卢 0. 6 Digitized by the Internet Archive in Research Library, The Getty Research Institute http://www.archive.org/details/illustrationsofjOOtits ILLUSTRATIONS OF JAPAN; CONSISTING OF PRIVATE MEMOIRS AND ANECDOTES OF THE REIGNING DYNASTY OF THE DJOGOUNS, OR SOVEREIGNS OF JAPAN ; A DESCRIPTION OF THE FEASTS AND CEREMONIES OBSERVED THROUGHOUT THE YEAR AT THEIR COURT ; AND OF THE CEREMONIES CUSTOMARY AT MARRIAGES AND FUNERALS : TO WHICH ARE SUBJOINED, OBSERVATIONS ON THE LEGAL SUICIDE OF THE JAPANESE, REMARKS ON THEIR POETRY, AN EXPLANATION OF THKIR MODE OF RECKONING TIME, PARTICULARS RESPECTING THE DOSIA POWDER, THE PREFACE OF A WORK BV CONFOUTZEE ON FILIAL PIETY, Ifc. Sçc. BY M. TITSINGH, FORMERLY CHIEF AGENT TO THE DUTCH EAST INDIA COMPANY AT NANGASAKI. TRANSLATED FROM THE FRENCH, BY FREDERIC SHOBERL. WITH COLOURED PLATES, FAITHFULLY COPIED FROM JAPANESE ORIGINAL DESIGNS. LONDON: PRINTED FOR R. ACKERMANN, 101, STRAND. MDCCCXXII. LONDON: rRINTEl) iiY WILLIAM CLOWES, Noithtiiubei laud court. ADDRESS. The merits of the author of the very curious volume here submitted to the Public have been so fully developed in the preliminary observations of the French publisher and editor, as to relieve me from the necessity of any farther remark on that subject. Under the system of seclusion, so long pursued by the govern- ment of Japan, such an accession to our stock of information relative to the history, manners, customs, arts, and literature, of its inhabitants, as is fur- nished in these illustrations, cannot fail to be extremely welcorpe to every inquisitive mind. We see by the example of the author, how much may be effected in the way of communicating to the Japanese a taste for the arts and sciences of Europe, by a man whose faculties are not wholly under the dominion of the plodding spirit of commerce. A beginning having been made to open their eyes to the benefits likely to accrue to themselves from a relaxation of their narrow policy, and the permission of a more extensive intercourse with Europeans, it seems to me to be a point worthy of serious consideration, whether British enterprise might not avail itself of this favourable disposition, for attempting with some chance of success to establish a connexion with this populous insular empire. I am well aware, that it would have no trifling difficulties to encounter, not only in the prejudices of the Japanese, but, probably, also in those of the Dutch, who have hitherto enjoyed this privilege to the exclusion of all other foreign ir ADDRESS. nations ; though perhaps, after the events of late years, we are authorized to expect a more liberal line of conduct of the present enlightened government of Holland. Be this as it may, I have too high an opinion of British spirit, industry, and perseverance, not to be convinced that they would find means to surmount even still more powerful impediments. F. S. CONTENTS. PART I. PAGE . vii xi Advertisement of the French Publisher . . • Preliminary Remarks to the Private Memoirs of the Djogouns, by M.Remusat Private Memoirs and Anecdotes of the Reigning Dynasty of the Djogouns or Sovereigns of Japan • • • • • • Feasts and Ceremonies observed at different periods of the year at the 115 Court of the Djogouns • • - • • - On the Leçal Suicide of the Japanese • • • • • 147 Fragments of Japanese Poetry . • • • • * Division of the Year among the Japanese • • - • • 158 Remarks on the Weights and Coins of Japan • • , .165 Explanation of the Plan of the Dutch Factory at Nangasaki . . . 166 Explanation of the Plan of the Chinese Factory at Nangasaki • • 170 PART II. Introduction to the Description of the Marriage Ceremonies of the Ja- . . 175 panese Description of the Ceremonies observed in Japan at the Marriages of Farmers, Artisans, and Tradesmen • • • • 丄。。 Explanation of the Japanese Words in the Description of the Marriage Ceremonies • • • • • • • • vi CONTENTS. PAGE Introduction to the Description of the Funerals of the Japanese . . 237 Description of the Ceremonies practised in Japan at Funerals . . 252 Funeral Festivals of the Japanese, with a Description of the Sacrifices for the Souls of the Dead according to the Custom of China . . 272 Account of the Dosia Powder and of Kobou-Daysi, its Inventor . 283 Notes to the Account of the Dosia Powder . . . 296 Supplementary Note on the Works of Confoutzee . , 303 Catalogue of the Books, Manuscripts, Paintings, Engravings, Maps, Plans, Drawings, and Coins, of Japan, collected by tlie late M. Titsingh 313 ADVERTISEMENT RESPECTING THE MANUSCRIPTS OF M. TITSINGH ; BY M. NEPVEU, THE FRENCH PUBLISHER. Having particularly devoted my attention to the publication of works illus- trative of the manners and customs of different nations, and neglecting no opportunities of forming an acquaintance with enlightened travellers from whom I am likely to obtain authentic information on those subjects, I could not help considering it as one of the most fortunate occurrences of ray life, when M. Titsingh did me the honour to apply to me respecting the printing and publishino- of his numerous manuscripts. He thought fit to transmit to me, in the first instance, his translation of the Nipon-o-day-tche-lan, or Abridged, Amah of the Dairis, or Ecclesiastical Sovereigns of Japan, and History of the Djogouns, or Secular Princes, called Emperors by the Europeans, and the real sovereigns of that country, with comments by himself. Notwithstanding the dryness of chronological abridgments in general, I read that of the Dauis with great interest, and then returned it to M. Titsins-h, who had some additions to make, and expressed my readiness to treat with him for the work. A disease which would not have proved fatal, had M. Titsingh followed the advice of his mends, and called in professional aid, put a period to an honourable life partly devoted to the duties of the highest posts under his government, partly to literature, science, and a regular correspondence with the most enlisrhtened persons in Europe. In hopes of acquiiine- some of his valuable manuscripts, and of the original designs which he had collected during a residence of fourteen years in viii MANUSCRIPTS OF M. TITSINGH. Japan, I repaired to the sale of his effects, which took place at Paris a few months after his decease, which happened in March 1812. To my great surprise and disappointment, nothing was put up for sale but some ordinary furniture, and a few articles of Chinese locksmiths' work. Six years passed without any prospect that I should ever meet with the manuscripts to which I attached so much importance. Some hints that I received from M. Langlès, furnished me, in the beginning of 1818, with a clue to the interesting collection which, six years before, had so powerfully excited my curiosity. In short, I became the purchaser of the whole of the drawings, paintings, and manuscripts, Japanese, Dutch, French, and English, and also of some of the curiosities which had belonged to M. Titsingh, and a descriptive catalogue of which is included in this volume. A detailed account of them had been previously given in 1814, in the twenty-fourth volume of the Annales des Voyages, preceded by the following remarks : " The collection formed by M. Titsingh furnishes materials for a new history, political, civil, geographical, and naWral, of Japan. It is well worth the attention of all governments solicitous for the increase of useful knowledge : it ought in particular to attract the notice of those whose commercial and political interests might render the establishment of a more regular intercourse with Japan desirable. We have no doubt that England, Holland, or Russia, would gladly secure this collection for itself ; but fortunately it is in the hands of a French- man jealous of the s^lory of his country, and anxious to see these valuable materials applied to the erection of a literary monument in his own language." To enable the reader to judge of the importance of these works ク I subjoin an extract from a letter addressed by M. Titsingh himself, on the subject of his manuscripts, to William Marsden, Esq., and dated the 10th of October, 1809 : " Sir, " Accept my sincere thanks for your kind remembrance. " Mr. Goldsmith has communicated to me the contents of the letter which you have addressed to him. It gives me great pleasure to learn from it, that the papers which I sent you have all reached your hands, and that you will take charge of them till the so much wished-for peace shall decide their fate. MANUSCRIPTS OF M. TITSINGH. ix " I now transmit to you the first three volumes of the Nipon-o-day-tchc-lan^ or Annals of the Dairis of Japan, I should have forwarded the whole of the seven volumes of which the work consists : but the necessity of making the French and English versions agree, as I intend to publish both at the same time, has prevented my sending all the seven volumes : the remainder shall therefore follow in a few months, when I have completed the French translation. " The beginning of the ' Annals of the Dairis/ like that of the history of all ancient and even of some modem nations, is extremely dry ; but the matter becomes by degrees more interesting, as you will perceive from my next parcel. Notwithstanding the thick clouds which cover the origin of the Japanese, an uninterrupted account of the remarkable events that have occurred under the different Dams, since the year 660 before the Christian aera, throws great light on the customs still prevailing in Japan, and incontestably proves that the Japanese were a civilized and polished people before the existence of the modern European nations, or while they were still under the disgraceful yoke of the grossest barbarism. " Though I am at present in excellent health, yet the uncertainty of life, and an ardent desire to finish the translation of all that I have collected re- specting Japan, cause me to stick very closely to the task that I have under- taken. I am sometimes tempted to apply to myself what Cicero says in his discourse on old age, in which he introduces Cato conversing with Laelius and Scipio, and making the same observation, when speaking- of the great Fabius, as I may with reference to the Japanese : Quorum sermone tarn cupidèfnœbar, quasi divina rem id, quod evmire posset, me extindo, fore uncle disceroit neminem, I do not possess the art of divination, and consequently cannot predict what is to happen at some future time ; but, it is a fact ― I care not if I be thought too presumptuous for proclaiming it myself ~ that, at the present moment, there is not in Europe a person besides myself who can furnish a faith- ful history and a circumstantial description of the manners and customs of a nation which is scarcely known here, and which, nevertheless, deserves to be known on so many accounts/' The numerous materials collected by M. Titsingh prove that this industrious and intelligent ambassador was not too presumptuous. No preceding traveller, b X MANUSCRIPTS OF M. TITSINGH. excepting Klimpfer, to whose accuracy he bears testimony, possessed such means of obtaining authentic information relative to the Japanese empire. The late M. Charpentier Cossigny, who was at Chinsurah, at the time M, Titsingh was governor of that place, speaks of him in the following terms in his Voi/agc au Bengale, published at Paris in 1799 : ― " M. Titsingh continues to make additions to his collections relative to Japan, through the kindness of a Japanese prince, father-in-law to the reigning emperor, a man eas-er after knowledge of every kind, with whom he keeps up a regular correspondence, and from whom he receives all the information requisite for his purposes. The English at Calcutta have offered him two lacks of rupees (c£20,000) for his manuscripts, which he has refused : he tells me, that he destines these works for a present to his brother, who is in Holland." What greatly contributed to increase the stock oi information collected by M. Titsiiiffh relative to Japan, during a residence of fourteen years in that country, was the facility with which several intelligent Japanese spoke and wrote in Dutch. The father-in-law of the reio-ning emperor and several other nobles excelled in this accomplishment. M. Titsingh, who was liimsclf thoroughly acquainted with their laiiffuasre, had thus the means of ascertaining by a double test the meaning of all that was communicated to him either orally or in writirur. Those who had opportunities of knowing him, and among others, M, de Guignes, who accompanied him on his embassy to the emperor Kien-long, bear witness to the accuracy of his observations, and the candour with which he himself submitted them to the criticism of the learned of different academies. It is, therefore, with the utmost confidence in the authenticity of the oricfinal works, and in the fidelity of the various translations made from them by M. Titsino-h, that I here present the public with a portion of his inter- esting productions. PRELIMINARY REMARKS TO THE PRIVATE MEMOIRS OF THE DJOGOUNS, BY M. ABEL REMUSAT. Among the works which M. Titsingh left behind him in manuscript, and the publication of which cannot but be expected with impatience by all the lovers of science and literature, some are translations or extracts of Chinese or Japanese books, the others memoirs on different subjects, composed by the author during his residence in Japan. His valuable collections, embracing particulars respecting the arts, productions, and commerce of Japan — numerous drawings, many of them carefully coloured, which furnish a clearer idea than any description, of the costumes, furniture, and machines, of that celebrated country ― remarks on the government, laws, manners, and character of the inhabitants, furnish materials, the loss of which would be irretrievable. M. Titsingh was an equally judicious and attentive observer ; and his situation, during a residence of fourteen years at Nangasaki, the considera- tion in which he was held there, and the honourable connexions which he formed with the most distinguished personages, enabled him to obtain authentic information, to clear up his doubts, and in short to gain the most accurate and the most complete notions that a foreigner can possibly acquire on every subject 01 interest to Europeans. This happy combination of circumstances was requisite for the production of the work here