The Spell of Japan Part 9

Originally, the j.a.panese had no weekly day of rest and recreation, but in recent years the Sabbath has been made an official rest-day, to be observed by all in government employ. The ma.s.s of the people, however, bring up their average of holidays by other occasions. There are during the year ten or twelve special feasts which are always observed--the Emperor's birthday, or when he eats first of the season's rice crop, or makes a pilgrimage to the shrines of his mythological ancestors, and other similar events, are all made the occasion of a national holiday and popular rejoicing. Besides, every section of a city or district in the country has a little _matsuri_ every day or two, and these, of course, are held holiday, but it must be remembered that many of the festivals mentioned in this chapter belonged to Old j.a.pan, and are dying out to-day.

Some festivals take the names of animals, such as the Horse Day, and the years are also named after animals, 1914 being the year of the tiger.

The Fox Temple Festival is well known, when the people pray for good crops. Among other holidays are the Lucky Day, the seventh day of the seventh month, when two planets are in conjunction, and the first day of the eighth month. Certain prescribed flowers and plants are used on each of these occasions. Any important date, such as that on which a young man comes of age, or an official is promoted in rank, is also made a festal day.

The twenty-eighth day of every month is observed by the j.a.panese, but more generally in the first month than in any other, in order to begin the New Year properly. We went to a Buddhist temple in Uyeno Park, where they beg the G.o.d of luck to protect them and keep them from misfortune throughout the year. Before entering the temple, as is always done, they purify themselves by washing their hands and scattering little offerings of money done up in paper. On account of some ancient custom, money is much more valued in j.a.pan if wrapped in paper. Candles are lighted, and priests sitting cross-legged with their backs to the audience read from sacred books. A holy fire is kindled, and each worshipper buys a hundred tapers and walks from the fire to the shrine, praying, I suppose, for they seem to be saying something. As they reach the fire again, they throw a taper into it, and repeat the ceremony till all are gone.

Surrounding the temple are little booths, where toys are for sale and gay lanterns and good things to eat and drink are displayed, so that when the prayers have been offered, the people can enjoy themselves in feasting, watching the jugglers at their tricks, or making small purchases at the booths.

On the night of February third, distant shouts were heard at the Emba.s.sy. Upon inquiring what the noise was about, I was told that this was called "Bean Night," when the servants in most houses throw beans out into the garden, crying, "Demons go out, luck come in." As I pa.s.sed a temple that evening, I saw crowds of people, and noticed some Shinto or Buddhist priests doing a religious dance.

[Ill.u.s.tration: DISPLAY OF DOLLS, DOLLS' FESTIVAL.]

The third of March is the Dolls' Festival, the great day of the year for little girls. At all times of the year the j.a.panese have miniature belongings for children which are very attractive, but just before this festival the shops are even prettier than at Christmas in America, and the windows are always arranged either to show the _No_ dance--two figures in curious dress in front of a gold screen with pine-tree decorations--or the Emperor and Empress. These dolls are placed on the top shelf with a screen behind and a canopy overhead to suggest a palace. Although for twenty years or more the Emperor has generally appeared in uniform on State occasions, and the Empress has been gowned in the latest Parisian style, these Imperial dolls wear flowing robes and have strange crowns upon their heads, the Emperor, too, having his hair curiously arranged; and they sit in j.a.panese fashion on a raised platform. On the shelf below are ladies-in-waiting, then follow musicians, lanterns and articles of food down the steps in order, all very tiny and perfectly made.

For a picture of this festival as it is kept even to-day I borrow from Miss Alice M. Bacon's "j.a.panese Girls and Women," only adding that I was so delighted with the toys myself that I bought many of them, and with the aid of Watanabe set them up in proper order at the Emba.s.sy:

"It was my privilege," says Miss Bacon, "to be present at the Feast of Dolls in the house of one of the Tokugawa _daimyos_, a house in which the old forms and ceremonies were strictly observed, and over which the wave of foreign innovation had pa.s.sed so slightly that even the calendar still remained unchanged, and the feast took place upon the third day of the third month of the old j.a.panese year, instead of on the third day of March, which is the usual time for it now. At this house, where the dolls had been acc.u.mulating for hundreds of years, five or six broad, red-covered shelves, perhaps twenty feet long or more, were completely filled with them and with their belongings. The Emperor and Empress appeared again and again, as well as the five Court musicians, and the tiny furnishings and utensils were wonderfully costly and beautiful.

