Front matter (continued 6)

"Where shall we put the shrine that Honourable Grandmother will bring?" asked Hanano, thinking of the elaborate gilded and lacquered cabinet in Uncle Otani's home.

"It's as easy for Honourable Grandmother to wrap up all the really necessary things for her shrine as it would be for a Christian to carry a Bible and a prayer book," I answered; "and we will have this little alcove all fresh and clean for them. Honourable Grandmother loves the things that have been sacred to her through all the sorrows and joys of her life."

"Do Honourable Grandmother's God and our God know each other up in heaven?" asked Chiyo.

I was leaning in the alcove to brush a bit of dust off the carving, and Hanano replied.

"Of course they do, Chiyo," she said. "Jesus had just as hard a time as the August Buddha did to teach people that God wants them to be good and kind and splendid. Mamma always says that Honourable Grandmother and our dear American Grandma are good, just alike."

While we were talking, there had been sounding a constant pata-pata-pata from the next room, where Sudzu, with her sleeves looped back and a blue-and-white towel folded over her freshly dressed hair, was vigorously cleaning the paper doors with a shoji duster—a bunch of cut papers tied on the end of a short stick. The sound stopped abruptly and Sudzu appeared in the doorway.

Quickly removing the towel and pulling off the cord that held back her sleeves, she bowed to the floor.

"Taki San thinks that the bath water heated by gas will be too harsh for the delicate body of Honourable Retired Mistress," she said. "Shall I go for a carpenter?"

I had forgotten the belief of country people that only charred wood must be used for bath fuel when one is frail or old. I hurried Sudzu out on her errand, and within two hours the gas coil had been exchanged for a small charcoal furnace, and our arrangements were complete.

That evening was a memorable one for the children. We all went to the station to meet Mother, except Taki. She remained behind so that the welcoming red rice and the fish, baked head and all, would be in hot readiness; and after we reached home, even before the bustle of welcome was over, she had the shrine belongings in place and the candles lighted. Then, with the gilded doors wide open and the pungent odour of incense filling the air, she brought in the little shrine table laden with food. Our own tables came next, and once again I was sitting down to a meal with my mother beside me and the kindly spirits of the ancestors welcoming me and mine into cheerful companionship. Afterward we retired to the parlour and spent an hour in what Hanano called "getting-acquainted talk," before Mother would confess to the weariness which her pale face already betrayed. Then we all gathered before the shrine, Taki and Sudzu sitting just within the doorway.

How familiar, and yet how strange! The chanting, the soft sound of the little bronze gong, Mother's voice reading the sacred Buddhist scriptures that so often I had heard from the lips of the dear one who long ago had passed away—oh, how quiet and safe it all seemed! The anxious loneliness of months was gone, and there crept into my heart a peace that had not been mine since the protected days when my little family were all together in the dear, dear home of our kind, beloved American mother.

"How alike are the two sides of the world!" I thought. "Both have many gods of little worth, but with one wise, loving, understanding Power over all, the time must surely come when we shall all understand."

The weeks following were filled with new and unexpected lessons. I had had no thought but that family loyalty and natural affection were the only requisites necessary to draw together my mother and my children. But I soon discovered that, though neither loyalty nor affection was lacking, mutual interests were only possibilities of the future.

My attempts to combine the old and the new frequently resulted in my having to give up the combination and decide wholly in favour of one or the other. With material things this was only an inconvenience; but a puzzling problem, indeed, when it came to Mother's old-fashioned ideas clashing with the advanced training of modern schools. Mother never criticized. She met all situations with a smile or some pleasant remark about the "new ways of the world"; but it was evident that she greatly distrusted the wisdom of spending so much time on boys' studies and so little on flower-arranging, tea-serving, koto music, and other womanly accomplishments. And the gymnastic exercises which the children enthusiastically described, where whole classes of girls drilled on the school grounds, marching and singing with vigorous energy, were wholly contrary to her ideas of dignity.

I tried to explain that these exercises were believed to be good for health and growth. I told her it was no longer considered bold and mannish for girls to sit straight and to carry the head upright when they walked; and that even Hanano's habit of chatting happily about school matters while we were eating, which seemed to Mother the manners of a coolie, was in accordance with her training at school.

Chiyo's gentle ways had appealed to Mother at once, but her sister's quick, busy, energetic manner was a constant surprise and puzzle. Hanano was so active, so apt to speak without being spoken to, and so constantly doing what, according to strict etiquette, were abrupt and discourteous things, that I was continually on the alert to watch for and check her unexpected acts. It was not long before I became unhappily conscious that my only hours of freedom from anxiety lay between the time when Hanano tied up her school books and, jumping into her clogs at the door, ran off, gaily waving a good-bye, and the afternoon hour when the door would slide open and a cheery, "I have come back!" come echoing through the hall.

But this did not last. Gradually, I scarcely know when or how, the silent strain lessened. Hanano was growing more quiet in her talk, more gentle in her manners. Frequently I would see her settle herself beside Chiyo at Mother's fire-box to listen to stories or to receive help as she read aloud, and one day I found both children snuggled up close, one on each side, while Mother showed Hanano how to write the characters for "American Grandma."

Chiyo had loved Mother from the beginning. The child's affectionate advances were somewhat of a shock at first, but very soon the two were congenial companions. It was odd that religion should be one of the binding cords. The kindergarten was just beyond the temple, so Chiyo was familiar with the road, and as I did not like to have Mother go alone, Chiyo often went with her when Sudzu was busy. The child liked to sit in the great solemn place and listen to the chanting, and she liked to be given rice-cakes by the mild-faced priestess who served tea to Mother after the service. One day Mother said: "Chiyo, you are very kind to come with me to the temple. Next time I will go with you to your church." So Chiyo took her to hear our minister, a good man who preached in Japanese. After that they often went together, sometimes to the temple, where Chiyo stood with bowed head while her grandmother softly rubbed her rosary between her hands and murmured, "Namu Amida Butsu!" and sometimes to the Christian church, where Mother listened attentively to the sermon and bowed in reverence when the Minister prayed. Then hand in hand they would come home together, talking of what they had heard at one place or the other. One day as they entered the gate, I heard Mother say gently: "It may be that he said true things, Chiyo, but I must not go to a better place than where my honourable husband is. Even if he is in the dreadful Hell of Cold, it is my duty to be with him. The Christian faith is for the new generation, like you, little Chiyo, but I must follow the path of my ancestors."

One afternoon, when I was sewing in my room, I heard Chiyo's voice beyond the closed doors.

"Honourable Grandmother," she said, "when are you going to die?"

I pushed back the sliding door. There was Mother with Chiyo snuggled up beside her on the same cushion. I was astonished, for in my day no child would have dared to be so familiar with an elder, but there she was, and both were looking down gravely at an array of tiny lacquer boxes spread out on the floor. A large box, into which the smaller ones fitted closely, was near by. How well I remembered that box! All through my childhood it was kept in a drawer of my mother's toilet cabinet, and every once in a while she would take out the little boxes and sprinkle powdered incense into each one. This was what she was doing now.

"I wish I had those pretty boxes for my dolly," said Chiyo.

"Oh, no, little Granddaughter," Mother said, lifting one of the tiny boxes and shaking gently the curved bits that looked like shavings of pale shell. "These are my nail clippings that have been saved all my life."

"Your finger-nails—and your toe-nails!" cried the child. "Oh, my! How funny!"

"Hush, little Granddaughter. I am afraid you have not been trained to respect the traditions of your ancestors. We have to save our nails and cut-off baby hair so that our bodies may be perfect when we start on the long journey. The time cannot be far away," she said, gazing thoughtfully out into the garden.

Chiyo had been peering curiously into the boxes, but now her face suddenly sobered and she drew a little closer to her grandmother.

"My heart is troubled, Honourable Grandmother," she said. "I thought it would be a long, long time. You said you had always, even when you were a little girl, put perfume in the boxes to keep them nice and all ready for your death."

Mother lovingly stroked the little black head with her wrinkled hand.

"Yes, but it will not be long now. I have finished my life work, and the merciful Buddha is preparing my platform of lotus blossoms, I am very sure."

"Does the merciful Buddha want you to take your old clipped nails with you when you go to the lotus platform?"

"No; he does not care about my body. He cares only for me."

"Then why did you save your nails so carefully?"

Mother glanced toward the closed shrine.

"The holy shrine, little Chiyo, is only a box when it is empty," she said, "and my body is only a borrowed shrine in which I live. But it is proper courtesy to leave a borrowed article in the best condition."

Chiyo's eyes looked very deep and solemn for a moment.