presented to the public. It is well known that the Japanese, b 2 xii PRELIMINARY REMARKS. like the Chinese, are accustomed to abstain from the publication of any histo- rical work relative to a dynasty, so long as that dynasty fills the throne. This practice is not only designed to preserve historians from the temptation of swerving from truth, out of fear, flattery, hatred, or gratitude ; but likewise to prevent premature revelations, and such discussions as are conceived to be injurious to the sovereign authority, and dangerous to the tranquillity of the state. Whatever may be thou2*lit of these precautions, they tend to conceal the most recent facts from our knowledge ; so that we are ereater strangers to the events of our own times, than to those of antiquity. Thus we are assured that there is not any work printed in Japan which furnishes particulars of the occurrences in that empire since the year 1600, the period at which the Nipon-o-dai-tche-lan, or Annals of the Dairis, terminate. This reason must doubtless be sufficient to excite stronir interest and curiosity in behalf of the Memoirs of the Djogoms. Titsinirh, who translated or extracted them from Japanese manuscripts himself, explains in what manner he became acquainted with those works. But for the high confidence which his character had won him, and which he contrived to turn to the advantap-e of science, he could not have had access to memoirs which their possessors carefully conceal, or at least show to none but their most intimate friends. When we consider the suspicious spirit of the Japanese government, its aversion to foreigners, and the rigid inquisition and barbarous jurisprudence by which private individuals are oppressed, we have abundant reason to con- o-ratulate ourselves, that a European has accomplished what a native never durst have attempted. Thanks to the pains he has taken ; we shall outstrip the Japanese themselves, and by an extraordinary sinirularity, we shall be earlier and bettor informed than they concerninçr the events of their own history. Several pieces which M. Titsingh inserted in his Memoirs, and which could not be left where he had placed them, as well as the circumstantial description of the festivals and ceremonies that take place in the course of the year at Yedo, seemed to me well adapted to form an interesting? Appendix. To this part I have transferred all that the author thought fit to add in notes of too great length to be thrown at the foot of the pages, concerning the division of the astronomical and civil year among the Japanese. These particular?, which appear extremely accurate, may swerve to extend and rectify what we find on PRELIMINARY REMARKS. xiii the same subject in the works of Kampfer and Thunberg. In general, the Japanese words are more correctly given, and better translated by M. Titsingh, owing, no doubt, to his having made greater progress in the study of the language. This reason induced me to introduce also into the Appendix some tables already known, such as those of the cycle, the elements, &c. The reader will, therefore, have in this volume, without being obliged to refer to any other work, all that is requisite for making himself acquainted with the division of time among the Japanese. The plates which embellish this volume, and which are carefully copied and reduced from drawings or engravings executed in Japan, have all a reference, more or less direct, to the subjects of which it treats. That which represents the tremendous eruption of the mountain of Asama, in the province of Sinano, is well calculated, conjointly with the animated description which M. Titsingh has given of that phenomenon, to furnish an idea of the dreadful convulsions to which nature is frequently subject in the Japanese islands. The plan of the palace of the Djogouns at Yedo, will not be less useful in following the account of the ceremonies observed at the court of those princes. It were indeed to be wished, that this plan had been accompanied with explanatory particulars of the names and destination of the different parts composing that edifice ; but I had not before me the original plan, in which I should probably have found the necessary illustrations. The inscriptions, which the Japanese, in imitation of the Chinese, are accustomed to place on the doors, and which are faithfully introduced in their plans, would have been a sufficient substitute for any other explanation, had I possessed the original. I had this assistance in two other plans inserted in this volume, the one representing the Chinese factory at Nanirasaki, the other the Dutch factory and the island of Desima, situated near the same city. As the originals of these two plans were placed in my hands, I have been enabled, by such inscriptions as those to which I have just alluded, and some Japanese notes annexed to them, to draw up a short explanation, which is subjoined to the first Part. The figures of this cxpianation correspond with those in the engravings. To the text of M. Titsingh I have added nothing but a few very short notes. The author himself had, in general, taken care to furnish the most necessary explanations. I have supplied his omissions of this kind, whenever it was In XIV PRELIMINARY REMARKS. my power, and I thought it likely to be useful ; for we have still so little authentic information concerning Japan, that we are frequently at a loss, par- ticularly in regard to the events of modern history, and that for the reasons which have been stated above. If we now pause to consider the accession to our knowledire which we shall derive from M. Titsingh we shall find that he has overlooked scarcely any useful or interesting object, and that he has contributed by his labours as much as Kampfer, and much more than Thunberg, to make Europe acquainted with that sins-ular empire, which a policy, that before the conquest of Hindoo- stan, niitrht be charged with timidity, persists in closins- against the inquiries of Europeans. To say nothing of the historical facts contained in the following pages, the anecdotes calculated to elucidate the genius and manners of the Japan- ese nation, the account of festivals and ceremonies, which are also features in the national character, and the particulars relative to the literature, sciences, .and traditions of Japan, which this volume, nevertheless, contains in great number; 、ve shall merely observe, that this and the other works completed by the author form the richest as well as the most useful collection that was ever made respect- ing any country of Asia. As yet we know nothing more of the ancient history of Japan than is sùven us by Kampfer in a dry and brief chronicle, which ought rather to be denominated a chronological table. M. Titsingh, independently of an extensive manuscript work in Japanese, which he presented to the King's library devoted several years to the translation of the Annals of the Da'iris, the original of which forms seven volumes, and contains the events of the history of Japan related with the only details befitting a nation so remote from us, and so completely separated from the rest of the world. This translation, which will, it