Before each Emperor and Empress was set an elegant lacquered table service--tray, bowls, cups, _sake_ pots, rice baskets, etc., all complete--and in each utensil was placed the appropriate variety of food. The _sake_ used on this occasion is a sweet, white liquor, brewed especially for this feast, as different from the ordinary _sake_ as sweet cider is from the hard cider upon which a man may drink himself into a state of intoxication. Besides the table service, everything that an Imperial doll can be expected to need or desire is placed upon the shelves. Lacquered _norimono_, or palanquins; lacquered bullock carts, drawn by bow-legged black bulls--these were the conveyances of the great in Old j.a.pan, and these, in minute reproductions, are placed upon the red-covered shelves. Tiny silver and bra.s.s _hibachi_, or fire-boxes, are there, with their accompanying tongs and charcoal baskets--whole kitchens, with everything required for cooking the finest of j.a.panese feasts, as finely made as if for actual use; all the necessary toilet apparatus--combs, mirrors, utensils for blackening the teeth, for shaving the eyebrows, for reddening the lips and whitening the face--all these things are there to delight the souls of all the little girls who may have the opportunity to behold them. For three days the Imperial effigies are served sumptuously at each meal, and the little girls of the family take pleasure in serving the Imperial Majesties; but when the feast ends, the dolls and their belongings are packed away in their boxes, and lodged in the fireproof warehouse for another year."

As we may well believe from the tenderness with which it is treated, the j.a.panese doll is not simply a plaything but a means of teaching a girl to be a good wife and mother. It is never abused, but is so well cared for that it may be in use for a hundred years. Certain large dolls, representing children two or three years old, were formerly believed to contain human souls, and it was thought that if they were not well treated they would bring ill luck upon their owners.

A story is told of a maid who was much disturbed by dreams of a one-armed figure--the ghost of a girl or woman--which haunted her bed at night. These visitations were repeated so many times that she decided to leave the place, but her master prevailed upon her to stay until he had made a thorough search of her room. Sure enough, in the corner of a cupboard shelf, he came upon an old one-armed doll, left there by a former servant. The doll's arms were repaired, it was honourably put away, and the restless little ghost was laid.

Lafcadio Hearn says, "I asked a charming j.a.panese girl: 'How can a doll live?' 'Why,' she answered, '_if you love it enough_, it will live.'"

But as all things earthly must have an end, so even a j.a.panese doll at last comes to the close of its life. It is lovingly cared for even then, is not thrown away, is not buried, but is consecrated to Kojin, a G.o.d with many arms. A little shrine and a _torii_ are erected in front of the _enoki_-tree, in which Kojin is supposed to live, and here the doll finds its last resting-place.

On the eighth of April is celebrated the religious festival known as the Baptism of Buddha, when crowds a.s.semble at all the temples, and pour _amacha_, or sweet tea, over the statue of Buddha. In the centre of a small shrine set up for the occasion is the image, adorned with flowers and surrounded by small ladles to be used by the worshippers. The right hand of the image is uplifted toward heaven and the left pointed downward toward the earth, "in interpretation of the famous utterance attributed to Buddha at birth: 'Through all the heights of heaven and all the depths of earth, I alone am worthy of veneration.'"

