Progress Foundation

PREFACE - INTRO

　　　　　　　　　　　　　　　　　　　by Dawid Rzepecki　　

(The Japanese Spirit No. 92 October 1, 2005)

The Foundation mentioned above came from psychologists, therapists and counsellors, to create

Metaskills Improvement Centre

The Centre will be located in a wooden house that will be built specially with this intention, will be placed near by the forest in the middle of Poland. We shall create a special space, promoting attentive for life, world, itself attitude. Meeting place for many people with different point of view, but with common goal, that is life experiencing .

P.S. on the 17th of June, 2007

A Message from Poland

By Professor Jolanta Młodawska

Dear Professor Kubota Hideki.

How are you and your spine?

I feel a little uncomfortable about the situation between IOND and Łódź University, especially as you and me are good friends and I do not want to loose it. The question, you probably know, is that Łódź University authorities, evaluating visit in Tokyo pointed to two things: "affiliation" and and the only virtual mood of IOND University. IOND claims, they have been affiliated with Łódź University but there is no agreement for it. Actually, what we thought, sisterhood is like "brotherhood" or sister cities. The celebration event we participated on April 28 in Tokyo - in our opinion - was to be only for commemorating the academic cooperation. As a result, the authorities of Łódź University asked IOND to get rid of all notice about "affiliation".

Dear Professor. I do not have influence on the final decision of Łódź University and I am not sure whether the academic cooperation will be continued or not, however I would like to. On my side, I offer full respect and willingness to help you with disseminating yakumo-goto music in Poland, including registering Yakumo-goto Club in Poland officially. Please, find pictures from the Japanese night at Herbst Palace in Łódź, enlosed.

Give my best regards to your wife,

Sincerely yours,

Jola Młodawska

A view in the future

Dear Professor Jolanta Mlodawska,

Thank you very much for your beautiful pictures.

It is very fortunate that we realized to meet you and hold nice meeting

on the 28^th of April in Tokyo.

There are a little differences between Lodz and IOND Universities

concerning academic tie-up and friendly ship, however we felt no problem

in our relationship hoping to get good chance in future while endeavoring

to deepen each reliability and produce an effective study. I will try to search

the commercial district of Nishinomiya city about the each influence of super markets

and the retail stores. I am going to find out the way of both development and

activation of the whole society, obtaining art, cultural fields.

At the first pier to sail to unknown ocean I want to send my data to you.

Please keep my data and teach and lead me as a Professor.

We are very pleased to see your pictures and know that you have made every

effort for Yakumo-goto Club. Miss Anna Kyssztofiak’s kimono style is very beautiful.

Professor Mlodawska is just the same as a noble Japanese lady.

My wife gives her best regards to you and your husband.

Sincerely yours,

Hideki Kubota

The Japanese Spirit Publisher/Editor: Hideki Kubota

1-26-1407, Takasu 2-chome, Nishinomiya 663-8141 Japan

Phone: 0798-49-5886

Fax: 0798-49-5838 http://homepage3.nifty.com/kubota1407/

UII26890@nifty.com

The Foundation Issue was published on June 15, 1991

The date of our next issue will be on June 15, 2007

湊川神社で2006年12月1日、八雲琴の奉納演奏

「エコ－クラブ」の窪田京子さん

「エコ－クラブ」（西宮市）の窪田京子さんは、2006年12月1日午前10時から、神戸市の湊川神社月次祭で八雲琴の奉納演奏をした。奉納曲目は「五十鈴川」。窪田さんは、海外で八雲琴の演奏と「八雲琴を通した日本の心」について講演をして、精神文化の交流を図ってきた。2007年から、さらに、「日本の安寧と調和」の精神を世界に知ってもらい、すべての民族が、世界市民として「共存共栄」出来ることを祈願した。

部落解放同盟へイオンド大学の窪田英樹教授提案

「国際人権啓発センターのネットワークの構築」、

「積極的市民社会参加の運動」について、

「地球市民のモラル形成」の関連講座を開設へ

　部落解放同盟中央本部と初協議

　IOND（イオンド）大学（東京・ハワイ）の窪田英樹教授は、6月7日、東京都港区六本木の部落解放同盟中央本部を訪れ、IOND大学の講座開設について、初めての協議を行った。

窪田英樹教授は、4月26日、部落解放同盟中央本部の谷元昭信書記次長を通じ、組坂繁之委員長に、「部落解放同盟21世紀活動大計（私案）」の概論を提出した。外国人労働者の日本国内での活躍が期待されるグロ－バル時代に向けて、部落解放同盟を世界人権啓蒙センタ－と位置づけ、「人権、労働問題、地球環境」など、差別と偏見のない「地球社会」の実現のため、開明性に富んだ「部落解放同盟の精神」を上程した。

概論から始め、同同盟の闘争史、人権擁護理論、活動方針、全組織の有効的活用を通して、地球市民が訴え、要求している人間の尊厳の擁護と高い精神性の涵養を、国際社会と連携して運動する大計を、順次、各論、実践論にわたり上程する。

　窪田教授は、「部落解放同盟のマルチ・カルチュラリズムの立場に立った国際的な人権、環境問題の研究と、解決に向けての実践行動は、グローバルな市民運動として、地球市民のモラルを形成していく原動力になるだろう。80年間の闘争史に裏打ちされた人権に対する深い理解と取り組みの幅広さは、国際的なさまざまな問題を抱擁して、解決に向かわせる奥行きの深さがあり、最も期待出来る団体だ。大学当局の内諾を得たので、部落解放同盟の意向を伺ったうえで、部落解放同盟が国際人権啓発運動を展開するインターネットワークの構築とその展望を主題にした、インタ－ナショナルな講座を開設したい」という。

http://homepage3.nifty.com/emi1407/

JOURNAL OF

IOND UNIVERSITY JAPAN

　　　　　　第5号

＊ ＊＊ヨーロッパ・ロシア国立大学諸校等姉妹校締結記念/財務省関東財務局証券投資顧問業登録記念論文　＊＊＊

　　　　　　　2007年1月

Greeting in Publishing 発刊にあたって

……………President, Drs. James T. Shimizu, D.Sc., Ph. D. P.1

Establishment of Closer Relationship of IOND Univ. with the National

Universities in Europe, Asia and Russia on a Sisterhood Basis.

ヨーロッパ・アジア・ロシアの国立大学等との姉妹校締結に携わって　

……………Professor, Drs. Ortega 1. Nakano, Ph. D. P.2

研究論文

信用インフレーション論争とその現代マクロ経済学的意義・・・・清水徹　P.5

ハブの生物学・・・・・・・・・・・・・・・・・・・・中本英一、他　　P.33

マーチャンダイザ―専門教育における商品価値の評価とその分類方法について

　　の提言・・・・・・・・・・・・・・・・・・・・・小濱岱治　　P.67

2000年、03年「OECD生徒の学習到達度調査」（PISA）から見る

　　日本の教育　－多変量解析を基に--　・・・・・・・・松原重利　　P.95

The Sacred Zone of the Yakumo-goto at the Yakumo Shrine ;

--A Study of the Japanese Spirit--・・・・・・Hideki Kubota　　　P.143

脱組織化行為に関するシンボリック相互作用論的考察・・・松下薫　　　P.157

中世日本人の他界観　–室町物語の分析を通して--　・・・・川添裕希　　P.171

プラトンの政治哲学の現代化・・・・・・・・・・・・・・澤大洋　　　P.183

播磨山岳修験道と近代期行者組織の動向　–兵庫県神崎郡福崎町を

　　　　　　　　　　事例として・・・・・・・・・・・・今井登子　　P.205

アルゴリズム学習のための教育支援システムJPADetの設計と開発

　　・・・・・・・・・・・・・・・・・・・・・・・・・河村一樹　　P.231

Ph.D.学位論文

Comparison concerning Ingredients of Potatoes May Queen between

Those Cultivated in the Soil of Chemical Fertilizer and Those Grown

In the Organic – Fertilized Soil ・・・・Tamiko Yamazaki P.247

研究ノート

　産業革命以前のハイランド社会と経済；－氏族制度とタックスマンの

　　　　　　　役割を中心に－　・・・・・・・・・・太田亮悦　　P.285

調査報告

　　アフリカの悩みと未来；－タンザニア支援の体験から考察－

　　　・・・・・・・・・・・・・・・・・・・・・・丹羽弘行　　P.299

教員教育研究活動レポート（実社会貢献編）

　　「幸齢学」を武器としてJ- waveの癒し番組にレギュラー出演

・・・・・・・・・・・・・・・・・・響玲於郡　P.303

　　　雑誌「暮らしの赤信号」で日本の食環境の整備に大きく貢献

・・・・・・・・・・・・・・・・・・山田博士　P.303

短期間で抜群のゴルフ技術力と精神力を養う方法で注目を

　　浴びる・・・・・・・・・・・・・・・・・・・佐藤徹志　P.304

お知らせ

・社会人学生・社会人院生募集要項（社会実績の単位化による査定評価申請書）・・・・・・・・・・・・・・・・・・・・・・・学術部　　P.305

・アジアにおける本学「名誉博士」と「名誉教授」探索に携わっての

・　　　　感動と喜び・・・・・・・・・・・・・・・・陳佳梅　　P.307

・名誉博士号学位業績代表論文の本紀要への掲載募集！

・　　・・・・・・・・・・・・・・・・・・名誉学会実行委員会　P.307

・ IOND University国際投資研究所が証券投資顧問業登録番号を

・　　　　　　取得！・・・・・・・・・・・・・・・・高橋斎　　P.308

・本学のDegree（学位）と所謂‘DM学位’との違いについて

・　　　・・・・・・・・・・・・・・・・・・・・・・法務課　　P.309

・ [ 編集後記 ]　・・・・・・・・・・・・紀要編集委員会　　　　P.315

・　　　　　　　　　　　　　　　　　　　　＊原稿の寄稿順　

・

　　　　　　　　　　イオンド大学出版局

January 2007

JOURNAL OF IOND UNIVERSITY JAPAN, No5

The Sacred Zone of the Yakumo-goto

at the Yakumo Shrine;

A Study of the Japanese Spirit

by Hideki Kubota

（Folklore）

Abstract

The Yakumo-goto is a religious musical instrument used to devote prayer to the gods of the Japanese. The Yakumo-goto has been called “A Shrine of Sound”. The Yakumo-goto was created by Mr. Kotonushi Nakayama, who was born in Iyo Province (now Ehime Prefecture) at the end of the Tokugawa period. Mr. Nakayama confined himself in the grand Shinto Shrine, Izumo Taisha Shrine in Izumo district, Shimane Prefecture, to pray for the healing of an eye disease. He was inspired by a divine revelation at the Izumo Taisha to cut a piece of bamboo, and stretch two silk strings over it. He called this bamboo koto the Yakumo-goto, from humming the first phrase of a song “yakumo” composed by the god Susanoo-no-mikoto.　

Mr. Kotonushi Nakayama was born in Tenma Village in Iyo on May 15, 1803, and died in the same village on September 18, 1881, at the age of 78. During most his life he had lived in the Izumo Taisha. However, he called the gods concerning the Yakumo-goto in the precinct of the Yakumo Shrine in his native village. Why did he invite the gods to an unknown small shrine? Nakayama’s life is a part of the mythology like the world of the Japanese gods. Searching for a clue about the gods enshrined at the Yakumo Shrine I try to trace the soul of Nakayama and make researches in the Japanese belief and spirit.

Key Words : Yakumo, Sacred-Zone, Prayer

The Subject

The Yakumo-goto is a religious musical instrument used to devote prayer to the gods of Japanese. The Yakumo-goto has been called “A Shrine of Sound”. In Japan, playing it has been compared to offering a prayer. It is not based on a particular religious sect or doctrine but is a common prayer to a folkloric deity or Buddha. The Yakumo-goto is played to wish for peace and stability in the world, so its essence could be said to be a “Prayer of Harmony”.

The Yakumo-goto was created by Mr. Kotonushi Nakayama, who was born in Iyo Province (now Ehime Prefecture) at the end of Tokugawa period. Mr. Nakayama confined himself in the grand Shinto shrine, Izumo Taisha Shrine*1 in Izumo district, Shimane Prefecture, to pray for the healing of an eye disease. He was inspired by a divine revelation at the Izumo Taisha to cut a piece of bamboo, and stretch two silk strings over it. He is traditionally said to have named this instrument the Yakumo-goto because he composed his first tune while humming the following poem by the god Susanoo-no-mikoto.

“Yakumo tatsu Izumo yaegaki tsumakomi ni yaegaki tsukuru sono yaegaki o” (The many layered fence of Izumo, in a view of a towering mass of clouds rising vigorously to the sky, I make a many layered fence to protect my wife.) This poem is found in Kojiki, the record of ancient matters of Japan.

Thus was born the Yakumo-goto. The Yakumo-goto, 108 cm long and 13 cm wide, is a two string koto. The string is made of tightly twisted silk yarn. The body, shaped like a sea cucumber, is made of woods such as paulownia, Japanese cedar, or oak.

On the Yakumo-goto thirty-one positions are marked with a mother-of-pearl inlay of 31 katakana characters. These syllables comprise a traditional waka, or 31 syllable short poem, which means that the positions of the Yakumo-goto have been named after the 31 syllables of waka. Most of the lyrics written for this instrument are waka poems praising and revering the gods. The reason why the Yakumo-goto has acquired divinity is that for this musical instrument, what matters most is not skillful performance, but rather the lofty spirituality and purest piety of the performer. In other words, to play the Yakumo-goto means to pray to the gods. The Izumo Taisha set a high value on Mr. Kotonushi Nakayama and the Yakumo-goto. *2

The 200th Anniversary of the birth of the Founder of the Yakumo-goto, Kotonushi Nakayama, was held on April 7, 2003, at Mt. Aokaze, which is near the Yakumo Shrine in Tennma, Doi town, Uma County, Ehime Prefecture. After head priest Sumio Kondo recited a Shinto prayer seven performers, including three children, played a devotional piece on the Yakumo-goto called Haru-no-Shirabe (Tune of Spring) to the gods.

Mr. Kotonushi Nakayama was born in Tenma village on May 15,1803, and died in the same village on September 18,1881, at the age of 78. Mr. Nakayama had trouble with his eyes from early childhood. From the age of 7 or 8, he went to the Seki Pass about 7 kilometers from Tenma Village, separated from his parents, and he lived with a teacher, named Yoshinoto and learned how to play the shamisen and recite Joruri ballad dramas. At the age of 14, Mr. Nakayama left his village for Kyoto to train in the performing arts. While suffering from an eye disease he endeavored to cultivate the shamisen and koto. He visited the Izumo Taisha (grand shrine) and prayed to the gods to heal his eye disease. While confined in this shrine he was inspired by a divine revelation. According to the will of the gods, he cut a piece of bamboo and stretched two strings over it. Thus was born the Yakumo-goto.

Until the end of the Tokugawa period (1868), this shrine was known as the Gozu -Tennougu(Cow’s Head Heaven Shrine). Kotonushi Nakayama was born with very poor eyesight and he used to visit a nearby shrine to pray for his cure in his village. At that time, the shrine where he prayed was the Gozu-Tennougu and was dedicated to a cow-head god but in 1869, it became the Yakumo Shrine after the Meiji restoration edict ordered the separation of Buddhism and Shintoism. Three gods are deified at that shrine; they are Susanoo-no-mikoto, Kushinadahime-no-mikoto and Tenazuchi-no-mikoto. During the Edo period the name of that shrine was Gozu- Tennougu. A cow-head and a horse were worshipped there as the farming deities. This Gozu-Tennougu drew its energy and origin from the Indian Gion (Gionshouja=Jetavanavihara) guardian deity. This shrine also protects from the plague as is the case for the Yasaka Shrine in Kyoto’s Gion district or the Tsushima Shrine in Owari district in Aichi Prefecture, each shrine blessed by the god Gozu. The name Gion can also be found in Doi-cho and it is believed to be the old name of Gozu-Tennougu.

Concerning the Yakumo-Shrine several mythologies have remained. It is said that the god Susanoo-no-mikoto came down from heaven and had a dwelling half way down the mountain and stayed there for a while. That place has also become the site of a shrine since long ago.

Moreover, it is said that Susanoo-no-mikoto rode a horse there and that two of its footprints remain carved in a stone in the middle of the way. Those footprints are called Onma-no-ashime (the footprints of the horse) and it is believed that if one steps in them one will receive some kind of blessing.

It is also said that at that very place where the shrine is close to the mountain, every evening the rattling sound of fencing can be heard. However, when going there, one finds nothing strange and it is as quiet and desolate a place as can be. It is said that those are the doings of the long-nosed goblin Tengu. On one side of the shrine stands a large pine tree and when looked at from a distance, one can easily see that it suggests the shape of a Tengu.

The masterpiece of all that mythology is the story of the extermination of a giant snake named Yamata-no-Orochi at the hands of the god Susanoo-no-mikoto : It stands as one of the important Japanese myths: The god Susanoo was banished from Takama-ga-hara (the Japanese Olympus) because of doing violence to the goddess Amaterasu-Omikami. When the god Susanoo descended to the Hino-kawa (Hino River, nowadays in Shimane Prefecture) he found an old couple who were crying bitterly. The husband’s name was Ashinazuchi, and his wife’s name was Tenazuchi. When the god Susanoo-no-mikoto asked why they were crying they told him a terrible story about an 8 headed giant snake, Yamata-no-Orochi, who lived deep in the mountain. The snake had descended from the mountain producing burning red fruits from his eyes and this animal had eight heads and eight tails. The body had grown out of Hinoki (Japanese cypress) and Sugi (Japanese cedar) trees and was covered with moss. Its length was equal to the length of eight valleys and eight mountain ridges. The giant snake often attacked their village and abducted young women. They were afraid that their daughter, Kushinadahime, would be abducted next. The god Susanoo-no-mikoto devised a plan to destroy Yamata-no-Orochi. He knew that the snake liked sake very much, so the god Susanoo-no-mikoto set up 8 kegs of sake, one for each head. In the middle of the night, the snake appeared and drank all of the sake. He then fell into a deep sleep. At that point the god Susanoo-no-mikoto pulled out a sword and exterminated the pest cutting off its 8 heads on the spot. It is a very simple story that amuses even children nowadays but Yamata-no-Orochi’s appearance as a huge snake has also brought about the idea that he is a god. The mythology of the extermination of Yamata-no-Orochi by the god Susanoo-no-mikoto occupies such an important place in Japanese mythology that it has acquired much respect and dignity. Despite this, at the Yakumo Shrine only the history of the old couple and their daughter is related to the shrine and only three gods, the Susanoo-no-mikoto, the goddess Tenazuchi-no-mikoto and the goddess Kushinadahime-no-mikoto, are deified there. Where did Yamata-no-Orochi and the father of story, Ashinazuchi come from and what did become of it? Even at the Yakumo Shrine no one knows.

Many gods surrounded the Yakumo Shrine and the Yakumo-goto. That is why a small shrine called “Dragon Snake Shrine” built by Kotonushi Nakayama still exists in the precincts of the Yakumo Shrine. Kotonushi Nakayama invited the Sea Guardian deity from the Izumo Shrine (the Izumo Taisha in the Shimane Prefecture) and built the Dragon Snake Shrine to ask those gods to protect the place. On a scroll preserved in the shrine’s library was a prayer to the Dragon Serpent written by Kotonushi Nakayama. The prayer called to mind Nakayama’s and the people’s belief that sea snakes were shadows of the gods and therefore objects of worship. Sea snakes symbolized the Dragon Serpent coming across the sea to protect the people. The Dragon Serpent is also a symbol of nature’s power, bringing riches and happiness.

Faith in the “Dragon Snake” is still very alive around the region of Izumo (now part of Shimane Prefecture). In the region of Shimane where the Izumo Taisha is located, people believe in the Dragon-Serpent God. A God-gathering festival is held between the 10th and the 17th of October, which in the old Japanese calendar is called Kamiarizuki (month with the gods). The sea is rough during this period, and sea snakes are washed up on the beach. The sea snake’s body bears a tortoiseshell pattern just like the crest of the Izumo Shrine. People believe these sea snakes are guides of the god and gather and offer them to the Izumo Shrine. The Izumo Shrine preserves them and gives them to worshippers as an object of worship of the Dragon Sea God.

But there is also another important god who is worshipped in the vicinity of the Yakumo Shrine. Three more shrines are located in its vicinity on the top of Mt. Aokaze (The blue wind mountain) located about 1.5 kilometers from the Yakumo Shrine. On the top of the mountain three stones about 40 cm high are placed there. The stone in the middle points to the Izumo Shrine, next to it the stone on the left points to “The Blue Wind Shrine” and the stone on the right points to the Oota Shrine. These are three shrines built by Kotonushi Nakayama late in life. These are composed of simple rocks placed on the earth which describe the god’s name. The god Aokaze –daimyoujin and the god Oota-daimyoujin faced directly to the Izumo Taisha over the sea. People called the god Aokaze-daimyoujin “the god Wind, Aokaze-han”, but they didn’t know the god or the goddess. As for the god Oota-daimyoujin they don’t know the god’s character at all. Nakayama built these shrines to call both gods to the top of Mt. Aokaze. Nakayama built these shrines to pray to the gods that he revive Ame-no-Norigoto (the Heavenly Decree Koto) of Japanese mythology to the reality through the Yakumo-goto. In the Yakumo-kinpu (the notation of the Yakumo-goto) by Nakayama he described that the god Oota-daimyoujin told him the god Aokaze-daimyoujin is the god of Music, and that the gods reveal their will in the lyrics of the Yakumo-kinpu. For these reasons Kotonushi Nakayama prayed to revive the Heavenly Decree koto in front of the Aokaze Shrine and the Oota Shrine. He could pray to the god Okuni-nushi –no-mikoto of the Izumo Taisha far from both shrines and the sea.

Why did Kotonushi Nakayama enshrine the god Oota-daimyoujin and the god Aokaze-daimyoujin on the top of Mt. Aokaze? Both the Aokaze- daimyoujin and the Oota-daimyoujin are gods of which I had not heard before. The appearance of those gods goes back to May 14, 1855, and was announced through the voice of a priest of a shrine. In the Yakumo-kinpu written by Kotonushi Nakayama a hint appeared as follows:

“On the anniversary of that day a musical performance on the Yakumo-goto was offered at the Ukimido-kumano Shrine in Tamanoura (nowadays in Hiroshima Prefecture). At that time, the head priest, Gijun Sukune was possessed by the god Oota-daimyoujin and said, “Oota-daimyoujin attended the musical offering to protect the Yakumo-goto. This sacred had been searching for many years for the suitable person to revive Ame-no-Norigoto (the Heavenly Decree Koto)*3 that was long forgotten and finally found it. In fact, the koto master, Nakayama searching in the depths of the heart of Ookami (the Great God) had become his oracle. The shape of the Yakumo-goto was designed by the god Fukiaezu-no-mikoto. A plectrum was made by the god Kasuga-daimyoujin, and the strings were stretched by the god Okuninushi-no-mikoto. And the god Aokaze-daimyoujin has always protected Kotonushi Nakayama and his worshippers.” And the god Aokaze-daimyoujin is called the god of music.

Although the god Aokaze-daimyoujin and the god Oota-daimyoujin don’t appear in the Japanese mythology the local people venerate these gods in a sacred place concerning the Yakumo-goto. Borrowing that story of the gods, it has now become a mythology of the Yakumo-goto.

It is traditionally said that Kotonushi Nakayama played the Yakumo-goto as Ame-no-Norigoto (the Heavenly Decree Koto), and also that he was given bamboo and he used it to carve the shapes of the god Dragon-Serpent. I would like to explain this because I feel that having plural objects of worship might be somewhat confusing for non-Japanese. For Japanese people, the Yakumo-goto represents the god Dragon-Serpent or the Heavenly Decree Koto. It was deified by Nakayama and his followers, because for them, the instrument brought all of these religious symbols of the powers of nature together. Japanese cannot explain the god’s world in a logical theology, only as feelings of what is sacred in nature. So, for the Japanese mind, there is no contradiction in saying that the Yakumo-goto is shaped like the god Dragon-Serpent and Ame-no-Norigoto (the Heavenly Decree Koto). At this point, I would like to explain the Japanese beliefs.*4

But, why was the name “Yakumo” chosen for this shrine? It is said that the name probably came from the song by the god Susanoo-no-mikoto, “yakumo tatsu izumo yaegaki tsumakomini yaegaki tsukuru sono yaegaki o” in Kojiki, the record of ancient matters of Japan with the name of the Yakumo-goto chosen from this poem.

Kotonushi Nakayama had a room in the old head priest’s house of the Yakumo Shrine, and he lived there during his trips from Kyoto. It indicated that Kotonushi Nakayama did not have a home to which he was supposed to return. But, the Yakumo Shrine enshrined the god Susanoo-no-mikoto, the Dragon Serpent and the other gods concerning the Yakumo-goto was truly his spiritual origin and his home.*5

At the Meiji Restoration, the Izumo Taisha abolished the playing of the Yakumo-goto and the gagaku at the ritual, being afraid of political pressure in the storm of the movement of the destruction of the old system, including the anti-Buddhist movement, and adopted the Izumo-kagura ( sacred music and dancing ) as a religious music. *6

Adding this unfortunate happening in the very confused situation of Meiji Restoration, Kotonushi Nakayama and the Yakumo-goto lost the base of its activity. Its occurrence was concerning the gods and proselytizing of the Izumo-Taisha like the story of the Kojiki, described the world of the gods.

By the grace of the gods, and under patronage of the Izumo Taisha, the Yakumo-goto played an important role in the proselytizing movement of the missionary Oshi. (honorary messenger of the gods). Traveling around Japan, he preached the word of Okuninushi-no-mikoto while strumming holy songs on the Yakumo-goto. In the end of the Tokugawa period and the beginning of the Meiji period, the use of the Yakumo-goto spread rapidly, reaching a peak in the age of Takatomi Senge, the 80th Kokuso. Takatomi Senge also served as the superintendent priest for Western Japan, a very high post in the Meiji Restoration government’s Shrine Department. As a politician, he reached the position of Minister of Justice. Hereupon, a heated dispute arose between Takatomi Senge and the Shinto Bureau over which the gods should be worshiped. When it was formed in 1875, the Shinto Bureau, led by Mr. Yoritsune Tanaka, head priest of the Ise Shrine, decided that the major gods to be worshiped would be the Zokanosanshin ( Three creators : Amenominakanushi-no-kami, Takamimusubi-no-kami, Kamimusubi-no-kami) and the sun goddess Amaterasu-Omikami. The goddess Amaterasu became the most important and central enshrined in the Naiku of the Ise Shrine, gathering the nation’s reverence. Senge was a strong proponent of includingthe worship of Okuninushi-no-mikoto, the grand god of the Izumo Taisha, and became involved in a heated dispute with the head priest Tanaka of the Ise Shrine. In February of 1881, the dispute was seemingly settled by an Imperial edict, but Senge felt strongly that an independent proselytizing attitude was necessary for the worship of Okuninushi-no-mikoto. In May of 1882, Senge broke away from the Shinto Bureau and founded the Shinto Taisha sect, assuming the post of the first superintendent priest. Senge, with indomitable resolve, passed the post of Kokuso to his younger brother, Takanori Senge.*7 In this process, Kotonushi Nakayama lost his most powerful patron, vanishing established appraisal and the high stage in the Izumo Taisha.

Kotonushi Nakayama went home alone to Doi Village, and lived in solitude in his later years, only to pray to the gods through playing the Yakumo-goto.

Notes.

*1. Chased by the god Susanoo-no-mikoto, the god Okuninushi-no-mikoto returned to the upper world with the god Susanoo-no-mikoto’s daughter, the goddess Suserihime-no-mikoto, and commenced to build the world. Later, at Inasa Beach, the god Okuninushi-no-mikoto ceded his land peacefully to the god Ninigi-no-mikoto who was dispatched from Takama-ga-hara (the Japanese Olympus), the land of the gods ruled by the goddess Amaterasu-Omikami. The goddess Amaterasu-Omikami praised the god Okuninushi-no-mikoto for his act of sincerity and built a palace for him at the present-day location of the Izumo Taisha Shrine, entrusting the conduct of religious ceremonies to the god Ame-no-hohi-no-mikoto.

The head priest of the Izumo Taisha, called the Kokuso who inherits the spirit of the god Ame-no-hohi-no-mikoto and thus possesses both a human and a divine aspect, plays the role of an intermediary between the people and the god Okuninushi-no-mikoto. That is, the Kokuso delivers the people’s wishes to the god Okuninushi-no-mikoto by worshiping this god, and by serving the god Okuninushi-no-mikoto, he received the love and blessing of the god Okuninushi-no-mikoto for the people.

As a priest, when praying for the granting of the people’s wishes, and as the Ame-no-hohi-no-mikoto, when receiving the love and the blessing of the god Okuninushi-no-mikoto, he informs the people that the god Okuninushi-no-mikoto will bless them with spiritual power. In fact the role as an intermediary for the god Okuninushi-no-mikoto is of great importance to both the Kokuso of Izumo and the Izumo Taisha. By transferring his land to the god Ninigi-no-mikoto, the god Okuninushi-no-mikoto enables the spirit of the goddess Amaterasu-Omikami to succeed from the god Ninigi-no-mikoto to the Imperial line, thus giving the Tenno (Emperor) divine status. Through this process, the god Okuninushi-no-mikoto retired from this world to protect the Emperor’s land from the hidden world (the land of dimness, expressed as the land of origin in Japanese mythology).

The head priest of Izumo succeeds the spirit of the god Ame-no-hohi-no-mikoto who worships the god Okuninushi-no-mikoto with both humanity and divinity, as well as the Emperor, who inherits the divinity of the god Ninigi-no-mikoto. The god Okuninushi-no-mikoto represents the divinity of the deities in the land of dimness, and the god Okuninushi-no-mikoto, the god Susanoo-no-mikoto, and the god Ameno-hohi-no-mikoto are connected with such Takama-ga-hara deities as the god Ninigi-no-mikoto and the goddess Amaterasu-Omikami. The divinities of Takama-ga-hara and the land of origin are peacefully united at the Izumo Taisha by the god Okuninushi-no-mikoto. Therefore, the Izumo Taisha is located at the point where the hidden world touches this world, and can be regarded as a place of worship where the deities of both worlds meet to create harmony. For that reason, it seems quite natural that Kotonushi Nakayama created a two-string koto at the Izumo Taisha, where he was inspired by the poem of “many layered fence” composed by the god Susanoo-no-mikoto.

*2. When the classicist Mr. Shigetane Suzuki, stayed at the house of Mr. Masataru Hiraoka, assistant head priest at the Izumo Taisha, on May 13, 1858, Kotonushi Nakayama came to visit. The two men stayed together until the 17th, visiting the shrines and purifying themselves at Inasa Beach. The extremely pious Shigetane Suzuki, under the tutelage of Mr. Atsutane Hirata, took a positive approach to research and writing. While studying the Japanese classics, he traveled around Japan to survey the actual sites of events in antiquity the age of the gods. His representative works are Norito-kogi (Discourse on Shinto Prayer) and Nihon-shokiden, a study of the Nihon-shoki (Chronicles of Japan). These records reflect the entire history of Japan from the beginning of the world to the year 697, and were compiled for the Imperial family in 720. The literary scholar Mr. Masakage Nakaomi and Mr. Fumikiyo Sakusa of the same priestly family came to this house and amused themselves with poetry readings, performances of the Yakumo-goto, and drinking parties. Mr. Nakaomi and Mr. Sakusa wrote the book on the Yakumo-goto entitled “Yakumo kinpu”.

*3. The god Okuninushi-no-mikoto is the chief god of the Izumo Taisha. In Japanese mythology, the god Okuninushi-no-mikoto is a god among 80 gods called Yaso-kami. According to Kojiki, the record of ancient matters of Japan, the god Okuninushi-no-mikoto is persecuted by his half-brother Yaso-kami, and escapes to the nether world of the god Susanoo-no-mikoto. However, at the hands of the god Susanoo-no-mikoto, he is also subjected to such ordeals as being put in a room of centipedes, wasps, and snakes. When the god Okuninushi-no-mikoto trys to escape with the god Susanoo-no-mikoto’s daughter, the goddess Suserihime-no-mikoto (First princess), bearing the iku-tachi (the sword) and the iku-yumiya (the bow and the arrow), and carrying the Ame-no-Norigoto (the koto), the koto brushes a tree and wakes the god Susanoo-no-mikoto. Chased by the god Susanoo-no-mikoto, they return to the upper world, whereupon the god Okuninushi-no-mikoto commences to build the world. The iku-tachi and the iku-yumiya were treasured weapons, and the Ame-no-Norigoto was a treasured Shinto ritualistic instrument.

*4. The gods of Japanese mythology represent the power of nature. The power of nature is expressed in many forms, such as people, animals, and birds. These forms are then given a god’s name. Mountains, stones, rocks and snakes are also symbols of the deification of nature’s power. I think that Japanese have the habit of seeing nature as a blessing, especially when looking at the mountains or the sea. Japanese pray to the mysterious mountain’s and sea’s power to protect them. The power of nature is called various names in different regions.

There are some cases of deification of humans. For example, Mr. Michizane Sugawara, a scholar and politician ( 845-903 ), become the god of learning. General Maresuke Nogi ( 1849-1912 ), distinguished himself in the Russo-Japanese War of 1904-1905, as the god of war. And the Meiji Shrine in Tokyo is famous for enshrining the Meiji Tenno (Emperor).

With regards to the Emperor, I will touch briefly on His Imperial Majesty, Tenno. Before the Pacific War, Japanese worshipped His Imperial Majesty as a god incarnate. After the War, The Late Emperor Showa declared that he was a human being. In Japan of today, Tenno is the symbol of the State under the Constitution. Tenno is also a sacred character who represents the unity of the Japanese people. On the 23rd of November, every year, His Imperial Majesty conducts the Harvest Festival. Tenno offers the new crop of rice to the Japanese gods. Tenno symbolically harvests rice, as he has been asked to do by the gods in mythology, and asks the farmers to help with this sacred work. In this symbolic ceremony, Tenno is respected as the mediator between the god and the Japanese people. He has been given this authority by the gods and can therefore bless the bounty of the harvest. Let me report that this is no more than ceremony.

Japanese gods are different from monotheism. We feel sacred power in nature, such as the sound of wind blowing through the tops of trees, the sea along the beach and the falling of blossoms. We experience divine feelings through these sounds of nature, and are thus influenced and better able to find our way in human life.

In the process of finding our way, we endeavor to become very calm, like the surface of water. By keeping a calm mind, we hope to produce harmony in the universe, and in all living things, such as the land, and even the spirits of our ancestors.

To produce more and more harmony, Japanese try to maintain calmness, and in this process, transcend life and death, feeling only the sound of wind and waves. We can melt into nature, forgetting our own situations, and feel that we are heading for nothing, the same as a deep sacred zone. Touching the sacred power in nature, Japanese notice the god. By becoming enveloped by nature, we can reach the sacred world, a world that expresses unification of humans and nature.

With these thoughts and feelings, Japanese produced unique artistic practices, such as Noh theater, Tea Ceremony, and Flower Arranging. Through these spiritual practices, human became united with nature’s power. In Noh theater, the performer enters a world of subtlety and depth through the refinement of Noh dance and the solemn sound of slow tempo Noh songs. A Noh player maintains a noble beauty and serene calm even when playing parts that represent murder and demons, and, as such, he takes his audience to the sacred world that surrounds Noh theater. A Noh actor is deified as the symbol of good or evil and the audience is touched by this sacredness.

The founder of the Tea Ceremony is Juko Murata ( 1422-1502 ), who lived in the Muromachi era but it is also said that Sen-no-Rikyu ( 1522-1591 ) established the world of Wabi-cha ( The Taste for Simplicity and Quietness ). A devotee of the tea cult aims at simplification of the surrounding world and at self-purification in order to access the sacred region through his style, behavior, rituals and his way of dealing with the objects used for serving tea.

There are a few different schools of Flower Arrangement in Japan. Each of these schools insists more upon its spirituality than upon the skillfulness of the flower arrangement. First, a trainee will sit down in front of a flower vase or bowl and will endeavor to compose himself or herself. At this time the trainee will try to get in harmony with nature and with the world. The trainee is going to unite with the universe and express the whole world, including himself or herself using flowers as the material. Flower Arrangement expresses each trainee’s universe and his or her sacred world through the act of putting flowers in a vase or a bowl. At the same time, the trainee is purified through this flower arrangement.

Even in Kendo, Japanese fencing, it is said that the sword is not for killing but for experiencing the sacred. “Ken” means sword, and “do” means the way of human life. The sword was used in the battlefield. But, through the practice of Kendo, we felt the sacred world, which would enable us to transcend sorrow and suffering, and give us tranquility. It is said that Kendo has an aspect of religious practice. In ancient times, the Japanese sanctified the katana (sword), death and even suicide according to the Bushido (the way of the samurai). A samurai would perform suicide according to a ritual. One such strange custom is called Hara-kiri (self-disembowelment) and was performed according to the Bushido. The samurai attempted to sublimate suicide, transforming Hara-kiri in a sacred act, going to a sacred place, and honoring the spirit of respect and service to his “Tonosama” (his Lord ). As such the samurai elicited respect as the Flower of Bushido. This conferred sacredness and inviolability upon the death of the samurai. Those who were present at the Hara-kiri ceremony felt themselves touched by its holiness. On the 25th of November in 1970, the famous writer Yukio Mishima performed Hara-kiri in the room of the Inspector General of the Eastern area of the Japanese-self-defense-Forces to petition for amendments to the National Constitution. General Maresuke Nogi also performed Hara-kiri at the demise of Meiji Tenno (The Meiji Emperor), in 1912. The Japanese are not a warlike people. The Japanese are not cold-blooded. Japanese stare at katana and feel life and death. Japanese symbolize katana enclosing life and death, including life and death. In the sparkle of the katana, Japanese touch the sacred feeling and transcend life and death through the katana’s beauty. At this time, the katana becomes a sacred sword for Japanese.

There is a word in Japanese : Kamu-nagara in Japanese. Kamu-nagara means that

the Japanese people should live only according to the god’s will and obey the sacred rules of conduct under any circumstances. According to that rule of conduct the Japanese people should entrust themselves to fate and be prepared whatever may happen. All which happens transcends the will of human beings, and the Japanese people think that any event is a manifestation of the god’s will.

The Japanese people threw themselves on everything beyond human knowledge, unlooked-for misfortune and fortune, to a degree that exceeds imagination. There is a proverb, which states the following : “Do your best and leave the rest in the hands of God.” How are the Japanese people able to enter into the sacred world, Kamu-nagara ? The Japanese people recognize the shadow of the gods in the power of nature. To reach the world of Kamu-nagara the Japanese people endeavor to unite with nature, coming to naught of self-consciousness as much as possible.

While training their minds in such a way the Japanese people reach emancipation from the ego, just as if they were melting into nature. With the Yakumo-goto the Japanese people make arrangements for entering into the world of Kamu-nagara, while playing the Yakumo-goto and hearing its sound echoed in their calm minds. For this reason the Yakumo-goto has been used to devote prayer to the gods and has been called “A Shrine of Sound”.

The Japanese use to say, “when you look with serenity at death’s face, you will be able to find your way out of it.” It also means that if we are able to reach complete selflessness we will be immersed in a sacred air of blessings. The Japanese call it “Absolute being”. They often say, “All is vanity and vanity is matter.” This, actually, is a quote from the “The Prajna-Paramita-Hridaya Sutra” of Buddhist scriptures. These phrases are deeply revered by the Japanese, and have had a great influence on the Japanese outlook on the universe.

“Vanity” is deified and, as such, it bears a great influence on the way life and death are perceived. Therefore, the Japanese people always associate their sacred feelings with own place in nature. Japanese always attempt to identify with the tranquility of nature, closing their eyes to calm down their minds. When attaining a spiritual state of perfect selflessness, they can feel the freshness of the air and the infinity of space and they become intimately united with nature. Nature and the Japanese are one and indivisible.

When they are in such a spiritual state of perfect selflessness they can feel the fresh air, listen to the shrill cry of a bird or the subtle sound of a drop of water falling on a rock,

sanctify even a rustle of leaves in the wind,

they then become able to perceive the purified and sacred world in which they live and they can transcend the various difficulties they face in the reality of everyday life.

A samurai, Masatsune Ogishi mastered the mysteries of the chained sickle, a kind of arms. Ogishi was a younger brother of Kotonushi Nakayama, and his koto performer’s name was Motogoto. He had two sickles, a large one and a short one on the tips of which weights were hanging. The weights are designed to be thrown at the enemy’s arms, then pull the enemy close and decapitate him with the sickle. The dimensions of the large scythe are with a blade 27 cm and 67 cm whole long while the short one’s blade is 16 cm and it’s length 43 cm ; the grip looks like that of a saber. An engraving on the scythe reads “Ogishi the originator of the Yakumo style”. It seems that there was also a school that taught the Ogishi sickle style. In the Divine Comedy of the Yakumo-goto world, the notion of life and death proper to the martial arts, gradually blended in the heart of Masatsune Ogishi. A samurai, Ogishi contributed some writings to the subject of the Yakumo-goto in the Yakumo-kinpu as follows.

“On the orders of the two Great Gods, Izanagi and Izanami, the god Susanoo was ordered to build and rule a magnificent country and received for that purpose a sword, a bow and a arrow, and Ame-no-Norigoto belonging to the god’s treasure. Armed with those the sacred three objects of supernatural powers, the god Okuninushi and the goddess Suserihime set out for the great work of building such a country. When the great master Kotonushi Nakayama was young, he loved military arts and he struck the door of one of its sub-group schools in order to reach to their innermost secret. When he attained that secret he realized that he could beautifully play with a five note scales as playing perfectly six scales and, as he was perfectly familiar with the 12 scales he could decide in the middle of his struggle to how to advance and retreat in the battlefield to hear the struggle’s voice and the sounds of a fierce battle like sounds of the melodies. Mr. Kotonushi Nakayama thus found the way of performing all the melodies of the tempered scales. After many years of practice on the bamboo koto he reached its sacred character of the Yakumo-goto. He visited the Izumo Shrine with the intention of paying his respect to the Great god Okuninushi and to honor the god Okuninushi in his very dwelling, with the sound of those scales. In then built the Yakumo-goto there for the first time to achieve that goal. Although since a childhood, I have been urged to practice martial arts and read extensively, I was never given a chance to learn the sounds of a tempered scale. As I had heard of the miraculous power of the god’s koto for ruling and administer the country and as I had no clue as to the origin of that supernatural power, I decided to find out about those magic powers of the Yakumo-goto. As the years went by, I am becoming able to recognize the subtle differences in the tuning of those scales. Furthermore, as I deepened the practice of the Yakumo-goto, as well as researching the roots of military arts, I could understand the secrets of military arts and music of the Yakumo-goto. As I continued praying day after day and month after month the god finally delivered to the secret of the Heavenly Decree Chained Sickle called Ame-no-yaegama, and as I could penetrate the mystery of the Ogishi style I was also given liberty and purity of a samurai as the blessing of the god. I still have many remaining fears, but I was deeply moved by the sacred nature of the Yakumo-goto and the blessing of the Great God. Performing the two ways of the Yakumo-goto and the Ogishi Chained Sickle, whose styles are prospering, I prayed to the gods for the seas to be quiet and to be granted a long life for myself.”

That phrase is signed by Yakumo Ogishi Masatsune.

*5 At the recommendation of the Kokuso, Kotonushi Nakayama, who was not blessed with a child, adopted Tariho, the second son of Mr. Masaakira Kato, a priest at the Izumo Taisha. However, Tariho was not fond of the Yakumo-goto, and regardless, he didn’t have children, so the Kato line died out.

*6 The Meiji Restoration posed a serious threat to the old system, also religious music. Through the policy of the Meiji Government, the Tennoji Temple Music Office in Osaka was abolished, along with the Imperial Music Office and the Nanto Music office in Nara, thus putting musicians out on the street. Temples themselves were uncertain of their own fate in the midst of an anti-Buddhist movement, which resulted in the destruction of many temples. The priest Myoniyo of Nishihonganji Temple in Kyoto made a donation to the Imperial Household, by asking that his temple be left undisturbed. In April of 1879, Buddhist-related parties gathered at the Shitennoji Temple in Osaka to plan political action to ensure the survival of their religion. Musicians were forced to sell off their gagaku costumes and musical instruments to support themselves. However, they were bought by wealthy parishioners living around Nanba and Shimanouchi in Osaka, who later donated them to Garyokai (Garyo Gagaku Association) when it was founded by the head priest, Shoin Ono of the Gansenji Temple in Osaka, as a continuance of the Tennoji Temple Music Office.

*7 The ex-Kokuso of the Izumo-Taisha Takatomi Senge formed the Izumo Taisha Keishinko (Piety Association), which was the predecessor of the current Izumo Taisha-kyo religious movement. The basic spirit of his teachings was represented by faith in the god Okuni-nushi, belief in a way of life which allows transcendence of life and death, attainment of a well-administered country, a tranquil spirit reached through harmonious compromise, and reverence for one’s ancestors. These teachings were seen as the way to attain : salvation, a secure state, and a prosperous foundation of Imperial rule. The enlightened nature of the Shinto Taisha sect is evident in the way in which the sect joined with such new religions as Tenri-kyo, Konko-kyo and Omoto-kyo, which grew out of the soul of Japanese folk beliefs to devote themselves to proselytizing in the final years of the Tokugawa period and the beginning of the Meiji period. The Izumo Taisha –kyo produced the book Izumo Fudoki ( Chronicle of Izumo ), their answer to the government—produced Kojiki and Nihon-shoki, in which can be felt the historical uniqueness of the gods and spirit of the Izumo Taisha. The spread of the Yakumo-goto can be thought to have relied greatly on the beliefs and enlightened nature of the Izumo Taisha.

The followers of the Taisha don white robes and perform ablutions at Inasa Beach on bitter cold winter nights. The people, who are trying to receive divine inspiration and succor, tightly grasp sand in both hands and pray to the sea. The priest conducting the ceremony uses a paper lantern to signal to the devotees when to proceed and when to stop. The devotees proceed without a word, with the tranquil silence of the night disturbed only by the whisper of hundreds of feet shuffling across the sand.

