At their tale host and those assembled shook their heads. "It is the Sarayashiki of the Bancho[u], the well that of the old Yoshida Goten, whence ghosts issue; unless by good fortune the vision be a trick of fox or badger. Honoured Sir, have prayers said to avoid ill fortune." But a merry, foul, cynical old fellow—peasant turned townsman—twinkled in his laughter. "Then O'Kiku San has favoured the shugenja and his spouse with feast and gifts?"—"'Twas very strange," naively replied the pilgrim. "Copious and splendid the entertainment. Of the reality there can be no doubt. This Jubei did not feast in a dream on those dainties." The host and other auditors broke into coarse laughter—"Feast! The botamochi was of horse dung, the macaroni was earth-worms, the wine—was urine." All roared in their great joy. The unfortunate pilgrims, much put out, made gesture of discomfiture and fright. Said the peasant-townsman, in sly hit at the host—"Perchance O'Kiku brought the viands from near-by inn or cook shop. Surely these furnish little better." Laughing he left the now angry innkeeper to aid his wretched guests, writhing and retching in all the pains, actual and imagined of such a feast.

Command went forth to the holy man—and from the Sho[u]gun Ke himself. A halt must be brought to these unseemly proceedings so close to the suzerain's dwelling. These priests of the Dendzu-In, in the shadow of whose temple rested so many of the Tokugawa dead, were famed for learning and for piety. The founder of the Hall, Ryo[u]yo[u] Sho[u]nin, had set to his successors this standard as necessary accomplishment, bequeathing to them perhaps the ability to meet the demand of his title of Mikatsuki Sho[u]nin. Between his eyes was a mole in shape like to the crescent moon of the third day. Hence the appellation and its meaning application; for as the moon waxed to its full, so did the Sho[u]nin with advancing years wax great in learning, and throw his increasing light upon mankind. Of this first prior there is a tale. It was the period of the Ashikaga wars, and the Sho[u]nin, for safety and on business of his order, was resident for the nonce at Asonuma in Kotsuke province. As he prayed and wrought in the night, without rose violent sound of fighting and disturbance. Rising he looked forth. Two bands of men at direst odds displayed the greatest cruelty to each other. But what men! Emaciated to flesh and bone, weird and unhappy of face, the Sho[u]nin saw that these were not of this world. His determination was at once taken. Rosary in hand and intoning the nembutsu he stepped forth. The strife parted before him; its actors were prostrate in his presence. "What means this fierceness of battle?" asked the prelate. "Surely ye are not of the world, thus without mercy to strive to do such pitiless cruelty."—"Not of this world," said one raising his head; "but no more cruel than men in the flesh. In the Gempei wars, fighting we lost our lives. Our bodies tumbled promiscuously into one common ditch, without rites or worship, the grudge still continues through the decades. Deign, honoured priest, the aid of prayers of one so holy, for the rest of all." Gladly the prior grasped the opportunity—"For such surely is the charm of the Sacred Name—the paper with the sacred characters of the Nembutsu, Namu Amida Butsu. Not this ignorant foolish cleric, but the vow of the Nyo[u]rai, Amida, relieves you from the Hell of fighting (Shurado[u]). Deign to accept the charm and enter Nirvana." Gladly the outstretched hands received it. Then all vanished in a mist. On the following day with discretion and modesty the prior told his experience to his open mouthed and credulous disciples. An ancient man of the place was found to point out where tradition placed the burial and its mound. The bones found on digging were sorted, and with rites found burial. Never after were prior, disciples, or villagers troubled with these visions. But the prior's reputation took an upward bound, to the credit of his sect.

Thus it was with his successor—himself a true Mikatsuki Sho[u]nin in the illumination of his learning—"From his youth he had abandoned the world, and all the scripture had passed under his eyes. At eighteen years he knew all the sutra and the doctrines of Shaka (Sakyamuni), and books whether exoteric or esoteric. Moreover he understood thoroughly astrology and almanacs, the poetry of Morokoshi (China) and Nippon, and instrumental music. Truly once heard he knew ten times, so clever he was." It was to this Saint, in his eighty-second year, that the order came to lay the ghost of O'Kiku, to dispel the disorderly spectres of the well of the Yoshida Goten. "A difficult, nay a severe task; but one well within the power and mercy of the Buddha. To-night we go forth to the attempt. Let all exert themselves." His subject clerics bowed low—"Respectfully heard and obeyed." They liked it not. The nights were cold; the place noted for bad company, and bad weather. But the order of their head was not to be disobeyed.

