Engelbert Kaempfer: The History of Japan, London 1727
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RAW AND INCOMPLETE SCANNER VERSION. NOT EDITED YET
Internet Edition by Wolfgang Michel, Kyushu University, Fukuoka-City, Japan. © 2007
[203]
BOOK III. Of the State of Religion in Japan
Chap. I. Of the Religions of this Empire in general, and of the Sintos ReIigion in particular.
Liberty of Conscience, so far as it doth not
interfere with the Interest of the secuIar Government, or aSect the peace and
tranquility of the Empire, hath been at all times allow'd in Japan, as it is in
most other Countries of Asia. Hence it is, that foreign Religions were
introduc'd with ease, and propagated with success, to the great prejudice of
that, which was establish'd in the country from remotest antiquity. In this
last hundred years there were chiefly four Religions, considerable for the
number of their adherents, to wit.
1. Sinto, the old Religion, or Idol-worship, of the Japanese.
2. Budsdo, The worship of foreign Idols, which were brought over into Japan,
from the Kingdom of Siam, and the Empire of China.
3. Siuto,
The Doctrine of their Moralists and Philosophers.
4. Deivus, or Kiristando, is as much as to
say, the way of God and Christ, whereby must be understood the Christian
Religion. [204] Fste of thcIt was owing to the commendable
zeal, and the indefatigable care of the Spanish and Portugueze Missionaries,
particularly the Jesuits,* that the Christian Religion was first introduced
into Japan, and propagated with a success infinitely beyond their expectation,
insomuch, that from the first arrival of the Fathers of the Society in the
Province Bongo, which was about the year of Christ 1549, (or six years after
the first discovery of Japan,) to the year 1625 or very near 1630) it spread
through most Provinces of the Empire, many of the Princes and Lords openly
embracing the same. Considering what a vast progress it had made till then,
even amidst the many storms and difficulties it had been exposed to, there was
very good reason to hope, that within a short compass of time the whole Empire
would have been converted to the faith of our Saviour, had not the ambitious
views, and impatient endeavours of these Fathers, to reap the temporal, as well
as the spiritual fruits of their care and labour, so provoked the supreme
Majesty of the Empire as to raise, against themselves and their converts, a
perse cution, which hath not its parallel in History, whereby - the Religion,
they preach'd, and all those that profess'd it, were in a few years time
entirely exterminated.
Of the three chief Religions, which now
flourish and are tolerated in Japan, the must be considered in the first place,
more for its antiquity and long standing, than for the number of its adherents.
Sinto, which
is also called Sinsju, and Kamimitsi, is the Idol-worship, as of old established in the Country. Sin and Kami, denote the Idols, which
are the object
[]
of this worship. Jo and Mitsi, is as much as to say, the
way, or method, of worshiping these Idols. Siu
signifies Faith, or Religion. Sinsja, and in the
plural number Sinsju, are the persons, who
adhere to this Religion.
The more immediate end, which the followers
of this B/litfoftht Religion propose to
themselves, is a state of happiness in this World. They have indeed some,
though but obscure and imperfect notions, of the Immortality of our SouIs and a
future state of bliss, or misery. And vet, as httle mindful as they are, of
what will become of them in that future state, so great is their care and
attention to worship those Gods, whom they believe to have a peculi.a;r share
in the government and management of this world, with a more immediate
influence, each according to his tilnctions, over the occurencies and necessities
of human life. And although indeed they acknowledge a Supreme Being which, as
they believe, dwells in the highest of Heaven, and tho' they likewise admit o£
some inferior Gods, whom they place among [205] the Stars, yet
they do not worship and adore them, nor have they any festival days sacred to
them, thinking, quae supra nos nihil ad nos, that Beings, which are so much
above us, will littIe concern themselves about our aSairs. However they swear
by these superior Gods, whose names are constantly inserted in the form of
their oath. But they worship and invoke those Gods, whom they believe to have
the sovereign command of their Country, and the supreme direction of ltS
produce, of its elements, water, animaIs and other things, and who by vertue of
this power, can more immediately aSect their present condition, and make them
either happy or miserabIe in thislife. They are the more attentive in paying a
due worship to these Divinities, as they seem to be persuaded, that this alone
is sufficient to cleanse and to purify their
hearts, and that doubtIess by (:onj~~~tgra their
assistance and intercession, they will obtain in the abogttht filture Life
rewards proportionabIe to their behaviour in this. This Religion seems to be
nearly as ancient as the nation itself. If it is any ways probable, that the
first - Japanese are descended of the Babjlonians, and that, whilst at Babel,
they acquir'd some notions of the true religion, of the creation of the world,
and its state before that time, as they are deliver'd to us in sacred writs, we
may upon as good grounds suppose, that by the alteration of their language, and
by the troubles and fatigues of so long alld tedious a journey, the same were
almost entirely worn out of their minds, that upon their arrival in this extremity
of the East, they deservedly bore a most profound respect to their leader, who
had happily conducted them through so many dangers and difficulties, that after
his death they deify'd him, that in succeeding ages other great men, who had
well deserved of their Country, either by their prudence and wisdom, or by
their courage and heroic actions, were likewise related among their Kami, that is, among the Immortal Spirits worthy to have divine honours
paid them, and that to perpetuate their memory, Mias, or Temples, were in time erected to them. (Mia, properly speaking, signifies the House, or dwellingplace of a
living Soul.) The respect due to these great men became in success of time so
universal, that everv since it is thought to be a duty incumbent on
everysincere lover of his Country, whatever sect otherwise he adheres to, to
give publick proofs of his veneration and grateful remembrance of their virtues
and signaI services, by visiting their Temples, and bowing to their Images,
either on such days, as are more particularly consecrated to their memory, or
on any other proper occasion, provided they be not in a state of impurity, and
unfit to approach these holy places. Thus what was at first intended, as a
simple act of respect and gratitude, turn'd by degrees into adoration and
worship: Superstition at Iast was carried so far, that the Mikaddo's, or Ecclesiastical or Hereditary Emperors, being lineal descendants
of these great Heroes, and supposed heirs of their excellent qualities, are
look'd upon, as soon as they have taken possession [206] of the throne, as
true and living images of their Kami's Or Gods,
as Kami's themselves, possess'd of such an eminent degree of purity and
holiness, that no Gege, (Gege is a vile name, which the Kuge, that
is, the members of the Emperor's Ecclesiastical Court give to their Countrymen,
who are not of the same noble and divine extraction) dare presume to appear in
their presence, nay, what id still more, that all the other Kami's or Gods of
the Country are under an obligation to visit him once a year, and to wait upon
his sacred person, tho' in an invisible manner, during the tenth month. They
are so far per suaded of the truth of this, that during the said month, which
is by them call'd Kaminatsuki, that is, the month
without Gods, no festival days are celebrated, because the Gods are supposed
not to be at home in their Temples, but at Court waiting upon their Dairi. This
Japanese Pope assumes also to himself, the sole power and authority of deifying
and canonizing others, if it appears to him satonizing that they deserve it,
either by the apparitions of their Souls after their death, or by some miracles
wrought by them.
In this case the Emperor confers an
eminent title upon the new God, or Saint, and orders a Mia, or Temple, to be built to his memory, which is done either at his
own expence, or by the charitable contributions of pious, well dispos'd
Persons. If afterwards it so happens, that those, who worship in this Temple,
and more particularly devote themselves to the new God, prosper in their
undertakings but much more if some extraordinary miracle hath been wrought,
seemingly by his power and assistance, it will encourage other people to
implore his protection, and by this means the number of his temples and worshippers
will quickly encrease. Thus the number of divinities is augmented every age.
But besides all the illustrious men, who from time to time, for their heroic
actions or singuIar piety,have been by theSpirituaI Emperors related among the
Divinities of the Country, they have another Series of Gods, of a more ancient
date. Of these two successions are mention'd. The first is the succession of
the Tensin Sstzi Dai, or seven great Celestial Spirits, who said to have
existed in the most antient times of the Sun, long before the existence of men
and heaven, and to have inhabited the Japanese world (the only country in their
opinion then existing) many millions of years. The seventh and last of these
great Celestial Spirits, whose name was Isanagi, having carnally known his
divine Consort Isanami, in imitation of what he
had observ'd of the Bird Isiatadakki, begot a
second succession of Divinities, inferior indeed to the first, but still
superior to all those, who existed since their time. This second succession is
from the number of its chief heads call'd, Dsi Sin Go Dai, or the succession of the five terrestrial Divinities, who liv'd
and govern'd the Country of Japan a long, but limited time. It is needless here
to enlarge any further on this head, a full account of the ridiculous and
fabulous notions of the Japanese, with regard [207] to these two successions of Divinities, having been already given
in Book I. ch. 7. and Book II. ch. I. I will only add, that the History of the
second succession is full of strange and uncommon adventures, knight
errantries, defeats of giants, dragons and other monsters, which then desolated
the country, to the great terror of its Semi-divine Inhabitants. Many cities
and villages in the Empire have borrow'd their names from some such memorable
action, which happen'd in the neighbourhood. They still preserve, in some of
their temples, swords, arms and other warlike instruments, which they look upon
as remains of that ancient time, and believe to be the very same which in the
hands of these Semi-divine heroes prov'd so destructive and fatal to the
disturbers of the peace and tranquillity of the Country. Uncommon respect is
paid by the adherents of the Sintos Religion tow
these sacred relicks, which are by some still believ'd to be animated by the
Souls of their former possessors. In short, the Sintos whole System of the
Sintos Divinity is such a lame ridiculous
contexture of monstrous unconceivable fables, that even those, who have made it
their business to study it, are asham'd to own, and to reveal all those
impertinences [] to their own adherents, much less to the Buds-doists, and the
adherents of other Religions. And perhaps would it not have stood its ground so
long, had it not been for its close connexion with the civil customs, in the
observation of which this nation is exceedingly nice and scrupulous. The
Temples of the Sintoists are not attended by priests and ecclesiastical
persons, but by laymen, who are generally speaking entirely ignorant of the
grounds and reasons of the Religion they profess, and wholly unacquainted with
the History of the Gods, whom they worship. Some few however there are among
the Sintosju, or adherents Thtir Netiom of the Sintos Religion, chiefly of the
order of the Canusi's, of tht bggin who will now
and then make a sermon to the people, and tthngg.°f aZl be at some pains in
instructing young children. During my stay in Japan, one of these Canusis came
from Miaco to preach at the temple of Tensi, and afterwards at that of Suwa. He
made a Sermon every day, in order to explain the Law, or Commandment Nacottominotarrai, or Naco ttomib arrai, but hi s
Sermon s, at b es t, were ill di spos'd, confused compositions of romantick and
ridiculous stories of their Gods and Spirits. They will teach their system of divinity
to others for a proper consideration, and under an obligation of secrecy;
particularly when they come to the last article, which relates to the beginning
of all things, they take special care not to reveal the same to their
disciples, till he hath oblig'd himself with an oath, sign'd with his hand and
seal, not to profane such sacred and sublime mysteries, by discovering them to
the ignorant and incredulous laity. The original text of this mysterious
doctrine is contain'd in the following words taken out of a book, which they
call Odaiki; Kai fakuno fasime Dsjusio Fuso Tatojaba Jujono sui soni ukunga
Gotosi Tentsijno utsijni Itsi butsu wo seosu Katats Igeno gotosi fenquas ste
sin to nar kuni toko datsno [208] Mikotto to goos: That is, In the beginning of the opening of all
things, a Chaos floated, as fishes swim in the water for pleasure. Out of this
Chaos arose a thing like a prickle, moveable andtransformable: This thing
became a Soul or Spirit, and this Spirit is call'd KUNITOKODATSNO MIKOTTO.
Chap. II. Of the Sintos Temples, Belief and Worship.
THe Sinsju, that is, the
adherents of the Sintos Religion call their Temples, or Churches, Mia, which word, as I have observ'd, signifies dwelling places of
immortal Souls. They come nearest to the Fana of the ancient Romans, as they
are generally speaking so many lasting monuments erected to the memory of great
men. They call them also Jasijro, and Sia, or Sinsja, which last takes in the
whole Court of the Mia, with all other buildings
and dependencies belonging to the same. The Gods, who are the subject of their
worship, they call Sin and Cami, which signifies Souls or Spirits. Sometimes also they honour them
with the epithet of Miosin, sublime, illustrious, holy; and Gongen, just,
severe, jealous. The adherents of other religions call the convents of their
religious men, and the places of their worship, Sisia Tira, that is, temples,
and the Gods themselves, which they adore, Fotoge. All other foreign Idols, the worship of whom was brought into
Japan from beyond Sea, are comprehended under one general name of Bosatz, or Budz.. The Mias, as indeed all
convents and religious houses in general, as well of this, as of their other
sects, are seated ilr the pleasantest parts of the Country, on the best spots
of ground, and commonly within, or near great cities, towns, villages and other
inhabited places. I will confine my self in this chapter only to the Mias of
the Slntoists. A broad and spacious walk planted with rows of fine cypres
trees, which grow in the country, and are a tall fine tree, leads strait to the
Mia, or else to the Temple-court, on which there are sometimes several Mias
standing together, and in this case the walk aforesaid leads directly to that,
which is reckon'd the chief. The Mias are,
generally speaking, seated in a pleasant wood, or in the ascent of a fine green
hill, and have neat stone stair cases leading up to them. Next to the highway,
at the entry of the walk, which leads to the temple, stands, for distinction's
sake from common roads, a particular fashion'd gate, call'd Torij, and built
either of stone or wood. The Ttmpk Gates. structure of these gates is but very
mean and simple, they consisting of two perpendicular posts or pillars, with
two beams laid across, the uppermost of which is, for ornament's sake,
depress'd in the middle, the two extremities standing upwards. Between the two
cross beams [209] is placed a square table, commonly of Stone, whereon is engrav'd
the name of the God, to whom the Mia is
consecrated, in golden characters. (v. Fig. 74.) Sometimes such another gate
stands before the Mia itself, or before the
Temple-Court, if there be several Mias built
together in one Court. Not far from the Mia is a
Bason, commonly of stone, and full of water for those, who go to worship to
wash themselves. Close to the Mia stands a great
wooden Alms-chest. The Mia itself is neither a
splendid nor a magnificent building, but very mean and simple, commonly
quadrangular, and built of wood, the beams being strong and neat. It seldom
exceeds twice or thrice a man's height, and two or three fathoms in breadth. It
is raised about a yard, or upwards, from the ground, being supported by short
wooden posts. There is a small walk, or gallery, to go round it, and a few
steps lead up to this walk. The frontispiece of the Mia is as simple as the rest, consisting only of one, or two, grated
windows, for those that come to worship to look through, and to bow towards the
chief place within. It is shut at all times, and often without any body to take
care of it. Other Mia's are somewhat larger, sometimes with an Anti-chamber,
and two side-rooms, wherein the keepers of the Mia sit, in honour of the Cami, richly
clad in their fine Ecclesiastical Gowns. All these several rooms have grated
windows and doors, and the floor is cover'd with curious mats. Generally
speaking, three sides of the temple are shut with deal-boards, there being no
opening left but in the front. The roof is cover'd with tiles of stone, or
shavings of wood, and jets out on all sides to a considerable distance, to
cover the walk, which goes round the temple. It differs from other buildings by
its being curiously bent, and compos'd of several layers of fine wooden beams,
which jetting out underneath make it look very singular. At the top of the roof
there is sometimes a strong wooden beam, bigger than the rest, laid length
ways, at the extremities of which, two other beams stand up, crossing each
other, sometimes a third one is laid a-thwart behind them. This structure is in
imitation, as well as in memory, of the first Isje Temple, which tho' slmple, was yet very ingeniously and almost
inimitably contriv'd so, that the weight and connexion of these several beams
was to keep the whole building standing. Over the Temple-door hangs sometimes a
wide flat bell, and a strong, long, knotted rope, wherewith those that come to
worship, strike the bell, as it were, to give notice to the Gods of their
presence. This custom however is not very ancient, nor did it originally belong
to the Sintos Religion, for it was borrow'd from the Budsdo, or foreign Idol-worship. Within the temple is hung up white paper,
cut into small bits, the intent of which is to make people sensible of the
purity of the place. Sometimes a large Looking-glass is plac'd in the middle,
for the wor shippers to behold themselves, and withal to consider, that as
distinctly as the spots of their face appear in the Look ing-glass, so [210] conspicuous are the secret spots and frauds of their hearts in the
eyes of the Immortal Gods. These temples are very often without any Idols, or
Imag.es of the Cami, to whom they are
consecrated. Nor indeed do they keep any Images at all in their temples, unless
they deserve it on a particular account, either for the reputation and holiness
of the carver, or because of some extraordi nary miracles wrought by them. In
this case a particular box is contriv'd at the chief and upper end of the
temple, opposite to its grated front, and it is call'd Fongu, which is as much
as to say, the real, true Temple. In this box, which the worshippers bow to,
the Idol is lock'd up, and never taken out, but upon the great festival day of
the Kami, whom it represents, which is celebrated but once in a hundred years.