"That's why we have to take a bath every day and always keep our teeth clean. Dear me! I never thought of that as being polite to God."

I had been so anxious over the children's shortcomings in etiquette and so happy over the slow but satisfactory outcome that I had never given a thought to the changes which my years in America must have made in myself. One afternoon, coming back from a hurried errand, I was walking rapidly up the road toward home when I saw Mother standing in the gateway watching me. I knew that she disapproved of my undignified haste, as indeed she should, for nothing is more ungraceful than a hurrying woman in Japanese dress.

She met me with her usual bow, then said with a gentle smile, "Etsu-bo, you are growing to be very like your honourable father."

I laughed, but my cheeks were hot as I walked up the path beside her, accepting silently the needed reproof, for no Japanese woman likes to be told that her walk suggests that of a man. Occasional hints like this kept my manners from marching with my mind on the road to progress; and under the same quiet influence my two active American children gradually changed into two dignified Japanese girls. Within two years' time both spoke Japanese without accent and both wore Japanese dress so well that to strangers they appeared to have lived always in Japan.

"Just to be in the same house with Mother is excellent training for a girl," I thought, congratulating myself that Hanano had adapted herself so well to her grandmother's standards. Selfishly busy with my daily duties, and content that our home was so harmonious, I had forgotten that, when duty lies between the old and the young, Nature's law points direct to youth. I was counting the gain only—but what of the loss?

One day in the cherry-blossom season, Hanano was sitting at her desk near mine when a light breeze touched the branches of a cherry tree near the porch and some pale pink petals drifted across her desk. She picked one up and after holding it a moment, pressed it gently between her fingers, then threw it aside, and sat looking at the damp spot on her finger.

"What are you thinking, Hanano?" I asked.

She looked up startled, then slowly turned away.

"One time in America," she said after a moment, "when many people were at our house—I think it must have been an afternoon tea—I got tired and went out on the lawn. I climbed to my castle, you remember, the seventh limb of the big apple tree. The blossoms were just falling and a petal fell right into my hand. It left a wet spot, just like this cherry petal did. Oh, Mamma, wouldn't you give just everything to see Grandma again—and the porch, and the trees, and——"

The little black head went down on the desk, but before I could reach her it was up again, held high.

"It's all right," she said; "I love Japan—now. But there used to be times when my breast was just full of red-hot fire, and I had to run fast—fast. And once, when you were all away, I climbed the prickly pine by the porch—just once. But I don't want to any more. It's all right. I love it here."

I remembered, then, how sometimes she had scampered around and around the garden, her sleeves flying in the wind and her clogs clattering over the stepping-stones; and I, ignorant and unsympathetic mother that I was, had taken her to my room and talked to her about being gentle and quiet.

But that was a long time before. Gradually she had learned to talk a little lower, to laugh a little less, to walk a bit more noiselessly on the matting, and to sit silent and attentive with bowed head when her elders were speaking. Only the other day Mother had said: "Granddaughter shows great promise. She is growing gentle and graceful."

As I sat and thought, I wondered if Hanano was ever really happy any more. She never seemed sorrowful, but she had changed. Her eyes were soft, not bright; her mouth drooped slightly and her bright, cheery way of speaking had slowed and softened. Gentle and graceful? Yes. But where was her quick readiness to spring up at my first word? Where her joyous eagerness to see, to learn, to do? My little American girl, so full of vivid interest in life, was gone.

With a feeling of helplessness I looked over at her desk and was comforted; for the touch of homesickness had passed away and she was studying busily.

An hour later, when I went unexpectedly to her room, I saw her kneeling beside an open drawer where her American clothes were kept. She had pulled out her old serge suit, and her face was buried in its folds. I crept away to the garden. I could not see, and I stumbled over a flower pot. It was a dwarf pine. The pushing roots had burst the pot, and my touch had caused it to fall apart, disclosing the roots cramped together in a twisted knot.

"It is just like poor Hanano!" I moaned. "They will bind it again to-morrow, and neither it, nor she, will ever be free!"

CHAPTER XXVIII

SISTER'S VISIT

That summer Mother was far from well. Lately her occasional attacks of asthma had become more frequent and trying. Thinking that a visit from my elder sister, who had always lived near our old home, would give Mother the happiness, not only of seeing her daughter, but also of hearing the pleasant gossip of old neighbours and friends, I wrote asking her to come to Tokyo. In a few weeks she was with us and proved a veritable blessing to us all. She was a comfort to Mother, a wise adviser to me, and an encyclopedia of interesting family history to the children; for there was nothing Sister liked better than telling stories of our old home as it was when she was a child.

Almost every day that summer, about the time the sun was sinking behind the tiled roof of our neighbour's tall house and the cool shadows were creeping across our garden, we would gather in the big room opening on the porch. One at a time we came, each fresh from a hot bath and clothed in the coolest of linen. Mother sat on her silk cushion, straight and dignified; but Sister, more informal, usually discarded a cushion, preferring, instead, the cool, clean mats. She was a beautiful woman. I can see her now, slipping quietly into her place, the suggestion of a wave in her shining widow-cut hair, and her sweet face seeming to be only waiting for an excuse to break into, one of her gentle smiles. Between Sister and Mother were the children: Hanano's fingers, always busy, shaping bits of gay silk into a set of bean-bags or cutting out a paper doll for Chiyo, who, gazing with loving admiration at her sister, sat with her own dear, lazy little hands folded on her lap.

This was our hour to spend in talking of the small happenings of the day: school successes and trials, incidents connected with home affairs and stray items of neighbourhood gossip. But almost inevitably the conversation would eventually drift into a channel that called forth from someone the familiar, "Oh, isn't that interesting! Tell us about it!" or "Yes, I remember. Do tell that to the children."

One afternoon Mother mentioned that the priest had called that day to make arrangements for a certain temple service called "For the Nameless" that was held by our family every year.

"Why is it called 'For the Nameless'?" asked Hanano. "It has such a lonesome sound."

"It is a sad story," replied Mother. "A story that began almost three hundred years ago and has not yet ended."

"How could Kikuno's story have anything to do with the little room at the end of the hall?" I asked abruptly, my mind going back to the half-forgotten memory of a door that was never opened. "It didn't happen in that house."

"No; but the hall room was built right over the haunted spot," replied Sister. "Is it true, Honourable Mother, that after the mansion was burned someone planted chrysanthemums in the garden, and soft, mysterious lights were seen floating among the flowers?"

Hanano had dropped her sewing into her lap, and both children were gazing at Sister with eager, wide-open eyes.

"Your fate until dinner time is decided, Sister," I laughed. "The children scent a story. Now you can tell them why you wouldn't use the cushion decorated with chrysanthemums at the restaurant the other day."

"I must seem foolish-minded to you, Etsu-bo, with your progressive ideas," said Sister, with a half-ashamed smile, "but I have never outgrown the feeling that chrysanthemums are an omen of misfortune to our family."

"I know," I said, sympathetically. "I used to feel so, too. I didn't really get over it until I went to America. The name Mary is as common there as Kiku is here, but I had associated it only with sacredness and dignity; for it is the holiest name for a woman in the world. Some people even pray to it. And when, one time, just after I went to America, I heard a shopwoman call roughly, 'Mary, come here!' and out ran a ragged child with a dirty face, I was astounded. And a neighbour of ours had an ignorant servant girl by that name. It was a shock at first; but I finally learned that association is a narrow thing. When we apply it broadly the original feeling does not fit."

"People learn to forget when they travel," said Sister quietly; "but as far back as I can remember, no chrysanthemum flower was ever brought into our house, no chrysanthemum decoration was ever used on our screens, our dishes, our dresses, or our fans; and, with all the pretty flower names in our family, that of Kiku—chrysanthemum—has never been borne by an Inagaki. Even a servant with that name was never allowed to work for us unless she was willing to be called something else while she lived in our house."

"Why? Oh, do tell us about it!" pleaded both children.

So again I heard the story, familiar from childhood, but changing continually in its significance as I grew older, until it became fixed in my mind as the hero tale of a brave old samurai who represented the double virtue of a great and tender love combined with the hard, cold strength of loyalty to duty.

This ancestor of mine was lord of our family during the period when it was a government requirement that men of his class should have two handmaids. This was to guard against the possibility of there being no heir, that being an unspeakable calamity to people who believed that a childless family meant heavenly annihilation. Handmaids were always selected by the wife, from families of her own rank; and their position, although inferior in influence, was considered as honoured as that of the wife.

The second of my ancestor's handmaids was named Kikuno. Her lord was old enough to be her father, but it must be true that he loved her, for our family records show that he loaded her relatives with gifts and with honours. Of course, we Japanese never say anything not nice about our ancestors, and it may be that family traditions are not always reliable, but they all praise this man, and I like to believe them true.

