--- title: Names of Incense Used., part 4 — In Ghostly Japan · full text with trees description: Names of Incense Used., part 4, «In Ghostly Japan» by Lafcadio Hearn: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: Shinzaburō answered:— --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg8128/6/) [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/) / Names of Incense Used., part 4 # Names of Incense Used., part 4 Names of Incense Used., part 4 of «In Ghostly Japan» by Lafcadio Hearn: the whole text, 135 sentences and 2716 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/6/page/2/) Shinzaburō answered:—[1](1/ "tree and pragmatics") “Most assuredly I would—nay, I should be glad of the chance.[2](2/ "tree and pragmatics") But there is no reason to fear that you will ever be disowned by your father; for you are his only daughter, and he loves you very much.[3](3/ "tree and pragmatics") What I do fear is that some day we shall be cruelly separated.”[4](4/ "tree and pragmatics") She responded softly:—[5](5/ "tree and pragmatics") “Never, never could I even think of accepting any other man for my husband.[6](6/ "tree and pragmatics") Even if our secret were to become known, and my father were to kill me for what I have done, still—after death itself—I could never cease to think of you.[7](7/ "tree and pragmatics") And I am now quite sure that you yourself would not be able to live very long without me.”…[8](8/ "tree and pragmatics") Then clinging closely to him, with her lips at his neck, she caressed him; and he returned her caresses.[9](9/ "tree and pragmatics") Tomozō wondered as he listened,—because the language of the woman was not the language of a common woman, but the language of a lady of rank.[10](10/ "tree and pragmatics") \[9\] Then he determined at all hazards to get one glimpse of her face; and he crept round the house, backwards and forwards, peering through every crack and chink.[11](11/ "tree and pragmatics") And at last he was able to see;—but therewith an icy trembling seized him; and the hair of his head stood up.[12](12/ "tree and pragmatics") \[9\] The forms of speech used by the samurai, and other superior classes, differed considerably from those of the popular idiom; but these differences could not be effectively rendered into English.[13](13/ "tree and pragmatics") For the face was the face of a woman long dead,—and the fingers caressing were fingers of naked bone,—and of the body below the waist there was not anything: it melted off into thinnest trailing shadow.[14](14/ "tree and pragmatics") Where the eyes of the lover deluded saw youth and grace and beauty, there appeared to the eyes of the watcher horror only, and the emptiness of death.[15](15/ "tree and pragmatics") Simultaneously another woman’s figure, and a weirder, rose up from within the chamber, and swiftly made toward the watcher, as if discerning his presence.[16](16/ "tree and pragmatics") Then, in uttermost terror, he fled to the dwelling of Hakuōdō Yusai, and, knocking frantically at the doors, succeeded in arousing him.[17](17/ "tree and pragmatics") V[18](18/ "tree and pragmatics") Hakuōdō Yusai, the \_ninsomi\_, was a very old man; but in his time he had travelled much, and he had heard and seen so many things that he could not be easily surprised.[19](19/ "tree and pragmatics") Yet the story of the terrified Tomozō both alarmed and amazed him.[20](20/ "tree and pragmatics") He had read in ancient Chinese books of love between the living and the dead; but he had never believed it possible.[21](21/ "tree and pragmatics") Now, however, he felt convinced that the statement of Tomozō was not a falsehood, and that something very strange was really going on in the house of Hagiwara.[22](22/ "tree and pragmatics") Should the truth prove to be what Tomozō imagined, then the young samurai was a doomed man.[23](23/ "tree and pragmatics") “If the woman be a ghost,”—said Yusai to the frightened servant, “—if the woman be a ghost, your master must die very soon,—unless something extraordinary can be done to save him.[24](24/ "tree and pragmatics") And if the woman be a ghost, the signs of death will appear upon his face.[25](25/ "tree and pragmatics") For the spirit of the living is \_yōki\_, and pure;—the spirit of the dead is \_inki\_, and unclean: the one is Positive, the other Negative.[26](26/ "tree and pragmatics") He whose bride is a ghost cannot live.[27](27/ "tree and pragmatics") Even though in his blood there existed the force of a life of one hundred years, that force must quickly perish….[28](28/ "tree and pragmatics") Still, I shall do all that I can to save Hagiwara Sama.[29](29/ "tree and pragmatics") And in the meantime, Tomozō, say nothing to any other person,—not even to your wife,—about this matter.[30](30/ "tree and pragmatics") At sunrise I shall call upon your master.”[31](31/ "tree and pragmatics") VI[32](32/ "tree and pragmatics") When questioned next morning by Yusai, Shinzaburō at first attempted to deny that any women had been visiting the house; but finding this artless policy of no avail, and perceiving that the old man’s purpose was altogether unselfish, he was finally persuaded to acknowledge what had really occurred, and to give his reasons for wishing to keep the matter a secret.