In the same shrine are likewise lock'd up, what relicks they have, of the
bones, habits, swords, or handy-works of the same God. The chief Mia of every
place hath one or more Mikosi, as they call them, Mikesi, what belonging to it,
being square, or six, or eightcorner'd Sacella, or smaller TempIes, curiously
lacker'd, adorn'd without with gilt cornishes, within with looking-glasses, cut
white paper and other ornaments, and hanging on two poles in order to be
carried about upon proper occasions, which is done with great pomp and
solemnity, when upon the Jennitz, that is, the chief festival-day of the God,
to whom the Mia itself is consecrated, the
Canusi or Officers of the Temple celebrate the Matsuri, of which more in
another place. Sometimes the Idol of the Cami, to whom the Mia is dedicated, or
such of his relicks, as are there kept, are carried about in these Mikosi's upon the same solemn occasion. The chief of the Canusis takes them
out of the shrine of the Temple, where they are kept in curious white boxes,
carries them upon his back to the Mikosi, and
places them backwards into the same, the people in the mean time retiring out
of the way, as being too impure and unworthy a race to behold these sacred
things. The outside of the Mia, or the Antichamber, and other rooms built close
to it, are commonly hung with divers ornaments, Scimiters curiously carved,
Models of Ships, Images of different sorts, or other uncommon curiosities,
affording an agreeable amusement for the idle spectators, who come to view and
to worship in these Temples upon their holidays. These several ornaments are
called Jemma, and are generally speaking free
gifts to Jtmma, or the Temple, given by the adherents of this religion, pur-
Ornamtntl of suant to vows, which they made, either for themselves, or for
their relations and friends, when taken ill of some violent sickness, or
labouring under some other misfortunes, and which they afterwards very
scrupulously put in execution, both to shew the power of the Gods, whose
assistance they implored, and their own deep sense of gratitude for the blessings
receiv'd from them. The same custom is likewise observ'd by the adherents of
the Bosatz, or Budsdo-Religion. Tab. XVII is a view of some of these Sintos Temples and
Mikosi, copied from an original drawing of the Japanese. [211] These Mias, or Sintos atttnd'dTemples are not
attended by spiritual persons, but by secular married men, who are call'd Negi, and Canusi, and Siannin, and are maintained, either by the legacies left by the founder of
the Mia, or by the subsidies granted them by the Mikaddo, or by the charitable contributions of pious well-dispos'd persons,
who come to worship there. Mikaddo, according to
the litteral sense of the word, signifies the Sublime Port, Mi being the same with On, Goo, Oo, Gio, high, mighty, illustrious, supreme, sublime, and Kado, signifying a port, gate, or door. These Canusi's, or Secular Priests, when they go abroad, are for distinction's
sake, clad in large gowns, commonly white, sometimes yellow, sometimes of other
colours, made much after the fashion of the Mikaddo's Court. However, they wear their common secular dress under these
gowns. They shave their beards, but let their hair grow. They wear a stiff,
oblong, lacker'd cap, in shape not unlike a ship, standing out over their
forehead, and tied under their chins with twisted silk-strings, from which hang
down fringed knots, which are longer, or shorter, according to the office, or
quality, of the person, that wears them, who is not oblig'd to bow down lower
to persons of a superior rank, but to make the ends of these knots touch the
floor. Their superiors have their hair twisted up under a black gauze, or
crape, in a very particular manner, and they have their ears cover'd by a
particular sort of a lap, about a span and a half long, and two or three inches
broad, standing out by their cheeks, or hanging down, more or less, according
to the dignities, or honourable titles confer'd upon them by the Mikaddo. By
whom in Spiritual Affairs, they are under the absolute jurisdiction of the
Mikaddo, but in Temporalities, they, and all other Ecclesiastical Persons in
the Empire, stand under the command of two Dsi Sin Bugios, as they call them, or Imperial Temple Judges, appointed by the
Secular Monarch. They are Their haughty and proud, beyond expression, fancying
themselves to be of a far better make, and nobler extraction than other people.
When they appear in a secular dress, they wear two Scimiters, after the fashion
of the Noblemen. Tho' Secular Persons themselves, yet they think it their duty,
and becoming their station, to abstain religiously from all communication and
intimacy with the common People. Nay, some carry their scrupulous conceits
about their own purity and holiness so far, that they avold conversing, for ear
of injuring the same, even with other religious persons, who are not of the
same Sect. As to this their conduct however, I must own, that something may be
said on their behalf, for as much as this their uncommon carriage, and
religious abstinence from all sort of communication with other people, seems to
be the best means to conceal their gross ignorance, and the enormity and
inconsistence of their system of divinity, which could not but be very much
ridicul'd, if in conversation the discourse should happen to fall upon
religious affairs. For the whole Sintos Religion
is so mean and [212] simple, that besides a heap of fabulous and romantick stories of
their Gods, Demi-gods and Heroes, inconsistent with reason and common sense,
their Divines have nothing, neither in their sacred Books, nor by Tradition,
wherewithal to satisfy the Inquiries of curious persons, about the nature and
essence of their Gods, about their power and government, about the future state
of our Soul, and such other essential points, whereof other Heathen Systems of
Divinity are not altogether silent. For this reason it was, that when the
foreign Pagan Budsdo Religion came to be introduced in Japan, it spread not
only quickly, and with surprizing success, but soon occasioned a difference and
schism even between those, who remain'd con- and faithful to the religion of
their ancestors, by giving birth to two Sects? which the Sintoists are now
divided into. The first of these Sects is call'd Juitz. The Orthodox Adherents
of this, continued so firm and constant in the religion and customs of their
ancestors, that they would not yield in any the least point, how insignificant
soever. But they are so very inconsiderable in number, that the Canusi's, or Priests themselves make up the best part. The other Sect is
that of the Riobu's: These are a sort of
Syncretists, who for their own satisfaction, and for the sake of a more
extensive knowledge in religious matters, particularly with regard to the
future state of our Souls, endeavour'd to reconcile, if possible, the foreign
Pagan Religion, with that of their ancestors. In order to this they suppose,
that the Soul of Amida, whom the Budsdoists
adore as their Saviour, dwelt by transmigration in the greatest of their Gods Ten
Sio Dai Sin, the essence, as they call him, of
light and sun. Most Sintoists confess themselves to this Sect. Even the Dairi, or the Ecclesiastical Hereditary Emperor's whole Court, perhaps
sensible enough of the falsity and inconsistence of the religion, which they
profess, and convinc'd, how poor and weak their arguments are, whereby they
endeavour to support the almost divine majesty and holiness, which their master
arrogates to himself, seem to incline to this Syncretism. Nay they have shewn
not long ago, that they are no great enemies even to the foreign Pagan worship,
for they conferr'd the ArchSbishoprick, and the two Bishopricks of the Ikosiu,
the richest and most numerous Sect of the Budsdoists, Rcligienoftht upon
Princes of the Imperial Blood. The Secular Monarch professes the religion of
his forefathers, and pays Monarch-his respect and duty once a year to the
Mikaddo, though at present not in person, as was done formerly, but by a solemn
embassy and rich presents. He visits in person the Tombs of his Imperial
Predecessors, and frequents also the chief Temples, and religious Houses, where
they are worship'd. When I was in Japan myself, two stately Temples were built
by order of the Secular Monarch in honour of the Chinese Philosopher Koosju, or as we call him Confutius, whose philosophy they believe, was
communicated to him immediately from Heaven, [213] which same
opinion the Greeks formerly had of the philosophy of Socrates. One thing
remains worth observing, which is that many, and perhaps the greatest part of
those, who in their life-time constantly profess'd the Sintos Religion, and even some of the Siutosjus, or Moralists, recommend
their souls on their death-bed to the care of the Budsdo clergy, desiring that
theNamanda might be sung for them, and their bodies burnt and buried, after the
manner of the Budsdoists. The adherents of the Sintos Religion do BeMitfefthe
not believe the Pythagorean Doctrine of the transmigration of Souls, altho'
almost universally receiv'd by the afatartS/att. eastern nations. However, they
abstain from killing and eating of those beasts, which are serviceable to
mankind, thinking it an act of cruelty and ungratefulness. They believe, that
the Souls, after their departure from the Bodies, transmigrate to a place of
happiness seated just beneath the thirty three heavens and dwelling places of
their Gods, which on this account they call Takamanofarra, which signifies, high and subcelestial Fields, that the Souls of
those, who have led a good life in this world, are admitted without delay, but
that the Souls of the bad and impious are denied entrance, and condemn'd to err
without a time sufficient to expiate their crimes. This is all they know of a
future state of bliss. But besides these Elysian-fields, these stations of
happiness, they admit no hell, no places of torment, no Cimmerian darkness, no
unfortunate state attending our SouIs in a world to come. Nor do they know of
any other Devil, but that which they suppose to animate the Fox, a very miF
chievous animal in this Country, and so much dreaded, that some are of opinion,
that the impious after their death are transform'd into Foxes, which their
Priests call Ma, that is, evil Spirits.
The
chief points of the Sintos Religion (and those,
the observation whereof its adherents believe, makes them agreeable to the
Gods, and worthy to obtain from their divine mercy an immediate admission into
the stations of happiness after their death, or what is more commonly aim'd at,
a train of temporal blessings in this life) are, I. The inward purity of the
heart. t. A religious abstin ence from whatever makes a man impure. 3. A
diligent observation of the solemn festival and holy days. 4. Pilgrimages to
the holy places at Isie. Of these, to which by some very religious people is
added, 5. Chastizing 0and mortifying their bodies, I proceed nollv to treat
severally.
To
begin therefore with the inward purity of the heart, the same consists in
doing, or omitting those things,which they are order'd to do, or to avoid,
either by the law of nature, and the dictates of reason, or the more immediate
and special command of civil magistrates. The law of external purity, of which
more hereafter, is the only one, the observation of which is more strictly
recommended to the followers of this Religion. They have no other Laws given
them, neither by Divine nor Ecclesiastical authority, to direct and to regulate
them in their [214] outward
behaviour. Hence it would be but natural to think, that they should abandon
themselves to all manner of voluptuousness and sinful pleasures, and allow
themselves, with out restraint, whatever can gratify their wishes and desires,
as being free from fear of acting contrary to the will of the Gods, and little
apprehensive of the effects of their anger and displeasure. And this perhaps
would be the miserable case of a nation in this condition, were it not for a
more powerful ruler within their hearts, natural reason, which here exerts it
self with full force, and is of itself capable enough to restrain from
indulging their vices, and to win over to the dominion of virtue, all those,
that will but hearken to its dictates. But besides, the civil magistrates have
taken sufiicient care to supply what is wanting on this head; for, by their
authority, there are very severe laws now in force against all sorts of crimes
and misdemeanors. And certainly the Japanese Nation, consider'd in the main,
makes it evident, that the dictates of natural reason, and the laws of civil
magistrates, are sure guides enough to all those, that will lead a good and
virtuous life, and preserve their hearts in a state of purity.
But as to the external purity, the observance
whereof tho' less material in it self, hath yet been more strictly commanded,
it consists in abstaining from blood, from eating of flesh, and from dead
bodies. Those, who have render'd themseIves impure by any of these things, are
thereby disabled from going to the temples, from visiting holy places, and in
general from appearing in presence of the Gods. Whoever is stain'd with his
own, or other blood, is Fusio for seven days,
that is, impure and unfit to approach holy places. If in building a Mia, or Temple, one of the workmen should happen to be hurt, so as to
bleed in any part of his body, it is reckon'd a very great misfortune, and such
a one, as makes him altogether incapable to work for the future on that sacred
building. If the same accident should happen in building, or repairing, any of
the Temples of Tensio Dai Sin at Isje, the misfortune doth not affect the Workman alone, but the Temple
it self must be pull'd down, and rebuilt anew. No woman may come to the Temple,
whilst she hath her monthly terms. It is commonly believ'd, that in their holy
pilgrimages to Isje, the monthly terms do for that time entirely cease, which
if true, must be owing, either to the fatigues of a long and tedious journey,
or to their taking great pains to conceal it, for fear their labour and
expences should thereby become useless. Whoever eats the Idesh of any four
footed beast, Deer only excepted, is Fusio for
thirty days. On the contrary whoever eats a fowl, wild or tame, water fowls,
pheasants and cranes excepted, is Fusio but a
Japanese hour, which is equal to two of ours. Whoever kills a beast, or is
present at an execution, or attends a dying person, or comes into a house,
where a dead body lies, is Fusio that day. But
all the things, which make us impure, none is
[215]
reckoned
so very contagious, as the death of Parents and near relations. The nearer you
are related to the dead person, so much the greater the Impurity is. All
Ceremonies which are to be observed on this occasion, the time of mourning and
the like, are determined by this rule. By not observing these precepts, people
make themselves guilty of external impurity, which is detested by the Gods, and
become unfit to approach their Temples. Over scrupulous people, who would be
looked upon as great Saints, strain things still further, and fancy that even
the Impurities of others will affect them in three different ways, viz. by the
Eyes, which see impure things, by the mouth which speaks of them, and by the
ears, which hear them. These three ways to sin and impurity are represented by
the Emblem of three Monkeys sitting at the feet of Dsijso, and shutting with their fore feet, one both his Eyes, the other
his mouth, the third his ears. This Emblem is to be seen in most Temples of the
Budsdoists, of whom it hath been borrow'd. We found it also in several places
upon the high way. An acquaintance of mine at Nagasaki was so exceedingly nice
and scrupulous on this head, that when he received but a visit of one, whom he
had reason to suspect of being a Fusio, he
caused his house to be wash'd and cleaned with water and salt from top to
bottom, and yet, all this superstitious care notwithstanding the wiser of his
Countrymen look upon him as a downright Hypocrite.
