After that in this village any number of people came to say that they had heard the song of the badger. And then at last appeared even a man who said he had seen the badger. He said that one night, while on his way home along the beach from gathering seagulls’ eggs, he had seen distinctly by the light of some remaining patches of snow a badger hulking along singing a song at the foot of a seaside hill.
Already even its form had been seen. It was natural that after that practically everybody in the village, young and old, male and female, should have heard the song. Sometimes it came from the hills. Sometimes it came from the sea. And sometimes, besides, it came from over the roofs of the rush-thatched huts scattered about between the hills and the sea. And that was not all. At last one night the girl who drew seawater was herself suddenly startled by the song.
She, of course, thought it was the man singing. She listened to her mother’s breathing and thought that she was fast asleep. Then she stole from her bed, and opening the door the least bit, peeped out. But outside there was only a dim moon and the sound of the waves, and no man’s form anywhere. Involuntarily, in the chilly spring-night wind, she pressed her hand to her cheek and stood transfixed. There in the sand before the door were dimly visible the scattered footprints of a badger.
This story was immediately carried across hundreds of miles of mountain and river to the district of the capital. Then the badgers of Yamashiro changed their shapes. The badgers of Omi changed theirs. Finally the related racoon dog began to assume human form, and in Tokugawa days, a fellow called Sado-no-Danzaburō, who was neither a racoon dog nor a badger, began to bewitch even the people of Echizen Province across the sea.
He did not begin to bewitch them, but it came to be thought that he did, you may say. But how much difference is there after all between being bewitched and believing that one is bewitched?