is to be hoped, speedily appear, will fill an important chasm in our his- torical knowledge, and of course have a place assigned to it beside the work of Father Mailla, and the llistori/ of the Huns by Deguignes. Geography and toposraphy would be equal gainers by the publication of the materials accumulated by M. Titsingh. The great map of Japan, published ill 1779, several copies of which he brought with him, is certainly the most splendid monument erected beyond the limits of Europe to geographical science. It exhibits a prodis-ious number of names anu situations, and accoid- inp- to all appearance, it is not less accurate than circumstantial. Wlien it shall PRELIMINARY REMARKS. XV be translated and engraved, we shall be as well and even better acquainted with Japan than with certain parts of Europe. Particular maps of the Corea, of the Lieoii-Khieou islands, respecting which Captain Hall's voyage has fur- nished us with the first accurate notions, of the island of Yezo, which has occasioned so many geographical discussions, and the interior of which has been visited by the Japanese alone, and many other maps, with the original descriptions, or the memoirs belonging to them, add to our stock of information a greater number of precise facts than the accounts of certain European tra- vellers whom we could name. Lastly, the views and plans, some of which are extremely particular, will make us thoroughly acquainted with the aspect of the country, the form of the mountains, the style of building employed for bridges, public edifices, private houses, f- emails s, .vwt ま of orprake, where. the.r\. è.< â.Mcnmt^ùh twenty 、、- K&f nvnu. SOVEREIGNS OF JAPAN. 101 Other colleagues, was assassinated by a siiigo-ban, or soldier of the new guard, named Sanno-sinsayemon, who enjoyed a revenue of five hundred kokf. From all the circumstances attending this murder, it is to be presumed that several persons of the highest distinction were privy to, and encouraged, it ; and the general hatred which those two counsellors of state had drawn upon them- selves serves to confirm this opinion. It is even asserted, that the original in- tention was to kill the father, to prevent the reform which he and his son, who were in the highest favour with the Djogoun and his family, were successively introducing into the different departments of the state, and by which they had both incurred great odium. But it was considered that, as the father was old, death would naturally soon put a stop to his projects ; whereas the son, who was in the prime of life, would have time to carry into effect all the inno- vations which they had planned ; and that, moreover, it would be impossible to inflict a severer blow on the father than by snatching from him his only son. The death of the latter was, in consequence, determined upon. The counsellors of state, who, as they return to their norimons, after the council has broken up, are accustomed to stop on the outside of the third door and converse together, that day separated. The three extraordinary coun- sellors of state, the prince or Dewa*, possessing a revenue of twenty-five thousand kokf ; the prince of Mousadsi 十, who has twelve thousand, and the prince of Totomi J, whose revenue amounts to fifty thousand and thirty-seven kokf, left the palace at the same time as Tonoma-yamassiro-no-kami ; but as they walked very quicKly, they left him at some distance behind them. Sanno- sinsayemon, who was on duty in the hall of Tsouyo-no-mar, seized the oppor- tunity, and running up, gave him a violent cut with his sabre on the arm. Yamassiro had not time to put himself on the defensive and to draw his sabre ; he strove, however, to parry the blows of the assassin with the sheath, but received four mortal wounds, which extended him on the floor. The guards on duty with Sinsayemon, and those from the halls of Naka-no-ma, and Kikio-no-mar, came up on hearing the noise, but so leisurely that there is every reason to believe it to have been their intention to ffive the assassin time * A large province on the north-west coast of the eastern part of Nifon. ナ The province in which Yedo is situated. + A small province on the south coast of Nifon, to the west of Mousadsi. 102 SOVEREIGNS OF JAPAN. to escape. Meanwhile Matsdaira-fida-no-kami, chief inspector of the palace, a man upwards of sixty years old, seized him from behind, and clasping him in his aims, asked liim his motive for committing such a crime. Sinsayemon quietly offered him his sabre, expressing the satisfaction he felt at having executed his design : he was then secured, and committed to the custody of the prince of Farima 米, who possesses a revenue of fifty-one thousand and eighty-nine /coif. O-ota-biengo-no-kami turning back, ordered Yamassiro to be lifted into his 7iorimon, and accompanied him to his house. Some assert that he had expired before he reached it, and others maintain the contrary. As it is forbidden, upon pain of death, to draw a sabre in the palace, and this crime is not only punished by the death of the transgressor, but frequently involves his whole family in his fate, a report was circulated that Sanno-sin- sayemoii was insane. On the second of the fourth month (May 20th), it was signified to him, that Yamassiro had died of his wounds, and that he himself was sentenced to rip himself up. His eyes sparkled with joy on hearing of the death of his enemy, and, after taking leave of his friends, he courageously executed his sentence. His wife, a lady of exquisite beauty, and only twenty- two years of age, when informed of his death, commended his conduct, and plunged a dagger into her bosom with a courao-e equal to that of her hus- band. The body of Yamassiro was privately interred in the night. The hatred and indignation of the people were so violent, that they threw stones from all sides at the coffin, and those who accompanied it. Sanno, on the contrary, be- came an object of public veneration. He was considered as a victim, who had devoted himself for his country. His grave, on which a stone has been erected as a mark of honour, is visited by all persons of distinction, and by the military, who repair thither to offer up prayers and thanksgiving for the service which he rendered to the state, Sanno not only participated in the general natred of Yamassiro, but was also instigated to the act by motives of private reven^-e. The Djogoun had ordered Tonomo-no-kami to build a mansion at Sahara, in the province of Sagami 十. Near this place is the village of Sanno, which belone^ed to Sinsaye- * A small province, situated on the south coast of Nifon, opposite to the island of Sikokf. 1" A small province, situated on the south coast of Nifon, to the north of Cape Isou. SOVEREIGNS OF JAPAN. 