Chap. III. Of the Sintos Rebi, that is, their fortunate
and Holidays, and the Celebration thereof.
The Celebration of solemn Festivals and
Holidays, which is the third essential; 2;§ li9z33 point of the Sintos
Religion, consists in what they call Majiru,
that is, in going to the Mias and Temples of the
Gods and deceased great Men. This may be done at any time, but ought not to be
neglected on those days, which are particularry consecrated to their worship,
unless the faithful be in a state of Impurity, and not duely qualify'd to
appear in the presence of the Immortal Gods, who detest all uncleaness.
Scrupulous adorers carry things still further, and think it unbecoming to
appear in the presence of the Gods, even when the thoughts, or memory of their
misfortunes, possess their mind. For, as these Immortal Beings dwell in an
uninterrupted state of bliss and happiness, such objects, 'tis thought, would
be offensive and unpleasing to them, as the addresses and supplications of
[216]
people, whose
hearts, the very inmost of which is laid open to their penetrating sight,
labour under deep sorrow and affliction. They perform their devotions at the
Temples in the following manner. The worshippers having first wash'd and
clean'd themselves, put on the very best cloath they have, heraptrfermd. with a
Kamisijno, as they call it, or a garment of Ceremony, everv one according to
his ability. Thus clad they walk, with a compos'd and grave countenance, to the
Templecourt, and in the first place to the bason of water, there to wash their
hands, if needful, for which purpose a pail is hung by the side of it, then
casting down their eyes they move on, with great reverence and submission,
towards the Mia itself, and having got up the few steps, which lead to the walk
round thetemple, and are placed opposite to the grated-windows of the Mia, and
the looking-glass within, they fall down upon their knees, bow their head quite
to the ground, slowly and with great humility, then lift it up again, still
kneeling, and turning their eyes towards the looking-glass, make a short
prayer, wherein they expose to the Gods their desires and neces sities, or say
a Takamano Farokami Jodomari, and then throw some Putjes, or small pieces of
money, by way of an offering to the Gods and charity to the Priests, either
through the grates upon the floor of the Mia, or into the Alms-box, which
stands close by: All this being done, they strike thrice the bell, which is
hung up over the door of the Mia, for the diversion of the Gods, whom they
believe to be highly delighted with the sound of Musical Instruments, and so
retire, to divert themselves the remaining part of the day, with walking,
exercises, eating or drinking, and treating one another, in the very best
manner they can. This plain and simple act of devotionj which may be repeated
at any time, even when they are not clad in their best cloaths, is on the
solemn festivals perform'd by all the Sintos Worshippers, at the Temples of
one, or more Gods, whom they more peculiarly confide into, either for being the
patrons of the profession they follow, or because otherwise they have it in
their power to assist and to forward them in their private under takings. They
have no settled rites and church cere monies, no beads, nor any stated forms of
prayers. Every one is at liberty to set forth his necessities to the Gods, in
what words, and after what manner he pleases. . Nay, there are among them, who
think it needless to do it in any at all, upon a supposition, that the very
inmost of their hearts, all their thoughts, wishes and desires, are so fully
known to the immortal Gods, as distinctly.their faces are seen in the looking
glass. Nor is it in the least requisite, that by any particular mortification
of their bodies, or other act of devotion, they should prepare themselves
worthily to celebrate their festival days, ordinary or extraordinary, or the
days of commemoration of their deceased parents, or nearest relations. Even on
those days, which are more particularly consecrated to
[217]
commemorate the
death of their Parents, and which they observe very religiously, they may eat
or drink any thing they please, provided it be not otherwise contrary to the
customs of the Country. It is observable in general, that their Festivals and
Holidays are days sacred rather to mutual compliments and civilities, than to
acts of holiness and devotion, for which reason also they call them Rebi's,
which implies as much as Visiting-days. 'Tis true indeed, that they think it a
duty incumbent on them on those days, to go to the Temple of Tensio Daisin, the
f.rst and principal object of their worship, and the Temples of their other
Gods and deceased great men. And although they are scrupulous enough in the
observance of this duty, yet the best part of their time is spent with visiting
and complimenting their superiors, friends and relations. Their feasts,
weddings, audiences, great entertainments, and in general all manner of publick
and private Rejoicings are made on these days preferably to others, not only
because they are then more at leisure, but chiefly because they fancy, that
their Gods themselves are very much delighted, when men allow themselves
reasonable pleasures and diversions. All their Rebi's or Holidays in general,
are unmovable, and fix'd to certain days. Some are monthly, others yearly, both
which I proceed now more particularly to enumerate.
The
Monthly Holidays are three in number. The first Monthlj is call'd Tsitatz, and
is the first day of each month. It deserves rather to be call'd a Day of
Compliments and mutual Civilities, than a Church or Sunday. The Japanese on
this day rise early in the morning, and pass their time going from house to
house to see their superiors, friends and relations, to pay their respects and
compliments to them, and to wish them Medito, or Joy on the happy return of the
New Moon. The remainder of the day is spent about the Temples and in other
pleasant Places where there is agreeable walking. Some divert themselves with
drinking of Soccana, a sort of liquor peculiar to this Country. Others pass the
afternoon in company with Women. In short, every one follows that day, what
pleasures and diversion he likes best. And this custom is grown so universal,
that not only the Sintoists, but the Japanese in general, of all ranks and
religions, observe it as a custom, derived down to them from their ancestors,
and worthy, were it but on this sole account, that some reeard should be paid
to it.
The
second Monthly Holiday, is the fifteenth of each month, being the day of the
Full-Moon. The Gods of the Country have a greater share in the visits, the
Japanese make on this day, than their Friends and Relations. Ther third Their
third Monthly holiday, is the twenty-eighth of each month, being the day before
the New Moon, or the last day of the decreasing Moon. Not near so much regard
is had to this, than there is to either of the two former, and the Sintos
Temples are very little crowded on it. There is a greater concourse of People
on this day at the [218] Budsdos Temples,
it being one of the Monthly Holidays sacred to Amida.
They
have five great yearly Rebi, or Sekf, that is, Festivals or holidays, which
from their number are called Gosekf, that is, the five solemn festivals. They
are pur posely laid upon those days, which by reason of their Imparity are
judged to be the most unfortunate, and they have also borrow'd their names from
thence. They are, I. Soguatz, or the new-years day. 2. Sanguatz Sannitz, the
third day of the third month. 3. Goguatz Gonitz, the fifth day of the fifth
month. 4. Sitsiguatz Fanuka, the seventh day of the seventh month, and 5.
Kuguatz Kunitz, the ninth day of the ninth month.
These
five great yearly festivals are again little else but Festa Politica, days of
universal rejoicings. It hath been already observ'd, that they were by their Ancestors
purposely and prudently appointed to be celebrated on those days, which were
judged by their imparity to be the most unfortunate, and this in order to
divert their Cami's or Gods by their universal mirth, and by their wishing of
Joy and happiness to each other to decline, and to avoid, all unhappy accidents
that might otherwise befal them: on this account also, and because of their
being days sacred not so much to the worship of their Gods, as to joy and
pleasure, they are celebrated indifferently, not only by the Sintoists, but by
the generality of the Japanese, whatever sect or religion they otherwise adhere
to.
But to
take them into a more particular consideration, I will begin with the Songuatz, or New-years-day, which is celebrated in Japan with the utmost
solemnity, preferably to all other Holidays. The main business of the day
consists in visiting and complimenting each other on the happy beginning of the
New Year, in eating and drinking, and going to the Temples, which some do to
worship, but far the greater part for pleasure and diversion. Whoever is able
to stir, gets up betimes in the morning, put on his best cIoaths, and repairs
to the houses of his patrons, friends and relations, to whom he makes, with a
low bow, his Medito, as they call it, or
compliment suitable to the occasion, and at the same time presents them with a
box, wherein are contained two or three fans, with a piece of the dried flesh
of the Awabi, or Auris Marina, tied to them, and
his name writ upon the box, for the information of the person to whom the
present is made, in case he should not be at home, or not at leisure to receive
Company. The piece of the Awabi flesh in particular, is intended to remind them
of the frugality, as well as the poverty of their Ancestors, who liv'd chiefly
upon the flesh of this Shell, and to make them sensibIe of their present
happiness and plenty. In houses of people of quality, where the number of
visiters on such days must needs be very considerabIe, they keep a Man on
purpose, waiting at the entry of the house, or in one of the lowermost
apartments, to receive both the
[219]
compliments and presents that are made that day, and to set down in
writing the names of the persons, who came to wait upon his master, and what
presents they brought along with them. The forenoon being thus spent, and by
repeated draughts of strong Liquors, which they are presented with in several
places, a good founda tiOll laid for the ensuing frolick, they crown the
solemnity of the day with a plentiful dinner, which is commonly provided by the
head or chief of the family. This visiting, and rambling about from place to
place, lasts three days, but the eating and drinking, and treating one another
is not discontinued for the whole month. The first three or four days every
thing is provided for in plentys and every one clad as elegantly and handsomely
as his abilities will aIlow. Even poor labouring people, on this occasion, wear
a Camisijno, as they call it, or a Gar ment of Ceremony, with a Scimiter stuck
in their girdle. If they have none of their own, they borrow them of other
people, for fear of being excluded from honest companies, and depriv'd of their
share in the universal mirth and pleasure. Some few go to perform their devo
tions at the Temples, particularly that of Tensio Dai Sin.
The
second Sekf, or great yearly Festival, is call'd
Sanguatz Sannitz,
because of its being celebrated on the third day of the third month. On this
also, after the usual compliments and visits, which friends and relations pay
one to another, and inferiors to their superiors, every one diverts himself in
the best manner he can. The season of the year, the beginning of the spring,
the trees, chiefly Plumb, Cherry and Apricock-trees, which are tllen in full
blossom, and Ioaded with numberless white and incarnate flowers, single and
double, and no less remark able for their largeness and plenty, than for their
singular beauty, invite every body to take the diversion of the Country, and to
behold nature in her new and inimitable dress. But this same festival is
besides a day of pleasure and diversion for young girls, for whose sake a great
Entertainment is commonNy prepared by their Parents, whereto they invite their
nearest relations and friends. A large and spacious apartment is curiously
adorn'd with Puppets to a considerable value, which are to represent the Court
of the Dairi, or Ecclesiastical Hereditary Emperor, with the Person of
Finakuge. A Table with Japanese victuals is pIac'd before each Puppet, and
among cther things, cakes made of rice and the leaves of young mugwort. These
victuals, and a dish of Saki, the guests are presented with by the girls, for
whose diversion the entertainment is intended, or if they be too young by their
Parents. The foIlowing Story gave birth to this custom. A rich man, who liv'd
near Riusagava, which is as much as to say, the Bird River, had a daughter
call'd Bunsjo, who was married to one Symmios
Dai Miosin. Not having any children by her husband
for many years, she very earnestly address'd herself in her prayers to the
Cami's or Gods of the Country, and this with so much success, that [220] soon after she
found herself big, and was brought to bed of 500 eggs. The poor woman extremely
surpriz'd at this extraordinary accident, and full of fear, that the eggs, if
hatch'd, would produce monstrous animals, pack'd them all up into a box, and
threw them into the River Riusagawa, with this precaution however, that she
wrote the word Fosjoroo upon the Box. Sometime
after an old Fisherman, who lived a good way down the river, found this box
floating, took it up, and having found it full of eggs, he carried them home to
present them to his wife, who was of opinion, that there could not be any thing
extraordinary in them, and that certainly they had been thrown into the water
for some good reason, and there fore she advised him to carry them back, where
he found them. But the oId Man reply'd: We are both old, said he, my dear, and
just on the brink of the grave, it will be a matter of very little consequence
to us, whatever comes out of the eggs, and therefore I have a mind to hatch
them, and to see what- they will produce. Accordingly; he hatch'd them in an
oven, in hot sand, and between cushions, as the way is in the Indies, and
having after wards open'd them, they found in every one a Child. To keep such a
number of Children prov'd a very heavy burthen for this old couple. However
they made a shift, and bred them up with mugwort-leaves minc'd, and boil' d
rice. But in time they grew so big, that the old man and his wife could not
maintain them any longer, so that they were necessitated to shift for
themselves, as well as they couId, and took to robbing on the highway. Among
other projects, it was propos'd to them to go up the river to the house of a
rich man, who was very famous for his great wealth in that part of the Country.
As good Iuck would have it, this house proved to be that of their -Mother. Upon
application made at the door, one of the servants ask'd what their names were,
to which they answer'd, that they had no names, that they were a brood of S°°
eggs, that mere want and necessity had oblig'd them to call, and that they
would go about their business, if they would be so charitable as to give them
some victuals. The servant having brought the message in to his Lady, she sent
him back to inqulre, whether there had not been something writ upon the box, in
which the eggs had been found, and being answer'd, that the word Fosjoroo was found writ upon it, she could then no longer doubt, but that
they all were her children, and accordingly acknowledg'd and receiv'd them as
such, and made a great entertainment, whereat every one of the guests was pre
sented with a dish of Sokana, cakes of mugwort and rice, and a branch of the
Apricock-tree. This is the reason they give, why on this FestivaI branches of
Apricocktrees are laid over the kettle, and cakes made of mugwort and rice;
which they call Futsumotzi, that is, Mugwort
Cakes, and prepare after the following manner: The mugwort leaves are soak'd in
water over-night, then press'd, dry'd and reduc'd to powder, [221] afterwards mix'd
with rice, which hath been boiltd in water, then again reduc'd to powder and
mix'd with boil'd rice and Adsuki, or red beans
grossly powder'd, and so bak'd into cakes. The mother of these children was
afterwards related among the god desses of the country, by the name of Bensaiten They believe that she is waited upon in the happy regions of the
Gods by her five hundred sons, and they worship her as the goddess of riches.