要約

　八雲琴は日本の神前楽器であり、「音の社」と呼ばれている。八雲琴は、江戸末期、伊予出身の中山琴主によって、創案された。中山琴主は、眼病の治癒を祈願して、出雲大社に参籠した際、御神意を得て、竹を割り、二本の絹糸を張った。この琴を爪弾きながら、最初に口ずさんだお歌は、スサノオノミコトのお作りになった「八雲立つ出雲八重垣妻籠みに八重垣つくるその八重垣を」で、ここから八雲という名称を賜り、八雲琴とした。

　中山琴主は、1803年5月15日、伊予国天満村で生まれ、78歳で同じ村で逝去した。中山琴主は、人生のほとんどを出雲大社で過ごし、「天の詔琴」の再来と言われた八雲琴をもって、出雲大社を中心とした「出雲文化」を担った主要な一人だった。しかし、明治維新に入り、「大国主尊」を主祭神とする出雲大社と天照大御神を主祭神とする伊勢神宮の間に、日本神道の主祭神をめぐって、激しい論争が起き、政争にまで発展した。天皇の詔勅で争いは収まったが、伊勢神宮が天皇の祖神、天照大御神を祭祀することになったため、出雲大社は衰退の印象を免れなかった。明治維新を激震させたこの事件をきっかけに、出雲大社から八雲琴の音が絶え、中山琴主は、活動の場を失った。彼は、晩年、八雲琴に関わる神々を生まれ故郷の小社、八雲神社に招請してお祀りして、天寿を全うするまで、八雲琴を奏じながら、神々に安寧を祈願した。八雲琴に関わる神々は、「古事記」の神々の物語を背景に、八雲神社の神域で独特の「神話」を勇壮に展開する。八雲琴の主要な神々は、日本神話に登場しない未知の神格だ。しかし、八雲琴と八雲琴を信奉する人々にとっては、安寧と豊穣をもたらす祈念の神格として、今日まで尊崇し、祀ってきた。中山琴主は、なぜ、名も知られていない小社に神々を招請したのか。彼によって、特別に祀られた八雲琴の神々とは、どのような神格であったのか。中山琴主の一生は、「古事記」の神々の世界のように、神話そのものである。八雲神社に祀られた神々は、それぞれに、神話と歴史を秘めて、ひっそりと祀られている。神々を手がかりに、中山琴主の魂の軌跡を辿り、日本人の信仰と精神を探究した。

参考文献

1. 山本震琴「八雲琴・楽譜と詳解」雄山閣、1977年3月11日。

2. 中山琴主編著「八雲琴譜」明治板、不詳売買。

3. 翻刻復製「八雲琴譜」アボック社、1979年9月20日。

4. 大本七十年史編纂会編「大本七十年史」宗教法人大本、1964年2月4日。

5. 小笠原春夫「神道信仰の系譜」ペリカン社、1987年5月。

6. 河野省三「神祇史提要」明世堂、1944年。

7. 星川清民「鈴木重胤伝」言霊書房、1943年。

8. 千家尊福「出雲大神」大社教本院、1913年12月。

9. 千家尊統「出雲大社」学生社、1968年8月。

10. 出雲大社編「出雲大社由緒略記」出雲大社、1942年。

11. 八雲神社所蔵資料。

12. 上田正昭「出雲」吉川弘文館、1993年8月1日。

13. 真弓常忠「神道の世界」朱鷺書房、1984年12月25日。

14. 森浩一「日本神話の考古学」朝日新聞社、1993年8月1日。

[発売]

「マントの伝説」（三交社）窪田英樹/文　長野博一/絵　定価1,359円

英訳テキスト　「The Legend of Manto」頒価　900円

恐ろしい現代日本の様相を、大団地を舞台に借りて、児童文学に託して表現。

子どもたちが、悪神の支配する夢の世界（大人が読めば、現代日本の閉ざされた、恐ろしいコミュ二ティが浮かび上がる）に入り、魂の美しさ、尊さを悪神との戦いの中で体得していく。冒険フアンタジ-　

Amazon, または、ヤクモ・ソサエティにお申し込み下さい。

郵便振替

口座番号　00960－0－16171

口座名称　ヤクモ・ソサエティ

ヤクモ・ソサエティ（The Yakumo Society）

663-8141西宮市高須町2-1-26-1407

Tel 0798-49-5886 Fax 0798-49-5838

Email UII26890@nifty.com

年刊で経済論文集JAPOを発行　激動のEUを報告

「エコークラブ」（西宮市・窪田京子代表）内のヤクモゴト学会では、同学会機関誌でポーランドの研究者の論文を受理、発表し、日本側からはムオダフスカ教授あてに論文、研究資料を送付し、ポーランドを中心にヨーロッパで発表することにしている。年刊で論文集（英文）を発行する。創刊号の2007年版では、「ポーランドのEU圏内での輸送の役割」など、激動のEUをレポートする。

機関誌の名称はJAPO, 代表者はポーランドのウッジ大学のヨランタ・ムオダフスカ教授、編集人はイオンド大学の窪田英樹教授が務める。

事務連絡窓口は、イオンド大学窪田研究室：663-8141　西宮市高須町2-1-26-1407

Tel 0798-49-5886 Fax 0798-49-5838

UII26890@nifty.com

「エコークラブ」、ワルシャワなどで、八雲琴の公演

国立ワルシャワ博物館は、2005年6月4日、Wilan Palace (Warsaw, Summer Palace of Polish king Jan Ⅲ Sobieski) で、同博物館主催の「八雲琴のコンサート」（演奏者、窪田京子さん＝エコ-クラブ）を開催した。

ヤクモゴト・クラブ、ウッジロータリークラブ、フイルム・テレビジョン大学の共催で6月6日、ウッジ市のグランドホテル・ホ―ルで、窪田英樹氏の「八雲琴の神話にみる日本精神の聖域」の講演と八雲琴の演奏が行われた。また、6月10日、ウッジ市のMusic Grammar　Academyで､窪田英樹氏の「日本の三宗教音楽、八雲琴、吉備樂、中正樂の発生過程と、その音階的比較」の講演、ジュリアン・チュルコ氏、窪田京子さんの八雲琴の演奏が催された。

「エコークラブ」、「YAKUMO-GOTO学会」を設立

　　海外研究者の論文を発表、

　　第1弾は、ポーランドの学者の2論文

　「エコークラブ」（西宮市、窪田京子代表）は、同クラブ内に「YAKUMO-GOTO学会」を設け、海外の研究者の論文を発表する。海外との文化交流を「論文発表」を通して促がすもので、ポーランド・ウッジ市の日本文化センター「YAKUMO-GOTO　CLUB」のヨランタ・ムオダウスキー代表と協力して活動する。

論文は、「エコークラブ」の英文レター、「The Japanese Spirit」で随時発表する。第1回は、ポーランド国立ウッジ大学の2教授の論文を発行した。

「Poland in the European Union」by Prof. Jolanta Młodawska

「The Japanese Spirit」No.82 May 31, 2004

「Teaching Polish to Japanese Volunteers in the JICA Program」

by Prof. Ewa Sabela

「The Japanese Spirit」No.83　June 15, 2004

ジュリアン・チュルコ氏の「七福神」など、2論文が

The Japanese Spiritの特別号に発表された。

The Japanese Spirit No. 90 August 15, 2005

“Shichifukujin”

By Mr. Julian Czurko

The Japanese Spirit

No. 91 Special Edition September 12, 2005

EU Accession—One Year After

by Jolanta Młodawska

The Japanese Spirit

No. 92 Special Edition October 1, 2005

A message from Poland

Welcome on internet pages of

Intent

Progress Foundation

PREFACE - INTRO

　　　　　　　　　　　　　　　　　　　by Dawid Rzepecki　　

The Foundation mentioned above came from psychologists, therapists and counsellors, to create

Metaskills Improvement Centre

＊　A　Mail from a Polish friend

Now there are holidays in Poland but I am still working. I spent a week by the lake, enjoyed it and would like to have another week by the seaside in early September. In July　Polish - Japanese Society and Yakumo-goto Club organized a Japanese day in the countryside in Bukowiec and it was very successful. Even the representative of the Japanese Embassy joined with a lecture on Polish- Japanese relations. We presented kimono, zen, origami, tea ceremony,　calligraphy, sushi and more.

八雲琴演奏動画　　http://www.asahi-net.or.jp/~LC6M-AKD/y3-4.html

ヤクモ・ソサエティ（The Yakumo Society）

663-8141西宮市高須町2-1-26-1407

Tel 0798-49-5886 Fax 0798-49-5838

http://homepage3.nifty.com/kubota1407/

UII26890@nifty.com

お知らせ

出口王仁三郎師の

神霊界の秘力

神聖、楽天の絢爛とした宇宙が繰り広げる

「神と人」との対話が、悠久の安らぎへと、あなたを誘う

出口王仁三郎師の自伝的実録大河小説、出口和明著「大地の母」の英訳作業は、最終点検作業に入り、完全原稿は2007年春に完成の予定。

出口和明著「大地の母」Mother of the EarthのIOND大学講座英訳テキストは、The Japanese Spirit （インターネット版、5月1日発行）で、月刊で連載を始め、The Readingでも掲載します。

宗教学

―――

宗教法人大本の教えにみられる日本精神；窪田英樹（教授）　4単位

出口和明著「大地の母」をテキストに、同書に著わされた日本人の

信仰形態、民俗、慣習、感受性などについて検証し、「日本精神とは何か」について論証します。（日本語・英語）

[テキスト]出口和明著「大地の母」、出口王仁三郎著「霊界物語」、大本本部刊「大本70年史」、窪田英樹共著「霊界物語とは何か」。

　　　　　　　　　　　（同大学人文科学系講座から転載）

イオンド大学窪田研究室

　　663－8141　西宮市高須町2－1－26－1407

　　　　　TEL　0798―49－5886　　FAX　0798－49－5838

　　　　　UII26890@nifty.com

お知らせ

ヤクモ・ソサエティは、2004年1月1日、出口和明著「大地の母」の英訳刊行会を設立します。同著は、宗教法人「大本」の開祖出口なおと指導者出口王仁三郎の実録を基にした、類例のない宗教的大河小説であり、教団「愛善苑」の教典でもあります。同著の英訳作業は、ヤクモ・ソサエティを事業主体として、約10年をかけ、第1稿を完成させました。第1稿に手を加え、改訂版とし、注、地図など参照文献を整え、研究資料として刊行を目指します。一般からの会員を募ります。入会要綱は、下記のイオンド大学宗教学講座を受講していただくことです。詳しい受講要綱は、下記のイオンド大学窪田英樹研究室へお問い合わせ下さい。

663-8141西宮市高須町2-1-26-1407

Tel 0798-49-5886 Fax 0798-49-5838

http://village.infoweb.ne.jp/~fwiw6890

UII26890@nifty.com

「神前八雲琴の考察」がイオンド大学の講座（民俗学）に開設

ヤクモ・ソサエティ内に、同大学研究室設置

神前楽器八雲琴の講座が、イオンド大学（本部・ハワイ）日本校の民俗学講座に設けられた。同講座のため、ヤクモ・ソサエティ内に同大学の窪田英樹研究室が設けられた。

八雲琴は、神社、神道系宗教団体の式典にのみ使用され、一般には知られていない。ヤクモ・ソサエティ（旧称・八雲琴をしのぶ会）では、1986年4月26日、窪田英樹著「八雲琴の調べー神話とその心」（東方出版刊）が上梓されたのを機に、八雲琴とその調和の精神の普及に努め、海外向け英字機関紙「The Japanese Spiritを1991年6月15日に創刊、2カ月に一回発行して、2002年6月15日号でNo.70号（特集号を含む）を刊行するに至った。イオンド大学の講座に採用されたことで、更に広く、国内外にその真髄を伝える好機を賜ったことを、神仏、大学関係の諸先生に感謝申し上げ、ひとえに、読者の皆様に同講座を受講され、共に八雲琴の深奥を極め、日本の精神文化の一層の普及と理解に努めたいと存じます。八雲琴の心である、万物に調和した、清楚な生活を目指しましょう。

　　　　　　　　　　ヤクモ・ソサエティ　　代表　窪田英樹

ヤクモ・ソサエティ（The Yakumo Society）

663-8141西宮市高須町2-1-26-1407

Tel 0798-49-5886 Fax 0798-49-5838

http://homepage3.nifty.com/kubota1407/

UII26890@nifty.com

民俗学

───

● ● 八雲琴を通した日本精神の民俗学的考察；窪田英樹(教授)　４単位

　八雲琴は日本の宗教儀式で使用される祈りの楽器である。その由来はよく日本人の心を表している。八雲琴を通して、日本人の精神について能樂、茶道、華道、武士道などを例に考察する。

[テキスト]自著「八雲琴の調べ　神話とその心」（東方出版刊）八雲琴の調べ（タブロイド４ページ）その他、独自資料

　　　　　　　（同大学人文科学系講座から転載）

日刊批評紙「朝日新聞をよむ」2001年版総集編　

発売のお知らせ

ヤクモ・ソサエティでは、日刊批評紙「朝日新聞を読む」2001年版

総集編（2001年8月15日―12月31日）を発売中です。

頒価は4,800円。（郵送料金含む）

体裁・A4版、197ページ。シュア製本。透明表紙、濃紺裏表紙。

八雲琴演奏ムービー　CD　　1,380円（郵送料金含む）

八雲琴演奏動画　　http://www.asahi-net.or.jp/~LC6M-AKD/y3-4.html

[発売]

「マントの伝説」（三交社）窪田英樹/文　長野博一/絵　定価1,359円

「八雲琴の調べ　神話とその心」（東方出版）窪田英樹著定価2,200円　

The Reading 2002年3月（創刊）―2003年5月分まとめ（フロッピー収録）

頒価　500円　

ヤクモ・ソサエティにお申し込み下さい。郵便振替用紙をお送りします。

（送料は当会で負担）

郵便振替

口座番号　00960－0－16171

口座名称　ヤクモ・ソサエティ

ヤクモ・ソサエティ（The Yakumo Society）

663-8141西宮市高須町2-1-26-1407

Tel 0798-49-5886 Fax 0798-49-5838

Email UII26890@nifty.com

The Japanese Spirit No. 82

Special Edition issued on May 31

Entitled “Poland in European Union”

By Professor Jolanta Mlodawska

(Web site delivery)

Dr hab.Jolanta Młodawska is a scholar at the Institute of Economics, Faculty of Economy and Sociology, University of lodz, Poland. Doctor Młodawska is President of Yakumo-goto Club in Poland and has presided over Polish-Japanese Society in Lodz for many years.

The Japanese Spirit No. 83

Special Edition issued on June 15

Entitled “Teaching Polish to Japanese Volunteers in the JICA Program”

By Professor Ewa Sabela

(Web site delivery)

Professor　Ewa Sabela graduated from the Faculty of Polish Filology at the University of Lodz, Poland. Since 1988 she has been teaching Polish language and culture at the Centre of Polish Language for Foreign Students in Lodz. In 1992 - 1993 she also gave classes at the Public Schiller Film, Television and Theatre Academy in Lodz.

In the course of her professional career she had an occasion of teaching representatives of different nations and different cultures. Since 1996 she has been leading courses in Polish for Japan International Cooperation Agency / JICA / volunteers.

She is a member of Polish - Japanese Society, Lodz Branch and Yakumo-goto Club in Poland.

The Japanese Spirit No. 90

Special Edition issued on August 15

Entitled “Shichifukujin”.

By Mr. Julian Czurko

お知らせ

国際文化交流会　ヤクモ・ソサエティ

皆様の翻訳（英語、フランス語、スペイン語）、論文作成、資料収集のお手伝いをします。格安、丁重、迅速な仕事ぶりを一度お試し下さい。

当会は国際文化交流を主な仕事としており、奉仕の精神で皆様のいろいろなご相談にも応じます。海外での文化活動のパフォーマンス、見学旅行なども設定します。事務所は24時間オープンしています。いつでも、お気軽にご連絡下さい。

事務所　　663－8141　西宮市高須町2－1－26－1407

　　　　　TEL　0798―49－5886　　FAX　0798－49－5838

　　　　　UII26890@nifty.com

The Reading

2-1-26-1407　Takasu 2- chome Nishinomiya

663-8141 Japan

Tel 0798-49-5886 Fax 0798-49-5838

http://homepage3.nifty.com/kubota1407/

UII26890@nifty.com

[発売]

「マントの伝説」（三交社）窪田英樹/文　長野博一/絵　定価1,359円

英訳テキスト　「The Legend of Manto」頒価　900円

恐ろしい現代日本の様相を、大団地を舞台に借りて、児童文学に託して表現。

子どもたちが、悪神の支配する夢の世界（大人が読めば、実は、現代日本の閉ざされた、恐ろしいコミュ二ティが浮かび上がる）に入り、魂の美しさ、尊さを悪神との戦いの中で体得していく。冒険フアンタジ-　

Amazon, または、ヤクモ・ソサエティにお申し込み下さい。

郵便振替

口座番号　00960－0－16171

口座名称　ヤクモ・ソサエティ

ヤクモ・ソサエティ（The Yakumo Society）

663-8141西宮市高須町2-1-26-1407

Tel 0798-49-5886 Fax 0798-49-5838

Email UII26890@nifty.com

ヤクモ・ソサエティは、2005年から、大前繁雄先生の「モラル立国〈日本〉をつくる」大政策に賛同し、推進する団体『和泉の会』を政策集団とし、同ソサエティから分離します。代表者は、窪田英樹。「モラル運動」を主軸に、政策提言を目的にします。

大命題　　天地自然の恩恵に感謝し、地球市民の倫理を確立して、共存、共栄、すべての民族の尊重の実現に向け、国際的協調の中で、大調和主義を執ります。

和泉の会　663　8141　西宮市高須町2の1の26の1407

　　　　　　　　　　Tel　0798　49　5886　Fax　0798　49　5838

　　　　　　　　　　UII26890@nifty.com

金光教　三宅歳雄師の御言葉

愛と言えば、なにか不十分なものを感じます。

人に対する思い、思いが強まったのが、祈り、

祈りが私の命です。

人それぞれの中にある御神意に祈り、頼むこと、

これがなければ、人権を口にしても、うわべのこと。

教育再生の書

上廣栄治著「教育新興」　

実践倫理宏正会刊　定価　1,300円

上廣栄治先生の御言葉

「社会のよって立つところとは、家庭なのです。そしてまた、私たちが日々に為すことも、すべては第一に家庭と子どもの安寧と発展を目的としています。つまり、私たちがよって立つところもまた、家庭にほかならないのです。」

「子どもたちも独立し伴侶も亡くなられたことによって、心ならずも一人世帯を余儀なくされている方々にも、ぜひわが会の会友になっていただいて、家庭を取り戻していただきたいと思います。会場を家庭にしていただきたいと願うのです。会の活動を通じて、社会の子どもを立派に育んでいただきたいのです。」（いずれも、『倫風』11月号から）

　苦しむもの叫びたれば、主これを聴き、

　　そのすべての患難より救いいだしたまえり。

　　主の使者は主を畏るる者のまわりに

　　営をつらねてこれを援く。　　（詩篇３４篇6-7節）

　　　　　　　　　　　　　手島郁郎師創刊　（生命の光　No.642）

（注＝上記諸先生には、薫陶を賜っていますが、当会と直接関係はありません。）

朝日新聞阪神支局襲撃事件　第4版（改訂版）

The Japanese Spirit

141p ; 30cm　　頒布価格　5,000円

　　　　　　　郵送料　　　290円

付記から

　同連載は、朝日新聞阪神支局襲撃までの一年間の朝日新聞記事の検証で、筆を収める。同連載に登場したいかなる団体、個人も、犯行との関係を暗示したものではない。朝日新聞は、阪神支局襲撃のほか、1987年1月24日、東京本社の銃撃、同年9月24日、名古屋本社新出来寮の銃撃、1988年3月11日、静岡支局のピース缶爆弾未遂事件があり、警察庁は、広域重要116号事件に指定した。また、1988年3月11日、当時の竹下登首相と同、中曽根康弘前首相に脅迫文が送られた。1988年8月10日、江副浩正リクルート元会長宅の銃撃、1990年5月17日、愛知韓国人会館の放火事件があり、警察庁は、これらを広域重要116号事件関連事件に指定した。いずれも、犯罪の質、手口が異なり、ダミー、別働隊、全く組織的関連のない個人、グループの輻輳犯行と、様々な見方が出来、日韓両国にまたがる同事件の深層・多層の思想、活動団体が錯綜した混沌とした状況の中で、いずれの事件も未解決のまま、時効となった。これらの事件を受けて、政治情勢の異常を鑑み、「国家秘密法案」は、国会へ提出されることなく、「幻の法案」となった。

ヤクモ・ソサエティ

　　663－8141　西宮市高須町2－1－26－1407

　　　　　TEL　0798―49－5886　　FAX　0798－49－5838

　　　　　UII26890@nifty.com

　　郵便振替　加入者　ヤクモ・ソサエティ

　　　　　　　　　口座番号0960- 0 -16171

新日本国憲法　草案　　　　　　窪田英樹

概論

憲法は、一国家、一民族の精神規範を定めるものであってはならない。全人類、人間としての基の理解であり、その人権、人格、生活権、生存権を保証する原理でなければならない。その精神に依る歴史、民族の尊重は、万人、万国に相通じる相互価値を発揮することになる。天皇陛下を平和と民族の象徴と頂き、隣国を始め、国際社会と共存共栄を図り、互助互恵に貢献する。

緒論

天皇

「天皇は象徴」とする象徴とは何か。現行憲法においては、その権能は、国家元首と混同するきらいがある。「天皇は国家元首」と明記されない以上、国家の政の祭に司る、とすべきで、いささかの政への参画も煩わされることなく、天皇の御稜威の安泰を願うは、天皇の歴史的経緯（天皇の系譜の継承）を尊重するうえで、最も肝要なことである。従って、現行憲法の「元首の権能」に類するとみられる条項は、避けるべきだ。「天皇は政に関与することなく、その責任もない」ことを明記し、平和を第一義とする日本国民の総意を代表するものとする。従って、現行憲法の[天皇の任命権]第六条①、②の任命権、[国事行為]第七条一から六の各項の公布、召集、解散、公示、認証の行為を、直接的行為ではなく、内閣総理大臣に委託するものとする。これにより、現行憲法の[天皇の任命権]は記載されない。[国事行為]は、現行憲法第七条七から十に限られ、「元首の権能の混濁」を脱し、純粋に「象徴」たる存在を全うされることが、可能となる。

皇位の世襲と継承、その歴史的経緯の尊崇

　皇位は世襲によるもので、伝統に従って、これを継承する。天皇の地位は、歴史的経緯を尊び、その系譜は、歴史の経過のなかで、天皇と国民の歩みの証として、尊崇されなければならない。皇位は、皇統に属する男系の男子が、これを継承する。現行の皇室典範にも謳われており、天皇の地位と継承は、その系譜の明澄なるをもって、歴史の鼎たる御稜威を発揚する。天皇の地位は、元首でも、王位でもなく、我が国固有の、古式に則った自然拝礼の長である。現行憲法にあって、象徴の立場は、むべなることで、その歴史的経緯、世襲と継承に朱筆を入れることは、あってはならない。仮に、時の政府と臣民が、皇室典範変更に手を染め、歴史的に前例のない女系天皇を容認する事態を招くならば、それは天皇の地位と系譜に疑義を呈するに等しく、天皇と皇室、そして天皇とともに歩んだ我が国の歴史の特性、価値観の消滅を促がす結果が懸念される。

戦力と交戦権

日本国民は、世界の恒久平和と共存共栄の実現を目指すため、自衛、国連協力、テロ戦に供え、戦力を保有し、これを行使する交戦権を有する。このため、国防省を新設する。現行憲法第九条は、マッカーサー連合国軍総司令官の対日占領政策遂行下で、日本の戦力の空洞化を目途として起草されたため、日本国民の総意によるものではなく、自衛隊の出動、派遣について、憲法解釈上、ことごとく齟齬を来たした。日本の戦力保有は、自国自衛に論拠をおくもので、戦力の保有は交戦権を自ずと有することになる。日本の自衛に基づく戦力、交戦権は、「各戸が鍵を所有する」如し、の日本国民の安寧と秩序を希求するうえでの、生存のための権利である。独立国として、現行憲法の非論理的条項を払拭し、国際的にも理解され得る「戦力に対する責任」をここに明記し、平和国家の立場を開示しなければならない。

国民の権利及び義務

人権の尊厳と普遍的な聖域の尊崇、その不可侵性

国民は、その天寿の個性の発露と生命の全うは、深遠なる天地の賜物として、何人からも侵されることなく、その聖域は尊崇されなければならない。人間の自律的に有する生存、生活の可能性は、天地の育みの中で誕生し、形成される。互いの保有する人間の存在に対する尊厳は、普遍にして不朽に、守られるべきものであり、ここに、永遠なる「人権の聖域」が生まれる。国民は、人権に拠って立ち、平和的生活と国家の営みに参画する権利を有し、国家と国民は、不断に人権の存養の責任と義務を有する。天皇の古式に則った祭祀、伝統行事の形をもって、人間の尊厳と天地自然への畏敬を表し、国民はそれに倣って、万民の人権の確立と保全を希求する。天皇と国民が、相互に、国民各個人を尊重して、その安寧を追求する精神を基とする。

[ 以上の三条を新憲法の要諦とし、法の下の平等、思想・良心の自由、信教の自由・政教分離、集会・結社・表現の自由などの憲法条項が定められるべきである。]

自由及び権利の保持責任と義務

この憲法下の自由及び権利は、日本民族の生命共同体である日本国家が同民族の永劫平和の精神に基づき、国民に保障する。平和国家の象徴たる天皇の願いの下、国民は、相互に自由なる権利の保持に努め、これを保全する義務を生じる。

個人の尊重と公共の社会的権利保全への義務

国民は、等しく、各個人の個性に基づく生存権、生活権、人権を有する。個人の各権利は、永劫平和を目指す日本民族の精神を基として侵されることなく、国民各個人の権威は保障される。国民は、個人として尊重されると同時に、公共の利益を保全する社会的義務に対する責務を全うしなければならない。

法の下の平等とその擁護の義務

　国民は、すべて、法の下に平等である。いかなる差別、偏見もあってはならず、特定の個人、地域、社会的関係に対する不利益を排し、特権を認めず、等しく安寧の生活が保障されるべく、国民はこれを擁護する義務がある。人間の存在として、在日外国人もまた、平和国家の象徴たる天皇の万民の幸せの願いの下に、日本国民と分け隔てることなく、法において平等であり、その生存権、生活権、人格権は保障され、その権利の総称たる人権は、日本国民と同等に確立されねばならず、国民はこれを保全する義務がある。

信教の自由の保障、政教分離と慣習の尊重

国民は、すべて、信教の自由を保障される。民俗的行事とその教育も尊崇され、これを妨害してはならない。宗教団体は、神仏などへの人間の救済を目的としたもので、政治権力、営利事業、人権の侵害に関わることなく、信仰の純粋性を保つものとする。国とその機関は、宗教活動をしてはならない。個人的理由に依り、習俗、慣習に基づく参拝、拝礼、葬礼は、この限りではなく、何人に対しても意思の自由を保障する。

国民の生存権、在日外国人の生活権、国の社会保障的義務

国民は、すべて、人間の尊厳を守るに足る、秩序ある安定した生活をする権利を有する。在日外国人もまた、日本国民に企及する生活を図る権利を有する。国は、国民と在日外国人の生活基盤の安定のため、社会保障の充実を図り、社会福祉、公衆衛生などを向上させる義務がある。

教育を受ける権利・義務

　国民は、すべて、国際的視野に立ち、地球市民としての自覚を持てる教育を、法律に従い、受ける権利を有する。国民は、すべて、その保護する子女に普通教育を受けさせる義務がある。義務教育、及び公立学校は無償とする。在日外国人及びその子女も、また、日本国民に企及する教育の機会均等の権利を有する。

勤労の権利と義務、在日外国人の働く権利　尊厳ある勤労条件

　国民は、すべて、職業の選択、能力に応じた勤労の権利を有する。勤労条件は、尊厳ある生活を営むに足る規準が適用されなければならない。児童の就労は、児童保護の立場から、これを禁じる。在日外国人は、その生存権を国民と差別、制限されることなく、労働の権利と義務は、機会均等に生じ、勤労条件は国民の水準に企及すべく、努めなければならない。在日外国人の児童就労は、国民の児童と同等に、これを禁じる。

労働基本権

勤労者は、労働条件をめぐる団体行動の交渉権を有し、保障される。個人による個別の労働力提供による労働条件交渉、就業形態の自由は、何人に対しても保障され、妨害、侵害されてはならない。国は、個人契約による労働市場の拡大と開放に伴う個人労働権を確立し、個人労働者の労働条件の改善に努めなければならない。

人間の尊厳　死刑廃止と法定手続の保障

　何人も、安寧と平和を願う象徴天皇の願いの下、人間の尊厳を備え、天寿として全うすることが、理である。死刑を廃止し、何人も生命の安全を保障される権利を有する。生命の発露は無限無窮であり、ここに自由の権利が生じる。法律に基づき、自由の制限があり、逮捕、拘禁、服役に処せられる。

刑事被告人の諸権利

　刑事被告人は、資格を有する弁護人を依頼することができる。被告人が、自ら依頼することができないときは、国でこれを行う。在日外国人は、自ら弁護人と法定通訳を依頼することができる。自ら依頼できない場合は、国が被告人に代わって、国選弁護人並びに国選法定通訳を付けなければならない。在日外国人の刑事被告人は、裁判員制度の裁判員に在日外国人の参加を求めることができる。

天皇の恩赦

天皇の恩赦日を設け、服役囚の服役刑期を短縮する。在日外国人の服役囚は、認められた者は、本国で服役することを可能とする。

刑事事件被害者及びその家族への補償

刑事事件の刑期確定後の加害者は、その被害者及び家族に対して、補償に応じる責任と義務がある。国は、刑事事件被害者及びその家族に対し、法律に基づき、これを補償しなければならない。

刑事事件被害者及びその家族への補償に関する、司法取引

裁判における刑事被告人の量刑の司法判断において、刑事被告人とその刑事事件被害者及び家族は、刑事事件に関わる補償交渉を行うことができ、その結果を司法判断に考慮することを、検察並びに裁判所に請願することができる。裁判所は、その結果を尊重し、刑事被告人に対し、情状酌量を斟酌する機会を与えなければならない。

世界平和祈念の日

国は八月十五日を世界平和祈念の日と定める。天皇と国民は、この日、世界市民に呼びかけ、天地自然の恩恵に感謝し、地球市民の倫理を確立して、共存、共栄、すべての民族の尊重の実現に向け、国際的協調の中で、大調和の心で世界の平和を祈念する。

自然環境の保全、大自然の経営

　天と地の間にある人間の生命及び生きとし生きるものは、天然の自然の神聖にして深奥なる理の下にあり、何人もこの天恩に浴する権利を妨げられてはならない。国は、未来の地球世代の生存のためにも、自然環境の保護及び天然資源の法に基づく秩序ある利用により、大自然の経営に参加し、慈しみをもって自然の保全に努めなければならない。

[　以下は、新時代を諦観して論究する ]

◇ 新日本国憲法草案（概論、緒論）は、The Japanese Spirit No. 95 (2月15日

　　発行）に掲載しました。

新日本国憲法　草案　　　　　

和泉の会 代表　窪田英樹

概論　緒論　

天皇

戦力と交戦権

国民の権利及び義務

　　皇室典範

The Japanese Spirit

2006年1月20日発行

政治・経済・国際関係記事は、下記ココログに掲載しています。

URL：http://yakumogotoclub.cocolog-nifty.com/blog/

[兵庫県政のありかた]

政策集団和泉の会（代表　窪田英樹）は、5年後に「道州制」移行が検討されている小さな政府から大きな地方自治体の変革期に臨み、「一小政府」としての役割と責務を求められる兵庫県政のありかたについて、さまざまな提言を下記のホームぺ－ジに掲載します。また、インタ－ネットThe Japanese Spiritに、日本の地方自治体のあり方についてリポートします。

URL : http://homepage2.nifty.com/atsuhiro-1407/

インタ－ネットThe Japanese Spirit

The Hyogo Prefecture Government

URL : http://homepage2.nifty.com/koji-1407/

[教育]

要諦

　万物は、天地の力によって、調和のもとに存在し、生かされている。その力に畏敬し、感謝する心を育成することが、教育の要諦である。教育は生活の基であり、世界の民族と共有し、互いの生命力の発露を促すものであり、世界市民の自覚を高揚させる寛容さと慈愛を備える心を涵養させることに目標の大義がある。天の下、一人ひとりの人格はもとより、自国の歴史、文化と共に、他国の文物に対しても、同じく敬意を払い、尊崇する意思を、丹精をもって自由に創意することに努めることが、国民の権利と義務として希求される。

URL : http://homepage2.nifty.com/riku-1407/

出口和明著「大地の母」1

第1-7章（英文・翻訳者　窪田英樹）

The Japanese Spirit No. 99

The Japanese Spirit Internet

URL: http://homepage2.nifty.com/kyoko-1407/

The Japanese Spirit

Internet Mother of the Earth July 1, 2006

Yasuaki Deguchi

Translated by Hideki Kubota

Mother of the Earth

Yasuaki Deguchi

Chapter 1

Deep Mountain Grass

The sun was nearly gone and between heaven and earth a cold mist mixed with fine snow was falling. Suddenly a woman appeared between the ashen heaven and earth. The dark centers of her eyes turned black with fear at the slightest noise or even the flapping of bird wings in the field.

Her footsteps were heavy as she crossed the Oinosaka way on her route to the Sanin-do near her house. She passed the castle town of Kameoka and paused a while on the old Obata Bridge in Anao Village. The narrow Inukai River was covered with thin ice and the water was flowing silently under it. She touched the freezing rail of the bridge. At the sound of some voices speaking with a familiar accent she resumed the crossing, walked down some steps and passed under a “torii” that stood at the entrance of the Obata Shrine. The mountain seemed to be hanging over the shrine. She did not enter the shrine but went to a giant cherry tree and hid behind it. She was pregnant but could not tell anyone because she had strayed away from the life of a virtuous woman. Her shame was nearly as great as the fear of death.

When she was seventeen years old, she had gone to a teahouse managed by her uncle and he had adopted her. She took the name of Yone but she never got used to the customs of that small town. Her uncle was an influential man in the Fushimi area and he had close contacts with the royalists of the late Tokugawa period.

One day, a man came to the teahouse accompanied by a large group of customers. He was dressed in a priestly robe and had a deep hood over his head. Yone’s uncle seemed to know him because he led him towards an inner room, sent the other hostesses away and ordered only Yone to serve him. Her uncle called the man Prince Wakamiya and seemed to hold him in high esteem, as did the other members of the party. Yone did not know who Prince Wakamiya was but after two or three visits to the teahouse their eyes met and he asked for her name. One night, while he was speaking to her, Yone closed her eyes trembling with fear and surprise. She took a certain pleasure in that experience and before she knew it she was going to the teahouse whenever she suspected that the Prince might be there. She was still hesitant but whenever he called out her name she felt transported above the clouds as if she were experiencing a mysterious dream.

The agitation that had marked the last days of the Tokugawa government and its transition to the Meiji Revolution had deeply saddened Yone. Prince Wakamiya who had marched against the Tokugawa forces as Governor General of the Eastern Expedition of the Imperial Army had stopped coming to the teahouse and was now beyond her reach. The name of the capital had changed from Edo to Tokyo and the new era was now called the Meiji era. The Emperor had already left Kyoto for Tokyo and had made Tokyo his new capital. It was indeed the end of the Tokugawa regime and the beginning of the Meiji era.

A year had past since Prince Wakamiya had last visited the teahouse and Yone had spent her time in idleness since then. Yone listened to the news about Prince Wakamiya as if they were of no concern to her but on an early morning of the second year of the Meiji era, in 1869, after New Year but before the sakura were blooming, Prince Wakamiya appeared spurring his horse in a drizzling rain: He had arrived unannounced, to meet Yone. The moment past all too rapidly. Yone was choking in tears and unable to utter a word. She thought that she was having a dream and pressed Prince Wakamiya against herself. From that day on he came often from Kyoto to pay her a visit and she had no other care than to wait for him.

The Emperor, who was called Mikado, was to leave Kyoto for Tokyo but Prince Wakamiya remained in Kyoto. The summer had passed and it was now autumn. A moment she would never forget happened on a beautiful afternoon of October 27. Yone was aware that Prince Wakamiya was suffering and he said to her: “I will never be able to see you again because the Mikado will summon me to Tokyo and I cannot go against the Mikado’s will. Once I make Tokyo my residence I will have to get married there.” As he uttered these words, he pressed Yone against his heart and despite being a country girl, ignorant of worldly affairs Yone dimly perceived his great sadness.

Yone heard that according to the Mikado’s order Prince Wakamiya was to be engaged to Princess Shigehime from the Tokugawa family, in Mito Province. In fact, the Prince had been engaged to her since he was six years old. She was a Princess Kazunomiya, the sister of the former Mikado, Koumei Tenno. The wedding day was now approaching because it had been postponed until the Prince reached adulthood. The Prince had been very affectionate towards Princess Kazunomiya since her childhood. Princess Kazunomiya often visited Prince Wakamiya’s father, Takahito Shinno because he was teaching her calligraphy while he was at the Imperial Palace. The transition from the Shogunate to the Meiji era had been marked by political turmoil and had made life at the Imperial Palace very difficult for Princess Kazunomiya. She had been forced by the Tokugawa Shogunate and the Imperial Household to marry Shogun, Iemochi Tokugawa.

Despite the fact that Princess Kazunomiya had fulfilled her obligation to marry Shogun Iemochi, Prince Wakamiya continued to love her. Her marriage had been ill fated at the time (in the Edo Period) and after the death of her husband she changed her name to Seikanin-nomiya, as widow of her deceased husband. A formal request had now been made to the Mikado to allow Prince Wakamiya to marry her.

At the end of the Edo period the Prince had taken the great risk of leaving the Edo Castle to become the Governor General of the Eastern Expedition. The castle had been overthrown without any bloodshed and the parties reached an agreement which marked the beginning of the Meiji Restoration.

The Prince, it was said, requested the Mikado to accept his resignation from his government post as Governor General, and went so far as to say that he would prefer the simple status of a commoner. The Emperor was deeply concerned about the troubled hearts of his subjects and he refused the Prince’s passionate plea, regardless of all the rumors in town.

Despite the Mikado’s order the Prince chose to remain in Kyoto, declining to join the glorious march to Tokyo with the Emperor, and he resigned his official title.

Yone asked herself: “What is my relationship to the Prince?” but she shook off these questions almost as soon as they surged in her mind. She only wanted to serve him in any way possible and for as long as possible. “I am only too happy to serve his every wish and anxiously wait for the opportunity to fulfill them. The Prince, dressed in light traveling apparel, left her, taking only one servant with him.

She still remembers his lonely figure on horseback, beside the river from where the coming and going of ships could be seen.

Yone had been aware of her pregnancy since the beginning of December, but the Prince was ignorant of it. She guessed that he was absorbed by the governmental affairs of the Mikado, and she had no way to send him a message.

One day, a female co-worker at the teahouse, who also knew of the Prince’s relationship with Yone, told her the following terrifying things: “If your bastard child of Prince Wakamiya of Arisugawa, is a boy you will be kidnapped and killed Take care, not to let it happen!” Yone answered, “I am not with child.” Yone denied her pregnancy but her lips grew pale and she was so panic stricken that she decided to flee and return to her home.

Her uncle and aunt, who owned the teahouse, had no children. That is why they had adopted her because she had been such a good daughter to her uncle’s elder sister.

Yone left Fushimi, trembling with fear because she knew that she could not easily return to her parents, yet she decided to return anyway. On the way back she posed a little while to wait for dusk. While waiting she prayed to the Ubusuna god for peace and tranquility. As she pressed her hands together, she felt that they were cold and numb. Suddenly Yone heard her mother’s voice. Her mother, Uno, was saying to Yone’s eldest sister, Karu: “If you are tired, go to sleep.”

They were having dinner, a poor people’s dinner. Karu nodded and wearily put down a wooden bowl, and went to her small bedroom to have a nap! Uno sighted and exchanged a glance with her husband, Kichimatsu.

It was spring and Uno remembered that twenty-three years had passed since her second daughter; Fusa, had married into the Iwasaki family in Nishitatsu After that, Yone, her third daughter, who was then nineteen years old, had gone to work at her uncle’s teahouse in Fushimi. Two years had nearly elapsed since Yone had left them. The eldest daughter, Karu, had stayed home and would be thirty-two this year. She had, long ago, lost any chance of getting married. Her health was frail and it could not be said that she was good looking. Yone’s father, Kichimatsu, was now old and he was having a hasty supper, sucking the rice into his mouth in quick gulps. The steel blue of a carefully polished sickle shined brilliantly on one side but was dark and dull on the other. Beside the cracking of the firewood in the hearth and the whistle of the wind in the branches of the plum-yew tree in the backyard everything was silent.

Uno finished eating, put down her chopsticks, and as she rose from the table she felt something moving behind her. The wind rattled the wooden door and as it opened she saw Yone’s the pale coming out of the blowing snow. Uno received her youngest daughter with mixed feelings of uneasiness and happiness as she wiped the snow from her shoulders. Her father, Kichimatsu, added a piece of pinewood to the hearth’s fire.

. Yone was wearing a black kimono with pinstripes and a matching black sash lined with silk crepe. She had made this kimono herself while at her uncle’s teahouse.

A joyful atmosphere was faintly felt throughout the house. “My sister, O-Karu, where are you?” Yone asked. Uno answered: “She has gone to her bedroom. She is not feeling well and I don’t want to wake her up.” Yone felt a little relieved not to find her elder sister, who was still single. She took off her straw sandals. Her big toe was painful, from the cold and also from rubbing against the straw sandals. She washed her feet in a pan of water that her mother had brought her.

In such cases her father, Kichimatsu, felt always uneasy because he did not quite know how to help despite his willingness to do so. He asked his wife if Yone had had dinner. Yone said: “No.”

Kichimatsu and Uno were deeply troubled because they had understood at a glance that Yone was overwhelmed by deep sadness. Her cheeks and hands were pale and looked stiff. Uno served some coarse tea and asked in a casual manner: “Aren’t you very busy at the end of the year? I’m surprised you were able to come back.”

Yone replied, “I was able to get a leave.” “A leave? Yone, you can’t get leave from work whenever it is your pleasure even at your uncle’s place!! Have you not rather been dismissed for some reason? Have you not been expelled from your job after being scolded by your uncle?” Yone didn’t respond to her mother, who seemed to find fault with her, and she looked down. The coarse tea in her hand shook, and she spilled it on her knee. Yone moaned, “Ooh,” holding her hand in her mouth, and she crawled on her knees to the corner of the room, turning her back to them.

“She is very tired! She has been walking for a long time. Let her go to sleep as soon as possible without bothering her with questions now. After all, even the ladies of the night need their rest. Let’s speak about these things tomorrow,” said her father in a rough manner. Despite the fact that her father had put it in such rude words it showed that he was nevertheless deeply caring.

He threw dice into an empty teacup and turned it over, hoping to find an even number. He uttered “Cho,” because it was his habit to cast dice and gamble that way but anxiety settled in Uno’s breast. She started trembling and looked at her daughter asking: “Is it possible that ...your are going to be a mother?” Yone was startled, and her shoulders began to shake.

Yone laid her head on her mother’s lap. She did not answer her mother’s question but her body was shuddering with anguish. How long had it been since she had suspected that she was pregnant? She had returned home to take refuge and consolation in her mother’s love forgetting how to behave. Her mother kept pressing questions upon her looking for an answer but Yone remained silent, unable to reveal the secret she had kept for so long to herself. Her mother refrained from showing grief and simply asked who the father was and why he was not with her? Yone answered that he had left Kyoto for Tokyo and that he would marry someone else there. Upon hearing those words Kichimatsu’s color changed and he uttered with angry voice: “So that man knows that you are pregnant and he runs away! There is no good in that son of a bitch!” but Yone immediately answered: “He does not know about my pregnancy!” She turned to her mother and continued: “Mother, the Prince is not the man you think he is! Kichimatsu interrupted her shouting: “Stupidities! I don’t know that so-called Prince! Who is that non-entity of man! If that man is the child’s father I will bring him back from Edo or Ezo. Don’t sob Yone! I will make an arrangement one way or another, that’s for sure.”

Yone’s parents were enraged but they continued to talk in low voice so that Yone’s elder sister would not hear them. Yone, desperately tried to compose herself, she wiped off her tears and said: “The day before the Prince was transferred to Tokyo he sent his servant to give me this. She untied the cloth around the package and laid it on the tatami for her mother to have a look. It was a curious white wadded silk garment with an unfamiliar crest called a Yokomi-kikuguruma. Her mother Uno became speechless at the sight of this superb kosode (a kind of kimono) and a dagger with a plain wooden handle wrapped in the kimono. Yone said “The Prince presented me with this dagger to defend myself, and also he gave me some money before leaving me. A purse made of fine silk had the kiku (chrysanthemum) symbol on it. Yone, blushing, took the garment and held it up to her breast gently caressing it with both hands. While she was doing so something dropped from the silk garment. Kichimatsu picked it up, gave it a look then gave it to his wife; she looked carefully at that piece of paper and said: “the writing is elegant and the paper is perfumed with a delicate fragrance.”

Uno started reading, then gave it to her husband although he could not read. He looked at it. This piece of fancy paper is written with an elegant hand, and its perfumed fragrance seemed to ease the tension. Uno had read it with a husky voice, drawing the paper close to her eyes. It said:

“My love is like grass

in a deep mountain

It is growing thick, and though no one knows of my passion it is revealed through that most beautiful scene”

Uno turned the piece of paper over and over again and grumbled a few words. She had recognized the seal on the paper. Yone’s uncle, Kodo Nakamura, was a famous Kototama scholar, who had studied the sounds of the Japanese language and Uno had been influenced by his thought. She also knew that his loyalty to Prince Wakamiya was absolute.

In the meantime the Prince had been confined to the Rin-oji temple by the Mikado because he was displeased with something that had happened at the battle of Hamagurigomon in Kyoto, against the forces of the Tokugawa Shogunate. Uno also vaguely suspected that her younger brother in Fushimi secretly visited the Prince.

While it was possible to imagine a love affair between a Prince and a country girl she really could not come to terms with such a reality. Uno’s perplexity was beyond belief but something came to her mind: Last year, that is, on February 15, 1868 (Keio 4), the day after she had paid a visit to the riverside teahouse of her younger brother, she had unexpectedly met Yone in Fushimi but she did not pay much attention to it until now.

People in Kyoto were very excited when Prince Wakamiya was summoned by the Emperor to Edo, the capital of the Tokugawa Shogunate. The Emperor had bestowed upon him the Imperial Standard and the Katana which was a great honor, he had accepted. All along the way from Gishumon of the Imperial Palace, the sound of flutes, drums and the hustle and bustle of the crowd resounded everywhere and everyone was transported by the marching songs of the Emperor’s forces singing:

“Prince Miya-san

Miya-san

What is the flutter, preceding your horse?

Toko ton ya re ton ya re na.”

The lyrics of that song had been composed by Yajiro, a retainer in Choshu-Hagi clan, (currently Yamaguchi Prefecture) and the music was by Kimio, a famous geisha of the Kyoto’s Gion district, who had been a lover of Kaoru Inoue who was himself an important politician. These lyrics also became the source of inspiration for a famous woodblock print, called, “The Song of Urban Elegance, Toko ton ya re”. People loved that six parts song and it was known all over the country.

Leading the way was the Sangoku company, a rifle division belonging to the royalist troops from the Shuzan Mountains. They wore a tight-sleeved military uniform with a white girdle, white headband, and had long, red dyed hair falling down upon their shoulders. They marched with an imposing air, behind two imperial standard bearers. Two magistrates followed on horseback. Behind them and on horseback, came the guardians of the standard bearers who also had the rank of court magistrates.

The Imperial standard was made of grass green satin damask and was covered with sixteen chrysanthemum leaves, the symbol of the Emperor. As soon as the standards appeared the people felt dead silent until they had passed. The people looked reverently at the Prince while he was passing by with his red brocade standard of Governor of the Eastern Front. He was accompanied by about twenty footmen and the Lords Stewards who ranked fifth in the Imperial Court hierarchy. The people commented: “He is truly a man of great presence. Just look at his figure!” He is going to Edo as the Commander in Chief of the Imperial Army, accompanied by General Saigo of the Satsuma clan serving on the Prince’s staff. Especially the Shinno, riding elegantly on his white horse, with his black lacquer armor and a kind of special headgear called “eboshi”, worn by nobles, dazzled Uno. But Uno had also noticed that the Prince kept his hands together as if he was praying. The Prince, at that time, was called Shinno Arisugawa-no-miya-Taruhito, and Uno suspected that he was the father of Yone’s child.

Umekichi Sano, an employee at the teahouse, was putting his knees on the tatami floor and rolled his eyes in wonder when he heard an unexpected marriage proposal for him from his master, Shobei Saito.

“Hey, Umekichi, how would you feel about marrying into the Kichimatsu Ueda family? Although Ueda is poor now, he had some power and influence before, and he was of high birth; while he was saying that Shobei’s wife Suga entered and added: “That would be very nice and convenient to have Umekichi join our house because Umekichi is a close friend of ours.”