Every house of noble class, in those days, was divided into the home department, ruled by the mistress, where there were only women attendants, and the lord's department, where every branch of work was done by men. For delicate and artistic duties, such as tea-serving and flower-arranging, graceful youths were chosen who dressed in gay garments with swinging sleeves like girls, and wore their hair in an artistic crown-queue with fluffy sides.

Among these attendants of my ancestor was a youth who was an especial favourite. He must have possessed both rank and culture, for he was the son of his lord's highest retainer. Although the departments of the lord and the mistress were entirely separate, there was daily passing back and forth on formal errands, and also many gatherings for duty or for entertainment, in which both men and women took part. On these occasions the gentle Kikuno and the handsome youth were frequently thrown together. She was only seventeen. Her lord was twice her age, and his thoughts were of war and its grim duties. The gentle, soft-voiced youth, whose talk was of poetry and flowers, won her heart; and it was the old story of Launcelot and Guinevere.

We have no reason to believe that any real wrong was in the heart of either; but a Japanese girl was taught from childhood to subdue self, and when she married—and to become a handmaid was one type of marriage—she was expected to live with no thought of self at all.

Rumours reached the ears of the master, but he waved them aside as absurd. One day, however, he walked into the great room adjoining the court and found the two talking in low voices, and—an unpardonable breach of etiquette—alone. This was, of course, a stain on the family name, which, according to the code of honour of that day, could be wiped out only with blood, or—a disgrace a thousand times worse than death—the exile of the culprits through the water gate, thus making them outcasts.

The old lord was merciful and allowed them honourable death by the sword. Both recognized the justice of their fate. Kikuno went away to prepare for death, and the young man, with slow and ceremonious dignity, removed his two swords and slipped his right arm from his outer dress, leaving only the white silk undergarment. Then he gave the sash a quick, loosening jerk, and with his short sword in his hand, quietly seated himself on the mat.

I often pity the wronged lord as I think of him sitting there, erect and silent. I know his heart was full of grief as well as bitterness and indignation, but whatever the struggle within, he had to be true to the duty plainly marked out by the inexorable usage of the day.

Poor Kikuno went to her baby boy for a few last loving touches as he lay sleeping in his nurse's arms, but she said good-bye to no one else. She washed the rouge from her lips, loosened her hair, tied it with the paper death-bow, and put on her white death-robe. Then she went back to the room where her lover and her lord were silently waiting.

Without the slightest deviation, the unchanging ceremony of Japanese etiquette was carried out. She kneeled and bowed deeply, first to her wronged lord and then to the beautiful girl-dressed youth beside him. Seating herself with her face to the west, she took her long sash of soft crêpe and tightly bound her folded knees. For one moment she placed together her hands, clasping a crystal rosary; then slipping the rosary over one wrist, she lifted her dagger to press the point to her throat. Her lord was a stern and a just man, but he must have loved the woman very tenderly, for he did a wonderful thing. Leaning quickly forward, he took away her dagger and placed in her hand his own short sword. It was a Masamune, a precious family heirloom, and sacred because a gift to his grandfather from the great Ieyasu.

Well, they both died: the youth, bravely, like a samurai; but poor Kikuno threw out one hand as she fell, which struck the plaster wall and left a lasting stain.

The man's body was sent to his family with the polite message that his death had taken place suddenly. Everyone understood, and, like the youth himself, recognized the justice of his fate. He was buried at midnight, and ever afterward both the temple and his family gave him only silent death anniversaries. But the woman was buried with great honour—suitable to the mother of the young lord—and a large sum was given to charity in her name. Then the lord forbade any of his descendants ever to cultivate the chrysanthemum flower or to allow the name, Kiku, in the household. The baby, whose frail mother had robbed him of his birthright, was sent away—for no stain must descend to the next generation—and a later-born little one carried on the family name.

The blood-stained room was closed, and until the burning of the mansion about two hundred years later was never opened. When my father rebuilt his ruined home many of the relatives urged him to leave an open space above the site of that room, but he refused, saying that the kindly spirit of living friends had taught him to believe in the kindly spirit of the dead. My father was a very progressive man for that day.

But the servants never forgot. They said the new room had on its plaster wall the same faint, dark stain of a wide-open hand that was on the wall of the old; and so many ghostly stories were told, that finally, for purely practical reasons, my mother was obliged to close this room also.

The little son of Kikuno became a priest who, in later life, built a small temple on Cedar Mountain. It was so placed that its shadow falls over a lonely nameless grave guarded by a statue of the goddess of Mercy.

But the memory of love and pity cannot die. For almost three hundred years my stern old ancestor has lain among his people in his extravagant bed of vermilion and charcoal; and for almost three hundred years the descendants of the name whose honour he upheld have, in respect for his unexpressed heart wish, held each year a sacred service in memory of "The Nameless."

CHAPTER XXIX

A LADY OF OLD JAPAN

One afternoon Sister and I were sewing in my room when Hanano came in. It was warm weather and the paper doors had been lifted off so that the entire fronts of the rooms facing the garden were open. We could look across and see Mother sitting beside the dining-room fire-box, holding her long, slender pipe in her hand and gazing out into the garden as if her thoughts were far away.

"Mother is happy in this home," said Sister. "Her face has the calm, peaceful look of the August Buddha."

"I wonder," said Hanano thoughtfully, "if Honourable Grandmother was ever really, strongly, terribly excited in all her life."

Sister looked at Hanano with a strange smile.

"I never saw her seem excited," she said slowly. "It was a terrible time when we left the old home, but Mother was calm and steady. She commanded like a general on the battlefield."

"Oh, tell me!" cried Hanano, sitting up very straight. "Tell me all about it."

"Perhaps it would be well, Sister," I said. "Hanano is old enough to know. Tell her all of Mother's life that you can remember."

So she told how Mother, when only thirteen years of age, was lifted into her wedding palanquin and, accompanied by a long procession of attendants, headed by spearmen and followed by her father's guards, journeyed to her new home. Father was First Counsellor of the daimiate, and his bride came to a mansion so spacious that in all the years she lived in it there were rooms in which she never set her foot. She saw little of her husband, for his duties as ruler obliged him to make frequent journeys to the capital, and the young wife filled her time in writing poems on slender cards of gold and silver, or playing dolls with her attendants; for, after all, she was only a child.

In time, a son and two daughters were born; but the little girls, with nurses to take every care from their mother, were a good deal like beautiful playthings to her; and her son, the heir who was to carry on the family name, had so many attendants with various duties that she saw him only at stated intervals. He was like a precious jewel for which she had strong affection, but still stronger was the feeling of pride. So in the big, peaceful mansion the girl-wife passed the pleasant, uneventful years.

Then changes came, for clouds of war were gathering slowly over the land. Her husband gradually told her of many important things, and one day he left home on a mission that filled her heart with dread. She was not far out of her teens, but she knew the duties of a samurai's wife, and with suddenly awakened womanhood she called her son's tutor and they disguised in shabby clothing her small son, whose life as heir would be forfeit if his father came to harm, and sent him, in the care of faithful Minota, to the protection of our ancestral temple on the mountain. Then she waited, while every day the clouds grew more threatening. One dark, rainy night there came a warrior to her home bearing the tidings that Father was a prisoner and on his way to the capital. Near the midnight toll of the temple bell he would pass the road at the foot of the mountain, and she would be permitted an interview.

She looked at the messenger steadily. If there should be treachery what would become of her son?

"Are you a samurai?" she asked.

Solemnly the man put his hand to the hilt of his sword.

"I am a samurai," he answered.

"Whether friend or enemy," she said, "if you are a samurai, I will trust you."

Though she believed him, those were dangerous days, and so she washed her hair and put on her death-robe, covering it with an ordinary dress. Then, slipping her dagger into her sash and bidding her faithful servant Yoshita to be loyal to his young master, whatever happened, she told the messenger she was ready.

Through the rain and darkness they went—the warrior, his wet armour shining in the lantern-light, followed by Mother in her hidden death-robe. They passed through empty streets and along narrow paths of lonely ricefields until finally they came to the road which curved around the foot of the mountain. There they waited.

Presently lights came swaying through the darkness and they could hear the dull, soft thuds of trotting carriers, coming nearer and nearer, then to a stop. A palanquin covered with a rope net was rested on the ground, a warrior on each side. The carriers stood back. Mother looked up and saw Father's pale face gazing at her through the small square window. The crossed spears of the warriors were between them. There was a moment's silence, then Father spoke.

"My wife, I trust you with my sword."