With the first watches of the stormy night the Sho[u]nin and some thirty priests were assembled about the well curb. Earnestly the Sho[u]nin read the sacred writing. Vigorously his followers made the responses. Louder the voices and greater their confidence as the night progressed without sign of visions. Then said the Sho[u]nin—"Surely great is the efficacy of the sutra. Namu Amida Butsu! Namu Amida Butsu! All evil visions and spectres vanish; to seek the peace and oblivion of Nirvana. Let the event prove the efficacy of the charm."—"Namu Amida Butsu! Namu Amida Butsu!" Loud the voices of the priests, but now in terror. The bell of Gekkeiji was striking the hour of the ox (1 A.M.). Crouching and shivering they saw the spectral lighting up of the well. The blue glittering points began to dot its mouth. Then swarms of spectres began to pour forth, obscene and horrible. Among them appeared the ghost of O'Kiku. Stricken with fear the priests stopped all reading of the holy writ. Flat on their faces, their buttocks elevated high for great concealment, they crouched in a huddled mass. "Namu Amida Butsu! Namu Amida Butsu! Spare us, good ghosts—thus disturbed most rudely in your nightly haunt and revels. Ha! Ah! One's very marrow turns to ice. No more! No more! Away!" But the Sho[u]nin held firm. Surrounded by the jibing menacing mass of spirits, steadily and without fear he hung on to his scroll, read the sutra, intoned the nembutsu. One by one his company stole away; as did the spectres with approaching dawn.

He did not reproach his flock. Said the prior to the shamed assembly—by daylight: "Surely this is a very difficult undertaking. This curse of the dead is no ordinary one. It is a soul without light, of some highly debauched sinner, of some woman vowed to eternal hate. Deep the malignancy; but deeper yet the efficacy of Mida's vow. Seven nights will do it. Let all make every effort." He looked around, with trace of gentle rebuke—"We are men who have left the world (shukke). Why then fear the dead; when ye are part and parcel of them? Perhaps greater company is needed." He sought it from his fellow priors. From Shiba to Asakusa they swarmed. With fifty, with seventy, with a hundred and seventy priests, all reciting the Sutra, intoning the nembutsu, the noise and confusion rose high above the sound of storm and spectre. Sleep was banished far and wide thereabouts. But this could not last. "One, two, three, four...." with the counting of the plates the chilling heart rending shriek, the wail of the unhappy girl, the stoutest volunteers quailed and with their hands shut out the spectral vision. These volunteers disappeared with the second week of recitation entered on by the Sho[u]nin. Even his own band began to fail him. They sent substitutes, in the shape of the temple servants, the lowest grade, the Shoke Sama. When a third week was announced, as sure to accomplish the exorcism, there was open rebellion. It was with sadness and admiration that the Sho[u]nin saw his band thus reduced to a few faithful men, the oldest of his flock, almost as old as himself—and these deaf, blind, and almost dumb. "Ah! It is a tremendous affair. Deep the malignancy of this curse. This foolish priest has overrated his reputation with the Buddha. Great the discredit to the sect and temple at the wide heralded failure." He felt as ill and out of sorts away from the presence of the vision, as did his disciples in its presence. He was old and foolish and over-confident.

The prior slept on his cushion, his robes still wet with the storm and rain of the previous night. Then came a woman, dressed in sombre garb. Approaching the sleeping priest she wrote upon his sleeve the character ki [ki], bowed reverently, and disappeared. He awoke seeming to hear her footsteps. How clear was this dream! The character ki, what did it portend? The Buddha would not fail his priest. Taking himself to the altar he prostrated himself before the seated figure. Then he prayed. And as he prayed—perhaps resumed his nap—wonderful to say again the character [ki] appeared, this time on the Buddha's sleeve. The Sho[u]nin rubbed his eyes. Was he awake or dreaming? He did not know. "Ki," the chance, the opportunity that the successful man in every undertaking grasps, where others fail. He must apply it to his own calling and the crisis. They exercised their brains; he was reputed to be well furnished. This next night was the last of the third seven days. Failing favourable issue he would take up his staff and depart to other place, never to reappear in the beloved precincts of his hall. Thus inspired he thought and thought. The grave, kindly, piercing eyes became brighter and brighter. Then his monks came running in surprise and alarm. The reverend prior was laughing—not in merriment, but with the joy of him who has found the successful issue to be so plain and easy.

