--- title: Names of Incense Used., part 4 — In Ghostly Japan · full text with trees · page 2 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/page/2/) [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 · page 2 [1](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/6/) **2** “A very great danger now threatens you, because of an error committed in one of your former states of existence.[70](../../70/ "tree and pragmatics") The karma that binds you to the dead is very strong; but if I tried to explain its character, you would not be able to understand.[71](../../71/ "tree and pragmatics") I shall therefore tell you only this,—that the dead person has no desire to injure you out of hate, feels no enmity towards you: she is influenced, on the contrary, by the most passionate affection for you.[72](../../72/ "tree and pragmatics") Probably the girl has been in love with you from a time long preceding your present life,—from a time of not less than three or four past existences; and it would seem that, although necessarily changing her form and condition at each succeeding birth, she has not been able to cease from following after you.[73](../../73/ "tree and pragmatics") Therefore it will not be an easy thing to escape from her influence….[74](../../74/ "tree and pragmatics") But now I am going to lend you this powerful \_mamori\_.[75](../../75/ "tree and pragmatics") \[10\] It is a pure gold image of that Buddha called the Sea-Sounding Tathâgata—\_Kai-On-Nyōrai\_,—because his preaching of the Law sounds through the world like the sound of the sea.[76](../../76/ "tree and pragmatics") And this little image is especially a \_shiryō-yoké\_,\[11\]—which protects the living from the dead.[77](../../77/ "tree and pragmatics") This you must wear, in its covering, next to your body,—under the girdle….[78](../../78/ "tree and pragmatics") Besides, I shall presently perform in the temple, a \_segaki\_-service\[12\] for the repose of the troubled spirit….[79](../../79/ "tree and pragmatics") And here is a holy sutra, called \_Ubō-Darani-Kyō\_, or “Treasure-Raining Sûtra”\[13\] you must be careful to recite it every night in your house—without fail….[80](../../80/ "tree and pragmatics") Furthermore I shall give you this package of \_o-fuda\_;\[14\]—you must paste one of them over every opening of your house,—no matter how small.[81](../../81/ "tree and pragmatics") If you do this, the power of the holy texts will prevent the dead from entering.[82](../../82/ "tree and pragmatics") But—whatever may happen—do not fail to recite the sutra.”[83](../../83/ "tree and pragmatics") \[10\] The Japanese word \_mamori\_ has significations at least as numerous as those attaching to our own term “amulet.”[84](../../84/ "tree and pragmatics") It would be impossible, in a mere footnote, even to suggest the variety of Japanese religious objects to which the name is given.[85](../../85/ "tree and pragmatics") In this instance, the \_mamori\_ is a very small image, probably enclosed in a miniature shrine of lacquer-work or metal, over which a silk cover is drawn.[86](../../86/ "tree and pragmatics") Such little images were often worn by \_samurai\_ on the person.[87](../../87/ "tree and pragmatics") I was recently shown a miniature figure of Kwannon, in an iron case, which had been carried by an officer through the Satsuma war.[88](../../88/ "tree and pragmatics") He observed, with good reason, that it had probably saved his life; for it had stopped a bullet of which the dent was plainly visible.[89](../../89/ "tree and pragmatics") \[11\] From \_shiryō\_, a ghost, and \_yokeru\_, to exclude.[90](../../90/ "tree and pragmatics") The Japanese have, two kinds of ghosts proper in their folk-lore: the spirits of the dead, \_shiryō\_; and the spirits of the living, \_ikiryō\_.[91](../../91/ "tree and pragmatics") A house or a person may be haunted by an \_ikiryō\_ as well as by a \_shiryō\_.[92](../../92/ "tree and pragmatics") \[12\] A special service,—accompanying offerings of food, etc., to those dead having no living relatives or friends to care for them,—is thus termed.[93](../../93/ "tree and pragmatics") In this case, however, the service would be of a particular and exceptional kind.[94](../../94/ "tree and pragmatics") \[13\] The name would be more correctly written \_Ubō-Darani-Kyō\_.[95](../../95/ "tree and pragmatics") It is the Japanese pronunciation of the title of a very short sutra translated out of Sanscrit into Chinese by the Indian priest Amoghavajra, probably during the eighth century.[96](../../96/ "tree and pragmatics") The Chinese text contains transliterations of some mysterious Sanscrit words,—apparently talismanic words,—like those to be seen in Kern’s translation of the Saddharma-Pundarîka, ch. xxvi.[97](../../97/ "tree and pragmatics") \[14\] \_O-fuda\_ is the general name given to religious texts used as charms or talismans.[98](../../98/ "tree and pragmatics") They are sometimes stamped or burned upon wood, but more commonly written or printed upon narrow strips of paper.[99](../../99/ "tree and pragmatics") \_O-fuda\_ are pasted above house-entrances, on the walls of rooms, upon tablets placed in household shrines, etc., etc. Some kinds are worn about the person;—others are made into pellets, and swallowed as spiritual medicine.