The
third Seku, or yearly Festival, is Goguatz-Gonitz, or the fifth day of the fifth montn. It is also call'd Tangono
Seku, and is much of the same nature with the last, with this difference only,
that it is intended chiefly for the diversion of young boys, who in this, as
well as in other countries, neglect no opportunity to make a holiday, and to
play about. The Inhabihnts of Nagasaki divert themselves on the water on this
and some following days, rowing up and down in their boats, which are for this
purpose curiously adorn'd, and crying, according to the custom of the Chinese,
Peiruun, Peiruun. Mugwort leaves are put upon the roofs and over the doors of
their houses. It is commonly believ'd that the Mugwort gather'd about this time
of the year, and particularly on these holidays, makes the best and strongest
Moxa, when three or four years old. This Festival owes its origine to the
history of Peiruun, a King of the Island Hiltery of Manrigasima, of whom, and
the tragical destruction this once rich and flourishing Island, I have given a
large account, in my Amcenitates Exoticae, Fasc 3. § 13. whereto I refer the
Reader. (See the History of the Tea in the Appendix.) It begun to be celebrated
at Nagasaki, by the Foktsui people, who introduc'd it at first among the young boys,
and kept it for some time, before elderly and grave people would conform
themselves to the custom. It is said, that at the place, where the Island
stood, some remains of it do still appear in low water. The very best earth for
porcellane ware is found at the same place, and sometimes entire vessels of a
fine, thin, greenish, old china are taken up by the Divers, which the Japanese
have a very great value for, both for their antiquity and for the good quality,
which it is said they have, not only to preserve Tea a long while, but even to
restore old Tea, which begins to decay, to its former strength and goodness.
The
fourth great yearly Festival is call'd Sissiguatz Nanuka, because of its being celebrated on the seventh day of the seventh
month. They give it also the name of Sisseki Tanabatta, which implies as much, and Tanomunoseku, which is as much as to say, an Auxiliar Festival. The usual
pleasures and diversions consisting in visiting one another, in eating and
drinking, are follow'd on this day with the same freedom, as on other solemn
days. The School-boys in particular, among various sorts of plays, erect poles
or posts of Bambous, and tie verses of their own making to them, to shew their
application and progress at School. [222] The
fifth and last of the great yearly Festivals is, Kunitz, or Kuguatz Kokonoka,
so call'd, because of its being celebrated on the ninth day of the ninth month.
Drinking is the favourite diversion on this Festival, tho' without prejudice to
other their usual rejoicings. No expences are spar'd to provide victuals and
good liquors in plenty, every one according to his ability. The joy and mirth
is universal. Neighbours treat one another by turns that and some following
days. Not even strangers and unknown persons are suffer'd to pass by without
being invited to make merry with the company. In short, one would imagine that
the Bacchanals of the Romans had been brought over into Japan, and establish'd
there. At Nagasaki the solemnity is so much the greater, as the festival of Suwa,
formerly a renowned Hunter, and now God and Protector of hunting, luckily
happens to fall upon this same day. All sorts of diversions and publick shews,
dancing, plays, processions and the like, (which they call Matsuri, or an
offering, and Matsuru, that is, making an offering) so greatly divert and amuse
the people, that many chuse rather to lose their dinner, than to give over
sauntering and staring about the streets till late at night.
But
besides these five great yearly Festivals, there are many more Holidays
observ'd in Japan, of less note indeed, and sacred to particular Gods and
Idols, in whose honour they are celebrated, either universally and throughout
the Empire, or only in such particular places, which in a more peculiar manner
acknowledge their favour and protection. It would be needless, and almost
endless, to mention them all: However, to give some satisfaction to mv Reader,
I will confine my self to some of the most eminent. But before I proceed, I
must beg leave to observez that for the major part, they are not of so great
antiquity and long standing, as the great yearly Festivals mention d above, but
of a later date, and instituted at different times in honour and memory of some
of their Emperors, and other great Men, who had either in their life time done
signal services to their Country, or by their apparitions after their death, by
extraordinary miracles wrought by them, and by their powerful assistance in
private undertakings convinc'd their Countrymen, that having been transported into
the regions of immortal Spirits, they had no small share in the government of
this world, and were worthy, on this account, to have divine worship paid them.
Tensio
Dai Sin is the supreme of all the Gods of the Japanese, and acknowledg'd as
Patron and Protector of the whole Empire. His annual Festival falls upon the
sixteenth day of the ninth month, and is celebrated in all cities and villages,
throughout the Empire, among other things, with solemn Matsuri's, as they call
them, or processions and publick shews in honour, and often in presence of his
Idol and Priests. lt is a custom which obtains in all cities and villages, to
have [223] two such
Matsuri's celebrated every year with great pomp and solemllity in honour of
that God, to whose more particular care and protection they have devoted
themselves. As to Tensio Dai Sin, besides his
great yearly festival) which is on the sixteenth day of the ninth month, the
sixteenth, twenty first and twenty sixth, days of tvery month are likewise
sacred to him, but not celebrated with any great solemnity.
The
ninth, (common people add the nineteenth and t'venty ninth) of every month are
sacred to Suwa. All lovers of hunting, and such persons as recommend themselves
Suwa's more immediate protection, never fail on these days to pay their duty
and worship to him at his Temples. His annual festival is celebrated with more
than ordinary pomp and solemnity, on the ninth day of the sixth month. The
Canusis on this day make all those, that come to worship at Suwa's Temples
creep through a circle, or hoop, made of Bambous, and wound about with linnen,
in memory of a certain accident, which is said to have happen'd to the Saint in
his Life time. But the greatest of his yearly festivals is celebrated at
Nagasaki on the ninth day of the ninth month. This City hath a particular
veneration for Suwa, and the Matsuri's, and other publick and private
rejoycings made on this occasion, last three days successively.
Tensin
hath two yearly festivals, one on the twenty fifth day of the second month, the
other on the twenty fifth day of the eight month, which last is celebrated with
much greater solemnity than the first. His chief Temple is at Saif, the place
of his banishment. He hath another at Miaco,
where he manifested himself by many miracles. His adorers resort in pilgrimage
to these two places from all parts of the Empire, chiefly on the twenty fifth
day of the eight month. He hath also a private monthly holiday, every twenty
fifth day of the month.
The
Festival of Fatzman, a Brother of Tensio Dai
Sin, is likewise celebrated on the 2sth day of the
eighth month. He was in his lifetime call'd Oosin, and was the 16th Emperor of Japan.
The
Festival of Mori Saki Dai Gongen, is on the 18th
day of the third month.
Simios
Dai Miosin.
Sitenno.
Gotsutenno, or Giwon, hath his Festival at
Nangasaki, on the fifteenth day of the sixth month. His monthly holiday is the
same with Fatzman's, but little regarded.
Inari
Dai Miosin, is the great God of the Foxes. His
yearly Festival is on the eighth day of the eleventh month, and his monthly
holiday every eighth day of the month.
Idsumo
no O Jasijro, that is, O Jasijro of the Province
O Idsumo, is another God, for whom they have a
great respect. Amongst several glorious [224] exploits, he kill'd
a mischievous terrible Dragon. He is call'd also Osjuwo ni no Mikotto.
Kassino
Dai Miosin. She was Empress of Japan, and in her
life-time call'd Singukoga.
Bensaiten. Her Festival is on the seventh day of the eighth month. The
History of this Goddess is amply describ'd at the beginning of this Chapter.
Kumano
Gongen.
Naniwa
Takakuno Mia Kokfirano Dai Miosin, was the
seventeenth Emperor of Japan, and in his life time call'd Nintoku.
Askano
Dai Miosin, was the twenty seventh Emperor of
Japan, and when alive call'd Kei Tei.
Kimbo
Senno Gogin, was in his life time call'd Ankan, and was the twenty eighth Emperor of Japan.
The
merchants worship and devote themselves in a more peculiar manner to the four
following Gods, as Gods of fortune and prosperity. 1. Jebisu was Tensio Daisin's brother, but by
him disgrac'd and banish'd into an uninhabited Island. It is said of him, that
he could live two or three days under water. He is, as it were, the Neptune of
the Country, and the Protector of Fishermen, and Seafaring-people. They
represent him sitting on a rock, with an angling-rod in one hand, or the
celebrated fish Tai, or Steenbrassem in the
other. 2. Daikoku, is said to have the power,
that wherever he knocks with his hammer, he can fetch out from thence any thing
he wants, as for instance, rice, victuals, cloth, money, &c. He is commonly
represented sitting on a bale of rice, with his fortunate hammer in his right
hand, and a bag laid by him, to put up what he knocks out. 3. Tossitoku, and by some call'd Kurokusi. The
Japanese worship him at the beginning of the new year, in order to obtain from
his assistance, success and pros perity in their undertakings. He is
represented standing, clad in a large gown, with long sleeves, with a long
beard, a huge monstrous forehead, and large ears, and a fan in his right hand.
The pictures of these three Gods are to be seen amongst other ornaments of
Table VIII, or the large Map of Japan. 4. Fottei,
by some call'd Miroku, is represented with a
great huge belly. His worshippers expect from his benevolent assistance, among
other good things, health, riches, and children.
These
are the greatest of their Gods, and the Festivaldays sacred to them. There are
many more saints and great men, whose memory is celebrated on particular days,
because of their noble actions, and great services done to their country. But
as they are confined to particular places, being call'd the Saints of such or
such a place, and besides, as they were never canoniz'd by the Mikaddo, who alone can make Saints, nor honour'd with an Okurina, as they call it, or [225] illustrious title, which is usually given to new Gods and Saints,
I did not think it worth while to make any Enquiries about them.
Thus
far, what an attentive traveller can learn in the Country, concerning the Sintos Religion, and the Gods, who are the objects of its worship. A more
extensive and accurate account of both is contain'd in two Japanese Books, one
of which is call'd Nippon Odaiki, being an
Historical and Chronological account of their Kintsju, or great men, and their memorable actions; the other Sin Dai Ki, that is, the History and Actions of their great Gods.
Chap. IV. Of the Sanga or Pilgrimage to Isje.
Thee Japanese are very much addicted to g
ha Pilgrimages. They make several, and to different places. The first and chief
goes to Isje, the second to the 33 chief Quanwon Temples of the Empire, the third to some of the most eminent Sin, or Cami, and Fotoge or Buds Temples, famous for the
great miracles wrought there, and the help and benefit, Pilgrims found by going
to worship there: Such are for instance, Nikotira, that is, the Temple of the Splendour of the Sun in the Province Osju, some Temples of Fatzman, some
Temples of the great teacher Jakusi, and some
more, whereof every one is at liberty to chose, which he likes best, or which
it best suits his convenience to resort to. A true Orthodox Sintoist visits no other Temples in Pilgrimage, but those of his own Gods,
and the Temple Saif, in Tsikusen, where Tensin died. It may not be amiss to observe in general, that
of the three severaI sorts of Pilgrimages mention'd above, the last are made
indifferently, by the Sintoists as well as the Budsdoists, with this difference however, that every one goes only to those
Temples, and worships only those Gods, whom his religion commands him to
worship. The second, which is the Pilgrimage to the 33 Quanwon Temples, is peculiar to neither of these two Religions, but made
indifferently by the adherents of both, and look'd upon by the generality of
the Japanese as a sure means to obtain happiness in this world, and bliss in
that to come. But the first of all, which is made to Isje, I propose to take
into a more particular consideration in this Chapter.
Sanga
in the litteral sense of the word, is as much as to say, the Ascent, or going
up the Temple, and must I' understood only of this most eminent Temple of
Tensio Dai Sin, or Tensio ko Dai Sin, that is, according to the litteral
signification of these words, The great [226] Hereditary Imperial God of the Celestial Generation. This Tensio
Dai Sin, is the greatest of all the Gods of the Japanese, and the first and
chief object of the Sintos Worship, on which account also his Temple is call'd
Dai Singu, that is, the Temple of the great God, for Dai signifies great, Sin
and Cami, a God, a Spirit, or Immortal Soul, and Gu in conjunction with these
words, a Mia, that is, a Temple, or holy building erected in honour and memory
of a God, or Immortal Spirit. The common people call it Isje Mia, or the Temple
of Isje, from a Province of that name, wherein it stands. A particular and
extraordinary holiness is ascrib'd to this Province, because Tensio Dai Sin was
born, lived and died there, whence also they derive the name Isje.
This
Temple, according to the account of those, that have been to see it, is seated
in a large plain, and is a sorry low building of wood, cover'd with a low,
flattish, thatch'd roof. Particular care is taken to preserve it, as it was
built originally, that it should be a standing monument of the extreme poverty
and indigence of their ancestors and founders of the Temple, or the first men
as they call them. In the middle of the Temple is nothing else but a
lookingglass cast of Mettal, and polish'd, according to the fashion of the Country,
and some cut-paper is hung round the walls; the lookingglass is placed there,
as an Emblem of the All-seeing Eye of this great God, and the knowledge he hath
of what passes in the inmost heart of his worshippers; the cut white paper is
to represent the purity of the place, and to put his adorers in mind, that they
ought not to appear before him, but with a pure unspotted heart and clean body.
This principal Temple is surrounded with near an hundred small Chappels, built
in honour of other Inferior Gods, which have little else of a Temple but the
meer shape, being for the greatest part so long and small, that a man can
scarce stand upright in them each of these Chapels is attended by a Canusi, or Secular Priest of the Sintos Religion. Next
to the Temples and Chapels live multitudes of Nege, Lords or Officers of the
Temple, and Taije, as they also stile themselves, that is, Evangelists or
Messengers of the Gods, who keep houses and lodgings to accommodate Travellers
and Pilgrims. Not far off lies a Town, or rather a large gorough, which bears
the same name with the Temple and is inhabited by Inn-keepers, Printers,
Paper-makers Book-binders Cabinet-makers, Joiners and such other workmen, whose
business and profession are any ways related to the holy trade carried on at
this place.
Orthodox
Sintoists go in Pilgrimage to Isje once a year, or at least once in their life.
Nay, 'tis thought a duty incumbent on every true Patriot, whatever sect or
religion he otherwise adheres to, and a publick mark of respect and gratitude,
which every one ought to pay to Tensio Dai Sin, if not, as to the God and
Protector of the Nation, at least, as to its founder and first parent. But
besides that [227] they look upon it as a duty, there are many considerable
advantages, which, as they believe, accrue to those, that visit in Pilgrimage
these holy places, such as for instance, absolution and delivery from sin,
assurances of a happy state in the world to come, health, riches, dignities,
children, and other temporal blessings in this life. To keep up the
superstitious vulgar in these advantageous notions, every Pilgrim is presented
by the Canusi's, for a small considerationy with an Ofarai, as they call it,
that is, a great purifications being, as it were, a publick and undoubted instrument
of the absolution and remission of their sins insured to themselves by this
holy act. But as many People are not able to fetch them at Isje in person, by
reason either of sickness, and old age, or because of their empoyments,
attendance upon their Prince, or for some such other weighty cause, care is
taken not to let them Want so great and singular a benefit, but to provide them
at home Many of the Budsdoists resort in
Pilgrimage to this place, at least once, if not oftner, in their life, were it but
in order to get the reputation of a true Patriot amongst their Countrymen. But
still there are very many who stay at home, and think it sufficient for the
ease and quietness of their conscience, besides the yearly indulgences of their
own Priests, to purchase the Ofarrais, from Isje, great quantities whereof are
sent yearly to all parts of the Empire.
