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    Kwaidan: Stories and Studies of Strange Things
    Kwaidan: Stories and Studies of Strange Things
    Kwaidan: Stories and Studies of Strange Things
    Ebook152 pages2 hours

    Kwaidan: Stories and Studies of Strange Things

    By Lafcadio Hearn

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    Upon his arrival in Japan in 1890, Lafcadio Hearn found himself enamored with the culture, people, and stories of the country, and would make Japan his home until his death in 1904. His collections of stories published during this time became the most popular of Hearn’s writings, and earned him veneration worldwide as not only a great translator of Japanese mythology, but as a sensational teller of strange and wonderfully macabre tales. “Kwaidan” is most commonly translated as weird or horror tales, but to assign one word to the people, places, ghosts, and gods in this work, one can only use the word strange. This collection of supernatural tales includes twenty stories translated from old Japanese texts. Hearn was made a professor of English literature in the Imperial University of Tokyo in 1895, and is today revered by the Japanese for providing significant insights into their own national character.
    LanguageEnglish
    PublisherDigireads.com Publishing
    Release dateMar 20, 2020
    ISBN9781420967524
    Kwaidan: Stories and Studies of Strange Things
    Author

    Lafcadio Hearn

    Lafcadio Hearn, also called Koizumi Yakumo, was best known for his books about Japan. He wrote several collections of Japanese legends and ghost stories, including Kwaidan: Stories and Studies of Strange Things.

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    Reviews for Kwaidan

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    • 4/5
      An interesting little collection of short folk-tales and bits of legend, translated and explained by Hearn. There's a good mixture of stories and I enjoyed them. The closing section is rather random - a set of little musings on insects, including a distinctly weird piece which ends up speculating on how evolutionary and societal advances could allow humans to reach the ethical perfection of ants, and perhaps become near-immortal. Sounds like a quote from a transhumanist character in a bit of 1970s sci-fi.
    • 4/5
      I'm late to the Lafcadio Hearn party, having only read two stories in this collection before picking up this book -- "The Story of Mimi-Nashi-Hoichi" and "Yuki-Onna," which have long been personal favorites. There are seventeen actual "Kwaidan" ( kaidan) in this book, and then a section by Hearn called "Insect Studies," three compositions that in their own right are definitely worth reading. From what I've been able to discover, Hearn's wife Setsu related a number of these tales to him, but as Oscar Lewis notes in his introduction, Hearn spent a lot of energy and time trying to
      "unearth some quaint legend or trace down some curious bit of superstition...and he worked with the same slow patience to render his discoveries accurately and without distortion into English."
      He was so keen to get it right that

      "he made her [Setsu] enact again and again a part of some ancient legend, studying her every gesture, insisting on the exact intonation of every word."

      Now, I don't know about anyone else, but to me, that's a prime example of unshakable passion at its peak. Luckily, his admiration and persistence have paid off in spades -- these are some of the finest weird folk tales, legends, and ghostly tales to be collected in a single volume. Ranging from out-and-out creepy ghost stories to monks roaming the countryside where various monsters, demons and other creatures seem to abide, there is never a bad note struck throughout the entire collection.

      At seventeen stories, I'm not about to go into each one, but I'll highlight my favorites. As mentioned earlier, I am quite partial to "the Story of Mimi-nashi Hoichi," a tale in which a blind biwa player is summoned to recite the Tale of the Heike (平家物語Heike Monogatari -- another personal favorite) in front of a distinguished audience. He is asked to relate the part about the battle at Dannoura, "for the pity of it is most deep." Unfortunately for our blind biwa player, his recital is magnificent -- and he is called back for another performance. Then there's "Yuki-Onna," in which a young woodcutter is about to meet his death, but is miraculously saved by a strange woman he encounters in a cabin in the woods. What happens afterward is just downright freaky creepy. While all of the tales in this collection are excellent, I also loved "Rukoru-Kubi," the story of a high-ranking samurai turned wandering priest after his master's house was defeated in the ongoing warfare of the time and the house fell. Kwairyō (the priest) makes a habit of sleeping outdoors, but accepts a humble woodcutter's offer for shelter. Insomnia gets the best of him, and he literally stumbles into a closely-held secret that will literally stick with him for some time. Another fine entry is "The Dream of Akinosuke," in which the dreamer is whisked off to a sort of fairyland in order to marry the king's daughter -- but on waking from the dream, discovers exactly where he's been. Just super.


      The stories are short but their length doesn't affect their potency; by virtue of being stories that have been handed down over several centuries, the reader also gets a look at ancient Japan from different angles, from the world of the samurai on down to that of the peasant. It is a world of constant upheaval in terms of the physical world and also vis a vis the traditional social order. One major exception is "Hi-Mawari," a story that takes place in Wales, obviously penned by Hearn himself. After the kaidan section is finished, the reader moves into Hearn's "Insect Studies," where he dwells on butterflies, mosquitoes and ants. While you might be tempted to skip them, don't. They're absolutely fascinating, drawing on traditional folklore, etc. from Japan and China.

