Kokoro: Hints and Echoes of Japanese Inner Life Part 11

"Emmei-Jizo," I answered,--"Jizo, the giver of long life. It must be very old."

"Well," he said, again taking me by the shoulder, "the man from whom I got that piece was put in prison for selling it to me."

Then he burst into a hearty laugh,--whether at the recollection of his own cleverness in the transaction, or at the unfortunate simplicity of the person who had sold the statue contrary to law, I could not decide.

"Afterwards," he resumed, "they wanted to get it back again, and offered me more, than I had given for it. But I held on. I don't know everything about josses, but I do know what they are worth.

There isn't another idol like that in the whole country. The British Museum will be glad to get it."

"When do you intend to offer the collection to the British Museum?" I presumed to ask.

"Well, I first want to get up a show," he replied. "There's money to be made by a show of josses in London. London people never saw anything like this in their lives. Then the church folks help that sort of a show, if you manage them properly: it advertises the missions. 'Heathen idols from j.a.pan!'... How do you like the baby?"

I was looking at a small gold-colored image of a naked child, standing, one tiny hand pointing upward, and the other downward, --representing the Buddha newly born. _Sparkling with light he came from the womb, as when the Sun first rises in the east....

Upright he took deliberately seven steps; and the prints of his feet upon the ground remained burning as seven stars. And he spake with clearest utterance, saying, "This birth is a Buddha birth. Re-birth is not for me. Only this last time am I born for the salvation of all on earth and in heaven._"

"That is what they call a Tanjo-Shaka," I said. "It looks like bronze."

"Bronze it is," he responded, tapping it with his knuckles to make the metal ring. "The bronze alone is worth more than the price I paid."

I looked at the four Devas whose heads almost touched the roof, and thought of the story of their apparition told in the Mahavagga. _On a beautiful night the Four Great Kings entered the holy grove, filling all the place with light; and having respectfully saluted the Blessed One, they stood in the four directions, like four great firebrands_.

"How did you ever manage to get those big figures upstairs?" I asked.

"Oh, hauled them up! We've got a hatchway. The real trouble was getting them here by train. It was the first railroad trip they ever made.... But look at these here: they will make the sensation of the show!"

I looked, and saw two small wooden images, about three feet high.

"Why do you think they will make a sensation?" I inquired innocently.

"Don't you see what they are? They date from the time of the persecutions. _j.a.panese devils trampling on the Cross!_"

They were small temple guardians only; but their feet rested upon X-shaped supports.

"Did any person tell you these were devils trampling on the cross?" I made bold to ask.

"What else are they doing?" he answered evasively. "Look at the crosses under their feet!"

"But they are not devils," I insisted; "and those cross-pieces were put under their feet simply to give equilibrium."

He said nothing, but looked disappointed; and I felt a little sorry for him. _Devils trampling on the Cross_, as a display line in some London poster announcing the arrival of "josses from j.a.pan," might certainly have been relied on to catch the public eye.

"This is more wonderful," I said, pointing to a beautiful group, --Maya with the infant Buddha issuing from her side, according to tradition. _Painlessly the Bodhisattva was born from her right side. It was the eighth day of the fourth moon_.

"That's bronze, too," he remarked, tapping it. "Bronze josses are getting rare. We used to buy them up and sell them for old metal.

Wish I'd kept some of them! You ought to have seen the bronzes, in those days, coming in from the temples,--bells and vases and josses! That was the time we tried to buy the Daibutsu at Kamakura."

"For old bronze?" I queried.

"Yes. We calculated the weight of the metal, and formed a syndicate. Our first offer was thirty thousand. We could have made a big profit, for there's a good deal of gold and silver in that work. The priests wanted to sell, but the people wouldn't let them."

"It's one of the world's wonders," I said. "Would you really have broken it up?"

"Certainly. Why not? What else could you do with it?... That one there looks just like a Virgin Mary, doesn't it?"

He pointed to the gilded image of a female clasping a child to her breast.

"Yes," I replied; "but it is Kis.h.i.+bojin, the G.o.ddess who loves little children."

"People talk about idolatry," he went on musingly. "I've seen things like many of these in Roman Catholic chapels. Seems to me religion is pretty much the same the world over."

"I think you are right," I said.

"Why, the story of Buddha is like the story of Christ, isn't it?"

"To some degree," I a.s.sented.

"Only, he wasn't crucified."

I did not answer; thinking of the text, _In all the world there is not one spot even so large as a mustard-seed where he has not surrendered his body for the sake of creatures_. Then it suddenly seemed to me that this was absolutely true. For the Buddha of the deeper Buddhism is not Gautama, nor yet any one Tathagata, but simply the divine in man. Chrysalides of the infinite we all are: each contains a ghostly Buddha, and the millions are but one. All humanity is potentially the Buddha-to-come, dreaming through the ages in Illusion; and the teacher's smile will make beautiful the world again when selfishness shall die. Every n.o.ble sacrifice brings nearer the hour of his awakening; and who may justly doubt--remembering the myriads of the centuries of man--that even now there does not remain one place on earth where life has not been freely given for love or duty?

I felt the curio dealer's hand on my shoulder again.

