Suggestion

I HAD the privilege of meeting him in Tôkyô, where he was making a brief stay on his way to India;--and we took a long walk together, and talked of Eastern religions, about which he knew incomparably more than I. Whatever I could tell him concerning local beliefs, he would comment upon in the most startling manner,--citing weird correspondences in some living cult of India, Burmah, or Ceylon. Then, all of a sudden, he turned the conversation into a totally unexpected direction.

"I have been thinking," he said, "about the constancy of the relative proportion of the sexes and wondering whether Buddhist doctrine furnishes an explanation. For it seems to me that, under ordinary conditions of karma, human rebirth would necessarily proceed by a regular alternation."

{p. 198}

"Do you mean," I asked, "that a man would be reborn as a woman, and a woman as a man?"

"Yes," he replied, "because desire is creative, and the desire of either sex is towards the other."

"And how many men," I said, "would want to be reborn as women?"

"Probably very few," he answered. "But the doctrine that desire is creative does not imply that the individual longing creates its own satisfaction,--quite the contrary. The true teaching is that the result of every selfish wish is in the nature of a penalty, and that what the wish creates must prove--to higher knowledge at least--the folly of wishing."

"There you are right," I said; "but I do not yet understand your theory."

"Well," he continued, "if the physical conditions of human rebirth are all determined by the karma of the will relating to physical conditions, then sex would be determined by the will in relation to sex. Now the will of either sex is towards the other. Above all things else, excepting life, man desires woman, and woman man. Each individual, moreover, independently of any personal relation, feels perpetually, you say, the influence of some inborn feminine or

{p. 199}

masculine ideal, which you call 'a ghostly reflex of countless attachments in countless past lives.' And the insatiable desire represented by this ideal would of itself suffice to create the masculine or the feminine body of the next existence."

"But most women," I observed, "would like to be reborn as men; and the accomplishment of that wish would scarcely be in the nature of a penalty."

"Why not?" he returned. "The happiness or unhappiness of the new existence would not be decided by sex alone: it would of necessity depend upon many conditions in combination."

"Your theory is interesting," I said;--"but I do not know how far it could be made to accord with accepted doctrine. . . . And what of the person able, through knowledge and practice of the higher law, to remain superior to all weaknesses of sex?"

"Such a one," he replied, "would be reborn neither as man nor as woman,--providing there were no pre-existent karma powerful enough to check or to weaken the results of the self-conquest."

"Reborn in some one of the heavens?" I queried,--"by the Apparitional Birth?"

{p. 200}

"Not necessarily," he said. "Such a one might be reborn in a world of desire,--like this,--but neither as man only, nor as woman only."

"Reborn, then, in what form?" I asked.

"In that of a perfect being," he responded. "A man or a woman is scarcely more than half-a-being,--because in our present imperfect state either sex can be evolved only at the cost of the other. In the mental and the physical composition of every man, there is undeveloped woman; and in the composition of every woman there is undeveloped man. But a being complete would be both perfect man and perfect woman, possessing the highest faculties of both sexes, with the weaknesses of neither. Some humanity higher than our own,--in other worlds,--might be thus evolved."

"But you know," I observed, "that there are Buddhist texts,--in the Saddharma Pundarîka, for example, and in the Vinayas,--which forbid . . . . ..

"Those texts," he interrupted, "refer to imperfect beings--less than man and less than woman: they could not refer to the condition that I have been supposing. . . . But, remember, {p. 201} I am not preaching a doctrine;--I am only hazarding a theory."

"May I put your theory some day into print?" I asked.

"Why, yes," he made answer,--"if you believe it worth thinking about."

And long afterwards I wrote it down thus, as fairly as I was able, from memory,

{p. 206}

Ingwa-banashi^[1]

THE daimyô's wife was dying, and knew that she was dying. She had not been able to leave her bed since the early autumn of the tenth Bunsei. It was now the fourth month of the twelfth Bunsei,--the year 1829 by Western counting; and the cherry-trees were blossoming. She thought of the cherry-trees in her garden, and of the gladness of spring. She thought of her children. She thought of her husband's various concubines,--especially the Lady Yukiko, nineteen years old.

{p. 206}

"My dear wife," said the daimyô, "you have suffered very much for three long years. We have done all that we could to get you well,--watching beside you night and day, praying for you, and often fasting for your sake. But in spite of our loving care, and in spite of the skill of our best physicians, it would now seem that the end of your life is not far off. Probably we shall sorrow more than you will sorrow because of your having to leave what the Buddha so truly termed 'this burning-house of the world.' I shall order to be performed--no matter what the cost--every religious rite that can serve you in regard to your next rebirth; and all of us will pray without ceasing for you, that you may not have to wander in the Black Space, but may quickly enter Paradise, and attain to Buddhahood."

He spoke with the utmost tenderness, caressing her the while. Then, with eyelids closed, she answered him in a voice thin as the voice of an insect:--

"I am grateful--most grateful--for your kind words. . . . Yes, it is true, as you say, that I have been sick for three long years, and that I have been treated with all possible care and

{p. 207}

affection. . . . Why, indeed, should I turn away from the one true Path at the very moment of my death? . . . Perhaps to think of worldly matters at such a time is not right;--but I have one last request to make,--only one. . . . Call here to me the Lady Yukiko;--you know that I love her like a sister. I want to speak to her about the affairs of this household."