This last and critical night in storm and riot proved to be the worst of all. Said the Sho[u]nin with grave kindness—"This night the Sho[u]nin goes; others need not accompany." All rejoiced—until they saw his preparation to face the rain and cold. Then they weakened, and all plead to accompany him. Splendid the train assembled around the well curb. Again the reading of the sutra began, the intonation of the nembutsu. Again the clerics cursed their ill timed enthusiasm, which brought them out in the storm and to such unseemly company. Again the ghosts issued forth from the old well in their obscene riot. Jeering, menacing they swarmed around the frightened priestly band. Immoveable the prior. Natural and supernatural seemed to hang on the issue between priest and spectres. The figure of O'Kiku, wan, sad, malignant appeared. She counted—"One, two, three, four, five, six, seven, eight, nine...."—"Ten!" shouted the Sho[u]nin, extending the Junen. "Ara! What joy! None lack. Ah! By the Sho[u]nin's virtue this Kiku secures Nirvana. Gratitude and obeisance are due." With the words the figure faded, the spectres disappeared, the storm rumbled and passed off rapidly to the distance, and the stars shone out on the cold clear sky of a perfect fall night with its studded firmament.

Thus did the Sho[u]nin find the secret in the ten repetition of the sacred formula—the ju nen. On her finger stumps O'Kiku counted—counted as does the successful man in the business of life. But O'Kiku was maimed. The thumb was lacking. Hence the tale went but to nine. The missing factor once supplied her count found completion. Long had been accomplished her vow of indignant vengeance, but still the plates remained to count for her own release, and this she could not effect. Great was the reputation thus acquired to priest and temple. Probably it was this feat which has confused him with his greater predecessor, the founder of the temple; transferred most anachronistically to this latter the tradition of the actual laying of the ghost.

There is an old book[35] in which the matter is discussed—"It was in the old well that Kikujo[u] was drowned, says tradition in Sho[u]ho[u] 3rd year (1646). By the ability, merit, and power of Mikatsuki Sho[u]nin her soul was saved, and at once she became a Buddha. Though such be the story, by the temple register the founder of the Dendzu-In, Ryo[u]yo[u] Sho[u]nin, entered the Hall in O[u]ei 22nd year 9th month 27th day (29th October 1415). One smiles. Ho! The Sho[u]nin lived two hundred and fifty-six years before, and dates do not amalgamate. How many generations had the Sho[u]nin seen when Kikujo[u] became a Buddha! The Mikatsuki Sho[u]nin becomes a bubble Sho[u]nin. The learning of this Mikatsuki Sho[u]nin was notorious, and it has been banded down to people of later generations in matters concerning Ryo[u]yo[u] Sho[u]nin. Deign to take a glance at facts here indicated. The 'Edo Bukkaku Ryakuden' (Epitomised Record of Buddhist teaching in Edo) says under the heading 'Muryo[u]zan Jukyo[u]ji Dendzu-in'—