That was all. Both knew that listening ears were eager for word of the son. Mother only bowed, but Father knew that she understood.

The reed screen was dropped before the face of the prisoner, the warriors shouldered their spears, the carriers lifted the poles of the palanquin to their shoulders, and the little procession passed on into the darkness. The guide she had trusted raised his bowed head and turned toward the ricefields, and poor Mother followed, carrying with her the knowledge of a sacred trust; for those few words from Father's lips meant: "Death is before me. I trust to you the son who will continue the name of Inagaki and thus insure the heavenly salvation of hundreds of ancestors."

Again poor Mother bore the heavy burden of anxious uncertainty, until one autumn night when a messenger brought word that the plain was full of soldiers marching toward Nagaoka. For that she had been waiting; so, calm and fearless, she commanded that the entire house be arranged as for honoured guests. The most treasured roll pictures were hung, the rarest ornaments placed on tokonomas, then the retainers and servants were ordered to leave by a rear gateway and to scatter in various directions.

Sister was only a child of seven, but she remembered every detail of that awful night. She and little Sister were awakened by frightened nurses and hurried into dress and sash—for even in their haste and horror the sash, emblem of virtue to every Japanese girl, could not be forgotten by the trusted servant of a samurai family—and taken part way up the mountain to wait in the darkness for Mother, coming more slowly with Honourable Grandmother and two menservants.

Sister smiled faintly as she told how Honourable Grandmother and Mother looked as they came up the narrow path, disguised as farmers. Honourable Grandmother's straw coat kept pulling apart and showing her purple dress, which was of a kind worn only by a retired mistress of her rank, and which she had stubbornly refused to have removed. And she would not walk with her toes turned out as peasants do.

Leaving Honourable Grandmother with them on the mountain-side, Mother went back to the mansion with Yoshita. They could see the two, carrying torches of twisted paper, as they passed from point to point, Yoshita piling straw and Mother lighting with her own hands the fires to destroy her home. Honourable Grandmother sat perfectly quiet, gazing straight before her, but the servants knelt on the ground swaying back and forth, sobbing and wailing, as servants will. Then Mother, with dishevelled hair and smoke-stained face, came toiling up the path, and by the pale light of early dawn the two little girls were dressed in servants' clothes from the bundle on Yoshita's back, and the nurses were told to take them in different directions to places of safety. Servants were trustworthy in those days. To each was given a dagger with orders to use it in case capture was inevitable. Those crested daggers are still held as treasures in the families of the faithful nurses.

Sister said it was a long time before she saw Mother again. Her nurse took her to a farmer's family where she dressed and lived as they did, and her nurse worked in the ricefield with the farmer's wife. Every night, after her bath, she was rubbed with a brown juice squeezed from wild persimmons—for castle people are lighter than peasants—and was told to talk like the children she played with. She was treated like the others in every way except that always she was served first. "I know now," explained Sister, "that the farmer suspected who I was, but we were in one of the districts where Father had bestowed upon the headman the privilege of owning two swords, and so we were not betrayed. Little Sister was in a similar place of safety."

In the meantime, Honourable Grandmother and Mother, in the care of Yoshita, all wearing the dress and wide, drooping hats of peasants, had been wandering from place to place, sometimes living in the mountains, sometimes in a farmer's family, and sometimes for a few weeks finding refuge in a temple. More than two years this dreadful time lasted; always hiding, always hunted; for though Father was a prisoner and his cause lost, conquest was not complete until the enemy had extinguished for ever the family and name.

"At last," Sister went on, "Mother came to the farmhouse where I was. She looked so thin, so brown, and so wild that I didn't know her, and cried out. That night Minota brought Brother. He told us that the priest, in order to save the child's life, had given him up, and for several months he had been a prisoner with Father. Both had been very near the honourable death, but a message that the war was ended and all political prisoners were pardoned had saved them. Brother seemed to have almost forgotten me and would not talk much, but I heard him tell Mother that, one day, when soldiers were seen coming up the mountain, the priest had put him in a book chest and, covering him with rolls of sacred writings, had left the cover off and seated himself beside it as if arranging papers. Brother said that he heard rough footsteps and falling furniture, and when all was quiet and he was lifted out, he saw that spears had been thrust through the closed chests standing in the row with the one where he was hidden."

The next day Mother had gathered her family together and Yoshita found a place where they could live. Then Father came, and in a modest way life began all over again.

"So you see, Hanano," said Sister, "your grandmother's life has not always been full of peace."

"It was a wonderful life," said Hanano in a tone of awe, "wonderful—and terrible. But Honourable Grandmother did things! Oh, she did things!"

I looked at the lithe young body, held so straight, at the uplifted head and the tightly clasped hands. She was very like Mother. One generation removed from the ancient pride and rigid training; one generation ahead of the coming freedom; living, alas! in the sad present—puzzled, misunderstood, and alone!

Sister remained with us throughout the autumn and into the winter. I shall always be doubly thankful for her visit, for those weeks were Mother's last with us, and they were happy ones. The long talks when she and Sister lived over the old days were like those of friends rather than mother and daughter; for there was only fourteen years between them and Sister was as old-fashioned in many ways as Mother. And when the sorrowful time came, Sister's presence was an especial comfort to me, for she was familiar with all the old customs and could direct with a tenderness that no other could have shown.

On our sad journey to the temple, as we followed the death kago swaying on the shoulders of the white-robed coolies, my thoughts went back to another day long before, when I, a child of eleven, walked in a procession of mourning friends, my little hands clasped tight about the tablet bearing my father's name. Over the narrow paths of the ricefields we wound after the chanting priests, while from the high, tossing baskets carried on long poles by their attendants showered hundreds of tiny pieces of the five-coloured sacred paper. They filled the air with clouds of soft colours, floating and mingling as they drifted downward to settle gently on the straw hats and white robes of the mourners.

Now, everything was different. Even the honours we show our dead must bow to the world's changes, and the services for Mother were the simplest possible to be in accord with her former rank. But she had requested that, in addition to the rites for herself, there should be held the ceremony for "The Nameless."

My noble, loyal mother! True to her wifehood and to her husband's family, even as she was entering the door of death she had remembered poor Kikuno, for whom no prayer was ever offered except in this lonely service. And since Brother, the head of the family, was a Christian, she knew it would never again be observed.

All through the calm and peaceful intoning, beneath which sounded the rhythmic throb of the wooden drum, my mind was on my gentle mother's life of unswerving duty to her highest belief, and I wondered what power had kept her so strong and true. Then, dully, I became aware that the soft music was melting into a weird and mournful chanting that carried my thought to the hopeless soul who had lost the way to Heaven because of her great sin. And so, once more, the descendants of the name she had dishonoured, sat, lowly bowed, while the priests chanted the prayer that help be given to guide the wanderer on her lonely path.

When we came to the pause in the music where the high priest chants the arrival of the dead at the gates of Heaven to present the plea for mercy, the priests raised their cymbals above their heads, and, bringing them slowly together, clashed a long, quivering accompaniment to the soft, muffled beat of the wooden drum. Before my misty eyes the swinging sleeves made a blur of purple, scarlet, and gold, and, listening to the wailing and pleading prayer that had for almost three hundred years winged its way through the curling incense, I wondered if the long-remembering God of Vengeance would not, if only in pity for Mother's unselfish faithfulness, grant this last plea for the erring one of long ago.

At the temple door I made my last bow to my mother's dear body, and, with a heavy ache in my heart, stood watching the swaying kago with its curving roof and gilded lotus blossoms as it disappeared at a turn in the road leading to the cremation grounds. Then we returned to the lonely home, and for forty-nine days the candles burned and the incense curled its fragrant way through the carvings of the little whitewood shrine. On the last night I knelt in my mother's old place and breathed a Christian prayer to the God who understands. Then I slowly closed the gilded doors upon my prayer, believing sincerely that my mother's journey had ended in peace; and that, wherever she was or whatever she might be doing, she was faithfully taking her part in God's great plan.

My minister was sorely troubled that I should have observed these last Buddhist rites—unnecessary after my mother had passed beyond the knowledge or the hurt of their neglect. I told him that, had I died even one day after I became a Christian, my mother would have been faithful, to the minutest detail, in giving me the Christian burial that she believed would satisfy my heart; and that I was my mother's daughter. Influence? Yes. The influence of loyalty, sympathy, understanding; all of which are characteristics of Our Father—hers and mine.

CHAPTER XXX

THE WHITE COW

When Hanano was fifteen, the family council brought up the subject I had been most dreading. According to Japanese custom, when there are only daughters in a family, a son is adopted, who takes the family name and marries the eldest daughter. Thus the name is perpetuated. The question of the selection of a son for me, I had dealt with in as tactful a manner as possible, but after having refused two or three offers, I saw that I was expected to give a positive decision soon.

