At the wedding of the lower classes, the bride and her ladies and friends have a feast, but the bridegroom has no feast; and when the bride's feast is over, the bridegroom is called in and is presented with the bride's wine-cup; but as the forms observed are very vulgar, it is not worth while to point out the rules which guide them. As this night is essentially of importance to the married couple only, there are some writers on ceremonies who have laid down that no feast need be prepared for the bride's ladies, and in my opinion they are right: for the husband and wife at the beginning of their intercourse to be separated, and for the bride alone to be feasted like an ordinary guest, appears to be an inauspicious opening. I have thus pointed out two ill-omened customs which are to be avoided.

The ceremonies observed at the weddings of persons of ordinary rank are as follows:—The feast which is prepared is in proportion to the means of the individuals. There must be three wine-cups set out upon a tray. The ceremony of drinking wine three times is gone through, as described above, after which the bride changes her dress, and a feast of three courses is produced—two courses of five dishes and one of three dishes, or one course of five dishes, one of three, and one of two, according to the means of the family. A tray, with a representation of the island of Takasago, is brought out, and the wine is heated; sweetmeats of five or seven sorts are also served in boxes or trays; and when the tea comes in, the bridegroom gets up, and goes to rest himself. If the wine kettles are of tin, they must not be set out in the room: they must be brought in from the kitchen; and in that case the paper butterflies are not attached to them.

In old times the bride and bridegroom used to change their dress three or five times during the ceremony; but at the present time, after the nine cups of wine have been drunk, in the manner recorded above, the change of dress takes place once. The bride puts on the silk robe which she has received from the bridegroom, while he dons the dress of ceremony which has been brought by the bride.

When these ceremonies have been observed, the bride's ladies conduct her to the apartments of her parents-in-law. The bride carries with her silk robes, as presents for her parents and brothers and sister-in-law. A tray is brought out, with three wine-cups, which are set before the parents-in-law and the bride. The father-in-law drinks three cups and hands the cup to the bride, who, after she has drunk two cups, receives a present from her father-in-law; she then drinks a third cup, and returns the cup to her father-in-law, who again drinks three cups. Fish is then brought in, and, in the houses of ordinary persons, a preparation of rice. Upon this the mother-in-law, taking the second cup, drinks three cups and passes the cup to the bride, who drinks two cups and receives a present from her mother-in-law: she then drinks a third cup and gives back the cup to the mother-in-law, who drinks three cups again. Condiments are served, and, in ordinary houses, soup; after which the bride drinks once from the third cup and hands it to her father-in-law, who drinks thrice from it; the bride again drinks twice from it, and after her the mother-in-law drinks thrice. The parents-in-law and the bride thus have drunk in all nine times. If there are any brothers or sisters-in-law, soup and condiments are served, and a single porcelain wine-cup is placed before them on a tray, and they drink at the word of command of the father-in-law. It is not indispensable that soup should be served upon this occasion. If the parents of the bridegroom are dead, instead of the above ceremony, he leads his bride to make her obeisances before the tablets on which their names are inscribed.

In old days, after the ceremonies recorded above had been gone through, the bridegroom used to pay a visit of ceremony to the bride's parents; but at the present time the visit is paid before the wedding, and although the forms observed on the occasion resemble those of the ancient times, still they are different, and it would be well that we should resume the old fashion. The two trays which had been used at the wedding feast, loaded with fowl and fish and condiments neatly arranged, used to be put into a long box and sent to the father-in-law's house. Five hundred and eighty cakes of rice in lacquer boxes were also sent. The modern practice of sending the rice cakes in a bucket is quite contrary to etiquette: no matter how many lacquer boxes may be required for the purpose, they are the proper utensils for sending the cakes in. Three, five, seven, or ten men's loads of presents, according to the means of the family, are also offered. The son-in-law gives a sword and a silk robe to his father-in-law, and a silk robe to his mother-in-law, and also gives presents to his brothers and sisters-in-law. (The ceremony of drinking wine is the same as that which takes place between the bride and her parents-in-law, with a very slight deviation: the bridegroom receives no presents from his mother-in-law, and when the third cup is drunk the son-in-law drinks before the father-in-law). A return visit is paid by the bride's parents to the bridegroom, at which similar forms are observed.

