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written a farewell letter containing these words：
〃When I am dead； it will not be difficult to melt the mirror and to cast
the bell。 But； to the person who breaks that bell by ringing it； great
wealth will be given by the ghost of me。〃
You must know that the last wish or promise of anybody who dies in
anger； or performs suicide in anger； is generally supposed to possess a
supernatural force。 After the dead woman's mirror had been melted； and the
bell had been successfully cast； people remembered the words of that
letter。 They felt sure that the spirit of the writer would give wealth to
the breaker of the bell； and； as soon as the bell had been suspended in the
court of the temple； they went in multitude to ring it。 With all their
might and main they swung the ringing…beam； but the bell proved to be a
good bell； and it bravely withstood their assaults。 Nevertheless； the
people were not easily discouraged。 Day after day； at all hours； they
continued to ring the bell furiously； caring nothing whatever for the
protests of the priests。 So the ringing became an affliction； and the
priests could not endure it； and they got rid of the bell by rolling it
down the hill into a swamp。 The swamp was deep； and swallowed it up； and
that was the end of the bell。 Only its legend remains； and in that legend
it is called the Mugen…Kane； or Bell of Mugen。
* * *
Now there are queer old Japanese beliefs in the magical efficacy of a
certain mental operation implied； though not described； by the verb
nazoraeru。 The word itself cannot be adequately rendered by any English
word； for it is used in relation to many kinds of mimetic magic； as well as
in relation to the performance of many religious acts of faith。 Common
meanings of nazoraeru； according to dictionaries； are 〃to imitate；〃 〃to
compare；〃 〃to liken；〃 but the esoteric meaning is to substitute； in
imagination； one object or action for another； so as to bring about some
magical or miraculous result。
For example： you cannot afford to build a Buddhist temple； but you can
easily lay a pebble before the image of the Buddha； with the same pious
feeling that would prompt you to build a temple if you were rich enough to
build one。 The merit of so offering the pebble becomes equal； or almost
equal； to the merit of erecting a temple。。。 You cannot read the six
thousand seven hundred and seventy…one volumes of the Buddhist texts； but
you can make a revolving library； containing them； turn round； by pushing
it like a windlass。 and if you push with an earnest wish that you could
read the six thousand seven hundred and seventy…one volumes； you will
acquire the same merit has the reading of them would enable you to gain。。。
So much will perhaps suffice to explain the religious meanings of
nazoraeru。
The magical meanings could not all be explained without a great variety of
examples； but； for present purposes； the following will serve。 If you
should make a little man of straw； for the same reason that Sister Helen
made a little man of wax； and nail it； with nails not less than five
inches long； to some tree in a temple…grove at the Hour of the Ox （2）；
and if the person； imaginatively represented by that little straw man；
should die thereafter in atrocious agony； that would illustrate one
signification of nazoraeru。。。 Or； let us suppose that a robber has entered
your house during the night； and carried away your valuables。 If you can
discover the footprints of that robber in your garden； and then promptly
burn a very large moxa on each of them； the soles of the feet of the robber
will become inflamed； and will allow him no rest until he returns； of his
own accord； to put himself at your mercy。 That is another kind of mimetic
magic expressed by the term nazoraeru。 And a third kind is illustrated by
various legends of the Mugen…Kane。
After the bell had been rolled into the swamp； there was； of course； no
more chance of ringing it in such wise as to break it。 But persons who
regretted this loss of opportunity would strike and break objects
imaginatively substituted for the bell； thus hoping to please the spirit
of the owner of the mirror that had made so much trouble。 One of these
persons was a woman called Umegae； famed in Japanese legend because of
her relation to Kajiwara Kagesue； a warrior of the Heike clan。 While the
pair were traveling together； Kajiwara one day found himself in great
straits for want of money； and Umegae； remembering the tradition of the
Bell of Mugen； took a basin of bronze； and； mentally representing it to be
the bell； beat upon it until she broke it； crying out； at the same time；
for three hundred pieces of gold。 A guest of the inn where the pair were
stopping made inquiry as to the cause of the banging and the crying； and；
on learning the story of the trouble； actually presented Umegae with three
hundred ryo （3） in gold。 Afterwards a song was made about Umegae's basin
of bronze； and that song is sung by dancing girls even to this day：
Umegae no chozubachi tataite
O…kane ga deru naraba
Mina San mi…uke wo
Sore tanomimasu
＇〃If； by striking upon the wash…basin of Umegae； I could make honorable
money come to me； then would I negotiate for the freedom of all my
girl…comrades。〃＇
After this happening； the fame of the Mugen…Kane became great； and many
people followed the example of Umegae； thereby hoping to emulate her
luck。 Among these folk was a dissolute farmer who lived near Mugenyama； on t
he bank of the Oigawa。 Having wasted his substance in riotous living； this
farmer made for himself； out of the mud in his garden； a clay…model of the
Mugen…Kane； and he beat the clay…bell； and broke it； crying out the while
for great wealth。
〃Then； out of the ground before him； rose up the figure of a white…robed
woman； with long loose…flowing hair； holding a covered jar。 And the woman
said： 〃I have come to answer your fervent prayer as it deserves to be
answered。 Take； therefore； this jar。〃 So saying； she put the jar into his
hands； and disappeared。
Into his house the happy man rushed； to tell his wife the good news。 He
set down in front of her the covered jar； which was heavy； and they
opened it together。 And they found that it was filled； up to the very brim；
with。。。
But no！ I really cannot tell you with what it was filled。
JIKININKI
Once； when Muso Kokushi； a priest of the Zen sect； was journeying alone
through the province of Mino （1）； he lost his way in a mountain…district
where there was nobody to direct him。 For a long time he wandered about
helplessly； and he was beginning to despair of finding shelter for the
night； when he perceived； on the top of a hill lighted by the last rays of
the sun； one of those little hermitages； called anjitsu； which are built
for solitary priests。 It seemed to be in ruinous condition； but he hastened
to it eagerly； and found that it was inhabited by an aged priest； from whom
he begged the favor of a night's lodging。 This the old man harshly refused；
but he directed Muso to a certain hamlet； in the valley adjoining where
lodging and food could be obtained。
Muso found his way to the hamlet； which consisted of less than a dozen
farm…cottages； and he was kindly received at the dwelling of the headman。
Forty or fifty persons were assembled in the principal apartment； at the
moment of Muso's arrival； but he was shown into a small separate room；
where he was promptly supplied with food and bedding。 Being very tired； he
lay down to rest at an early hour； but a little before midnight he was
roused from sleep by a sound of loud weeping in the next apartment。
Presently the sliding…screens were gently pushed apart； and a young man；
carrying a lighted lantern； entered the room； respectfully saluted him； and
said：
〃Reverend Sir； it is my painful duty to tell you that I am now the
responsible head of this house。 Yesterday I was only the eldest son。 But
when you came here； tired as you were； we did not wish that you should feel
embarrassed in any way： therefore we did not tell you that father had died
only a few hours before。 The people whom you saw in the next room are the
inhabitants of this village： they all assembled here to pay their last
respects to the dead； and now they are going to another village； about
three miles off； for by our custom； no one of us may remain in this
village during the night after a death has taken place。 We make the proper
offerings and prayers； then we go away； leaving the corpse alone。
Strange things always happen in the house where a corpse has thus been
left： so we think that it will be better for you to come away with us。 We
can find you good lodging in the other village。 But perhaps； as you are a
priest； you have no fear of demons or evil spirits； and； if you are not
afraid of being left al