It is never wise for a Japanese woman, if she wishes to retain a position of influence and dignity, to say much on any subject. Actions, not words, are her most successful means of expression; but the time came when I saw that I must speak. With a letter of wise suggestions from my ever-faithful American mother in my hand, I went before the council and asked to be allowed to take the children back to my former home for a few years more of study. This request caused excited discussions; but I now had friends in the council, both of Matsuo's family and of my own, and my past faithful adherence to their wishes brought a glorious reward. Again my petition was granted, and, with my heart weighted with gratitude and my soul singing with joy, I began my preparations to return to America.

With Chiyo, our going was a question of whether to be glad or sad. Leaving her little friends and her loved school, to go back to a vagueness in which only "Grandma" stood out vividly was a serious thing. But Hanano's joy was profound. She was quiet, but busy every moment, going about with light, quick steps and singing softly all the while; and I never glanced at her that I did not meet a bright smile. Many times during the weeks of preparation, as I watched her happy face, the thought came to me that if—if—such a cruel thing could happen as that she would never reach the land of her heart's love, I should always be grateful, anyway, for the quiet, overflowing joy of this season of hope. Nothing could ever take away that happy memory.

The busy weeks flew by, and at last there came a morning when the children, who had been turning down their fingers to count the days, gleefully announced that only two wide-spread hands were left. Ten days! We were almost ready, but however well one may plan, there always seem to be some unfinished things that are pushed away until the last crowded days.

The children had never been to Nagaoka. Many times I had planned to go, but life was full for us and something had always interfered. But I could not allow them to leave Japan without a visit to the place where their grandmother lay beside her husband among the graves of our ancestors; so early one spring morning we started.

How different was this trip from the one of years before which I took with my brother when on my way to school in Tokyo! Instead of a journey of several days, spent, sometimes perched upon a high wooden saddle, sometimes tucked snugly into a swinging kago and sometimes rolled and jolted along the rough path in a jinrikisha, this was only fourteen hours of comfortable riding on a brisk little narrow-gauge train, that wound its puffing way up the mountains, through twenty-six tunnels that represented some of the world's finest engineering. Between these dashes of darkness were welcome glimpses of sunny hill-sides terraced with ricefields, and a narrow, winding road that I remembered well. Just at twilight we found ourselves on the station platform of a busy town having a background of hills bristling with the skeleton towers of multitudinous oil wells. I had been told of these changes, but my slow mind had failed to realize how entirely my Nagaoka was a dream of the past.

I was glad that the children's first sight of the town was in cherry-blossom time; for, even to me, the buildings looked smaller and the streets narrower than I had pictured them in my stories. Everything might have proved a disappointment to them had it not been for the glow and freshness that peeped over the plaster walls, glorified the temple yard, and showed from the tinted branches of the trees lining every street. There was a faint breeze on our first morning, and as our slow jinrikishas jogged along the strangely unfamiliar road to Chokoji the air was filled with fragrance from the pink, shell-like petals that were continually dropping, or lying in drifts on the sloping roofs of the snow-sheds which hung over the sidewalks.

"How we love these fruitless, beautiful trees—emblem of our dying knighthood!" I thought with a sigh; and then I looked toward the hill where the castle used to stand, and an amused gleam of satisfaction came to me. The old spirit of protection still dwelt amidst the ruins, for on the foundation rocks rose a huge fire-tower with its high platform and warning gong.

The old house was no more. I had hoped that Brother would decide to return, in time, and spend his old age in the home of his youth; for the gentle little wife that he had taken in late middle life had lived only long enough to bring an heir to the Inagaki family and then had drifted out of life as gently as she had lived in it during her scant score of quiet years. But all Brother's interests were in a distant city amidst the progressive whir of factories and modern life, and he would listen to no plans beyond the education of his son.

So the gods of Utility and Commerce had taken charge, and all that were left of our worthless treasures were removed to Sister's godown. Then Jiya and Ishi had gone to distant homes; and now, in place of the great rambling house with its sagging thatch and tender memories, stood the ugly foreign buildings of "The Normal School for Girls." The old chestnut tree beneath which was Shiro's grave, and the archery field, where so often I had seen Father and Mr. Toda, each with his right sleeve slipped from a bare shoulder, in a strenuous, but laughing, game of competition, was lost in a wide gravelled campus, where modern schoolgirls marched and drilled in pleated skirts and foreign shoes. Strange indeed it seemed—and full of heart-ache for me! I realized that these changes pointed toward a future of usefulness and hope, and I would not have retarded them for the world; but all the quiet pleasures and picturesque life of the past had been merged into a present that looked cheap and sordid. It was hard for me, during my few days in the old town, to keep my memories of beautiful old customs and ideals from completely overshadowing the new, progressive path that I was striving to follow.

When our duty of love and honour to the dear ones was over, we went with Sister, who had come to Nagaoka to meet us, to her home on a mountain a few hours' jinrikisha ride distant. It was an odd little village where she lived. So narrow was the ledge upon which it stretched its one-street length that, from the valley below, it looked as if a toy town of plaster walls and thatched roofs had been pinned up against the green side of the mountain.

We left the valley, each with tandem pullers and a pusher behind. It was a steep climb up a winding path from which reached out, on either side, long, even lines of scrubby trees. Occasionally the men would stop and, bracing themselves, would rest the shafts against their hips and wipe their hot faces.

"It's a breathless climb," said one, as he smiled and pointed down into the valley, "but it's worth the labour just to see yon terraces of green against the great brown rocks, and the sunny blue of the sky reflected brokenly in the rippling stream below."

"Hai," said another, "so it is. The city fellows see naught but level streets and dusty roofs peeping above walls or fences of wood. I pity them."

Then on they went—panting but content.

"What are all these low, twisted bushes with the gray trunks and so many little fresh buds?" asked Hanano, in one of these pauses.

"Mulberry trees," replied Sister. "This is a silk-culture district, and the mountain is covered with cocoon villages. Almost every house here has wooden frames filled with trays of silkworms, and on a quiet day you can hear the rustle of their feeding as you walk along the street."

That sounded interesting indeed to the children and as we went on, they shouted questions and exclamations to each other about silkworms and their mulberry-leaf diet, until the long climb ended in a short, steep pull and an abrupt turn into a broad street of low, wide-eaved houses. At the farther end stood the large house of the village—Sister's home. Its brownish-yellow thatch rose above a wall of rounded stones topped with a wooden fence, so like the one surrounding my old home in Nagaoka that the sight brought a shadow-ache of homesickness to my heart.

With cordial country manners, the servants had come out to the big wooden gateway, and as our jinrikishas rolled between the two lines of bowing figures, I caught murmurs of the familiar, old-fashioned greeting, "O kaeri asobase!"—"Your return is welcome!"

The quiet house seemed very restful after our long, jolting ride, and the hot bath which is always ready in old-fashioned Japan for the expected visitor refreshed us wonderfully. The children and I had just returned to the living room, where, settling ourselves comfortably on soft cushions, we were gazing across the porch straight out into the blue sky, for the valley and the world were far below us, when two maids appeared bringing in the dainty little tables for luncheon.

"You'll have to do without meat up here," said Sister apologetically, as she came hurrying in. "We have only chickens and vegetables from my farm, and fish from the mountain streams. We cannot get meat or bread."

"That matters nothing," I replied. "The children are fond of fish and rice; and you know that I always liked everything green that grows. Don't you remember the 'white cow'?"

Sister laughed; and Hanano, always on the alert for a story, asked, "What is it about a white cow?"

So, as we ate, Sister told a story of my childhood which dated back so far that my knowledge of it was only what others told me.

"Your mother was not a very strong child," she began, "yet she was never really sick, either. At that time many of the Nagaoka people, when they were puzzled and helpless about a really serious matter, used to consult the priestess of a small Shinto shrine just outside the town; and Honourable Grandmother asked Father to send for the holy woman. For two days before she came, Etsu-bo was not allowed to eat whale-meat soup, or onion, or any food with an odour; and she was carefully instructed to be extremely good, both in behaviour and in thought.