Umekichi answered: “Oh, don’t be so hard on me. She looks weak and is pretty old.” He turned his head with an expression of disgust.

“She is very refined because the clear waters of Fushimi have improved her appearance, and now she is no less beautiful than the second daughter, O-Fuyan, who went to Kameoka to get married. She is a woman of good nature and a hard worker. She is too good for you. I think.”

“What? Who do you want to marry me?” Who are you speaking of?” asked Umekichi utterly wondering.

“Well, of O-Yone, the daughter of Kichimatsu Ueda.”

Umekichi felt the blood rushing to his head because he knew that Yone was a rare beauty in the countryside and he did not need any further description.

When Yone left her home for Fushimi, two years earlier, many young men were deeply disappointed and Umekichi had been one of them. Suga wondered if Umekichi was dissatisfied with the marriage proposal. Suga added, in a rather aggressive tone: “I only suggested this marriage because O-Uno begged me to. I can’t force you to accept this proposal! Anyway, there are many eligible bridegrooms for O-Yone.”

Umekichi had no time for hesitation: He accepted marry Yone and was relieved that it was not Karu, Uno’s older daughter. After stuttering a few words he bowed his head several times to show his acquiescence.

Umekichi had eight brothers who supported themselves independently, but his parents had place him, when he was only thirteen, as an apprentice, at the Kadoya soy maker’s shop in Yagi village. Umekichi was well known for his explosive temper since his early childhood. He used to quarrel with others over trifling matters and he was reckless and utterly unconcerned with any possible consequences.

His parents hoped that his character and his behavior would change while working at the shop. Saito, the shop owner had promised Umekichi that he would make a conscious and honest man out of Umekichi and he took his responsibility at heart. Despite his efforts Umekichi reverted occasionally to his former behavior and quarreled with his fellow apprentices. But at the time, he had already been working for ten years without committing any serious errors nor incidents. He had lived alone on the second floor of the cowshed for the past two years and he was now old enough for marriage.

The marriage was hurriedly set up just after New Year because the farmers had no work to do before the rice planting season.

The marriage had been arranged through the good offices of Shoemon Saito and his wife Suga, who exchanged the nuptial cups of sake three times during the ceremony. The bride and her groom were quite tense but the sisters attended the ceremony enthusiastically Uno’s second daughter, Fusa, returned to her parent’s house.

It might have been hoped that Karu, the eldest of the sisters would already have married but unfortunately she had lost any chance of doing so a long time ago...

One can easily imagine that Karu was in a painful position at the wedding dinner, sitting at the table surrounded by friends and family. Meanwhile, Yone, the bride, kept her eyes down not even looking at Umekichi. He supposed that she felt embarrassed towards her elder sister, Karu. Yone rose from her seat at the center of the table and her mother led her by the hand. She seemed to experience extreme stress because her cheeks were very pale.

A poor peasant could never expect to have enough leisure to enjoy the sweet and intimate life of newly wedded couples; they were to live with Yone’s parents and her sister Karu and would only occupy two rooms, one of seven tatami and the other of 8 tatami.

Umekichi’s wife, Yone, showed complete submission to her husband. It was really touching to see how much Yone cared for her husband and her family but despite that attitude she remained always somewhat distant Umekichi thought that she needed some time to adjust to her new life and that the shadow surrounding her would dissipate as she progressively adjusted to the new situation.

His father-in-law, Kichimatsu, now took to his bed quite often either to rest or to shake off his obvious stress. That meant that Umekichi had now to care for the whole family’s welfare alone but he was quite excited and wanted to restore the Ueda home to its former prosperity.

The family name called Gobyo (five plants), Ueda, Matsumoto, Saito, Kojima, and Maruyama families were highly thought of in the Anao village. They enjoyed a very good reputation but the Hira family was looked upon with utter contempt.

Furthermore, the Ueda family had several branches: Kita-Ueda, Minami-Ueda. the Hira-Ueda family was one of them. According to old documents, the founder of the Ueda family was Fujiwara-Jirozaemon-Masakazu. The family had escaped from the battlefields of the Yamato area (now Nara Prefecture), during the year 1469-1487. The names of the successors of Fujiwara-Jirozaemon were Masayoshi, Masatada, Masatake, Tametada, Masasuke, and Masayasu.

The Ueda family had built a stately mansion in the Takaya area, at the foot of Nishiyama Mountain; they had lived there for more than a hundred years and were considered as one of the wealthy families of that area. They later built a fortress in the foothills of the Atago mountain in the Anao Village. They extended their influence all over the surrounding countryside but they had to forfeit their land to the warlord Mitsuhide Akechi, during the civil wars. The Kita-Ueda family had changed their name to Ueda at a time when Masaemon was still alive, that is, seven generations before Umekichi was born. A medium had told their ancestor that the name would be a bad omen and they still believed that if they cut a vine by accident it would cut off the roots of the family. It was also said that the family had changed their name to “Ueda” because they possessed relatively large rice fields ( about 5,454 square meters) and were able to produce two crops a year. According to ancient records kept at the Obata Shrine where the tutelary deity of the Ueda family was worshipped, the blazon of the Ueda family was made of two large comma shapes placed in opposition to form a circle. That shape was called “tomoe” The Saito family symbol was made of two “tomoe” and the Fujiwara family symbol had three “tomoe” Those symbols clearly indicated that those families were related.

At the time Uno married into the Ueda family, she could go to the neighboring Tenga village, without crossing other people’s land.

Kichimatsu had been able to marry Uno, despite the fact that her father was a scholar and that she was well educated, a rarity for a woman in those days, because Kichimatsu’s family lineage was good and he had extensive properties. Kichimatsu however had not been able to keep those properties intact and during his lifetime he dilapidated most of it. He finally was left with only 504 square meters of land, a dilapidated house, his rice fields had deteriorated and produced only poor quality rice. He had still a parcel of some 105 square meters of unsold land.

Kichimatsu had always abstained from alcohol or tobacco and was very meticulous. The slightest unclean thing made him nervous. He was also very honest and industrious but his passion for gambling was his great weakness and it had driven him into poverty. He would spend whole days throwing dice instead of taking care of his rice fields. He would often remain at the gambling table until late at night or until his partner fell asleep. He lost his rice fields to others little by little until the property of the whole mountain slipped through his dice loving fingers.

There are a lot of gamblers in the world but only a few of them would go as far as to loose all their property to that vice. Kichimatsu once said in an allegoric way to his wife: “Don’t worry the god O-Tendosama will always provide enough food for the birds, the fish and animals do not die of hunger if they don’t hoard their food, only humans do! Very few people die of hunger and men can stay alive for days without food! It is by no means difficult!”

Uno was looking at him while he spoke but she kept silent. He continued: “I do not gamble for pleasure but for the sake of my daughter and her children. We have been able to live in luxury until now but to achieve that we have been asking too much of our farmers. The Ueda family has behaved sinfully and has harvested the hatred of many people. I was born to clear my ancestor’s shame. It is sometimes necessary to cut the trunk of a large tree to make way for new sprout to grow. And an old saying has it that the Ueda family will once be ruined.”

His wife, Uno asked: “What are you talking about? Do you believe that? ” “Yes because our tutelary deity spoke to me and sent me a divine message. I was repenting about my gambling habit but the deity scolded me and told me that I will become the happiest man in the world and that my happiness will be passed on to my children and grandchildren but that I will first have go through a lot of suffering.” Umekichi could not figure out if his father in law was acting as a fool or if he really believed what he said but one thing was sure: Kichimatsu was deeply committed to gambling and even when he was bedridden by sickness he continued to throw dice around his bed.

Yone quietly kept caressing her belly. Around the fifth month of her pregnancy she secretly tighten a belt around her waist to conceal her pregnancy. Uno helped her. Yone had always been a woman of few words and it was easy for her not to reveal her secret: She said to herself “If it becomes public that my baby is the son of Prince Wakamiya of Arisugawa I will certainly be killed.” She was totally oblivious of neighbors but she lived in fear of her husband and her eldest sister. She had only one goal in life: To give birth to Prince Wakamiya’s child. That was the main reason why she had accepted to marry Umekichi although she felt great shame at deceiving her good husband

The atmosphere at the Ueda home had changed since Yone’s unexpected return from Fushimi. That change was especially affecting Karu, Yone’s elder sister, because both Yone and her mother tried to avoid her and always turned their eyes away from her. She thought that they were ashamed of her because she was growing old without being married. When her father had told her that her younger sister, Yone was to marry Karu’s anxiety increased manifold. Her father’s words were not a consultation but an announcement about a decision that had already been made. She forced herself to smile at her sister’s wedding but that did not dispel her anguish, on the contrary she felt all the more acutely how desperate her own future was looking.

Karu secretly hated her beautiful sister who had left her in such a despair and loneliness and she had already guessed what her sister’s secret was. She wondered how Yone had done such a shameful thing and who the father of her child was. Karu felt contempt for her sister but at the same time her love softened her hatred and she now understood why her parents urged her to marry Umekichi. She continued however to look down upon Yone in a cold and almost sadistic way because she felt that Yone should suffer for what she had done. She also thought that is was but natural that the Prince had discarded her. Despite all this, one evening that Yone was making much effort to lift a stone covering a pickled radish jar Karu rushed instinctively towards her sister and said: “No, it is too heavy for you, let me do it!”

Yone protested that is was not too heavy for her but Karu answered: “You must take care of your health, I worry about you! You are going to catch a fever!”

Back from the fields, Kichimatsu, who was cleaning the mud from his tools overheard his daughters conversation and smiled with satisfaction.

Uno also had heard Karu say: “Anyway it has always been my job to take the takuan off the jar. “Why are you gasping so fast” “Are you not well? This is a very important time for you! You must take care of your baby and not exert yourself unreasonably! Let this takuan to me!”

Yone was surprised and asked: “Do you know? Have you noticed? Then embracing her she started sobbing... Karu was now at peace with her sister and tenderly remembered the time when they were children and she carried Yone on her back. “A baby? So, it is true!” Umekichi who had also been present during the whole conversation was stunned and remained frozen like a statue. “Why didn’t you tell me first? That is unbelievable!” He started sweating because he could barely contain his anger. After they had gone to bed in the evening, Umekichi asked Yone again with a shaking voice.

“Is it true that you are with child?” Yone, was unable to utter a word. She faintly nodded and turned her face away from him. He grabbed her shoulder, turned her towards him and rather violently asked her again: “Why didn’t you tell me? The baby is mine, right?” “My….” Yone looked at her husband, her eyes filled with awe and she broke in tears.

The time of confessing her sin had now come. She first thought of saying: “I will confess everything and beg on my knees for your forgiveness,” but she clenched her teeth and couldn’t do it. Unable to find a way out of that situation she only achieved to increase their mutual anguish. She finally said timidly to her husband: “Forgive me, I was not yet sure that I was pregnant!”

Umekichi calmed down a little, noticing his wife’s fear. He guessed that she couldn’t have told him about her condition because　he thought that as they had married two months before she could not be more than two months pregnant and that she could not be absolutely sure at that stage. He said: “Stop sobbing. It’s ridiculous. I’m not angry with you. The plain truth is that I am quite happy about the news.” In fact his heart was throbbing with the joy of becoming a father. He joined his hands in prayer and said: “You will have to take care of your baby and should refrain from doing heavy work. I will lend you a hand whenever you need it. Do not take the stone from the jar anymore I will do that for you.” Yone felt the beginnings of labor on July 12. Umekichi was confused and worried: “Is it not too early? Do you think it will be all right? Are you having a miscarriage?” Yone’s mother told him not to worry because she was already seven months pregnant and she firmly ordered him to immediately call a midwife. Umekichi was too excited to notice the implications of Uno’s words. Yone gave birth to a boy very easily because the baby was very small.

Her mother said, “He is so little because she been pregnant for only seven months.” Uno let everyone know this, and lifted Yone’s infant up in her arms with eyes full of joy.

The midwife said, “The baby is born before its time, but it is healthy!” She was trying to console and cheer everyone up. “The baby was indeed very small and Umekichi cried loudly saying “This is my own little wrinkled face with a large mouth stretching across his face.”

Umekichi kept on smiling showing his emotion and his joy. Yone wondered if her husband was going to believe that the baby was his and heed her words. Nervously, her slender fingers reached out for him. Umekichi saw her looks of deep gratitude and peace that generally follows birth giving.

Although Karu had little hope of experiencing the emotion of giving birth the first cry of the baby moved her deeply... Karu was carried along by a kind of vicarious happiness. Uno who was now a grandmother decided that the baby should be named Kisaburo, to express the joy of this new arrival in the Ueda family. Kisaburo was born on July 12, 1871 (Meiji 4)

“It was not necessary to investigate the genealogy of Kisaburo, later to be called Onisaburo because Oni’s ancestors belonged to the Genji, the Heiji and the Toukitsu families, all of which had been related to the Emperor’s family. All those families were servants of the emperor and abided by the sacred spirit of Amaterasu Omikami. As Oni had been born in the Ueda family he inherited that distinction and was later named Onisaburo Oni’s father, Umekichi Ueda, had inherited Oni’s grandfather’s name, Kichimatsu. Kichimatsu had been a poor farmer but he was known as an honest man among the villagers, and he endured a miserable life in a humble cottage with tumbling walls exposing the bamboo framework. The floor was dangerous, ready to collapse at any moment, and the eaves were sagging.”

Kisaburo’s full name later became Onisaburo Deguchi, as is explained in the book: “Twenty-eight Years in My Home Country.”

Onisaburo lived most of his life in his native village Anao four and a half kilometers from Kameoka in the Kameoka Valley on the way to the Sanin route. Anao had a famous temple, Anao-ji (temple) which had been built by a wealthy man called Miyanari. It was the 23rd among 33 temples enshrining the Cannon, that is the Buddha.

Amulets were distributed there to the pilgrims of Western Japan. Kameoka was first known as Kameyama but its name was later changed to Kameoka by the feudal lord Nobumasa Matsudaira, who had been appointed governor at the beginning of the Meiji era in June 1869 (Meiji 2). The name had been changed because it was too easily confused with the village of Kameyama in Tanba. Kameyama was located in the Ise area. The origin of the name, Anao, was recorded in the Ueda family’s annals in the following way: At the time of Emperor Yuryaku, Amaterasu Omikami appeared in Yuryaku’s dream and told him that he had to reserve a place on the Ueda family’s land to transfer and install a portable shrine of the god Toyouke-Daijingu from Hinu-no-manai in Tanba village. That transfer was to be called the Toyouke-Daijin now (Ise Geku)

Seeds that were to be used as an offering for the transfer festival fell inadvertently into a gap of a large tree.

Surprisingly those seeds sprouted in new rice plants and the villagers saw this as a particularly good omen. They took some of the plants and they produced very good crops from there on. From that time on the place was referred to as Ana-ho which literally means the rice plant in the gap. A hamlet was born which later became the village of Anao. A framed picture of the Anao village and temple is now hanging at the door of the Obata shrine with the title “Anao-ho-no-Miya.

There is however another story about the origin which appears in the records of the Anao temple. During a year of very severe famine, a mulberry tree stump reached that temple floating on floodwaters. A stalk of rice took root in a gap of the stump. The head priest of the temple took a few seeds from this stalk and sowed them. Those seeds gave particularly good rice and that was the reason the priest decided to give the name Ana-ho to the place and to the temple. As can be seen both stories are very similar. It must be said that from that time on, the local people take great pride in the good taste of the rice they cultivate and the rice they produce is called Anao-rice.

The mansion of the wealthy farmer, Genji Saito, was situated north of the shrine and a little further away stood the Ueda family’s house. Though their house was small the Ueda family boasted that it was surrounded by water on all sides, a great asset for rice cultivation. A river flowed on the Northern side of their property and a pond of crystalline water, called Kyubei-ike, flowed toward a deep-drill well and provided very good tasting water to the family. A muku tree (Aphanante aspera) grew close to the house and three large nutmeg trees with lush leaves reminded them that their roots were there.

Grandfather, Kichimatsu, called his family to his bedside on December 27, 1871 (Meiji 4) and said. “I will die soon.” The family felt silent. “I have only one wish.”

Uno asked: “Tell us and I promise to grant your wish!” She placed her ear close to his mouth and could hear her husband whisper: “I will tell you. You know that house close to the thicket in the Komachida area? That house belonged to me but I lost it and it has now a different owner. If it remains in his hands I will be ashamed of meeting our tutelary deity after passing away.” They all looked at each other in shear amazement but Kichimatsu continued.

“You will think that I am stubborn! However despite the fact that the Ueda family lived in poverty our tutelary deity has always protected us and has always turned huge problems into small ones. I am deeply grateful for that. My Dear Uno, since our marriage you have never enjoyed a good hour, let alone a good day.....but please grant my wish, fetch my gambling partner and allow luck to settle this problem and return that house of my ancestors which I have lost through sin.” Uno answered: “I will at once go and fetch him” Kichimatsu told her, “I cannot throw the dice myself because my eyes have dimmed but by grandson to whom I am reborn can do it instead.” Uno asked: “Why did you say: My grandson?” Kichimatsu nodded: They all looked perplexed.

A famous painter had been born in the Ueda family in the middle of the Edo period. His name was O-kyo Maruyama and they strongly believed that every seven generations the family would produce another great man. Kisaburo was exactly the seventh generation after Maruyama and Kichimatsu strongly believe that he would become a great and important man although he could not fathom what his destiny was to be. He said: “ Umekichi, Yone, you will give Kisaburo to another person and make him that person’s heir. Do you understand what I am saying?”

Yone brought her baby close to her dying father. Kichimatsu feebly hummed a soothing song clasping the child’s little hand. The song’s word were:

Gambling and throwing dice

Throwing dice for odd or even

Catch the best in life

My dearest wife

I must part from dice

And part from wife

From pretty children

And from pretty life

I will pick dice in that grim land

From riverbed and from your hand

Playing dice and loving life

My house my children and my wife

Sai-no-Kawara is now my land

Sai sai is now they hand

That was the poem that sealed Kichimatsu life.

Kichimatsu Ueda died at age fifty-seven. He had adopted Umekichi, called him his son and as such Umekichi inherited his name and became the head of the generation following Kichimatsu.

Chapter 2

Waves

Kisaburo walked and spoke much later than other children. When he started walking, he often tumbled and had difficulty finding his balance because he was top heavy. One day, he happened to fall into one of the small channels between the rice fields, and when his father dragged him out of it, he was barely conscious. Even after reaching the age of reason, Kisaburo continued for a long time to live with his family, that is, his grandmother, his father, his mother, his aunt, and a little old man. Kisaburo had strange feelings about the little bended old man who wore a brownish kimono and followed him everywhere. The family did not befriend the old man nor did he speak to the other family members either. The old man followed Kisaburo as if he was his shadow and Kisaburo was used to his presence.

Kisaburo’s younger brother was born a week after the New Year of 1874 (Meiji 7). Every one was shocked by the fact that the crumpled face of the baby bore a stunning resemblance to the old man. Kisaburo was now four years old. His brother was named Yoshimatsu, a combination of both his grandfather’s and his father’s name.

At age five Kisaburo took ill with meningitis, a disease called Kyofu-byo. That added to his health problems because he suffered already from another chronic digestive track disease called hikan which causes bloating and inability to digest food. He was, at the time, only skin and bones. A fortune-teller told his parents that an ancestor of the Ueda family had dug a pond called Kyubei-ike on the southwest side of the Ueda family’s property and he suggested that this was the reason for Kisaburo’s illness. He added that in the southwest sky and earth there was a powerful evil god called Konjin and that he would deliver a terrible punishment to the person who built a house or dug a pond there or even dared walking in a southwest direction during a bridal procession. After hearing that, Kisaburo’s parents went to numerous shrines and Buddhist temples and summoned several priests to pray for Kisaburo’s healing. Despite this, however, his condition worsened. One priest suggested that eating toad meat would have a healing effect on Kisaburo.

His father Kichimatsu (whose former name was Umekichi) went immediately to the mountain, caught a toad, broiled its white chicken-like meat and prepared it with soy sauce for Kisaburo to eat but as Kichimatsu was preparing to give it to his son, the old man scowled the idea. Kichimatsu could not outwit the old man and the toad was dumped into the toilet.

One night, Uno heard in her dream a voice saying: “Don’t give a piece of toad meat to Kisa, he will be given an important role by the gods. Yone and Kichimatsu had for some time forgotten to pay respect to the family’s tutelary deity and ask for the deity’s protection.” The voice continued: “Please, visit the Obata Shrine and pray.” The voice was Kichimatsu’s voice and Uno woke up at once.

The voice however did not stop. Uno walking in the dim dawn-light went to Yone and Kichimatsu’s bedroom and woke them up.

After hearing her mother’s story Yone picked Kisaburo up and carrying him on her back went immediately to the Obata Shrine. She walked briskly because illness had made Kisaburo very light. Her husband, carrying a lantern, showed the way. They prayed at the shrine and from that day on, Kisaburo’s condition began to improve.

When talking to her grandson Uno repeatedly said “I wonder if it was the result of our praying but never forget to honor our tutelary deity because the god will take care of you and will help you when you are grown up.”

At the end of the summer, Karu had taken a bath with Kisaburo in Shobei Saito’s house near the house of the Ueda family while Kichimatsu was hulling rice in a mortar. Kichimatsu suspected something unusual had happened and he scolded Kisaburo saying: “Look at your face in the mirror. How do you feel about yourself? “

Kisaburo had been playing in the mud and Karu did not know how to handle that; his face was covered with mud and quite dirty. Karu said: “I told him to wash his face but he did not obey.” Kichimatsu took him by the shoulders and said: “Kisa-ko, you have to obey your aunt and wash your face when she tells you to do so.” Kisaburo wept but remained silent. Kichimatsu insisted: “ You are a stubborn little kid. Why do you refuse to wash your face?” Kisaburo was afraid of his father because he had already experienced his bursts of violence. Kisaburo shouted: “I do not wash my face with the same hot water that has been used by others to wash their balls!” Kichimatsu groaned and commented to Yone: “That child has the impudence of saying such things! He will become an important man, as did our ancestor, the great painter O-kyo!”

Uno took the sobbing Kisaburo to the well behind the house whispering: “Properly speaking you should not have to take a bath in water that has been used by another person. You are blessed by the gods and, as such, you are in a noble position.” From that time on, Uno requested that Kisaburo be the first to enter the family’s bath. Kisaburo self-respect evolved from that experience and from his grandmother’s whispered words.

A calligraphy written by Kodo Nakamura⁴ hung on the old broken sliding doors of the house. Kisaburo asked Uno to read it and to explain its meaning. He also used to look carefully at the framed pictures of the Kongo⁵ and Anao temples. When meeting a Buddhist priest, Kisaburo would grasp his sleeve and ask for the meaning of any calligraphy that met his eyes. He also got into the habit of scrutinizing letters and inquiring about their meaning but most people could not answer his questions because they could not read themselves. His questions, in fact, did shame the adults around him. The villagers answered him generally with a smile and thought that ultimately he would be the last person to learn to read.

The Seinan Battle began in February 1877, Meiji 10. The newspapers reported on the evolving events every day but at that time, only one or two families in the village had subscriptions to the papers. Shoemon Saito, the ward’s chief (Kocho), used to take the paper home and read it by the fireside. While he was squinting pages a policeman sometimes sat nearby and used to ask him about the news. Saito really did not understand the articles himself because there were too much words and characters he did not know. He usually gave up and ended up puffing a pipe filled with tobacco. Once Kisaburo happened to be there and was staring at the paper. No one paid any attention because it was usual for him to do so. The policeman whispered confidentially to his chief, “Between you and me, I heard that the odds are against the Imperial Army in the Saigo Battle, The Imperial forces are dangerously weakened. A newspaper reported yesterday that the Imperial forces have 16,000 men and that the rebels have only 15,000. Well, that’s about 50/50 I guess but do not comment on that, it is dangerous.” Kisaburo intervened and said: “Where is the secret? In appeared in the newspaper, didn’t it?” The policeman was surprised and shouted: “What is this boy saying?” He started laughing. But the Kocho, Shobei, looked intensely at Kisaburo’s elongated eyes and saw that he did not give any sign of being afraid at the policemen. Shobei forwarded the newspaper to Kisaburo saying: “”Well, can you read this?”

Kisaburo read the titles very fluently. “A most decisive battle! The battle of Tabaru-zaka! Severe difficulties in seizing the Saigo Fortress! “Is it true? “asked he policemen looking suspiciously at his chief. Shobei then asked Kisaburo to read the full articles. He did so without difficulty. “I can’t believe this,” said Shobei . Both adults felt humbled and remained silent.

But Shobei was very surprised and asked how the policeman had gotten his information. “How do you know that?” He asked. The policeman took off his cap and said: “It is not at all likely that Saigo’s enemies will turn upon us because the Imperial standard and Shinno will protect us.” Kisaburo interrupted them pointing at a picture in the newspaper. “Is this Shinno? “ he asked.

“Yes,” answered the policeman, “He has the dignified stature of a captain. Is it not what the caption says?” “Besides, the Governor General, Arisugawa-no-Miya.” He is “Toko ton ya re Miya san (the song meant that he was a prince).”

“Prince, Taruhito Shinno is the commander-in-chief of the government forces,” said Shoemon.

“I understood that from the song. My grandmother always sang it to me.” Kisaburo softly smoothed the paper out Kisaburo, was still only a child of six, and despite that he could read aloud that article. There were some words which Kisaburo did not know but Shoemon understood the general meaning clearly when Shoemon had him read the unknown words. Shoemon had made it a habit to have him read the paper in private. Kisaburo related his thoughts and he wondered why he could read letters which he had not yet studied at school. In fact, it is from that time on that the hidden talent of Kisaburo became apparent.

One day, the villagers living in the neighborhood of the Ueda family were desperate because they could not draw any water from their well despite spending a whole morning digging. Kisaburo put his ear against the ground, listened carefully and said: “You cannot draw water here, however, deep you dig. The stream is there” pointing at a different place.

A well-digger, who was vexed at his failure to find water shouted: “Foolish child! Get away!” Kisaburo kept quiet for a moment and answered: “ Did you hear what I said? I say that because I am sorry for you and I want to help you! But if you do not want to listen then let’s go playing!” Kisaburo left the well-digger who went to the indicated place and started to dig there. Water gushed out in no time. Seeing this, the villagers now often asked Kisaburo to indicate where to dig wells because they thought that he really was a genius with very sharp ears.

At the beginning of spring, Kisaburo inadvertently fell in the brazier that was burning in the hearth. The old man rescued him quickly, but Kisaburo was badly burned and a deep scar from that burn left a permanent mark. Soon after that incident, the old man disappeared! Kisaburo asked his grandmother: “Where did the silent old man go?” Uno was wondering herself about his whereabouts.

She sighted to Kisaburo: “That old man kept an eye on you!” Kisaburo was suddenly struck with fear. Because he thought that in some way the old man and the memory of his grandfather Kichimatsu were related. He did not dare leave the house even for a while.

When summer arrived, the Kichimatsu couple weeded the fields while their children were playing around. Kisaburo, using a twig was drawing a picture on the ground while Yoshimatsu, his younger brother, was pulling weeds following his parents’ example. Karu suddenly took Yone by the sleeve and pointed to her child, Yoshimatsu.

His father, Kichimatsu, also came to see what was happening. Yoshimatsu, who was only four years old, had split a blade of grass between his teeth, and spit the parts out on the field.

Everyone recalled that such a behavior was characteristic of his grandfather. The grandfather used to pull out only one blade of grass at a time, split it, and kept the other half in his mouth spitting it out at the end of the field. It was a very strange habit and his family used to laugh at him for that.. Yoshimatsu, who never met his grandfather looked at them and shouted

“Can’t you recognize who I am?” His voice and his expression were exactly that of his grandfather. It was a reincarnation of his grandfather who had died without any regret of loosing the family estate despite the fact that the Ueda family had a sense of being struck by misfortune.

In the midst of autumn, Kichimatsu and his son Kisaburo visited the family into which he had been born, in Funaoka Kawabe Village (currently Funaoka Sonobe-cho^, Kyoto Prefecture). He wanted to attend the tutelary deity’s festival at the Ubusuna Shrine.

After visiting the shrine, father and son attended an amateur sumo tournament and watched a farce play. They then paid a visit to a medicine-man called Urushi-sashi in Sasabe, Yoshitomi Village near Yagi.

That man was reputedly able to charm away any illness, using a treatment of lacquer. Kichimatsu asked him to lacquer over ten points on Kisaburo’s belly and to pray to the god for his good health. On their way home Kisaburo complained of some itching and scratched off the lacquer. But by the time they arrived in Anao his whole body seemed to have been poisoned by the lacquer application. Kisaburo’s skin was different from his father’s and brother’s. It had a fine grain and had the color of a plum blossom. It was delicate. The reaction of Kisaburo’s skin was very violent and he developed boils and swellings and he soon was utterly unable to move. His father’s good intention had turned into a disaster.

Kichimatsu went to the river, picked up a crab and a loach which Uno crushed and then spread it on Kisaburo’s whole body and rubbed the loach until its body became limp. However his severe rash did not show any sing of abiding.

. The following year in spring, that is in 1878 (Meiji 11), Kisaburo reached school age but was denied entrance at the local grade school because the scars on his skin were still very visible and would remain so for the rest of his life.

A third son, named Yoshikichi, was born to Yone on March 1879 ( Meiji 12) . Yone had her hands full with only two children, and grandmother Uno started taking care of Kisaburo to help her. Uno not only took care of him but, sitting him at her side gradually started his education which was at the time centered on Katakana and Hiragana characters as well as the Chinese characters called Kanji. She made him read the Ogura a compilation of one hundred poems by one hundred poets. Kisaburo was already able to read the newspapers; he had a splendid memory and an excellent understanding of what he read and heard. Even if he heard something only one time, he would remember it clearly and would understand it very well. Uno used to say to him “ Hey, Kisaburo, you are not just a child you have also inherited the qualities of your ancestors.”

Kisaburo answered with simplicity to his grandmother, “I am in my family line the seventh descendant of Pop O-kyo.” Uno hesitatingly said: “Yes, that is true but you carry also the blood of a noble man.”

“I see” answered Kisaburo, “but everyone is a child of the son of Heaven, Tenno.” Uno fell silent. She could not give him any more clues about his origins.

Uno tried to use a special method to teach Kisaburo. She tried to transmit to Kisaburo the knowledge of Kototama-gaku ( the voice of the language of study) a knowledge that she herself had inherited from a noted scholar, her uncle, Kodo Nakamura. Kisaburo’s father, Kichimatsu, sometimes wondered at the strange language that was understood only by his sixty-six years old mother-in-law and by his son of 9 years old. Kichimatsu laughed at Uno’s passion, and said. “It is unnecessary to teach him such strange things because, we are only poor peasants.”

But Kisaburo, despite the discomfort of his skin illness, was always listening to her with utter attention and his eyes were glowing intensely.

Kichimatsu had a clear concept of what a peasant should know and what not. So he was quite inflexible　about Kisaburo’s education. On the other hand there was nothing Yone could teach him either. Waichiro Ueda, a friend of about his same age paid a visit to Kisaburo while he was bed stricken and told him: “Hey, Kisa-yan, you will have a terrible time in school. Your teacher will beat you with a long iron club, if you do not pay attention” Kisaburo, somewhat worried answered: “Is that true? Are you not exaggerating?” Anyway, from that time on Kisaburo thought that entering school would be too much for him and he abandoned the idea.

Kisaburo was bedridden for over two years. However, in 1880 (Meiji 13) at the beginning of spring, his skin started healing and he could get out of bed. He was nine years old.

His father decided to take him to school. On their way they could smell the fragrance of the plum blossoms scattered by the soft spring breeze. Kisaburo was jumping out of sheer joy and shouted A=O in a language called Kototama. He was filling his breast with fresh air and shouted at the Atago Mountain which was still covered with snow. His father scolded him for being so noisy and covered his mouth with his hand saying: “Listen carefully. Don’t take your eyes off your teacher nor off your books at school. Do not go to the bathroom during the lesson and don’t doze off during lessons. If you act improperly or are too noisy you will get this” showing his clenched fist. Kisaburo looked at him with fear.

The Kaiko Elementary School was in the Anao area and the Yosei elementary school was in the Teramura area. Both were in the Sogabe village and had been founded in July 1873 (Meiji 6).

The students who lived in Anao, Nanjo, Saijo, and Shigetoshi regions, went to the Kaiko School, and those in the other five areas went to the Yosei School. Kisaburo went to the Kaiko School which stood in the precincts of the Anao Temple.

At the time, Kisaburo started school the Anao Temple was full of pilgrims. That pilgrimage was called the Saigoku-meguri, which meant the West Japan pilgrimage.

The Kameoka lord possessed 50,000 goku (one goku is equal to about 180 liters of rice) as the fief of the daimyo and the Anao Temple had been rewarded with 10,000 goku. There were thirteen inns for the pilgrims and they went by names like Shirakiya, Momijiya, Kawachiya, Yorozuya, Iseya. There were also several inns along the highway to the Junreibashi (the pilgrimage bridge) near the entrance the Anao Village. All those inns were filled with pilgrims.

It was reported that the cooks, who worked at the kitchen of Yorozuya in the back of the Anao Temple gate, had boiled five “to” of rice every day for the pilgrims from Aomori and Yamagata districts which were still covered with snow at the time. ( A “to” is a volume unit equal to 18.039 liters of rice)

Yuta Saito, the dowager of Yorozuya, who celebrated her 88th birthday in 1969, still remembered the names of three inns, the Momijiya, the Kawachiya, and the Yorozuya, that still existed at the time she was married in 1899 ( Meiji 32) but after the construction of the railway in Kameoka and the introduction of buses to visit the Anao Temple these inns went out of business. No inns remained in Anao and the last one, the Yorozuya closed its doors in 1945.

The prayer hall of the Anao Temple which was adjacent to the splendid five-storied pagoda standing between the pine trees, became a classroom but it seemed much too large for the only thirty or so pupils of the school.

The elementary school’s educational system was based on an eight year curriculum. The eight years were divided in two sections of four years each and every section was in turn divided in eight subdivisions. The pupil’s ages ranged between six and fourteen. Examinations were held in spring and autumn and students would be promoted to higher grades according to their individual abilities. Kisaburo would normally have been in the first ranks because of his exceptional abilities but he was instead placed in the lowest grade because he had started school halfway in the curriculum, and he had started school three years later than the children of his generation.

The school’s principal was Naomichi Deguchi, a former clansman of the Kameyama clan, and the one and only teacher was Aritoshi Yoshida, of the same clan. There was also a janitor, Kamejiro Saito, called Kame-yan, who also took care of office work. The school’s principal and the teacher were both teaching. One taught literature, reading passages from famous authors in one room, and the other taught arithmetic in the other room. However, as soon as anyone of the two teachers left the classroom the pupils would start quarrelling and making a lot of fuss. The lessons were sheer torture for Kisaburo because they were much too childish for him especially the Katakana lessons. Besides, he had to sit on the lowest rank chair and that was very humiliating. He had no interest whatsoever in those lessons and as a result he often dozed off. His teacher, Yoshida, spoke ill of him, often scolded him and hit him on the head with a bamboo ruler.

Kisaburo thought: “My friend, Waichiro didn’t lie and I am afraid to be hit with an iron bar instead. I have already had enough of that from my father.”

Kisaburo, while on his way to school, always felt some weakness in his knees because he thought that one of these days his teacher, Yoshida, would crack his skull. On one day Kisaburo enticed his friend Waichiro and a group of other bad friends to skip school and go play in the mountains instead. He thought that to go fishing would be much better than to attend those boring lessons. He soon got into the habit of doing so and ate lunch in the woods before returning home at the time the school was over. One day, when Kisaburo was returning from school Kichimatsu took a textbook out of his bag and told him to read aloud from it.

The problem was that Kichimatsu strongly objected to Kisaburo’s going to school because the monthly fees seemed much too high for him. Kichimatsu had not been able to contradict his stepmother Uno nor had his wife Yone on their insistence that Kisaburo attended school because Kichimatsu’s position as an adopted son was traditionally very weak in Japan at that time .Kichimatsu wanted to see by himself what effect the school had on Kisaburo. Kichimatsu thought that the financial drain of sending his son to school was totally unnecessary for a poor peasant. He thought of it as a wasteful luxury. Kisaburo showed his father how to read katakana but he did not impress Kichimatsu who could not read himself anyway. Moreover Kisaburo did not want to read a childish text because he was already able to read the newspaper to Kocho Saito. Kisaburo wanted to read something that would really interest his father.

Kisaburo suddenly remembered one page of an old Edo era book called the Yomiuri-Kawaraban and he began reciting it to his father. The text said

“A trained mustached man was as handsome as a fine horse, and cajoled his patron out of his money. A raccoon was ghostly beating a drum in the woods. A few women were playing battledore and shuttlecock and were unable to shake of the dust their feet had gathered while hidden from their patron; they were meeting their secret lovers. The smooth mustached man was patting his large belly with a thump, thump sound while waiting as a bewitched hunter who has forgotten his hunting rifle. The patron’s ship, full of money, was anchored in the lovely harbor thump, thump, thump, thump, thump—“

Kisaburo was the only a child who could read these simple words, but he was not really able to understand their meaning.

Kichimatsu listened with admiration to Kisaburo’s fluent reading, sometimes holding back an involuntary impulse to laugh. He did not make light of his son’s ability to read and said to him

“You can read well. You will read somewhat more tomorrow.”

Kichimatsu was experiencing some uneasiness while saying that: “A lovely harbor!? Is that harbor really lovely!? Did he sing some lewd Dodoitsu (a dirty limerick) ? What are those teachers teaching him?”

Kichimatsu was very short-tempered. He suddenly decided to go to the school. He dashed into the school and seized the teacher Aritoshi Yoshida by the collar, shaking him violently. But instead of his complaining to the teacher the tables turned around and it was the teacher who strongly complained about Kisaburo for not attending school. Kichimatsu felt humiliated in public and rushed back to his house, many times angrier than when he had left.

It was Kisaburo’s absenteeism that was responsible for the teacher’s inability to teach him good manners. It was by no means the teacher’s fault. Upon his return, Kichimatsu grabbed Kisaburo and hit him repeatedly on the forehead with a tobacco pipe saying: “You tricked me in making me believe that you are a good son, but know I have found out that your are but a wicked boy.!”

Kisaburo escaped into the garden, and down the road leading away from the house. While he was running, he held his hand on his forehead to stop it bleeding. He stopped, thought for a moment and then ran towards the Kongo-ji Temple which was only a stone’s throw away from his house. The Kongo-ji Temple belonged to the Rinzaireligious sect which was a branch of the Tenryu sect. That particular temple was dedicated to Shakyamuni Tathagata.

The famous painter, O-kyo Maruyama, who lived in Anao had been a student at the temple, since he was nine years old and that is why it was often referred to as the Okyo Temple.

In 1788 (Tenmei 8), O-kyo Murayama had painted a picture on the sliding doors of the temple’s main hall as a donation for the repose of his ancestor’s souls. At the time Kisaburo entered the temple the main hall was bathed in the soft dusk light and he hid in the innermost part of the building, sobbing and whimpering. His forehead was hurting but the dead quietness of the temple soothed somewhat his distress. Kisaburo was familiar with the fading light of dusk and he looked at O-kyo’s painting of Shakyamuni Tathagata that was just in front of him. He scrutinized the painting from left to right, his eyes full of tears but something caught his attention and he suddenly stopped sobbing. Kisaburo thought that he heard a mysterious roaring sound rising from the painting. The painting represented large waves blown ashore by strong winds and crashing against the rocks on the shore. He imagined that he heard the screaming sounds of the wind. An oppressing feeling overtook him because the sound he imagined contrasted with the silence of the temple and he remembered the words of his grandmother Uno when she was teaching him the Kototama, that is, the lessons on the pronunciation of vowels in Japanese.

Kisaburo now fixed his attention on the landscape that was painted on the left side of the Buddhist altar. On the right of it were several sacred representations of the Buddha who seemed to move his red lips and seemed to be talking to him. The garments were swaying in the wind. Kisaburo knelt down to hear better what he was saying. At that very moment the sliding door opened and a Buddhist priest appeared, angrily asking Kisaburo what he was doing there.

Kisaburo thought that the angry voice sounded quite similar to his father’s voice. The priest’s name was Zenmi Kuriyama. He was fifty-five years old.

Kisaburo pointed at the paintings and asked him who had painted those sliding doors.

The priest now recognized Kisaburo taking him by the collar, because he had visited the temple before and had started questions to him, he knew that he belonged to the Ueda family. At that time, Zemmi had felt that this child was a little weird.

He answered nevertheless Kisaburo’s question first and told him that the picture had been painted by O-kyo Maruyama.

Kisaburo focused again his attention on the painting and recalled something his grandmother had mentioned about the painter O-kyo Murayama—she called him sometimes O-kyo-han, and sometimes Mondo-han- and often spoke of him. There were many sketches by him in a large rectangular chest at Kisaburo’s home but the paintings at the temple were far better.

The priest said, “So, O-kyo was from the Ueda family.” Kisaburo acquiesced and continued full of pride: “I am the seventh generation after him in our family.”

The priest asked him if he liked the painting at the temple. Kisaburo looked at him rather sadly and said: “ I like it very much but my father beats me whenever I try to paint myself!”

Kisaburo’s father was never pleased with his painting or writing endeavors because he considered them a waste of time for a poor peasant’s son. His father often said : “What kind of a son do I have who sits on the toilet not to relieve himself but to paint and to study.” When that happened he would burst into violent anger and hit his son on the forehead with his tobacco pipe.

The priest quietly led Kisaburo to a well lit room to examine his forehead and exclaimed: “Oh, no! Kisaburo! Your forehead is bleeding.” The priest inquired about how all this had come about and when listening to Kisaburo’s tale he burst into laugher.

Zenmi, later called upon Kichimatsu and asked for his permission to take Kisaburo has his pupil because he was aware of Kisaburo’s special talents. He then told Kisaburo: “O-kyo-han became a pupil of this temple at your same age and made all his way up from novice to priesthood. You must follow in his path and study hard so you will not be inferior to O-kyo-han.”

Kisaburo gave up school. In the afternoon he worked now with his father and at night he would go the Kongo Temple to take lessons with Zenmi, the priest.

However, he soon ran into trouble with Zenmi also. The main reason for this was that after working the whole afternoon with his father he was tired and would doze off during his evening lessons. Zenmi would then hit him on the top of his head with a stick called a nyoibo. Despite this, Kisaburo nevertheless learned by heart the famous historical record called Nihon gaishi, the history of Japan, and he had been able to do this even when he seemed to be sleeping. In fact, his accomplishments soon placed him well ahead of the other pupils at the temple.

Kisaburo’s younger brother Yoshimatsu entered Kaiko Elementary School at the time Kisaburo began his studies at the temple. It was just the beginning of the new school year. That meant that Kisaburo could not play as usual anymore and that he had to forgo his old tricks of cutting classes to going fishing in the mountain instead. Whenever he intended to do that the man who was assigned to guard the fields would catch him and hit him on the head.

One day Kisaburo tried to make a peep hole in a paper screened shoji to watch a wedding ceremony. He used the tip of his tongue to make the hole in the paper but his tongue got stuck in the hole and the pain made him cry. Later on, he took advantage of the priest’s absence to go to the temple with his friends and strike the temple’s wooden drum. On another occasion he stuffed something in the mouth of Amida-san, the temple’s central icon. However, Zenmi had meanwhile returned and caught them on the spot. He threw them out of the temple one by one grasping them by the scruff of their necks.

On another day, his friend, disguised as a ghost, threatened Kisaburo on a desolated road at night. Kisaburo reacted immediately and took a bite out of the leg of the ghost, gravely injuring him. After six months of those experiences Zenmi the priest and Kisaburo’s father begged the schoolteacher to admit him back to school. Kisaburo was readmitted to the Kaiko School. The priest Zenmi was at loss as to what to do with Kisaburo and blamed the teacher for his misbehavior. Kisaburo was admitted to the lower fourth grade thus jumping several ranks in the normal school curriculum but he never became interested in the lessons.

Elderly men in Anao used to tell a story that was transmitted from generation to generation: The story goes as follows: When the villagers asked Kisaburo to make some complicated calculations or estimations, Kisaburo would use an abacus and say in an allegoric way: “ Eh! The pot is taken off the fire, the ashes are left. When the ashes are taken away the kitchen range is left. When the dogs are taken away their secrets are wiped off.” Those seemed nonsensical phrases but Kisaburo never made an error in his computations. He finished the last four years of the school’s curriculum in only two years and was promoted to the eight and highest level in 1882 (Meiji 15).

Despite his scholarly successes Kisaburo never skipped having a good time or playing with his friends.

When playing with his friends at the irrigation pond he fell into the pond while trying to pick a nut from a lotus plant. He sank very rapidly to the bottom of the pond and his friends ran away panic stricken. Fortunately, Uno heard the children’s cries and rushed to the pond to the rescue of her grandson.

Kisaburo would remember for a long time the nightmare of struggling with the mud at the bottom of the pond. Later this pond of lotus plants was changed into a rice field.

There was a jujube tree in the garden of an old man called Bunsuke Oishi. Oishi’s house was in the neighborhood of Kisaburo’s house. One day, on his way back from school Kisaburo sneaked into the garden with a friend, Jyutaro and both climbed the tree to pick the nuts, which they liked for their sour-sweet taste. But Bunsuke saw them and with thunderous voice ordered them to get out of the tree. Kisaburo and his friend were so surprised and afraid that they fell on the ground at once. Jyutaro sprained his ankle and ran away dragging one foot Kisaburo fell on his back on a stone and his back hurt so badly than he could not get up. He started crying shamelessly and Bunsuke, worried about his condition bowed several times apologizing to Kisaburo for the mishap which he felt was his fault. Bunsuke pick Kisaburo up and tried to comfort him. He was a strange man who had vowed not to cut the traditional knot of his hair until his death, imitating a religious man he greatly admired and whom he wanted to resemble. The long knot of his hair tickled Kisaburo’s nose and Kisaburo used it to wipe off his tears.

Kichimatsu later heard of the incident and kicked Kisaburo on his sore back saying: “I did not teach my son to become a thief and now I feel ashamed towards Bunsuke-san.” Kichimatsu kept beating Kisaburo but he could not run away this time, as was his habit, and he was only able to cry as loudly as he could.

One afternoon, Kisaburo was sent out to the mountain to gather pine needles. His back was still hurting but he happened to meet a friend there and started wrestling with him. He soon forgot his pain and his duty to gather pine needles for the rest of the day. When he returned home at dusk he was almost creeping because his back was hurting again from the wrestling and he did not know how to explain that he had forgotten to bring the pine needles he was supposed to gather.

His father was waiting for him and started knocking his head without a word. This time, Kisaburo ran away from the house under cover of night, and hid in his friend’s house. As night deepened, it was now Kichimatsu’s turn to get worried, and without saying a word he started looking for his son’s whereabouts throughout the neighborhood.

One Sunday morning, in late autumn, Kisaburo went again to the mountains with a few friends. His friend, Daikichi, the son of Ogame who was said to be a little “knight of the town,” had brought a few still unclean sweet potatoes. Kisaburo said, “ Good idea! Let’s broil those sweet potatoes and eat them.” Kisaburo was always the leader of the group. They made a fire but as it was getting cold and windy they placed the sweet potatoes in the sand, marked the place and started gathering brushes and leaves instead of tree wood fearing that if the fire grew too large it might get out of control. However, the strong wind fanned the fire anyway and Kisaburo seeing the danger took off his working clothes and covered the fire to extinguish it but the fire was already too strong and it started spreading downwind.