The ceremony is said to have originated in the effort to interpret the meaning of the _sutra_--a Buddhist text--called Wash-Buddha-Virtuous-Action _sutra_. In this we are told that "a disciple once asked Buddha how best to enjoy the virtue ascribed to the Master both in heaven and on earth." The answer was in substance that the worshipper would find peace by pouring a perfumed liquid over Buddha's statue, and then sprinkling it upon his own head. While performing the ceremony, the devotee must repeat the golden text, "Now that we have washed our sacred Lord Buddha clean, we pray that our own sins, both physical and spiritual, may be cleansed away, and the same we pray for all men." This festival is an especial favourite with children, who throng the temples, each one throwing a small copper coin into the shrine and deluging the G.o.d with sweet tea, which is usually a decoction of liquorice and sugar in water.

[Ill.u.s.tration: DISPLAY OF ARMOUR AND TOYS, BOYS' FESTIVAL.]

At the Boys' Festival, on the fifth of May, over every house where a boy has been born during the year a bamboo pole is set up, from which flies a paper carp, the fish moving in the breeze as if ascending a stream.

The carp is the boldest of fish in braving the rapids, so to j.a.panese boys he symbolizes ambitious striving. In every household where there are sons the favourite heroes of olden time are set out in the alcove of honour of the guest-room. Among them will be seen the figure of an archer clothed from head to foot in gay armour, with a huge bow in his hand and a quiver full of arrows on his back. This is Yorimasa, the famous knight, who was the greatest archer of his time. On this day, too, pride of family and veneration for ancestors are inculcated by bringing out the antique dishes, the old armour and the other heirlooms that during the rest of the year are stored in the _G.o.down_.

The Gion Festival, on the seventh of June, in honour of the mythical Prince Susa-no-o-no-mikoto and his consort, Princess Inada, and their son, Prince Yahashira, is famed for its magnificent procession, in which the car of the G.o.d is drawn. In the centre of the car is a figure attired in rich brocades; in front is a beautiful youth, who is accompanied by other boys, all wearing crowns; at the back is the orchestra that furnishes music for the procession. This display is witnessed by crowds of people, who throng the Shijo Road, in Kyoto, where it occurs.

In ancient times it was customary to atone for a crime by shaving the head and cutting the nails of the fingers and toes. This custom has now been modified to a sort of vicarious atonement, called _harai_. _Gohei_, which in this case is cut in the shape of a human figure, is rubbed on the body of the evil-doer in order that it may take his sins, and is then thrown into the stream and carried away. Repentant sinners obtain _harai_ from the priests of Shinto temples.

This ceremony, which occurs in June and is called the Festival of the Misogi, is referred to in the following old song:

"Up Nara's stream The evening wind is blowing; Down Nara's stream The Misogi is going: So Summer has come, I know!"

A festival of fairy-land is the _Itsukushima_, celebrated at Miyajima, on the Inland Sea, from the fifteenth to the seventeenth of June.

Brilliant decorations are everywhere--on the long avenue by which the shrine is approached, and over the water, where bamboo-trees have been set up, and flags and lanterns are hung from them. Musicians in three boats furnish music for the a.s.sembled crowds. The place is thronged by thousands on the last day of the festival, when the boats with the musicians are stationed under the great _torii_, and the sweet sounds floating over the water and the myriad lights reflected in the sea make the scene one of indescribable enchantment.

On the seventh of July occurs the _Tanabata Matsuri_, or Festival of the Stars, which, like so many other j.a.panese customs, was introduced from China. A charming nature myth tells us that beside the East River of Heaven, the Milky Way, lived the fair Princess Tanabata, who was known to the human race as the star Vega. She was a weaver by profession. As she was obliged to marry in order to fulfill her destiny, Heaven chose for her the great male star, Kengyu (Aquila), whose abode was on the West River. In her happiness the Princess forgot her weaving; whereat Heaven was so displeased that she was sent back in disgrace to the East River, and ever after was allowed to see her husband only once a year.

All devout j.a.panese pray for fine weather on July seventh, as that is the date on which the unfortunate lovers meet; for, if even a few drops of rain fall, the East River will rise above its banks and prevent the Princess from crossing to her waiting spouse.