At the weddings of the great, the bridal chamber is composed of three rooms thrown into one,[117] and newly decorated. If there are only two rooms available, a third room is built for the occasion. The presents, which have been mentioned above, are set out on two trays. Besides these, the bridegroom's clothes are hung up upon clothes-racks. The mattress and bedclothes are placed in a closet. The bride's effects must all be arranged by the women who are sent on a previous day for the purpose, or it may be done whilst the bride is changing her clothes. The shrine for the image of the family god is placed on a shelf adjoining the sleeping-place. There is a proper place for the various articles of furniture. The kaioke[118] is placed on the raised floor; but if there be no raised floor, it is placed in a closet with the door open, so that it may be conspicuously seen. The books are arranged on a book-shelf or on a cabinet; if there be neither shelf nor cabinet, they are placed on the raised floor. The bride's clothes are set out on a clothes-rack; in families of high rank, seven robes are hung up on the rack; five of these are taken away and replaced by others, and again three are taken away and replaced by others; and there are either two or three clothes-racks: the towel-rack is set up in a place of more honour than the clothes-racks. If there is no dressing-room, the bride's bedclothes and dressing furniture are placed in the sleeping-room. No screens are put up on the bridal night, but a fitting place is chosen for them on the following day. All these ceremonies must be in proportion to the means of the family.

[Footnote 117: The partitions of a Japanese suite of apartments being merely composed of paper sliding-screens, any number of rooms, according to the size of the house, can be thrown into one at a moment's notice.]

[Footnote 118: A kaioke is a kind of lacquer basin for washing the hands and face.]



NOTE.

The author of the "Sho-rei Hikki" makes no allusion to the custom of shaving the eyebrows and blackening the teeth of married women, in token of fidelity to their lords. In the upper classes, young ladies usually blacken their teeth before leaving their father's house to enter that of their husbands, and complete the ceremony by shaving their eyebrows immediately after the wedding, or, at any rate, not later than upon the occasion of their first pregnancy.

The origin of the fashion is lost in antiquity. As a proof that it existed before the eleventh century, A.D., a curious book called "Teijo Zakki," or the Miscellaneous Writings of Teijo, cites the diary of Murasaki Shikibu, the daughter of one Tamesoki, a retainer of the house of Echizen, a lady of the court and famous poetess, the authoress of a book called "Genji-mono-gatari," and other works. In her diary it is written that on the last night of the fifth year of the period Kanko (A.D. 1008), in order that she might appear to advantage on New Year's Day, she retired to the privacy of her own apartment, and repaired the deficiencies of her personal appearance by re-blackening her teeth, and otherwise adorning herself. Allusion is also made to the custom in the "Yeiga-mono-gatari," an ancient book by the same authoress.

The Emperor and nobles of his court are also in the habit of blackening their teeth; but the custom is gradually dying out in their case. It is said to have originated with one Hanazono Arishito, who held the high rank of Sa-Daijin, or "minister of the left," at the commencement of the twelfth century, in the reign of the Emperor Toba. Being a, man of refined and sensual tastes, this minister plucked out his eyebrows, shaved his beard, blackened his teeth, powdered his face white, and rouged his lips in order to render himself as like a woman as possible. In the middle of the twelfth century, the nobles of the court, who went to the wars, all blackened their teeth; and from this time forth the practice became a fashion of the court. The followers of the chiefs of the Hojo dynasty also blackened their teeth, as an emblem of their fidelity; and this was called the Odawara fashion, after the castle town of the family. Thus a custom, which had its origin in a love of sensuality and pleasure, became mistaken for the sign of a good and faithful spirit.

The fashion of blackening the teeth entails no little trouble upon its followers, for the colour must be renewed every day, or at least every other day. Strange and repelling as the custom appears at first, the eye soon learns to look without aversion upon a well-blacked and polished set of teeth; but when the colour begins to wear away, and turns to a dullish grey, streaked with black, the mouth certainly becomes most hideous. Although no one who reads this is likely to put a recipe for blackening the teeth to a practical test, I append one furnished to me by a fashionable chemist and druggist in Yedo:—

"Take three pints of water, and, having warmed it, add half a teacupful of wine. Put into this mixture a quantity of red-hot iron; allow it to stand for five or six days, when there will be a scum on the top of the mixture, which should then be poured into a small teacup and placed near a fire. When it is warm, powdered gallnuts and iron filings should be added to it, and the whole should be warmed again. The liquid is then painted on to the teeth by means of a soft feather brush, with more powdered gallnuts and iron, and, after several applications, the desired colour will be obtained."