      I realize that not everyone is going to admire these stories like I do, but I love all things Japanese and this collection was simply superb. It might just be a good opening into all sorts of kaidan for a novice reader, and there are several works available in English that would make for great follow-up reading. Another thing worth noting here is that there is a movie called Kwaidan, based on Hearn's stories, two from this book and two more from other works he compiled. The two from this collection are "Yuki-Onna" and "The Story of Miminashi Hoichi;" these are joined by dramatizations of "The Reconciliation" (from Shadowings) and "In a Cup of Tea," (which is delightfully creepy) from his Kotto: Being Japanese Curios and Sundry Cobwebs.

      I loved this book and I can't recommend it highly enough.

    Book preview

    Kwaidan - Lafcadio Hearn

    cover.jpg

    KWAIDAN

    STORIES AND STUDIES OF STRANGE THINGS

    By LAFCADIO HEARN

    Kwaidan: Stories and Studies of Strange Things

    By Lafcadio Hearn

    Print ISBN 13: 978-1-4209-6751-7

    eBook ISBN 13: 978-1-4209-6752-4

    This edition copyright © 2020. Digireads.com Publishing.

    All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law.

    Cover Image: a detail of a Chinese landscape painting of Penglai Island, known in Japanese mythology as Horai, by Yuan Jiang, c. 16th-17th century.

    Please visit www.digireads.com

    CONTENTS

    INTRODUCTION

    THE STORY OF MIMI-NASHI-HŌЇCHI

    OSHIDORI

    THE STORY OF O-TEI

    UBAZAKURA

    DIPLOMACY

    OF A MIRROR AND A BELL

    JIKININKI

    MUJINA

    ROKURO-KUBI

    A DEAD SECRET

    YUKI-ONNA

    THE STORY OF AOYAGI

    JIU-ROKU-ZAKURA

    THE DREAM OF AKINOSUKÉ

    RIKI-BAKA

    HI-MAWARI

    HŌRAI

    INSECT STUDIES

    BUTTERFLIES

    MOSQUITOES

    ANTS

    Introduction

    The publication of a new volume of Lafcadio Hearn’s exquisite studies of Japan happens, by a delicate irony, to fall in the very month when the world is waiting with tense expectation for news of the latest exploits of Japanese battleships. Whatever the outcome of the present struggle between Russia and Japan, its significance lies in the fact that a nation of the East, equipped with Western weapons and girding itself with Western energy of will, is deliberately measuring strength against one of the great powers of the Occident. No one is wise enough to forecast the results of such a conflict upon the civilization of the world. The best one can do is to estimate, as intelligently as possible, the national characteristics of the peoples engaged, basing one’s hopes and fears upon the psychology of the two races rather than upon purely political and statistical studies of the complicated questions involved in the present war. The Russian people have had literary spokesmen who for more than a generation have fascinated the European audience. The Japanese, on the other hand, have possessed no such national and universally recognized figures as Turgenieff or Tolstoy. They need an interpreter.

    It may be doubted whether any oriental race has ever had an interpreter gifted with more perfect insight and sympathy than Lafcadio Hearn has brought to the translation of Japan into our occidental speech. His long residence in that country, his flexibility of mind, poetic imagination, and wonderfully pellucid style have fitted him for the most delicate of literary tasks. Hi has seen marvels, and he has told of them in a marvelous way. There is scarcely an aspect of contemporary Japanese life, scarcely an element in the social, political, and military questions involved in the present conflict with Russia which is not made clear in one or another of the books with which he has charmed American readers.

    He characterizes Kwaidan as stories and studies of strange things. A hundred thoughts suggested by the book might be written down, but most of them would begin and end with this fact of strangeness. To read the very names in the table of contents is like listening to a Buddhist bell, struck somewhere far away. Some of his tales are of the long ago, and yet they seem to illumine the very souls and minds of the little men who are at this hour crowding the decks of Japan’s armored cruisers. But many of the stories are about women and children,—the lovely materials from which the best fairy tales of the world have been woven. They too are strange, these Japanese maidens and wives and keen-eyed, dark-haired girls and boys; they are like us and yet not like us; and the sky and the hills and the flowers are all different from our. Yet by a magic of which Mr. Hearn, almost alone among contemporary writers, is the master, in these delicate, transparent, ghostly sketches of a world unreal to us, there is a haunting sense of spiritual reality.

    In a penetrating and beautiful essay contributed to the Atlantic Monthly in February, 1903, by Paul Elmer More, the secret of Mr. Hearn’s magic is said to lie in the fact that in his art is found the meeting of three ways. To the religious instinct of India—Buddhism in particular,—which history has engrafted on the aesthetic sense of Japan, Mr. Hearn brings the interpreting spirit of occidental science; and these three traditions are fused by the peculiar sympathies of his mind into one rich and novel compound,—a compound so rare as to have introduced into literature a psychological sensation unknown before. Mr. More’s essay received the high praise of Mr. Hearn’s recognition and gratitude, and if it were possible to reprint it here, it would provide a most suggestive introduction to these new stories of old Japan, whose substance is, as Mr. More has said, so strangely mingled together out of the austere dreams of India and the subtle beauty of Japan and the relentless science of Europe.