The children tried, with no avail, to stop the fire by beating the flames with pine tree branches but it roared only more violently and was spreading along the side of the mountain

The fire bell in the village started ringing. The flames were now extending as far as they could see. The children ran away. A policeman and some villagers climbed the mountain taking with them grain sickles and sticks but it was too late and the forest fire burned the whole mountain side. The bad boys, shaken and afraid were severely scolded by the village chief, the schoolmaster, the policeman and some other villagers. That event was to mark the beginning of much more trouble.

Kichimatsu was infuriated and he repeatedly pushed his son away from him ignoring Kisaburo’s burned eyebrows and blackened clothes. He took his son down the mountain, went to the garden in the back of the house and tied Kisaburo to a persimmon tree with his hands also tied on his back. Kisaburo’s brother, Yoshimatsu was secretly watching the scene with much curiosity.

Kichimatsu’s face was redder than the faces of the two Deva kings guarding Deva at the Anao Temple. Kichimatsu had utterly lost any patience with his son and shouted: “ I want my son burned at the stake. Yone! Bring branches and kindle the fire. I will destroy him and turn him to ashes. I have been shamed by him in front of all the villagers.”

Neither the tears of Kisaburo’s grandmother, or his aunt’s or his mother’s could appease Kichimatsu　and as they refused to gather firewood he started gathering it himself.

“I will be burned at the stake,” cried Kisaburo fearing for his life but the old man came out of nowhere and set him free. Kisaburo did not know if he was dreaming or not but he wanted to flee as far a possible from that place and go to the other side of the earth.

He escaped from the village and hid in a manmade ditch. As night was approaching he could see the lights being turned on in one house at a time and the sound of insects around him. He started crying and he could taste the salty tears on his lips. He was burned all over his face but he took it with courage. He had also many blisters on his hands and legs. He felt the cold water of the ditch on his feet because he had only some sandals on and they were not waterproof. The cold feeling climbed his legs and reached his stomach gripping it with painful cramps. He crept out of the ditch and saw many lanterns pitching and rolling in the distance. Then he heard some voices shouting his name. He realized that the villagers were searching for him and he returned to his hiding place in the ditch. The voices were closing in and despite his fear of being burned alive at the stake he started involuntarily sobbing: “Mother! Mother!”

By that time Kichimatsu was repenting and hallucinating. He kept looking for him all night long and finally found him standing like a ghost on the Obata bridge. Relieved, he warmly hugged his son, almost crushing him, and father and son returned to their house both sobbing and sniffing without being able to utter a word.

The mulberries were now ripe and black. Kisaburo went with his friend to pick them up in the short intervals between the rains and ate until their bellies were full. As Kisaburo was looking at the mulberry blackened lips of his friend Waichiro he had an idea and said:

“From now on we will call you Yoichibei. Is that OK?”

“What do you mean?” asked Waichiro. Kisaburo took some theatrical poses while holding Waichiro’s hands and explained: “This is the fifth scene of the play Kana-tehon-Chushingura (The store house of the loyal retainer).”

“You have already seen that play because it was performed at the autumn festival in honor of the tutelary god. I will play the role of Sadakuro, the villain..”

The scene popped up spontaneously in Kisaburo’s mind and the lines of the play came with it. He seized Waichiro and using Mulberry juice gave his face a full make-up. Then Kisaburo forced Waichiro to act and attracted a large audience. He scurried around to complete the staging.

A straw mat served as a stage curtain and when it was raised the children in the audience applauded enthusiastically. Waichiro, playing the role of Yoichibei, couldn’t remember all his lines but Kisaburo, impersonating Sadakuro, spoke eloquently. Kisaburo, alias, “Sadakuro” finally got impatient with his friend’s slow speaking, and he began to play a double role taking up the role of Yoichibei who only stood there with his mouth wide open. After taking a pose, Sadakuro quickly, thrust his right hand out and wavered a fake sword, right before “Yoichibei’s” eyes. When a red line appeared on Waichiro’s face the audience became frightened because the color had nothing to do with the mulberry juice make-up. Waichiro started crying and ran away pressing his now bloody nose.

Kisaburo was stunned and said “Oh no ! This is not a fake sword it is a real kitchen knife.” He turned pale and ran away in the opposite direction. Kisaburo stood now trembling with fear and guilt in the midst of the scorched place created by the fire he had lit only a few days before. He was crying bitterly and asked himself: “Why did I do such a thing?” He was really stricken with sorrow. After sunset, the wind in the mountain started roaring violently and after a while it was raining. Kisaburo returned to the village but stumbled several times on his way down the mountain

Pausing under the eaves of his house, he heard the loud voice of Kozaburo Ueda, Waichiro’s father literally barking at his father and his family. Kisaburo’s family was stunned and ashamed and he thought “It’s hopeless! This time I will be torn by my father apart limb by limb!” Kisaburo, again ran away aimlessly in dark.

The Kameoka Town was one ri away. (One ri equals about 4 kilometers) He remembered that his aunt Fusa was living on Nishitatsu Street on the eastern side of that town. Fusa was his mother’s closest older sister. She was married to Shosuke Iwasaki, a malt shop owner, and they had one son and two daughters. Kisaburo had felt some empathy with Shotaro, his cousin, who was one year older than him.

Though wet and covered with mud, a sobbing Kisaburo told Shotaro about the tragedy of the theatrical performance. Shotaro sympathized with him, but his uncle made a sour face while his aunt gave a sigh of relief.

His aunt said, “Just a few days ago, you burned the trees on the mountain. I took you for a precocious child, but you are doing too many foolish things. Things that no one should nor could imitate. I wonder whether. I really don’t know.”

Kisaburo answered, ‘ I don’t know myself.” “Then you are but a fool” said his aunt. Kisaburo retorted: “ No, I am not a fool either” His uncle entered the conversation and roared: “You are a damn fool, indeed! You are not even able to understand yourself!”

Kisaburo was tired of always being called a fool and said to his uncle: “I don’t know what you mean but I am not a fool and I am tired of being called so.” His uncle, smiled bitterly and said: “How can I understand you if you are not able to understand yourself?” He turned to his wife and said: “Hey, Fusa, don’t you think that you should take that little fool to Anao and have him apologize to his father?!.”

When they arrived at Kisaburo’s house his father had already calmed his violent temper because the doctor who examined Waichiro had described the wound as slight. The scar across Waichiro’s face however was to remain visible until his death. Kisaburo always felt terrible about it because Waichiro was his best childhood friend.

There was never enough food around to attend the unexpected guests. That was the case despite the fact that Ayabe、was an out of the way village. Once, a villager wanted to solve the problem. He thought that he could at least offer some rice mixed with bee larvae to solve the problem. So one day he took bundle wheat straw and lit it under a beehive hanging from the eaves of the house to collect the bee larvae. The house caught fire almost immediately and was totally destroyed. That incident is reported in the book “Insects” by Yoshie Yamashita. It must be said that people in the Shinshu area and in the poor Tambaarea commonly eat rice mixed with bee larvae. In fact, it is a delicious mixture because the larvae taste somewhat like shrimp. The chrysalises are soft and feathery and cannot move because they are in a weakened state. It was the best time of the year to collect bee larvae. Kisaburo had his own ideas about bees. He liked them very much and was often stung while trying to collect them. In his early childhood he had been stung by bees while climbing an oak tree to catch a rhinoceros beetle.

Another day, he stepped inadvertently on a bee hive hidden under a thorn bush next to the river.

People used to say that tartar from the teeth was good to relieve the pain of a bee sting and his friends scratched immediately the tartar off their teeth and applied it to Kisaburo’s painful sting. Now, at a later age, he knew much more about bees and bee’s larvae but he was nevertheless badly stung again at the gate of the Kongo Temple.

He did not give up and kept watch over the hive during the night and was able to successfully place the whole hive into a bag. He roasted the bag with the hive on a simmering fire, then spread the whole thing with soy sauce mixed with unrefined sugar. He was quite satisfied with the smell and the delicious taste but his whole body was covered with stings. It was hurting and he could not move an inch. It took him almost a month to completely recover from all those stings.

After he had fully recovered Kisaburo started drawing his attention on a mud bee hive nested under a pepper tree in the garden but he was again attacked by the bees and badly stung. He kept watch all night and decided to make a fire at the entrance of the hive and wait until the smoke suffocated the adult bees so he could then collect the larvae. At the very moment he was to put his plan into action his father woke up and seeing the fire screamed in his back: “You naughty boy! First you burn the trees and next yourself and our now you are going to burn our house ! You are always playing with fire! Get away from here and never come back!”

While he was saying that he threatened his son with a hoe and Kisaburo, once more, fled to the Anao Temple. Once there, he crept under the floor of the Kannondo Small Temple which stood in the precincts of the Anao Temple and fell asleep. On the next morning, a man called Kobuyasu who happened to pay a visit to the temple was astonished to see a young boy creeping from under the floor of the temple. He was covered with spider webs and his body was swollen by numerous bee stings. He yelled at Kisaburo and knocked him down with a stick shouting: “That raccoon dog is not going to fool me! “

Kobuyasu sincerely thought that Kisaburo was a raccoon because it was believed in the neighborhood that since of old raccoon dogs had a large lair under the floor of the temple. Kisaburo who was hardly awake screamed in pain and fled desperately towards the Tonoyama Mountain in the back of the Obata Shrine.

His head was hurting badly and as he touched it he felt a thick clot of dried blood on it. He started crying again while thinking that he was really sick and tired of such a miserable life.

Fog was floating around and some drizzling rain was also falling down. He could only dimly see the Inukai river and the woods behind the shrine. It was a strange scene because the Anao Temple’s roof and the Tahoto Tower seemed to be floating on the fog

Birds crossed the skies with shrill cries and the pink flowers of crane bills were blooming on moss covered rocks.

Kisaburo really longed to become a superhuman being. He was acutely aware of being the seventh generation after O-kyo-han and thought that his ancestor must once have contemplated the same scene. He also thought that his ancestor may like him have run away to the mountains and that he would have been sitting there exactly as he was now.

Kisaburo felt a deep longing for a better life; a life of refined elegance. His tears ran again on his cheeks.

About the time when the sun started rising and the fog dissipated he devised a shadow leaving the Obata Shrine and coming towards him. He immediately hid into a thicket. But the shadow was saying: “Kisa-yan, Kisa-yan here is your meal!” He recognized the voice of his aunt Karu and, attracted by the promise of food, he came out of the thicket. Karu had brought two rice balls wrapped in fragrant blue basil. He grabbed them and ate without uttering a word.

Karu softly asked him: “Kisa-yan, do you like your father?” The rice was still in his mouth and grumbled some unintelligible words. Karu asked again: “ Are you afraid of him?” Kisaburo nodded then looked her in the face. Karu continued:” I think that you are indeed afraid of him I believe that but you really are.....” she stopped; lowered her eyes and said in a very soft voice: “Would you like to go away with me?” Kisaburo was stunned and his eyes were now wide open. Karu sadly looked down and said: “ Oh, it is impossible anyway”

Karu was now over forty years old. Her whole life, she had been working very hard at the farm and when evening settled in she would sit in the corner of a dimly lighted room. Although she was never ill-treated, her life was a very somber life, barely the life of a shadow.

Kisaburo came out of his surprise and asked: “ Go with you? And were are you going?” Karu answered: “To a place where a man will take me for his wife”. The fact is that despite living with her family Karu was desperately lonely.

Kisaburo wanted to say “Very well, I am going with you! “ but he stopped short of doing so because he remembered his mother and his grandmother.

Four or five days later Karu quietly left to marry a man in another village. Her family did not make any announcement but, Kisaburo included, went to see her off on her way to Imazu in the Chiyogawa area..

Kisaburo was extraordinarily good at catching fish. On his way back from school he used to dive in the river and would always come out with some dace, loach, chub, carp, eel or catfish in his hand. He would then pass a small bamboo stick through their gills and tie them to his belt while they were still twitching against his leg.

When Bunsuguma, a fisherman, happened to see Kisaburo returning with his catch he would call him with a touch of envy and say: “Good catch, Kisa-ko! Good catch! How many did you catch today?” Kisaburo would answer: “And how many did you catch?” Bunsuguma feeling somewhat ashamed would then hide his fish creel behind his back without answering.

There were two men, father and son, living in the narrow Anao area. One of them was Bunsuke, the owner of the jujube tree from where Kisaburo and his friend had fallen, and the other was called Bunsuguma to distinguish him from the former.

Both had abandoned with deep regret the topknot hair style common in the Edo period. Bunsuguma once asked Kisaburo: “Kisa-ko, you could certainly make a living from fishing because you always catch so much. Could you teach me how to catch fish like that?”

Kisaburo grinned: “Old man, you want to make money by catching fish? Well, the first thing you have to do is to take that saintly halo off you head!”

“That saintly halo? What do you mean?” asked Bunsuguma.

Kisaburo formed a ring over his head and solemnly continued: “ If you have a halo around your head the fish will be scared by its light and get away. You must shed away your merciful Buddhist heart because Buddha dislikes the smell of fish. If you do that you will catch a lot of small fish! That is the first step and the knack of it!”

“Yeah...” said Bunsuguma approving but he really did not understand what Kisaburo was telling him. Kisaburo continued: “ There is plenty of fish in both small and large rivers. You have to wait until they rise to the surface and then throw your net. That way you are sure to catch a lot of them!”

“Is that true?” asked Bunsuguma but he still wanted to know more: “But how do you grab them with you hands Kisa-ko?” “Well” said Kisaburo, “you have to grab them by their heads when they come to the surface. That is the natural way to catch them.” Bunsuguma clapped his hands. “ Well that may be natural for you but it isn’t for me.” Bunsuguma was nevertheless deeply impressed by Kisaburo’s explanation.

One day, Kisaburo caught a large catfish about one meter long in the Tsuchibuchi river. He had to fight a long time to get it out of the water. His friends suggested that he should try to sell it but Kisaburo refused and carried the fish back home to show to his parents. Most of his family was admiring his prowess but his grandmother remained silent. She looked at him worriedly and said. “My Kisa, I think that the catfish is a messenger of the god Benzai-ten. Go to the river and return it to the water at once.”　Kisaburo did not like his grandmother’s advice and he decided to keep the catfish only for one night in the bathtub. The tub was too small for the fish and he had to bend its head and its tail to fit it in. Kisaburo was at loss as to what to do and stroked the dorsal fin of the fish saying: “ Well, if you are indeed the Benzai god’s messenger, deliver your message!”

On the next morning the catfish was utterly motionless. It was discolored and its slimy skin was peeling off by just touching it.

Kisaburo was very reluctant to eat it now and with much regret decided to bury it in the surroundings but on the following night his hip started swelling ; it became very painful and made him groan.

Uno heard him and when she saw his condition she turned pale and scolded him: “ You have been cursed by the god’s messenger. You are only interested in catching the fish, not in eating it. It is destroying life without any purpose. Don’t ever do that again!”

Uno rushed to the temple to apologize to the deity.

In her absence, Bunsuguma, looking, ill, appeared at the edge of Kisaburo’s house veranda. “Kisa-ko, I heard the news that you caught a very big catfish. I would like to see it!”

Kisaburo said, “No, that is not possible. The fish died, I buried it and it responsible for these swellings on my body. That fish is the bearer of ill omens.” Kisaburo turned around on his futon and asked Bunsuguma: “ Did you by any chance become skillful at catching fish?” Bunsuguma was quite embarrassed and could not answer. He covered his face with his hand saying: “ A little bit more skillful, that is all. The fish are still much faster than me and I cannot catch them because they dart away before I can lay my hand on them.”

Kisaburo smiled: “Ah! You old man you tried my method, I see! Did you ever catch a catfish!” “I have a few small ones in my tub,” answered Bunsuguma.

“To hell with the messenger of Benzaiten !” he continued and after bargaining a bit, he got a few fish at five rin⁴⁹. He felt that this way he could take half a revenge on the catfish, and half by resisting the superstition of his grandmother. He then got up, boiled the remaining fish and ate them with soy sauce. Kisaburo remained ill for two nights more after which the swelling gradually disappeared and the pain stopped. Since that time the mere thought of a catfish made him tremble. But he still liked loach very much and he enjoyed feeling them moving in his stomach after gulping them alive. He found it pleasurable to swallow them alive. In truth there is nothing quite as special as a soup of boiled loaches.

He often caught loach with a bamboo stick, searching for them in ditches and muddy fields. One day, he caught what he thought was an eel and his heart started beating very fast at the idea of eating it with a bowl of rice in the evening. He tried to hold the slippery elongated body by its gills but suddenly screamed.: It was not an eel but a blue snake! He threw it down at once but in doing so he fell hip first in the mud. He was covered with mud all over and had a strange feeling.. He dove into an old pond to wash the mud off but being out of luck he again hit something with the same hip. He lost his breath and was lucky to be able to crawl out of the pond. After that he walked home dragging one leg all the way.

If I was to report all the calamities that befell him, all his playful tricks and all his failures there would be no end to it. All these happened in more or less three or four years between ages ten and thirteen but he continued to fall down, get hurt and do mischievous tricks much longer.

I must warn the reader that those happenings are not fictions invented by a novelist but real stories as they were later recorded by Kisaburo himself in a collection of tankas entitled: “Dreams of my native place” Furthermore those stories kept being told from generation to generation by the elders of the Anao village.

Despite those mishaps Kisaburo was most deeply absorbed in the study of Kototama-gaku, (the soul of the sounds of the Japanese Language). His natural talents soon began to emerge because his grandmother Uno had sown the seeds in the soft soil of his youthful mind. Kisaburo could always understand the general meaning of any text even if the meaning of each word was difficult to understand. He always grasped the overall meaning because he was always struggling to reach the truth.

He wrote:

---The continuous roar of the evolution of Heaven and Earth fills the Universe. The subtle sounds of all things that in nature are being created and rise---

Kisaburo used to climb alone up to the mountain to listen to the roaring echoes of the Kototama.

The view from the mountain peak, the surrounding mountains and the fields of Anao country filled his eyes and it was an ideal place to listen to the sacred echoes of the language.

“---I long to gain the power of moving Earth and Heaven, to make the wind blow and rain fall. I long to take the power of Kototama for myself...”

He shouted fiercely the longings of his heart trying to match them with the five sounds “A-o-u-e-i-. The roar of the universe. These five sounds were called the great Fu-on ( The Father’s sounds) in the Kototama. These five sounds, uttered so clearly through the crystalline voice of that young boy resounded in the mountains and were inhaled by heaven.

---Fire and Water were coupled, Heaven and Earth were joined, Male and Female were coupled, God and Human were joined, and all beings were moored to form the Whole ---

Kisaburo chanted these words on the top of his voice while dreaming about the beginning of the world in ancient times. There was a rumor among the villagers. They said: “Kisaburo his saying things to himself on top of the mountain. Even when called upon he opens his eyes and looks at the sky for extended periods of time. He is not on this earth and in truth his behavior is quite unusual.”

Kisaburo was known as a child genius. He had a surprisingly good memory and remarkable intuitive powers. They called him Hachimon-Kisa which means the eight Mon in a total of ten. (A Mon was a small currency unit used in those days.) However, the villagers had given him a nickname that did not reflect his character or his abilities but there was nothing to be done about that. Kisaburo deeply pondered the most subtle aspects of the universe but was at the same time distressed and indignant about the irrational reality of human affairs.

The time that preceded harvest was a very busy time. After being introduced to the landowner and politely saluting him he was surprised at the sudden anger of the man who with a coarse voice said to him: “Hey, are you not the son of Kichimatsu? “Kisaburo acquiesced looking at him.

“What kind of food do you eat in your family every day?” asked the landlord. Kisaburo answered: “We eat pickles, boiled rice and barley”! The landlord scornfully continued: “ You live in luxury, well beyond your means. You should eat gruel with dried beans. Say to Kichimatsu, your father, and to Yone, your mother that your father is neglecting the fields because he spends his time attending the Sumo wrestling matches in the precincts of the shrine. If that continues I will confiscate your farmland because your father is behind in his payments and I won’t accept his going to watch Sumo matches instead of working. Be sure to tell him that!“

Kisaburo bit his lips to control his temper because he had an explosive temper like his father and resented the landowner’s looking down upon his family. The landlord always referred to his father calling him in an impolite manner. Kisaburo’s family eked out its livelihood by working a 105.6 square meters of land as a tenant and now the family had increased to seven members after his younger sister Yuki was born in the spring. They all lived exclusively from cultivating that little piece of land. Kisaburo could not disapprove of his father however outspoken he was because he had to live under duress and he could easily understand why his father did not want him to read books, draw pictures or spend time wrestling because he had to work so hard in the fields. Kisaburo , who had gone to the ridge of the mountain with his friends. His friend Naojiro said: “Look at the fields on the western side of the woods. All those fields belong to my family!” His words were immediately echoed by his younger brother Saburo who added: “Yes, it is a lot of land!”

And Yasaburo emphatically continued: “We also have other fields. Those at the foot of the mountain and also that pine tree there!”

Saburo then asked: “Kisa! Where are your family’s fields?” Kisaburo deliberately avoided looking had the tenant’s farmland that amounted to less than half of a tan ( a tan in Japanese equals about 992 square meters.)

Kisaburo breathed deeply and distanced himself from his friends who were excited telling stories about what belong to whom!

“The most influential villagers were always cutting off the fields of the weak and poor and redistributing the mountain area to their advantage. That was the real story: The wealthy landowners oppressed the poor who were forced into obsequious servitude. Kisaburo thought that such unfair social conditions should be changed but wonder how to achieve that. He remained absorbed in his thoughts and utterly forgot what time it was. His friend hailed him saying: “Hey, Kisa-yan! We give you a penny for your thoughts.” That brought Kisaburo back to the real world. That was really a rather extraordinary thing for a child.

Chapter 3

The Idle Kiraku

Kisaburo turned twenty-one in spring of 1891. He underwent a thorough physical examination before being drafted for the army. That was, so to say, the equivalent of a coming of age ceremony. He measured only one meter and fifty-six centimeters and was placed in the first reserve category called Otsushu.¹ It was an inferior ranking but was also the natural consequence of his unimpressive physical condition. However, he seemed to have grown somewhat further in the following years because when he later underwent a new physical check-up to apply for the position of prison warden, he measured one meter fifty-nine. Four other young men from Anao had reached the age of conscription at the same time. Among them was a son of O-game named Daikichi and he was only one meter forty-seven. As such, he was placed in the lowest rank of the army, the Heishu rank.

The villagers were ashamed because none of their sons had qualified for the superior Koshu² rank. Even though Daikichi had been placed in the Heishu rank, he refused to admit defeat. He rolled up his sleeves and jestingly returned home saying “You know, an oak is strong even if it is thin and a Japanese pepper is spicy though it is small!!”

＿ A man is labeled the same way as a bottle of sake whether he is large or small.￣

Kisaburo doubted whether the Japanese army was a good place for him. He also doubted that only large individuals would be useful to the country. He sensed that it was more important to understand what and how to do something at each stage in life and that he could achieve that by using his superior brain and a strong spirit. He understood that to conserve one’s energy was the way to contribute to his country’s wealth.

Kisaburo didn’t feel bad at all for not being classified in the Koshu category. He thought that the training would have been too much for him, anyway.

Autumn had fallen upon the garden near the study room of the Anao Temple. The silence was broken only once in a while by the sound of a carp leaping through the surface of the water.

Seinosuke Yagi, standing up, suddenly broke that silence and said: “Well then, I will dispatch O-Ben to your temple for the autumn Buddhist Mass,” but Gyonin the priest stopped him and answered:

“Wait a minute, please. I’d like to introduce someone to you.”

Seinosuke asked, “Who?” The priest continued: “He is a young man named Kisaburo Ueda. I’m very interested in him, but I cannot yet tell for sure if he is a bright and intelligent young man or simply a fool.”

“Why do you want me to meet him?” asked Seinosuke. The priest answered: “I told him that you are a master of Kanku³ (a ballad style poem derived from haiku⁴) and that your pen name is Dohenkutsu-uho (uho means a very obstinate person). He really wants to meet you because I sent him a message and I am sure that he will be here very soon. In the meantime, I’ll make us some tea.”

The water in the iron kettle on the brazier was already boiling.

Seinosuke Yagi, was forty-five years old, and was born in 1847 (Koka 4⁵) in the Haida Village, 4.4 kilometers north of Anao.

The Sakuradamongai-no-hen (The Sakuradamongai Incident⁶) happened there in March, 1860 (Manen 1⁷) and Naosuke Ii served as Tairo (the highest position in the Tokugawa Shogunate).

He was later assassinated by a master- less samurai￣ from the Mito clan, and some others who had joined him. Seinosuke was only fourteen at that time. He went to Kyoto and lived in a prince’s home, serving that master during his boyhood. He was thus involuntarily drawn into the whirlpool of history. The union of the Imperial Court and the Shogunate was concluded at dawn on October 12, 1861 (Bunkyu 1). Seinosuke left for Edo, the capital of the Tokugawa Shogunate, following the Imperial Princess Kazunomiya, who had been dispatched from the Imperial court to marry the Tokugawa Shogun.

Seinosuke stayed at Koishikawa clan’s house.

The Radical Party whose motto was ＾Revere the Emperor and Repel the Foreigners￣ started at that time, and to belong to it was at the risk of one’s life because the aim of the party was insurgency against the Tokugawa Shogunate. They planned to start the insurgency with the assassination of Sakon Shimada. That meant that the plotters went for all or nothing. They swore not to leave justice to Heaven but to punish the guilty and they intended to sow the seeds of a violent storm of terrorism throughout the whole country. Despite being only sixteen at the time, Seinosuke, witnessed the terrible assassinations around Kyoto and recorded them.

Kinmon-no-hen (the Kinmon incident) broke out on July 19, 1864 (Ganji 1), one month after the Ikedaya⁷ incident, which had taken place in June. On his way back from Choshu (currently Yamaguchi Prefecture)^８, Seinosuke had contacted Kogoro Katsura (his name later changed to Takayoshi Kido).

Katsura had left Kyoto secretly, with the help of Seinosuke, and had stopped over in the Haida Village⁹, in a straw thatched cottage on the Seinosuke family’s property. Some days later, Katsura, once more with the help of Seinosuke, left for Izushi in Tajima County, on his way to Yagi-Sonobe.¹⁰

Seinosuke, remembering the ups and downs of his youth, felt a lot of nostalgia for the last days of the Tokugawa government. At that time he had already learned kanku¹⁰. He returned home, to the Haida Village, after the Meiji Restoration because his father’s health was deteriorating. He married Mitsu who was his age, in 1870 (Meiji 3), and inherited the Yagi family’s estate the next year when he was twenty-five. After that and besides his farming work, he supported his family by doing some freelancing brush writing as a scribe. His wife, Mitsu, died at age forty-two, leaving behind one son and two daughters.

Seinosuke arranged in spring of the same year, the marriage of his oldest daughter, Sato, a son of the Nakagawa family in Umaji Village¹¹.

Seinosuke’s second daughter, Ben, had been sent away for an apprenticeship job, but he asked her to return home because there was no other woman to take care of his housekeeping after his wife’s death. The family consisted of four people: Himself, his very old mother, his son Ushinosuke and his daughter Ben, all of whom lived very quietly in their husbandry house. Seinosuke’s only pleasure was to occasionally teach Kanku to the young men in the village.

Shintaro, Seinosuke’oos younger brother, had been adopted by the Saburobei Murakami family in Anao, and his youngest brother had taken up the life of a monk at the Anao Temple. In that way he insured the succession of the Anao family name and as priest was called Gyonin. Seinosuke, often dropped in on his brothers in Anao, while coming and going to his various freelance writing jobs.

One day, Kisaburo, wearing his worn out and patched novice robe, appeared while his teacher and Seinosuke were sipping hot tea and chatting. His smiling face, devoid of malice, charmed Seinosuke right away.

After being introduced to Seinosuke by Gyonin, the priest, Kisaburo stepped forward and said, “Suppose that our honorable, great Japanese Empire would be able to rise from poverty and through armaments and economic development become one of the leading countries in the world´well, I personally think that in doing so Japan would be choosing the wrong course. Japan ought to develop its culture instead, and as the saying goes, shine its light on the world because light comes from the East! To achieve that, we ought to focus on our culture, not only in urban areas but also in every village and in every corner of our land. The culture I am speaking of is very different from imported western culture and is spoken of as Rokumeikan¹². We Japanese must stick to our original cultural patterns. Now the enshrined deity of the Obata Shrine, where our tutelary deity resides, is deified as Kaika Tenno. I believe that the god is guiding us and, to the best of my ability, I’m going to fire a rocket that will be the signal of the true cultural revolution of the great Japanese Empire, well, that is what I am thinking but....., forgive me for being so blunt! Anyway....what is your opinion master, Dohenkutsu-Uho ?”

Dohenkutsu-Uho’s eyes beaded. Gyonin smiled bitterly looking at Seinosuke but Seinosuke was fired up by those grand ideas and said to Kisaburo: “Tell me more about your ideas, about what you think.”

Kisaburo continued: “If that is so, I have more to say, indeed. I have deeply pondered the faith of the Anao Village and I think that we should rebuild it as a cultural center, a cultural village! Looking around, I have noticed that most villagers are not aware of their culture. They are satisfied to know that the priest Gyonin is well versed in Chinese classics. Well, he even gave me a lecture on that topic. In fact there is only one intellectual in our village and he is, Yoshiro, the adopted son of Genji Saito: He graduated from junior high school. I recently heard that Yagi was a Kanku master and so I have decided to set up a Kanku Club so that everyone would be able to write Kanku.

Seinosuke was at first very impressed by Kisaburo’s ideas on staging a cultural revolution in Japan but Kisaburo’s plans to organize a Kanku Club in the village were a disappointment.

Most people hardly know what Kanku is and no reference books were currently available. Kanku is a type of zatsuhai (a haiku derivative), and it takes several forms called kasazuke, eboshi, kamurizuke, kashirazuke, and so forth. A few people still remember having heard this type of poems even after the end of the Pacific War but Kanku, sometimes called kanmurizuke was very popular with performers of an entertainment program called, “A witty lecture room,” offered by the NHK Broadcasting Station.

At some time in the Genroku Era (1688-1704), people became interested in Kanku. That coincided with the publication of first haiku manual. The popular masses were more familiar with Kanku than the educated people because there were no strict rules for writing them; that was in stark contrast with the very contrived rules governing the composition of haiku poems. For example: no words expressing the particular feeling of the season, which are a must in Haiku, were forced into Kanku poems. About the time of the fifth or sixth generation of the Tokugawa Shogunate, the government often published decrees prohibiting meetings of Kanku writers because it happened that the participants were offered prizes in money, and that they could that way improve their income by participating in those gatherings which would distract them from their other obligations.

The writings of Gengo Otaka, a loyal retainer of the Ako feudal clan, enjoyed great repute though.

One of his Kanku reads as follows :

“Don’t care about misfortune, look out for a lucky bow and an arrow able to pierce a rock.”

However, the Kanku form fell out of favor well before reaching its full maturity as a literary style. The interest for Kanku poems was revived somewhat in the Meiji and Taisho eras but Kanku has now utterly vanished as a poetic form. Only a small group belonging to the Omoto religious sect endeavors to maintain its tradition.

The form of a Kanku has three sections:

The first verse has five characters, followed by a verse of seven characters and then again by one of five characters.

What distinguishes Kanku from Haiku and Senryu is the relation of the subject of the poem with the development. For instance, when composing a Haiku or a Senryu on the theme, “The first Snow of the Season”, the writer will at some point of the poem say something about the first snow of the season but when composing a Kanku the rule is to start the first verse with “The first snow of the season”, that is, the subject of the poem, then, add the middle and the end verses The writer also adds a crown (kanmuri) to his first verse. In some cases the title or subject of the poem appears only in the last verse. In that case the form of the poem is called kutsuku, which means boots or shoes. “Kanku” is classified according to a special order and rank. The first rank is called the “heavenly rank”, the second one is the “earthly rank” and the third one is the “human rank”. Those ranks are called the “three lights of grace: Heaven, Earth and Human” and those ranks are the foundations on which Kanku are classified during contests held at Kanku meetings. Another way of classifying Kanku is “superior tone,” “good tone” and “ordinary tone”, and below the “ordinary tone” lies the “hidden tone”.

The announcement of the selection of poems during meetings is called “the opening volume”, and the ascription of heavenly rank is called “the acquisition of the volume.”

Seinosuke Yagi, was reading Kisaburo’s mind and answered slowly: “If I understand well, you want to cooperate with cultural development organizing Kanku contests.?” Kisaburo answered: “I will organize them by myself and I would like you, Master Dohenkutsu-Uho to be the judge and decide which are the best Kanku” The master became somewhat nervous and answered: “You know my lifestyle. Besides cultivating my fields, I live an itinerant life as a brush writer and scribe. I also teach Kanku in the Haida Village and I cannot promise you that I will be able to attend monthly meetings here.”

Kisaburo answered: “That is no problem at all. If you just can attend the main meetings, one or two times a year, that will be enough. Your presence at those meetings will enhance their value. At ordinary meetings the master Asanebo Kanraku (the late and leisurely riser) can be the judge of the poems.”

The Gyonin was somewhat surprised at hearing that name. “What is that curious name ? I don’t know any such a name in Anao, much less a master by that name.”

Kisaburo pointed to the tip of his own nose and said, “Here is the master. It is natural that you do not know him because I hit upon my new name at this very moment.”

Seinosuke and Gyonin were stunned and looked at his confident countenance utterly stunned. Seinosuke finally asked him:, “ Have you studied Kanku for some time?”

Kisaburo answered, ＾No, not at all! That is why I would like to become one of Master Dohenkutsu-Uho pupils!”

Seinosuke astonished by that answer asked him wryly: “When you study something, do you at once become a master of the subject matter?” Kisaburo countered: “Oh, that is no problem. There is no master in this village. It is not at all important to be equal to a real master to hold that position here and I am ready to assume it, I am the right person for it..”

Priest Gyonin was somewhat worried and he continued: “I can hardly persuade myself to accept that.” “The more masters there are the more interesting the meetings and the more members we will draw,” said Kisaburo.

Gyonin’s shaved head turned red in anger and he yelled at Kisaburo: “Very well! I will examine your knowledge! Answer my question answer on the spot! Do you understand?”

Kisaburo responded, “Yes! Your temper flared because you assume that I don’t know anything about Kanku.”

“Don’t bother me with excuses and answer my questions.” “Let’s try the theme, Wife, for instance.” Kisaburo answered at once: “Despite making my wife pretty, she has a poor appearance.” “What a curious and interesting thing,” and he continued: “While trying to understand that my wife burst in anger.”

The priest looked at him, grumbled and continued: “Well, let’s try the next theme now!. For instance: Morning and evening.”.

Kisaburo answered, “Eating three times a day: in the morning, noon and evening! Wait! It is an inferior composition! I will try again. Going to the toilet in the morning and evening does not release offensive smells... the priest knocks the wood block on his bed in the morning and in the evening.... These were really hopeless verses.” Seinosuke marveled at Kisaburo’s assurance in uttering those utterly bad verses and said: “Well, I suppose that Mr. Ueda has enough skill to teach beginners but I would now like to hear about your teaching plans, Master Asanebo- Kanraku.!”

Kisaburo quietly said, “Kanku is the highest expression of popular literature. That’s the beauty of it and it will be very easy for everybody to recite those poems be they children, men or women. Kanku does not have the strict rules of Haiku or Waka and it is accessible to both educated and uneducated people. Kanku is an open form very attractive for the pupils. I, Asanebo-Kanraku am the first master of it here and I think the following.” He was about to expose his thoughts but the priest interrupted him saying: “Just a moment! You are saying that the first master will be yourself, is that correct?” Kisaburo answered: “Of course! I will be the first generation of masters because I lent my name to it!”

The priest was somewhat taken aback but nevertheless said: “Very well, go on then!”

Kisaburo continued: “I like Kanku because it is very amusing through its purposeful use of vulgar expressions. For instance referring to one’s mother as my old woman or to one’s house as my old den. I am going to investigate those things and raise the level of that art. That is what master Asanebo Kanraku believes! Master Asanebo Kanraku will propose noble themes such as God, human life and truth...”.

Seinosuke stopped him from talking too much, “I will listen to your theories on art at a later time. What we need to find first is a manager able to organize a Kanku Club. Who could become that manager?” “Of course! The manager is right here,” said Kisaburo. “It is me, Ankanbo Kiraku!”

“But is your name not Asanebo?” asked Seinosuke.

“Oh, I use the name Asanebo when judging the works of others. My original pen name is Ankanbo-Kiraku. I will use it when contributing articles to the Kanku meetings. I’d like to be called Kiraku-han.”

Seinosuke said, “But, Ueda-han!!”　Kisaburo interrupted him: “I want you to call me Kiraku-han. Please?”

“Very well Kiraku-han!” said Seinosuke smiling wryly and he continued: “After all, you will contribute articles under your pen name, Ankanbo-Kiraku, and select the articles yourself. Isn’t that your intention Asanebo-Kanraku ?”

“Absolutely! I will decide how the poems are to be placed in the compilation according to their value. And I will do that selection work using the name of Ankanbo-Kiraku.”

Gyonin asked, “Is that really fair?” Kisaburo answered, “Don’t worry. The master Asanebo-Kanraku will be fair to everyone. It’s no problem because the master Asanebo will select the works very carefully and be fair, even with the works of Kiraku himself.” He continued: “I’m also naming those meetings Kaiko-sha.. All the members must be graduates from the Kaiko Elementary School and that is why such a name is appropriate! The monthly magazine for Kanku will be called Ahorashi (The Ridiculous Magazine). I want you, Priest Gyonin, to be our adviser. Don’t worry, the adviser will have no duties. He only has to supply funds for the meetings. It may also be necessary for the offering from the villagers to you to be reduced a bit, but you will not have extra work. Anyway, the Anao Temple is a very good site for the such meetings.”

The priest said: “Wait a moment, all this is new to me and you have not asked for my opinion on these matters”. Kisaburo said, “Of course, I told you first. Isn’t it better for you to contribute to society? I certainly think so!”

Gyonin was charmed by the way Kisaburo managed to control the whole operation. He was somewhat puzzled but finally consented.

Kisaburo shook his head and said, “Then everything is settled. I am now going to gather the members. Master Dohenkutsu-Uho, I hope you will continue to lend me your support!”

He left the Temple at once, but soon returned in a hurry saying to Seinosuke, “I nearly forgot to tell you something very important. I want you to say to everyone that I have been a student of master Dohenkutsu-Uho for a long time, because the members will not respect me if you don’t say that. I am the master, and of course you’re the great master, isn’t that the way it is? I believe that this way you will earn your place in history as the real teacher. By the way, I missed a chance to sip tea with you because I got lost in the conversation but I will have it now.” Kisaburo emptied his cup of cold tea and rushed out of the room. The two men were speechless but Seinosuke managed to murmurr: “Truly, I don’t understand him! I cannot figure out whether he is bright or foolish. At any rate, he is quite unusual, to say the least!”

The Kanku circle was put together in autumn 1891 (Meiji 24) and was named according to Kisaburo’s desire, the Kaiko-sha.. The judges were master Dohenkutsu-Uho (whose real name was Seinosuke Yagi) and master Asanebo-Kanraku. A literary-minded middle aged man of about forty, Shintaro Murakami (a younger brother of Seinosuke Yagi) was given the position of director of the club and Kisaburo became its manager. Kisaburo’s poem got the “heavenly rank” at the first Kanku meeting contest. After such a beginning, he became very enthusiastic about Kanku and was henceforth called by everyone “Kiraku-han” according to his own wishes.

Kisaburo’s father、 Kichimatsu, had always been unhappy with his son’s inclination for reading and writing and also for his being classified as otsushu a low category for draftees. He did not rejoice at his son’s new name of “Kiraku-han”, and resented him for behaving as a man of culture, reading books in his free time. He scolded his son again: “You must try to work in the fields and not waste your time on those books. They are rubbish for a farmer and I hate people who sit on the toilet just for the purpose of reading and studying.”

Kichimatsu had a very compelling way of speaking his mind and, Kisaburo’s mother Yone lowered her eyes every time she heard her husband’s saying those things. She was truly embarrassed by her husband’s words and timidly begged her son with tears in her eyes: “Kisaburo, you are the son of the peasant, Kichimatsu Ueda. Suppose that a cat gives birth to a kitten that does not catch mice and wants instead to grow feathers and fly like a bird. What would you think of that?”

The only one who did not agree with the rest of the family on that point was Kisaburo’s grandmother, Uno. She did not hear very well anymore but was still very observant of life around her. When Kisaburo wanted to read she would fill the unglazed suyaki pot with heating oil, in order to light the room and allow Kisaburo to read even in the middle of the night, and she was always gathering discarded paper to supply Kisaburo with drawing materials. Kisaburo also used to carve pieces of wood she gave him.

But Kichimatsu would never value those pictures that were consuming Kisaburo’s time and threw his unfinished carving in the brick oven whenever he found them.

Kichimatsu always said, “Your pictures are worthless! I can’t keep up with all the work and you spent your time drawing instead of giving me a hand! You are an irresponsible rascal.”

Kisaburo would have liked to say to his father: “Open your eyes and look at the changing times. The Great Imperial Constitution of Japan has been promulgated. The Imperial Diet has also been installed. From now on the whole nation ought to rise and promote the national interest. Do you only want me to be dutiful to you and use your house only too fulfill our daily needs? Do I have to spend my life working on the farm, cutting worms and pulling carts? Do I have to keep crawling in he mud with the loaches? Do I have to continue to shovel manure, mowing grass, fighting noxious insects and hauling water? That hard work leaves me exhausted in body and mind. Moreover, we have to give up most of our rice crop to the landowner. We cannot even celebrate New Year with anything else than the poorest quality rice. The landowner is never concerned about our hard working and thinks that it is very easy to grow abundant crops. That situation is the result of the peasant’s lack of higher education. That is the reason why the peasants are led by the nose by their landowners.” Kisaburo would have liked to say that to his father but he didn’t dare do so because he knew that his father would knock him to the ground if he did.

On the first summer of Kisaburo’s adulthood the village was given a chance to hold a Bon Festival dance. The villagers had been waiting impatiently for such an occasion. Large drums resounded all over the place, stirring up the passionate enthusiasm of the young villagers. They put on new pairs of geta (wooden clogs), which they had carefully saved for that occasion. They wore the traditional “yukata” (cotton robe), tying up their sleeves with a red tasuki (cord), People flocked to the festival,their hearts beating furiously. The stage from which singers would lead the chants and where drums would be placed, was as usual, set up in the middle of the Saito’s family large garden. One sho (one sho equals 0.477 U.S. gallon) of sake, prepared to clench the singers’ thirst, was placed next to the drums, so the singer would sing louder. Kisaburo only took a bun and gulped down some water because he did not want to drink on that occasion. Kisaburo was nevertheless capable of drinking more than most other men. Three to four circles of dancers whirled around in the heat of summer. Young men wanting to dance were going from village to village in search of attractive young women. After dancing the whole night, they would return to their homes with their geta utterly worn out. It was a boisterous night but in those old days there were no laws against noise making. On August 23, the last day of the Bon Festival Kisaburo was still eagerly dancing when he suddenly left the circle of dancers and went down the stone steps that led to the Kiyomizu. He went to a pool of spring water fenced in by a stone well half a square gen. (one gen equals 0.9 meters) He plunged his hands in the cold water, keeping them there until they became numb, then he rested in the shade of a camphor tree which branches hung over the well. He felt that he was in another world now. A world of quietness, contrasting with the world he had just left. A vague rhythmical sound was still perceptible far away as well as an indistinct repetition that sounded like “myo myo myo myo”. That sound was lower and fainter than the voices of the youngsters at the feast. It was the sound of Naoko Saito’s voice, reciting with peaceful mind “myo myo” ten thousand times every evening.

Kisaburo’s friends called him, “Hey, Kisaburo, let’s go to the dry river bed and enjoy some cool air. Are you there Kisa-yan?” Kisaburo answered, “Go ahead. I’ll join you later.” But he didn’t feel like accompanying them because he wanted to listen carefully to the chanting, he was hearing. At the very moment the sound of his friend’s geta faded away a young woman wearing a white yukata approached. Kisaburo who had remained under the tree. She whispered: “Nikki, let’s go get some nikki, Kisa-yan.” (Nikki or Nikkei is a cinnamon tree in Japanese and its dry bark is often used as a medicine). Kisaburo was surprised. It had become dark by now and he could hardly see her face under the dim light of the paper lanterns. The woman’s name was Ran. The young woman did not wait for an answer and left as suddenly as she had arrived. Kisaburo was left pondering the event and thought that maybe her parents, Mr. and Mrs. Genji had encouraged her to approach him. Ran¨s younger sister, Sakae, was always trailing her as a chaperon because she was of marriageable age. And, Yoshiro, was often seen trailing of after Sakae. Both soon went home because it was already quite late. Kisaburo remembered that there was indeed a nikki tree nearby. In fact, when Kisaburo was about fifteen years old and was a servant at the Saito’s house, he used to dig up the roots of that tree that stood in the corner of the courtyard and bring them to Ran to taste them. Ran was only twelve years old at the time. When remembering that, Kisaburo’s eyes filled with tears and he remembered the sharp flavor of the cinnamon as they were sucking the roots together.

Kisaburo went to the Western gate, shut it behind him, and went to the veranda to look into the rooms lit by moonlight. Nothing moved inside. The shadow of the large nikki tree covered over half of the garden. Some azaleas had been planted in circles behind it. He then saw Ran who was crouching next to a stone lantern behind a growth of senryo (senryo is an evergreen shrub). She got up and ran to Kisaburo without uttering a word. Trembling with passion, they kissed and embraced in a dark corner where the moonlight could not reach them. Kisaburo was transported to heaven at the feeling of her warm skin and fragrant hair. She softly said, “I get to sleep every night holding your gift in my hand.” It was an ashtray on which Kisaburo had carved a pine tree and an hawk. He felt her warm breath against his ear and asked her: “Do you smoke cigarettes, O-Ran-han?” She answered:

“No, I don’t but I keep this ashtray close to me because you carved it with great effort.” “Thank you,” said Kisaburo. “But isn’t it painful to hold such a hard square object all night?” “ A little,” she answered, “but it is a substitute for you.”

“But, suppose that someone saw my name carved on that tray....what would you do then?” At the moment he was saying that Kisaburo heard someone approaching in a hurry and opening the Western gate. It was Yoshiro. Ran and Kisaburo held their breath. Their hearts were pounding like thunder. Yoshiro did not see them and went straight towards the stone steps leading to the Akechi –zo Temple. Ran was clutching Kisaburo and whispered: “Even if Yoshiro finds us, it does not matter....please, stay with me Kisa-yan!” But Kisaburo was somewhat ashamed because he was sweating heavily and he smelled like a farmer returning from a day of heavy work in the fields. He thought that it was improper for him to be there with his master’s daughter while being her father’s apprentice. As he heard Yoshiro’s steps coming back he pushed her away saying: ￣No, I can’t have relations with you tonight.” He was utterly shaken and ran towards the granary feeling that the ground under his feet was condemning him severely for what he had done.

Kisaburo slept more than usual for the next few days because bad feelings were grinding in his mind. Ran also confined herself to her house and Kisaburo thought that she felt some resentment towards him for pushing her away. He said to himself: “I’d like to meet her and speak my heart. I would like to tell her that despite my pushing her away I love her deeply.”