This
Pilgrimage is made at all times of the year, but the greatest concourse of
people is in the three first months (March, April and May,) when the season of
the year, and the good weather, make the journey very agreeable and pleasant.
Persons of all ranks and qualities, rich and poor, old and young, men and
women, resort thither, the Lords only of the highest quality, and the most
potent Princes of the Empire excepted, who seldom appear there in person. An
Embassy from the Emperor is sent there once every year, in the first month, at
which time also another with rich presents goes to Miaco, to the Ecclesiastical Hereditary Monarch. Most of the Princes of the
Empire follow the Emperor's Example. As to the Pilgrims, who go there in
Person, every one is at liberty to make the Journey in what manner he pleases.
Able people do it at their own expence in litters, or on horseback, with a
retinue suitable to their quality. Poor people go a foot, living upon charity
which they beg along the road. They carry their bed along with them upon their
back, being a Straw-mat roll'd up, and have a Pilgrims staff in their hands,
and a pail hung by their girdle, out of which they drink, and wherein they
receive people's charity, pulling off their hats much after the European
mantler. Their hats are very large, twisted of split reeds. Generally speaking
their names, birth, and the place from whence they come, are writ upon their
hats and pails, that in case sudden death, or any other accident, should befall
them upon the road, it might be known, who they are, and to whom they belong.
Those that can afford it, wear a short white coat, without sleeves over [228] their Usual dress, with their names stitch'd upon it before the
breast arld on the back. Multitudes of these Pilgrims are seen daily on the
road. It is scarce credible what numbers set out, only from the Capital City of
Jedo, and from the large Province Osju. It is no
uncommon thing at iedo for children to run away from their parents, in order to
go in Pilgrimage to Isje. The like attempt would
be more difficult in other places, uhere a traveller, that is not provided with
the necessary passports, would expose himself to no small trouble. As to those
that return frorn Isje, they have the privilege, that the Ofarrai, which they bring from thence, is allow'd every where as a good
Passport.
After
the Pilgrim is set out on his Journey to Isje, a rope with a bit of white paper
twisted round it, is hung up over the door of his house, as a mark for all such
as labour under an Ima, as they call it, that is under a considerable degree of
impurity, occasion'd chiefly by the death of their parents or near relations,
to avoid entering the same? it having been observ'd, that when by chance, or
thro Inadvertency, such an impure person came into a Pilgrim's house, the
Pilgrim at the same time found himself very much troubled with strange uneasy
dreams or expos'd to some misfortunes. The like marks of purity are also hung
up over the walks which lead to the Mias, or Temples.
But
it is requir'd besides, that the Pilgrim himself when he is about, or hath
already undertaken this holy Journey, should abstain religiously, from what
will make a man impure, as amongst other things from whoring, nay Iylllg with
his own wife, not that otherwise it be thought all act of unholiness, and
unpleasing to the Gods, to Cotnply with the duties of married persons, but
because they are apprehensive that doing it at a time, when their nlltlds
should be wholly taken up with the holy action they are about to perform, would
prove prejudicial to thern; The Jammabos, that
is, Mountain Priests, (a religious order affecting a very austere life) in
order to keep up these ridiculous notions in the minds of the superstitious,
never fail to report about, and to make people believe strange stories of
persons in this case, who were so firmly and closely join'd one to another,
that nothing but the power of their charms, and magical ceremonies could bring
them asunder. Should a Fusio, a person that
labours under any degree of impurity, presume to undertake this holy journey,
before he hath sufficiently purified himself, he would undoubtedly draw upon
him, and his family, the Sinbatz, tbat is the displeasure and vengeance of the
just and pure Gods. The Siukkie, or Priests of
the Budsdo Religion, stand excluded for ever
from these holy places, because they follow an impure profession and are
oblig'd to attend sick people, and to bury the dead. [229] When
the Pilgrim is come to Isje, the desir'd end of
his journey, which is done daily by great numbers, and upon some particular
days by several thousands he repais forthwith to one of the Canusi's, whom he
is acquainted withal, or hath been address'd to, or by whom he hath been before
furnish'd with Ofarrais, and accosts him in a civil and humble manner, bowing
his forehead quite down to the ground according to the country fashion. The
Canusi upon this, either conducts him himself, with other pilgrims that applied
to him for the same purpose, or commands his servant to go along with them, to
shew them the several temples, and to tell them the names of the Gods, to whom
they were built, which being done, he himself carries them before the chief
temple of Tensio Dai Sin, where with great humility they prostrate themselves
flat to the ground, and in this abject posture address their supplications to
this powerful God, setting forth their wants and necessities, and praying for
happiness, riches, health, long life, and the like. After this manner it is,
that they discharge their duty towards Tensio Dai Sin, and compleat the end of their Pilgrimage. They are entertained
afterwards, as long as they stay at Isje, by the
Canusi, who lodges them at his own house, if
they are not able to bear the expence of a lodging at a publick Inn. The
Pilgrims however, are generally so grateful, as to make the Canusi a handsom
return for his civility, should it be even out of what they got by begging, and
he hath complaisance enough not to refuse it.
Having
performed all the acts of devotion this Pilgrimage requires, the Pilgrim is by
the Canusi presented with an Ofarrai, or Indulgence. This Ofarrai is a small oblong square box, about a
span and half long, two inches broad, an inch and half thick, made of small
thin boards and full of thin small sticks, some of which are wrapt up in btts
of white paper, in order to remind the Pilgrim to be; pure and humble, these
two virtues being the most pleaslng to the Gods. The name of the Temple, Dai
Singu, that is, the Temple of the great God, printed in large characters, is
pasted to the front of the box, and the name of the Canusi who gave the box,
(for there are great numbers that carry on this trade) to the opposite side, in
a smaller character, with the noble title of Taiju which is as much as to say,
Messengers of the Gods a title which all the Officers of Mias assume to
themselves.
This
Ofarrai the Pilgrims receive with great tokens k of respect and humility, and
immediately tie it under al their hats, in order to keep it from the rain. They
wear it just under their forehead, and balance it with another box, or a bundle
of straw, much of the same weight which they fasten to the opposite side of the
hat. Those that travel on horseback have better conveniencies to keep and to
hide it. When the Pilgrims are got safe home, they take especial [230] care for the preservation of this Ofarrai, as being a relick of
very great moment and consequence to them. And altho' the effects and virtues
of it be limited only to a year, yet after this term is expired, they allow it
a very honourable place in one of the chief apartmetlts of their houses, on a
shelf made for this purpose, and rais'd above a man's height. In some places
the custom is to keep the old Ofarrais over the doors of their houses,
underneath a small roof. Poor people, for want of a better place, keep them in
hollow trees behind their houses. In like manner the Ofarrais of deceased
people, and those that are dropt upon the road, when found, are put up
carefully in the next hollow Tree.
Large
quantities of these Ofarrais are sent by the Canusi's every year into all parts
of the Empire, to supply those, who cannot conveniently, or are not willing
tocome and fetch them at Isje. These Ofarrai Merchants make it their business
to resort to the principal and most populous towns towards the Sanguatz,as they
call it, or New-years-day, this being one of their most solemn festivals, and a
day of great purification, and certainly the time when they are most likely to
dispose of their merchandize quickly, and to advantage. They sell at the tsame
time new Almanacks, which are made by the command of the Mikaddo, or
Ecclesiastical Hereditary Emperor, and cannot be printed any where else but at
Isje. One may buy an Ofarrai and an Almanack together for a Maas, or an Itzebo.
Able people will give more by way of charity. Those that buy them once, are
sure to be called upon the next year, and to be presented with three things, to
wit, a receipt from the Canusi, or rather a compliment of thanks to the buyer,
a new Ofarrai, and a new Almanack. Such as pay handsomely, and more than is
due, which common people seldom do, receive moreover a Sakkant, or a varnish'd wooden cup, as a small return for their generosity.
The
following account of the present state and situation of the Temples at Isje, is
taken out of Itznobe, a Japanese Author. There are two Temples at Isje, about
the length of twelve streets distant from each other, both indifferent low structures.
The ground whereon they stand hath not above six mats in compass, the place
where the Canusi's sit in honour of Tensio Dai Sin, token in. They are both
cover'd with a thatch'd roof, and both built, which is very remarkable, without
any one Of the workmen's receiving the least hurt in any part Of his body.
Behind these two Temples on a small eminence) stands the small, but true Temple
of Tensio Dai Sin, which is called Fongu, that is, the true Temple, and which
hath been purposely built higher than the others, in like manner as the Temple
of Suwa is at Tangasaki Within this Temple, a view of which, taken from a
Japanese drawing, is represented in Tab. XVIII, there is nothing to be seen but
a looking-glass, and bits of white paper. [231] The
first of the Temples mention'd above is call'd Geku. It hath several Canusi's
to attend it, and about fourscore Massia or smaller Temples around it, built in
honour of Inferior Gods, each about four mats large, and guarded by a Canusi
sitting within to receive people's charity, that being his perquisite for his
attendance.
The
second Mia is call'd Naiku, and stands about the length of twelve streets
further off. It hath likewise great numbers of Canusi's, and forty Massia, or
smaller Temples round it, each with a Canusi as above. The Canusi's of these
smaller Temples have a very singular title, being call'd Mia Dsusume, which
signifies TempleSparrows.
Those
who have a mind to see these Temples, and what is remarkable in and about them,
without being conducted by a Canusi, or his Servants, must observe the
following Rules. They go in the first place to the River Mijangawa, which runs
by the Village Isje, opposite to the Temples, there to wash and to clean
themselves. Thence walking towards the houses of the Canusi's, and other
merchants, which are about the length of three or four streets distant from the
banks of the river, and passhag the said houses, they come to a broad gravelly
walk, which leads them streigit to the Geku Mia. Here thex worship in the first
place, and then go round to vlew the inferior Temples, beginning on the right
hand, and so going on till they come again to the said Temple, from whence they
proceed streight forward to the second, call'd Naiku, where they worship as
before and see the Massia's round it. From this second Temple they proceed
further up a neighbouring hill, situate not far from the coasts, and having
walk'd the length of about fifteen streets, they come to a small cavern, called
Awano Matta, that is, the Coast of Heaven, which is not above twenty Ikins
distant from the Sea. 'Twas in this cavern the great Tensio Dai Sin hid
himself, and thereby depriving the world, sun and stars of their light, shew'd,
that he alone is the Lord and Fountain of Light, and the supreme of all the Gods.
This Cavern is about a mat and a half large, with a small Temple or Chapel,
wherein they keep a Cami or Idol sitting on a Cow, and call'd Dainitz no rai,
that is, the great Representation of the Sun. Hard by live some Canusi's in two
houses built upon the coasts, which are hereabouts very steep and rocky. The
Pilgrim performs his devotions also at this Cavern and Temple, and then
presents the Canusis with a few Putjes, desiring them withal to plant a
Sugi-plant in memory of his having been there. From the top of this hill, a
large Island is seen at a distance, lying about a mile and a half off the
coasts, which they say arose out of the ocean in the times of Tensio Dai Sin.
These are the most remarkable things to be seen at Isje. Curious Pilgrims
before they return to Isje, go a couple of Miles further and see a stately
BudsdoTemple, call'd Asamadaki, where they worship a Quanwon, call'd Kokusobosatz. [232]
Chap. V. Of the Jammabos, or Mountain-Priests, and other
Religious Orders.
The
superstitious Japanese are no less inclin'd to make religious Vows, than they
are to visit in pilgrimage holy places. Many among them, and those in
particular, who aim at a quick unhinder'd passage into their Elysian Fields, or
a more eminent nlace in these stations of happiness, devote themselves to enter
into a certain religious order of Hermits, call'd Jammabos in the
country-language. Others, who labour under some temporal misfortune, or are
upon the point to go about some affair of consequence, frequently make vow, that
in case of delivery from present danger, or good success in their undertakings,
they will, out of respect and gratitude to the Gods, go to worship at certain
Temples, or keep to a rigorous abstinence on certain days, or build Temples, or
make valuable presents to the Priests, and extensive charities to the poor, and
the like.
Jammabos
signifies properly speaking, a Mountain Soldier. The character indeed, whereby
this word is express'd, doth not altogether answer to this signification, which
depends more upon the rules of their order, and their original establishment,
whereby all the individual members of this society are oblig'd, in case of
need, to fight for the Gods and the Religion of the Country. They are a sort of
Hermits, who pretend to abandon the Temporal for the sake of the Spiritual and
Eternal, to exchange an easy and commodious way of life, for an austere and
rigorous one, pleasures for mortifications, spending most of their time in
going up and down holy mountains, and frequently washing themselves in cold
water) even in the midst of the winter. The richer among them, who are more at
their ease, live in their own houses. The poorer go strolling and begging about
the Country, particularly in the Province Syriga, in the neighbourhood of the
high mountain Fusi Jamma, to the top whereof
they are by the rules of their order oblig'd to climb every year in the sixth
month. Some few have Mia's, or Temples, but
generally speaking, so ill provided for, that they can scarce get a livelihood
by them.
The
founder of this order was one Gienno Giossa, who
liv'd about 1100 years ago. They can give no manner of account of his birth,
parents and relations. Nor had he any issue. He was the first that chose this
solitary way of life for the mortification of his body. He spent all his time
erring and wandering through desart, wild, and [233] uninhabited places, which in the end prov'd no inconsiderable
service to his Country, insomuch, as thereby he discover'd the situation and
nature of such places, which no body before him ventur'd to view, or to pass
thorough, because of their roughness and wild aspect, and by this means found
out new, easier and shorter roads from places to places, to the great advantage
of travellers. His followers, in success of time, split in two differing
orders. One is call'd Tosanfa. Those who embrace this, must once a year climb
up to the top- of Fikoosan, a very high mountain in the Province Busen, Upon
the confines of Tsikusen, a journey of no small difficulty and danger, by
reason of the height and steezness of this mountain, and the many precipices
all round it, but much more, because, as they pretend, it hath this singular
quality, that all those who presume to ascend it, when Fusio's, that is,
labouring under any degree of impurity, are by way of punishment for their
impious rashness possess'd with the Fox (others wou'd say, the Devil) and turn
stark mad. The second order is call'd, Fonsanfa. Those who enter into this,
must visit in pilgrimage, once a year, the grave of their Founder at the top of
a high mountain in the Province Jostsijno, which by reason of its height is
call'd Omine, that is, the top of the high mountain. It is said to be excessive
cold at the top of this mountain, the steepness and precipices whereof make its
ascent no less dangerous, than that of the other mention'd above. Should any
one presume to undertake this Journey, without having first duly purify'd and
prepar'd himself for it, he would run the hazard of being thrown down the
horrid precipices, and dash'd to pieces, or at least by a lingring sickness, or
some other considerable misfortune, pay for his folly, and the contempt of the
just anger of the Gods. And yet all these dangers and difficulties
notwithstanding, all persons, who enter into any of these two orders, must
undertake this journey once a year. In order to this they qualify themselves bv
a previous mortification, by virtue whereof they must for some time abstain
from lying with their wives, from impure food, and other things, by the use of
which they might contract any degree of impurity, though never so small, not
forgetting frequently to bath and to wash themselves in cold water. As long as
they are upon the Journey, they must live only upon what roots and plants they
find on the mountain.