103 mon, and the proximity of which obstructed the execution of the order which Tonomo had received. He proposed to Sanno to exchange it for another ; but he, to whose ancestors this village had been granted by Gongin, as a reward for their services, who not only derived from it a considerable revenue, but even bore its name, thought that it would be a disgrace to him to dispose of it, and rejected the proposal for an exchange. Tonomo dissembled his resent- ment, but so contrived matters, that, about a year afterwards, the Djogoun, at his instigation, expressed to Sanno a wish to possess his villas-e. It was impossible to refuse the sovereign. Sanno, to his ereat regret, was obliged to comply, and another village was granted to him in exchange. As the Djof^oua afterwards gave the village to Tonomo, Sanno inferred from what quarter the blow proceeded, and conceived, in consequence, the most violent animosity. This was not all ; some days afterwards, the Djoe^oun havinir g-one out to take the diversion of hawking, attended by Yamassiro and Sinsayemon, the latter committed some slight fault ; Yamassiro, who had not forgotten the refusal given by Sanno to his father, reprimanded him in the harshest terms, and forbade him to appear for some time at the palace, and in the presence of the Djogoun. This affront raised Sanno's rage to the highest pitch. He resolved to take revenge, to which he was moreover excited by his mother and his wife, who represented to him, that it was better to die with honour than to live covered with shame. He accordingly sought a favourable opportu- nity, which occurred as I have related, the very day on which he was suffered to return to the palace. After the affair had been minutely investigated, Sanno's insanity was pub- licly acknowleclored ; this procedure pacified his family. The following* orders were then proclaimed in the name of the Djogoun : " To Matsdaira-tchoiisima-iio-kcmii, Chief Inspector. " Tonomo-yamassiro-no-kami has been assassinated by Sanno-sinsayemon, of the new guard : you apprehended the murderer. The Djoiroun acknowledges that you have rendered an important service in thus preventing the disturbances which such an event might have occasioned : as a reward for it your revenues are increased two hundred kokf.,、 104 SOVEREIGNS OF JAPAN. This order was read at the palace, in the hall of Fiyonoma, in presence of the counsellors of state. His salary amounted previously to one thousand kokf. " To the Second Inspectors, lno-oiiye~soudjo-no-kami, whose 7'cvenue is fifteen hundred kokf ; Ando'gosayemon, who has three hundred bales of rice ; and Tchoiiye-yosi- sinsnyemon, who has two hundred, " When the counsellors of state were leaving the palace on the 24-th of last month, Tonomo-yamassiro-no-kami was grievously wounded near the hall of Kikio-no-mar, by Sanno-sinsayemon, one of the new ビ uard, who is become insane : you were present, and did not hasten so quickly as you ought to have done to seize the assassin. Yamassiro, who defended himself with the sheath of his sabre, is dead in consequence of his wounds. As inspectors it was your duty to prevent this misfortune ; you are, therefore, forbidden to appear at the palace till further orders." Ando-goyasemon and Yosi-sinsayemon had but a small salary, because their fathers were yet living, and both in the service of the Djogoun. " To the Sub-Inspectors, Atobe Daisin, who has two thoumml five hundred kokf, and 3/« tsda ira - tarn iya , who has five hiotdrecL " On the 24th of last month, 、vhcn the counsellors of state were quitting the palace, Sanno-sinsayemon, one of the new guard, who is become insane, grievously wounded Tonomo-yamassiro-no-kami. You were in the hall of Nakanoma. You say, that wlicn you saw the assassin running with his drawn sabre towards the hall of Kikio-no-mar, you ran after him ; but Matsdaira- tchousima-no-kami, who apprehended him, was farther from him than you. You might have saved Yamassiro, who was obliged to defend himself with the sheath of his sabre, and died of his wounds. As inspectors it was your duty to prevent this misfortune : as a punishment for your negligence, you are dis- missed from your places." SOVEREIGNS OF JAPAN. 105 " To Bannin-rokousabro, Ikai-grobe, Tasawa - dimaycm o n , and Siraï-tchikara, of the New Guard, " When the counsellors of state were returning, on the 24th of last month, from the palace, ^c, S^c, " You were on guard with Sinsayemon. You saw him rise and run towards the hall of Nakanoma : you at first followed him, but turned back, because no person was left at the guard-house. This is not a sufficient excuse. When you saw him rise and draw his sabre, you ought to have seized and stopped him. As a punishment for your neglierence you are dismissed from your places," These three orders were communicated to those whom they concerned, in the house of Kanno-totomi-no-kami, extraordinary counsellor of state, in the presence of the sub-inspector, Yaraagawa-siraosa-no-kami. " To the First Inspectors, Fisamats-tsikouzen-no-kami, having tiveke hundred kokf ; and Atakino-osoumi-iio-kami, who has the like revenue, " When the counsellors of state were returning, on the 24th of last month, from the palace, ^c. ^c. " Sinsayemon drew nis sabre. You were in the hall of Tsouye-no-mar, and saw him. You ought to have seized him. Through your negligence Tonoma- yamassiro-no-karai received several wounds, which occasioned his death. As a punishment you are forbidden to appear at the palace till farther orders." This order was signified to them at the residence of the prince of Kasousa *, counsellor of state in ordinary, in the presence of the first inspector O-oya- totomi-no-kami. Though I left Japan in the month of November, 1784, my correspondence with that country, during my residence in India, enables me to subjoin the fol- lowing particulars : • A small province in the south-east part of Nifon, to the north of Cape Awa. 106 SOVEREIGNS OF JAPAN. The Djogoun Yee-farou died on the 8th of the 9th month of the 6th year Ten-mio (1780), and was interred in the temple of Ouyeno at Yedo. After his death the priests gave to him the name of Sun-mio-in. Yee-farou had six children:— 1. A daughter, who died young. 2. A daughter, married to the prince of Owari, and since dead. 3. A son, Yee- moto, elected heir-apparent, but died on the 24th of the second month of the eighth year An-ye (April 10, 1779), as it is said, of a spitting of blood, occa- sioned by falling with his horse down a precipice while hunting. 4. A son, who died at the age of three years. 5. An adopted daughter, married in the fourth month of the third year Ten-mio (May 1783), to the son of the prince of Kidjo. 6. An adopted son, the reigning Djogoun. YEYE-NARI, ELEVENTH DJOGOUN. Minamotto-no-yeye-nari, grandson of Moune-kore, fourth son of Yosi-moune, and adopted by Yee-farou, was then betrothed to the daughter of Matsdaïra- satsouma-no-kami-sige-fide, who possesses a revenue of seven hundred and seventy-eight thousand kokf. The Djogouns always strive to secure the attach- ment of these princes by marriages ; and this was the principal cause of his adoption. On the 29th of the first month of the eighth year Tcn-mei, (March 6th, 1788), at three o'clock in the morning, a terrible conflagration broke out at Miyako, and continued till the 1st of the second month (March 8th), and reduced that splendid city to ashes. This disaster is ascribed to the imprudence of a maid-servant, who fell asleep near a lighted furnace, and whose sleeve caught fire. Roused all at once, she hastily stripped off her robe, and threw it from her against the paper partition, to which the flames communicated. The whole house was soon in a blaze. Unluckily the wind weu^ just then very high ; and as the houses at Miyako are mostly built of planks, and covered with shingles, the wind blew the burning materials in every direction, so that, in less than SOVEREIGNS OF JAPAN. 