He sometimes wandered around her house in the middle of the night. On one occasion he got into the garden from behind the rice granary, went to the nikki tree with his teeth firmly set. He did not dare paying her a visit because she was de daughter of his former master. Kisaburo once proudly commented to his friends that love is blind but now that was not so obvious anymore. He was filled with love for her but could not keep his eyes shut and ignore what was happening around him. He was submerged in his passion and delicate feelings for her. He was wondering if good fortune would allow him to see her again, how he could do to make it happen, and he was shuddering with sadness at the idea that the son of a poor peasant had no right to her. He wrote her a letter saying: “I will succeed in life. I will marry you in a dignified manner. Please wait, until then.” But as soon as he finished writing he tore up the letter because he was asking himself: “When and how am I going to succeed in life? How long can Ran wait for me?” I should not write that to her because this is only wishful thinking. It is useless to write letters, she will ultimately despise me because I am but a coward and a good for nothing.”

Eight mon-kisa, as the villagers called him, was gazing at the clouds and was becoming more senile every day. The harvesting season was approaching and there would soon be no time for the farmers to indulge in self-pity.

At that time Kisaburo had found a double arrowhead that had been kept in the family for generations, he took it with him to the Kyubei pond and killed a big carp with it. His father wanted to use the dead carp to make an offering to the tutelary deity but Kisaburo took it to Wiachiro’s house instead, cooked it and ate it with miso soup.

However the day before the religious festival Kisaburo’s father Kichimatsu started looking for the carp and grumbled his annoyance at not finding it. While he was still searching, Tokuyan, Waichiro’s younger brother came to him and told him what had happened. Kisaburo heard his story and seized with fear of his father’s reaction, he ran away to Waichiro’s house hoping that his friend would be able to explain the whole thing and appease his father. Waichiro went and apologized to no avail but Kichimatsu’s anger was unexpectedly appeased by Fusa Iwasaki, the aunt who lived in Kameoka and Seiroku Sano, the uncle from Funaoka who were just visiting at that time.

The autumn festival took place on the next day but Kisaburo ate too much red bean soup, rice cakes and mackerel sushi and was unwell for several days. Despite his condition he still went to gather fire wood but he could not control his bowels and an old man who was gathering fire-wood behind him got angry and cut his cloth belt with his sickle. When Kisaburo returned home, his father Kichimatsu noticed that his belt was cut and threw his tobacco pipe at him before he had a chance to explain what had happened. His father was yelling: “What have you done again?” But Kisaburo gave up any intend to give any explanation to his father because he knew that he would be hit on the head with the pipe, anyway. He thought of something else: “My father took me often to the sumo tournament to see the famous Miyakodori wrestler. His ancestors also liked sumo. I want to become a sumo wrestler myself.”

In fact, Kisaburo was, by far, stronger than his father and it would have been easy for him to stop his father’s violence but the idea of doing that never crossed his mind because he knew that he would never forgive himself for doing so however much his father scolded him. He thought that he would become wiser through his own errors and learn from them.

There were several typical sumo referee painted fans at Kisaburo’s house. In fact, the Ueda family had provided referees for sumo matches for four generations and Kisaburo chose a fan that had belonged to the Miya referee to be a referee himself at an amateur tournament. He went to the river to clean off the dirt from the fan but the only achieved to tear the paper apart. He stretched new paper on the frame and painted it with Chinese ink before taking it to the garret on the upper floor.

That year, Kisaburo was working for a bonesetter, an unlicensed physician who resets broken bones. While gathering wood for his employer he got absorbed in his memories of Ran’s lovely face, he missed his footstep and fell into a crevasse hurting his leg.

Hiesuke, the bonesetter was over seventy years old and was quite brutal. In his efforts to reset Kisaburo’s bone he twisted them so violently that it made matters worse instead of better. Kisaburo was ultimately confined to his bed for the last two months of autumn. While waiting to get better, his mind ran wild with dreams of holding Ran in his arms without the risk of falling into a crevasse. Six years had now passed since Kisaburo, then a servant of Ran’s father, had carved an ashtray from the branch of a pine tree. He was doing that in the servant’s room and as it was getting dark. Ran suddenly came in and filled oil lamp to make some dim light. Kisaburo thanked her and promised to give her the carving, as a present, as soon as he finished it. In fact, an ashtray was of no use for a girl only twelve years old but Ran accepted the gift and caressed it smoothly while nurturing tender feelings for Kisaburo.

Ran was now eighteen years old and had been sleeping holding that ashtray in her hands since then. Kisaburo wondered if her parents had found out about it and if they had thrown the ashtray away? He was deeply in love with her and tears filled his eyes whenever he remembered her. His longing for that lovely and tender woman was almost unbearable.

Kisaburo’s younger brother, Yoshimatsu, was sitting cross-legged near his bedside. He was staring at Kisaburo with a grin and Kisaburo surmised that he was going to say something unpleasant. But Yoshimatsu refrained from doing so and asked instead: “Have you heard about O-Ran? Maybe not I suppose.”

Kisaburo instantly turned towards him asking: “What? What is it? Tell me!”

Yoshimatsu answered: “Oh, you are pale! Why? Ran is of no special concern to you, right? Or.... am I mistaken?”

Kisaburo faced him smiling wryly. “Ran is not who you think, she is not a bad person! Do you understand that?” Yoshimatsu’s eyes flashed somewhat but he answered: “Calm down, I am not going to argue with you over her. I will think whatever you want me to think.”

Kisaburo tried to rise from his bed but his leg was hurting too much. He was intrigued and asked his brother: “Anyway, tell me what you think of her.” Yoshimatsu told him: “A maiden is at her best as she enters her eighteenth year. Everything is good in that season. She is like the best of teas, like the Gyokuro tea but remember that the devil always looms in the rear.”

Kisaburo said: “I didn’t ask you that. I asked you what you were going to say about Ran?” Yoshimatsu threw a glance at his brother and continued: “Yoshiro has beaten you with Ran. They want her to marry as soon as possible because she is already pregnant by her groom. Hadn’t you heard that? Furthermore, do not forget, Kisa-ko, that you are only a poor peasant’s son and a former servant at the Saito family’s house. You are done with!”

Kisaburo felt dizzy. He put the bed-sheet over his head and told his brother to leave, mumbling: “Is that true? Why did Ran do such a thing?” Kisaburo looked again at Yoshimatsu¨s grave expression. He could see that his brother was not lying. Tears filled his eyes. His plans of marrying her after becoming successful in life were shattered. She was not a maiden anymore. Kisaburo remembered that last night at the Bon Festival and wondered if it was not himself who had pushed Ran into Yoshiro’s arms.

Ran was to give birth to Yoshiro’s child. After all they were maybe destined for each other. Kisaburo loved her. Should he not wish her good luck? He had nothing to reproach her. He figured that he must want her happiness and decided that he would present his good wishes but the light had fainted around him. He had entered in a world of dimness and felt bitter.

The sounds of merrymaking at Saito’s house reached Kisaburo while he was sleeping. He was dreaming of Ran in her bridal dress and with child. At that time Yoshimatsu entered his room again and said to his brother: “Well, my brother, are so chicken hearted that you are going to give up and not try to take Ran back?” Kisaburo shouted: “Shut up! Hold your tongue!” but Yoshimatsu continued: “Several broken hearted youths are now gathering at the river side and they will drown their despair by drinking shoyu (soy sauce) instead of sake. Gosuke, the son of the shoyu maker will bring one sho ( a sho is equal to about 1.8 liters) and they will hold a drinking contest. The winner will be awarded one yen. Are you going to break up the marriage ceremony or are you going to participate in the drinking contest?” Kisaburo answered: “I can’t move my leg! Are you going to go?” Yoshimatsu remained silent and looked sad: Ran and Yoshimatsu were the same age. They had gone to elementary school together but Ran hated him because he was always very unkind with her. Despite this, Yoshimatsu also loved her.

Kisaburo, making much effort, got up and went to the street with a cane and dragging his leg. It was full moon and long shadows accompanied him. Kisaburo opened his way through eulalia bushes and went towards the river. The shadows of five or six young men made a ring on the river bank. They welcomed him and shouted their joy at seeing him. Waichiro told him: “I am surprised to see you despite your wounded leg!” “All the fellows who are still longing for Ran have gathered here!” continued Jyutaro jestingly. Daikichi took on Kisaburo saying: “Kisa, you are a great story teller. You called Ran the wife of your heart but you have been beaten by Yoshiro’s long halberd!” All burst into scornful laugher at Kisaburo.

“I am not going to be undone by you fellows!” said Kisaburo: “Let’s drink!” Kisaburo was ready to put his life at stake in that drinking contest. They all sat down in circle and put one yen at the center of it. Each one tried to gulp in one stroke a rice bowl filled to the brim with soy sauce but only Daikichi and Kisaburo were successful in their intent. They felt already quite sick and to drink a second bowl was defying death. Kisaburo soon lost all sense of what was going on and passed out. Waichiro took the bowl from his hands. He drank up five gou (one gou equals about 0,18liters). Kisaburo recovered his senses, threw the coin away and dragged himself towards the river. Daikichi and several others were already vomiting. Kisaburo plunged his head into the water and drank as much as he could to quench his overpowering thirst. His belly swelled with water because he could neither drink more nor stop drinking.

Kisaburo was hallucinating and he thought that he was a large snake and was going to dive into deep water but his friends rescued him and helped him home. He could hardly find his bed and had to often go to the toilet that night. He was not thinking anymore about the wedding of lovely Ran nor was he despondent because he was much too sick to think of that.

Kisaburo was really sick and had to stay in bed for more than two weeks. Some rumors about the soy drinking event reached his father Kichimatsu, and he was again angry at his son. He forced Kisaburo out of the house and made him sow barley despite his still feeling so unwell. He took the hoe and went working with his younger brother, Yoshimatsu. Kisaburo’s third brother, Kokichi had taken up service with a master in the Saeki Village and was not living in Anao anymore.

Kisaburo wrote a poem at that time. It said.

“I am free to go out and seek pleasure at night.

I left with a red blanket on my shoulder.

The reverse of the blanket is stuck with leaves and precious stones.

My friend, his face blushing, made fun of the blanket.

He called me a cheap gigolo for carrying such a red blanket on my shoulder.”

Kisaburo laid a red blanket on the ground, asked a woman to stay with him and said: “This is a good place to hide and we have a good view of the pond from here.” The woman hesitated but was ready to be seduced. She asked: “Do you love me?” Kisaburo answered: “ I do love you! Would I be here with you if I didn’t?” She was delighted and continued: “Is it true? I will never forgive you if it is a lie.”

Behind them were some trees with thick foliage and in front laid the pond covered with lotus leaves. The night was bright and the sky sprinkled with stars. She pressed her pimpled face again his cheek.

Waichiro, Jyutaro and his other friends had lost their innocence long ago. They had gone as far as Kameoka or Kyoto to find a brothel when they had money, and would try to sneak in one, if they didn’t. But Kisaburo had been in love with Ran and had abstained from doing that. His friends made fun of his chastity and said that he was a coward. No one knows when Kisaburo lost his innocence because he kept silent about it although he was later to become a real Don Juan despite suffering a severe wound at the loss of his first love.

Kisaburo was a passionate man. At that time, and besides family status, the sexual relations in Anao were quite uncensored. The villagers often mentioned sex in their conversations.

There was even a song that said:

“Anao is a place of ill fame.

Women sneak into houses to see men

Men wait in their beds for them.

Every day is the day of the happy hunter.”

The same song was sung in other places just replacing the name of the village.

Those lyrics only described daily occurrences in the village, at that time. But it is not to be judged as immoral behavior. It was seen as the natural way to express the excessive energy of youth in a village where life had scarce pleasures. The village was surrounded by high grass and trees that offered shade and cover for youth in love. Kisaburo used to hear older men speak about their love affairs wherever their was a chance for it even between rice fields during the noon recess.

There was a singular festival with a long history that took place at the Hiedano Shrine in the neighboring Saeki village. The festival was held at night and during the festival a man was allowed to carry away a woman during the night of the festival. At the beginning of August, the gossip related to that custom was spread as far as the Tanba Village and young men used to flock to the festival on that night and brag about their exploits the following day. Youth would also brag about the number of women they had conquered that night. Kisaburo had been willing to risk his life at the soy drinking contest and once he had lost his innocence, he was willing to try all sorts of games, fair or foul.

He used to say: “A wife, a widow, an old woman, all, except another man, are fair game.” He was always ready to sneak into a house to conquer a woman and talked about his exploits later in life saying: “I could slip into a house more silently than water.”

Kisaburo could easily think of himself that he was a kind of Narihira capable of conquering countless women through wit and intelligence. Once he was staying alone for a few days at a shed, a woman went to see him exactly as told in the lyrics of the song. One night two woman went to see him and they even bumped into each other in the dark. They started arguing near his bed and he had to flee and spend the night outside. The villagers admired his actions and took the habit of calling him Bobo-Kisa (bobo means penis). That nickname pleased Kisaburo because he felt crowned with the laurels of a true conqueror.

“Waiting to be at the center

Always wearing a strange mask

When young, sleeping on a mountain

Laying my face in the grass

Avoiding the eyes of others

And satisfying my pleasure

With grotesque secret loves

Love is best in youth and

Country- bred men try to hold on to women.

Sighting when not tied to their darlings by eternal love

My youth has passed in vain

My love has united life and death

And now I glean the dreggy fruits”

Kisaburo and a woman called the “dregs of woman” were passionately embracing on a red blanket but they suddenly heard some steps. They got scared, separated and ran quickly to the village.

While running away from the woman, Kisaburo remembered the red blanket. He turned back on his steps to get it but it was gone. Owls were howling and he threw stones at them saying: “Even owls make fun of me!”

While he was doing that, he felt someone tapping on his shoulder. He turned around and saw that a woman called Sen stood behind him. She asked, showing him the blanket: “Kisa-yan, don’t you need that blanket? I like to receive it because it seemed to burden you?” “No” said Kisaburo. “I value that blanket very much and that is why I came back here to pick it up!”

Sen was sobbing and answered: “I hate you! I know that no one is more eager to conquer women than you are and I am not going to interfere with that, but I cannot allow you to make love with other women on the blanket that I gave to you! Do you understand me?” Sen was sobbing, but at the same time enticing Kisaburo who very humbly apologized to her. She continued: “I will keep this blanket until the time you stop having love affairs with other women.”

Kisaburo wanted to answer: “You are the only one with whom I want make love,” but he refrained from saying that.

Kisaburo leisurely spent the next day with his friends at the priest’s house.

At the time, Kiwa Yada was visiting Gyonin about some private business. She was a lovely woman who had shocked all the other youths of the village when she married, because she was very charming and they longed for her. After having a girl, she became divorced after a little short of four years of marriage. At age twenty six, she had quite a lot of erotic appeal. Kiwa became acquainted with Kisaburo before anyone could guess: His friends would say to him: “Look at the woman that is coming Kisa-yan. Look at her!” Kisaburo would answer: “I could only recognize her if she came closer because her name is Kiwa.” The story was often told among the elders of the village.

Autumn was ending. The young men of the village took turns as watchmen in the shed overlooking the fields. They would look out for wild boars eating the potatoes or for thieves stealing rice that was drying on the racks.

On a night that was Kisaburo”s turn to be on the watch, he made a fire to roast some green soybeans just to kill time but the straw in the shed caught fire and the beans popped up in the ashes. He nevertheless picked them up and chewed them spitting out the burned parts. In the middle of the night Kisaburo gathered some new straw and crept in leaving only his head visible because it was very cold.

He fell asleep forgetting his duties but heard a rattling noise on the door of the shed. Rubbing his eyes he opened the door and was stunned: “Oh! Sen! What are you doing here?” Sen, pressing the red blanket against her breast answered: “Excuse me, Kisa-yan....” Kisaburo asked again

: “But what are you doing here?” Sen said: “I took the blanket away from you but I am dead worried that you will catch a bad cold.” Kisaburo smiled: “Don’t worry! I am so excited that I would like to take off my clothes and make love to you right away!” Kisaburo was really moved by Sen’s care for him. He embraced her tenderly and took her into the shed spreading the red blanket to cover both of them. As the morning sun pierced through the door, Sen got up brushing away the straw that clung to her clothes. Her face was dark with the ashes from Kisaburo’s lips and both went to the brook to joyfully wash their faces. Sen said: “Kisa, promise me not to loose interest in me and do not leave me for other women. Let us pledge fidelity hooking our little fingers!”

Kisaburo said: “Agreed! From now on you will be my only love and I will even compose a poem for you.” “Suppose for instance that you hated red pepper. Well I will make you love it as if it was a flower! What do you think of that?” Sen hooked her little finger with Kisaburo’s and said: “ I am very pleased! I will be your wife!” He grumbled something because he was ready to promise eternal love to her but at the same time he was asking himself why he should bury his great life ambitions only to satisfy the wish of a girl who asked him to marry her. He was confused and suddenly kneeled in front of her saying: “I lied! I unwillingly lied to you! I am not ready to marry nor to propose to you! I do not want to marry before I can support myself but, let’s pledge and hook our fingers. Oh! A great love is ruined! I am but a miserable man!” A very serious expression overtook his face. Sen blushed but pressed his head against her breast. She said: “I know that you don’t love me and that you only want to play with me but I can’t hate you for that either,” and she hugged him very strongly.

Kisaburo was remorseful about that affair. He composed a new poem to recollect his thoughts:

“God has blessed me since my childhood and I keep running into trouble escaping with women.”

The passions that had been suffocating him lately cooled off with the coming of winter. He was searching for clear water and he longed for a purity that sharply contrasted with his previously loose habits; but those experiences had left both positive and negative effects, and as he was young, he could easily change the course of this life. That winter, Kisaburo paid homage to the tutelary deity every night and that exposed him to public ridicule.

He did not cave in however and thought to himself: “Suppose I rise in the world; I swear that I will repay the countless blessings that God has bestowed upon me.” That was his sincere state of mind. He couldn’t help begging God to awaken his belief in sacredness.

One night, around midnight, Kisaburo was submerged in his thoughts and prayers when he heard something moving behind a nearby large tree. He looked in that direction and saw the silhouette of a woman coming towards him under the bright light of the stars. She was smiling and called him by his pen name Kiraku. “Kiraku-han, Kiraku-han?”

Her long hair was loose and covered half her back. She jestingly said: “I know what you are praying for! You want God to give you a woman, isn¨t that so, Kiraku-han?”

Kisaburo held back and his body stiffened as her hot breath reached his face. She whispered: “Don’t worry! No body can see us here. Have your wish fulfilled with me!” She suddenly clutched him tightly in her arms. Kisaburo wondered if she was the woman about whom people said that she had lost her mind over a unhappy love affair. He struggled to free himself from her arms clinging to his neck. The wind over the tree tops, mixed with the hysterical laugh of the woman, sent chills all over his body. He shouted: “No, I have already overcome that kind of behavior. I hate women now. Get away!” He pushed her to the ground and escaped running down the stone steps of the shrine and went hiding behind a dark stone lantern. The lantern was not burning to save oil.

The woman, however, did not give up and went running up and down the stone steps desperately calling him: “Kiraku-han, Kiraku-han.” She stopped and took a deep breath. “The smell of a male is here! Why can’t we have fun? Why do you run away from me?” She had found him and passed her long white arm behind the lantern and tried to grab him but Kisaburo avoided her and slided down to the bank of the Inukai River. He broke the thin sheet of ice that was covering the river and plunged into the water. He barely reached the other side but could still hear the crazy woman’s voice. He was very cold and wet now and took a detour to return home.

The next evening Kisaburo returned to the Obata Shrine with fear. As he approached the shrine he could again distinctly see the silhouette of the same woman. He quickly hid in the high grass. He prayed from a distance and waited until he was sure that the woman was not around anymore. By midnight she had given up waiting for him.

On another frosty night, while praying in front of the altar, Kisaburo saw a mysterious phantom. The phantom was riding a horse and the sound of the hooves was coming towards him. He jumped to his feet and saw a semi-god riding a white horse shining in the dark, but the vision vanished as suddenly as it had appeared, as if the shrine had swallowed it. Kisaburo was awe struck.

Kisaburo often ferried across the Ooi River (the upper reach of Hozu River) and continued on foot to the Funaoka Village, passing through the Yagi and Shinjo Villages. The distance was about 3.5 ri (a ri is equal to 4 km).

His uncle Seiroku Sano was living there. Sano was a very devout missionary of the Myorei Shrine and he used to take Kisaburo with him to the Funaoka Shrine, which was one of the branch shrines. That recently built shrine still exuded the characteristic smell of wood in the fields near the mountains. Kisaburo asked Jinnosuke Yamada, the head of that shrine, to explain to him the teachings of that sect.

Jinnosuke had become a believer of the Myorei Kyokai in his younger days under the influence of Yusuke Kishimoto. At that time, Jinnosuke’s mother suffered from asthma and Kishimoto who stayed at the Sano house to preach his faith went to see her. He told her: “Even if I pray for you, you will not get any better but if your son converts to my faith you will be cured.”

The boy, hearing the story from his mother Kane did not believe a word of it. He asked to meet Kishimoto himself with the intention of unmasking what he thought was a charlatan. However, when he met Kishimoto they prayed together the traditional “Myo, myo, myo” and to his great surprise his mother got better as soon as the prayer ended. Since that time, Jinnosuke had been a faithful believer in Kishimoto’s faith. After talking to Kisaburo, Jinnosuke was very impressed and asked his uncle Sano to help him persuade Kisaburo to become a believer in their faith. Sano told Kisaburo: “Our leader Kishimoto says that you are a rare genius. He says that you ought to serve God and become a missionary of our faith.”

On a later occasion, Kisaburo went down the Oizeki River by boat. The ferryman skillfully steered the boat through the rapids and Kisaburo found the experience very thrilling. After disembarking in Utsunenohama he ran to Anao.

When arriving in Anao, Kisaburo found his mother dressed to go out and with a sad face. She had received news that her older sister Karu had taken ill. Yone, had been careless during her pregnancy and had walked over one ri to go to Imazu in Chiyokawa Village.

Kisaburo accompanied his mother on her visits to Karu about once every four days. This time however, they found Karu very emaciated and her house in utter neglect because her husband was absent, working in the fields. At their sight Karu stretched her arms towards them but was unable to rise from her sickbed.

Kisaburo took her slender wrist and asked: “What is making you sick?” Karu touched her swollen belly and answered: “That is what makes me sick! God has made the great fox enter my body and the fox is behaving violently.” An old woman came in excusing herself.

She started a once to sing a spell waving a pendant of paper strips from a nearby Shinto shrine. The chant was aimed at driving away the evil fox deity. Karu had a seizure. She had a fearsome expression and tumbled on the tatami groaning wildly. Tears filled Kisburo’s eyes but he nevertheless noticed a small shrine on the shelves of the house. The shrine was in honor of the fox deity. He did not know what to do to alleviate his aunt’s agony and started praying to God for her healing.

Since then Kisaburo always saw that old woman whenever he visited his aunt and he vaguely hoped that she would heal his aunt but Karu, who was now fifty-eight years old, died in the summer of that year of excessive heat.

The old woman insisted however that his aunt Karu had lost her breath at the very moment the fox deity had left her body. She pointed at Karu’s flattened belly and said that Karu’s spirit wouldn’t come back to change places with the fox deity.

Karu’s husband thanked the old woman for her efforts but Yone was still crying. It was the first time Kisaburo saw his mother expressed her feelings. Yone kept saying: “Forgive me. Your death is the result of my mistakes. I was bad to you!”

Kichimatsu had to carry Yone away from the vigil because he was very worried about her new pregnancy.

Kisaburo thought: “My aunt offered me to go away with her because my father scolded me too harshly and I had always to escape to the mountains. My aunt was so lonely! She married when she was already forty and she knew that she would not have a child because of her age.”

Thinking of her life, which had been quite unremarkable, Kisaburo could not help to feel even more pain than his mother who felt guilty for marrying before her elder sister, leaving her alone. Kisaburo hated himself because he felt also guilty of having been powerless to help his aunt. He couldn’t help thinking that it was indeed the fox who had taken Karu’s life. Later Kisaburo pondered about the fox deity and the raccoon deity and thought that those deities had a bad effect on the villagers because they were so ignorant. In fact, he wondered if such deities really existed. Those thoughts had been spurred by his aunt’s death.

He also had a sense or emptiness because he saw the villagers being carried away by those superstitions. Was it true that human beings must rely only on their own abilities, knowing only themselves and that nothing exists beyond that?

Despite having his faith badly shaken, he continued to pray every night and put his destiny in the hands of the sacred world.

Kisaburo’s conversation differed from those of his friends who used to tell only erotic tales and comment on sumo matches. Kisaburo talked instead about the problems of life.

One day, after gathering firewood, Sadakichi, the son of a poor peasant was grumbling: “My mother is again pregnant! The family is growing and as I am the eldest son, I will have to take care of even more brothers. My brothers numbers are increasing just to get a temporary pleasure but they are going to do very little to help me and their wives even less so.” “It is really unpleasant to see my old mother being pregnant over and over again! Why do women have so many children? They are really strange!”

Listening to Shigezo words, Kisaburo answered: “ It is always better to increase one’s family and encourage other families to have more children.”

Waichiro continued: “Well, thinking of it, Kisaburo’s mother is always pregnant also. Kisaburo continued: “I keep visiting the tutelary deity to ask for my mother’s well-being!” Yone was now forty- five and had become pregnant with her sixth child.

Kisaburo usually prayed only for his mother to have an easy delivery but now he had also added prayers for Ran who was to have a baby in May.

Sadakichi was not convinced and challenged Kisaburo: “Why are you so eager to pile poor upon poor and having more brothers, Kisa-yan?”

Kisaburo smiled: “To add poor upon poor is no problem at all. I am pleased with the sight of healthy parents bringing up their kids. To add poor to poor does not anguish me a bit.”

His friends kept silent for a moment then one of them said: “I understand Kisa-yan’s feelings but I worry that the size of the fields does not increase while the population is steadily increasing. Large landowners are always well off but how will the tenant farmers manage to survive in the future? If yields do not increase we will starve to death.”

Kisaburo was not defeated: “Suppose the population increases as well as life span. We cannot afford to sit here helplessly. We have to become proficient in better agricultural techniques and foster industrial growth, which requires many hands. We should not build our houses side by side but expand vertically because the sky is open. In time we will develop food and medicines that will satisfy our appetites and we will maybe achieve to live on a few pills a day.”

A friend interrupted him: “Are you not exaggerating? Do you really believe that such things will come about in our country?” Kisaburo continued: “Japan may be small but it is not poor! It is not a wasteland where nothing can grow. It is not a barren desert where rain falls only once or twice a year and where there is only sand as far as meets the eye. There are places in the world larger than Japan, like the Siberian tundra, or some areas in America. I understand that good crops cannot be produced in some places of Central Asia! Large parts of other continents are unfertile; but look at Japan: Rain is abundant and many crops can be harvested all year around. Japan benefits from wonderful seasonal changes. Trees and other plants are abundant all over the country and Japan is blessed with plenty of products from the sea　because of its irregular coastline. The mountains also provide a lot of products but mountains could be flattened in places and turned into cultivated land. The productivity of the country could also improve. Japan seems a small country, at first glance, but it is very powerful. Do you understand what I am saying?” One of the friends answered: “You are a Kanku teacher and you have only seen the countryside around Anao. Just like us! How comes that do you know so much about the rest of Japan and the world?” Kisaburo replied: “I read books and I observe society very carefully. Anyone who does that will reach the same conclusion!” “Why are we so poor then?” asked another friend. “The first problem is that wealth is unevenly distributed in our country. Consider the fact that among the 123 households in Anao 36 are so poor that they cannot afford to eat everyday but the wealthiest landowner, the Saito family, occupies one third of Anao’s land. We are among the poorest in the village and have to survive on a day to day basis through hard manual labor. The truth is that a very small number of people have hold of most of the wealth and that is true all over Japan.” Sadakichi applauded: “What you say is true!” But Kisaburo continued: “And yet, we have not even made the best use of Japan’s geography!” “What do you suggest we do?” asked another friend. Kisaburo said: “Isn’t it a pity that you are only complaining about your parents having too much children? You should instead ask your parents to take greater care of their children’s education and to have highly educated off-springs. If they do that the dream of a better life will become reality and a new life will emerge!”

All fell silent. He continued: “I have often dreamed of finding minerals in the seabed.” Sadakichi abruptly interrupted him: “You are but a charlatan! Aren’t you? Your dreams are meaningless but the harsh reality of life in the village is the reality which we face every day. Anao hasn’t changed since our childhood. We are only the same tenants, like our fathers and grandfathers and are only able to survive creeping on our hands and knees in the muddy rice fields! Isn’t that so Kisaburo?” He answered: “Just wait a while! I am going to change all that; I am going to start and agricultural revolution in Anao and in the rest of Japan, for that matter.”

Kisaburo’s mother gave birth to her sixth child, her second daughter, in September. She named her Kimi. The moment Kisaburo heard the first cry of the baby he joyfully rushed to the shrine of the tutelary deity and offered a Shinto prayer to the deity. He had already passed his teens and, after losing his first great love, he had abandoned his jesting and womanizer life to concentrate on his cult. He had also become an agricultural reformer and wanted to change the way things were done in Anao. He was deeply committed to that purpose. He did not only expose his grandiose ideas but wanted to improve the life of his friends also. He knew that it was necessary to reduce the peasant’s workload. They worked as hard as an ox and he was eager to invent new agricultural tools that would diminish their hardships. Kisaburo racked his brains during the short resting intervals between work to find a better way of doing things. He thought, for instance, of increasing the width of the hoe so that he would be able to plow twice the area; although the hoe would, of course, become heavier. This was the simple reasoning of an elementary school pupil but peasants are ordinarily too tired to even have the leisure to harbor such thoughts. It was one of Kisaburo’s characteristics never to be satisfied with things as they were and always seeking to make improvements. As the thought of a wider hoe came to his mind he quickly went to a blacksmith called Nishida, in the village of Kakihana in Hiedano. One of his father’s younger sisters, Koishi had moved there after her marriage. Kisaburo ordered about twenty hoes made according to his design. The hoes Nishida made were really too wide but Kisaburo nevertheless went from house to house and intended to sell them. He called his hoe the “Ueda Hoe”. His luck as a salesman was dismal.

The hoe was way too heavy and required extra effort to move the soil with it. In fact, it required so much strength and effort that it was totally useless. The idea was abandoned at once.

His next efforts were aimed at inventing a rice cleaning machine to replace the foot-operated contraption that required so much effort that, after a while, his legs would fail him.

Kisaburo thought that it was reasonable to think that if two foot pedals, one in front and one in the rear, were used instead of one pedal, twice as much rice could by process in the same amount of time. He called the villagers and explained the operation of the new machine using the prototype he had made. The problem was that it took twice as much effort to use the new machine and they ridiculed him. They even gave him the nickname “Rice Kizo”. His father was again quite upset by all this and told him: “It’s never a good idea to yield to the temptation of making work easier: Shame on you!” Kisaburo’s heroic attempts to improve agricultural methods had dismally failed.

He came to the conclusion that he had a poor head for physics and chemistry. He abandoned his ideas of social reform and thought that, after all, it would be enough if people made their living according to their abilities and that they should be happy with having ever more brothers and sisters. He thought that social reform would be a task to undertake in the future.

He started sowing barley seeds, being anxious to improve the life of the poor but in doing so he fell from a high bank into a rice field below. He injured his back but paid little attention to it. However, after a couple of days, he could not move anymore and his back was both swollen and hot. His father, Kichimatsu, noticed his condition and hurriedly went to Akakuma county to fetch a surgeon. He was so worried that he even forgot to scold his son as was his habit when some mishap befell him. After examining the patient the surgeon sadly confessed that it was too late for treatment and said to Kisaburo: “Your back will not heal for the rest of your life!” Kisaburo replied: “Not so fast! That is too much for me! There must be a remedy; although I feel that my hip is cracking.” The surgeon coldly answered: “Your hip has been cracking since long before that accident!”

Kisaburo did not give up: “Don’t make a fool of me. I intend to initiate great reforms in Japan. Show your skills and heal me. If you cannot heal me you will cause a great loss to humankind.”

The surgeon said: “I don’t know if I am going to inflict a great loss upon humankind or upon apes but I cannot cure your back now. Just make up your mind and get used to the idea of remaining prostrated in your bed.”

Kisaburo loudly cried about his misfortunes falling off cliffs and loosing in sumo matches both of which had finally ruined his back.

His grandmother Uno brought some moxa, a kind of medicinal mixture she got from the Buddhist altar. That cauterized his skin and helped him abandon his somber thoughts about the future. Uno kept taking care of him and his condition improved so much that after three weeks he was able to get out of bed and take a walk outside, under the wintry skies. However, the cold air made his back hurt again. After that, excessive fluid started accumulating in his abdomen.

Kisaburo’s mother Uno had heard of a famous moxa doctor who lived in Kusayama. She urged Kisaburo to visit him. He left in the middle of the night, carrying some rice balls and arrived at the doctor’s house the next afternoon. The man was already eighty years old and was tottering but his experience had taught him the right way of using the moxa cure.

At the moment the doctor initiated the treatment, the door suddenly opened giving way to policemen. They ordered Kisaburo to stand up and took hold of the old man shouting: “You have been treating patients without a proper license. We are taking you to the police station.”. According to police reports that doctor had often been arrested for practicing without a proper license. Kisaburo, of course, did not know that. He thought, however, that for moxa treatments, a license was probably not necessary and that the old man had been unable to adapt to the new legislation because of his age. Kisaburo wondered why the police wanted to arrest that man who really had treated and cured so many patients and was peacefully making his living out of the generous donations from him grateful patients. Kisaburo was indignant with the police who was treating that old man like a criminal and had taken him to the Jio Police Station. He decided to accompany him in that hour of misfortune and told the police: “I am the one who is guilty! I forced him to treat me despite his refusal. Let him free and take me instead!” Finally Kisaburo paid a fine of twenty-five sen instead of having the old man empty his purse.

In late autumn 1892 Kisaburo met a young girl just over ten years old.

He had gone to Kuragarinomiya in Oji, pulling an empty cart on his way to Fushimi where he had to pick up rice flour. The cords of his sandals had broken for the third time because they were utterly worn out. The skies were clear but a cold wind was blowing. His fingers were so stiff from the cold that he could not tie his sandals properly. While he was bending over to try to tie his sandals somehow, he saw a young girl trembling in the gutter beside the road. Her tightly curled hair was reddish brown. Kisaburo was stunned and called her: “Hey, what are you doing there? Are you not cold or are you trying to become a clam?” She clenched her lips, turned her back to him and looked towards the river.

Kisaburo continued on his way but soon came back on his steps leaving his cart and said to her: “Come out of that water! You are almost frozen!”.

Kisaburo reached out for the girl lifting her in his arms but was surprised at how light she was. He thought that maybe she was an orphan and was still wearing her summer clothes, despite the cold. She was standing knee deep into the water. He saw that her feet were swollen and had turned red. The girl was kicking and shouting: “You fool! Don’t stop me! Let me go!”

Kisaburo asked: “What were you doing in that icy water?” She answered: “I dropped my money and it fell in the water. I will be severely scolded if I do not return with what I was sent out for!” “How much did you loose?” “One sen!” she said. “It rolled in the gutter!” Kisaburo was relieved and told her: “One sen? I will.....” While speaking his eyes met her clear eyes but she said: “No thank you! I will search and find my money by myself.” She bit her colorless shaking lips and returned to the gutter. Kisaburo told her: “Well, I will search with you.”

Kisaburo regretted his behavior. He was ashamed to have offered her money as if she was a beggar and that he was pitying her for her poor looks; he carelessly grabbed the money in his pocket because he figured that he was not going to find it anyway. He found it, however, under a stone in the gutter. He slipped it into her small hand; she smiled and said: “Thank you grand-dad!”

She ran away in a hurry looking very happy. Kisaburo muttered to himself: “So I am a grand-dad now! Well let it be so!” Kisaburo returned to his cart but could not forget her impressive eyes and her smiling face. He also felt some pain at remembering her skinny body and her poor clothes. That small occurrence sank into the depths of his consciousness.　Despite all the strange vicissitudes of his life, Kisaburo never forgot that incident. In fact, God had started writing their story many years before the incident happened.

Seinosuke Yagi, who was called the master of Dohenkutsu-Uno and who wrote by his penname, had been keeping a diary since his childhood and never missed a day. One day he was writing with elaborately fine calligraphy on a long folded strip of Japanese paper with a fine brush. He was in Chiyogawa Village and the air was calm.

He wrote: “April 16, Sunday. It is raining. Arranging the straw for the whole day because more rain is coming,” but he suddenly stopped writing and started thinking of his daughter Sato. She had been married two years ago. He also thought of his second daughter Ben who was cheerfully walking in the rain on her way to Anao. She was now 19 and had been under his care since the death of his wife, Mitsu, five years ago. Since spring she had bloomed into a beautiful young woman. She was utterly charming and he thought that he would like to see her married when the time came.

She was hurrying to her grandmother Suma’s house, to help with miscellaneous chores for the Buddhist mass and to visit the Anao Temple with her grandmother. Seinosuke was living with Ben’s younger sister, Nao, who had divorced her second husband. She had returned to her parent’s home with her eldest son, Ushinosuke.

Ben and Suma would not be home because they had left to attend the masses that were to begin on April 19.

Seinosuke had changed his way of writing his diary and was now only summarizing the main points of his daily activities. He continued writing: “This evening, a bath at the Ishiya family house.”

On April 19 Ben was very busy preparing for the religious event at the Anao Temple. The memorial service to honor the spirit of the dead was to begin at the main temple, starting in the morning. The ceremony was to be led by Gyonin, who ranked second in a priesthood hierarchy called the Gondaisojo. Dressed in his ceremonial white robes bordered with a red crest, he sat down in the middle, flanked by eight priests on either side. They started gravely singing from the Scriptures. The temple was filled with pious people. After completing the readings of the Scriptures Gyonin addressed the congregation with a sermon. The same ceremony was repeated later in the day for another congregation.

Those masses went on for a whole week until April 26. Ben was very busy that week because she had to take care of the priest’s living quarters and was also a member of the reception committee for important visitors. The reception house looked like a manor and was adjacent to the main temple.　The old main building of the temple had bee erected by Mitsuhide Akechi, a general during the civil wars. Those wars took place between 1673 and 1681, that is, the Empo Era. The building materials came from the Rinnoji Temple in Nikko and had been ferried over the Biwa Lake. They were condolences gifts for a fire that had destroyed the former building. That is why it is often said that carvings on the transept of the temple are in the Nikko style.

After the masses, the members of the Anao Temple offered the guest priests from the Tendai sect a bath and a type of sake called Hannyato. Even after the reception and after the guests had gone to bed, there was still a lot of work left to do.

Ben’s grandmother had become somewhat confused when at the temple and she went to the house of her uncle Shintaro Murakami. Ben was often nervously moving her fingers whenever she remembered the young man she had casually met two years ago. At the time, she was just returning home after three years of apprenticeship in Kyoto. Since her return and according to her uncle’s wishes she often went to the Anao Temple to help with domestic chores. For example, at the time she met the young man she was helping at the temple for the Buddhist Ceremony for the Repose of the Dead.

She was under the spell of that young man despite having exchanged only a few words with him. In fact it had been love at first sight. She had already heard that he had studied Kanku writing with her father. Although the man was really poorly dressed, she saw him like if he was a refined gentleman in full traditional court apparel. Since that time Ben listened eagerly to whatever rumors there were about Kisaburo. The rumors were quite contradictory: Some said that he was a genius, others that he was feeble minded, others that he was a devil with women and still others that he was absorbed in religious thinking. Those rumors filled her universe but whatever they were, it was his looks that overwhelmed her. She always thought that there was no man, even in Kyoto, who had better looks that Kisaburo. The first time they met at the temple. Kisaburo asked her if she would like to attend the Buddhist Spring Mass. Ben was too shy and only answered a short: “No.” Kisaburo grumbled: “Maybe the next time!” Kisaburo did not promise to meet her again but since the day Ben had answered “no” she was really hoping that he would invite her again. She took a long breath and checked her kimono, her hair and the make-up of her face but she thought to herself: “There are many good-looking girls in Anao and they are surely interested in him also.”

She thought that it was a pity that there was a distance of one ri between Anao and Haida. She was very eager to continue for the whole week at the temple but she was so busy with the priests that she had not enough time to check whether Kisaburo was in the main building or not. She did not mind waiting but wanted to be near him during the mass because she did not dare making a false excuse to leave her work to go looking for him. Another helper who worked there said to her: “A man is calling you! Go! I will do this instead of you!” There was also a beautiful woman named Kiwa Yada who was seven or eight years older than Ben and she whispered to her: “It is Kiraku-han, right? Does he have something to do with you?” Ben knew that beautiful woman because she had often seen her visiting the Anao Temple. Kiwa had once been married but had divorced although she kept her child with her. Ben had heard that the woman had once been Kisaburo’s lover but she did not feel any jealousy towards her because Kiwa was older than Kisaburo and much too frankly spoken. She did not perceive her as a contender.

Ben had not answered Kiwa’s question about Kisaburo because she was too embarrassed, but Kiwa pushed her a bit aside and said: “Have someone send you to Murakami’s house; then wait beside the artificial mound in the courtyard. I will clear the place and clean the table.” Ben quickly went to the study in the back of the temple and dressed up leaving her sleeves down. She went to the courtyard through a connecting corridor and walked on the tip of her toes towards the lotus covered pond. It was a beautiful garden in the later fourteenth century Momoyama Era style. The new moon made the night clear and a white pine (pinus pentaphylla var) could be seen standing on the artificial mound. The stones around the pond looked as hazy as the bottom below the water. Ben suddenly saw Kisaburo’s silhouette behind a bunch of brushes (scirpus lacustris) that had grown over two meters high in the pond. He was sitting on a garden rock; he was poorly dressed and he was calmly looking at the pond’s surface. Ben gazed at the man she loved. The old elegant surroundings and the temple’s luxurious garden atmosphere gave Kisaburo a very different appearance from the hard working man pulling a cart in the fields. She intuitively sensed all his special talents. She kept her breath and stood still, fearful of disturbing even the air around her. Kisaburo’s fine white skin, his clear-cut features, his slender fingers and his superior dignity did not overpower her but rather perfectly blended in with the atmosphere of the garden. Kisaburo was listening to the sound of water flowing from the spring. A carp broke the quiet surface of the water. He saw the shadow of the Taho Tower (a two story tower) reflected on the water and then the shadow of a woman. She then appeared and approached him smiling.

Kisaburo’s heart was pounding in his breast as he crossed the stone bridge to go towards her. His head was carelessly bobbing as he hastily wanted to say something romantic. Ben could not utter a word and looked down. Her hair was simply tied in a knot. Kisaburo found that very charming. Her full lips and the delicate slope of her neck were irresistible. Kisaburo felt a strong urge to draw her near him and embrace her. He felt intensely in love with her but could not utter a word either because he felt that if he touched her the wrong way she would angrily reject him. He, who could easily have any woman in Anao was now feeling like an un-experienced young boy. He was utterly confused by that feeling and hesitatingly took her hand in the warm palm of his own hand. She did not offer any resistance. Ben was trembling all over and breathing heavily; she bent backwards showing her flushed face. Kisaburo felt the impulse to run away from her but the love he felt stopped him from doing so. He whispered: “I love you, O-Ben-han!”

Ben loosened herself from his grasp because the emotion was unbearable but she felt that if she ran away now she would regret it forever. She was inexperienced in love and ran away towards the path that borders the Inukai River, covering her breasts with both hands and remembering his loving words. Kisaburo followed her and then waited for a while under the eaves of the Murakami family’s house where Ben had sought refuge. He wanted to have one more chance to express his love and also find out whether she also loved him. Standing there, Kisaburo heard her aunt En asking Ben how she felt: “You look so pale,” she said. Kisaburo held his breath to be able to hear Ben’s answer. Ben finally answered: “I got afraid in the dark and my heart is still palpitating.” En said: “If you are going to be late, I will have to fetch you because there are a lot of mischievous youth around and I hate the idea of hearing bad rumors about you, even if they are not true, for the sake of your future marriage.” Ben hurriedly answered: “Don’t worry. I can come back alone! You have nothing to fear!”.

Kisaburo stretched his neck to bring his ear near the lattice and listen better to the conversation but nothing more was said. He was however overcome with joy because he thought: “Ben is not trying to escape from me; that means that she does not hate me! That is for sure!”

A few moments later the lamps of the house were turned off. Kisaburo gave up waiting and quietly went back home.

The people in Anao were gradually giving up the use of paper covered lanterns.

Seinosuke Yagi’s, diary reads as follows for April 17, 1893: “I went shopping in Yagi Village. I bought thirty pieces of flatfish at the Yaoshin shop for ten sen and five rin. I also bought a lamp at the Nakagawa shop for four sen.”.

The events of the evening left Kisaburo sleepless. He was too nervous to be able to find his sleep and even as dawn started whitening the sky he could not clearly distinguish between dream and reality but his dream was continuing. He saw many women wriggling on the red blanket and he was struggling against a crowd that wanted to push him towards them. Sen was whispering to Ben: “That is Kisaburo’s pleasure. He makes mere toys of women.” Ben was sobbing and Ben’s aunt was struggling to pull her away. Kisaburo shouted desperately: “Wait, O-Ben, wait!” He was running around but could not get close to the red blanket. Numberless women’s hands were reaching towards him Kisaburo continued to shout at the top of his voice: “O-Ben” but the sound of his own screaming voice awakened him. His body was covered with sweat. Once he understood that it had only been a dream a deep sense of frustration and despair set in.

While Kisaburo was washing his face at the well his father approached him and asked: ＾Kisa, what is Ben’s family’s name?” Don’t hide the truth from me. I heard you say O-Ben many times while you were sleeping. You are at a marriageable age. Marry Ben if you love her. I will gladly make preparations for your marriage as long as her family’s status is not too different from ours.”

Kisaburo did not answer but ran away in the street and breathing heavily he looked at the Chozuka Mountain pass (actually the Takakuma Mountain pass). As was already said, Ben’s father was master Dohenkutsu- Uho. He was as poor as the Ueda family but improved his income working as an itinerant scribe. It was not only the Ueda family but also Ben’s father who had to work very hard to make a living. There was little social difference between the two families.

Kisaburo’s father later said: “Very well, marry Ben and become a respectable member of society.”

But Kisaburo harbored secret thoughts.

Chapter 4

THREE GREAT RULES

Kisaburo went to the river to bathe a cow in the heat of the day. He entered the water mounted on the cow but she got suddenly scared and threw　him off. He climbed out of the water and tried to pursue the animal, wringing his wet clothes, but his efforts were to no avail.

The cow returned later to the farm, alone. He shouted his anger at it: “You brute! Don’t make a fool of me!” He knocked the cow on its head breaking off one of the animal’s horns. The animal groaned as if in great pain. It lowered its head as if intending to sleep. Kisaburo did not know what to do next because up to now, he had always treated it with care. He wondered why he was so irritated and thought that it was maybe because his father was ill and did not seem to recover.

A soft part of the horn remained on the cow’s head, a stud of about 3 centimeters, but it also came off from the broken root of the horn. It was smeared with blood. Kisaburo picked it up and placed it on the scar trying to tie it with a towel but whenever the cow moved its head it fell off again. Kisaburo holding the neck of the animal apologized to his cow.

That cow was at the peak of its productive season and was giving good milk. It was in its best condition and produced more than other animals. The horns of the cow had become slender and weaker after calving but it was giving good milk. Cows often break their horn, fighting against each other or pushing against fences. Cows also loose their horns after calving but the growing of new horns is a delicate process because the new horns grow in the hollow part of the older one.

Kisaburo had five cows, which added to his income, but his milk production decreased sharply after that cow was injured. In fact, he not could meet the demand of his usual customers anymore. He had to hurriedly buy expensive milk from tradesmen to keep up his usual deliveries. Shintaro, his friend in the milk business, spoke of him in the lowest terms now and Kisaburo was at loss as to how to respond.