The process is said to be a preservative of the teeth, and I have known men who were habitual sufferers from toothache to prefer the martyrdom of ugliness to that of pain, and apply the black colouring when the paroxysms were severe. One man told me that he experienced immediate relief by the application, and that so long as he blackened his teeth he was quite free from pain.



ON THE BIRTH AND BEARING OF CHILDREN

(FROM THE "SHO-REI HIKKI.")

In the fifth month of a woman's pregnancy, a very lucky day is selected for the ceremony of putting on a girdle, which is of white and red silk, folded, and eight feet in length. The husband produces it from the left sleeve of his dress; and the wife receives it in the right sleeve of her dress, and girds it on for the first time. This ceremony is only performed once. When the child is born, the white part of the girdle is dyed sky-blue, with a peculiar mark on it, and is made into clothes for the child. These, however, are not the first clothes which it wears. The dyer is presented with wine and condiments when the girdle is entrusted to him. It is also customary to beg some matron, who has herself had an easy confinement, for the girdle which she wore during her pregnancy; and this lady is called the girdle-mother. The borrowed girdle is tied on with that given by the husband, and the girdle-mother at this time gives and receives a present.

The furniture of the lying-in chamber is as follows:—Two tubs for placing under-petticoats in; two tubs to hold the placenta; a piece of furniture like an arm-chair, without legs, for the mother to lean against;[119] a stool, which is used by the lady who embraces the loins of the woman in labour to support her, and which is afterwards used by the midwife in washing the child; several pillows of various sizes, that the woman in child-bed may ease her head at her pleasure; new buckets, basins, and ladles of various sizes. Twenty-four baby-robes, twelve of silk and twelve of cotton, must be prepared; the hems must be dyed saffron-colour. There must be an apron for the midwife, if the infant is of high rank, in order that, when she washes it, she may not place it immediately on her own knees: this apron should be made of a kerchief of cotton. When the child is taken out of the warm water, its body must be dried with a kerchief of fine cotton, unhemmed.

[Footnote 119: Women in Japan are delivered in a kneeling position, and after the birth of the child they remain night and day in a squatting position, leaning back against a support, for twenty-one days, after which they are allowed to recline. Up to that time the recumbent position is supposed to produce a dangerous rush of blood to the head.]

On the seventy-fifth or hundred and twentieth day after its birth, the baby leaves off its baby-linen; and this day is kept as a holiday. Although it is the practice generally to dress up children in various kinds of silk, this is very wrong, as the two principles of life being thereby injured, the child contracts disease; and on this account the ancients strictly forbade the practice. In modern times the child is dressed up in beautiful clothes; but to put a cap on its head, thinking to make much of it, when, on the contrary, it is hurtful to the child, should be avoided. It would be an excellent thing if rich people, out of care for the health of their children, would put a stop to a practice to which fashion clings.

On the hundred and twentieth day after their birth children, whether male or female, are weaned.[120] This day is fixed, and there is no need to choose a lucky day. If the child be a boy, it is fed by a gentleman of the family; if a girl, by a lady. The ceremony is as follows:—The child is brought out and given to the weaning father or sponsor. He takes it on his left knee. A small table is prepared. The sponsor who is to feed the child, taking some rice which has been offered to the gods, places it on the corner of the little table which is by him; He dips his chop-sticks thrice in this rice, and very quietly places them in the mouth of the child, pretending to give it some of the juice of the rice. Five cakes of rice meal are also placed on the left side of the little table, and with these he again pretends to feed the child three times. When this ceremony is over, the child is handed back to its guardian, and three wine-cups are produced on a tray. The sponsor drinks three cups, and presents the cup to the child. When the child has been made to pretend to drink two cups, it receives a present from its sponsor, after which the child is supposed to drink a third time. Dried fish is then brought in, and the baby, having drunk thrice, passes the cup to its sponsor, who drinks thrice. More fish of a different kind is brought in. The drinking is repeated, and the weaning father receives a present from the child. The guardian, according to rules of propriety, should be near the child. A feast should be prepared, according to the means of the family. If the child be a girl, a weaning mother performs this ceremony, and suitable presents must be offered on either side. The wine-drinking is gone through as above.

[Footnote 120: This is only a nominal weaning. Japanese children are not really weaned until far later than is ordinary in Europe; and it is by no means uncommon to see a mother in the poorer classes suckling a hulking child of from five to seven years old. One reason given for this practice is, that by this means the danger of having to provide for large families is lessened.]

