--- title: Morning Awakening After a Night’s Rest in a Temple, part 3 — In Ghostly Japan · full text with trees description: Morning Awakening After a Night’s Rest in a Temple, part 3, «In Ghostly Japan» by Lafcadio Hearn: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: Suggestion --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg8128/26/) [home](https://md.mova.elamur.ai/free/en/) / [corpora](https://md.mova.elamur.ai/free/en/corpora/) / [tales](https://md.mova.elamur.ai/free/en/corpora/tales/) / [In Ghostly Japan](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/) / Morning Awakening After a Night’s Rest… # Morning Awakening After a Night’s Rest in a Temple, part 3 Morning Awakening After a Night’s Rest in a Temple, part 3 of «In Ghostly Japan» by Lafcadio Hearn: the whole text, 127 sentences and 2377 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. Suggestion[1](1/ "tree and pragmatics") I had the privilege of meeting him in Tōkyō, 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.[2](2/ "tree and pragmatics") Then, all of a sudden, he turned the conversation into a totally unexpected direction.[3](3/ "tree and pragmatics") “I have been thinking,” he said, “about the constancy of the relative proportion of the sexes, and wondering whether Buddhist doctrine furnishes an explanation.[4](4/ "tree and pragmatics") For it seems to me that, under ordinary conditions of karma, human rebirth would necessarily proceed by a regular alternation.”[5](5/ "tree and pragmatics") “Do you mean,” I asked, “that a man would be reborn as a woman, and a woman as a man?”[6](6/ "tree and pragmatics") “Yes,” he replied, “because desire is creative, and the desire of either sex is towards the other.”[7](7/ "tree and pragmatics") “And how many men,” I said, “would want to be reborn as women?”[8](8/ "tree and pragmatics") “Probably very few,” he answered.[9](9/ "tree and pragmatics") “But the doctrine that desire is creative does not imply that the individual longing creates its own satisfaction,—quite the contrary.[10](10/ "tree and pragmatics") 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.”[11](11/ "tree and pragmatics") “There you are right,” I said; “but I do not yet understand your theory.”[12](12/ "tree and pragmatics") “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.[13](13/ "tree and pragmatics") Now the will of either sex is towards the other.[14](14/ "tree and pragmatics") Above all things else, excepting life, man desires woman, and woman man.[15](15/ "tree and pragmatics") Each individual, moreover, independently of any personal relation, feels perpetually, you say, the influence of some inborn feminine or masculine ideal, which you call ‘a ghostly reflex of countless attachments in countless past lives.’[16](16/ "tree and pragmatics") And the insatiable desire represented by this ideal would of itself suffice to create the masculine or the feminine body of the next existence.”[17](17/ "tree and pragmatics") “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.”[18](18/ "tree and pragmatics") “Why not?” he returned.[19](19/ "tree and pragmatics") “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.”[20](20/ "tree and pragmatics") “Your theory is interesting,” I said;—“but I do not know how far it could be made to accord with accepted doctrine….[21](21/ "tree and pragmatics") And what of the person able, through knowledge and practice of the higher law, to remain superior to all weaknesses of sex?”[22](22/ "tree and pragmatics") “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.”[23](23/ "tree and pragmatics") “Reborn in some one of the heavens?”[24](24/ "tree and pragmatics") I queried,—“by the Apparitional Birth?”[25](25/ "tree and pragmatics") “Not necessarily,” he said.[26](26/ "tree and pragmatics") “Such a one might be reborn in a world of desire,—like this,—but neither as man only, nor as woman only.”[27](27/ "tree and pragmatics") “Reborn, then, in what form?”[28](28/ "tree and pragmatics") I asked.[29](29/ "tree and pragmatics") “In that of a perfect being,” he responded.[30](30/ "tree and pragmatics") “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.[31](31/ "tree and pragmatics") 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.[32](32/ "tree and pragmatics") But a being complete would be both perfect man and perfect woman, possessing the highest faculties of both sexes, with the weaknesses of neither.[33](33/ "tree and pragmatics") Some humanity higher than our own,—in other worlds,—might be thus evolved.”[34](34/ "tree and pragmatics") “But you know,” I observed, “that there are Buddhist texts,—in the \_Saddharma Pundarîka\_, for example, and in the \_Vinayas\_,—which forbid….”[35](35/ "tree and pragmatics") “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….[36](36/ "tree and pragmatics") But, remember, I am not preaching a doctrine;—I am only hazarding a theory.”[37](37/ "tree and pragmatics") “May I put your theory some day into print?”