[33](33/ "tree and pragmatics") As for the lady Iijima, he intended, he said, to make her his wife as soon as possible.[34](34/ "tree and pragmatics") “Oh, madness!” cried Yusai,—losing all patience in the intensity of his alarm.[35](35/ "tree and pragmatics") “Know, sir, that the people who have been coming here, night after night, are dead\![36](36/ "tree and pragmatics") Some frightful delusion is upon you!…[37](37/ "tree and pragmatics") Why, the simple fact that you long supposed O-Tsuyu to be dead, and repeated the \_Nembutsu\_ for her, and made offerings before her tablet, is itself the proof!…[38](38/ "tree and pragmatics") The lips of the dead have touched you!—the hands of the dead have caressed you!…[39](39/ "tree and pragmatics") Even at this moment I see in your face the signs of death—and you will not believe!…[40](40/ "tree and pragmatics") Listen to me now, sir,—I beg of you,—if you wish to save yourself: otherwise you have less than twenty days to live.[41](41/ "tree and pragmatics") They told you—those people—that they were residing in the district of Shitaya, in Yanaka-no-Sasaki.[42](42/ "tree and pragmatics") Did you ever visit them at that place?[43](43/ "tree and pragmatics") No!—of course you did not\![44](44/ "tree and pragmatics") Then go to-day,—as soon as you can,—to Yanaka-no-Sasaki, and try to find their home!…”[45](45/ "tree and pragmatics") And having uttered this counsel with the most vehement earnestness, Hakuōdō Yusai abruptly took his departure.[46](46/ "tree and pragmatics") Shinzaburō, startled though not convinced, resolved after a moment’s reflection to follow the advice of the \_ninsomi\_, and to go to Shitaya.[47](47/ "tree and pragmatics") It was yet early in the morning when he reached the quarter of Yanaka-no-Sasaki, and began his search for the dwelling of O-Tsuyu.[48](48/ "tree and pragmatics") He went through every street and side-street, read all the names inscribed at the various entrances, and made inquiries whenever an opportunity presented itself.[49](49/ "tree and pragmatics") But he could not find anything resembling the little house mentioned by O-Yoné; and none of the people whom he questioned knew of any house in the quarter inhabited by two single women.[50](50/ "tree and pragmatics") Feeling at last certain that further research would be useless, he turned homeward by the shortest way, which happened to lead through the grounds of the temple Shin-Banzui-In.[51](51/ "tree and pragmatics") Suddenly his attention was attracted by two new tombs, placed side by side, at the rear of the temple.[52](52/ "tree and pragmatics") One was a common tomb, such as might have been erected for a person of humble rank: the other was a large and handsome monument; and hanging before it was a beautiful peony-lantern, which had probably been left there at the time of the Festival of the Dead.[53](53/ "tree and pragmatics") Shinzaburō remembered that the peony-lantern carried by O-Yoné was exactly similar; and the coincidence impressed him as strange.[54](54/ "tree and pragmatics") He looked again at the tombs; but the tombs explained nothing.[55](55/ "tree and pragmatics") Neither bore any personal name,—only the Buddhist \_kaimyō\_, or posthumous appellation.[56](56/ "tree and pragmatics") Then he determined to seek information at the temple.[57](57/ "tree and pragmatics") An acolyte stated, in reply to his questions, that the large tomb had been recently erected for the daughter of Iijima Heizayémon, the \_hatamoto\_ of Ushigomé; and that the small tomb next to it was that of her servant O-Yoné, who had died of grief soon after the young lady’s funeral.[58](58/ "tree and pragmatics") Immediately to Shinzaburö’s memory there recurred, with another and sinister meaning, the words of O-Yoné:—“\_We went away, and found a very small house in Yanaka-no-Sasaki.[59](59/ "tree and pragmatics") There we are now just barely able to live—by doing a little private work\_….”[60](60/ "tree and pragmatics") Here was indeed the very small house,—and in Yanaka-no-Sasaki.[61](61/ "tree and pragmatics") But the little \_private work…?[62](62/ "tree and pragmatics") Terror-stricken, the samurai hastened with all speed to the house of Yusai, and begged for his counsel and assistance.[63](63/ "tree and pragmatics") But Yusai declared himself unable to be of any aid in such a case.[64](64/ "tree and pragmatics") All that he could do was to send Shinzaburō to the high-priest Ryōseki, of Shin-Banzui-In, with a letter praying for immediate religious help.[65](65/ "tree and pragmatics") VII[66](66/ "tree and pragmatics") The high-priest Ryōseki was a learned and a holy man.[67](67/ "tree and pragmatics") By spiritual vision he was able to know the secret of any sorrow, and the nature of the karma that had caused it.[68](68/ "tree and pragmatics") He heard unmoved the story of Shinzaburō, and said to him:—[69](69/ "tree and pragmatics") **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/6/page/2/) - ← previous: [Names of Incense Used., part 3](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/5/) - next →: [page 2](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/6/page/2/) - ↑ back to [In Ghostly Japan](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/)