"Early on the important morning Ishi sprinkled her with cold water. Then she dressed her in her crest dress and took her to Honourable Grandmother's room. All the family were there, and several women relatives. I remember how Etsu-bo looked as she toddled in, holding on to Mother's hand. She bowed to everyone, and Mother seated her on the mat beside Honourable Grandmother, just a little in front of the rest of us. The tokonoma was covered with straw matting and decorated with all the sacred Shinto emblems. Of course the priestess was in the most honoured seat of all. She was dressed in pure white, and her black hair was hanging down her back, tied behind the shoulders with a band of rice-straw, from which dangled strips of white, zigzag-cut Shinto paper. When Mother and Etsu-bo were seated, the holy priestess prostrated herself two or three times; then she lifted from the tokonoma a whitewood rod that had on the end a bunch of long streamers of holy paper. She waved it above Etsu-bo's head, murmuring some religious ritual. We all sat very quiet with bowed heads. After a moment of silence the priestess announced that she had just learned from the gods that Etsu-bo, in a previous existence, had been a small white cow used in drawing lumber for the building of a Shinto shrine on the top of a mountain. The message said that the little creature had toiled up the rocky path so patiently and faithfully day after day, and had lent its strength so willingly for the holy duty, that the gods had hastened the slow steps of transmigration and allowed the soul of the white cow to enter at once into the present life as a human being.

"Do you mean that my mamma was that white cow?" asked Hanano, with wide-open, astonished eyes; while Chiyo stopped eating and looked at me with alarm.

"Father didn't believe the priestess," added Sister, smiling; "nevertheless, to please Honourable Grandmother, he made a generous gift to the shrine. But he always said it was not so much a gift of gratitude to the gods as it was a token of satisfaction that he could now account for Etsu-bo's exceeding fondness for all green vegetables and her little liking for fish. Now, whether it was really true or not, doesn't matter any more than any other fairy story; but it's lucky for you children that your honourable mother is a faithful and a patient puller, for she has climbed over a rocky path of obstacles and at last is ready to pull you all the way over to America."

And she nodded merrily at the children as she served me another generous helping of bamboo shoots and greens.

A few days later one of Sister's neighbours, whose son was a successful oil merchant in Tokyo, came to see us. Meeting her recalled to both Hanano and me a very amusing incident connected with a call from the son's wife soon after we had gone to Tokyo to live. She was a lady of the new-rich aristocracy—progressive, wealthy, and altogether "highkara"—a recently coined word which implied the very essence of what was stylish and up-to-date. She was beautifully attired, in Japanese dress of course, for even the most progressive women had not reached the stage where European dress was worn on elegant occasions.

After a long, ceremonious bow and the usual complimentary inquiries regarding the health of family and relatives, and also a few tactful remarks in praise of the flowers arranged on the tokonoma, she leaned forward and unwrapped a square of beautiful crêpe exquisitely dyed and embroidered. It is an age-old Japanese custom, when calling upon a friend, to take a gift, and my guest lifted out and presented, modestly but with evident pride, a large imported paper box on which was printed in fancy English letters:

IMPORTED DAINTIES

A Foreign Delicacy Possessing the Fragrance of Flowers! Used by Ladies and Gentlemen in the Cultured Society of Europe and America

It was a large, wholesale package of ordinary chewing gum. The elaborate, ceremonious manner of my guest's every movement being in accordance with the strictest etiquette, made the unexpected appearance of that plebeian package a most incongruous and amusing thing. Yet this was a perfectly natural gift for her to make. It was not easy to choose a suitable present for a person who had lived for several years in America, and who was believed to be foreign in her tastes; so my guest had gone to a store where foreign things were sold and, with considerable care, had selected this as being an especially appropriate gift for me.

Hanano and Chiyo had been in the room when the box was presented. Chiyo looked with grave interest upon the foreign lettering. Of course she could not read it, but Hanano's first careless glance, as we all bowed slightly in acknowledgment of the kindness, was followed instantly by another quick look; then, with a strange contortion of countenance, she bowed a deep "Excuse me" and slipped quickly from the room.

As soon as the caller had gone she hurried in to me.

"Oh, Mamma," she cried, gleefully, "just to think that Nakayama Sama should select that gift for you! What would she think if she could only know how you scolded me that time in America when I came home from school chewing a piece of gum? And how you made me wash my mouth with salt and told me that if I were in Japan Ishi would say that I looked like the Buddhist pictures of a starving soul in the Hell of Hunger!"

Sister was very much interested in this story.

"It seems a peculiar custom," she said, "but it is not so harmful as the one from which originated our blackening the teeth."

"What did start that, Sister?" I asked. "Several people in America asked me, and I could only tell them that ridiculous old story of the homely wife who stained her teeth by mistake, and it made her so beautiful that she won devotion from her husband and envy from all other wives."

"There are many stories as absurd as that, about all our old customs," said Sister. "When I made my first visit home with black teeth, I heard Father and Mr. Toda talking about our ancestors once having had a fashion of chewing something. But the story that Honourable Grandmother told me was this:

"Long ago, when everybody had white teeth, there lived a young wife whose jealous husband accused her of smiling to show her beautiful teeth. That day when cutting eggplant for dinner she took some thin peelings and put them over her teeth. The husband returned and, seeing how beautifully the purple colour contrasted with his wife's olive skin and scarlet lips, angrily asked why she had decorated herself. She told him she had tried to cover her teeth so that they would not show. Recognizing her modest worth, the husband was jealous no longer. Thus, more attractive than ever, she became a model to imitate, and in time, the added beauty of blackened teeth came to be the emblem of a trusted and dutiful wife. That is the story that Honourable Grandmother was told when she married."

What Sister had heard Father and Mr. Toda talking about was probably the theory which is considered the most reasonable explanation of our custom of blackening the teeth. It is an historical fact that the first conquerors of Japan, who no doubt came originally from the hot shores of Central Asia, planted betel orchards in the warm islands of South Japan where they first landed; but on account of difference in soil and climate it was almost impossible to make the trees grow. So, in a few years the habit of betel chewing became necessarily confined to those who represented wealth and rank. An ancient Imperial coach used by an Emperor who reigned more than a thousand years ago, and which is now in the Art Museum of Tokyo, was roofed with a thatch made of the husks of betel nuts. This speaks of the rarity of the betel trees at that time, for of course the Imperial cart was the most costly vehicle in the land.

When the time came that only people of the highest class had betel-stained teeth, imitations became the fashion and substitutes were found. During the Middle Ages, long after the nuts were extinct in Japan, both men and women of high rank blackened their teeth with a powder made from a wild nut from the mountains. The Imperial courtiers kept up this custom to 1868. At that time even Meiji Tenno, the Emperor of the Restoration, had blackened teeth. The samurai never stained their teeth. They took pride in scorning any fashion that spoke more of luxury and ease than of strength and power of arms. After the Restoration this emblem of vanity faded before the advancing light of Western life; but, suggestive as it was of artistic beauty and high-class leisure, it remained with the women, and all classes adopted it as the marriage emblem. From then on, they blackened their teeth on their wedding day and kept them black ever after.

The fashion is not an ugly one. When blackened every morning, the teeth look like polished ebony, and the gleam of shining black behind coral lips brings out the clear olive of the skin and looks as beautiful to Japanese eyes as did, to the eyes of a European, the dot of black courtplaster on the ivory skin of a maiden in the days of colonial America. The custom is now dying out, but it is still seen everywhere in rural districts. Even in large cities, almost all old ladies of very high rank and of very humble station still cling to the custom. The middle class of Japan always leads the way in progress.

CHAPTER XXXI

WORTHLESS TREASURES

We spent a happy week with Sister in the little silkworm village, and our visit was almost ended when one day she took us into her big godown, where the things brought from Nagaoka had been stored. The greater part of our ancient treasures were now only worthless burdens, but there were some things that I wanted the children to see; for, in the old days, they had been both useful and beautiful, and, to me, were still full of precious memories.

We passed through the heavy door, a foot thick of fire-proof plaster, and entered a large room all four sides filled with shelves, most of them crowded full to the edge. There were rows and rows of high narrow boxes containing a whole library of soft-backed books. There were rows of still larger boxes holding small eating tables, and still others filled with dishes, trays, and all the reserve belongings of a prosperous household. There were long, slender boxes of roll pictures and many ornaments—bronze vases, incense burners, and carvings of wood and ivory—all neatly tied up in squares of cotton or silk, and placed within convenient reach, ready for the frequent changes necessary in a Japanese house.

Part of the floor was taken up with chests of drawers arranged in rows, back to back; and in corners stood tall candlesticks, screens, and various large articles of household use.

"Just look!" cried Hanano, gazing about her in astonishment. "I never saw so many things, at once, in all my life!"

"It's like a store," said Chiyo, "only everything is put away so nicely, and yet it's all mixed up, too!"

"Don't be critical of my housekeeping," laughed Sister. "A well-filled godown is said to be the best museum of household belongings that is to be found in all Japan; and it ought to be, for it is the place where we keep everything that is not in immediate use. Things are put in and pulled out every day. I never knew of a godown that looked in order."