Yukiko came at the summons of the lord, and, in obedience to a sign from him, knelt down beside the couch. The daimyô's wife opened her eyes, and looked at Yukiko, and spoke:--

"Ah, here is Yukiko! . . . I am so pleased to see you, Yukiko! . . . Come a little closer,--so that you can hear me well: I am not able to speak loud. . . . Yukiko, I am going to die. I hope that you will be faithful in all things to our dear lord;--for I want you to take my place when I am gone. . . . I hope that you will always be loved by him,--yes, even a hundred times more than I have been,--and that you will very soon be promoted to a higher rank, and become his honored wife. . . . And I beg of you always to cherish our dear lord: never allow another woman to rob you of his affection. . . . This is what I

{p. 208}

wanted to say to you, dear Yukiko. . . . Have you been able to understand?"

"Oh, my dear Lady," protested Yukiko, "do not, I entreat you, say such strange things to me! You well know that I am of poor and mean condition:--how could I ever dare to aspire to become the wife of our lord!"

"Nay, nay!" returned the wife, huskily,--"this is not a time for words of ceremony: let us speak only the truth to each other. After my death, you will certainly be promoted to a higher place; and I now assure you again that I wish you to become the wife of our lord--Yes, I wish this, Yukiko, even more than I wish to become a Buddha! . . . Ah, I had almost forgotten!--I want you to do something for me, Yukiko. You know that in the garden there is a yaë-zakura,^[1] which was brought here, the year before last, from Mount Yoshino in Yamato. I have been told that it is now in full bloom;--and I wanted so much to see it in flower! In a little while I shall be dead;--I must see that tree before I die. Now I wish you to carry me into the garden--at once, Yukiko,--so that I can see it. . . . Yes,

{p. 209}

upon your back, Yukiko;--take me upon your back . . ."

While thus asking, her voice had gradually become clear and strong,--as if the intensity of the wish had given her new force: then she suddenly burst into tears. Yukiko knelt motionless, not knowing what to do; but the lord nodded assent.

"It is her last wish in this world," he said.

She always loved cherry-flowers; and I know that she wanted very much to see that Yamato-tree in blossom. Come, my dear Yukiko, let her have her will."

As a nurse turns her back to a child, that the child may cling to it, Yukiko offered her shoulders to the wife, and said:--

"Lady, I am ready: please tell me how I best can help you."

"Why, this way! responded the dying woman, lifting herself with an almost superhuman effort by clinging to Yukiko's shoulders. But as she stood erect, she quickly slipped her thin hands down over the shoulders, under the robe, and clutched the breasts of the girl, and burst into a wicked laugh.

{p. 210}

"I have my wish!" she cried--"I have my wish for the cherry-bloom,^[1]--but not the cherry-bloom of the garden! . . . I could not die before I got my wish. Now I have it!--oh, what a delight!"

And with these words she fell forward upon the crouching girl, and died.

The attendants at once attempted to lift the body from Yukiko's shoulders, and to lay it upon the bed. But--strange to say!--this seemingly easy thing could not be done. The cold hands had attached themselves in some unaccountable way to the breasts of the girl,--appeared to have grown into the quick flesh. Yukiko became senseless with fear and pain.

Physicians were called. They could not understand what had taken place. By no ordinary methods could the hands of the dead woman be unfastened from the body of her victim;--they so clung that any effort to remove them brought blood. This was not because the fingers held:

{p. 211}

it was because the flesh of the palms had united itself in some inexplicable manner to the flesh of the breasts!

At that time the most skilful physician in Yedo was a foreigner,--a Dutch surgeon. It was decided to summon him. After a careful examination he said that he could not understand the case, and that for the immediate relief of Yukiko there was nothing to be done except to cut the hands from the corpse. He declared that it would be dangerous to attempt to detach them from the breasts. His advice was accepted; and the hands were amputated at the wrists. But they remained clinging to the breasts; and there they soon darkened and dried up,--like the hands of a person long dead.

Yet this was only the beginning of the horror.

Withered and bloodless though they seemed, those hands were not dead. At intervals they would stir--stealthily, like great grey spiders. And nightly thereafter,--beginning always at the Hour of the Ox,^[1]--they would clutch and

{p. 212}

compress and torture. Only at the Hour of the Tiger the pain would cease.

Yukiko cut off her hair, and became a mendicant-nun,--taking the religious name of Dassetsu. She had an ihai (mortuary tablet) made, bearing the kaimyô of her dead mistress,--"Myô-Kô-In-Den Chizan-Ryô-Fu Daishi";--and this she carried about with her in all her wanderings; and every day before it she humbly besought the dead for pardon, and performed a Buddhist service in order that the jealous spirit might find rest. But the evil karma that had rendered such an affliction possible could not soon be exhausted. Every night at the Hour of the Ox, the hands never failed to torture her, during more than seventeen years,--according to the testimony of those persons to whom she last told her story, when she stopped for one evening at the house of Noguchi Dengozayémon, in the village of Tanaka in the district of Kawachi in the province of Shimotsuké. This was in the third year of Kôkwa (1846). Thereafter nothing more was ever heard of her.

{p. 215}