Two calves, born the year before had now reached the same size as their mother but the calf born at the beginning of the summer was desperate to get more mild to suckle. It normally takes about three months before a calf can be weaned. As Kisaburo needed all the milk he could have for his business he prepared boiled gruel from glutinous rice and tried to feed the calf with it. Despite his efforts, the calf became thinner and thinner and even more desperate for milk. Kisaburo often woke up in the middle of the night because he dreamed that the calf was attacking him. On those occasions he sprang out of bed and remained sleepless the whole night burying his head in his hands. He thought that the broken horn was a bad omen and as he felt uneasy he prayed to the gods.

He waited anxiously for dawn to go over to his parent’s house. When he arrived there he looked at his father’s face. Kichimatsu was sleeping, snoring heavily. He did not wake up. He looked emaciated and deadly pale.

Kisaburo sent a telegram to his brother Seiichi telling him that their father had fallen dangerously ill. Seichi had been adopted by a family in Kyoto. Kisaburo also notified his relatives in Kameoka, Sonobe and Kawachi and sent his younger brother Yoshimatsu to Saeki to notify the third son, Kokichi who lived with a master there.

Kichimatsu faintly intended to call his son: “Kisa....” Kisaburo lifted his father a bit and said: “Father!” His father did not snore anymore but seemed to be breathing very painfully. He suddenly stopped breathing and his head shook a little.

Kisaburo quietly called his mother Yone as if he was trying not to disturb his father’s sleep. Yone did not hear him at first because she was cooking for some relatives. But Kisaburo, his teeth clenched, could not mute a faint cry. Yone rushed to her husband’s bed but when she arrived he had already breathed his last in Kisaburo’s arms. Death released Kichimatsu from his torments and hard labor on July 21, 1897 (Meiji 30). He was fifty four years old.

All the relatives arrived one by one at Kisaburo’s house. A quiet funeral was held for Kichimatsu. Kisaburo’s mother, Yone, was overcome with grief. Kisaburo lifted his younger sister Kimi in his arms and asked her: “Are you not sad at hearing that your father is dead?” Kimi, inclining her fair skinned little head answering lightly: “Why should I? I am glad because he will not hit me anymore!”

Kisaburo was shocked. He wanted to hastily cover Kimi’s mouth. He controlled his tears and looked at the faces of his siblings. Yoshimatsu was faintly smiling, Kokichi’s eyes were cast down, Yuki and Masakazu turned their eyes away from him. He then remembered the countless times when their father had given them blows. But for him those memories had faded away and were superseded by the clumsy love he had for his father. He thought: “I wonder if they could ever understand him?”. For instance, Kichimatsu’s appetite was always ravenous, which was natural because he always worked very hard in the fields; but Kisaburo had noticed that he refrained from eating much because they were very poor and he wanted to leave enough for the rest of the family.

The word “adopted” never left Kichimatsu’s mind. It is true that he was very short tempered with his children but he never got angry with his wife or with Kisaburo’s grandmother. Kisaburo reflected on his parents and realized that in some way his mother Yone had always been rather cool with him as if she wanted him out of the way.

His father neither drank sake nor smoked tobacco but he was extremely fond of a type of noodles called “somen”. He would, on occasions, eat prodigious quantities of it. Kisaburo remembered form his early youth that his mother Yone used to boil “somen” and that his father Kichimatsu would then put it in a bamboo basket, cool it in spring water and then bring it back. His mother, filling the bowl for the family would then mutter: “Why do you do that? The “somen” is cold now and it seems to have dwindled a lot”. Kichimatsu then answered: “I was distracted and some “somen” flushed into the river.” The volume of somen had really been reduced to half. Kisaburo’s sister, Yuki who was only about five or six years old at the time used to sob looking both reproachfully at her father and at the miserable quantity of “somen” left in the basket. She said: “I know that father ate the somen. It did not fall into the river!”

At hearing that Kichimatsu used to look uneasy and her mother kept silent. Kisaburo would then give his somen to Yuki, who then calmed down and stopped crying but the atmosphere remained very cool. On such occasions, Yoshimatsu sometimes stood up and went in the street. Kisaburo’s mother tried not to ask his father to take the somen to the river. Despite this Kichimatsu was a very honest man. He had only once told a lie to his family and that was the lie. It was a clumsy lie but it hurt the family’s feeling very deeply. How could they look at a father eating his family’s somen on the bank of the river? That vision of his father frequently burst into Kisaburo’s memories and he was also puzzled at the shadow that seemed to exist about him between his father and his mother. Kisaburo thought: “Poor father”. He worked as an ox his whole life only to eat a bit of somen.

Kisaburo hated being poor. When his father died, the poor man was only skin and bones. Kisaburo, his eyes filled with tears promised to him-self: “I will be a father, loved by his wife and his children. I will not follow my father’s fate.” Kichimatsu’s remains were buried in the Nishiyama graveyard but during the funeral procession a big woman accompanied the Ueda family in its grief.

The woman was Koto Tada. She kept her distance from Kisaburo because she knew that she had lost his love.

Koto settled down near the Ueda’s house. Kisaburo was not interested in her. He was too busy trying to pay his father’s debts to the many collectors who came asking for payment. That was also the time when he realized his new responsibilities towards the family. He realized that he would, from now on, be chained to the need of providing for the whole family.

There was a rumor among the villagers. They said: “Kichimatsu died because he cut a Muku tree to the north of his house. (The muku tree is an Aphananthe aspera, a Japanese elm tree). The evil deity Konjin resided there and Kichimatsu incurred the deity’s wrath: “That action brought about Kichimatsu’s death and may also claim Kisaburo’s life because he did not invoke the deity’s permission. He profaned the sacred!”

Kisaburo laughed at those rumors and brushed them away saying: “There is no problem with the “demon’s gate”. But the rumors did not abide nor did they leave Kisaburo’s thoughts.

There was no question that his father’s condition had deteriorated since a branch cut from the tree had fallen on the ground. According to the village lore, the Muku tree in the northeast and the Kyubei pond in the southwest delimited a space called the “demon’s gate”. Kisaburo’s started really to worry about having profaned sacred ground, the abide of the god Konjin. Since his very childhood the “demon’s gate” had played an important role and his anxiety about having profaned it was now curiously resurfacing.

Kisaburo immersed himself in the study of a psychic research publication by Dr. Enryo Inoue which was published by a Tokyo company called Tetsugaku-kan. He had seen the book advertised in the newspaper and he immediately ordered it.

Dr. Inoue was the son of the head priest of the Jikoji Temple. He was born in the Ura Village of Mishima county in Echigo (now Niigata Prefecture). He had graduated in philosophy at Tokyo University in 1885 (Meiji 18) and had first earned a Bachelor of Arts degree in Japanese Buddhism. Dr. Inoue insisted that Buddhism was and integral and essential part of Oriental civilizations and to spread his ideas he had founded the Tetsugaku-kan company (Philosophers Association). Originally published by Toyo University, the magazine intended to promote a better understanding of Oriental Civilizations. Dr. Inoue also founded the Society of Psychic Studies in 1891. That Society offered courses by correspondence.

Kisaburo read Inoue’s book with great expectations but was not impressed by it except for one phrase which read: “The psychic lore is the only truth about the occurences in the world. If you search for the true world you must do it through the psychic lore. A bright sun and moon will then illuminate your mind. In the darkest depths under the surface of the sea of illusions in which most people get lost you will be able so to see the truth through that bright light which illuminates your mind.”

That phrase had impressed Kisaburo but many questions remained in his mind. To find answers he went to the headquarters of the Myorei Kyokai sect in Miyagawa and to the Himorogi Kyokai sect in Kameoka but he did not find the answers to his questions. Kisaburo continued his quest for truth in the universe but could not find satisfactory explanations either in religion or philosophy. Confronted with that situation he decided to directly address the tutelary deity. In the beginning of autumn, he spent every night, kneeling in prayer and touching the cold ground with his forehead at the Obata Shrine. He was still dissatisfied with the results of his prayers and decided to climb the stairs of the shrine and crawl on his knees into the most sacred part of the shrine with the hope of hearing the voice of the God.

Kisaburo begged the god for help. He said: “God! Bless me! Bestow divine guidance upon me!” While saying that he was lying on the ground in front of the inner part of the shrine. He refrained from loud prayers but was committed to his vow to pray for three weeks without interruption. The quietness that surrounded him was broken only by the sound of insects.

Kisaburo suddenly opened his eyes to scrutinize a point in the dark. He thought something was there but he heard no voice.

Some letters glowed in the dark. They read:

1. Although one is observing all things natural, spiritual illumination will come from the God’s blessing.

2. Observing the rhythmical movement of heavenly bodies one ought to consider the power of the God.

3. Penetrate the inner regions of active material and of living things revering the God.

Each letter was clearly visible in the spiritual darkness in which Kisaburo was submerged. He felt united with a heated and melting body in the deepest parts of his mind. During this moment of ecstasy between dream and reality, tears poured over his cheeks. Kisaburo, overwhelmed, shouted with all his might: “My God! I revere you! Teach me more!” but the voice of the God now interrupted him: “There are three rules and three revelations. You must distinguish and worship the cosmos, the heavens and earth! The three foundations of the cosmos are Spirit, Power and Sacredness. With these in mind recognize why the God is named the God. Books written by humans are useless and unnecessary. Only immutable truth exists in the universe.”

Both the letters and the voice soon disappeared and darkness set in again. Kisaburo was ashamed of his foolishness in asking truth from logic. This time he had finally obtained divine guidance and had been led towards the sacred.

There is a word in Japanese: “Kakurimi”. That word is derived from “Kami” which means “the God” in Japanese. Kisaburo thought that Kami had a faint body that was concealed from ordinary men’s eyes. He thought that if Kami became indeed visible to men any doubts about one’s illusions or morbid mental state would be dispelled.

　From that time on Kisaburo used to go to the Obata Shrine every night, kneel and touch the ground with his forehead in prayer. The villagers made fun of that strange behavior. One night, Kisaburo saw a sacred man on a white horse entering the shrine and disappearing in it as if the shrine had swallowed him. He thought: “That is the very thing I would like to do: Take one step more to reach the truth of the God.”

When observing everything between earth and heaven and asking the “Kami” about it there was always a chance to awaken one’s intelligence, he thought. One can find truth in Nature and call to mind the unspoken sutras. But the God admonished Kisaburo telling him: “Open the door of the sacred world with the key of the Three Great Rules.”

Kisaburo wondered if the words glooming in the dark and the voices he had heard had been dreams or reality? Did they appear in Kisaburo’s mind only or had they happened as a result of his mind being united with “Kami” the God?

To investigate the God was much beyond the capabilities of the human mind. How wonderful were the God’s words!

Kisaburo was muttering all those thoughts to himself. Kisaburo had been in a trance and when he recovered consciousness, insects were chirping around in a deafening chorus. He realized that he had forgotten to ask the God’s name.

Kisaburo had indeed been instructed in the Three Great Rules at the Obata Shrine but he could not really investigate the matter further because a new happening interrupted the course of his thoughts.

At the very moment Kisaburo was concluding his milk delivery to the various houses Shintaro Murakami, who had been observing him, approached him with a threatening look and said: “Kiraku...what are you going to do about your brother, Yoshimatsu taking away a cow without your permission?” Kisaburo was stunned and asked: “Did he really do that? Why didn’t you stop him?” Shintaro said: “How could I have stopped him? He is a rough fellow and I am an old man? You are his eldest brother and you must bear the responsibility for his actions!” Kisaburo acquiesced: “You are right! He is indeed a rough fellow. Well, wait, I will take care of that”. Kisaburo immediately decided to go to Kameoka to look for his brother.

Since, Kichimatsu’s death, Kisaburo’s younger brother, Yoshimatsu indulged in his passion for gambling because he was no longer afraid of his father’s anger. Yoshimatsu openly took away household effects from the Ueda family’s house to get stakes for gambling and now it seemed that he had even taken an expensive cow away.

Kisaburo was furious: “That’s too much,” he said. “The dairy industry and farm stock is our livelihood and is a joint enterprise with two other contributors. It is inexcusable towards the other two associates because we don’t have enough milk for all our customers, let alone the poor calf!” Kisaburo was sadly neglected by his brother. It was a shame!

Kisaburo went to every animal dealer but his brother had already sold the cow at a loss. Holding the cow’s neck he tried to negotiate with the buyer to repurchase the animal but his efforts were to no avail. He promised the dealer to return the next day and pay him a hefty commission to get his cow back. When he left, night was setting in. He was boiling with anger. He guessed that Yoshimatsu had gone to a gambling place in Amaribe Village because the main gambling houses around Kameoka were in Amaribe and Kashiwara on the way pilgrims followed on their pilgrimages to the Grand Ise Shrine. It was said that in those villages all but a stone image of Jizo were passionate gamblers.

At that time the most famous gambler was a man called Kakutaro Yamamoto. He lived in the Minamiza, the famed Kabuki theatre in Kyoto. There were other famed gamblers such as Jinbei Tsuchioka in the Santan area (Kameoka, Sonobe, Ayabe and Fukuchiyama), Fusajiro Hasegawa, nicknamed Fusa-bon of the Iroha Club in the Nishijin- Shimabara area of Kyoto, Isaburo Masuda nicknamed Isami-yama in the Fushimi area, a certain Yamanaka who lived in the Sasayama area and a man called Ishida who lived north in the Kuwata area under the umbrella of the Yamamoto family.

As said earlier, Jinbei, the kingpin of gamblers lived in Amaribe and he was thirty nine years old at the time. He had a large crowd of admirers there as the other nine gang leaders acted under the authority of their leader Tsuchioka. Nine other men were followers of a certain Oishi who lived in Teramura. Sannosuke Yata (popular name; Kankichi Kawachiya) in Anao, Kamekichi Tada (Kame) in the Nakamura Village, Shotaro Takeoka (Shoroku) in Hiedano, Umakichi Teramoto (Umako) in Hatago-cho, Manjiro Tsuchioka (Man-san) in Nishitatsu-cho, Gennosuke Yata (Yatagen) in Gofuku-cho, Shutaro Uwaba (Shuta) in Kyomachi and Kyukichi Kawakatsu (Tsukinuke) in Tsukinuke-cho.

There was also a rising star among the kingpins. He was Sannosuke Yada alias Kankichi Kawachiya. He was only twenty six years old but was very strong. Kankichi was a famous sumo wrestler in Miya-sumo. His father, San-emon called Santetsu was also one of the town’s kingpins.

Kankichi had taken Tami Yagi, from Kawazeki in Chiyogawa as his common law wife. He entrusted her to run a small hotel in front of the eastern gate of the Anao Temple. The name of the hotel was Kawachiya. Tami was only eigtheen years old and was quite beautiful which attracted many customers despite the hotel having only three small rooms, six jo each (one jo equals 1,65 square meters).

Tami wanted to augment her hotel’s capacity and did not hesitate to change the kitchen into a bedroom renting a futon from the nearby Yorozuya hotel. When Tami had no customers she used to take her bath at the Yorozuya hotel to avoid unnecessary expenses for her husband and take care of her newborn eldest son.

People in Anao had always been addicted to gambling. At the beginning of the Year, the gambling kingpins wearing their haori (Japanese half-coat) used to pass through the northern gate of the Anao Temple to go to the noodle shop at the corner of the gambling street.

A master rice-cake dealer from Nishihonme Village had even stayed at the Yorozuya hotel for over four months to indulge in gambling. He had however lost the forty yen of boarding expenses he owed the hotel and had to run away without paying his bill. The hotel charge was thirty six sen a day, three meals included. The wife of the Yorozuya hotel’s owner even traveled to Nishihonme to collect the money but was only able to get fifty sen from the rice-cake dealer. Since that incident, the Yorozuya hotel did not accept gamblers as customers.

There was also a rumor according to which gamblers gathered at a potter’s place in the mountain. They would rake up fallen leaves to make a fire and keep warm. One could once in a while hear the sharp shrieks of a man unable to pay his stakes and being beaten by his fellow gamblers.

In autumn, 1895 (Meiji 28), Kankichi opened a gambling parlor at his home in Amaribe. Since its very opening, young men were flocking to the place like rats to a granary. These young men caused a lot of trouble for their families, using family money to gamble. Scolding them had no effect because they felt protected and would arrogantly utter Kankichi’s name. There was no other way available than to implore them to leave that vice because the families were afraid that Kankichi would hear about their complains.

Kisaburo’s younger brother, Yoshimatsu had been a regular customer there since the place opened. Yoshimatsu would beg his mother on his knees to get a loan from her: “Give me five yen, please. I will be killed by Kankichi’s followers if I don’t pay the five yen I lost at the gambling table.” On other occasions he would say to her: “My friend, who is also a gambler, is begging me to lend him some money and I don’t want to fail him. I want to give him a loan. If I cannot do that I will loose my honor.” Over and over again Yoshimatsu had carried away the Ueda family’s household effects to satisfy his vice and it was very likely that this time he had taken away the calf because he could not gather any money.

Kisaburo stopped in front of what looked as a normal and simple house in the shopping district. He composed himself because he had now to replace his father, scold Yoshimatsu and bring him back home. He knew that if he could not gather the money to repay for his cow his milk business would falter, out of lack of funds. He opened the door praying to the gods to give him courage. A small man with sharp eyes came towards him.

Kisaburo said: “Good evening! May I see my brother?” The small man asked him: “Who are you? Who is your brother? What do you want to say to him?” Kisaburo was angered and replied: “Don’t you know who I am? You stupid! I am Yoshimatsu’s elder brother!” The man was surprised to hear that he was Yoshimatsu’s elder brother because he knew that he had been the lover of Koto, the daughter of Kamekichi Tada a gambler kingpin in the village.

He asked: “Are you the boss, Tada’s bridegroom?” Kisaburo did cut short and said: “Well, O-Koto is indeed a friend of mine...... Let me enter the room!” But the man did not give way. He took a fireman’s ax that was hanging on the wall and went towards the room. When the sliding door (fusuma) opened, they saw a group of half-naked men, sitting in circle; they were at the height of an odd and even game. Kisaburo snatched the ax from the doorman and hooked the belt (obi) of his brother’s kimono with it. Yoshimatsu who was sitting with his back turned to Kisaburo rolled on the tatami shouting with a squeaking voice. His game partners, a bunch of rough fellows, stood up at once. Kankichi, the kingpin, shouted to Kisaburo: “Hey, Kiraku! You have no business here!” but Kisaburo countered: “Wrong! Look at me! I will take my brother home. Don’t interfere!” Kankichi said: “You have the guts of raiding alone a reputed gambling place such as Kawachiya!” Kisaburo answered: “Don’t exaggerate! I am only here to take my brother home and I will do so even if I have to drag him. Yoshimatsu! Get home and leave this to me!”

Yoshimatsu was sitting on the tatami with his sullen face turned sideward. Kankichi continued in a threatening tone: “I will not deliver Yoshimatsu to you because he is a good gambler who brings a lot of money to the game. If you take him home now you will not be safe! Understood?” Kisaburo was now surrounded by a few rough and murderous fellows and thought that it was not worth having his arm broken by them but he did not shut up. He said: “This is an interesting scene. An honest man like Kiraku is going to be attacked by a bunch of gamblers. Well, come on then, all of you and let’s go out!” He cleared his way brandishing the ax and at the very moment he threw it away he started yelling at the top of his voice: “Murder! Murder! Help! Help me!” He then ran away and vanished in the darkness while keeping an eye on the astonished gamblers. He ran as fast as he could and hid in the Ueda barn in Seinyukan bolting the door tightly with a wooden bar from a Muku tree. The milk cows were awakened and became noisy but everything was quite outside the barn. He was sure that they were going to attack him. He had such a tragic sense of the situation that he was grateful for that last chance to have a look at his lovely cows. Thinking of Yoshimatsu at the gambling place, Kisaburo shed some tears out of despair of being unable to help his brother. He guessed that Yoshimatsu had found himself in a desperate position that had forced him to sell the cow. He was mortified that he could not even give him a cow to help him. But on the other side how could he apologize to his clients for not delivering the milk they expected. The net result is that his personal raid on the gambling parlor had only achieved driving both of them in a corner from where it was difficult to escape. Kisaburo heard someone knocking on the barn’s door. They had come at last! A voice said: “Hey, Kiraku, I want to talk to you!” It was Kankichi’s voice. Kisaburo heard that he was not alone. He held his breath and drew the wooden bar on his side. The door rattled. Kisaburo heard the sound of some of them in the back of the barn. He was sweating heavily.

A voice shouted: “Get up! If you don’t open I will break my way in!” Another voice said: “A fire would be better! Kiraku would be roasted with his cows!”

One of them using the fireman’s ax was hammering the door but the voice of a woman suddenly echoed among them: “What are you doing, master Kawachiya?” Kankichi Kawachiya smiled asking: “Well Mrs. O-koto! Can I do something for you?” She said: “Yes! This is my house. Do you understand?” Kankichi answered: “Yes, I know! I am only paying a visit to Kiraku-han, who is hiding in your house after raiding my gambling parlor! I just want to thank him for that!”

At hearing those words Kisaburo thought that he had fallen into hell. At hearing Koto’s voice tears were filling his eyes. Koto continued: “You are mistaken master Kankichi! Only my cows and my lover sleep in this place!” Kankichi replied: “ That is funny, indeed!” and all burst into laugher but Kankichi continued: “Kiraku, threw cold water on me and that cannot be left without reply”

Koto said laughing: “Ho, ho, ho! I will save your face! Let’s go to the Kuwazakeya place and drink sake near the foot of the slope! A daughter of Kame Tada is worthy of a better role. Don’t you think so?” Kankichi accepted the invitation: “Well! Let’s go and drink sake with Mrs. O-Koto! You men go back without me!”

Koto turned her sheep’s eyes towards Kankichi and he fell immediately under their spell. Both went to Kuwazakeya which was about five or six cho away (one cho is about 109 meters). Kuwasake is brewed from mulberries and the home of that specialty is Yagi-cho. Kankichi’s men retired muttering that the whole thing was ridiculous but Kisaburo was relieved and his whole body relaxed. A sense of powerlessness and weakness overtook him. He thought that even the poor and the weak have to struggle to get a foothold on the world because they continue to be oppressed by the rich and influential. He rebelled against that idea thinking to himself: “No, no! It will not continue to be a toad at the foot of the powerful.” He felt that it was nonsense that he, who was struggling to gather his daily bread at a subsistence level, had also to bear to be made a fool of by the influential people around. Kisaburo was turning over and over again while thinking of those problems.

In the middle of the night he heard some footsteps approaching him. He got scared and reached for the wooden bar again but a woman’s voice softly said: “Kiraku-han! Wake up! It’s me, Koto!” He answered:“O-Koto! Wait! I will immediately open the door.” Kisaburo lighted a lamp and brought her in. He asked: “How did it go with Kawachiya?” She answered: “I got him drunk and left him in Kuwazakeya!” He said: “I really thank you. You arrived just in time! I am still trembling with fear!” She answered: “Anyone should be afraid of these rough fellows. You would be wise not to have anything to do with him but I am going to.....” “What?” Koto sighted. She exuded a faint smell of sake. She put her face against his breast. She continued: “I want to be your wife. I want to be recognized as such. I will serve you in everything you desire and work hard for you!”

He remained silent and did not know what to answer. He held back her warm and fleshy arm thinking that, having little formal education one could not hope to become a government official or enter the armed forces. He thought to himself that the study of classical Japanese literature, philosophy, research in the fundamental nature of the country and understanding of the universe were beyond the reach of such a weak man as he was. If he was to be able to avoid being insulted by vulgar men and fight his way up to be able to deal with the rich and influential that would be worth risking his life. He thought that the only way to achieve that would be to become a famous gambler himself. Unfortunately, or maybe fortunately, his father Kichimatsu who so often scolded him had already died.

Koto raised her face and looked in his eyes filled with tears. She asked: “Kiraku-han, do you love me?” He answered: “Yes, I love you!” She continued: “I am so happy to hear that! Are you going to marry me?” but he answered in a hurry: “That is out of the question! I must become a famous gambler first! I will become stronger than them! Stronger than those who threw that weakling and coward of Kiraku out! Starting tomorrow I will go in the service of your father Kamekichi Tada and become a good self-appointed kingpin. I want to become the Banzuin Chobei of the Meiji era. (Banzuin Chobei was a famous “knight of town” in the Edo period).

　Kisaburo continued: “I am going to defeat them! Let’s wait until that happens to get married!” She answered: “Very well! I will also endeavor to become an influential woman!”

Kisaburo visited Kame Tada in the Nakamura Village while continuing his farming activities. The old self-appointed kingpin gave him much inspiration and taught him the ways of a gambler. He said: “I must first teach you how to hold the dice and how to be quick in detecting foul play! I will also show you how to play with loaded dice! Well, throw the dice now!” But Kisaburo interrupted him pressing his wringed hand. “I don’t like to play dice! Furthermore, I am forbidden to play dice because of my late father’s will. I hate it!” Kame grumbled: “You are a troublesome fellow but I know some gamblers who do not throw dice!” Kisaburo said: “I want to become a strong man to fight on the side of the weak and crush the strong! Kiraku will be remembered for his chivalrous spirit.” “The best for you will be to leave your house and train yourself properly for gambling. Visit each and all of the gambling kingpins and ask them to support you while training. But, I warn you that you can only set up a warfare with the gambler gangs at the peril of your own life.” Kisaburo answered: “No, no! I am not going to leave my house and my stock farm!” Kame replied: “ That is your fate, you cannot help it! But first, let me teach you how to greet professional gamblers and their bosses. This is very important for a gambler. If you do not greet a gambling kingpin with the proper etiquette you face certain death because you will hurt his reputation.”

Kame Tada continued: “Remember! First you have to offer him a hand towel using the following pose!” He showed it. “No, no! Draw your hip more! You are not in the toilet!” Tada showed him again exaggerating the pose and continued speaking: “Then your have to say: I feel very honored to be received by you. Allow me to rent some sacred space under the eaves of your house. I was born in Tamba, which is a large village! Now repeat what I said.” Kisaburo repeated it very fluently and with a thrill. Kame Tada continued: “Hum! Not bad! Next, you have to say the following: “I am only a mean fellow but I am fortunate to be a friend of Kamekichi Tada in Nakamura.” Kisaburo complained about having to say: “ I am only a mean fellow!” but Kame shouted: “Shut up! Are you kidding, you rascal? Yakuza, (yakuza means ganster or kingpin) always are greeted that way and that has not changed since ancient times as Konjinyama’s shape has not changed since ancient times either.” Kisaburo added: “I will greet them in my own style! The Anao style.” Kame answered: “What are you saying?” Kisaburo answered: “My home village is Anao in Tanba. I am the best Udon maker in the world. I am a refined man called Ankanbo-Kiraku. That is my nickname. Let’s be good neighbors!” Kame was indignant: “Not so fast, you fool!”

Kame next taught him how to prepare himself before meeting a Yakuza: “First, you need iron nerves, second, you need more iron nerves, third, you need even more iron nerves and finally you need a very quick wit! Is that understood? If you really want to be remembered for you chivalrous spirit you ought to have nerves of steel and not to tremble if the other fellow wants to cut your head and separate your arm from you body. I you attack first they will run away even if there are hundreds of them.”

Kame continued with his deep voice: “I have many followers but for the time being not even one of them will be able to succeed me as a kingpin. If I decide to adopt you and you become the husband of my daughter Koto I have to train you to make you faultless!” Kisaburo timidly answered: “About becoming your son....”

“What?” interrupted Kame: “Is it not enough for you to become my son? Don’t you remember my keeping silent about you relation with my only daughter Koto? I have carefully thought about your relation and I have assumed that you are not making light of my daughter; Right?”

Kisaburo hesitated to answer because he knew that women have different faces and change after marriage! Furthermore, he feared his own changeable mind also!

However, Kisaburo was also quick-minded and answered: “I have indeed played with Koto but I also love her. I am concerned that if I marry her now they will say that Kisaburo has succeeded in life only because he is supported by Kame Tada. That would be very insulting to me. I plan to gain fame by myself as Ueda Kiraku, the one with nerves of steel! I want to start my gambling life from zero! Only after becoming a true kingpin myself and establishing a real reputation will I marry O-Koto-san. Please wait until then!” That speech made Tada groan but he said: “Very well! You speak like a good man! I understand now that Koto thrusts you! Take care of everything at your own peril and while you are still alive. I will take care of her after you are dead!”

October 19 was a fine day. Autumn had deepened. Kisaburo returned home to help his mother to cut the rice plants in the intervals he was not delivering milk to his customers. Unexpectedly, an old bent woman entered the rice fields with tottering steps. She was Kono, Jhiromatsu’s mother, a relative of the Ueda family. She went to Kisaburo and said: “Kisa-yan, there is a lot of trouble going on! Hurry up! Come with me!” Kisaburo answered: “You are very pale! Are you unwell?” She usually scolded him when she met him but this time she didn’t do it and was obviously seeking his help! She said: “Kawachiya is persecuting Matsu and told him that if he did not pay the two hundred ryos he would put him in a straw bag and throw him in the Jigoku River. (a ryo was a currency unit used in Japan from the end of the Edo era until the beginning of the Meiji era) (“Jigoku” means “Hell” in Japanese.) I beg you to help him! Come! Hurry up!”

The Jigoku River was really only a creek originating in the Chozuka mountain, near the Amakawa Village and flowing into the Inukai River.

At hearing her, Kisaburo thought: “Hum! I thought it would come one way or the other”. Kisaburo understood Kawachiya’s motives because Jiromatsu had warned him only a few days earlier and had turned pale while reporting that.

Jiromatsu, who was a widower, fifty-two years old had, against his best judgment, made love to a woman called O-Tama. She was a dance mistress of about forty years old, a mature age, and had retired from Osaka to live in Anao. He was suffering from gonorrhea and had lost control of himself with that woman. A man suddenly faced him. It was Kankichi Kawachiya! He addressed him with his deep voice: “Hey you! What are you doing with my wife?” Jiromatsu was very scared and immediately fled away from the woman saying: “Oh, she is your wife?” Kankichi continued: “That’s for sure! Are you going to take responsibility for your dirty behavior?” Jiromatsu was scared to death and crying: “Is Tami-san really your wife?” Kankichi continued: “How are we going to deal with this dirty affair? You threw mud at me!” In saying so Kankichi immediately threw himself upon Jiromatsu who uselessly tried to get away. After being knocked down, however, he managed to flee to his house and covered his head with a bedspread trembling with fear. His face was ashen pale. At that very moment, Chokichi, a member of the Ueda family, but also a member of the gambler’s group, came to visit him. Chokichi was about twenty five years old, short in stature, looked much younger than his age, maybe only fifteen or sixteen. Chokichi told Jiromatsu: “You are in deep trouble! If Kawachiya gets angry at you, you will most certainly be killed but I have a lot of sympathy for you and I came to offer you to mediate between you and Kawachiya and settle this trouble!” Jiromatsu hearing this supplicated with joined hands saying: “I entirely rely upon you!”. Chokichi hurriedly added: “The least you can do is to give him a present of a hundred ryos to apologize!” Jiromatsu could not refrain from saying: “How cruel!” but Chokichi continued: “Think that you are buying back your very life and that it is ultimately very cheap!” Jiromatsu was stingy by nature but despite that he managed to gather, with excruciating pain about fifty yen, and gave it to Chokichi complaining about his misfortune.

Kisaburo heard the story from Jiromatsu himself. He had also heard that a young man had also been charmed by Tama and had been extorted by Kankichi using the same trick. In a word, it was a game. Kisaburo thought that maybe Chokichi had purposefully broken the negotiations with Kankichi. Jiromatsu’s mother, Kono, was still crying loudly imploring: “Kisa-yan, help my son, please. Kankichi will most certainly kill him. Please get in between Kankichi and my son!” But, Yone, Kisaburo’s mother, desperately was trying to signal him with her eyes that he should not go. If the deal was broken up again Kisaburo would most certainly been thrown into the Jigoku River also.

Kisaburo was hesitating and the old woman, Kono with her white hair hanging loose was threatening him. “You hesitate to help a relative whose life is in danger! You heartless rascal! Remember that I have lent twenty yen to your family! Pay your debt at once then and pay back that fellow! If you fail us when we are in need you are going to run in a lot of trouble.” But Kisaburo’s mother Yone interrupted them. She was overcome by anxiety and said: “Please, don’t deal with this kind of person over money. I am very worried that Kisaburo will get injured!” But Kono replied angrily: “You don’t care if my son is killed, don’t you! Well, I am going to spread the story that Kisaburo, your son, failed to help his relative and that he ran away out of fear of Kankichi.”

Kisaburo however, had made a decision. He had not forgotten the training in chivalrousness he had received from Kame Tada. He had decided to help Jiromatsu even if it meant a fight to death. Kisaburo told both women: “I will go and just see how Jiromatsu is faring!” Kisaburo threw away a grain sickle and walked away. Kono, however, clung to his wrist crying: “Don’t! Don’t! Wait!”.

Kisaburo, accompanied by Kono, entered Jiromatsu’s house passing through two edges full of spider webs. They heard Kawachiya’s angry voice. Peeping through a hole in the fusuma, they could see that Kankichi was sitting on the wooden floor of the room in a place from which he could also see his hoodlums standing outside and give them orders at a glance of his eyes. Jiromatsu and three underlings were prostrated before him on the un-floored part of the house. Despite the fact that it was a farmer’s busy season, a lot of people had gathered in front of the house. They really hated Kankichi but they were curious about Jiromatsu’s fate, after he had spread scandalous truths and lies about people in the village.

It was said that Onmyodo, the top star in the called Hagunsei predicted the time and place of unfortunate occurrences. According to this, if Kankichi sat in front of the oblong brazier behind Jiromatsu his sword would be pointed towards his followers. Kisaburo clenched his jaws to check their trembling. Hoping to build up his reputation had donned a heavy kilt with a kimono like pattern called Izutsu Moyou. Kisaburo entered the room and went towards the oblong brazier with the attitude of an actor stepping on stage. Someone in the audience encouraged him shouting: “Kisa-yan! Stick to it!” Another added: “Kiraku-han! Cheer up!” A general stir ran through the audience. All were looking, eyes wide open and with heated emotion.

Kisaburo addressed Kankichi with a loud voice: “Hey, Master Kankichi! My boss Kankichi! Why do you need to gather so much of your men just to deal with and old weak person? I really would like to know what you have to say about Jiromatsu! Repeat that to Kiraku!” Kankichi roared like a bear displaying his brute strength and yelled: “Kiraku! You are again interfering! That dirty old man made a pass at my wife, he threw mud in my face and nothing less than throwing him in the Jigoku River will satisfy me. If you intend to meddle with this, you are going to end up in the river yourself”. Jiromatsu, clinging desperately to Kisaburo’s waist was supplicating him, his face covered with tears: “Kiraku-han! Please tell Kankichi that I will pay fifty yen in damages.” But Kankichi roared again: “Hold your tongue! Fifty　yen? That is, only 25 yen for me? Do you think that I am going to be satisfied with such a miserable sum? Hey, old man! I am not a man to be made a fool of!”

At that very moment, Chokichi burst into the room, pushed in the back by his elder brother Usokatsu. Katsukichi Ueda who called himself Usokatsu was influential with the young men in the village and was a quite different character than Chokichi. He was a skillful liar and that is why he took that nickname because “uso” means lie in Japanese. He felt proud of being known as a liar because his grandfather was called Usotsuru and was also proud of being a skillful liar. Therefore when meeting people, he always began by saying: “I cannot tell a lie as a lie.”

　Usokatsu used to live in a lonely place, on the way from Kameoka to Anao. The place was called “ Under the pine tree” because and old cherry tree and a pine tree were embracing each other there. His isolated house was notoriously unattractive. There were about twenty straw bags of five “to” full of rice-hulls laying in the house’s narrow garden ( a “to” is equivalent to 18,39 liters). Usokatsu would attract people to his garden, show them the straw bags and tell them that they were full of rice saying: “ You see those bags? They total ten “koku” and I am waiting for a chance to set up a bidding for those bags” (a “koku” is 180 liters). He then asked people for a loan and used to obtain money in that skillful way.

If one client touched one of the rice bags he would immediately say: “Oh! You have touched the bag. You owe me three hundred yen as a penalty.” Ultimately Usokatsu surrounded the bags with small branches of a holly tree to protect them from the rats.

Usokatsu and Chokichi were brothers and both were skillful liars. Despite being famous liars the villagers somehow liked them. They were from a family of congenital liars.

Jiromatsu now took hold of Chokichi lapel and with tremulous voice shouted: “Chokichi! Where did you hide my money? I entrusted you with fifty yen of mine! Are you hiding half of it?” Chokichi began to tremble and answered: “I am not lying! I gave your money to O-Tama-han!” Jiromatsu retorted: “It can’t be! O-Tama-han will not lie! I believe her more than you! You fool!” Upon hearing that Chokichi remained suddenly silent, a mysterious smile on his face covered with tears. Kisaburo uttered slowly: “Maybe both Choki and O-Tama-han are lying about Jiromatsu’s money.” But Kankichi interrupted him saying: “That is ridiculous! It is quite evident that Choki and Usokatsu are lying because they are from a liars family!” Squaring his shoulders and walking sidewise like a crab Usokatsu approached Kankichi and said: “Let it be known that O-Tama is a great liar.”

Then Chokichi confessed that he had lied. O-Tama on her side leaned coquettishly against Chokichi saying: “ If you give me half of the fifty yen I will become very interested in you! Petticoats and......speed and.....” Chokichi instantly raised in the eyes of the assistants. Finally, half of Jiromatsu’s money went to Kankichi and half to O-Tama. The onlookers exploded in laughter. Kankichi and his men stood idle for a while not knowing what to do. Kisaburo quickly caught hold of Chokichi and tried to run away with him but Kankichi was bursting with anger. He grabbed Chokichi by the scruff of his neck like he would take hold of a rat yelling: “Give me that man and I will throw him in the Jigoku River.” But now it was Kisaburo’s turn and he said: “Just a moment Mr. Kawachiya! I hear your story about Mrs. O-Tama but I wonder how the woman of such a chivalrous man as yourself can be involved in the shameless acts you described. However, I know her tricks to obtain money and she has tried them not only with Jiromatsu and Choki but with others as well, I guess. May this whole affair deserve a closer scrutiny. I also suspect that Mr. Kawachiya who has a reputation for chivalrousness is not aware of any of those things. I can’t believe that you are using a woman as a cat’s paw to get money through such dirty tricks. Anyway it is now a matter of honor for you and for the village to dispel any doubts about such rumors. Such rumors soil our names.” Usokatsu followed up on Kisaburo’s speech saying: “What Kisaburo says is true. This is O-Tama’s trick and she most certainly did it on her own. If such an affair reaches the ears of my boss Fusa-bon of the Iroha club in Shimabara or those of Jinbei Kawachiya, it will bring disgrace upon our names and on yours Kawachiya. Unexpected things may happen as a result of this.” Kankichi’s face first flushed but then became very pale and he shouted to his followers: “I am falsely accused of setting up that dirty game but that is a misunderstanding. I have never extorted money using women as tools! Who? Who told Jiromatsu-han to offer me money?” His followers were surprised and confused, denying any involvement in that affair. They grumbled: “No, no! We have no recollection of ever having told him to do that!” Kankichi showing his true nature but forgetting to speak with the thrill characteristic of the Edo style said: I have a lot of followers and many of those who commit bad acts are forgetting my love. It is true that the mouth is the gate to misfortune. I am going to pass a sponge over those misdeeds but I expect an apology.”

Jiromatsu, seeing hope at the end of his despair crawled on hands and knees to Kankichi imploring: “Great Master! Forgive me! I ought to have known better and it will not happen again. Please, forgive me! I am truly sorry!” Then, it was Chokichi’st turn, he crawled on hands and knees bowing his head to the ground imploring Kankichi’s pardon”. Kankichi said: “I will forgive you! I understand! But I have lost my honor through the interference of a third party, namely Kiraku-han! We will get even another day!” Kisaburo answered: “Thank you! Let’s hold a reconciliation party! Jiromatsu! Give us fifteen yen and Kawachiya will give fifteen more and we will hold a party tomorrow evening.” Kisaburo’s proposal was very welcomed by Kankichi Kawachiya because he was seeking to gain time and to put an end to the present situation and he nodded to Kisaburo　with a sign of approval. Jiromatsu looked relieved.

The larger Kameoka area was divided in thirteen districts. No harlots were officially registered in any of those districts but there was however a popular song about them that is remembered even nowadays. The song said that all the harlots and geishas have fled the Kyoto parlors and that all they can do is to play the samisen for their guests drawing up their sashes (a sash is used to hold up their sleeves). It is said that they can love anyone to obtain money and that they can pick it up with their thighs which are called the “carpenters pincers”. There were about thirty to forty such “pincers” in some of Anao’s inns.

On October 20, in the evening, Jiromatsu, Chokichi and Kisaburo were standing at the entrance of an inn called the Shogatsuya (Shogatsu means “new year” in Japanese). The inn was located in Gofuku-cho and a geisha named Ai, who was also one of Kankichi’s sweethearts, was working there. Kisaburo said to one of the geishas: “I am Kiraku Ueda from Anao. Is Kawachiya-han coming here today?” The geisha smiled and answered coldly: “Oh! You are Kiraku-han! My master and his retinue are already here since noon”. The geisha was Ai.! Kiraku and his friends entered and proceeded to an upstairs room. Five or six dishes had been set-up on a zen (a zen is a very small dining table).and the light of the lamp was reflected in the water of the basin for wine cups. Kankichi and a group of six members of his retinue instantly became very excited. It was immediately clear that Kankichi had no intention of partying and that he was waiting for an opportunity to change the party into a fight, which is always very easy to achieve.

Kankichi greeted Kisaburo sarcastically: “Kiraku-han, thank you for coming all the way to here. You are most solicitous. People ask for you help when they are in trouble but they forget you as soon as their troubles are over. It would be much to your advantage not to meddle in other people’s affairs!” Kisaburo retorted: “Kawachiya-han, I have already stepped into this affair with both feet because Jiromatsu is a relative of mine.” Kankichi continued: “Oh yes! I also heard that you were indebted to him because he loaned you some money on another occasion! Isn’t that so? I know who you are and in spite of any semblance to the contrary you must know that Kawachiya, is a man of honor, that he is considerate to others. Would you take that into consideration even so little?” Kankichi’s words were intended make a point and ascertain his position but instead it produced a vacuum in the room’s atmosphere. He next faced Jiromatsu and continued: “Hey, Jiromatsu, I heard that you had a lovely little exchange with my love O-Tama! You have now to take care of her and see to her future. I am a man of honor and I do not care giving up a girl at which you have made a pass.” Jiromatsu cringed at hearing those words and at seeing that Kankichi had lost any sense of decency but Kankichi now turned to Chokichi who was unable to raise his face and he tried to prick him with the needle of some hateful words. He said: “It is your fault that such an insignificant matter has become so complicated. You are quite shameless to dare attend this party!” Kisaburo raised to keep Kankichi in place and told him: “Kawachiya-han, we are here to reconcile and to hear that you are willing to do so in an unequivocal way. Do you also want to reveal O-Tama affairs in public?”　Kankichi was in a difficult position: If he ruined the reconciliation party Kame Tada the other kingpin who stood behind Kisaburo would inform Jinbei Tsuchioka. Kankichi suddenly forced a smile and said: “Oh! It is my fault. I teased Kiraku-han with my bad humor! I am going to make a toast for our reconciliation.” Kisaburo interrupted him saying: “I want you to remember that I am utterly inexperienced. I do not know the manners that befit a chivalrous exchange of cups. Would you please excuse whatever discourteous behavior or manners I may incur in.” Kankichi answered: “I see! Well, after exchanging the cups with each other we have to become brothers.” He continued: “Hey, Yosa! Fill Kiraku-han’s cup with sake at once!” Yosa, one of Kankichi’s men, filled Kisaburo’s cup. That cup was shaped in the form of a “morning glory” flower. Kisaburo emptied it in one gulp and turned it over to Kankichi who accepted it saying flatly: “Oh! Very well, then!” Yosa hurried to fill the cup again but Kankichi lifted it above the level of his eyes, refusing to have it filled but then he pretended to drink from it. He offered the cup to Jiromatsu saying: “Come now, Matsu-san the lady killer! Drink your fill of good sake tonight!” Jiromatsu went to Kankichi on his knees and with both hands offered him the empty cup again. Kankichi snatched a tokkuri (bottle of spirits) from Yosa’s hands and with a queer voice said: “You do not seem to like my sake very much because you spilled it!” Jiromatsu immediately protested: “What a thing to say! How impious! It is very good sake indeed!” Kankichi, laughing, poured the sake left in the bottle on Jiromatsu’s knees saying: “ You don’t like it, right so, I pour it all out!” Jiromatsu licked the sake from his hands and knees and even from the tatami. The nine men present at the scene were as anxiety ridden as if they were crossing a frail log bridge over a deep valley.

Chokichi went downstairs to alleviate himself but when he was to come back the sake started to take effect. He was now more interested in the downstairs room where Ai and two other lovely geishas were sitting around a Naga-hibachi (an oblong brazier) readying themselves to serve the guests who were already in their beds. Chokichi impudently entered the room saying: “Hey, pretty girls! Why don’t you come upstairs and serve us instead!” Ai looked up and said: “Blessed the gods! I would like to serve Kiraku-han, but he pays only five or ten yen for the service and I cannot accept that!” Chokichi replied: “Only five yen? Don’t say that! Jiromatsu has offered 15 yen and Kawachiya another fifteen yen. That means 30 yens for the reconciliation party and the promise not to compete against each other anymore!” Ai answered: “Foolishness! It was Kiraku-han who asked Kawachiya for mercy!” Chokichi indignantly said: “Who told you that? This is a reconciliation party between a milk farmer called Ankanbo-Kiraku and a gambler kingpin called Kawachiya. If the problem is settled it means that the kingpin is defeated. That is what I think. But the meals that are being served are very poor for a party that costs thirty yen! If we had gone to Kuwazakeya we would have been better served for only five yen!” Chokichi was talking carelessly because he was utterly drunk. Nonetheless, Ai turned pale and went upstairs and reported the incident to her master Kawachiya. After talking in an adjacent room Kawachiya went downstairs, seized Chokichi by the scruff of his neck and dragged him out of the room yelling: “Chokichi, this whole affair was caused by you! Why are you here while Kiraku-han and me are upstairs? You have ruined the reconciliation party and spit on the face of the “knight of town”. While yelling those words Kankichi continued to kick Chokichi on the head and waist. Kisaburo hearing the uproar and Chokichi’s tearful voice rushed downstairs and said to Kawachiya: “We have already exchanged the reconciliation cups. Chokichi’s problems are not going anywhere. If however, you have complains about him make the complain to me, Kiraku not to Chokichi himself. I will keep him with me until tomorrow because his parents and his brothers asked me to do so.” Kankichi Kawachiya answered calmly: “Very well, I will excuse Chokichi for this evening’s behavior but be it known that it is out of consideration for Kiraku’s feelings!” Chokichi who was choking apologized also saying: “I am very sorry. I didn’t mean what I said. One of the maids downstairs told me that it is impossible to serve us a ten yen meal for only five yen. I told her that that was not the problem but that we had paid thirty yen for that party.” Kankichi was infuriated and shouted: “Hold your tongue! You fool ! And get out of here at once.”

Kawachiya then turned towards Kiraku and Jiromatsu and told them: “Let us drink sake until daylight to regain our temper. I have made arrangements for dinner: the first meal will be a 10 yen course and the second one a twenty yen course. I am really sorry that Chokichi did not understand the situation. I am also going to call a few geishas for us!” But Kisaburo did not accept the invitation and decided to withdraw from the place saying to Kawachiya: “No! Thank you, but I have to get up early tomorrow morning to deliver milk to my customers. Please enjoy the meals with your followers!”