If
they return safe home from this hazardous Pilgrimage, they repair forthwith,
each to the general of his order, who resides at Miaco, make him a small
present in money, which if poor, they must get by begging, and receive from him
a more honourable title and higher dignity, which occasions some alteration in
their dress, and encreases the respect that must be shewn them by their
brethren of the same order. So far is ambition from being banish'd out of these
religious Societies. For thus they rise by degrees, much after the same [234] manner, and in the same order as they do in the society of the
Blind, of which I shall have occasion to speak in the latter part of this
Chapter.
The
Religious of this order wear the common habit of Secular Persons, with some
additional ornaments, directed by the Statutes of the order, each of which hath
a peculiar name and meaning. They are Wakisasi,
a Scimeter of Fudo, which they wear stuck in
their Girdle on the left side. It is somewhat shorter than a Katanna, and kept in a flat sheath.
Sakkudsio a small staff of the God Dsiso, with
a Copperhead, to which are fastened four Rings likewise of Copper. They rattle
this staff in their prayers upon uttering certain words.
Foranokai a large shell, which will hold about a pint of water and is wound
like a Buccinum, or Trumpet, smooth, white, with beautiful red spots and lines.
It is found chiefly about Array in low-water. It hangs down from their Girdle,
and serves them in the nature of a Trumpet, having for this purpose a tube
fastend to the end, through which they blow upon approach of Travellers to beg
their Charity. It sounds not unlike a Cowherds-horn.
Dsusukake, a twisted band or scarf, with Fringes at the end. They wear it
about their neck. By the length of this Scarf, as also by the shape and size of
the fringes, it is known, what titles and dignities they have been raised to by
their Superiors.
Foki, a Cap, or Head dress, which they wear on their forehead. It is
peculiar only to some few among them.
Oji, a bag, wherein they keep a Book, some Money, and cloth. They carry
it upon their back.
Jatzuwono warandzie, are their shoes, or sandals, which are twisted of straw,
and the stalks of the Tarate flower, which plant is in a peculiar repute of
Holiness among them. They wear them chiefly in their penitential Pilgrimages to
the tops of the two holy Mountains abovementioned.
Iza
Taka no Dsiusu, is their Rosary, or string of
Beads, by which they say their prayers. It is made of rough Balls. The
invention and use of it are of a later date, than the institution of the order,
accordingly there is no mention made of it in the statutes of the same. (These
Beads, with some others, see among the ornaments of the Map of Japan.) Kongo
Dsuje, a thick strong staff, a very useful Instrument for their Journey to the
top of the Mountains afore said.
The
most eminent among them have the hair cut off short behind their heads. Others
let it grow, and tie it together. Many shave themselves close, as do in
particular the Novices upon their [235] entring the order, in imitation of the Budsdo Priests, of whom
they have borrowed this custom.
These
Sintos Hermits are now very much degenerated P from the austerity of their
Predecessors, who in imitation of their Founder's Example, and pursuant to the
rules laid down by him, lived, from their first entring the order, upon nothing
else but plants and roots, and exposed themselves to perpetual and very rude
trials and mortifications, fasting, washing themselves in cold water, erring
through woods and forests, desart and uninhabited places, and the like. III
like manner, they deviated very much from the simplicity of the Religion, they
formerly protessed, admitting the worship of such foreign Idols, as are thought
by them to have the greatest power and influence over the occurrencies of human
life They enlarged their System of divinity, and encreased the number ot
superstitious ceremonies. Among other things they betook themselves to a sort
of trade, which proves very beneficial to them, and to impose upon the vulgar
they give out, that they are peculiarly versed in Magical arts and sciences,
pretending by virtue of certain ceremonies and mystical obscure words and
charms, to Command all the Gods worship'd in the Country, as well of the Sintoists as those of the Budsdoists, the
Worship of whom, was brought over from beyond Sea, to conjure and drive out
evil spirits, to do many things the power of Nature, to dive into secrets and
mysteries, to recover stolen Goods, and to discover the thieves, to fortel
future events, to explain dreams, to cure desperate distempers, to find out the
guilt, or innocence, of persons accused of crimes and misdemeanors, and the
like.
I
flatter myself the Reader will not be displeased to receive some farther
Information about their way of proceeding in several of these particulars. To
begin with the cure of distempers. The patient is to gtve the Jamm.abos as good
an account, as possibly he can, of his distemper and the condition he is in.
The Jammabos after a full hearing writes some characters on a bst of paper,
which Characters, as he pretends, have a particular relation to the
constitution of the patient and the nature of his distemper. This done, he
places the paper on an altar before his Idols, performing many superstitious
ceremonies, in order, as he gives out, to communicate a healing faculty to it
after which he makes it up into pills, whereof the patient is to take one every
morning, drinking a large draught of water upon it, which again must be drawn
up from the spring or river, not without some mystery, and towards such a
corner of the world, the Jammabos directs. These Character pills are called Goof. It must be observed however, that the Jammabos seldom administer,
and the Patients still seldomer resolve to undergo this mysterious cure, till
they are almost past all hopes of [236] recoverv. In less desperate cases recourse is had to more natural
remedies.
Their
trials of the guilt or innocence of persons accus'd of crimes and
misdemeanours, are made in presence of or an Idol, call'd Fudo, sitting amidst
fire and flames, not indeed in a judicial and publick way, after the manner of
the Brahmines, Siamites, and other Heathens, nor by giving the question, as is
often done in Europe, chiefly in cases of witchcraft, but privately in the
house, where the fact was committed, and in presence of the domesticks, either
by a simple conjuring and uttering certain words, or by fire, or by a draught
of Khumano Goo. If the first, a simple conjuration, proves ineffectual,
recourse is had to the second, a trial by fire, to be perform d by making the
suspected persons walk thrice over a coal-fire, about a fathom long, which if
they can do without being burnt on the soles of their feet, they are acquitted.
Some are brought to confession by a draught of Khumano Goo Goo is a paper fill'd with characters and pictures of black birds, as
Ravens and others, and sealed with the seals of the Jammabos. It is pasted to
the doors of houses, to keep off evil spirits, and serves for several other
superstitious purposes. It is made indifferently by all Jammabos, but the best
come from Khumano, whence the name. A little bit tore off of this paper, must
be swallow'd by the accus'd Person, in a draught of water, and it is said, that
if he be guilty, it will work and trouble him most cruelly till he confesses.
They talk very big of the surprising and wonderful virtues of their charms and
conjurations, whereby they pretend, to be able to manage and handle burning
coals and red-hot iron, without receiving any the least hurt, suddenly to
extinguish fires, to make cold water boiling hot, and hot water ice-cold in an
Instant, to keep People's swords and scimiters so fast in the sheath, that no
force is able to draw them out, to keep themselves from being hurt by these or
other weayons, and to perform many more such uncommon and surprizing things,
which, if more nicely examin'd, would he found perhaps to be little else than
Juggler's Tricks, and effects of natural causes. They call it Jamassu, which
signifiesw Conjuring Strokes. These mighty strokes are nothillg else but
certain motions of their hands and fingers whereby they pretend to represent
Crocodiles, Tygers, and other monstrous animals, at the same time uttering
certain Obscure sounds. By this, and by frequently altering these positions and
representations, as also by lifting up and letting tal1 their voice, they
endeavour, they say, as with so manv cross-strokes to come within reach of the
obgect to be charmed, till at last having remov'd and cut through a obstacles and
hindrances they obtain their desired end.
One
of their chief and most mysterious Sin, as they sometimes call them, or charms,
is, when holding up both hands, and twisting the fingers, as it were, one
within another, they represent the Si Tensi O, [237] that is the four most powerful Gods of the thirty third and last
Heaven. The position, which they put their Fingers in, is thus. They hold up
the two middle fingers one against another almost perpendicular, and make the
two next fingers, on each side, cross one another in such a manller, that they
point towards four different corners of the world, in representation of these
four Gods, whom they call Tammonden, Tsigokten, Sosioten, and Kamokten. The two middle fingers, held up as I observ'd, almost perpendicularly,
serve them, as they pretend, in the nature of a Spyglass, whereby to spy out
the Spirits and distempers, to see the Kitz or
Fox, and the Ma, or evil Spirit, lodged in
peoples bodies, and to find out precisely, what sort they be of, in order
afterwards to square their charms and ceremonious superstitions to the more
effectual driving of them out. But this same position of the middle fingers
with regard to the rest is to represent besides Fudo mio wo, that is, the holy great Fudo, formerly a Giosia, a mighty devotee
of their order, who, among other extraordinary mortifications, sat down daily
in the midst of a large Fire, though without receiving any hurt, and by whose
powerful assistance they believe, on this account, to be able not only to
destroy the burning quality of fire, when they please, but also to make it
serve at command to what purposes they think fit. A lamp fill'd with an Oyl
made of a certain black venomous water lizard, call'd Inari, is kept
continually burning before the Idol of Fudo.
The
Jammabos make a mighty secret of these charms and mysterious arts. However, for
a handsome reward they will communicate and teach them to other people, though
under condition of secrecy. The account, I have given in this Chapter, of this
singular order, I had chiefly from a young Japanese well versed in the affairs
of his Country, whom during my stay in Japan I taught Physick and Surgery, and
who had been one of their Scholars himself. He further told me, that before
they would let him into the secret, they made him undergo a very rude
Noviciate. And in the first place he was abstain from every thing, that had had
life in it, and to subsist only upon rice and herbs for six days together. In
the next place they commanded him to wash himself seven times a day in cold
water, and kneeling down on the ground, th his buttocks to his heels, and
clapping his hands over his head, to lift himself up seven-hundred and
fourscore times every day. This last part of his Trial he found also the
rudest, for by getting up and down two or three hundred times, he brought
himself all into a sweat, and grew so tired and weary, that he was often UpOIl
the point to run away from his Masters, but being a young lusty fellow, shame
rather than curiosity prevailed upon him to hold it out to the last. [238]
Thus
much of the Jammabos. There are still many more rellgious orders and societies
establish'd in this country, a particular account of which would swell this
Chapter to an unbecoming length. The superstitious veneration of the vulgar for
their Ecclesiasticks, the ease and pleasures of a religious life, great as they
are, 'tis no wonder, that the number of costly temples, rich monasteries and
convents, where under the cloak of retlrement, and divine worship, the Monks
give themselves up to an uninterrupted pursuit of wantonness and luxury, is
grown to an excess scarce credible. But there are also some particular
societies, not purely Ecclesiasticals nor confin'd to the Clergy alone, but
rather of a mix'd nature, with an allay of secularity. Out of many that of the
blind is not unworthy of Consideration, a singular, but very ancient and
numerous body, compos'd of Persons of all ranks and professions. Originally
they made up but one society, but in process ot time they split into two
separate bodies, one of which is called, Feekisado, or the Blind Feekis, the other, Bussetz Sato, or the Blind Bussetz. It will not be amiss to enquire into the origin and constitutions
of both. The Bussetz Sato must be consider'd first, as being of a more antient
standing. At present this society is compos'd only of Ecclesiastical persons,
whose rules and customs are not very different from those of the Jammabos.
Their Founder was Senmimar, the Emperor Jengino Mikaddo his third (and according to
some authors his fourth) Son, and the occasion of their institution is recorded
in Japanese Histories to have been as follows. Senmimar was a youth of
incomparable beauty, and exceedingly belov'd by all that came near him. It
happen'd that a Princess of the Imperial Blood fell desperately in love with
him Her beauty and virtues prov'd charms as unresistable to the young Prince,
as his graceful Person and princely qualities had been to her. For some time
the happy lovers enjoy'd all the satisfaction and mutual returns of passion and
friendship, when the death of the Princess intervening Senmimar took it so much
to heart, that not long after thro' grief and sorrow he lost his sight. Upon
this, to perpetuate the memory of his dearly beloved, and to make known to posterity,
what an unfortunate effect his unfeign'd concern and sorrow for her loss had
himself, he resolv'd, with his father's leave, and under his Imperial Charter,
to erect a society, whereinto none should be admitted, but such as had the
misfortune to be blind by birth or accident. His design was put in execution
accordingly. The new erected society prosper'd exceedingly, and flourish'd, and
got into great repute at Court, and in the Empire. For some Centuries they
continu'd united in one body, till a new the society ot the Feki Blind, as they
are now call'd, up, which in a short time got so far the better of the former,
many great men in the Empire, who were blind, voluntarily entering into it,
that by degrees they lost much of their [239] reputation, and were reduc'd very low in number, none being left
at last but ecclesiastical Persons, to whom it remains now confin'd. Ever since
their first institution, the Feki Blind continu'd in an uninterrupted
possession ot all the esteem and authority, the Bussetz had once enjoy'd. Nay,
being still more numerous) they are also much more consider'd in proportion.
They owe their origin to the civil wars between the Feki's and Gendzi's, both
contending for the Empire. Whole Volumes have been wrote of the long and bloody
dissentions between these two once considerable and powerful parties, and the
manifold calamities which thence hefel the Empire. The cause of Feki and his
adherents, appearing more just to the then reigning Dairi, than that of Gendzi,
he thought himself bound in conscience to support it, which he did so
effectually, that Gendzi, and his party were defeated and almost totally
destroy'd. The victorious Feki, as success is often follow'd by pride and
ambition, soon forgot the obligations he lay under to the Dairi, and behav'd
himself with so much insolence and ungratefulness towards him, that he resolv'd
to espouse the interest, tho' almost totally sunk, of Gendzi and his adherents,
promising all manner of encouragement and assistance, if they would once more gather
all their strength together, and take up arms against Feki and his Party.