"At all events," he cried in a cheery tone, "they'll be appreciated in the British Museum--eh?"

"I hope so. They ought to be."

Then I fancied them immured somewhere in that vast necropolis of dead G.o.ds, under the gloom of a pea-soup-fog, chambered with forgotten divinities of Egypt or Babylon, and trembling faintly at the roar of London,--all to what end? Perhaps to aid another Alma Tadema to paint the beauty of another vanished civilization; perhaps to a.s.sist the ill.u.s.tration of an English Dictionary of Buddhism; perhaps to inspire some future laureate with a metaphor startling as Tennyson's figure of the "oiled and curled a.s.syrian bull." a.s.suredly they would not be preserved in vain. The thinkers of a less conventional and selfish era would teach new reverence for them. Each eidolon shaped by human faith remains the sh.e.l.l of a truth eternally divine, and even the sh.e.l.l itself may hold a ghostly power. The soft serenity, the pa.s.sionless tenderness, of these Buddha faces might yet give peace of soul to a West weary of creeds transformed into conventions, eager for the coming of another teacher to proclaim, "_I have the same feeling for the high as for the low, for the moral as for the immoral, for the depraved as for the virtuous, for those holding sectarian views and false opinions as for those whose beliefs are good and true_."

(1) A name given to fireproof storehouses in the open ports of the Far East. The word is derived from the Malay gadong.

XII

THE IDEA OF PRE-EXISTENCE

"If A Bikkhu should desire, O brethren, to call to mind his various temporary states in days gone by--such as one birth, two births, three, four, five, ten, twenty, thirty, fifty, one hundred, or one thousand, or one hundred thousand births,-in all their modes and all their details, let him be devoted to quietude of heart,--let him look through things, let him be much alone."

--Akankheyya Sutta.

I

Were I to ask any reflecting Occidental, who had pa.s.sed some years in the real living atmosphere of Buddhism, what fundamental idea especially differentiates Oriental modes of thinking from our own, I am sure he would answer: "The Idea of Pre-existence."

It is this idea, more than any other, which permeates the whole mental being of the Far East. It is universal as the wash of air: it colors every emotion; it influences, directly or indirectly, almost every act. Its symbols are perpetually visible, even in details of artistic decoration; and hourly by day or night, some echoes of its language float uninvited to the ear. The utterances of the people,--their household sayings, their proverbs, their pious or profane exclamations, their confessions of sorrow, hope, joy, or despair,--are all informed with it. It qualifies equally the expression of hate or the speech of affection; and the term _ingwa_, or _innen_,--meaning karma as inevitable retribution, --comes naturally to every lip as an interpretation, as a consolation, or as a reproach. The peasant toiling up some steep road, and feeling the weight of his handcart straining every muscle, murmurs patiently: "Since this is ingwa, it must be suffered." Servants disputing, ask each other, "By reason of what ingwa must I now dwell with such a one as you?" The incapable or vicious man is reproached with his ingwa; and the misfortunes of the wise or the virtuous are explained by the same Buddhist word.

The law-breaker confesses his crime, saying: "That which I did I knew to be wicked when doing; but my ingwa was stronger than my heart." Separated lovers seek death under the belief that their union in this life is banned by the results of their sins in a former one; and, the victim of an injustice tries to allay his natural anger by the self-a.s.surance that he is expiating some forgotten fault which had to, be expiated in the eternal order of things.... So likewise even the commonest references to a spiritual future imply the general creed of a spiritual past. The mother warns her little ones at play about the effect of wrong-doing upon their future births, as the children of other parents. The pilgrim or the street-beggar accepts your alms with the prayer that your next birth may be fortunate. The aged _inkyo_, whose sight and hearing begin to fail, talks cheerily of the impending change that is to provide him with a fresh young body. And the expressions _Yakusoku_, signifying the Buddhist idea of necessity; _mae no yo_, the last life; _akirame_, resignation, recur as frequently in j.a.panese common parlance as do the words "right" and "wrong" in English popular speech.

After long dwelling in this psychological medium, you find that it has penetrated your own thought, and has effected therein various changes. All concepts of life implied by the idea of preexistence,--all those beliefs which, however sympathetically studied, must at first have seemed more than strange to you,-- finally lose that curious or fantastic character with which novelty once invested them, and present themselves under a perfectly normal aspect. They explain so many things so well as even to look rational; and quite rational some a.s.suredly are when measured by the scientific thought of the nineteenth century. But to judge them fairly, it is first necessary to sweep the mind clear of all Western ideas of metempsychosis. For there is no resemblance between the old Occidental conceptions of soul--the Pythagorean or the Platonic, for example--and the Buddhist conception; and it is precisely because of this unlikeness that the j.a.panese beliefs prove themselves reasonable. The profound difference between old-fas.h.i.+oned Western thought and Eastern thought in this regard is, that for the Buddhist the conventional soul--the single, tenuous, tremulous, transparent inner man, or ghost--does not exist. The Oriental Ego is not individual. Nor is it even a definitely numbered multiple like the Gnostic soul. It is an aggregate or composite of inconceivable complexity,--the concentrated sum of the creative thinking of previous lives beyond all reckoning.