[38](38/ "tree and pragmatics") I asked.[39](39/ "tree and pragmatics") “Why, yes,” he made answer,—“if you believe it worth thinking about.”[40](40/ "tree and pragmatics") And long afterwards I wrote it down thus, as fairly as I was able, from memory.[41](41/ "tree and pragmatics") Ingwa-banashi\[1\][42](42/ "tree and pragmatics") \[1\] Lit., “a tale of \_ingwa\_.”[43](43/ "tree and pragmatics") \_Ingwa\_ is a Japanese Buddhist term for evil karma, or the evil consequence of faults committed in a former state of existence.[44](44/ "tree and pragmatics") Perhaps the curious title of the narrative is best explained by the Buddhist teaching that the dead have power to injure the living only in consequence of evil actions committed by their victims in some former life.[45](45/ "tree and pragmatics") Both title and narrative may be found in the collection of weird stories entitled \_Hyaku-Monogatari\_.[46](46/ "tree and pragmatics") The daimyō’s wife was dying, and knew that she was dying.[47](47/ "tree and pragmatics") She had not been able to leave her bed since the early autumn of the tenth Bunsei.[48](48/ "tree and pragmatics") It was now the fourth month of the twelfth Bunsei,—the year 1829 by Western counting; and the cherry-trees were blossoming.[49](49/ "tree and pragmatics") She thought of the cherry-trees in her garden, and of the gladness of spring.[50](50/ "tree and pragmatics") She thought of her children.[51](51/ "tree and pragmatics") She thought of her husband’s various concubines,—especially the Lady Yukiko, nineteen years old.[52](52/ "tree and pragmatics") “My dear wife,” said the daimyō, “you have suffered very much for three long years.[53](53/ "tree and pragmatics") 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 seen that the end of your life is not far off.[54](54/ "tree and pragmatics") 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.[55](55/ "tree and pragmatics") 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 Buddha-hood.”[56](56/ "tree and pragmatics") He spoke with the utmost tenderness, pressing her the while.[57](57/ "tree and pragmatics") Then, with eyelids closed, she answered him in a voice thin as the voice of in insect:—[58](58/ "tree and pragmatics") “I am grateful—most grateful—for your kind words….[59](59/ "tree and pragmatics") 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 affection….[60](60/ "tree and pragmatics") Why, indeed, should I turn away from the one true Path at the very moment of my death?…[61](61/ "tree and pragmatics") Perhaps to think of worldly matters at such a time is not right;—but I have one last request to make,—only one….[62](62/ "tree and pragmatics") Call here to me the Lady Yukiko;—you know that I love her like a sister.[63](63/ "tree and pragmatics") I want to speak to her about the affairs of this household.”[64](64/ "tree and pragmatics") Yukiko came at the summons of the lord, and, in obedience to a sign from him, knelt down beside the couch.[65](65/ "tree and pragmatics") The daimyō’s wife opened her eyes, and looked at Yukiko, and spoke:—“Ah, here is Yukiko!…[66](66/ "tree and pragmatics") I am so pleased to see you, Yukiko!…[67](67/ "tree and pragmatics") Come a little closer,—so that you can hear me well: I am not able to speak loud….[68](68/ "tree and pragmatics") Yukiko, I am going to die.[69](69/ "tree and pragmatics") 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….[70](70/ "tree and pragmatics") 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….[71](71/ "tree and pragmatics") And I beg of you always to cherish our dear lord: never allow another woman to rob you of his affection….[72](72/ "tree and pragmatics") This is what I wanted to say to you, dear Yukiko….[73](73/ "tree and pragmatics") Have you been able to understand?”[74](74/ "tree and pragmatics") “Oh, my dear Lady,” protested Yukiko, “do not, I entreat you, say such strange things to me\![75](75/ "tree and pragmatics") 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!”[76](76/ "tree and pragmatics") “Nay, nay!” returned the wife, huskily,—“this is not a time for words of ceremony: let us speak only the truth to each other.[77](77/ "tree and pragmatics") 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!…[78](78/ "tree and pragmatics") Ah, I had almost forgotten!—I want you to do something for me, Yukiko.[79](79/ "tree and pragmatics") You know that in the garden there is a \_yaë-zakura\_,\[2\] which was brought here, the year before last, from Mount Yoshino in Yamato.[80](80/ "tree and pragmatics") I have been told that it is now in full bloom;—and I wanted so much to see it in flower\![81](81/ "tree and pragmatics") In a little while I shall be dead;—I must see that tree before I die.[82](82/ "tree and pragmatics") Now I wish you to carry me into the garden—at once, Yukiko,—so that I can see it….[83](83/ "tree and pragmatics") Yes, upon your back, Yukiko;—take me upon your back….”