Affairs upon this soon took another turn, victory in a decisive battle favour'd
the Gendzi's; Feki himself was slain near Simonoseki,
and his whole army defeated, but few escaping. Amongst those who escap'd with
their lives, was Kakekigo, a General very much
renowned for his valour and supernatural strength, which 'twas believ'd he
obtain'd from Quanwon, as a reward for his constant evotion to that God. This
General fled in a small boat. Joritomo) General of the Gendzi's, and himself a
very resolute Soldier, knew of what consequence it was to secure the person of Kakekigo, and till then thinking his victory incomplete, he caus'd him to be
pursued and taken. However, when he was brought before him, he treated him
kindly, and with all the respect due to a Person of his rank and character,
withall confining him so little, that Kakekigo found means several times to
make his escape, but was as often retaken. The generous Joritomo had no
thoughts of putting him to death, tho' his Enemy and his Prisoner. Nay, far
from it, he put such a value upon the friendship and affection of a Person of
his note, as to think it worth his while to purchase it at any price. One day
when he was pressing him very close to enter into his service, upon whatever
terms he pleas'd, the captive General return'd him the following resolute
answer. I was once, said he, a faithful Servant to a kind master. Now he is
dead, no other shall boast of my faith and friendship. I own, that you have
laid me under great obligations. I owe even my life to your Clemency. And yet
such is my misfortune, that I cannot set my Eyes on you, but with a design, in
revenge of him and me, to cut off your head. [240] These
therefore, these designing instruments of mischief I will offer to you, as the
only acknowledgment for your generous behaviour towards me, my unhappy
condition will allow me to give you. This said, he
plucks out both his Eyes, and on a plate, presents them to Joritomo, undaunted
like that bold Roman, who in sight of Porsenna, burnt his right hand on the
altar. Joritomo astonish'd at so much magnanimity and resolution, forthwith set
the captive General at liberty, who thereupon retired into the Province Fiuga,
where he learnt to play upon the Bywa, a particuiar musical instrument used in
Japan, and give birth to this Society of the Feki blind, of which he himself
was the first Kengio, or Head. This is the
account, Japanese Histories give of the original institution of this Society,
which is since grown very numerous, being composed of persons of all ranks and
professions. They shave their heads, as do also the Bussetz sato, or
Ecclesiastical blind. Otherwise, being secular persons, they wear also a
secular habit, different however from the common dress of the Japanese, and
different among themselves according to their rank and dignities. They do not
live upon Charity, but make a shift, in their several capacities, to get a
livelyhood for themselves, and to provide for the maintenance of their
commonwealth, following divers professions not altogether inconsistent with
their unhappy condition. Many of them applv themselves to Music, in which
capacit) they are employ'd at the Courts of Princes and great men, as also upon
publick solemnities, festivals, processions, weddings, and the like. Whoever is
once admitted a member of this Society, must remain such for life. They are
dispersed up and down the Empire, but their General resides at Miaco, where the
Cash of the Company is kept. He is call'd Osiok, and hath 4300 Thails a year
allow'd him for his maintenance by the Dairi. He
governs the commonwealth, being assisted by ten Counsellors call'd Siu Ro, which signifies Elder men, Alder-men, of which he, the General
himself is the eldest. They reside at Miaco, and
have, jointly with the General, power of life and death, with this restriction
however, that no person can be executed, unless the Sentence be approv'd of,
and the dead-warrant sign'd by the Lord Chief Justice of Miaco. The Council of ten appoint their inferior officers, who reside in
the several Provinces: Some of these are calltd Kengio, as it were, Father Provincials, being each in his Province, what
the General is with regard to the whole Society. The founder himself took only
the title of Ken Gio. But the society being in
process of time grown very numerous, 'twas thought necessary to alter the
government, and to appoint a Court superior to the Kengios. Every Kengio hath his Kotos, as they are call'd, to assist and advise him. The Kotos sometimes govern particular districts by themselves. At Nagasaki
there is a Kengio and two Koto's, under whose command stand all the Blind of that Town, and adjacent
Country. The Kengio's and Koto's have many other inferior [241] officers subordinate to them, who are call'd Sijbun, and are again
subordinate to one another. They differ from the common body of the blind, by
svearing long breeches. As they have different ranks and tltles among
themselves, so they are oblig'd every five years to purchase a new Quan, that
is, a new and higher title from their Kengio, for 20 to 50 Thails. If they
neglect, or are not able to do it, they are remov'd to a lower rank. The main
body of the Blind are comprehended under one general narne of Mukwan. These wear
no breeches, and are divided into four Quans,
ranks, or classes. Those of the fourth and last class, are capable of being
made Sijbuns, from which office they gradually
rise to the dignity of Koto, Kengio, and so on. Sometimes, thro' money or favour they rise very
suddenly.
Chap. VI. Of the Budsdo, or Foreign Pagan Worship, and its
Founder.
Foreign
Idols, for distinction's sake from the Kami, or Sin, which were worshipp'd in the country in the most ancient times,
are call'd Budsd and Fotoke. The Characters also, whereby these two words are
express'd, differ from those of Sin and Cami. Budsdo, in the litteral sense
signifies the way of Foreign Idols, that is, the way of worshipping Foreign
Idols. The origine of this religion, which quickly spread thro' most Asiatick
Countries to the very extremities of the East, (not unlike the Indian Fig-tree,
which propogates itself, and spreads far round, by sending down new roots from
the extremities of its branches,) must be look'd for among the Brahmines. I have
strong reasons to believe, both from the affinity of the name, and the very
nature of this religion, that its author and founder is the very same person,
whom the Brahmines call Budha, and believe to be an essential part of Wisthnu,
or their Deity, who made its ninth appearance in the world under this name, and
in the shape of this Man. The Chinese and Japanese call him Buds and Siaka. These two names indeed
became in success of time a common Epithet of all Gods and Idols in general,
the worship of whom was brought over from other Countries: sometimes also they
were given to the Saints and great men, who preach'd these new doctrines. The
common people in Siam, call him Prah l'udi Dsau, that is, the Holy Lord, and
the learned among them, in their Pali or holy language, Sammona Khodum The
Peguans call him Sammana Khutama. (See Book I. Ch. II.) [242] His
native country, according to the Japanese (with ] regard to whom he is chiefly
consider'd in this place) is Maaattakokf, or the Province Magatta in the Country Tensik. Tensik, in the litteral sense, signifies a Heavenly Country, a Country of
Heavens. The Japanese comprehend under this name the Island of Ceylan, the
Coasts of Malabar and Cormandel, and in general all the Countries of South
Asia, the continent as well as the neighbouring Islands, which are inhabited by
Blacks, such as the Peninsula of Malacca, the Islands of Sumatra, Java, the
Kingdoms of Siam, Pegu, &c.
He
was born in the twenty-sixth year of the reign s of the Chinese Emperor Soowo,
who was fourth Successor of the famous Suno Buo,
on the eighth day of the fourth month. This was according to some the year
before our Saviour's Nativity 1029, and according to others 1027; when I was in
Siam, in 1690, the Siamites then told 2232 years from their Budha, who, if he
be the same with the Siaka of the Japanese, his birth comes Up no higher than
542 years before Christ. His father was King of Magattakokf, a powerful Kingdom
in the Country Tensikf. I conjecture this to be the Island of Ceylon The
Kingdom of Siam indeed is so call'd to this day by the common People in Japan.
Siaka,
when he came to be nineteen years of age, quitted his Palace, leaving his wife
and an only son behind him, and voluntarily, of his own choice, became a
disciple of Arara Sennin, then a Hermit of great repute who liv'd at the top of
a mountain call'd Dandokf. Under the inspection of this holy man he betook hime
to a very austere life, wholly taken up with an almost unillterrupted
contemplation of heavenly and divine things, in a posture very singular in
itself, but reckon'd very proper for this sublime way of thinking, to wit,
sitting cross-legg'd, with his hands in the bosom placed so, that the
extremities of both thumbs touch'd one another: A posture, which is thought to
engage one's mind into so profound a meditation, and to wrap it up so entirely
within itself, that the body lies for a while as it were senseless,
unattentive, and unmoved by any external objects whatsoever. This profound
Enthusiasm is by them call'd Safen, and the divine truths revealed to such
persons Satori. As to Siaka himself, the force of his Enthusiasm was so great,
that by its means he penetrated into the most secret and important points of
religion, discovering the existence and state of Heaven and Hell, as places of
reward and punishment, the state of our Souls in a life to come, the
transmigration thereof, the way to eternal happiness, the divine Power of the
Gods in the government of this world, and many more things beyond the reach of
humane understanding, which he afterwards freely communicated to the numerous
crowds of his disciples, who for the sake of his doctrine and instructions
follow'd him in [243] flocks, embracing the same austere way of life, which he led
himself.
He
liv'd seventy-nine years, and died on thefifteenth day of the second month, in
the year before Christ 950.
The
most essential points of his doctrine are as follows.
The
souls of men and animals are immortal: Both are of the same substance, and
differ only according to the different objects they are placed in, whether
human or animal.
The
souls of men after their departure from their bodies, are rewarded in a place
of happiness, or misery, according to their behaviour in this life.
The
place of happiness is call'd Gokurakf, that is,
a place of eternal pleasures. As the Gods differ in their natures and the Souls
of men in the merit of their past actions, so do likewise the degrees of
pleasure and happiness in their Elysian Fields, that every one may be rewarded
as he deserves However the whole place is so throughly fill d with bliss and
pleasure, that each happy inhabitant thinks his portion the best, and far from
envying the happier state of others, wishes only for ever to enjoy his own.
Amida
is the sovereign Commander of these heavenly Stations, (for all his doctrine
hath not been introduc'd by the Brahmines, till after our Saviour's glorious
resurrection.) He is look'd upon as the general Patron and Protector of human
Souls, but more particularly as the God and Father of those, who happily
transmigrate into these places of bliss. Through his, and his sole mediation,
Men are to obtain absolution from their sins, and a portion of happiness in the
future Life.
Leading
a virtuous Life, and doing nothing that is contrary to the Commandments of the
Law of Siaka, is the only way to become agreeable unto Amida, and worthy of
eternal happiness.
The
five Commandments of the Doctrine of Siaka,
which are the standing rule of the life and behaviour of all his faithful
adherents, are call'd Gokai, which implies as
much, as the five Cautions, or Warnings. They are, Se Seo, the Law not to kill any thing that hath Life in it.
Tsu
To, the Law not to steal.
Sijain, the Law not to whore.
Mago, the Law not to lie.
Onsiu, the Law not to drink strong Liquors; a Law which Siaka most earnestly recommended to his Disciples, to be by them strictly
observ'd.
Next to these five chief and general
Commandments, which contain in substance the whole Law of Siaka, follow ten
Sikkai, as they call them, that is Counsels, or Admonitions, being nothing else
but the five first Laws branch'd out, and applied to more particular actions, [244] and
tending to a stricter observance of Virtue. For the sake of the learned, and
such as aim at a more than ordinary state of Virtue and Perfection even in this
World, a still further subdivision hath been contriv'd into Go Fiakkai, that
is, five hundred Counsels and Admonitions, wherein are specified, and
determin'd with the utmost exactness and particularity, whatever actions have,
according to their notions, the least tendency to virtue and vice, and ought on
this account to be done or omitted.
The
number of these Gosiakkai being so very extensive, 'tis nol wonder, that those,
who will oblige themselves to a strict observance thereof, are as few in
proportion, the rather since they tend to such a thorough mortification of
their bodies, as to measure and prescribe the very minutest parts of their
diet, allowing scarce so much as is necessary to keep them from starving. Nothing
but the ambition of acquiring a great repute of Perfection and Sanctity in this
World, and the desire of being rais'd to a more eminent station of happiness in
the next, can prompt any body to undergo such a rude and severe discipline, as
is prescribed by the Go Fiakkai, and few there are, even among the best part of their Clergy, who,
for the sake of a greater portion of happiness in a future World, would
willingly renounce the very least pleasures of this.
All
Persons, Secular or Ecclesiastical, who by their sinful Life and vitious
Actions have rendered themselves unworthy of the pleasures prepar'd for the
virtuous, are sent after their death to a place of misery, call'd Dsigokf, there to be confined and tormented, not indeed for ever, but only
during a certain undetermined time. As the pleasures of the Elysian Fields
differ in degrees, so do likewise the torments in these infernal places.
Justice requires that every one should be punished, according to the nature and
number of 'nis crimes, the number ofyears he lived in the world, the station he
lived in, and the opportunities he had to be virtuous, and good. Jemma, or with
a more majestuous Character Jemma O, (by which same name he is known also to
the Brahmines, Siamites, and Chinese,) is the severe Judge and sovereign
commander of this place of darkness and misery. All the vitious actions of
mankind appear to him in all their horror and heinousness, by the means of a
large looking-glass) placed before him and called, Ssofarino Kagami or the
looking-glass of knowledge. The miseries of the poor unhappy Souls confined to
these prisons of darkness are not so considerable and lasting, but that great
relief may be expected from the virtuous life and good actions of their family,
Friends and relations, whom they left behind. But nothing is so conducive to
this desirable end, as the prayers and offerings of the Priests to the great
and good Amida, who by his powerful intercession can prevail so far upon the
almost inexorable Judge of this infernal place, as to oblige him to remit from
the severity of his [245] Sentence, to treat the unhappy imprison'd Souls with kindness, at
least so far, as it is not inconsistent with his Justice and the punishment
their crimes deserve, and last of all, to send them abroad into the world again
assoon as possible.
When
the miserable Souls have been confined in these prisons of darkness a time
sufficient to expiate their Crimes, they are, by virtue of the Sentence of Jemma
O, sent back into the world, to animate, not indeed
the bodies of men, but of such vile creatures, whose nature and properties are
nearly related to their former sinful Inclillations, such as for instance,
Serpents, Toads, Insects, Birds, Fishes, Quadrupeds and the like. From the
vilest of these, transmigrating by degrees into others and nobler, thes at last
are suffered again to enter human Bodies, bv which means it is put in their
power, either by a good alld virtuous life to render themselves worthy of a
future uninterrupted state of happiness, or by a new course of vices to expose
themselves once more to undergo all the miseries of confinement in a place of
torment, succeeded by a new unhappy transmigration.
Thus
far the most essential points of the doctrine of Siaka.
Among
the disciples of Siaka arose several eminent
men, who contributed greatly to the propagation of his doctrhle, and were
succeeded by others equally learned and zealous, insomuch, that we need not
wonder, that iliS religion within a very short compass of time spread to the
verv extremities of the East, even all the difficulties, they had to struggle
with, notwithstanding. The most eminent of his disciples were Annan and Kasia, or with their full titles
Annan Sonsja, and Kasia Sonsja. They collected his wise sentences, and what was
found after his death, written with his own hands on the leaves of trees, into
a book, which for its peculiar excellency is call'd Fokekio, that is, the Book
of fine Flowers (in comparison with the holy Tarate-Flower) and sometimes also
by way of pre-eminence Kio, the Book, as being
the most perfect performance in its kind, and the Bible of all Eastern Nations
beyond the Ganges, who embraced Siaka's doctrine. The two compilers of it, for
their care and pains, were related among the Saints, and are now worshipp'd jointly
with Siaka, in whose Temples, and upon whose altars, they are placed, one to
his right, the other to his left hand.