But Sister's godown really was in disorder, for in some half-filled shelves and in a wide space beyond the wooden steps leading to the floor above were gathered a lot of objects from our Nagaoka godowns, for which suitable places had not yet been found. Among some high lantern stands wrapped in oil-paper, and a pile of boxes containing war banners, I saw the big, cumbersome palanquin that Father had used on his official trips to the capital in the years before the name was changed from Yedo to Tokyo. The lacquer was dulled, the metal ornaments tarnished, and the brocade cushions faded; but Hanano thought it wondrously elegant. She crept inside, settled herself comfortably on the thick cushion, rested her elbow on the lacquer arm rest, and peeped into the toilet box in the silk pocket in front. Then she glanced at the misty reflection of her face in the metal hanging mirror and declared that Honourable Grandfather's travelling coach was convenient and comfortable enough for a trip all the way to America.

As she climbed out I pushed at the padded top, but the hinges were rusted. It used to lift and swing back. Many a time, when on a hurried trip, Father had dressed while his carriers were trotting fast and Jiya running by his side to help him now and then.

"Here's another palanquin—prettier than yours, Hanano," chirped Chiyo, from behind the stairs; "only this one hasn't any doors."

"Maa! Maa!" laughed Sister, going over to her. "This is not to ride in, little Chiyo. It's for a swim!" and she lifted her into an enormous bathtub of red lacquer which from my earliest recollection had stood in a corner of our godown. We used it for holding the cocoons, until the maids were ready to put them on the spindle to twist the silk threads off the poor, little, cooked inhabitants. The tub was marred on the edge, but not chipped anywhere, for the lacquer was of olden time. It still held the deep softness of velvet, and the band of braided bamboo showed beneath the polished surface like water weeds in a clear stream. It must have been very old, for it had been brought into our family as a part of the wedding dowry of my three-times-great-grandmother, the daughter of Yodo daimio, Inaba-no-kami.

"Climb out, Chiyo! Climb out and come here!" called Hanano. "I've found a wooden stove-pipe hat—only," she added, peering into it, "it has a funny inside."

She was standing in a shadowy corner where a number of miscellaneous articles were gathered on a crowded shelf, and had just lifted the tall cover from a shallow bucket of whitewood, the bottom having in its centre, rising sharp and strong, a short hardwood spike. It was Father's head-bucket that always had been kept in the closed shelf-closet above our parlour tokonoma.

"Let us go upstairs now," I said quickly. "Sister, won't you show the children your wedding cap of silk floss? They have never seen an old-fashioned wedding, where the bride's cap comes down to the chin."

I hurried them up the narrow stairs to the room above. I did not want to explain to the children the use of the head-bucket. Their modern, practical education held nothing that would enable them to understand the deep sentiment of honour which has inspired many an ancient samurai, who, when guilty of some unlawful act, has chosen to die an honourable death by his own hand, rather than bring upon his family the disgrace of a public execution. In such a case the head-bucket, one of which every samurai house possessed, was used to carry to court the proof that the law had been obeyed. After being identified by the authorities, the head was returned, with respectful ceremonies, to the family; and the dead samurai, his crime now fully expiated, was buried with honour.

Of course, the gruesome mission of our head-bucket had never been fulfilled. Its only duty had been the occasional holding of a coil of hemp when Honourable Grandmother or Ishi was twisting it ready to spin. It was as convenient for that purpose as a flax-box. Indeed, the two looked so much alike that no bride was ever allowed to have a flax-box, although in those days all other spinning implements were considered essential to every wedding dowry.

The upstairs room of Sister's godown was lighted by narrow, iron-barred windows set deep in the thick plaster wall. The shutters, which were really heavy plaster doors, were open, and a pleasant breeze was blowing through the room, making it cool and airy. Against the walls were chests of drawers and great wooden boxes having metal bands, on some of which I saw the Inagaki crest. I could readily guess what Sister's chests contained, for her large house was well stocked with all the requirements of a country home. There were padded-silk comforts, round pillows for men and little lacquer box-pillows for women, large mosquito nets made to swing by short cords from the corners of the ceiling, thus enclosing the entire room, and cushions of every kind—soft, thick ones of heavy silk for winter; thin ones of woven grass for summer, braided bamboo for the porch, woven rope for the kitchen, some round, some square, some plain, and some elaborately dyed in patterns—for cushions were our chairs, and every house had to have a supply always on hand.

"This holds my 'treasure dresses,'" said Sister, waving her hand toward a low chest of drawers. "The clothes that I wear I keep downstairs within easy reach; but some of these have been in the family for more than two hundred years."

She took out an elaborately embroidered trained garment with a scarlet lining and heavily padded hem—a dress of ceremony, worn, even in ancient times, only on state occasions. It looked fresh and almost new, for Japanese women are careful housekeepers, and probably this gown had been shaken out and examined on every airing-day since it was first used by the ancestor of long ago.

"It looks just like the splendid dresses we saw in that play at the Tokyo theatre, doesn't it?" said Hanano.

And indeed it did. For only on the stage were these gorgeous costumes to be seen in modern life.

The next drawer held Sister's wedding dresses—seven of them. There was the soft, white linen, emblem of death to her own home, the scarlet silk, emblem of birth into her husband's family, and the five other elaborately embroidered gowns bearing her husband's crest and the marriage emblems of pine, bamboo, and plum.

"Here is the wedding cap you asked to see," said Sister, presently, unfolding something that looked like a great satiny mushroom. It was of exquisite pressed silk floss and made to fit rather close over the head and shoulders. It looked like a thick, shining veil.

"Oh, isn't it pretty?" cried Chiyo, delighted. "Put it on, Hanano, and let's see how you look!"

I gave a half-frightened gasp, and was glad when Hanano, with a slow smile, shook her head. I don't know why the child refused. Perhaps the soft whiteness of the snowy floss suggested in some vague way the white mourning clothes we had worn at Mother's funeral. While there was no definite superstition regarding the wearing of wedding garments after the ceremony, still, it was never done. They were laid away—to wait. Both Honourable Grandmother and my mother wore the wedding dress beneath the death-robe when they were ready for the last journey.

The very next chest—just as marriage and death go hand in hand as the two most important ceremonies in Japanese life—held articles for the funeral. This chest was one of those from my home and was about half filled with a disordered array of ceremonious uniforms for the men who carried the tall lanterns, the bamboo dove cage, and the heavy death kago. These were all made of linen, since no silk was ever used at a funeral. There were also pleated skirts and stiff shoulder garments for retainers with no family crest, white-banded servant kimonos, boxes of knee bands, pilgrim sandals, and countless small articles essential for the various attendants in the elaborate procession. I could remember when that chest contained everything requisite for a samurai funeral except the wide straw hats that shade the sorrowing faces from the Sun goddess. Those had to be fresh and new for each occasion. The house of every high official always had these things in readiness, for death often comes without warning, and Japanese rules for ceremonious occasions were strict and unvarying.

"There!" said Sister, as she closed the lid of the chest and pushed the metal bar through the triple clasp, "the usefulness of these things belongs with their glory—to the past. Sometimes I cut up a garment to get linen binding for a worn-out mat, and occasionally, when a workman breaks his sandal cord, I present him with a pair of sandals from this chest; but the things go slowly—slowly."

"But this," she added, gently tapping a drawer in a fresh whitewood chest, "belongs to the future. It will be used some day."

"What is it?" I asked.

"My death-robe."

"Oh, Sister," I said earnestly, "please show it to the children. They saw Mother's, of course, but I had no chance to explain the meaning."

She opened the drawer and lifted out her shroud. We all sat very quiet, for as it was folded it looked exactly like the one we had placed on Mother. It was made of soft white linen, and instead of a sash, had a narrow band like that of a baby's first dress, for the belief was that we enter the next world as an infant. The robe was almost covered with texts from the Buddhist scriptures, which had been written by famous priests at various times. A blank strip in front showed that it was not yet finished. Beside the robe lay a small white bag intended to be placed around the neck. It would contain, when all was ready for Sister's last journey, a tiny package of her baby hair, shaved off at the christening ceremonies when she was eight days old, the dried navel cord, her cut widow-hair, a six-rin coin to pay the ferryman, a death rosary of white wooden beads, and a sacred tablet called "The Heavenly Pass."

While Sister was re-folding the robe she glanced up at the grave faces of the children and broke into a merry laugh.

"Why so sad, thou solemn-faced ones?" she cried. "Would it not be a disgrace should I receive a telegram to go home and have no suitable dress for the journey?"