Feeling that he had escaped from the jaws of certain death, Kisaburo left the Shogatsuya with his two friends. He was, however, still very worried that some of Kankichi’s men could be ambushing him on his way home. Kisaburo wanted to get away as rapidly as possible but both Chokichi and Jiromatsu were dead drunk and could only walk very slowly.

It was the 25th of September on the old calendar and the moon was supposed to rise in the Eastern sky but the sky was covered with clouds and the moon could not be seen. They soon arrived in the Matsunoshita area where Chokichi’s uncle, Usotsuru was living. Suddenly a few shadows moved behind a large tree at the foot of the Sangen Mountain. Kisaburo immediately started running in the opposite direction, up the slope of the mountain, shouting: “Matsu, Chokichi, run away!” But it was already too late. Jiromatsu, who was utterly drunk got kicked by one of the fellows and rolled into a rice field. All the others focused their attention on Chokichi. He uttered a loud shriek. Then, a few pieces of wood and stones flew at the attackers from the darkness on the mountain’s slope. The attackers were stunned and shouted: “Who is doing that? Who are you?” Kisaburo shouting joyfully kept aiming his missiles at the attackers. Fearing an enemy that they could not see they ran away. One of them shouted: “Hi, hi, hittsu! Do you see how I take vengeance?” That unexpected ally was Chokichi’s elder brother Usokatsu. He had foreseen Kankichi’s plan to have his men attack Kisaburo near his house and he had decided to thwart their plan. Thanks to his intervention Chokichi got away with it with only some bloodless bruises. In the meantime, Jiromatsu was crying for help from the muddy rice field he had fallen into. The finally was able to crawl out of the mud by himself.

Those events finally settled the problem but since that very day Kankichi and his men always saw Kisaburo as a potential enemy. On the other side, many villagers praised Kisaburo for what he had done and the rumor had it that no one but Kisaburo would have been able to settle that quarrel. Those he had helped venerated him and did not miss an opportunity to call upon him: “Kiraku-han! Kiraku-han!” However, Kisaburo did not get away from the problem himself and as a result he got beaten in more than eight occasions. While blows were falling upon him like a rain of pebbles he would think to himself:

“Very well, no problem! I will endure all this without hurting anyone and I will sleep well tonight! My power would allow me to wrestle naked with them but I refuse to do that and through my power I will feel no pain, however hard they are beating me.” Kisaburo took the beatings with resignation, concentrating on controlling pain in his body from the tip of his toes to the top of his head. Whenever he thought that he had reached the limits of his endurance someone always appeared to free him from the blows of his attacker.

The end of the year 1897 found Kisaburo submerged in the art of settling quarrels, in cultivating the spirit of chivalrousness and of attending his stock farming and his milk deliveries.

Chapter 5

The Takakuma Mountain

Kisaburo became the head of the Ueda family on January 26, 1898 (Meiji 31). The address of the family home was 108, Anao Sogabe Village in southern Kuwata County, Kyoto Prefecture. Kisaburo was 28 years old, the age of good judgment. He had made the decision of mastering the way of the gods by following the Three Great Rules that had been revealed to him in the precinct of the Obata Shrine. Despite his decision, his habit of flirting with women had not changed and often put him in embarrassing situations.　He had as of late been charmed by an unknown woman who had attracted his attention in a restaurant of the Saijo area. She had appeared again the following evening and at the moment Kisaburo passed close to her she handed him a letter. Kisaburo broke the seal of the letter, and read it under the light of a lantern hanging close to the restrooms. The message read: “I will meet you tomorrow evening at this place.”The writing was shaky.

Kisaburo hadn’t paid any attention to Koto Tada for a while. There seemed to be no cure for his libertine behavior. The next evening he went to the place indicated in the letter while taken great care not to be seen by anyone but no one was there. He only found a letter 　saying: “Come to the house in Uchimaru-cho” He immediately got on his way and found the house along an alley shrouded in darkness. He had a hand towel around his neck to put his face out of sight and felt very calm. The woman was there, waiting for him. She had prepared a meal and some sake. Kisaburo felt somewhat uneasy because the realized that the woman had very skillfully attracted him to that place and he thought that she might be dangerous. She attended Kisaburo with care and made him feel quite at ease. He found out that she was a prostitute who had escaped a brothel named Chujo-jima, in Fushimi, Kyoto Prefecture. She had been taken under the protection of one of Kankichi Kawachiya, followers. As rumors about Kisaburo’s affair with that woman spread he incurred once again Kawachiya’s anger. Kankichi was infuriated and said: “ Let him go to hell! If he continues he will conquer all the women in the village!”

“On the night of February 28, the moon was shining. The cool wind carried the sweet fragrance of plum blossoms. The atmosphere of spring was quietly entering everywhere.” Those were the words with which Kisaburo recorded his feelings that night.

Kisaburo had been meeting that night with seven or eight members of the Joruri ( a ballad drama group) in the rehearsal room of a rental place that belonged to a small farmer of Anao Village, called Bunsuke Oishi. They amused themselves by playing Joruri and had hired a woman to recite “gidayu”. Men and women of all ages and their children had come to see Kisaburo’s play. They filled the whole area between the garden and the gate up to the edge of the veranda. Kisaburo explained the scene which was the Yakata (manor house) of Matasuke Kagamiyama. Someone interrupted with a loud: “Hey, Nebuka-Tayu!”

“Nebuka” in Japanese means “leek”. The word is used to call someone a simpleton but Kisaburo couldn’t care less because he was dressed in an old square shouldered ceremonial kimono and was feeling as happy as a king. It was all too natural for him to be enthusiastic about the “gidayu” reciting because he himself is very poor at reading it. The audience showered copper coins and paper money at him has he raised his voice but then lost its tone like someone blowing awkwardly in a bamboo pipe.

　The audience was enthusiastically encouraging him and shouted:“Kisa-yan, very good!”“Kisa-yan, it is a very fine show.”

Everyone in the group was performing with great excitement and were making their best efforts to gain over the public’s hearts. Kisaburo appeared on stage in the midst of a sumptuous scene and attempted to recite the serious and tricky point of the play entitled the “Taikoki in 10 Acts” which read as follows:

--The moonlight falls through the chinks of an old penthouse.

The fresh brushwood fence, in front of a trellis of“evening glories”is being cut down.

The military commander Takechi Mitsuhide appears. Death is certain for a samurai; Hisayoshi, steals in and slays with stern mind, as if drawing a bow.

The enemy is pierced by the sharp spirit driving the bamboo arrow flying over the hedge, careful of not interrupting the croaking of the frogs.

He will escape from the enemy’s stealthily approach looking for a chance to hear the enemy’s movements.

At the moment the spearhead is thrown with skill, the sharp shrill of a woman yelling in horror pierces the air. The words of the wounded woman are incomprehensible but she is not the Mashiba, the enemy but Mitsuhide’s mother. Satsuki.

Pity her writhing agony.

The audience was completely absorbed in Kisaburo’s recitation and all held their breath but some tough guys who up to now had concealed their faces with towels suddenly stepped onstage and grabbed Kisaburo. He was dragged out of the house in the midst of the roaring shouts of the public. Those men, made their way out kicking even woman and children. Some women screamed: “That’s the Kawachiya family! The Kankichi people are storming in looking for a fight”“Kisa-yan had been taken away! They will kill him for sure!”“What are we going to do? Just stand by and look? Hurry up, help Kiraku-han! Aren’t you real men? You?”The incident at the Joruri performance was very confusing and remained an unsolved affair. Only Kisaburo had been taken away. Usokatsu, a member of Kisaburo’s group had quickly called his friends and ran out clinching a piece of firewood in his fist.

Only the muffled sound of a body being struck and cries could be heard over the mulberry field. The blue light of a half moon filtered through the twigs of mulberry trees casting shadows over the ground. Suddenly, some sumo wrestlers appeared through the shadows. They were Wakanishiki, whose real name was Yasaburo Yada, twenthy five years old, Koushi, whose real name was Ushinosuke Saito, whose age was unknown; Tomekou, whose real name was Tomekichi Okamoto, who was twenty three years old; Shigeichi, whose real name was Shigeichi Teramoto, who was nineteen years old and Yosako, whose real name was Yosaburo Yada and whose age was also unkown. All those wrestlers were

supported by the Kawachiya clan. Meanwhile the unresisting Kisaburo continued to be punched and knocked by those wrestlers but he managed to shout: “Cowards! Five against one?” But the group of Kawachiya’s henchmen continued to shout:“ Kill him! Kill him!”Several villagers had now gathered around Usokatsu who tirelessly shouted words of encouragement to Kisaburo although his voice betrayed his fear.

　After throwing Kisaburo down, the wrestlers backed off and watched from a distance for the turn of events. After the one-sided contest ended Waichiro, Jutaro and some others picked Kisaburo and carried him through the mulberry field to the chicken coop of a nearby farm to prevent him from loosing consciousness. His old ceremonial kimono was torn to pieces and covered with blood; its sleeve was nearly ripped off and also covered with mud.

Kisaburo’s head was a mass of bleeding flesh. After Waichiro had securely locked the door of the coop they washed Kisaburo’s wounds and cleaned the blood and the mud. All the while Kisaburo was almost delirious and grinding his teeth was refusing his friend’s help saying: “I don’t need either a doctor or medicines! Just leave me alone! Go to Hell! I cannot stand this anymore! As soon as I find them I will return blow for blow and knock them down! Just as they did with me now! Damit! I won’t cry myself into sleep!” But Waichiro worried about his wounds and told him: “Calm down and stop moving! I you keep moving the bleeding will never stop!” Kisaburo nevertheless wiped the blood and tears from his eyes and pulled away the paper that has been stuffed up his nose to stop his nosebleed.

He was sobbed in deep humiliation. His swollen and blood covered face gave him the looks of a demon. Someone knocked at the door. It was Jutaro saying with anguished voice: “Hey, it’s me! Open the door! I picked some herbs to help stopping the bleeding.” Wasaburo let him in saying:　”Okay, do it right away!” They picked the herbs and in a hurry applied them to Kisaburo’s wounds. Waichiro asked in a whisper: “What is the situation outside, now?” Jutaro answered: “ I don’t know yet! The only thing I heard is that Yoshimatsu threatened Wakanishiki and told him that he would take him on anytime he wished.” When he heard this Kisaburo groaned and got on his feet saying: “What? Are you saying that Yoshimatsu is standing up against that bunch of cowards on my behalf?” Wasaburo calmed him down and said: “No, no! Just rest now!” But Kisaburo attempted to keep on his feet pushing his friends away.“ I can’t stay here any longer I am going to help my brother!”but he could not keep standing, he fell, calmed down and finally dozed off while experiencing moldering discontent with his life. He was suddenly awaken by some strange sounds. More than ten cows were mooing and calling him. It was morning and it was milking time. The cows udders were swollen and painful. They must also have been quite hungry. Kisaburo really suffered from listening to their mooing. Someone knocked at the door: It was the new milkman calling upon Kisaburo: “Kiraku-han, Kiraku-han! It’s time to go and deliver the milk. Wake up and come on, please!” Kisaburo slowly got up but he was unable to utter a word because the mooing of the cows had given him a splitting headache! He felt dizzy and could not get on his feet! He fell like if a fire alarm bell had been ringing in his ears all nigh long and had crawled several times to the window fearing a fire that never existed.

The milkman, receiving no answer, ran to Kisaburo’s parent’s house. He thought that maybe Kisaburo’s mother would know about his whereabouts. Kisaburo was too weak to milk the cows that day. Then it was the turn of Shintaro Murakami, his milk business partner to come and inquire about him but Shintaro’s made fun of him and that was really unbearable for Kisaburo. He covered the wounds on his head with a towel and although he felt dizzy he went out the house. He knew the way even without being able to see it. The scent of plum blossoms was floating in the morning hazy air. Crossing the bamboo grove where he had met and loved a woman called Ino, he finally reached his favorite hiding place, Kirakutei, in front of the Go Shrine. He remembered rolling around on the thin quilt covered with sweat. He soon heard the hurried footsteps of his mother. He faked being asleep with his arms and legs under his body and pulled a blanket over his head. But his mother was not duped: she rolled up his futon and raising her voice said: “You got in another brawl again, didn’t you? As long as your father was alive no one dared even point his finger at you but soon after I became a widow, last year, they have been treating you very badly! Even Yoshimatsu got involved in seeking revenge from Kawachiya and he also returned after being badly beaten. It is the ninth time it has happen since last year!” His mother was crying and she buried her sorrowful face in his lap. She experienced a gush of grief over the loss of her husband and the way things had become now.

There was no mistake, no escape to recognize that the poverty of Kisaburo’s father and the needs of the poor had been engraved in Kisaburo’s mind since his very childhood but he also realized that despite their poverty people could still be proud in mind and spirit. He thought that many people lost their father and that his mother was maybe mistaken in loving him so much and blaming all the misfortunes he was experiencing on her husband’s death. It was true that we need sympathy from others but no one was ever treated cruelly only because he lost his father. He realized that he longed for violence and that the only thing that would satisfy him was to be able to punch these people as hard as he had been punched himself. He thought that he had allowed himself to be humiliated because he had not resisted the arrogant violence of his enemies and had let them have their way with him. But he decided that from this day on he would become the challenger and that he would take the fight to them instead. He decided that he would become a strong man and told his mother: “Mother! From now on, watch me!” It was at this very moment that his grandmother, Uno, who was already eighty-five years old, walking without the aid of a cane, entered the Kirakutei room. Although she was already quite deaf she mysteriously was always able to hear whatever bad things were said. His mother, Yone, quickly wiped her tears away. Grandmother said with a rather stern voice for her age: “Wake up, Kisaburo! Wake up!” It was with that stern voice that she had taught him the Echo of language and he still held that voice in awe. Kisaburo got up against his will. His grandmother’s piercing eyes were scrutinizing his face and she scolded him as he involuntarily turned his eyes away. “What an ugly face! Just look at yourself! You look deformed...!” She kept scolding him without intermission: “You can blame no one but yourself for last night’s beating. You are only collecting what you have sown. You made love to women thinking that it enhanced your image but that only led to petty quarrels....Moreover, you have insulted the gods in heaven and on earth with your twisted sense of logic and the gods are sending you their warning and the reward of your impiety. If you had not behaved that way you would never have incurred the displeasure of the Kawachiya family. In fact, you should thank them for the lesson of humility they have bestowed upon you and for checking your foolish pride. You are now at the point where the good and the evil ways part and you must now choose between right and wrong. I cannot believe that you are so foolish as to not understand that although you really look quite foolish to me. However, I know that your character is naturally pure. I can not believe that you are like those who have lost their senses and their good judgment and never get them back. I tremble to think that in the future I will once more have to admonish again for such foolish behavior.

Yone, pale as death, attempted to interrupt her mother’s sermon and said: “Mother! Please....” but Uno kept staring a Kisaburo and straightening her back she continued: “Each of us has his own fate; we can carve our future up to a point but we cannot escape our fate! Blood always wins in the long run. Listen carefully, Kisaburo: I suppose you believe that your parents are Kichimatsu and O-Yone but the late Kichimatsu was not your true father, as you believed up to now!” Kisaburo opened his mouth but could not utter a word. His lips were shaking. Despite noticing his shock and surprise his grandmother continued: “What a strange situation! I never thought about how

I would reveal that to you but looking at your features, now that you will soon be twenty-eight I recognize that you do not resemble your brothers and sisters and that your features reveal your superior character and abilities. Your siblings are the offspring of the poor farmer Kichimatsu. It would only be natural that they spend their lives in Anao and live the same life as their father.” Kisaburo was following her words calmly but very attentively. She continued: “But you, Kisa, you are different. You are driving forward with all you might to escape that poor farmer’s life of hardships and dirt. I saw how your father Kichimatsu tried to force you into that farming life. I had a hard time keeping to myself the things I could not tell you. You have both the noble blood of your real father and the humble blood of your mother and both are struggling inside you. It is that struggle between two widely different origins that cause your torment.

Kisaburo said with a rather fixed grin on his face:“Kichimatsu is my true father, even if he used to kick me around. I do not know any other father.” Uno continued:“When your mother married Kichimatsu she was already three months pregnant with you but Kichimatsu was so happy to see you being born as a premature child after only seven months of marriage. He died believing that you truly were his son!”Yone suddenly started crying uncontrollably. Kisaburo’s grandmother said to him:“ Don’t think ill of your mother. You should rather pity her. I do not even know which was harder on her; to deceive your father or to be deceived herself. Your true father does not know about your existence. He likewise...” Kisaburo interrupted her: “Who is that man whom you say is my true

father?” Yone answered quietly: “You should know his name...That Prince.....His highness died in the Imperial headquarters during the Sino-Japanese War.” Kisaburo asked again with a husky voice:“Is he that Prince, the Chief of the General Staff for whom a state funeral was held three years ago....Prince Arisugawa?” Grandmother Uno answered: “Let me tell you something about the Prince. He fell in love with your mother when she was working in the teahouse managed by my younger brother, in Fushimi. After often meeting your mother at that place he was called to Tokyo by the Emperor but after he left your mother became aware that she was pregnant and she returned to my house.”

Kisaburo started laughing: “This too unbelievable! Come on! You should not tell me such tales because I have just decided to become a though guy! If you want to relate me with a powerful name relate me rather to the name of a famous gambling kingpin! It is not that I do not believe you but...” Tears were pouring from his eyes while he continued to laugh uncontrollably. Uno took out a tanzaku (a fancy piece of paper used to write Japanese poetry) from her kimono sleeve and presented it to Kisaburo after bowing her head in

reverence. Kisaburo took the tanzaku and read the tanka written on its back side. The tanka read as follows:

“My love is calm like the grass

Growing in a mountain valley

Only the grass blades of the grass

Know her name”

Kisaburo was impressed by the quality of the tanka and said: “ I remember having read that before. It reminds me of a waka written by Onono-Yoshiki in the Kokin-wakashu ( a collection of waka called the Kokin-wakashu). My love is a piece of grass hidden in the recess of a mountain..... or something like that. This is really fine calligraphy. Who wrote this?” Turning the folded paper inside out, he was stunned by the signature that read: Arisugawa no miya Taruhito. It had the Prince’s stamps on it as well as his “kaou” (his written signature). Kisaburo sat down again and asked his mother: “ Mother! Is all this true?” Yone nodded yes and buried her head in the collar of her kimono. She started speaking so quietly that Kisaburo barely managed to hear her. “ I have some other things also: A silk garment, a sword to defend yourself and a purse.....”

“Why didn’t you tell me sooner” asked Kisburo. “ What good does it do to tell me now? Why didn’t you tell me while the Prince was still alive?”His grandmother answered in a strong voice: “Because your father was till alive! I often wanted to tell you but I couldn’t!　On the day of Prince Arisugawa’s state funeral you read for us the newspaper article describing his death. That night your mother and I embraced each other and wept together. Kisa, you are the Prince’s child. You were born when he was thirty-six years old. While you were a child there was still a chance that you might inherit the Prince’s succession and that you might become the head of the Arisugawa family. I also hoped that you would be able to pay your respects to the Prince’s coffin but it was impossible. I have heard that the Prince had two wives but they were childless. “Mother!” said Kisaburo with a unforgiving voice.“Why didn’t you tell the Prince’s family that you were pregnant from him?” Yone raised her face bathed in tears and answered: “I am to blame but I had heard rumors that my baby would be killed if Prince Arisugawa was known to be his father. I wanted my child to live and I wanted to raise it in my mother’s house. I left Fushimi without giving any explanation because I could only think of the safety of my baby....”

Kisaburo was confused and weeping: “Why did you want to have me anyway? I am only the son of a poor peasant born and raised here. Just a frog in a well! It can’t be helped now. I am only eight mon (two months short of ten, that is, a little wanting) and I am called Kisa the delinquent. I am the guy who hopes to form a gang and make a rain of blood fall on the Kawachiya family! It’s all right, Mother! Shall I die because I am an illegitimate child? Ah! After throwing my mother over and doing with her whatever he wanted he left and let her have their baby alone. Hell! The only father I ever had was Kichimatsu and that’s good enough for me!”

Uno sighted deeply and looked at him utterly enraged and desperate. “You are exactly like the Prince, doing whatever you want with women and making them cry. One day, I am afraid, someone will be carrying your child too and it will also grow up without knowing its true father!”Kisaburo became silent and took a gloomy expression. Uno continued with deep emotion: “I won’t allow you to be killed only because you came from a drop of the Prince’s blood. He is now death and below earth. You cannot involve yourself in such a foolish quarrel with the Kawachiya gang. I can imagine the grief of your true father watching your deeds from heaven. I wanted to bring you up as strong as a young bamboo with its roots deep in the ground so that your step would be firm and strong. I can’t help thinking, Kisa, that you can still serve the gods very well if you only would study and apply yourself to such a purpose.”

After Uno and Yone had left Kisaburo looked up at the ceiling with a blank stare. The things he was remembering were like vanishing from his mind one by one.“ I wonder if I am loosing my mind. I feel like I have been hit on the head with a chunk of wood and like I am daydreaming in a fool’s paradise. But I will surely wake up at some time....” It was starting to rain.

Kisaburo was unaware of the passage of time. He remained in bed with his head heavily bandaged. His mother timidly kept bringing his meals to his bedside. He also saw that his younger brother Yoshimatsu had bandages around his head and that he was shouting something to his friend Shintaro Murakami in the distance. Then he saw O-en shouting something but he could not tell if it was from nearby or from a distance. Then all these scenes progressively vanished in the mist of his memory.　The rain stopped. Strong spring winds were blowing the plum blossom petals through the cracks and crevices of the sliding doors. Some wet petals fell on Kisaburo’s face andhair giving him a chill. The petals sweet scent filled the house and enveloped Kisaburo’s body. Deep into the plum blossoms there is a reddish crystal and when released from the flower it separates into five distinct colors such as yellow, blue, light purple and so forth. He had the feeling that these petals were fusing in his strongly aching head, in his chest and on his back. Kisaburo’s spirit felt infused with a new power. Changing his mind, Kisaburo got up, went to his desk and started grinding the ink stick to prepare ink for brush writing.

He wrote: The Great God, the Origin of Heaven and Earth.

He wrote breathlessly with powerful brush strokes. He only found out what he had written after the hand holding the brush stopped moving. He had written on the white walls of the alcove. When he looked at what he had written he prostrated himself in front of the characters.

Then he heard a voice calling him:“Kisaburo Ueda!” Raising his eyes he saw a strange figure wearing Western style clothes. The man was standing before him and was opening a small pocketbook. The man said: “My name is Matsuoka. I have come to you as a messenger of the goddess Konohana-Sakuyahime-no-Mikoto who is enshrined at the Fuyo

Mountain (another name for Fuji Mountain).” Kisaburo stared intensely at the man and asked: “Matsuoka? Do you have any business with me, sir?” While saying that Kisaburo realized that he was not in the least　scared nor even surprised although the man was a complete stranger and had appeared in the room without any warning.

Matsuoka said: “I am going to take you with me to the Fuyo Mountain right away!” Kisaburo smiled while continuing to stare at the man’s intense brown eyes. He asked: “Fuyo Mountain? Do you mean Mt Fuji? Well, I always wanted to go at least once to Mt Fuji! Will we climb the mountain?” Matsuoka answered: “No, I am a long-nosed goblin! I can fly there!”“Oh! You can fly!” exclaimed Kisaburo. “I always wanted to be a bird at least once! But...you are very different from the long-nosed goblins I have seen in pictures.” Matsuoka replied: “Long-nosed goblins can take any form and feel quite at ease in Western clothes!” “I see” replied Kisaburo. “You are fine as you are. There is no need to change clothes.”“I understand. Just give me a minute!”He wrote a short note on a roll of paper. The first line came very easily and with beautiful strokes but the next line was written with some hesitation because his eyelids were now drenched in tears at the unexpected happening. He finished his note with the lines:

I am a bird soaring in the sky

Seeking the love of my true parents

Being carried high on the clouds

Below, people’s lives are filled with joy and anger

I see their gestures and agitation

I see faraway outside myself

The human world is fascinating

Too interested in the spectacle

I am terrified to fall back to earth

I pray the gods for their blessing

Kisaburo was very surprised and still had some doubts after grandmother Uno had told him the truth about his origins. His confused feelings alternated between outright hallucination and anger and he could not control his thoughts. His mind did not stop at anything in trying to grasp the significance of that revelation. But it inspired him and he sensed something deeply sacred in the story. After his grandmother and mother had left him alone he had been filled with feelings of emptiness, remorse and self-pity. It was in that state of confusion that he had written the words:

“Great God, Omoto (The Origin) of Heaven and Earth.” The calligraphy cleared showed that Kisaburo had grown out of his former self, through the hardships and sufferings of his life. He wrote again: “A bird soaring in the sky”. The meaning of the word“Heaven” was the Imperial Court. The call of a cuckoo born in a bush warbler’s nest sounds like a man coughing blood. The cuckoo suspects the secret of his birth while soaring in the sky above the clouds. While writing those line, Kisaburo was overcome by intense emotion and he transferred his whole mind to the writing brush. He even secretly included in the Japanese Pronunciation of the poem, the name of his true father “Taruhito” between the lines: “Seeking true parent’s true love”and “Below, people’s lives...”

Although he now knew who his true father was, nothing changed and he understood that he had to break the spell to liberate himself and his soul from the lower strata of society and fly towards his renewed hopes:

“In the dazzling sky above the fields is my father whom I never met.”

His also wrote his penname Kiraku in after the line: “Seized with feelings of joy and anger...” He used a Chinese character meaning, “to be imprisoned” which suggests that at the time he felt trapped in his fate.

He continued: “My soul has now separated from my body and is hovering between the real and the spiritual; it is rising to fly to Mt Fuji with Matsuoka, the god’s messenger. On earth people struggle and twist, caught in trifling emotion, just as I was myself up to yesterday. What interest would life have if I was only interested in myself? No, I must be careful not to make mistakes going into ecstasies over this. That would only lead me to repeat my former mistakes. It is even possible that along the way I lost the sense of moral judgment.

-- He prayed to the gods with joyful heart to beg for their eternal protection.

Putting his writing brush aside he forced himself to stand up, went to the open door and slowly started walking in a southwesterly direction. Despite keeping his eyes closed he never stumbled on a stone along his way. Kisaburo felt that his soul was wrapped in purple cloth and that he was soaring in the sky to fly toward Mt Fuji, together with Matsuoka the god’s messenger. He was now standing on Mt Fuji and was overlooking Yamato Shimane (Japan) then he saw the Minakami Mountain which is in Shinano County. After remaining for a while in that enthralled state he came to his senses again and felt the biting cold wind and thought that his skin was about to be torn off. He could see a vast stretch of a sea of trees covered with thick foliage. As he kept looking he could see the half moon alternately appearing and disappearing between the fast moving clouds. The sound of the freezing with blowing through the pine trees enveloped his whole being. The night mist was raising through the valley and was gradually hiding the sea of trees below. Matsuoka, the messenger of the gods was out of sight. Kisaburo was now sitting upright in a cave formed by a large rock and was putting on an undershirt. The surrounding suddenly reminded him of something.

On the night of March 1, 1898 (Meiji 31) Kisaburo had climbed to a cave on the side of the Takakuma Mountain near Anao Village which was about 2 kilometers southwest of his hiding place Kirakutei. According to the ancient records called the Engishiki the Takakuma Mountain was called the Taka-mikura Mountain (meaning Tenno’s mountain) and ther was an Obata Shrine there where the Kaika Tenno (Emperor) was worshipped. The Taka-mikura mountain’s name was first changed to Takakura then to Takakuma. According to tradition handed down from generation to generation a Crown Prince whom

Buretsu Tenno looked upon as his successor remained hidden in that mountain his whole life. The Buretsu Emperor was never able to find the Prince and had to hand down his throne to another Prince of the Imperial family who became Keitai Tenno. Because that Prince had remained hidden his whole life in that mountain he became known as the Prince of Anao and the Takakuma Mountain acquired spititual power among the villagers.

It was the villager who had handed down the ancient times tradition about the Takakuma Mountain. An unknown bard often flew over the village and repeated the following story:

--The morning sun rises over the Takakuma Mountain

The Takakuma mountain glows in the evening sun

In that mountain, a golden cock buried 1000 ryo “koban” under the wild chervil azalea

When he was climbing the Takakuma Mountain looking for firewood Kisaburo always looked out for wild chervil but now he had nothing on his mind as he sat on that rock, chilled to the bone, under the wintry skies. He was under at the orders of the gods. He sat there for more than two hours and felt that his soul was separated from his body during that “spiritual”time. Then his soul started exploring the worlds of the organized universe. Shinkai (the Sacred World), Chuyukai (the Confused World) and Jigokukai (the Suffering World).

It is said that the practice of asceticism, includes abstaining from food and water while only wearing an undershirt. Kisaburo was bound hand and foot, he was under medical treatment and was bedridden. He could only have gotten up with great difficulty; still, he had unconsciously walked into a bamboo thicket. When he came to his senses he realized that his arms and legs were injured and that he was sitting on a large rock looking like a giant toad overlooking a precipice. That rock was in fact called the Toad Rock. Kisaburo found out that it is far more painful to practice spirituality for an hour than to live in reality for two hours. It was pitch dark and he felt like if his whole body was sinking upside down into boundless depths. Ash -colored powders were flying in the dark. He felt immense loneliness and was trying to find something to hold on to. He was out of his mind. His throat felt parched and he could not utter a word, much less shout. He desperately wanted to hear something, anything, even the roar of a tiger or a wolf, or some insects chirping just to make sure that he was still alive.

He hears some heavy footsteps approaching through the bamboo grove. A huge animal appeared before him in the dark. It was a bear. Kisaburo’s whole body stiffened. The bear was growling in a very low tone making the air tremble and exuding a fishy-smelling breath. Kisaburo’s blood froze and he thought: “I give my life to you!”Kisaburo threw himself before the bear and stared at its burning blue eyes. The bear was the master of the Takakuma Mountain. If that bear found someone in the mountain at midnight it used to tear him apart, limb by limb and hang that person on the branches of a pine tree. Kisaburo mumbled: “Yeah, you’re the bear old people talk of in the village. Well, come over here and sit down next to me.” Kisaburo felt a strong impulse to hug the bear. His fear had utterly vanished. He longed for the bear’s friendship just to make sure that he was still alive. The bear seemed to understand him and slowly ambled off leaving its body warmth behind. Kisaburo mentally shouted: “Stop! Stay somewhat longer” Everything fell again in deep silence and darkness. Kisaburo thought“I understand the truth of the gods! The gods love include all living beings.”

Now Kisaburo’s only wish was to meet Kankichi Kawachiya’s supporters, beginning with Wakanishiki the wrestler and the rest to give them the beating they deserved. The image of their faces clung to his mind but he wondered why people hesitate, get angry, insult each other and inflict so much pain to each other when all are blessed by the gods. Even a bad man is a child of the gods; humanity holds the gods spirit in its heart and live under love of the gods. This not only true for human beings but also for all things alive, animals, and plants and all that can create life in the world. They are the last resort of life on earth and they are the very figures of the gods. Kisaburo wanted now to deepen his love of animals and to increase his awareness of the power of living things. At the same time he shed bitter tears, remorseful of his own conceited and selfish past.

Kisaburo could not figure out how many days had past during the time his soul was roaming between reality and spirituality while he was sitting motionless on the rock of the Takakuma Mountain. The cold wind prickled his skin and he was cold to the bones. His knees had become insensitive to the pain resulting from his sitting so long on that rock. Though he had experienced hunger had sometime he had passed that threshold and was now only longing for water. Despite having some muddy water in front of him in three holes in the rock he could not move an inch to get it because he felt like if he was bound hand and foot. He slowly weakened and finally lost consciousness.

He thought:“ I will die here, a victim of hunger.” He looked up at the sky. A drop of evening dew hanging from a pine tree branch fell on his lips. He sipped it involuntarily. It tasted delicious! As the dew entered his body it filled his soul with renewed power and life came back to him.“What a blessing!” he thought. How can my feelings change with such a small thing? Kisaburo now understood that a joyful life can emerge from long suffering.

Behavior is like boiling water. It is either to tepid before boiling or it evaporates after boiling. He folded his hands and started reflecting on his self-centered actions. He decided once again to devote himself, with great gratitude to the service of the gods, thanking them for the blessings of water and fire and especially for unlimited air. Kisaburo understood the general principles of learning through deep meditation, through looking at the universe, through listening to the voice of nature and to hearing the god’s voices who were teaching him to foresee the future. He had now understood the way to salvation for the world through the practice of religious exercises. This had been revealed to him during the period going from March 1 to March 7, on the Takakuma Mountain.

The weather report on the Takakuma Mountain for that week was:

March 1: Rain, clouds and southerly wind.

March 2: Cloudy, cold winds, clouds moving in a northerly direction.

March 3: Snow in the morning, later cloudy.

March 4: Snow in the morning, later cloudy.

March 5: Cloudy.

March 6: Snow.

March 7: Cloudy.

Chapter 6

An Incursion into the World of Spirituality

Jiromatsu Ueda, whose nickname was Ureimatsu,( literally: Anxious Pine) was bored because he had nothing to do and could only sit around. Yoshimatsu, Kisaburo’s younger brother suddenly burst into his room to give him a full account of Kisaburo’s visit to Osaka, with a threatening look. As he listened to the story, Jiromatsu became so excited that his blood nearly boiled. Kisaburo’s antics could always be counted on to produce more than a simple conversation topic. As a matter of fact, Jiromatsu ran to the Ueda house and bursting into the house he started criticizing Kisaburo in violent terms. That seemed to make his heart rejoice. He then left the house and ran to the village spreading Kisaburo’s story. As he went on a sense of great weariness overtook his whole body, his mouth felt like if it was filled with pulp but despite this he still felt cheerful under the clear blue sky.

Kisaburo was affected by so violent a criticism and he appeared somewhat dejected.

Kisaburo’s dejected appearance made Jiromatsu laugh and seemed to make him as happy as a king. Jiromatsu did not return home until late in the evening. At the moment he entered his home through the backdoor, Jiromatsu was confronted by his randmother, O-Kono who pulled him by the arm and indicated him to go to a back room. She was speechless and trembling all over. It was not to be taken lightly. When he entered the back room he found that his daughter Aguri, who was twenty at the time, was soon to give birth. She was fervently praying in front of the family’s Buddhist altar. Jiromatsu looked her in the eyes and asked: “What are you doing? What are you praying for? Isn’t that unusual for you?”Aguri turned towards him with a grin revealing a large gaping mouth. An offensive smell reached Jiromatsu’s nostrils. He looked carefully at the food offering on the altar. It was a dumpling made of human waste. She thrust forward her hands covered with excrement and started laughing hysterically.

Jiromatsu was shocked by that scene and felt his legs melting under him. She looked as if she was to bite the hand that had picked up the dumpling to get rid of it. She was jumping wildly and her hair was disheveled. Both Jiromatsu and O-Kono’s faces were dreadfully pale and O-Kono closed the fusuma (a sliding door) of the backroom. O-Kono muttered: It is the fox! She is possessed by the fox. There is a fox living in Takahata and it often comes to eat human waste in our toilet. She possessed by the devil... it is Kisa who asked the fox to take possession of us. I think that Kisa lent me out to it instead of Matsu, because Matsu was obstructing his spiritual quest. At least that is what I understood.”

Jiromatsu, despite his always enjoying other’s troubles, was frightened at the sudden turn in his daughter’s miserable condition. He asked himself: “How can I deal with that? What can I do for her? It is no good!” O-Kono said: “I am going to fetch Hirokichi! Watch her and make sure she doesn’t run away!” O-Kono left to fetch her son in law. Jiromatsu shouted: Grand-ma, take care not to tell the neighbors. You know how much they take pleasure in our family’s misfortunes.”

Kisaburo, wearing a formal men’s kimono consisting of a haori and a hakama entered

Yoshinosuke Saito’s house in Anao, through the large black gate. Keizo Saito, twenty-six years old adopted son from Utsune Village had fallen ill with a lung disease that he had caught from his late wife. An old woman from the neighborhood, named O-Iyo had come to Kisaburo’s house, earlier in the morning to beg for his help. She told Kisaburo:

“Kei-han is suffering from a severe attack of his lung disease. Please, pay him a visit and pray to the gods for his healing.” Kisaburo’s age was nearly the same and he knew Kei-han by sight. He would have visited him anyway. Yoshinosuke’s wife O-Etsu, who was about fifty watched Kisaburo entering through the front gate. She was the heiress of the Saito family and carried her authority in style. She enjoyed gathering the farmers and the villagers during the festivals celebrated during their idle season and took pleasure in treating them with sake and drum beating. She had a glib tongue which had earned her among the villagers the nickname of “Skylark”.

Kisaburo lowered his head before her and spoke in a formal way. “I heard that Kei-han has

taken ill and is in bed!” O-Etsu replied with glaring eyes: “Yes, he is dangerously ill. And for that matter, is there anything wrong with you?” Kisaburo was shaken by her aggressive tone. He paused a while and said: “I heard about his condition, this morning, from Granma O-Iyo. I wondered what I could do for him but I do not know if I can help him...” O-Etsu interrupted him in mid-sentence. “ I don’t know what this blabbermouth O-Iyo told you, but I have told her nothing about my son’s illness. By the way, are you an Izuna (a fox shaman) Kisa-yan?”It was believed that an Izuna practices magic using a small fox with occult powers. The Izuna lures the fox into a bamboo grove to catch it. It was also said that the Izuna studied the magical methods taught by the god of the Izuna Mountain in Nagano Prefecture.

Etsu, continued: “However much they ask you I will not allow you, under any circumstance,

to see my son Kei. To hear you say anything about the gods is disgusting. My foolish relatives who were charmed by the Tenri sect lost all their possessions, their house and even their warehouse. Another friend, Chika, was a slave of the fox deity and failed in his speculative enterprises and also lost everything including his house and his land. Those despicable creatures who never work and always run around invoking the gods (Kami) have no business in their houses. You hope maybe to persuade my son to follow you but I will never allow that to happen. I fear you somewhat because you practice magic through the fox deity and you might see revenge, don’t you? Pshaw! For your information I graciously worship the goddess of the Kurozumi sect, though and I may add that the goddess of the Kurozumi sect is Amaterasu- Omikami- the Sun Goddess- to whom the great Shrine is dedicated. That great Goddess is very different from your long-nosed goblin and your animals with occult powers. After all, what is that fox called Izuna, anyway? It makes me sick just to look at you in addition to all my other worries such as my son’s health, for instance. Go home! Get out of here” Kisaburo protested: “Say, er-r-r.” She answered: “Eh! What nerve you have?”and then continued: “All you have to do is to catch and cut frogs on your farm as befits the child of a poor peasant, but no, you want to be a big time gambler without using your own money; you wanted even to manage a dairy farm, a job at which you failed miserably and now you want to become an Izuna! Aren’t you ashamed of your failures and at all the trouble you have caused! Jiromatsu came over here a while ago and told me all that had happened to you in Naniwa (Osaka). What were you doing there? Your mistress abandoned you, yet you ran after the poor girl. You even lost the money you were supposed to use for renting a hotel room. Then you returned here with this stupid surprised look on your face. I am afraid that you are a failure even as a lover.”

Kisaburo could not afford, in his village, to have a woman scolding him in such terms. He

started preaching the ways of God although O-Etsu was ostensibly covering her ears and

screamed: “ Don’t bother me anymore, you fool! I have all the proof I need from a reliable

witness, my friend Jiromatsu. You are utterly disgusting! Get out now! ” O-Etsu turned around and called her maid: “Hey! O-Tome, bring some salt!” The maid appeared with a handful of salt, her face utterly expressionless. Kisaburo ran away and looking over his shoulder saw that O-Etsu was about to throw some salt on his head to conjure good luck.

All the women in the house were now noisily making fun of him. Kisaburo was deeply shocked by O-Etsu’s insults which added to his sense of failure after the mishaps he had faced in Osaka. He thought that from now on no one would want to have anything to do with him. He

also was very resentful towards Jiromatsu who behind his back had so viciously been discrediting him with the villagers. He felt even more betrayed by Jiromatsu because he was a member of the same group of friends he belonged to. Kisaburo, his head dropping was crossing the Obata Bridge with heavy steps when he heard someone calling him: “Master Kiraku! Where have you been? I have been looking for you all over the place and now I find you by accident!” It was Jiromatsu seemed to have completely changed. He looked now as if he was to embrace Kisaburo on the spot. Kisaburo was stunned and asked him: “What has happened to you Jiromatsu-han?” Jiromatsu stared at him and answered: “What has happened to you? Can you explain that please? I really don’t understand you!” Kisaburo was really irritated by Jiromatsu’s attitude and retorted: “It is me who is asking you what happened to you? I am getting angrier by the minute! I won’t be satisfied until you explain that to me because I really want to punch you in the face!” Jiromatsu replied with tears in his eyes: “Well, it is just as I thought, after all!” Kisaburo really felt miserable and answered: “What have you been saying about me? How can I say it? Tell me what you think I did!” Jiromatsu, standing on the bridge began crying and muttered: “You are talking like if it was all my fault when what you did to my daughter Aguri is so cruel. She has nothing to do with our troubles!” Kisaburo, astonished, asked him: “What’s the matter with Aguri?” Jiromatsu, in tears, yelled at him: “She is about to give birth either today or tomorrow yet all she has been doing lately is making balls with human feces. Can you imagine that?” Kisaburo was to say the least, astonished. The villagers

who were crossing the bridge at that time heard Jiromatsu’s complains. Kisaburo grew quite nervous because he did not want to be misinterpreted by them while he was simply attempting to defend himself. He shrugged his shoulders and said: “Let’s get out of here!” quickening his pace.

The old woman O-Kono was among the villagers standing on the bridge and she also became

irritated with Kisaburo’s attitude. She shouted to him: “Hey, Kisa-han! I suppose that you are angry but keep your courage! After all, we are all relatives. We all belong to the same family, don’t we? The pain ought to be shared equally by all of us! I really don’t believe that you meant any harm. Return home and take the fox Izuna with you. Don’t let this old woman look at more misery. You may have done it to have fun but for my only granddaughter it is a tragedy. If she is unable to give birth, if anything goes wrong, I will kill myself and will change into an evil spirit who vows to bring evil upon you until your very last day.”

The old woman, strong as she was, couldn’t hold her tears back and stared intensely at

Kisaburo. She could not check the deep resentment she felt towards him and she really wanted to bring evil upon him and would continue to do so. It was definitely no joke. She told him: “Don’t keep telling me all your nonsense” Kisaburo responded: “But how am I supposed to practice Izuna’s magical powers? Even the lowest of servants don’t pay any attention to what I say. I am left to suppose that the fox you are speaking of does not talk to humans! I am very angry with you for suggesting that to me. The villagers are saying that I practice the black magic of the Izuna but they are saying that because you spread that rumor. You are the one responsible for those rumors. It is not only embarrassing but I am unable to help anyone as long as those rumors continue. Then there is the additional problem of finding out how I could apologize to the gods.” O-Kono muttered: “Yah! Yah! That is all true but we venerate the Izuna fox-god! The fox is the highest ranking deity for us: Sho-ichii (conferment of the most honorary rank) and Inari-Daimyoujin are our most honored and respected deities! I ask you once again to take the Izuna fox-god out of my granddaughter Aguri! Can’t you do that even a little bit?” As she was saying that the sound of Aguri’s hysterical laugher reached their ear despite her being in the back of the house. Her husband Hirokichi had now arrived and he was praying with his hands pressed together and with a gloomy expression on his face. If Kisaburo was unable to help Aguri he realized that he would despise himself and would have to bear O-Kono scorn but if he helped her the misunderstanding between them would grow even worse. There was no easy escape from that situation. He was overwhelmed by the tragedy unfolding before his eyes and hadn’t time enough to carefully ponder the situation.

Kisaburo calmed himself down and entered the inner part of the house. The back room was

still in the dark and heat, Aguri was sitting there bathing in the strong smells of human feces.

She raised her eyes and anxiously looked around. Kisaburo composed himself. Sitting as straight as a stick he began his prayers to help her. He recited the Amatsu-Norito and offered that prayer to the gods. Suddenly Aguri stood up and started uttering: “Ken-ken”. Her voice sounded like a fox and she crawled back into the futon. Kisaburo repeated his prayer four or five times reciting: “Ame-no-Kazuuta”while directing all his spiritual power into his index finger. When he pointed his index towards Aguri, who was no more than a lump under the futon she got up, ran towards the garden and struck her head violently against the closed gate. She uttered a shriek. Kisaburo and the others began to chase her around. Then just ahead of them a clearly recognizable shadow of a fox sprang out of Aguri’s body and she fell over backwards. The nest moment the shadow flew apart and simultaneously dashed its way through the gate in intent to escape.

It was noon. Kisaburo lifted Aguri in his arms. They were both barefoot and he said:“

Take the futon and the Buddhist altar out of the room.” Jiromatsu and Hirokichi hurridly

complied but the old woman O-Kono shouted in a burst of anger: “First let’s restore

Aguri’s condition as quickly as possible.” Aguri had now calmed down after Hirokichi

cleaned her up and fixed her hair according to Kisaburo’s advice.

After Kisaburo had completed his religious exercise Aguri opened her eyes and completely

recovered her calm, both in mind and in body. Her pale cheeks also recovered their color. She rose from the futon and started looking all around muttering with a sigh of relief:“I don’t know what happened, it was like a nightmare. I am so happy that I could awaken from it.” She saw Kisaburo who was sitting in a corner of the room and shyly smiled as she recognized him. Kisaburo quietly left the house while the others remained to take care of Aguri’s recovery.

Kisaburo, remaining worried about Aguri’s recovery returned to the house the next morning and entering through the garden peeked into her room. He was quite surprised that it was decorated all over with Konpira charms pasted on the wall. (Konpira is the Japanese name for Neptune). Jiromatsu was surprised by Kisaburo’s arrival and blocked the way by standing on the edge of the veranda. He called out to the other members of the family: “Hey, Hirokichi and Granma! Kisa-ko has just returned and is in the back of the garden. He’s here!” The old woman, dragging Aguri along rushed out. Aguri was very frightened and petrified and she held her arms tightly crossed over her breasts. Kisaburo felt emptied inside by the effort he had made to cure Aguri as he watched her frightened reaction.

O-Kono said: “Look Kisa-ko! The fox cannot come here now because we are protected by the

Konpira god’s charms hanging all over the walls! Stop bringing misfortune on others as you did with Aguri! I saw through your plot all along! I will forgive you this time but if it happens again I will call the police! From now on I am going to stop your black magic by praying to Konpira. You just watch me and you will see. There will no more of your evil practices. Do you understand me? Why don’t you take up again your former milk business and help your mother and grandmother instead? They are in trouble because of you! I will not leave you alone in that matter and thanks to other people’s kindness. I will find a proper end to all this. Do not return to your evil doing and to not undo all the good that has been done.” Kisaburo was overcome by anger and felt dizzy at hearing her words.

After all, he had never expected such trouble and remained speechless. All he could feel was much pity for Aguri. Sure enough Jiromatsu added fresh fuel to the incident. “ My Aguri underwent much trouble because of Kisaburo. When he began his evil practice I saw the fox rush out of her body and Hirokichi saw it also. This is a fact confirmed by witnesses. Despite the fact that Kisa is a relative of mine I think that we have to be very cautious with him.” Jiromatsu words were a great encouragement to O-Etsu, the “skylark”. She wanted to spread that throughout the village and said: “ Just as I thought, Kisa was planning to use his black magic against my son. I turned him away and showed him the door because I understood that with sweet words he wanted to get to my son. The best I could do was to sprinkle some salt on him and tell him to go away.” That rumor flew around the whole village in a single day.