On the fifteenth day of the eleventh month of the child's third year, be the child boy or girl, its hair is allowed to grow. (Up to this time the whole head has been shaven: now three patches are allowed to grow, one on each side and one at the back of the head.) On this occasion also a sponsor is selected. A large tray, on which are a comb, scissors, paper string, a piece of string for tying the hair in a knot, cotton wool, and the bit of dried fish or seaweed which accompanies presents, one of each, and seven rice straws—these seven articles must be prepared.[121]

[Footnote 121: For a few days previous to the ceremony the child's head is not shaved.]

The child is placed facing the point of the compass which is auspicious for that year, and the sponsor, if the child be a boy, takes the scissors and gives three snips at the hair on the left temple, three on the right, and three in the centre. He then takes the piece of cotton wool and spreads it over the child's head, from the forehead, so as to make it hang down behind his neck, and he places the bit of dried fish or seaweed and the seven straws at the bottom of the piece of cotton wool, attaching them to the wool, and ties them in two loops, like a man's hair, with a piece of paper string; he then makes a woman's knot with two pieces of string. The ceremony of drinking wine is the same as that gone through at the weaning. If the child is a girl, a lady acts as sponsor; the hair-cutting is begun from the right temple instead of from the left. There is no difference in the rest of the ceremony.

On the fifth day of the eleventh month of the child's fourth year he is invested with the hakama, or loose trousers worn by the Samurai. On this occasion again a sponsor is called in. The child receives from the sponsor a dress of ceremony, on which are embroidered storks and tortoises (emblems of longevity—the stork is said to live a thousand years, the tortoise ten thousand), fir-trees (which, being evergreen, and not changing their colour, are emblematic of an unchangingly virtuous heart), and bamboos (emblematic of an upright and straight mind). The child is placed upright on a chequer-board, facing the auspicious point of the compass, and invested with the dress of ceremony. It also receives a sham sword and dirk. The usual ceremony of drinking wine is observed.

NOTE.—In order to understand the following ceremony, it is necessary to recollect that the child at three years of age is allowed to grow its hair in three patches. By degrees the hair is allowed to grow, the crown alone being shaved, and a forelock left. At ten or eleven years of age the boy's head is dressed like a man's, with the exception of this forelock.

The ceremony of cutting off the forelock used in old days to include the ceremony of putting on the noble's cap; but as this has gone out of fashion, there is no need to treat of it.

Any time after the youth has reached the age of fifteen, according to the cleverness and ability which he shows, a lucky day is chosen for this most important ceremony, after which the boy takes his place amongst full-grown men. A person of virtuous character is chosen as sponsor or "cap-father." Although the man's real name (that name which is only known to his intimate relations and friends, not the one by which he usually goes in society) is usually determined before this date, if it be not so, he receives his real name from his sponsor on this day. In old days there used to be a previous ceremony of cutting the hair off the forehead in a straight line, so as to make two angles: up to this time the youth wore long sleeves like a woman, and from that day he wore short sleeves. This was called the "half cutting." The poorer classes have a habit of shortening the sleeves before this period; but that is contrary to all rule, and is an evil custom.

A common tray is produced, on which is placed an earthenware wine-cup. The sponsor drinks thrice, and hands the cup to the young man, who, having also drunk thrice, gives back the cup to the sponsor, who again drinks thrice, and then proceeds to tie up the young man's hair.

There are three ways of tying the hair, and there is also a particular fashion of letting the forelock grow long; and when this is the case, the forelock is only clipped. (This is especially the fashion among the nobles of the Mikado's court.) This applies only to persons who wear the court cap, and not to gentlemen of lower grade. Still, these latter persons, if they wish to go through the ceremony in its entirety, may do so without impropriety. Gentlemen of the Samurai or military class cut off the whole of the forelock. The sponsor either ties up the hair of the young man, or else, placing the forelock on a willow board, cuts it off with a knife, or else, amongst persons of very high rank, he only pretends to do so, and goes into another room whilst the real cutting is going on, and then returns to the same room. The sponsor then, without letting the young man see what he is doing, places the lock which has been cut into the pocket of his left sleeve, and, leaving the room, gives it to the young man's guardians, who wrap it in paper and offer it up at the shrine of the family gods. But this is wrong. The locks should be well wrapped up in paper and kept in the house until the man's death, to serve as a reminder of the favours which a man receives from his father and mother in his childhood; when he dies, it should be placed in his coffin and buried with him. The wine-drinking and presents are as before.