"Yes, children," I added, "it is as natural and commonplace for everyone in Japan to be ready for the last journey as it is in America to have a trunk in the house."

"Come over this way," said Sister, leading us to the other side of the room. "Here is something that belongs to you, Etsu-bo. You had better take charge of it."

She pulled out a narrow drawer. Within, wrapped in purple crêpe on which was the Inagaki crest, lay a slender parcel about a foot long. My heart gave a bound. It was one of our three family treasures—the saihai used by Tokugawa Ieyasu, and presented by him to my ancestor on the battlefield of Sekigahara.

Reverently I lifted the precious thing to my forehead. Then, bidding the children sit with bowed heads, I slowly unwrapped the square of crêpe, disclosing a short, thick rod of lacquered wood, having on one end a silk cord for a wrist loop and on the other a bronze chain-clasp that held a bunch of soft, tough paper cut in strips.

We all sat very quiet while Sister told the children of the brave ancestor who, in a time of peril, saved the life of his great overlord; and how Ieyasu, in gracious remembrance, presented him with his own blood-stained coat, his wonderful Masamune sword, and this rod which he used in guiding his followers on the battlefield. "And," concluded Sister, "all three are still kept in the Inagaki family as sacred treasures."

"It looks like just a plain wooden stick, doesn't it?" whispered Chiyo to Hanano.

"So it is," said Sister. "As plain as the most simple director rod used by any ancient general; for Ieyasu lived in the age when was written, 'An ornamental scabbard signifies a dull blade.'"

"The pieces of paper are so yellow and ragged," said Hanano. "Did they use to be white?"

"Yes," I answered. "They are yellow because they are so old. And the reason the papers are ragged is because so many pieces have been torn off for people to eat."

"To eat!" exclaimed both children, horrified.

I couldn't help smiling as I explained that many people used to believe that because the saihai had been held in the hand of Ieyasu, the paper strips possessed the magic power of healing. I have heard my mother say that sick people often came from long distances just to beg for a bit of the paper to roll into a pellet and swallow as a cure. Father always laughed, but he told Mother to give the paper, saying that it was less harmful than most medicine, and that belief alone frequently cures.

We were starting to go downstairs when I stopped beside a large whitewood box having the over-lapping lid and the curved feet of a temple book chest. It stood on a platform raised a little above the floor. I had seen this box in my childhood, but never except on airing-days, and always it had the sacred Shinto rope around it. With some hesitation I called Sister to come back.

"I am very bold," I said, "but would you mind if I ask you to open the kiri-wood box? Our feelings have changed since the old days, and I would so like for the children——"

"Etsu-bo, you ask to gaze upon sacred things——" Sister began hastily; then, stopping abruptly, she shrugged her shoulders. "After all, women's eyes have already looked upon it," she added a little bitterly; "the new order of things has done much to take the spirit of reverence from us all."

Then we, she at one end and I at the other, lifted off the lid just as Jiya and Yoshita in their ceremonial dresses used to do, long ago. I felt a little awestruck as we leaned over and looked within. Some of the sacred relics had been removed. The coat and sword of Ieyasu were in charge of another branch of the family, and Brother had taken the books of the Inagaki genealogy; but, before us, lying shroud-like in its pressed stillness, was a garment, once white, but now yellowed by time. A pointed cap and an ancient unfolding fan of thin wood lay on top. It was the sacred robe which was used when the daimio, or his representative, officiated as high priest in the temple dedicated to his ancestors and was believed to possess heavenly power. My grandmother had told me that once, when it was worn by my great-grandfather, a miracle had been performed beneath the shadow of its wide-spread sleeve.

We gazed only a moment, then the box was silently closed. Neither Sister nor I spoke of it again, but I knew that she felt, as I did, that we had been a little daring in lifting the lid of this box, which, in ancient days, was always kept in the holy room, even the entrance hall of which was never profaned by woman's foot. I had grown away from my childhood faith in these things, but not entirely away from the influence of memory; and thoughts, beautiful and solemn, were crowding my mind when there came a sudden "bang!" from one of the heavy, swinging windows. They were always closed from the outside by a servant with a long pole, and evidently were being shut this time by someone who did not know that we were still there.

"Maa! Maa! It is late. Make haste, I inhospitably beg you," laughed Sister; and we all scrambled down the narrow stairs and out of the door, hearing the windows bang one after another behind us, shutting the godown, with all its treasures, into darkness.

CHAPTER XXXII

THE BLACK SHIPS

The night before we sailed my Tokyo uncle called, bringing with him a package of "friendship ribbons" for the children—those frail, dainty, quivery strips that bind the hands of friends between deck and dock at the moment of starting—and parting.

"I'll hold a pink one for Toshiko and a blue one for Kuni San," cried Chiyo, as the bright-coloured rolls tumbled out of the package, "and a white one for my teacher and a purple one for—for you, Uncle Tosa! Two of the most beautiful for you, of any colour you choose!"

"I'll hold a whole bunch of red and white ones for all Japan!" said Hanano. "Love, much love, and good-bye; for I'll never come back. I love everybody here, but I'm going to stay for ever with Grandma in 'Home, Sweet Home,'" and she softly hummed the tune as she slipped away, her face full of light. Ah, how little she dreamed that in years to come she would return—more than once—and always with a heart full of double loyalty: half for the land of her birth and half for the land of love, where were husband, children, and home.

Hanano and Chiyo had gone to bed, and I was attending to the last scattered duties of the packing when Sudzu lifted a folded shawl to lay on top of the tray before closing a trunk.

"This is rather loose," she said. "A cushion would exactly fit; but how ridiculous it would be to carry to a great country like America just an ordinary cushion that we sit on."

She did not know that in the bottom of my trunk of greatest value was something which, until I had seen it in Sister's godown, I had never dreamed could be anywhere except beside the familiar fire-box in the room of Honourable Grandmother. It was a square, flat cushion of blue brocade, old and somewhat faded.

I was alone when I wrapped it for its long journey, and, as my hands passed over the silken flowers, my mind went back—back to the day when a little black-haired girl in wooden clogs clattered through the big gateway and, hurrying her polite bows of greeting to the family, spread out before her grandmother, who was seated on this very cushion, a large, flat book.

"Honourable Grandmother," she said, pointing to a coloured map of the world, "I am much, much troubled. I have just learned that our beloved land is only a few tiny islands in the great world."

The grandmother adjusted her big horn spectacles and for a few minutes carefully studied the map. Then with slow dignity she closed the book.

"It is quite natural, little Etsu-bo, for them to make Japan look small on this map," she said. "It was made by the people of the black ships. Japan is made large on the Japanese maps of the world."

"Who are the people of the black ships?" asked the little girl.

"They are the red barbarians who came uninvited to our sacred land. They came in big, black ships that moved without sails."

"I know. Ishi sings it to me"; and her shrill little voice chanted:

"They came from a land of darkness, Giants with hooked nose like mountain imp; Giants with rough hair, loose and red; They stole a promise from our sacred master And danced with joy as they sailed away To the distant land of darkness."

"I wonder why they were called 'black ships.' Do you know, Honourable Grandmother?"

"Because far out on the waters they looked like clouds of black smoke rolling nearer and nearer, and they had long, black guns that roared. The red barbarians cared nothing for beauty. They laughed at the Japanese boats, whose sails were made of rich brocade and their oars of carved wood, inlaid with coral and mother-of-pearl. They talked like tradesmen and did not want to learn the hearts of the children of the gods."

The grandmother stopped and slowly shook her head.

"And after that?" asked the eager little voice. "And after that, Honourable Grandmother?"

"The black ships and the rude barbarians sailed away," she concluded, with a deep sigh. "But they sailed back many times. They are always sailing. And now the people of our sacred land also talk like tradesmen and no longer are peaceful and content."

"Will they never be peaceful and content again?" asked the little girl, with anxious eyes. "The honourable teacher said that sailing ships bring lands nearer to each other."

"Listen!" said the grandmother, holding herself very straight. "Little Granddaughter, unless the red barbarians and the children of the gods learn each other's hearts, the ships may sail and sail, but the two lands will never be nearer."

Years passed, and Etsu-bo, the little girl who had listened to the story of the black ships and the red barbarians, herself went sailing on a black ship that moved without sails, to a new home in the distant land of the red barbarians. There she learned that hearts are the same on both sides of the world; but this is a secret that is hidden from the people of the East, and hidden from the people of the West. That makes another chapter to my grandmother's tale—another chapter, but not the last. The red barbarians and the children of the gods have not yet learned each other's hearts; to them the secret is still unknown, but the ships are sailing—sailing——

THE END