    March, 1904.

    Most of the following Kwaidan, or Weird Tales, have been taken from old Japanese books,—such as the Yasō-Kidan, Bukkyō-Hyakkwa-Zenshō, Kokon-Chomonshu, Tama-Sudaré, and Hyaku-Monogatari. Some of the stories may have had a Chinese origin: the very remarkable Dream of Akinosuké, for example, is certainly from a Chinese source. But the story-teller, in every case, has so recolored and reshaped his borrowing as to naturalize it... One queer tale, Yuki-Onna, was told me by a farmer of Chōfu, Nishitama-gōri, in Musashi province, as a legend of his native village. Whether it has ever been written in Japanese I do not know; but the extraordinary belief which it records used certainly to exist in most parts of Japan, and in many curious forms... The incident of Riki-Baka was a personal experience; and I wrote it down almost exactly as it happened, changing only a family-name mentioned by the Japanese narrator.

    L. H.

    Tokyo, Japan,

    January 20th, 1904.

    The Story of Mimi-Nashi-Hōїchi

    More than seven hundred years ago, at Dan-no-ura, in the Straits of Shimonoséki, was fought the last battle of the long contest between the Heiké, or Taira clan, and the Genji, or Minamoto clan. There the Heiké perished utterly, with their women and children, and their infant emperor likewise—now remembered as Antoku Tennō. And that sea and shore have been haunted for seven hundred years... Elsewhere I told you about the strange crabs found there, called Heiké crabs, which have human faces on their backs, and are said to be the spirits of the Heiké warriors.{1} But there are many strange things to be seen and heard along that coast. On dark nights thousands of ghostly fires hover about the beach, or flit above the waves,—pale lights which the fishermen call Oni-bi, or demon-fires; and, whenever the winds are up, a sound of great shouting comes from that sea, like a clamor of battle.

    In former years the Heiké were much more restless than they now are. They would rise about ships passing in the night, and try to sink them; and at all times they would watch for swimmers, to pull them down. It was in order to appease those dead that the Buddhist temple, Amidaji, was built at Akamagaséki.{2} A cemetery also was made close by, near the beach; and within it were set up monuments inscribed with the names of the drowned emperor and of his great vassals; and Buddhist services were regularly performed there, on behalf of the spirits of them. After the temple had been built, and the tombs erected, the Heiké gave less trouble than before; but they continued to do queer things at intervals,—proving that they had not found the perfect peace.

    Some centuries ago there lived at Akamagaséki a blind man named Hōїchi, who was famed for his skill in recitation and in playing upon the biwa.{3} From childhood he had been trained to recite and to play; and while yet a lad he had surpassed his teachers. As a professional biwa-hōshi he became famous chiefly by his recitations of the history of the Heiké and the Genji; and it is said that when he sang the song of the battle of Dan-no-ura "even the goblins [kijin] could not refrain from tears."

    At the outset of his career, Hōїchi was very poor; but he found a good friend to help him. The priest of the Amidaji was fond of poetry and music; and he often invited Hōїchi to the temple, to play and recite. Afterwards, being much impressed by the wonderful skill of the lad, the priest proposed that Hōїchi should make the temple his home; and this offer was gratefully accepted. Hōїchi was given a room in the temple-building; and, in return for food and lodging, he was required only to gratify the priest with a musical performance on certain evenings, when otherwise disengaged.

    One summer night the priest was called away, to perform a Buddhist service at the house of a dead parishioner; and he went there with his acolyte, leaving Hōїchi alone in the temple. It was a hot night; and the blind man sought to cool himself on the verandah before his sleeping-room. The verandah overlooked a small garden in the rear of the Amidaji. There Hōїchi waited for the priest’s return, and tried to relieve his solitude by practicing upon his biwa. Midnight passed; and the priest did not appear. But the atmosphere was still too warm for comfort within doors; and Hōїchi remained outside. At last he heard steps approaching from the back gate. Somebody crossed the garden, advanced to the verandah, and halted directly in front of him—but it was not the priest. A deep voice called the blind man’s name—abruptly and unceremoniously, in the manner of a samurai summoning an inferior:—

    Hōїchi!

    Hōїchi was too much startled, for the moment, to respond; and the voice called again, in a tone of harsh command,—

    Hōїchi!

    "Hai!"{4} answered the blind man, frightened by the menace in the voice,—I am blind!—I cannot know who calls!

    There is nothing to fear, the stranger exclaimed, speaking more gently. I am stopping near this temple, and have been sent to you with a message. My present lord, a person of exceedingly high rank, is now staying in Akamagaséki, with many noble attendants. He wished to view the scene of the battle of Dan-no-ura; and to-day he visited that place. Having heard of your skill in reciting the story of the battle, he now desires to hear your performance: so you will take your biwa and come with me at once to the house where the august assembly is waiting.

    In those times, the order of a samurai was not to be lightly disobeyed. Hōїchi donned his sandals, took his biwa, and went away with the stranger, who guided him deftly, but obliged him

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