107 an hour, the city was on fire in more than sixty places, and it was impossible to extinguish the conflagration. The whole city was soon in flames, and the terrified inhabitants relinquished all thoughts of saving any thing but their lives. The Da'iri was obliged to quit his palace, and retired to the temple of Sinio- gamo. The streets through which he had to pass were crowded with people, and in order to clear the way, his guards were necessitated to kill more than a thousand persons. The fire commenced in the south-east part of the city, to the east of the river Gosio. The wind, which blew with great violence from the east, soon carried the flames from the other side of the river, and of the bridge of Gosio- basi, westward to the great temples of Figasi, Fongiian-si, and Tosi. It then veered to the west, which drove the fire into the heart of the city ; and afterwards changed to the south-east, when the whole north-west part, with the castle, and the residences of the chief judge and governors, were con- sumed. The wind once more changed, and blew from the north-west with increased fury ; the flames, in consequence, spread all around, and destroyed what was yet left, with the castle of the Dairi and all his palaces. After this it again turned, and blew towards the river Gosio. Every thing was nearlv consumed, and the fire had raged for three whole days, when it was at length subdued. Nothing was left standing but part of the exterior walls of the castle ; all the other buildings, the rice warehouses, and magazines, that were said to be fire-proof, fell a prey to the flames. The Dairi, who, when he perceived that his palace was in danger, had retired with his whole court towards the temple of Siino-gamo, situated at the distance of a mile to the north-east of the city, was forced by the thick smoke and the burning brands blown about by the wind, to turn off more to the east, to the temple of Sogo-in, a mile and a half distant ; but thinking himself still unsafe, he left that place, and proceeded to the temple on the high mountain of Yei-san, three miles to the north-east of Miyako, which he still makes his residence, having the two governors of Miyako for door-keepers. His people saved as much as they possibly could of his most valuable effects ; but seven spacious store-houses, full of money, curiosities, works of art, and rich stuffs, were consumed by the flames. P 3 108 SOVEREIGNS OF JAPAN. The want and distress occasioned by this disaster surpass description. The rice and provisions brought from the neighbouring country for the relief of the inhabitants were carried off by force, on the arrival of the vessels, by the famishing multitude. Not the smallest piece of wood or bamboo was left for the erection of hovels or tents, so that the inhabitants were forced to pass the night in the open ai に The temples were filled with the servants of the Daïri and other persons of distinction. Of this extensive and magnificent city, so populous and so flourishing, the capital of the empire, and the centre of com- merce, the streets of which amounted to four thousand, and where the wealthiest merchants had their establishments, nothing was left but the walls on the south-west ; on the north-west, only a few houses ; a temple of the national religion of Japan on the east, and another of the Buddhists on the north- north-east. Messengers were dispatched in haste to Yedowith intelligence of this disaster. They were directed to give information that the palace of the Daïri had been reduced to ashes, and that this prince solicited succour in order to rebuild it. At Miyako a prohibition was published, forbidding any person whatever to build, or do any kind of work for himself, till the Daïri was provided with a suitable residence. At Osaka it was likewise forbidden to work in wood or bamboo, or to execute any kind of gilding, till the palace of the Daïri should bo rebuilt, and furnished with every thing necessary. The fire continued to lurk under the ruins, and it was not completely extin- (ruished in the evening' of the 12th of March, notwithstanding the heavy rain which began to fall on the 11th, and lasted upwards of twenty-four hours. According to another account, it was not to the mountain of Ycïsan, but to the temple of Sore-eng-ingoso, to the east-south-east, that the Daïri repaired, when forced to shift his quarters for the third time. When he first quitted his palace and the city at the beginning of the conflagration, he was in his ordi- nary carriap'e which was drawn by oxen, surrounded by his people with drawn sabres in their hands, and by his wives and concubines, armed with sheathed sabres : but bcino- pursued by the fire, and finding the pace of the oxen too slow to secure him {'roui the rapid progress of the tlames, he resolved to alight and make his escape on foot. It is customary to pick the rice dressed for the Dairi's use grain by grain with a small stick : the plates, dishes, bowls, and SOVEREIGNS OF JAPAN. 109 other table utensils are broken as soon as he has done with them : in like manner the pots and culinary utensils in which his food is prepared, are used only once, and then changed for others ; but, in the general consternation caused by so dreadful a calamity, these different customs could not be strictly observed. The Dairi was therefore oblis-ed to live for two days on common rice, and his cooks during all that time were forced to use the same utensils. The prohibition to sell and to work up materials for re-building the houses, before a new palace should be iuiisned for the Dam, was mitigated, from an apprehension lest great part of the inhabitants should retire ana settle in the adjacent provinces. The prohibition itself was not indeed repealed ; but, for the encouragement of the inhabitants, they were permitted to receive and employ the materials which their mends might send them from the environs by way of presents. In consequence of this permission, all who possessed the means were at liberty to procure for money whatever they had occasion for. It is impossible to state precisely the number of victims who perished in this fatal catastrophe. It was fortunate that the fire did not break out till it was nearly light ; had it beerun in the mmdle of the night, the loss of lives would have been much greater. Mankind in general are disposed to ascribe all extraordinary events to super- natural causes : thus, there were persons who asserted, that this conflagration was kindled by three balls of fire which fell from the sky. So much is certain, that a tremendous tempest of thunder and lis'htning, accompanied with the piercing cries of men and beasts, tended to aggravate its horrors. The flames which, at other times destroy wood and other substances of that nature only, consumed iron itself. The very stones seemed