Ever since he had gone to Naniwa(Osaka) Kisaburo had been failed in everyone of his

undertakings. As he reflected on that he came to the conclusion that is was the result of his carelessness. He longed to clear his conscience as a thirsty man craves for water. He said to himself: “Well, I guess, I’ll try once again to practice asceticism on the Takakuma Mountain.” He hoped now to become a new person. He felt that he had to lead the itinerant travelers who visited him on the way to spirituality. He also felt that he ought to the best of his ability to manage the Kameoka branch of the Learned Society of Spirituality which had just been formed.

He thought: “I will attempt this time to get as good a training as possible on the Takakuma Mountain. I will take all the time that is needed to get to the bottom of ascetic practices. I have things to confirm and other things to give to the world.”

As a slight breeze swept through the cloud covered evening sky a little cuckoo flew up with a shriek cry. Kisaburo was sitting erect on a rock called the Senbiki-Iwa, under the branches of a pine tree above the cave on the Takakuma Mountain.

He had initiated his spiritual exercises according to a method called Yusai-no-gyo. There

were two methods of worshipping the gods: the first one was called the Reality Exercises and the second the Spirituual Exercises. In the Reality Exercises the worshipper arranges the shrine, makes offerings, hangs pendant paper strips in the Shinto manner, all in formal style and solemn beauty. This aims at thanking the heavenly gods and goddesses for their blessings.

In the Spiritual Exercises the worshipper simply prays to a particular god with utter sincerity and some prayers may be omitted. That is to say that the Reality Exercises are a way of worshipping while the Spiritual Exercises are a way of praying to the gods. It is furthermore very important that the worshipper harmonizes and balances the relation between the Reality and the Spiritual Exercises. As the night went on Kisaburo felt cleansed in both mind and body to the very point that he could see the shadows of the gods. His soul separated from his body and flew freely towards the Spiritual World.

During his first try at Ascetic Exercises on the Takakuma Mountain, Kisaburo had obtained

quite a lot of knowledge about Spirituality but he now hoped to get more in depth and detail. After death human beings hover in Reikai (the World of Spirituality) and enter the life of the afterworld which is organized in three grave worlds: Shinkai (the Realm of the Sacred), the Chuyukai (the realm of Confusion) and the Yuukai (the Realm of Dimness). But what is the “Shinkai” ? It means Takamagahara (The Japanese Olympus) in Shintoism . Then comes Gokuraku Jodo (The Land of Happiness) in Buddhism and Heaven in Christianity. Chuyukai shows Ame-no-Yachimata (the crossroads of Heaven in Shintoism. Rokudo-no-tsuji (the Crossing of Rokudo) which refers to the crossing of the crematory in the Toribe Mountain in old time Kyoto.　The Yuukai is Ne-no-Kuni (the Original Land) or also called Soko-no-kuni (the Bottom Land) which were said to be deep in the bowels of the earth or beyond the sea and separated from reality according to Shintoism. Yuukai is also called the Hachiman-jigoku (the Unlimited Nether World) in Buddhism and Hell in Christianity.

Kisaburo explored Spirituality mindless of time and space. In Genkai, that is, the World of Reality, human beings are limited by time and space because they are subjected to the laws of physics. In the world of Reikai instead human beings are not restricted by those laws anymore and are free to move according to their will and their imagination. Kisaburo stood for a moment at the crossroads between heaven and earth.

Human beings are created in soul and body. The soul is the origin of the human being and

the body is only the soul’s dwelling place, the receptacle in which it exists. When the body is worrn-out the soul discards it’s dwelling place and as dead sets in it leaves the world and is resurrected in Reikai. This means that as the bodies dies, the soul separates from it for ever.

In the afterworld, the soul will first visit the Chuyukai which is located at the crossroads between heaven and earth. Bad souls will be thrown into confusion. The final destination, that is, either Heaven or Hell will be decided by god’s judgment according to the nature of each soul with few exceptions. Good and true souls go to Heaven at once and most wicked and evil souls go to Hell instantly. It is at the crossroads, that is, the world of confusion that either Heaven or Hell are decided for each individual soul.

For each individual soul three points are examined: The outside shared condition→ the inside shared condition→ the preparatory shared condition. That is the way Kisaburo thought thing were organized. As all things have an outside aspect and an inside aspect the soul also shares those characteristics. The inside shared condition simply means that the soul moves with sincerity after considering every problem carefully. The outside shared condition means that the soul only feigns sincerity. The outside shared condition is produced by the flesh and the senses, memory, language and acts based on this knowledge and other influences of phenomena of Reality.

The inside shared condition of the human being is hidden under Reality and the outside shared condition. That is, it wears the mask of the flesh. Because of human behavior it is very difficult to find out the truth underlying matter. There are furthermore many examples of people attaining Buddhahood with a demon called “yasha”. However, Spirituality is controlled by the spiritual law, and human being is without the body which plays the role of masking the truth.

The real figure of spiritual flesh is the will and the ideas.

Thinking of good things provides humankind with a good face while evil gives humankind a

bad face. There is no use in trying to juggle with those things. Kisaburo called that duality “The agreement between the inside and the outside of the soul”. That is why the will and ideas bear the name of Spirituality.”

After death the figures of the soul retain their knowledge, their wealth or their poorness, and their culture exactly as when they lived in Genkai. That is called the outside shared condition. After a short while the outside shared condition is shed, according to the Spiritual Law of “The Agreement between the inside and the outside soul”; the inside shared condition surfaces and gradually changes into Spiritual Flesh which will be either beautiful or ugly according to the inside shared condition of the soul. The gods then decide where humans are to live in Reikai. Kisaburo calls this situation the “inside shared condition”

The soul that is going to Heaven must prepare for that journey and must acquire the knowledge needed to live in Heaven. On the other hand, the earthy matter that is destined to Hell can ignore such knowledge. The soul that stays at the crossroads of Chuyukai may stay there for a few days, months or years but not for more than thirty years. Usually it stays there for about fifty days. That is the average length of time it takes to reach an understanding of the “Agreement between the inside and the outside soul”. The time needed to reach that agreement will determine the length of the stay. For instance a hypocrite will remain longer than usual because he resists the true nature of the inside structure by trying to cover up his or her bad acts at the time he or she meets the god’s judgment while arrive at the crossroads. Once the mask covering his guilt is shed the ugliness that was hidden under it is exposed. None of those separated by Heaven and Hell can meet again, be it husband and wife, parents and children, brothers and sisters or even friends. But, if they worship the same gods and go to Heaven the can meet again.

Kisaburo stood now at the crossroads, that is, the Chuyukai. He was meeting many souls, both those who had gone before him and those who still lived in the Genkai. He was not at all surprised to see the souls of those who were still alive and wandering about in Chuyukait because he had already learned the true organization of the universe during his first ascetic practice on the Takakuma Mountain.

Kisaburo thought that people were more likely to believe that they will visit that world after their death, but Spirituality coexists with Reality and unites both the Reikai and Genkai. Spirituality coexists with Reality and those living in Reality exist simultaneously in either Shinkai or the Yuukai according to the character of each soul.

No one called out to Kisaburo because they could not know his presence there. He, on the

contrary, could see each soul in detail as they passed by. Furthermore, Kisaburo was clearly able to distinguish between the souls of those who were still alive and those who were already deceased. The death wandered in the streets ignoring their surroundings and absorbed in deep thoughts. If Kisaburo called them their spiritual flesh would fall off at once while those souls who were still alive would changed into real flesh again. Kisaburo began to walk on the way to many different roads in many different directions. After going over a mountain, crossing a stream and walking through a wilderness he reached the top of a hill covered with green leaves. An old pine, which he guessed was maybe a thousand years old stood on the hill. He thought that that very place might be the boundary between Heaven and Yachimata, that is, the crossroads. The breeze was carrying the sound of a Sho(a musical instrument) from far away. It was probably a holy man who was playing that instrument. Kisaburo sat down on a rock under the ancient pine tree having a look at the surroundings. The view of Yachimata was gloomy while the view of Heaven was dazzling. That is why Yachimata is called autumn landscape and Heaven is called the spring and summer landscape. Jigoku ( the Realm of the Suffering, Hell) is called the winter landscape. Kisaburo suddenly strained his eyes and saw an old warrior in armor climbing the hill with faltering steps on the Yachimata side. The old warrior stopped in

front of Kisaburo and smiled at him. Kisaburo asked mechanically: “Have I seen you before? Why are wearing that strange armor? Isn’t it too Heavy?”The old warrior, gasping for air answered: “Yes! It feels very heavy....so heavy....so heavy!” Kisaburo helping the old man said: “Please, take off that armor! There are no enemies here!” The old warrior answered: “I want to take that off at any cost but I can’t! The helmet and the armor are gnawing at my flesh and muscles. It is my Karrma for my actions in my former existence!””Are you by any chance.....?” asked Kisaburo. The old warrior nodded shyly and said: “ I was called Tokugawa Ieyasu in Genkai.” Kisaburo was quite surprised at hearing that and said: “You are the greatest of all warriors. You unified the country and you laid the foundations of the Edo Shogunate....” “Quite so!” replied the old man.“It is so strange,”continued Kisaburo: “You are now wandering around Yachimata although you once occupied the highest position in warlord’s society. You were the Seitoshogun, that is, the commander in chief of the expeditionary force against the barbarians and you died 300 years ago. You not even have been here in Yachimata for more than 30 years.” The warrior sighted: “300 years... I have groaned in Jigoku for such a long time....300 years! Now I have finally reached the point where I will be able to leave that dark hell.” “ You come from Hell?”asked Kisaburo. “I would have thought that such a great man as yourself, a man that put an end at the bloody civil wars and initiated a long period of peace would come from the very opposite side. I have long believed that your deeds were profoundly meritorious.”

The old warrior was shaken and answered: “I suppose that I gained some recognition for my

achievements but I still bear the guilt of a sinner who gained political power through improper means and that guilt is still gnawing at my flesh.”Kisaburo replied: “Is that so? I really do not understand that very well! I think that the values in Genkai are quite different from the values in Reikai.　It is nevertheless possible that you have been worshipped on the Nikko Mountain as the god Tosho-Daigongen.” “I know!”replied the old warrior in a hoarse voice. “ I was made a god despite my sins and that made me suffer even more because as people praised me and prayed to me my ungodly acts kept bouncing back to me and cause me even more pain. That is what rips my flesh apart!” Tears were flowing from his wrinkled eyes but suddenly the air cleared and in rapid succession a sweet melody could be heard while darkness was flushed away by a shaft of light coming from above. The old warrior looked as if he had be struck by lightning. He covered his eyes with his knotty hands and fell on his chest groaning heavily. A God descended on the shaft of light and came standing before him. Kisaburo knelt before the god and asked: “Kindly grant me the favor of telling me your name.” The god answered: “I am your Sachi-mitama ( your Blessed Soul). I am the Kototamawake- no-Kami, that is how I am called.”

When Kisaburo raised his head at hearing those words the god was already gone and only a

beam of light pointing at the clouds remained. Kisaburo thought: “How foolish of me!

Could it be that it was the Sacred Image of the Blessed Soul? The original spirit, the one

I called the four souls in one spirit.” Kisaburo stared in the void stunned by surprise while the old warrior crawled on his knees entreating Kisaburo with the most formal of expressions, explaining his desperate plea with tears in his eyes. “You are my only savior in the world! Please save my soul so that it can undertake its journey towards Heaven!”Unconsciously, Kisaburo answered: “I forgive your sins!” At the very moment Kisaburo pronounced those words the helmet and the armor fell of the old warrior’s spiritual flesh and he was transformed in a vigorous young man in his thirties. “Well, at the very moment the helmet and the armor, the symbols of the warrior’s power in Genkai, fell off, the shared exterior or outside structure of the soul peeled off and exposed the inside soul which was restored to life again.. Wasn’t that what had happened?”

Recovering his senses, Kisaburo returned to the rock where he was sitting on the Takakuma

Mountain. The moon over the pine tree had moved a little since he had seen it before his

Spiritual experience. He noticed that while he was on that long Spiritual adventure little time had passed in Genkai. He now realized that he could rise himself above the constraints of time and space and reach all ages.

At midnight, the moon could clearly be seen and the wind sweeping across the summit was

purging the air of all noxious vapors. The azaleas, covered with dew, exhaled their perfume in the air. Kisaburo’s soul was to go on a journey in Reikai before he realized it.

Kisaburo was now marching in a desolate field unable to tell if it was day or night or if it was the sun or the moon that shined light on the ground. On his way he met a couple from Sogabe Village. Their souls had separated from their body because they belonged to a family of landowners who had been persecuting tenant farmers in the World of Reality. Kisaburo called them but they ignored his call and calmly walked away.

Darkness deepened all around. Suddenly a ball of fire appeared in the distance, over the grassy fields falling on the heads of the screaming couple. Both husband and wife turned themselves into two balls of fire then, a third ball of fire appeared and the three balls began jostling wildly in the air. Kisaburo guessed that the third ball of fire was the soul of the husband’s mistress. He watched in awe the violent jostling of the souls in that triangle of love which reflected the confusion that existed in Genkai. Kisaburo calmly recited a prayer. The three balls of fire gradually decreased in size and finally disappeared. In front of Kisaburo a deep and muddy river blocked his path; then from the bottom of the river rose a giant shaven head with red eyes and it was shortly followed by other. Those heads carrying long wooden sticks then moved up the banks of the river towards Kisaburo. Kisaburo watched the scene in disbelief. The heads, then, using their sticks pole-jumped of the river and got on the top of the bank of the river opposite to where Kisaburo was standing. The heads, their red eyes popping out, called out at Kisaburo and challenged him to do the same saying: “Hey! You there! Do you think you can jump the river?” Kisaburo, indignant, replied: “How dare you speak to me? You just watch me and I will show you how to jump that river as neatly as can be!”Kisaburo jumped at once and cleared the bank of the shaven heads who yelled improprieties at him: “You rascal! Damn you!” they shouted while threatening Kisaburo with their sticks.

Kisaburo turned about and facing them with his bare hands recited a prayer of his own composition called Ame-no-Kazuuta. The power of that sacred prayer brought ruin on the

shaven heads. They crumbled and chunks of flesh began to fall off leaving only the bare

bones. Their skeletons now outstreched their arms trying to reach Kisaburo with their bony

hands. Kisaburo froze to death as their skeletons were touching him. He ran away as fast

as he could. The skeletons of the six giants heads gathered together and transformed in a blue ball of fire which now seemed to attack Kisaburo, roaring of his head back and forth, left and

right. “Six bonzes...,”he thought (roppo in Japanese).

That thought stimulated Kisaburo in the midst of the crisis. He imagined a face coming out

of nowhere and then the figure raising its fist in the air and walking towards him with giant steps, high up over heaven and earth and moving in all directions. That image surfaced in Kisaburo’s mind and he thought: “I know all this, it is but pure display.....everything is but fabrication.... Next comes a group a armed priests....those priests are known as roppo and they are so called because they come from the Kofuku Temple in Nara. Then the complete book of the Six Major Laws, crossed his mind. A multitude of bony hands then rose from the ground, trying to grab Kisaburo’s legs and drag him into the depths.

Kisaburo then recited the words of a sacred prayer and putting all his strength in it pronouncing : “Kamunagara” (The way of Shinto, that is the teaching of the mind of the gods and goddesses to powerless humans ; human being follow only to the will of the gods) . As the prayer was uttered the blue ball of fire and the groping bony hands vanished in the air, leaving no trace and Kisaburo found himself again in the desolate field. Kisaburo then advanced towards a large river fed by a muddy stream. A fishy smell was floating in the air. Snakes of all sizes were swimming on the surface of the water belching fire. As Kisaburo pondered how he could cross that river and old woman suddenly appeared on the grassy river bank.

The woman was tall and had a parched complexion. Kisaburo could not help but sighing:

“Oh, no! Not you, the old one!” But the old woman said in a hoarse voice: “ I know who

you are! You are the one called Kisa-bobo” Kisa the penis and you think that you can take

any woman you want, don’t you?” Kisaburo replied: “Well, you seem to know me!” The

old woman continued: “I know everything about you! Lies open for me! Strip yourself naked at once!” Kisaburo answered: “Don’t be ridiculous and don’t worry, I would never

choose you if I was looking for a good woman, that’s for sure! Oh, how stupid can I be to get caught in such a situation with that old bag! How stupid of me! And just when I was trying to find the path to Heaven through ascetic practice; as it looks I will never be able to find the best woman in the universe.” The woman replied: “I see that you still have a lecherous mind. I would never choose you either but as a guardian of the Styx I am responsible for having you stripped of your clothes” Kisaburo said: “Oh! I now understand who you are! You are the old woman who strips people before they cross the river! Change you actions! Reclaim your true self from a life of sin and as you are old now don’t loose more time on your way to heaven.” The old woman replied: “Sorry but Heaven it the one place I detest most. I am most fit to denude all those who come here! And now allow me to reform you!” Kisaburo answered: “You are really bad! But, look, I have some guests approaching now!” The old woman replied with a ghastly smile: “Very good! I can do some serious business now!”

Three ghostly forms appeared; they had apparently been called by the old woman working

her charms. At the very moment the woman touched the newcomers they clothes peeled off like the peeling of a taro (A Japanese potato) Kisaburo watched her doings with amazement. The woman looked the naked ghosts then turned her eyes toward Kisaburo. She stuck out her long yellowish tongue at him and said: “Look at them! You are next!”

Kisaburo tried to run away but he could not move as if his legs had transformed into tree roots and were anchored in the ground. Kisaburo said: “Please, allow me to help you. I want to finish this before I catch a cold under this wintry sky.” Finally, Kisaburo also was stripped naked. Four naked ghosts were now standing on the riverbank, trembling with cold and looking helplessly towards the Styx where all those snakes were swimming. Suddenly the old woman pushed one of the ghosts from behind and it fell in the river with a shriek. Rolling down in the mud the ghost was swallowed by a giant snake as soon as it hit the water. Kisaburo immediately began to recite with all his strength the sacred words:

“Kamunagara-tamachi-haemase” (Please, bless the gods over and over again) . The giant snake vomited up the ghost and suddenly all the surroundings were transformed into fields

covered with flowers. The Styx and the old woman vanished at once and all the naked souls

regained their clothes again. Kisaburo’s clothes were even more beautiful now than when he had arrived. The ghosts, tottering and weak, recited now words of gratitude to the gods for being released from this nightmare. With music sounding high and clear three most revered goddesses appeared on the height of a tree. The ghost kneeled down in awe and worship before the goddesses standing before them. Kisaburo asked what the names of the goddesses were. Each

goddess said its name: Those names were, Tagiri-hime, Ichikisima-hime and Tagitsu-hime.

After giving their names they changed into one single goddess. Kisaburo thought: “This must be the most respected goddess Mizu-no-Mitama who appears on the sacred sword worn by the god Susanoo-no-mikoto; she is the goddess of the three sacred souls.”Kisaburo thought so because he had, for some unknown reason been excessively yearning for that goddess. He sat up straight as an arrow as he remained in the cave on the Takakuma Mountain and in Reikai. Before leaving Reikai and returning to Genkai, he took his time to concentrate on his thoughts in a calm and relaxed state of mind. Kisaburo’s soul flying lightly, had been carried by gentle breezes over the pines and had softly landed on the large rock called

Senbiki-Iwas on the Takakuma Mountain. All he could see from his position in the cave was the sharp edge of the cave receding into the distance as far as the eye could see. It looked like a katana (a Japanese sword). Looking down into the valley below he saw the unfathomable precipice .

The cutting wind rose and began blowing violently as dense fog came up freezing his legs.

But as Kisaburo recited his prayers the fog on the mountaintop began to clear exposing more of Kisaburo’s surroundings. Before he knew it he found himself standing in a garden covered with innumerable blossoms. He became enraptured with the beauty of the scene. From the sky faraway, a portable shrine covered with prayers for the fulfillment of joy comes towards him on a golden cart that contrasted with the purple clouds and dazzled his eyes. Hundreds of flags streamed from the shrine and flew down towards Kisaburo. The door of the shrine opened and a radiant god solemnly appeared. Kisaburo muttered to himself: “Oh, my god! This is Kunitokotachi-no-mikoto.” Kisaburo had already had the honor to meet that god during his first ascetic experience on the Takakuma Mountain. The god softly stroked Kisaburo’s back as he was bowed deeply before him in sheer gratitude. Then the god said to him: “Kisaburo Ueda, come with me to Heaven at this very moment.”

Kisaburo saw the sky between Heaven and Earth open up before his eyes. Tears of joy

streamed down his cheeks. A vermillion-lacquered shrine resounding with the voices of prayer came down from the highest of the sky. A glittering　smiling goddess opened the door of the shrine. The goddess first bowed in silence before the god Kunitokotachi-no-mikoto then turned toward Kisaburo and calmly said: “I am the goddess Wakahimegimi-no-mikoto. You bear a very important responsibility in serving the gods and goddesses for the salvation of the world. You must be instructed in the reality of Heaven’s world in order to become able to fulfill your mission.” Kisaburo unconsciously joined both hands. He then heard a loud: “Hurrah!” as a portable shrine of shiny silver came down and landed near him.

Both the god Kunitokotachi-no-mikoto and the goddess Wakahimegimi-no-mikoto urged him to enter the shrine while pushing him lightly from behind and flanking him on both sides. It was a wonderful sight indeed to see the shrine leave the ground and freely soar towards the heights of the sky without neither the wind nor anything carrying it. Streamers were flying freely all over in the air and read: “Ya-tokose-yo-iyana” (Pray to keep the world of the gods eternally prosperous). Kisaburo heard the prayers but could not see who was reciting them. While those prayers were loudly filling the air three portable shrines could be seen ascending a stairs made of five-colored clouds towards the deepest parts of Heaven. The sun is far brighter in Heaven

than in Genkai. The portable shrines were then taken to a building called Choseiden, the building of long life on top of the Golden Mountain. That building forms a

cross. No pictures nor words could accurately describe its beauty and solemnity.

Kunitokotachi-no-mikoto spoke the following grave words to Kisaburo: “This Palace will

soon be brought to earth and will be given to you. The hour has come for initiating the building of the land of gods and goddesses in Toyoashihara ( Japan ). In this era, called the degenerate age, Kisaburo Ueda must thoroughly investigate the ways of Kamunagara (The teachings according to the mind of the gods and goddesses without human power, that is, the way of Shinto) and he must spread these teachings throughout the world and reveal the existence of gods and goddesses to all the citizens. Purify your body and your soul! Glorify true encouragement, true kindness, true love, true intelligence and become a light in the midst of darkness. Became the one that is warmly comforting others, become the salt that purifies people’s minds. Become the medicine that heals both the people’s bodies and their minds.”

The goddess Wakahimegimi-no-mikoto then said the following sacred words to Kisaburo: “You have seen three goddesses in the midst of beautiful and scented flowers. Before leading

you to Heaven this goddess has given you a chance to see the goddesses that are connected to your soul. From now on, you are to become a god named Mizu-no-mitama and it is so ordered by the gods that you shall become light and part of the flowers that you will happily give to the citizens of the Earth.”Kisaburo was listening most attentively to those words and was utterly surprised. A goddess wearing a iridescent ring around her head was reflected in a mirror called “Masumi”(the mirror of truth) in the Choseiden. It took some time for Kisaburo to realize that the reflected image of the goddess in the mirror was really the image of himself because the image can be both. And he thought: “ Oh! This is the figure of my soul and it is a female figure. I am...” The gods and goddesses receded deeply behind the doors of the Choseiden. Kisaburo, who had been changed into a goddess remain standing where he was utterly stunned by the preceding events. As he recovered his senses, sacred human being were dancing to the sound of pristine music. Charmed by the music he entered the dance of the sacred humans. He laughed loudly and the spectacle was most interesting. He then suddenly awoke from his dream and found out that the music was his own voice which was resounding in the cave around the large rock on which he was sitting on the Takakuma Mountain. Purple clouds of hope moved vividly over the eastern sky as a morning breeze arose and seemed to purify both his mind and his body.

Birds were singing on the treetops. The red morning sun broke over the edge on the east side of the mountain and drops of morning dew started glittering like jewels. Kisaburo was overcome by the beauty of the scene and felt deep reverence for the glory of Heaven.

Kisaburo was struck with awe at the importance of his mission and he prayed to the gods and goddesses as he accepted his heavy responsibility. At the same time he felt a lack of passion and impotence at cheering up his own heart from within. He thought: “It feels strange that my soul has now become the soul of a woman and that my name is Mizu-no-mitama.” It perplexes me that I became that precious goddess and that I have been given such an important role for the salvation of the world. This is really a matter of extreme importance to me. Am I the saviour? If it comes to this, let it be so! I will understand that!”

Kisaburo, at twenty-eight years, had already been recognized as exaggerating his role for the

salvation of the world and he had also been severely criticized by many people for his eccentric ideas and wild behavior. He was sitting on a rock on the middle of a slope facing the valley below. The view exposed a rocky expanse of the Takakuma Mountain. The upper surface of the cavern was pockmarked with forty-eight natural hollows of various sizes. During his first ascetic training session on the mountain Kisaburo had carefully looked at those hollows and saw that forty eight angels were sitting in them. He could see them with his spiritual eyes while listening to a sermon by Maitreya. Since that experience Kisaburo always called the hollows “ the forty-eight precious seats”. He then saw a ray of light shining on a drop of water as the drop had fallen close to one of the hollows on the right side of the cave, very near one of the precious seat of an angel. As he watched various drops fall in this way they formed a small puddle. He took the water in his hands and drank it in quick scoops. It was the best water for his parched throat . He then started climbing the Takakuma Mountain and arrived at a place

where a large rock protruded from the cliff. That rock was called the Toad Rock because

when looking at it from below it resembled a toad. He sat on the rock in a praying position that showed the calmness of his soul when the root of a nearby rhododendron caught his attention. Kisaburo instantly remembered a legend according to which “The morning sun shines and the evening sun is glowing in the sky above the Takakuma Mountain where there is a rhododendron and under its roots a golden hen once buried 1000 ryo koban.”

That story had been told to the villagers by an unknown bird. Kisaburo thought again:

“A golden hen, 1000 ryo koban....that treasure lies beneath the rhododendron.”At the very moment these thoughts crossed his mind he felt a terrible headache and fell unconscious, his mind separating from his body. He felt that he was swiftly carried away over a boundless green expanse. Suddenly he heard a refreshing voice saying: “Thou must dig under an azalea.” Kisaburo was immobilized by surprise. As he looked around he was overcome by the wonderful scent of flowers. He asked: “Could you tell me under which azalea I am supposed to dig?” The voice answered: “Under the rhododendron.” But the place was covered with glorious rhododendrons. He could not figure out what he was to do because the voice kept repeating only: “rhododendron, rhododendron” while the source of the voice was flying all around him like if it was persecuting him. He thought: “That is impossible... I can’t dig up all those rhododendrons alone.” He was utterly at a loss as to what to do.

An auspicious goddess, draped in purple clothes and accompanied by the clear sound of music suddenly appeared. Kisaburo had seen her somewhere before. He prostrated himself in the field of rhododendrons, trembling before the goddess. The goddess said: “Are you interested in this treasure because you are in Genkai?” Kisaburo answered: “Forgive me. I found a rhododendron growing very near the rocky cavern and the 1000 ryo koban flashed through my mind.” The goddess continued: “My Kisaburo, listen to the goddess who is speaking to you! Shinkai is only concerned with will and imagination. Shinkai, Reikai and Genkai are reflections in opposite mirrors. Shinkai is perfect and without stains. All those rhododendrons are there only because you called them in you mind at the moment you saw them. Kisaburo said: “I will surely know no end to my disgrace!” Kisaburo had often spoken of the fact that acts in Genkai are linked to realities in Yuukai. He also realized how difficult it was to give good examples of that. He also realized thereby how much his desires and wishes were linked to the needs of his flesh in spite of all the ascetic exercises he had practiced in the way of Kamunagara. (The way of the gods). “I am the goddess standing before you, I am your true soul,”the goddess

calmly said. Now Kisaburo remembered: “I remember seeing the same goddess who changed in three goddesses, when I once met her in a field full of flowers.” The goddess then said: “As your impurity clouded your mind ever more it became impossible for me to remain in your mind and I separated from you.”

Hearing the pristine voice of the goddess, Kisaburo felt that the weaknesses and impurities of his mind were being washed away with each new syllable. As the goddess became absorbed into his own body she smiled and said: “You can maybe still purify your mind.”Kisaburo started walking freely among the rhododendrons. A thin silken wound around his legs trailed into the purple clouds high in the sky.

Before he knew it, Kisaburo found himself transformed into a goddess and sitting on the

summit of the Tenkyozan Mountain. The whole sky cleared and golden and silver waves dazzled before his eyes. He felt as though he was sitting in the Shibi Palace in the innermost

part of Heaven and it occurred to him that he was really sitting on top of Mt. Fuji. If it can be said that Reikai and Genkai are but reflections in opposite mirrors then it can be said that the Tenkyozan Mountain in the Spiritual sense can be Mount Fuji in Genkai. He held his breath, utterly stunned by the beauty of the Miho-no-Matsubara (Miho pine grove) over the waves . Despite the fact that the summit of the mountain was covered with snow he did not feel any cold but his mind suddenly clouded as we was looking towards the east. Black smoke rising from Musashino County was filling the sky. He thought: “The suspicious clouds that are rising there come from the minds of the inhabitants whose spirits have become muddy. Japan’s future must not be compromised by such unfortunate emanations.” At the very moment he had that thought music flew from his lips: “...the sun shines eternally since ancient times, yet black smoke rises in the eastern sky causing anxiety.”

A white cloud rose from the plain below and covered his view. He wondered whether he was on the summit of the Tenkyozan Mountain or on the summit of Mt. Fuji. Before long the red sun rays pierced the clouds and the sea of white clouds gradually changed into waves of rosy clouds. Overwhelmed by the solemnity of the circumstance he clapped his hands four times and recited a prayer called Amatsu-Norito. At that very moment the goddess Hime-Kami burst upon the scene.

Hime-Kami solemnly presented herself: “I am the goddess Konohana-hime, a guardian deity

of the Kami-Yama Mountain, that is, Mount Fuji. Always remember the prayer “kannagara

tamachi haemase”(God bless us!). Kisaburo answered: “Thank you for your advice.”

Kisaburo went into raptures while reciting that prayer over and over again. Each word of his prayer was inhaled from the limits of Heaven riding waves of light. The prayers echoed numberless times in the depths of Heaven and between Heaven and Earth. Kisaburo recognized once more the power of those prayers while repeating them countless times. After he finished praying, tears ran down his cheeks and the goddess Konohana-hime knelt down and joined her hands.

Suddenly, again, waves of light carried by a golden dazzling wheel wrapped around him and he was carried away at increasing speed. Hime-Kami vanished. Kisaburo noticed that he was flying in the sky. Kisaburo had now landed on the flat part of a mountain shaped like a bun. The scent of many flowers scattered among the green leaves. The breeze filled with their fragrance was refreshing. The well-formed valley was encircled by the surrounding mountains. The moon, hanging in the middle of the sky shined as brightly as the midday sun in Genkai. It was a quiet night and the flowers were covered with dew. While Kisaburo was gazing at the sky a voice suddenly asked: “How do you like that scene?” As he was surprised he looked over his shoulder to see from where the voice was coming and he saw his sacred figure but noticed that he had returned to his former condition. A god, Kototamawake-no-kami whom he had already met in the Chuyukai was standing there. Kisaburo addressed him saying: “Oh! The god Kototamawake-no-kami....I was longing for you...”He was going to continue saying: “I haven’t seen you for a long time,” but he refrained from doing so and swallowed his words because he noticed something strange. He felt that he had met with the gods at Yachimata (the crossraods) but could not figure out if it was recently or a long time ago. He understood that his soul had transcended time and space in Reikai. He finally opted for saying something without thinking it over: “It is a lovely moonlighted night in Heaven, isn’t it?”

The god Kototamawake-no-Kami said, “No, this is not Tengoku (Zone of Heaven), that which is usually called by human beings. This is Tenkai (Cosmos of Heaven) which is different from Tengoku .” “Would you please teach me what you mean?” asked Kisaburo.

The god said, “There are two great worlds, the Tengoku and Reikoku (Zone of the Holy Spirit) in Tenkai . Mt. Golden Mountain which you have already visited exists in Tengoku, but you are now in the Reikoku. Kisaburo asked, “Oh, this is Reikoku. How is it different from Tengoku?”

The god Kototamawake-no-Kami replied, “Tenkai is the spiritual paradise which is organized by Aizen (good spirits mixing love and goodness), and Shinshin (good spirits mixing belief and truth). According to the weight of good spirit mixing belief and truth and good spirits mixing love and goodness, the soul will be naturally decide its’ living quarters either in Tengoku or in Reikoku. In Tengoku, love is the central virtue and belief is secondary. In Reikoku, belief is the central virtue and love is secondary. In each Zone, tenjin (the spiritual humans) who are in harmony with the morality of each zone live calmly. I will tell you the spiritual human. Correctly, the Soul which lives in Tengoku is called the spiritual human of Tengoku, and the Soul which lives in Reikoku is called the spiritual human of Reikoku or an angel.”

Kisaburo asked, “Angel…Oh, well, now then, I haven’t seen a lotus pool in Tengoku and Reikoku. Would you please explain the lotus pedestal for a Buddha image in the land of happiness?”

The god Kototamawaka-no-Kami said solemnly, “Did you say the paradise of Buddhism? The lotus pedestal is only a lecture device to teach human beings god’s mind. Even angels aren’t allowed to live with ease confused with music and dance night and day. Sushin (the Original God) produced all things with objects for each. Sushin put everything in possession of its work. A living thing which has nothing to do isn’t allowed to exist in Reikai and Genkai at all. The angels, much more, have each work which will suit each spiritual character perfectly. Each endeavors to serve the gods and goddesses enjoying themselves in the work. The religious rites are the most important service to the gods and goddesses in Tengoku. The angels purify the evil air and the blemishes which arise between heaven and earth, reciting the prayer to Sushin who always revives everything.”

Kisabuo said, “The battle between the will of gods which attempt to revive everything and the evil gods who attempt to break it. Yeah, I can cut the evil which has no flesh with the power of sacred word. The power of sacred words is the key to either reviving or cutting everything. I have already seen the evidence at Yachimata.” The god Kototamawake-no-Kami gave a clear nod to him.

Kisaburo asked, “Well, what is the role of the spiritual human of Reikoku, and of the angel?”

The god Kototamawake-no-Kami said the following words, “Only Sushin can preach the truth of the universe and deepen the soul’s understanding of the cosmos and open the soul’s eyes to the truth. This is the role of Sushin. The role of the spiritual human 8 tenjin. Fulfilling good spirits mixing love and goodness (Aizen), is naturally different from the angel fulfilling good spirits mixing belief and truth (Shinshin). The religious rites are held only at Tengoku. Finishing the religious rites, the angel in Reikoku preaches good spirits Aizen, and explains the soul of good spirits Shinshin. The angel of Reikoku polishes the wisdom and perception of the soul more clearly. And the angel descends to the earth and even into the depths of the earth suitable for each rank of its spiritual character. The angel serves the soul which turns his or her back on the light of the gods—namely doctrine—and the soul which covers his or her ears not to hear the voice of the gods in Hell, and changes such souls to other figures and leads them into better ways. The spiritual human (tenjin) is not allowed to preach the way, but the angel can preach the way. The angel is unable to serve the religious rites, but the spiritual human can serve it.”

Kisaburo said, being surprised at the words, “It is very strict!”

Kototamawake-no-Kami spoke these words, “Tengoku and Reikoku are organized into three zones, an innermost first zone, an inner second zone and a third zone, and are further divided into other zones, altogether making a group. The largest group is composed of 100,000 members, and the smallest group is between 50 to 60 membrs. They meet according to the volume of love and the degree of faith that each member contributes t living a virtuous life.”

Kisaburo asked: “What about the basis for each virtue? I cannot believe what I have been seeing because the mountains, rivers, plants and trees are so different from what they look like in Genkai. I wonder if a Buddhist priest contemplating Jōdo (Sukhavati ; the land of Buddha) in Buddhist world seeing lotus flowers in full bloom? Are you seeing what I am seeing? More precisely ; Am I seeing the true picture of Reikoku?”

Kototamawake-no-kami laughed a bit and answered: “It is really a pity if you are not able

to see this picture correctly because this god is your blessing soul which is giving you the word. As you progress in the knowledge of the sacred words you will be able to see ever more clearly and with your own eyes the beautiful garden displayed before your eyes, exactly as the gods see it but is your soul is unsatisfied with Tenkai then the shining light of Heaven will burn out your eyes and you will not be able to bear the pain!” Kisaburo said: “I am beginning to understand but what is the name of this enshrined mountain?””It is Gesshozan in Reikoku, it is of all the mountains, the most famous” answered the god and he continued: “That mountain is located at the entrance of the palace of the Grand God of the moon!”“Gesshozan.? Suppose I look at the palace; will I be able to see the Grand God himself?”asked Kisaburo. The god Kototamawake-no-kami answered: “Not at all! The Grand God is surrounded by sacred light so that nobody can see him. Sushin (The Origin God) is incarnated in the sun in Tengoku and in the moon in Reikoku. Thus the Sacred Grand God of the sun resides in Tengoku and the Sacred Grand God of the moon resides in Reikoku. Both Grand Gods have the same origin which is the Grand God Sushin. Sushin is the god of the origin of the universe.”

Kisaburo thanked the god with the following words: “I thank you very much Kototamawake-no-Kami. I now understand part of the work of the Grand God Sushin.” The god responded with the following words: “The god Shushin is also called Kan-Susanoo-no-Okami. In Genkai, he is the creator of all nature, the only true god and he is called by many names.”Kisaburo answered: “Each religion had its own name for God. In Shintoism it is Amenominakanushi-no-Okami; in Christianity it is God; in ancient Greece it was Zeus: in Judaism it is Jehovah: In Islam it is Allah; in ancient Chinese religion is the Lord of Heaven and Creator: In Yi-King it is Tai’chi; in Buddhism it is Amitâbha Tathagâti and so forth, well, at least that is I think. I also recognize what nonsense and how foolish religious wars are!”

Kisaburo, unconsciously knelt down before the brilliant moon. Kototamawake-no-Kami now

said: “ I will lead you to Reikoku for a while. Kototamawake-no-Kami took Kisaburo by the hand and led him on the way to the summit of a rocky mountain. Evergreen trees covered the slopes of the mountain and their branches moved by the breeze were pushed against each other echoing sounds similar to those emanating from a koto. Below

the mountain Kisaburo could see a pond of blue water from where a flock of mandarin ducks

were taking off while the shimmering scales of goldfish could be seen between the waves.

Before Kisaburo realized it Kototamawake-no-Kami had vanished. Kisaburo went down the

slopes of the mountain and stood for a while beside the pond. Friendly and unafraid five-colored water birds came to his feet. Their colors were like irises in full bloom. Then as the waves spread outwards islands of different sizes sprout from the pond one after another making large waves as they burst through the surface. As the waves calmed down Kisaburo saw a stately palace made of hinoki wood (cedar) extending skyward from the top of a newly born island. Pine trees surrounded the palace and the twinkling of their branches increased the beauty of the palace. Cranes were nesting on top of the trees and were singing to welcome the eternal and prosperous age of the gods. A golden boat was gliding on the surface of the water and as it approached the shore Kisaburo could see a sacred human rowing a boat and beckoning Kisaburo to come on board. Kisaburo went on board and the sacred human poled the boat alongside the grand island and moored there. Kisaburo went ashore and looked around. A refreshing breeze was blowing, sweet music sounding and the sight of shiny plants, trees were glimmering and purified his mind. Birds were quietly crossing the skies and countless tortoises with their green hair crept over the ground. The sacred human said: “Look carefully at all you see here. This is Ryugu-jima(The dragon’s palace island) . Kisaburo answered: “Well, if this is the dragon’s palace, I have heard that there is a treasure here. Where is that treasure?”Kisaburo strained his eyes to take a full view of the surroundings but his field of vision became gradually fainter, and more obscured, and the shapes of everything seemed to flow past him.

Before he could recover he found himself sitting again in the cave on the Takakuma

Mountain. An owl was hooting in its slumber. It was midnight and cold dew was already

gathering on the rocks. Kisaburo thought: “Oops! I wonder if I have yet become interested in Genkai.” He sighed bitterly as he remembered what he had just contemplated on Ryugu Island. He moistened his throat by cramming black Iwanashi plant (a kind of wild fruits) in his mouth and laid down on the rocks in the cave. He straightened up to calm his soul because he wanted to continue in Shinkai but he found that his soul was already on its way to Reikai.

The golden wings of an hawk fluttered in the sky. Kisaburo found himself walking behind

Konohama-hime in a field filled with all sorts of flowers as far as the eye could meet. Small song-birds and butterflies were flying around him. The mountains and the fields seemed to breathe like life itself. After a while they were floating on a large river and were approaching an arched bridge glittering with gold. Far away and over the high clouds he could see a shiny palace. The goddess, Konohana-hime said: “That is the moon palace. After crossing this bridge you will be very near Reikoku.”

Kisaburo was amazed at seeing his own image reflected on the mirror-like surface of the bridge and he realized that he had once more been transformed into the beautiful goddess

in a five-colored garment. The goddess said: “This bridge is called the golden bridge.

When travelers going to Shinkai arrive at this bridge they are deeply shocked because they try to cross the bridge but most of them fall into the water. In order to

cross the bridge they must abandon all their luggage and become barefoot because only those

who walk barefoot on the shiny surface of the bridge are the ones who reflect the true nature of their souls.”Hearing the goddess’explanation Kisaburo was now convinced that his true soul was the soul of a woman. The moment he realized that his behavior became utterly feminine. He had no luggage and removed his zori (sandals). The golden bridge was very slippery with no railings and was made of twelve taikobashi(semi-circular arched bridges). Kisaburo slipped, lost his balance and fell hard on his back. The goddess Konohana-Hime helped him stand up again. The cool breeze blowing over the river cleared the beads of sweat covering his face and purified him. At the mid-section of the bridge Kisaburo saw a railing and he stopped to take a breath. He leaned on the railing looking at the stream below and saw fish crowding in the clear

water between purple irises dotting the river banks in all their glory. Amid the flowers goddesses in white garments were washing their gowns while their black hair was shimmering in the wind. Ripples of water flowed over their white legs like liquid crystals.

The goddess Konohana-hime told Kisaburo: “This is Yasu-no-kawara (Yasu dry river bed). Look over there, seven virgins are waiting for you.” Kisaburo saw the seven virgins lining up at the foot of the bridge and he proceeded to cross the bridge with all his skill. He felt that he might now throw everything overboard, including his own life because he was unbelievable excited. After crossing the bridge, he felt a tickling under his feet and was utterly dazzled at

the surroundings. The seven virgins seems to adore him as the god Upi. He did not know

much about that god but as he was listening to the light singing of the virgins he sensed that the earth was opening below his feet. Preceded by the seven virgins who were leading him by the hand Kisaburo’s soul submerged in ecstasy and he found himself in a state between being awake and sleeping while transcending both heaven and earth being utterly unconscious of his own self. He was totally unaware of time. Then he realized that the goddess Konohana-hime and the seven virgins had vanished and that he was awake again. Giving up the feeling that he alone had been allowed into Shinkai he ran towards dawn in the eastern sky. Clouds gathered around him and softly lifted him up. His soul floated quietly in the five colored sky. Through an opening in the clouds Kisaburo could now see the earth below. He saw students in ascetic practices serving the gods, accompanied by the sounds of a koto and then he saw the faces of his whole family passing before him. Then the clouds started breaking up and thinning so much that they could not longer hold Kisaburo’s weight. He thought: “Well, Shinkai deals with both voluntary acts and ideas and if I cling to Genkai I will loose that great opportunity I have to know Shinkai. Kisaburo standing on the last little cloud supporting him and ready to disintegrate prayed and recited the names of the gods and goddesses he had met. As he did so the clouds gathered once more around him and took him lightly into the atmosphere. The clear voice of the goddess Konohana-hime echoed the words: “Ueda Kisaburo...,” and then came the voices of the seven virgins saying: “Lord Upi.”From another part of heaven a sacred human was galloping on a heavenly horse. Kisaburo intuitively perceived that it was the god Hinodewake-no-Kami. Before he knew it Kisaburo himself was riding the white heavenly horse. Sacred humans could also be seen riding heavenly horses and gathering around him one by one. With the god Hinodewake-no-Kami leading the way Kisaburo followed a line of innumerable heavenly horses galloping across the skies. Glancing over his shoulder he saw the goddess Konohana-hime, the seven virgins followed by numerous joyful angels. The wind carried the clear tinkling of bells mixed with the sounds of the horses hooves. Many small clouds puffed up under the hooves of the galloping horses and glistened in the colors of a rainbow. Just under them millions of stars were twinkling. Kisaburo was in high spirits shouting at his horse while the troop of heavenly horses were running ahead of him in the sky.

Kisaburo’s heart was pounding because he wanted his body, whom he had left on the

Takakuma Mountain to share that heavenly inspired experience but at the very moment he

started having such thought his horse rebelled violently under him and started jumping in

the air. Kisaburo, in a kind of delirium, desperately clung to the horse’s mane but the horse started falling down pawing the air in desperation. Kisaburo thought: “Oops! I made the same mistake again. I should not think about Genkai!” He offered once more sacred words to the gods and his horse calmed down and retook its steady pace. It then caught up with the line of heavenly horses and spiritual humans (tenjins) who were riding them. A voice was heard saying: “This is Mt. Tenkyozan in Reikoku.” Kisaburo was standing alongside the goddess Konohana-hime on the ridge of the mountain which shone like the sun. His body has taken the form of a goddess and now more changed into the figure of the god Kototamawake-no-Kami. The seven virgins transformed into seven colored rays of light that were inhaled by the grand and glorious sun. As Kisaburo was looking at all this a high goddess solemnly appeared from the interior of the sun. It was the goddess Wakahimegimi-no-mikoto. The sun transformed into the moon at this very instant. The goddess Wakahimegimi-no-mikoto coming from the clouds on the other side of the moon descended very close to where Kisaburo was standing on the mountain ridge. At this moment the goddess Wakahimegimi-no-mikoto was united with the goddess Konohana-hime, which was expected by Kototamawake-no-Kami, the soul of Kisaburo then returned to the Takakuma Mountain.

* Notes : Tenkai: Cosmos of Heaven. Genkai: the World of Reality. Reikai: the World of Spirituality. Shinkai: the Realm of the Sacred. Chuyukai: the Realm of Confusion. Yuukai: the Realm of Dimness. Jigoku: the Realm of Suffering, or Hell. Tengoku: Zone of Heaven. Reikoku: Zone of the Holy Spirit. tenjin: the Spiritual human. Aizen: good spirits mixing love and goodness. Shinshin: good spirits mixing belief and truth.

To be continued issue http://homepage2.nifty.com/kyoko-1407/

The Reading

The Japanese Spirit

(The Japanese Spirit No. 91 September 12, 2005)

“A message from Poland”

Progress Foundation

PREFACE - INTRO

The Japanese Spirit

The Japanese Spirit

A message from Poland

Progress Foundation

PREFACE - INTRO

神聖、楽天の絢爛とした宇宙が繰り広げる

宗教学

お知らせ

Special Edition issued on May 31

Special Edition issued on June 15

付記から

緒論

人権の尊厳と普遍的な聖域の尊崇、その不可侵性

自由及び権利の保持責任と義務

法の下の平等とその擁護の義務

信教の自由の保障、政教分離と慣習の尊重

勤労の権利と義務、在日外国人の働く権利 尊厳ある勤労条件

天皇の恩赦

刑事事件被害者及びその家族への補償

自然環境の保全、大自然の経営

出口和明著「大地の母」1

The Japanese Spirit Internet

The Japanese Spirit

Chapter 2

Chapter 3

勤労の権利と義務、在日外国人の働く権利　尊厳ある勤労条件