and braided into long, thick ropes; then, just before the removal to Kyoto, all the gifts were dedicated with an elaborate religious ceremony.
It seemed to my childish mind that almost everybody in the world came to Nagaoka that day. Most certainly the near-by country district and all the neighbouring villages had emptied themselves into the narrow streets through which Ishi took me on our way to the temple. But at last we were stationed in a safe place and I stood holding tight to her hand and looking up wonderingly at the great shrine of gold-and-black lacquer which was placed high on an ox-cart just in front of the temple entrance. The curving doors were wide open, showing the calm-faced Buddha standing with folded hands. Surrounding the base of the shrine, gradually widening and spreading above it, was a delicate framework representing the "five-coloured clouds of Paradise." Many, many lotus blossoms of gold and silver, pink, purple, and orange twisted through the carved clouds and seemed to float in the air. It was wondrously beautiful. The two oxen, loaned by proud farmers for this occasion, were almost covered with strips of bright-coloured silk dangling in long, fluttering streamers from horns and harness.
Suddenly there was a moment's hush. Then with the returning sound of a multitude of voices mingled the beating of gongs and the shrill piping of temple music.
"Look, Etsu-bo Sama!" said Ishi. "The sacred Buddha is starting on the tour of appreciation. It is the first time in many years that the Holy One has come forth from the temple altar. To-day is a great day!"
As the oxen strained and pushed against the big wooden yoke and the shrine with the gilded Buddha began to move, a low murmur of "Namu Amida Butsu!" (Hail, Great Buddha!) breathed through the air. With deep reverence I bowed my head, and folding my hands together, I, too, whispered the holy words.
Two long twisted ropes of cloth, purple and white, were fastened to the front of the broad cart and reached far past the oxen to the chanting priests in front. These ropes were held by the eager hands of many men and boys, women and girls, some with babies on their backs, and little children of all ages. I saw a playmate.
"Ishi! Ishi!" I cried, so excited that I almost tore her sleeve. "There is Sadako San holding the rope! Oh, may I walk beside her and hold the rope too? Oh, may I?"
"Hush, little Mistress. You must not forget to be gentle. Yes, I will walk with you. Your little hands shall help the holy Buddha."
And so we walked in the procession—Ishi and I. Never in my life, perhaps, shall I experience an hour more exalted than when we passed through those narrow streets behind the solemn, chanting priests, my hand clasped about the pulling cord of the great swaying, creaking cart, and my heart filled with awe and reverence.
The services of dedication I recall very mistily. The new building was crowded with huge pyramids of donations of every kind. The shrine was carried in and placed before a purple curtain with a big swastika crest on it. There were marching, chanting priests in gorgeous robes with crystal rosaries around their folded hands. There was the fragrance of incense, the sound of soft temple drums, and everywhere low murmurs of "Namu Amida Butsu!"
Only one thing in the great room stands clear in my memory. On a platform in front of the altar, with the holy Buddha just above, was the huge coil of jet-black rope—made of the hair of thousands of women. My mind went back to the day when I thought I was seeing so many widows in the street, and to our servants with their scanty hair dressed over bald crowns, and then, with a pang of humiliation, I recalled the day our own offering was sent; for beside the long, glossy straight wisps of my sister's hair lay a shorter strand that curved into ugly mortifying waves.
Even after all these years I feel a bit of pity for the little girl who was myself when I remember how many bitter trials she had to endure because of her wavy hair. Curly hair was not admired in Japan, so although I was younger than my sisters, on hairdressing day, which came three times in ten days, I was placed in the care of the hairdresser as soon as she came into the house. This was unusual, for the eldest should always be attended to first. Immediately after the shampoo, she saturated my hair with almost boiling hot tea mixed with some kind of stiffening oil. Then she pulled the hair back as tight as possible and tied it. Thus I was left while she dressed the hair of my sisters. By that time my whole head was stiff" and my eyebrows pulled upward, but my hair was straight for the time being, and could easily be arranged in the two shining loops tied with polished cord, which was the proper style for me. From the time I can remember I was always careful about lying quiet on my little wooden pillow at night, but by the next morning there were sure to be little twists at my neck and a suspicious curve in the loops on top of the head. How I envied the long, straight locks of the court ladies in the roll picture hanging in my room!
One time I rebelled and used return words to my nurse, who was trying to comfort me during one of my "gluing-up" experiences. Kind old Ishi forgave me at once, but my mother overheard and called me to her room. I was a little sullen, I remember, as I bowed and seated myself before her cushion, and she looked at me severely as she spoke.
"Etsu-ko," she said, "do you not know that curly hair is like animal's hair? A samurai's daughter should not be willing to resemble a beast."
I was greatly mortified and never again complained of the discomfort of hot tea and scented oil.
On the day of my "seventh-year" celebration I experienced a humiliation so deep that it still aches me to think of it. This celebration is a very important event in the life of a Japanese girl—as much so as her debut party is to an American young lady. All our woman relatives were invited to a great feast, where I, in a beautiful new gown, occupied the place of honour. My hair had been elaborately arranged, but the day was rainy and I suppose some persistent small strands had escaped their stiff prison, for I overheard one of my aunts say, "It's a shameful waste to put a beautiful dress on Etsu. It only attracts attention to her ugly, twisty hair."
How deeply a child can feel! I wanted to shrivel to nothingness inside the gown of which I had been so proud, but I looked straight ahead and did not move. The next moment, when Ishi came in with some rice and looked at me, I saw the pain in her eyes and I knew that she had heard.
That night when she came to undress me she had not removed the little blue-and-white towel that all Japanese servants wear over the hair when at work. I was surprised, for it is not polite to appear before a superior with the head covered, and Ishi was always courteous. I soon found out the truth. She had gone to the temple as soon as the dinner was over, and cutting off her splendid straight hair, had placed it before the shrine, praying the gods to transfer her hair to me. My good Ishi! My heart thanks her yet for her loving sacrifice.
Who shall say that God did not pity the simple soul's ignorant, loving effort to save from humiliation the child she loved? At any rate, her prayer was answered when in later years the hand of fate turned my steps toward a land where my curly hair no longer caused me either sorrow or shame.
CHAPTER III
DAYS OF KAN
WN DID not have kindergartens when I was a child, but long before the time when I could have been admitted to the new "after-the-sixth-birthday" school, I had acquired a goodly foundation for later study of history and literature. My grandmother was a great reader, and during the shut-in evenings of the long, snowy winters we children spent much time around her fire-box, listening to stories. In this way I became familiar, when very young, with our mythology, with the lives of Japan's greatest historical personages and with the outline stories of many of our best novels. Also I learned much of the old classic dramas from Grandmother's lips. My sister received the usual education for girls, but mine was planned along different lines for the reason that I was supposed to be destined for a priestess. I had been born with the navel cord looped around the neck like a priest's rosary, and it was a common superstition in those days that this was a direct command from Buddha. Both my grandmother and my mother sincerely believed this, and since in a Japanese home the ruling of the house and children is left to the women, my father silently bowed to the earnest wish of my grandmother to have me educated for a priestess. He, however, selected for my teacher a priest whom he knew—a very scholarly man, who spent little time in teaching me the forms of temple worship, but instructed me most conscientiously in the doctrine of Confucius. This