On the evening of this day, the young maidens of the family lay a straw matting in the garden, and place on it a table with fruits and cakes as offerings to the two stars. Then they present their pet.i.tions for themselves and their true loves. Some pray for long life and a large family; others set up a bamboo pole, on which they hang a piece of embroidery as an emblem of their desire for skill in needlework; still others attach to the pole pieces of paper, on which are written the poems they bring in praise of the heavenly couple. This festival has scant observance in large cities.

Touched with a peculiar tenderness and pathos is the Festival of the Dead, observed from the thirteenth to the fifteenth of July. In every house new mats of rice straw are laid before the little shrines, and a tiny meal is set out for the spirits of the departed. When evening comes, the streets are brilliant with flaming torches, and lanterns are hung in every doorway. Those whose friends have only lately left them make this night a true memorial to their dead, going out to the cemeteries, where they offer prayers, burn incense, light lanterns and fill bamboo vases with the flowers they have brought. On the evening of the third day the Ghosts of the Circle of Penance are fed, and those who have no friends living to remember them. Then on every streamlet, every river, lake and bay of j.a.pan--except in the largest seaports, where it is now forbidden--appear fleets of tiny boats, bearing gifts of food and loving farewells. The light of a miniature lantern at its bow and blue wreaths of smoke from burning incense mark the course of each little vessel. In these fairy craft the spirits take their departure for the land of the hereafter.

In September occurs the Moon Festival, which appears to have no religious significance whatever, but to be simply an occasion for enjoying the beauty of the moon. It was doubtless borrowed from the Chinese in the eighth century, and is still celebrated in some places.

The ancient Chinese, however, observed it in solemn fashion, going to the top of some paG.o.da and writing poems about the Queen of the Night, but the j.a.panese of olden times combined with pure aesthetic enjoyment the pleasures of actual feasting. They used to gather in the garden of some restaurant by a lake or river, where a banquet of rice dumplings, boiled potatoes and beans was set out, and enjoyed at the same time the good food and the scene before them.

Also in September is the Ayaha Festival, in honour of the two Chinese women who first taught weaving to the j.a.panese, many centuries ago.

These teachers died in September, and on the seventeenth of that month cotton and hempen fabrics are offered to their spirits at the shrines built in their honour.

At the temple of the G.o.ddess Amaterasu-Omikami, near Shiba Park, Tokyo, the Shinmei Feast is observed from the eleventh to the twenty-first of September. This is especially the time to offer the pet.i.tion, "O G.o.d, make clean our hearts within us," hence much ginger is sold, the plant being supposed to prevent impurity. A sweetmeat called _ame_ is sold in cypress-wood baskets, curved like the roofs of ancient shrines. Cypress is held sacred because the roof-trees of old shrines were made of it, and is supposed to have the power of warding off diseases.

One of the most curious of all j.a.panese festivals is the Laughing Festival of Wasa, celebrated in October. A procession is formed of old men carrying boxes full of oranges and persimmons impaled on sharpened sticks, followed by children with the same kinds of fruits on bamboo rods. On reaching the shrine, the leader turns round and makes up a comical face, which is greeted with shouts of laughter.

According to the legend, the G.o.ds, once upon a time, met in the great temple at Izumo to consider the love affairs of the kingdom. When all were seated, one alone, Miwa-Daimyo-jin, was missing, and although search was made, he could not be found. Now, this G.o.d was so deaf that he had misunderstood the day appointed for the a.s.sembly, and he appeared at Izumo only after all was over. The Laughing Festival commemorates the laughter of the G.o.ds when they heard of poor Miwa-Daimyo-jin's mistake.

Another October celebration is held in memory of Nichiren, called the Luther of j.a.pan, who endeavoured to purify Buddhism from the superst.i.tions that had crept into it. He was the founder of the sect named for him. On October thirteenth great numbers of his disciples a.s.semble at Ikegami, the place of his death, near Tokyo, carrying lanterns and banners, and reciting a _sutra_ in concert.