to vomit forth fire. Many people, therefore, considered this event as a severe punishment of heaven. On the 18th of the first month of the fifth year Kouan-sei (1793), about five o'clock in the afternoon, the whole summit of the mountain of Unsen fell in, and the cavity thus formed was so deep, that it was impossible to hear the noise made in falling by the stones that were thrown into it. Torrents of boilinfr 110 SOVEREIGNS OF JAPAN. water gushed from all parts, and the vapour which rose from it resembled a thick smoke. The latter phaenomenon ceased in a few days. On the Gth of the second month there was an eruption of the volcano of Bivo-no-koubi, about half a league from its summit. The flame ascended to a great height ; the lava which ran down, spread with rapidity at the foot of the mountain, and in a few days the whole country for several miles round was in flames. The fire consumed all the trees on the neighbouring heights, and the valley, in which it made the greatest havoc, was soon covered with relics of burnt matter, and filled with stones and ashes. The fire was not like ordinary file ; it was sparkling and of a reddish colour, interrupted from time to time by brown blazes. On the 1st of the third month, at ten o'clock at night, a tremendous earthquake was felt throu?hout the whole island of Kiou-siou*, but particularly in the province of Simabara. The first shock was so violent that people could scarcely keep on their Icirs : they were seized at the same time with a complete stupefaction, so that they had scarcely presence of mind to provide for their personal safety. Immense rocks were precipitated from tlie mountain ; the earth opened ; the houses were shaken with such force, that the inhabitants durst not stay in them for fear of beinir crushed in the ruins. Neither could they venture to stop any where, from apprehension of the inundation which usually follows a violent earthquake ; and the recol- lection of what had happened some years before in Sinano, as already related in the proper place, heightened the terror of the inhabitants. Carrying the sick and the children in their arms, they set out in troops in quest of some place of refuge from a similar calamity. Nothinir was to be heard but cries, lamentations, and fervent prayers, imploring the protection of hea- ven. The shocks havinj? ceased, in a few hours they returned to their homes. Some houses were demolished, and their inmates buried in the ruins : but Ibrtunately, the mischief was not so great as had been feared. The mountain, meanwhile, continued burning*, and the lava spread obliquely toward the castle ; but beine* stopped in its course by a great number of rocks, * Kiou-siou, or Kidjo (the nine provinces), is thus named ou account of its division into nine provinces. It is the second in extent, and the westernmost of the islands composing the empire of Japan. SOVEREIGNS OF JAPAN. Ill it turned slowly to the north. The inhabitants were in terrible alarm, because the shocks were incessantly recurring though with less violence than at first. On the 1st of the fourth month, about noon, when every body was at dinner, a fresh shock was felt with a motion which lasted upwards of an hour and a half, and became more and more violent, threatening all around with instant destruc- tion. It was not long before several houses beyond the castle were ingulphed with their inhabitants, which seemed to be the signal for the most dreadful disasters. The cries of men and animals aggravated the horrors of the catastrophe. Prodigious rocks rolling from the mountain, overthrew and crushed every thing that happened to be in their way. A tremendous noise, resembling- loud and repeated discharges of artillery, was heard under-ground and in the air: at length, when the danger was supposed to be over, a horrible eruption of Mount Miyiyama took place : the greatest part of it was exploded into tlio air, fell into the sea, and by its fall raised the water to such a height as to inundate both the town and country. At the same time, an enormous quantity of water, issuing from the clefts of the mountain, met the sea-water in the streets and produced whirlpools, which, in some places, washed away the very foundations of the houses, so as to leave not a vestige of habitations. The castle alone remained uninjured, because the water could not penetrate its strong massive walls : several houses near it were so completely destroyed, that not one stone was left upon another. Men and beasts were drowned by the flood. Some were found suspended from trees, others standing upright, others kneeling, and others again on their heads in the mud ; and the streets were strewed with dead bodies. Out of all those who fled for the purpose of seeking refuge in the castle, a very small number effected their escape, and all these had received more or less injury. The cries of those who were still alive beneath the ruins pierced the heart, and yet no assistance could be rendered them. At length, recourse was had to tlie expedient of sending fifty criminals from the castle to remove the rubbish, for the purpose of extricating such of the miserable wretches as were still living, and of interring the dead. Of those who were taken out of the ruins, some had their legs, others their arms, or other members, fractured. The tubs which are used in Japan instead of coffins for burying the dead, were uncovered in the cemeteries, or broken, the large stones laid over them having' been carried away by the torrent. Thus the whole 112 SOVEREIGNS OF JAPAN. country was all at once transformed into a desert : but the province of Figo, opposite to Simabara, is reduced to a still more deplorable state. Its form seems to have been entirely changed ; not the least trace of what it was for- merly is now to be discovered. A great number of vessels, which lay at anchor in the neighbourhood, went to the bottom : and an incredible multitude of car- cases of men and beasts, and other wrecks, were brought down by the current, so that the snips could scarcely force a passasre throusrh them. The wretched- ness that every where prevails is inexpressible, and fills the spectator with horror. The number of those who are known to have perished exceeds fifty- three thousand : and it is impossible to describe the consternation produced by this catastrophe. The annexed plate represents the theatre of devastation. Fig. 1. Castle of Mai-basi (hither bridge) 2. Chief passage of the river. 3. Road to Nou-den. 4. South. 5. East. 6. West. 7. North. S. Road to Tikouany-hai. 9. Focus of the fire. 10. A lofty peak. 11. Sinagawa. 12. Mountain of Ji-kouang. 13. Mountain of Nou-den. 14. Mountain of the Three Kingdoms. 15. Mountain of Blue Clouds. 16. Sacred Central Mountain. Earn fsBdafIL 藝 < Teak. . . tl/ltèn. 。f the Bluxr c SOVEREIGNS OF JAPAN. 