'Koishikawa Ji-in: 600 koku (income). The founder was Yurensha Ryo[u]yo[u] Sho[u]nin, early in the Meitoku period (1390-1393). This Sho[u]nin had between his eyebrows the figure of the moon on the third day. Later people called him Mikatsuki Sho[u]nin. Native of Jo[u]shu[u] he was the son of the castle lord of Iwase in Kujigo[u]ri, Shirayoshi Shima no Kami Yoshimitsu. Through prayer at the Iwase Myo[u]jin his mother became pregnant. He was born Riaku-O[u] 4th year 1st month 24th day (11th February 1311). Later his father was killed in battle, and the mother took him to the Jo[u]fukuji, at So[u]jiyama. Putting him in charge of Sho[u]jitsu Sho[u]nin his head was shaved. At eight years old he was received at the Mikkyo[u] (Shingon) Ho[u]don-In Yuzon. Taishu[u] (secret cult) was learned through the teaching of Shingen Ho[u]shi. The Zenshu[u] was taught by the aged Tajima no Temmei and Gwatsuryu[u]. Shinto[u] by Jibu no Tayu Morosuke. In the poetry of Nippon he followed Tona, for ancient and modern example. He wrote ten books of importance. Noted for learning, in Eiwa 4th year (1378) he was transferred to Taitei-san O[u]sho[u]-in Nan-ryu[u]bo[u] in Shimotsuke no Kuni. Here he taught the seed of the Law. The son of Chiba Sadatane, Toku Sendai Maru, had a younger brother. It was he who founded the Zo[u]jo[u]ji and became Yu[u]yo[u] Sho[u]nin. Ryo[u]yo[u] Mikatsuki Sho[u]nin died in O[u]ei 27th year 9th month 27th day (3rd November 1420). The San-en-zan Kwo[u]-do[u]-in Zo[u]jo[u]ji had to fief 10540 koku. It is the chief seat of the Jo[u]do[u] sect in the Kwanto[u], and its schools swarm with students.'

The large hanging bell of this Zo[u]jo[u]ji (tsurigane) has the thickness of a foot. At the time it was the largest of all bells. In the temple record it says that the Sho[u]nin of Shiba San-en-zan, generation following generation, were highly noted for learning. From Ryo[u]yo[u] Sho[u]nin the predecessor the principles must have been inherited. Hence in the foolish talk of people the honoured name of the Sho[u]nin was borrowed and adopted into the affair of Kikujo[u], as of the noted and erudite priest Mikatsuki Sho[u]nin; no matter of offence."

But no such laboured explanation is required. The sanctity of learning, the inheritance in these bishops and priors of the merits of those who went before, has kept and keeps the appellation in the minds of the generations of the Nipponese. Ryo[u]yo[u] Sho[u]nin, his merits and his nickname, passed in the public mind to his successors. It is the laboured and learned effort of these days which fastens on the prior of Dendzu-in the tales of the long past founder of the temple. It was the learned Osho[u] of the time of Tsunayoshi Ko[u], that fifth Sho[u]gun—the Inu Kubo—basely devout and devoted to the Buddha's Law, when to save the life of a dog (inu) the lives of men were sacrificed on the execution ground.[36] The piety and learning of the great priest surely is needed to counterbalance the cruel folly of his master. Both qualities of this later cleric were the needed light in this period so dark for men. In which the wife, more faithful to tradition and the land, drove her dagger into the Sho[u]gun's heart, and kept from his seat and succession the favoured person of his catamite.[37] To be sure the little lady, of kuge not samurai stock, daughter of the Kwampaku (Premier) Takatsukasa Fusasuke, of courage and truly noble stock, then used the dagger on herself; and has kept busy ever since the historians of Nippon, official and other kinds, in explanation of how "it didn't happen." This is but a tale of outside scribes, to explain the taking off between night and morning of a perfectly well man (or divinity)—not sanctified with official and Tokugawal benediction; and no wonder. The tale and the event was not one to brag of. And the lady died too—very shortly.

The eagerness to ascribe a local habitat to the story of the Sarayashiki has led to-day to some curious confusions, dovetailing into each other. To follow Ho[u]gyu[u]sha—in the far off quarter of Yanaka Sansaki, near the Negishi cut of the Northern Railway, is the Nonaka well. Despite its far removal this pool is ascribed to O'Kiku, as the one time well of the Yoshida Goten. As fact—in Sho[u]ho[u] a harlot, by name Kashiwaki, ransomed by a guest here established herself. Death or desertion cut her off from the lover, and she turned nun. The place at that time was mere moorland, and the well near by the hut had the name of the Nonaka no Ido—the well amid the moor. In time the lady and her frailty disappeared, and the kindly villagers buried her close to the hut, scene of her penance.

"Vain the tranquil water mid the moor—mere surface; Gone, nought remains—of the reflection."

Her well? People call it now the yobi-ido, the calling well, a pool furnished by springs and some thirty feet in diameter. Now only a few cho[u] (hundred yards) to the north of Sansaki, at the Komizo no Hashi of Sakanoshita, is an old mound called the grave of O'Kiku. "Here a small seven faced monument has been erected. But this is not the O'Kiku of the Sarayashiki. This woman named Kiku died of an incurable disease. As her dying wish she asserted that any who suffered pain from incurable disease had but to pray to her to receive relief. With this vow she died." It is the connection between this Kiku and the yobi-ido which has so transferred the well established site of this old story.