A curious feast is observed by merchants on the twentieth of October in honour of Ebisu, one of the seven G.o.ds of good luck, who is especially the guardian genius of tradesmen. They invite their friends and relatives to a banquet, upon which a large picture of the G.o.d looks down from the wall. Fishes, called _tai_, are laid before this picture as offerings, and are also eaten by the guests. After the feast has proceeded a little way, sport begins. Perhaps one of the guests starts an auction of the dishes before him, his companions bidding up to thousands of _yen_,[6] the joke continuing until it runs itself out.

This little buying and selling episode is to emphasize the fact that it is a merchants' festival that is being celebrated.

[6] The _yen_ is fifty cents.

The present Emperor's birthday is the thirty-first of August, but henceforth it is to be celebrated on the thirty-first of October, which brings it very near to the third of November, the late Emperor's birthday, so long a holiday all over j.a.pan. Although this is one of the annual festivities, the celebration is so largely official and diplomatic that I have described it among Court Functions.

The fall _matsuri_ in Tokyo is held early in November at the Shokonsha, a temple sacred to the memory of the patriots who have given their lives for their country. It is especially a soldiers' festival, and is the occasion when the garrison comes in a body to worship at this shrine.

The troops form by divisions in front of the temple and salute, presenting arms while the bugles sound a sacred call. Afterward the soldiers have a race-meeting on a half-mile track, which is made very amusing by the rivalry between the different divisions and the mad careerings of the little horses. This is a large _matsuri_, and the booths of peddlers and mountebanks line the streets for blocks.

November eighth is the day of the _Fuigo Matsuri_, when thanks are returned to the G.o.d of fire, who invented the bellows--_Fuigo_ meaning bellows. As the centre of the worship of this G.o.d is in Kyoto, it is observed to a greater extent there than elsewhere, beginning in a curious way, by opening the windows before sunrise and throwing out quant.i.ties of oranges to the children who are always waiting outside.

The j.a.panese counterpart of our New England Thanksgiving occurs the twenty-third of November, when the Emperor is the chief celebrant, making an offering of the new rice of the year before the shrine of his ancestors, and in behalf of the nation uttering a prayer of thanksgiving and a plea for protection. After presenting this offering His Majesty partakes of a sacred feast, consisting of the first fruits of the year, and the next day he invites the highest officials of the State to a grand banquet at the palace.

Near the end of December comes the _Kamado-harai_ Feast of the Oven. The _kamado_ is the fire-box on which the food is cooked, and it has a G.o.d of its own. As the year draws to a close, the G.o.d of the _kamado_ carries to heaven a report of the conduct of the household during the twelve months. So the priests are called in to pray the oven-G.o.d that he will give as favourable an account as possible. As modern stoves are now taking the place of the old _kamado_ to some extent, this feast is less observed in the larger cities than in the country districts.

At a shrine in Shimonoseki the festival of _Wakamegari-no Shinji_ is observed on the thirty-first of December. A flight of stone steps leads through a stone _torii_ down into the sea far below the lowest tide-mark. The Shinto priests, in full robes, are obliged to descend these steps on the feast-day until they reach and cut some of the seaweed (_wakame_), which they offer at the temple the next day.

j.a.panese legend relates that the Empress Jingo sailed from this spot to the conquest of Korea, bearing two jewels that were given her by the G.o.d of this shrine. When off the Korean coast, she threw one jewel into the water, and a flood tide at once bore her ships high up on the sh.o.r.e; then she tossed the other gem into the waves, and the swift ebbing of the tide left the fleet safely stranded.

CHAPTER VIII

CULTS AND SHRINES

"He that practiseth righteousness receiveth a blessing; it cometh as surely as the shadow followeth the man."

The quotation at the head of this chapter is of especial interest, because it reminds one so much of a precept from the Bible. It is taken from a little j.a.panese text-book of ethics, which is ascribed to a Buddhist abbot of the ninth century.

There are two distinct but perfectly harmonious forms of non-Christian belief in j.a.pan to-day--Shinto and Buddhism--which dovetail so well that each one contributes something of value to the j.a.panese character. The Confucian philosophy, also, had its share in developing _Bushido_, the "Soul of the People."