* * * * *

In the "Sho-rei Hikki," the book from which the above is translated, there is no notice of the ceremony of naming the child: the following is a translation from a Japanese MS.:—

"On the seventh day after its birth, the child receives its name; the ceremony is called the congratulations of the seventh night. On this day some one of the relations of the family, who holds an exalted position, either from his rank or virtues, selects a name for the child, which name he keeps until the time of the cutting of the forelock, when he takes the name which he is to bear as a man. This second name is called Yeboshina,[122] the cap-name, which is compounded of syllables taken from an old name of the family and from the name of the sponsor. If the sponsor afterwards change his name, his name-child must also change his name. For instance, Minamoto no Yoshitsune, the famous warrior, as a child was called Ushiwakamaru; when he grew up to be a man, he was called Kuro; and his real name was Yoshitsune."

[Footnote 122: From Yeboshi, a court cap, and Na, a name.]



FUNERAL RITES

(FROM THE "SHO-REI HIKKI.")

On the death of a parent, the mourning clothes worn are made of coarse hempen cloth, and during the whole period of mourning these must be worn night and day. As the burial of his parents is the most important ceremony which a man has to go through during his whole life, when the occasion comes, in order that there be no confusion, he must employ some person to teach him the usual and proper rites. Above all things to be reprehended is the burning of the dead: they should be interred without burning.[123] The ceremonies to be observed at a funeral should by rights have been learned before there is occasion to put them in practice. If a man have no father or mother, he is sure to have to bury other relations; and so he should not disregard this study. There are some authorities who select lucky days and hours and lucky places for burying the dead, but this is wrong; and when they talk about curses being brought upon posterity by not observing these auspicious seasons and places, they make a great mistake. It is a matter of course that an auspicious day must be chosen so far as avoiding wind and rain is concerned, that men may bury their dead without their minds being distracted; and it is important to choose a fitting cemetery, lest in after days the tomb should be damaged by rain, or by men walking over it, or by the place being turned into a field, or built upon. When invited to a friend's or neighbour's funeral, a man should avoid putting on smart clothes and dresses of ceremony; and when he follows the coffin, he should not speak in a loud voice to the person next him, for that is very rude; and even should he have occasion to do so, he should avoid entering wine-shops or tea-houses on his return from the funeral.

[Footnote 123: On the subject of burning the dead, see a note to the story of Chobei of Bandzuin.]

The list of persons present at a funeral should be written on slips of paper, and firmly bound together. It may be written as any other list, only it must not be written beginning at the right hand, as is usually the case, but from the left hand (as is the case in European books).

On the day of burial, during the funeral service, incense is burned in the temple before the tablet on which is inscribed the name under which the dead person enters salvation.[124] The incense-burners, having washed their hands, one by one, enter the room where the tablet is exposed, and advance half-way up to the tablet, facing it; producing incense wrapped in paper from their bosoms, they hold it in their left hands, and, taking a pinch with the right hand, they place the packet in their left sleeve. If the table on which the tablet is placed be high, the person offering incense half raises himself from his crouching position; if the table be low, he remains crouching to burn the incense, after which he takes three steps backwards, with bows and reverences, and retires six feet, when he again crouches down to watch the incense-burning, and bows to the priests who are sitting in a row with their chief at their head, after which he rises and leaves the room. Up to the time of burning the incense no notice is taken of the priest. At the ceremony of burning incense before the grave, the priests are not saluted. The packet of incense is made of fine paper folded in three, both ways.

[Footnote 124: After death a person receives a new name. For instance, the famous Prince Tokugawa Iyeyasu entered salvation as Gongen Sama. This name is called okurina, or the accompanying name.]



NOTE.

The reason why the author of the "Sho-rei Hikki" has treated so briefly of the funeral ceremonies is probably that these rites, being invariably entrusted to the Buddhist priesthood, vary according to the sect of the latter; and, as there are no less than fifteen sects of Buddhism in Japan, it would be a long matter to enter into the ceremonies practised by each. Should Buddhism be swept out of Japan, as seems likely to be the case, men will probably return to the old rites which obtained before its introduction in the sixth century of our era. What those rites were I have been unable to learn.

THE END