[100](../../100/ "tree and pragmatics") The text of the larger \_o-fuda\_ is often accompanied by curious pictures or symbolic illustrations.[101](../../101/ "tree and pragmatics") Shinzaburō humbly thanked the high-priest; and then, taking with him the image, the sutra, and the bundle of sacred texts, he made all haste to reach his home before the hour of sunset.[102](../../102/ "tree and pragmatics") VIII[103](../../103/ "tree and pragmatics") With Yusai’s advice and help, Shinzaburō was able before dark to fix the holy texts over all the apertures of his dwelling.[104](../../104/ "tree and pragmatics") Then the \_ninsomi\_ returned to his own house,—leaving the youth alone.[105](../../105/ "tree and pragmatics") Night came, warm and clear.[106](../../106/ "tree and pragmatics") Shinzaburō made fast the doors, bound the precious amulet about his waist, entered his mosquito-net, and by the glow of a night-lantern began to recite the \_Ubō-Darani-Kyō\_.[107](../../107/ "tree and pragmatics") For a long time he chanted the words, comprehending little of their meaning;—then he tried to obtain some rest.[108](../../108/ "tree and pragmatics") But his mind was still too much disturbed by the strange events of the day.[109](../../109/ "tree and pragmatics") Midnight passed; and no sleep came to him.[110](../../110/ "tree and pragmatics") At last he heard the boom of the great temple-bell of Dentsu-In announcing the eighth hour.[111](../../111/ "tree and pragmatics") \[15\][112](../../112/ "tree and pragmatics") \[15\] According to the old Japanese way of counting time, this \_yatsudoki\_ or eighth hour was the same as our two o’clock in the morning.[113](../../113/ "tree and pragmatics") Each Japanese hour was equal to two European hours, so that there were only six hours instead of our twelve; and these six hours were counted backwards in the order,—9, 8, 7, 6, 5, 4.[114](../../114/ "tree and pragmatics") Thus the ninth hour corresponded to our midday, or midnight; half-past nine to our one o’clock; eight to our two o’clock.[115](../../115/ "tree and pragmatics") Two o’clock in the morning, also called “the Hour of the Ox,” was the Japanese hour of ghosts and goblins.[116](../../116/ "tree and pragmatics") It ceased; and Shinzaburō suddenly heard the sound of \_geta\_ approaching from the old direction,—but this time more slowly: \_karan-koron, karan-koron\![117](../../117/ "tree and pragmatics") \_ At once a cold sweat broke over his forehead.[118](../../118/ "tree and pragmatics") Opening the sutra hastily, with trembling hand, he began again to recite it aloud.[119](../../119/ "tree and pragmatics") The steps came nearer and nearer,—reached the live hedge,—stopped\![120](../../120/ "tree and pragmatics") Then, strange to say, Shinzaburō felt unable to remain under his mosquito-net: something stronger even than his fear impelled him to look; and, instead of continuing to recite the \_Ubō-Darani-Kyō\_, he foolishly approached the shutters, and through a chink peered out into the night.[121](../../121/ "tree and pragmatics") Before the house he saw O-Tsuyu standing, and O-Yoné with the peony-lantern; and both of them were gazing at the Buddhist texts pasted above the entrance.[122](../../122/ "tree and pragmatics") Never before—not even in what time she lived—had O-Tsuyu appeared so beautiful; and Shinzaburō felt his heart drawn towards her with a power almost resistless.[123](../../123/ "tree and pragmatics") But the terror of death and the terror of the unknown restrained; and there went on within him such a struggle between his love and his fear that he became as one suffering in the body the pains of the Shō-netsu hell.[124](../../124/ "tree and pragmatics") \[16\][125](../../125/ "tree and pragmatics") \[16\] \_En-netsu\_ or \_Shō-netsu\_ (Sanscrit “Tapana”) is the sixth of the Eight Hot Hells of Japanese Buddhism.[126](../../126/ "tree and pragmatics") One day of life in this hell is equal in duration to thousands (some say millions) of human years.[127](../../127/ "tree and pragmatics") Presently he heard the voice of the maid-servant, saying:—[128](../../128/ "tree and pragmatics") “My dear mistress, there is no way to enter.[129](../../129/ "tree and pragmatics") The heart of Hagiwara Sama must have changed.[130](../../130/ "tree and pragmatics") For the promise that he made last night has been broken; and the doors have been made fast to keep us out….[131](../../131/ "tree and pragmatics") We cannot go in to-night….[132](../../132/ "tree and pragmatics") It will be wiser for you to make up your mind not to think any more about him, because his feeling towards you has certainly changed.[133](../../133/ "tree and pragmatics") It is evident that he does not want to see you.[134](../../134/ "tree and pragmatics") So it will be better not to give yourself any more trouble for the sake of a man whose heart is so unkind.”[135](../../135/ "tree and pragmatics") [1](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/6/) **2** - ← previous: [page 1](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/6/) - next →: [Names of Incense Used., part 5](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/7/) - ↑ back to [In Ghostly Japan](https://md.mova.elamur.ai/free/en/corpora/tales/pg8128/)