Before
the doctrine of Siaka was brought over into China, and from thence through
Corsea into Japan, the old Sintos or Cami Worship, mean and simple as it was, was yet the only one
flourishing in this Empire. They had but few Temples and few Holidays, and the
yearly Pilgrimage to the Temple of Tensio Dai Sin at Isje, was thought the best and
surest way to happiness. 'Tis true, in success of time, the number of Gods and
Saints encreased, their System of Divinity was embellish'dwith new fables, arts
also and sciences were improv'd, [246] chiefly since the time of Synmu Ten O their first Monarch. But still a certain simplicity prevail'd, and
people following the dictates of reason, aim'd at nothing so much as to live
morally well. The Chinese also, before that time followd the illustrious
examples and moral precepts of their two great Emperors Tee Gio, that is the Emperor Gio, who
according to their Chronological Computation liv'd 2359 years before Christ,
and his successor Tee Siun, or the Emperor Siun,
who though a PeasalltX was yet for his prudence and honesty made by Gio, first
his co-partner in the government, and afterwards his successor, tho' in
prejudice to his, Gio's, twelve children, viz.
ten sons and two daughters. These two illustrious Princes were the two first
Sesins. Sesin is a Philosopher, able to find out
truth and wisdom, meerly by the force of his own understanding, and without
being taught by others. By mistake, this same name hath been sometimes given to
some of their most eminent Divines. Some hundred years after the reign of these
Princes, the Pagan Doctrine of Roos arose in
China. This man was born in Sokokf, that is, the Province So, on the fourth i
day of the ninth month, 346 years after the death of Siaka, or 604 before our
Saviour's Nativity. They say, that his mother had been big with child 81 years,
for which reason, when she was brought to bed, they calltd him Roos, which
implies as much as Old Son, or Old Child. They further add, that the Soul of
Kassobosatz, or the holy Kasso, the eldest
disciple of Siaka, by transmlgration dwelt in him, which made it easy to him to
attain to such a high pitch of knowledge about the nature of Gods and Spirits,
the Immortality of our Souls, a future State, and such other important Points,
as are hlghly conducive to the instruction of such, as are desirous of
learning, and fill the credulous vulgar with admiration. He liv'd eighty-four
years. Mean while the Doctrine and Philosophy of Roos got ground in China,
another incomparable Sesin appear'd tlpon the
Philosophical Stage of that Empire. This was Koosi, or as we Europeans call him
Confutius, born in the Province Kok, on the fourth day of the eleventh month)
399 years after the death of Siaka, and 53 after the birth of Roosi, who was
then as yet alive. His birth was in a manner miraculous, attended with llO
obscure signs of a future Sesin. He had some natural marks on his head, like those
of the Emperor (;io, and his forehead was of the same shape with that of the
Emperor Siun. At the time of his birth a Music was heard in Heaven, and two
Dragons were observ'd to attend, when the Child was wash'd. His Stature, when
grown up, was very noble and majestuous, of nine Saku, and nine Suns,
proportionable to the greatness of his Genius. Passing over in silence, what is
fabulous and romantick, in the History of his Life, it cannot be denied but
that he had an incomparable understanding and excellent Sense, and was perhaps
the greatest Philosopher [247] the
East ever produc'd. His Writings and Philosophy maintain'd a constant
uninterrupted reputation for now upwards of two hundred years, and are thought
in China to have been brought down from Heaven, as was formerly the Philosophy
of Socrates in Greece. A profound respect is shewn to his memory both in China
and Japan, by publick as well as private Persons. Very lately the Emperor of
Japan caus'd two Temples to be built to him in his Capital Jedo, whither he
repair'd in Person, as soon as they were finish'd, and on this occasion set
forth, in a handsome Speech to his Courtiers, the merits of this great Man, and
the peculiar excellency of the maxims of (;overnment laid down by him. His
Picture is allow'd the most honourable Place in the Houses of Philosophers, and
all Persons who apply themselves to studies and learning, never mention his
name without particular tokens of respect. It is no wonder then, that the
chimerical, and in several particulars incomprehensible doctrine of Roosi was not able to stand its ground against the reasonable and
pleasing moral of Confutius, but was, as it were, smother'd in its Infancy, and
insensibly decreased, in proportion as the adherenes of Confutius increas'd, of
whom there was a concourse from all parts of the Empire almost beyond
imagination. He died in the seventy third year of his age, leaving behind him
many able Men, who propagated his Doctrine and Philosophy, not only by their
teaching it to others, but gather'd all his wise Sentences and moral Maxims,
xvhich he communicated to them in his Life-time, into a Book, which is call d
Siudo, that is, the Philosophical way of Life, or the way of Life agreeable to
Philosophy, which ever since, for now upwards of two thousand years hath been
look'd upon as a performance incomparable in its kind, and an excellent Pattern
of a good and virtuous Life; a Book extoll'd not only by the admirers of
Confutius, but admir'd for its Morals and political Maxims, even by the adherents
of the Budsdo and other Religions, in the very same manner, as the Writings of
the ancient Greek and Roman Philosophers, which have escap'd the common
shipwreck of time, deservedly stand the admiration of all Europe, and a lasting
Monument of the excellent Genius of their great Authors.
Whilst thus the Doctrine and pleasing
Philosophy oi Confutius began to flourish in China, and to spread to the
neighbouring Empire of Japan, the Doctrine and lleligion of Siaka, which had then already penetrated the kingdoms of Siam and Laos,
was not like to meet with a favourable reception in this furthermost part of
the East. If we believe the Japanese Historians, the first that taught this
Religion in China, came over thither about the year of Christ sixty three, and
obtain'd leave to build a Temple, which is still call'd Fakubasi, that is, the Temple of the white Horse, because the Kio, or holy Book of Siaka, was brought over on a white Horse. The
greatest difficulty, the Preachers of this new Doctrine had to struggle withal,
was the [248] Philosophy of Confutius, then shining in its full lustre, and
universally approv'd. And indeed it appears that for several hulldred years the
Religion of Siaka made a very slow and
insignificant Progress, till about the year of Christ 518, one Darma, a great
Saint, and thirty third Successor on the holy See of Siaka, came over into
China from Seitensiku, as the Japanese Writers explain it, (that is from that
part of the World which lies Westward with regard to Japan) and laid properly
speaking the first sure Foundations of the Budsdoism in that mighty Empire. The fame of his Dignity and Holiness, the
austerity of his Life, his ardent uninterrupted Devotion, which was so strong,
that he did not scruple in the height of his zeal, to cut off his own Eyelids,
because they had once drawn him out of his Enthusiastic meditations into a
sleep, soon brought a crowd of admirers about him. But the most effectual and
most persuasive arguments, he made use of to induce people to the worship of the
Gods, were the doctrine of the Immortality of our Souls, and the promises of a
reward in a future Life, which they should not fail to obtain, if they would
but worshipthem, as his Doctrine, Religion and Example should direct. This new
Worship having once got ground in China, soon spread into Fakkusai, (which was then the name given to the Peninsula of Corsea, and is
now that of one of its three Provinces) where the first Budz, or Idol of Siaka was erected and
worship'd in the year of Christ 543. Japan, whose Inhabitants were then divided
between the old Religion of the Country, and the philosophical doctrines
communicated to them from China, could now hold out no longer, but soon
admitted the Religion of Siaka, following in
that, as they had done in many other things, the example of the neighbouring
Countries. The first Bukkio was brought over into Japan, about the year of
Christ 550. About 18 years after, according to Japanese Writers, a curious
carv'd Idol of Amida, which had been some years
before brought over from Tensiku into Fakusai, appear'd in a miraculous manner, in the Province Tsino Cami, all surrounded with sparkling rays, upon which a Temple was built
in Sinano, in memory of this remarkable event, which was call'd Sanquosi, and is still the chief and largest Temple of that Province. About
that time Kimmei ruled over Japan, who was no Enemy to this Religion, and
conniv'd at its introduction and spreading. This was the same Emperor, who
divided the tirne into Nengo's, in imitation of
the Chinese. The Nengo then subsisting, when
this Temple was built, was call'd Cengo. [249]
Chap. VII. Of the Siuto, that is, the Doctrine and Way of
Life of their Moralists and Philosophers.
Siuto, in the litteral sense, signifies the way or method of the
Philosophers. Siudosja, or in the plural number, Siudosju, are the
Philosophers, who follow this method. These people have, properly speaking, no
religion at all, that is, they conform themselves to none of those forms of
worshipping the Gods, which are establish'd in the Country. They say, that the
greatest perfection and the supreme good, men are able to acquire, consist in
that pleasure and delight, which our minds find in a good and virtuous life.
They admit of none but temporal rewards, or punishments, and only such, as are
the necessary consequences of the practice of virtue or vice. They say, that we
are oblig'd to be virtuous, because nature hath endow'd us with reason, on
purpose, that living according to the dictates of reason, we should shew our
difference, and superiority over irrational brutes. Koosi, or Confutius, born in China 2243 years ago, computing from the 5th
year of Genrokf, (of Christ 1692) was the first who taught that the supreme
good consists in the practice of virtue, and must consequently be looked upon
as the founder of this Philosophical Sect. It hath been observid above, how
prejudicial the Sioogakt; or the Book wherein
are contain'd his precepts and morals proved to the then flourishing doctrine
of Roosi. Moosi,
one of Confutius's disciples, was very instrumental in establishing and
propagating this Philosophy, which he publish'd in Sisio, or four Books, which
are still held in great esteem, and read in all Countries, where the learned
language, wherein they were written, is understood.
This
Philosophy, so far as it relates to the practice of virtue and good morals, may
be reduced to the following five points, which they call Dsin, Gi, Re, Tsi and
Sin. Dsin, teaches them to live virtuously; (hence Dsinsja, a virtuous man,)
Gi, to do right and justice to every body; Re, to be civil and polite; Tsi sets forth the maxims of a good and prudent Government, and Sin
treats of a free conscience and uprightness of heart. They admit no
transmigration of Souls, but believe an Snimam mundi, an universal Soul, Spirit
or power, diffused throughout the whole world, which animates all things, which
re-assumes the departing Souls, (as the Sea doth all rivers and waters that
flow into it from all parts of the Globe) as [250] into a common receptacle, and lets them, as it were, flow out
again indifferently to animate other creatures. This universal spirit they
confound with the supreme Being, attributing to one the same divine qualities,
which only belong to the other. They often make use of the word Ten, Heaven or Nature, in things, which more immediately concern our
life and actions. Thus they thank heaven and nature for their victuals, and the
necessaries of life. Some among them, whom I conversed withal, admitted an
intellectual, or incorporeal being, but only as governor and director, not as
the author of nature, nay, they pretended, that it is an effect of nature
produced by In and Jo, heaven and carth, one active, the other passive, one the
principle of generation, the other of corruption: after the same manner also
they explained some other active powers of nature to be spiritual beings. They
make the world eternal and suppose men and animals to have been produced by In
Jo, the heaven and five terrestrial elements.
Admitting no Gods, they have no temples, no forms of worship. Thus far however
they conform themselves to the general custom of the Country, in that they
celebrate the memory of their deceased parents and relations, which is done by
putting all sorts of victuals, raw and dressed, on a Biosju, as they call it,
or table purposely made with this view, by burning candles before them, by
bowing down to the ground as if they were yet alive, by monthly or anniversary
dinners, whereto are invited the deceased's family and friends) who appear all
in the best cloth, and wash and clean themselves by way of preparation for
three days before, during which time they abstain from lying with their wives)
and from all impure things, and by many other tokens of respect and gratitude.
As to the burial ot their dead, they do not burn them, but keep the corpse
three days, and then lay it on the back into a coffin, after the European
manner, with the head raised. Sometimes the coffin is filled with spices and
sweet scented herbs, to preserve the body from corruption, and when every thing
is ready, they accompany it to the grave, and bury it without any further
ceremony.
These
Philosophers do not only admit of selfmurther, but look upon it as an heroic
and highly commendable action, and the only honourable means to avoid a
shameful death, or to prevent falling into the hands of a victorious enemy.
They
celebrate no festivals, nor will they pay any respect to the Gods of the
Country, any more than common civility and good manners require. The practice
of virtue, a free conscience, and a good and honest life, is all what they aim
at. They were even suspected of secretly favouring the Christian religion, for
which reason, after the said Religion had been entirely abolished by cross and
fire, and proper means taleen to prevent its ever reviving again, they also
were [251] commanded to have, each the Idol, or at least the name, of one of
the Gods worship'd in the country, put up in their houses, in a conspicuous and
honourable place, with a flower pot, and Incensory before them. They commonly
chuse Quanwon, or Amida, whose Idols they place behind the hearth, according to
the Country fashion. Some have besides, of their own free choice, the Biosiu in
their houses, or else the name of some learned man. In their publick Schools is
hung up the picture of Koosi or Confutius. Formerly this sect was very
numerous. Arts and Sciences were cultivated and improved among them, and the
best part of the nation profess'd it. But that unparallel'd persecution of the
Christian Religion, weaken'd it very much, and it lost ground ever since; the
extream rigour of the imperial Edicts make people cautious even as to reading
their books, which formerly have been the delight and admiration of the nation,
held in as great an esteem as the writings of Plato, Socrates, and other
heathen Philosophers are in Europe .
About
thirty years ago, the Prince of Sisen and Inaba, a great Siudosia, and Patron
of learned- men, endeavour'd to revive this Philosophy, then almost extinct, in
his dominiolls In order to this, he founded an university, endowed lt with
great privileges, and settled handsome pensions upon able learned men, whom he
sent for from all parts of the Empire. The design of this undertaking was to
open the Eyes of his Subjects, and to teach them, if possible, to make use of
their reason, which they no sooner did, but they began to see thro' the
impertinent and ridiculous Fables of their priests, and discovering their
cheats refused to grant them any further subsistance, whereby this numerous
crew, which till then lived only upon the charity of credulous people, was
reduced to a starving condition. Of so dangerous an innovation heavy complaints
were made to both Emperors, and the unhappy Prince was like to fall a sacrifice
to his good intentions, had he not, by a voluntary resignation of his dominions
to his Son, prevented the fatal blow of the Imperial disgrace ready to fall
upon him and his family. His Son, though of a more prudent and reserv'd
behaviour, yet by his life and conduct leaves no room to doubt, but that his
principles are nearly the same with those of his Father's, an instance whereof,
though foreign to my present purpose, will not be improper to close this
Chapter and Book.
On
the Songuats, or New-years-day, one of their
greatest Festivals, there was a numerous appearance at Court of gentlemen and
ladies, who came thither in their richest apparel, to compliment the Prince on
the occasion of the day, and were by him entertain'd at dinner. Amongst other
presents made to him that day, there happen'd to be a Peacock and Hen. Every
one was delighted, and struck with admiration, by the uncommon beauty of these
scarce, foreign Birds, whence the Prince took occasion to ask their opinion,
which of the [252] two
they thought was the cock, and which the hen. The gentlemen out of civility to
the ladies, unanimously pitch'd upon the most beautiful to be the hen; the
ladies on the contrary very modestly apprehended, that the finest of the two
was the cock. You are in the right, answer'd thereupon the Prince; Nature
itself will have the man best clad, and it seems to me incomprehensible, that
the wife should have more pride, and go richer dress'd than her husband, who
must be at the expence of maintaining her. An excellent New-year's Sermon from
a Heathen Prince. [253]