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 fish bones from somewhere. I took them to a distant part of the garden and crushed them between two flat stones. Then I mixed them with bean soup from the kitchen and took them to the kindling shed where Shiro was lying on his straw mat. Poor Shiro looked grateful, but he would not get up; and thinking that perhaps he was cold, I ran to my room and brought my crêpe cushion to cover him.

When this became known to my grandmother, she sent for me to come to her room. The moment I lifted my face after bowing I knew this was not one of the times when I was to be entertained with sweet bean-cake.

“Little Etsu-ko,” she said (she always called me “Etsu-ko” when she spoke sternly), “I must speak to you of something very important. I am told that you wrapped Shiro with your silk cushion.”

Startled at her tone, I meekly bowed.

“Do you not know,” she went on, “that you are guilty of the utmost unkindness to Shiro when you do inappropriate things for him?”

I must have looked shocked and puzzled, for she spoke very gently after that, explaining that since white dogs belong to the order next lower than that of human beings, my kindness might postpone for another lifetime Shiro’s being born in human shape.

According to transmigration belief, the boundary line between the orders of creation must be strictly maintained. If we place an animal above its proper position we may prevent its advance in the next incarnation. Every devout Buddhist is absolutely submissive to Fate, for he is taught that hardship in his present life is either the atonement for sins committed in the last existence, or the education necessary to prepare him for a higher place in the life to come. This belief has held Japan’s labouring class in cheerful resignation through ages of hardship,