* * * * *

Thus comes to a finish these tales of the Edo Bancho[u], the story of the Sarayashiki with its cruel fate of the unhappy Kikujo[u], the Lady of the Plates. Long had the distressed figure of the wretched girl ceased its wailing over the never completed tale of the porcelain plates. But the memory of her misfortunes, of the ill-omened well of the Yoshida Goten has remained for centuries in the mind, and thought, and speech of Nippon. Up to the early years of Meiji the Ko[u]jimachi-ido still existed, to be pointed out to the superstitious ever present in this land. The Bancho[u], for many decades of years, had become the crowded Bancho[u] of the proverb which asserts that one born and living out life therein, yet could not be expected to know the windings and intricacies of its many ways and byways. In time the yashiki of hatamoto disappeared; in recent years to make way for a residential quarter of prosperous tradesmen, minor officials; nay, for bigger fish who swim in the troubled waters of court and politics. The old Ko[u]jimachi village, with its bustling street and many shops, remains. True the old well has gone the way of the ruined yashiki of Aoyama Shu[u]zen, of the waste land ([sarado]) on which at one time both stood. But to this very day the tradition remains firm and clear. So much so that those who leave their homes, to fail of reappearance ever after, are spoken of as having met the fate of the unhappy victims of the Ko[u]jimachi-ido. To quote again the very ancient poem in assertion of the verity of its evil influence:

"Yoshida: to passers by the token; Long sleeves wave invitation."

Yokohama—21st September to 14th November, 1916.

—FINIS.—

To follow—The Hizakurige (To[u]kaido[u]) of Jippensha Ikku—in English.

FOOTNOTES:

[Footnote 1: Benincasa hispida (Brinkley).]

[Footnote 2: Of about fifteen dollars in terms of present money.]

[Footnote 3: Comments the scribe of Nippon (Matsubayashi Hakuen)—"This kind is not the animal known as fox. There are foxes in human shape which extort money. They dwell round about Yoshiwara and Shinagawa. These are found in the Shin-Yoshiwara. In Meiji 33rd year 8th month liberty was granted to give up their occupation. Blowing wide cast a fox fever, the brothels of the Yoshiwara displayed a magnificent confusion. In round terms Tokyo town was in an uncontrolled disorder. Among these human foxes there was a guild, and this was the source of the tumult."]

[Footnote 4: Mizuno Juro[u]zaemon Shigemoto, son of Hiuga no Kami Katsunari. He was ordered to commit seppuku (cut belly) for the assassination of Bandzuin Cho[u]bei: Kwanbun 4 year 3 month 27 day (22 April 1664).]

[Footnote 5: Kokorozashi wa matsu no ha to moshimasu.]

[Footnote 6: Second daughter of Hidetada; wife of the Prince of Echizen.]

[Footnote 7: At the severest cold, clad in breech clout, or thinnest of white linen, the pilgrim after sunset makes his round of the temples for worship.]

[Footnote 8: The Pluto of Indian (Yama), Chinese and Japanese (Emma) mythology. Dai-O[u] (Great King). Cf. Eitel's "Chinese Buddhism," p. 207.]

[Footnote 9: Other accounts say that these heroes used—pith bullets.]

[Footnote 10: He was of great strength, and is said to have carried the Sho[u]gun in his palanquin on his shoulders himself back to Edo in the flight from Suzume no Miya. With the approval of Iyemitsu he forced his way into the castle gate, thereby incurring official censure and banishment to an island—to Hitotsu no Jima, or the present Ishikawa Jima at the mouth of the Sumidagawa! The sentence was purely formal. His favour with Iyemitsu was very high owing to this Tsuritenjo[u] (hanging ceiling) affair.]