[84](84/ "tree and pragmatics") \[2\] \_Yaë-zakura, yaë-no-sakura\_, a variety of Japanese cherry-tree that bears double-blossoms.[85](85/ "tree and pragmatics") 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.[86](86/ "tree and pragmatics") Yukiko knelt motionless, not knowing what to do; but the lord nodded assent.[87](87/ "tree and pragmatics") “It is her last wish in this world,” he said.[88](88/ "tree and pragmatics") “She always loved cherry-flowers; and I know that she wanted very much to see that Yamato-tree in blossom.[89](89/ "tree and pragmatics") Come, my dear Yukiko, let her have her will.”[90](90/ "tree and pragmatics") 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:—[91](91/ "tree and pragmatics") “Lady, I am ready: please tell me how I best can help you.”[92](92/ "tree and pragmatics") “Why, this way!”—responded the dying woman, lifting herself with an almost superhuman effort by clinging to Yukiko’s shoulders.[93](93/ "tree and pragmatics") 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.[94](94/ "tree and pragmatics") “I have my wish!” she cried—“I have my wish for the cherry-bloom,\[3\]—but not the cherry-bloom of the garden!…[95](95/ "tree and pragmatics") I could not die before I got my wish.[96](96/ "tree and pragmatics") Now I have it!—oh, what a delight!”[97](97/ "tree and pragmatics") \[3\] In Japanese poetry and proverbial phraseology, the physical beauty of a woman is compared to the cherry-flower; while feminine moral beauty is compared to the plum-flower.[98](98/ "tree and pragmatics") And with these words she fell forward upon the crouching girl, and died.[99](99/ "tree and pragmatics") The attendants at once attempted to lift the body from Yukiko’s shoulders, and to lay it upon the bed.[100](100/ "tree and pragmatics") But—strange to say!—this seemingly easy thing could not be done.[101](101/ "tree and pragmatics") The cold hands had attached themselves in some unaccountable way to the breasts of the girl,—appeared to have grown into the quick flesh.[102](102/ "tree and pragmatics") Yukiko became senseless with fear and pain.[103](103/ "tree and pragmatics") Physicians were called.[104](104/ "tree and pragmatics") They could not understand what had taken place.[105](105/ "tree and pragmatics") 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.[106](106/ "tree and pragmatics") This was not because the fingers held: it was because the flesh of the palms had united itself in some inexplicable manner to the flesh of the breasts\![107](107/ "tree and pragmatics") At that time the most skilful physician in Yedo was a foreigner,—a Dutch surgeon.[108](108/ "tree and pragmatics") It was decided to summon him.[109](109/ "tree and pragmatics") 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.[110](110/ "tree and pragmatics") He declared that it would be dangerous to attempt to detach them from the breasts.[111](111/ "tree and pragmatics") His advice was accepted; and the hands’ were amputated at the wrists.[112](112/ "tree and pragmatics") But they remained clinging to the breasts; and there they soon darkened and dried up,—like the hands of a person long dead.[113](113/ "tree and pragmatics") Yet this was only the beginning of the horror.[114](114/ "tree and pragmatics") Withered and bloodless though they seemed, those hands were not dead.[115](115/ "tree and pragmatics") At intervals they would stir—stealthily, like great grey spiders.[116](116/ "tree and pragmatics") And nightly thereafter,—beginning always at the Hour of the Ox,\[4\]—they would clutch and compress and torture.[117](117/ "tree and pragmatics") Only at the Hour of the Tiger the pain would cease.[118](118/ "tree and pragmatics") \[4\] In ancient Japanese time, the Hour of the Ox was the special hour of ghosts.[119](119/ "tree and pragmatics") It began at 2 A.M., and lasted until 4 A.M.—for the old Japanese hour was double the length of the modern hour.[120](120/ "tree and pragmatics") The Hour of the Tiger began at 4 A.M.[121](121/ "tree and pragmatics") Yukiko cut off her hair, and became a mendicant-nun,—taking the religious name of Dassetsu.[122](122/ "tree and pragmatics") She had an \_ihai\_ (mortuary tablet) made, bearing the \_kaimyō\_ of her dead mistress,—“\_Myō-Kō-In-Den Chizan-Ryō-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.[123](123/ "tree and pragmatics") But the evil karma that had rendered such an affliction possible could not soon be exhausted.[124](124/ "tree and pragmatics") 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.[125](125/ "tree and pragmatics") This was in the third year of Kōkwa (1846).[126](126/ "tree and pragmatics") Thereafter nothing more was ever heard of her.[127](127/ "tree and pragmatics") - ← previous: [Morning Awakening After a Night’s Rest in a Temple, part 2](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/25/) - next →: [Story of a Tengu\[1\]](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/27/) - ↑ back to [In Ghostly Japan](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/)