[Footnote 11: These stories were not likely to be published under a paternal Government; except in the mouths and tales of the people. Too many scandals have been "excerpted" from the official histories and records of Nippon to have a robust confidence in what is left. The ko[u]dan lecturers and writers make the Senhimegimi, eldest daughter of Hidetada, the heroine of the scandals emanating from the Yoshida Goten. History refers them to the Takata no Kata. But this lady left powerful issue. Not so the Senhimegimi (Princess Sen), in ways a splendid woman. Better known as the Tenju-in-Den she lies buried under a most imposing monument at the Dendzu-in in Tokyo. Tenju-in-Den lived to over eighty years; the Takata no Kata died, aged seventy-two years.]

[Footnote 12: Itsuwari to omoi sutenaba ikani sen; Sue kakete chigiri mo aru wo afu yo sae; Iku sue to fuku chigiru makoto wo. (1) Hedatsu koro mono urami to zo omou. (2)]

[Footnote 13: Burned down a few years ago: a fire disastrous to the temple records.]

[Footnote 14: Dosanbashi is the site facing the castle and lying just north of the wide avenue facing the main entrance to To[u]kyo[u] station. It ran north to Kanda bridge. It formed part of the Daimyo[u]-koji, which extended from Kandabashi to the Hibiyabashi and the Sukiyabashi at the south. Roughly speaking this Daimyo[u]-koji was the district between the inner and outer moat and the bridges mentioned, now traversed by the elevated railway from Shimbashi to the To[u]kyo[u] station. The Dosan bridge crossed a wide canal which connected the inner and outer moats with the Sumida river. The street running from Gofukubashi to the castle moat covers the site of this canal, and the bridge itself was about where the spur of the elevated railway crosses the present highway (1916). The Embukasane inspired the famous tale of Encho[u]—the "Shinkasane-ga-fuchi"—and, like many Nipponese stories, is founded on actual occurrence.]

[Footnote 15: Also called, Naomori, or Narimasa, or Nariyuki.]

[Footnote 16: There was great opposition to the introduction of Kuge (court noble) influence into the Sho[u]gun's household at this time. The same reasons of course did not apply to marriage of Tokugawa women into the Kyo[u]to circle. The Sho[u]gunal Court was to be ruled by samurai code and influence.]

[Footnote 17: Marriages at that date were performed in daytime. Note in the original.]

[Footnote 18: Ume ka ka wo sakura no hana ni motase tsutsu; Yanagi no eda ni sakashite zo min.]

[Footnote 19: Momogawa Jo[u]en: ko[u]danshi differ in their treatment of such detail. Some emphasize it, after the manner of the chronicle; others do not.]

[Footnote 20: The Daikwan was the chief representative of the feudal lord in the particular circumscribed district. His authority rarely passed beyond a few miles. Note the Daikwanzaka and the site of his yashiki in Yokohama (Motomachi).]

[Footnote 21: Momokawa Jo[u]en.]

[Footnote 22: Shukke, one who has left the world—turned priest—"Honoured Mr. Recluse."]

[Footnote 23: The Nipponese "watches" covered two hours. Hence he had been aroused between 3-5 A.M., not 5-7 A.M. as expected.]

[Footnote 24: Dentatsu—"Jimbei, mata 'fukeru' to itta na. Nan no kotta (kotoba) sono 'fukeru' to iu no wa." Jimbei—"Yai! Yai! Bo[u]zu" etc. To the erudite is left closer approximation to fukeru (in kana). This story is told, following the details of Koganei Koshu[u] ("Yui Sho[u]setsu"). Gion, equally known for its hetairai.]

[Footnote 25: In the vernacular.]

[Footnote 26: The first—Yamaguchi etc.—are place names, from Kyu[u]shu[u] to O[u]shu[u]; widely scattered. Otherwise—"Bloody Spear" (Chiyari), "Iron Chin," "Wolf," "Fox-heart," "Iron head," "Monkey hand."]

[Footnote 27: He has played on the ideographs—[kyoku-sui no en] and [kyoku-sui no en], kyoku-sui no en; the last meaning—"Winding water entertainment," cf. "Benkei" Vol. II. p. 195.]

[Footnote 28: The yoriki is hard to place—"commanding officer." He was not of the office, yet as of rank was chosen to lead these more dangerous and trying expeditions, or to act in more important arrests.]

[Footnote 29: In the conspiracy of Sho[u]setsu such did exist, directed to the house of one of his followers, placed not far off in another street. [But recently such a tunnel was discovered under the garden of Baron Sakatani at Haramachi, Koishikawa, To[u]kyo[u]; believed to belong to the Hakusan Goten, and dating 250 years back. 20th May, 1917].]

[Footnote 30: Brinkley's Dictionary gives it—Ichiju no kage ni yadori, ichiga no nagare wo kumu mo, mina kore tasho[u] no en narubeshi.]

[Footnote 31: Sho[u]ho[u] 3rd year the New Year fell on 16th February (1646) of the modern calendar.]

[Footnote 32: Rangiku ya: kitsune ni no se yo[u] kono sugata. Rangiku = Caryopteris mastachantus.]

[Footnote 33: In Buddhist theology the seventh day is one of the important dates of the hotokes (deceased spirit) sojourn upon Earth.]

[Footnote 34: Pradjna—"highest of the six paramita, principal means of attaining Nirvana, knowledge of the illusory character of all existence." Eitel—p. 119.]

[Footnote 35: The quotation and what follows is from Ho[u]gyu[u]sha To[u]ko[u]—"Bancho[u] Sarayashiki." The exactness of these old temple registers in essential dates is worth noting.]

[Footnote 36: Tsunayoshi 1646-1709. A vassal of Akita Danjo[u] killed a swallow. He was executed; his children were executed; and he and his are but one case out of many.]

[Footnote 37: Or son, by the more respectful account. Yanagizawa Yoshiyasu took the name of Matsudaira. His son Yoshishige, said really to be the son of Tsunayoshi by the wife of Yoshiyasu, was to be adopted by Echizen no Kami Tadanao, brother and heir to the Sho[u]gun. Tadanao "removed," left the field open to the success (and succession) of the powerful premier. Yanagizawa as tairo[u] (premier) was an irregularity in itself.]

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Typographical errors corrected in text: Page v: The modern kanji character has been used for yeast (ko[u]ji) Page 11: crysanthemum amended to chrysanthemum Page 22: masterhand amended to master hand; rotten amended to rotted Page 26: embarassment amended to embarrassment Page 29: on amended to an Page 41: missing /s/ in gesture added Page 47: made amended to make; pallour amended to pallor Page 51: villanious amended to villainous Page 57: dependant amended to dependent Page 59: state raft amended to statecraft Page 63: circumambiant amended to circumambient Page 69: spoken off amended to spoken of Page 73: milklivered amended to milk livered Page 95: gallopping amended to galloping Page 102: herhaps amended to perhaps Page 105 et seq.: superintendant amended to superintendent Page 132: preceded amended to proceeded Page 140: lead amended to led Page 143: Aoyoma amended to Aoyama; embarassment amended to embarrassment Page 147: exhilirating amended to exhilarating Page 169: astonishly amended to astonishingly Page 171: mits amended to mitts Page 173: he amended to be Page 175: quid amended to squid Page 176: multidinous amended to multitudinous Page 182: peel amended to peal Page 192: exhuberant amended to exuberant Page 212: condescenscion amended to condescension; effiminacy amended to effeminacy Page 213: icely amended to icily Page 214: maccaroni amended to macaroni Page 221: conferrence sic, meaning conferring Page 227: squshing amended to squishing Page 232: yashihi amended to yashiki; impertinance amended to impertinence Page 239: Ototsan replaced with Otosan Page 241: feint amended to faint Page 252: maccaroni amended to macaroni Page 254: maccaroni amended to macaroni; apellation amended to appellation Page 260: apellation amended to appellation Where two different spellings occur an equal number of times in the text, both spellings have been retained (Koshigeyatsu/Koshigayatsu; Surugadai/Suragadai). Where there is an equal number of instances of a word occurring as hyphenated and unhyphenated, the hyphens have been retained: Ban-gashira/Bangashira; fire-ward/fireward; go-kenin/gokenin; Kanda-bashi/Kandabashi; Mita-mura/Mitamura; new-comer/new comer; overlord/over-lord; raincoat/rain-coat; Tayasu-mura/Tayasumura; wheel-wright/wheelwright; yatsu-ho[u]ko[u]nin/yatsuho[u]ko[u]nin. The Senhimegimi: Hyphenation and/or word separation, as well as italicisation, is varied. The variations of Sen himegimi, himegimi and Senhime have been retained as they appear in the text.

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