113 The ordinary title of the Djogoun is Kio ; thus he is called Yosi Moune Kio, Yeye Farou Kio. He is also styled as follows :— Siunwa Siogak-rio-in-no-beto- gensi-no-tchosia Zi-i-dai Djosroun*. The Djogoun is also honoured by the Daïri with a rank and office at his court. A formal embassy is sent from Miyako to carry the intelligence, and deliver the characteristic insignia, and is always accompanied with great pomp and festivity. Besides the above titles, common to all the Djogouns, the Dairi has conferred on some of these princes particular distinctions. Thus Yeye-yasou obtained the rank of Tchou-itche-i, and the office of Oiida'isin. Fide-facia had the rank of Tchou-itche-i, and was Faidio DatsDi. Yeye-mitsou had the same rank, and was Saaamn. Yeye-tsouna had the rank of Djo-ni-i, and was Oudaism. Tsouna-yosi had the same rank and office. Yeye-nobou was Nada'isin, Yeye-tsougou was also Nadaisin. Yosi-moune was Oudamn, Yeye-sige and Yeye-farou held the same office, and, as well as the preceding- Djogoun, had the rank of Djo-m-t. The present Djogoun, Yeye-nari, while heir-apparent, or Taïsi, was Daïna^ofi. Thouerh the Dairi is considered at the court of the Djogoun, to use their own expression, as a hand with two fingers, or as a piece of ancient japanned ware that is highly esteemed for its beauty, the Djogouns affect to set a high value on favours of this kind ; a circumstance which flatters the pride of the Dairis, and seems to cheer them in their state of dependence. The Djogouns have the more reason to act thus, because, as the Dain is a descendant of Tensio- daisin, and regarded as the supreme head of the empire, manifest proofs of his * Siun and Siogak are the names of two universities, in the first of which the military art was formerly taught, and in the second morality and other sciences ; but they are not now in existence : rio riguifies two ; ち a great house ; no, the conjunctive particle ; beto, belonging ; Gensi, the family name of the Djogoun ; tchosia, the first or chief ; séi or zi, step ; i, foreign nations ; dài, greal ; Djogoun^ chief during war, or general of the army. Q 114 SOVEREIGNS OF JAPAN. displeasure might furnish a pretext for enterprises, that would occasion the greatest commotions : for many of the most powerful princes, ashamed of the servitude to which they are reduced, would eagerly fly to his assistance, in hopes of putting an end to their own humiliation, and shaking off" an ignomi- nious yoke. FEASTS AND CEREMONIES, OBSERVED AT DIFFERENT PERIODS OF THE YEAR AT THE COURT OF THE DJOGOUNS. FIRST MONTH. On the first of the first month, at seven in the morning, all the grandees of the empire, as well as the principal officers and those of inferior rank, assemble at the palace, where the guards are relieved every six hours. All the persons upon guard wear robes of black silk, bearing their coats of arms, and marked at the height of the knees, with stripes, or small squares, red or white. This kind of robe is called nosirne ; and besides it they have a very simple dress of ceremony. On this day admittance is given, in the first place, to the princes of Owari, Kidjo, and Mito*, with the family and brothers of the Djogoun ; then to the Kok-djou, or sovereign princes ; the Djodjou, or princes of the second order ; * On the decease of a Djogoun without heir, his successor is chosen from the family of 0、vari, Kidjo, or Mito, who are descended from sons of Gongin, but more commonly from the first or second of these houses. The reigning family is also allied to the princes of Kaga, Satsouma, Mouts, Yetchezen, and Nagotto. As on such occasions there is always reason to apprehend insurrection, especially from the princes of Satsouma, Mouts, and Odjo, the Djogoun s always endeavour to secure the attachment of the first and most powerful of them by marriages. Q 2 116 FEASTS AND CEREMONIES. the Rio-djou or Foudai*; the body guards 个, and the inferior officers. Each of them is in siosok ヽ or, a state-dress with long sleeves, according to ancient custom : they bow their heads to the mats which cover the floor, and pay their compliments to the Djogoun on occasion of the new year, each from the place assifirned to him by his rank. The princes of the first class, who are in their provinces on that day, send an ambassador to present a wooden sabre and an oban in their name. The sabre implies that they engage to repair to the assistance of the Djogoun in case of need ; and the oban serves instead of a present of horses : it is, therefore, denominated kin-ba-dai, which signifies, something siibsdttited for horses. The ambassador, on his arrival at the palace, is introduced into the hall Sitsinoma, by the Sosio-ban, to whom the present is there delivered. After the customary compliments, the Djogoun offers to the highest of the princes a little jug full of zakki ; the prince, having made his obeisance, drinks the liquor and returns the jug to the Djogoun. The same ceremony is observed ill ree'ard to the second, and so on with all the rest, who are entitled by their rank to this honour. Those of less elevated rank do not return the jug to the Djogoun, and one of the deputies of the Mondo-no-kami pours out the zakki for them. On the second day of the month, the princes who were prevented from attending on the preceding day, pay their respects. To obviate trouble and confusion, one of the inspectors previously writes down their names. The princes of Owari, Kidjo, and Mito, who are honoured with the title of Gosanke (the three distinguished families), are obliged to attend on the first, as are likewise the relatives and brothers of the Djogoun. * The Riodjouy or Fondai, are vassals or feudatories. The power of the Djogoun extends to the two latter classes only. When princes of the first class are guilty of crimes or misdemeanors, he has no right to put them to death ; all that he can do is to compel them, with the assistance of the Daïri, to resign their power to their sons. t Their number is about eighty thousand. All the governors, ministers of the finances, and other great officers, are selected from among them. They are divided into two classes : the first comprising those who have an income of from three thousand to nine hundred and ninety-nine thousand kokj or kobmis (from 1,500/. to about S3,000L sterling). These are called Sansiwgokoudjo. The second class is composed of those whose income is from one hundred to three thousand kokf, and who are termed Sa7、sin-kokf-ig e . FEASTS AND CEREMONIES. 117 On this day, the ordinary and extraordinary counsellors of state, the lords of the temples, and the other principal officers of the court, are in like manner admitted to an audience. Each of them presents to the Djogoun, according to ancient custom, a string of sepikkes, a sort of small copper coin, with a square hole in the centre. This ceremony is not performed by the grandees admitted to the presence of the Djogoun on the preceding day. The sons of princes, who have yet neither place nor rank, are also admitted on the second day of the month. On the third, those are received who have been hindered from attending on the two former days. On these three days the guards of the halls of the palace are on duty by six in the morning, and the whole day till evening are attired in the robe of black silk and the habit called kamisimo*. All the officers of the palace retain this costume till the seventh of the month, and also wear it when the Djogoun goes into the fouki-age, or inner garden of the palace. In the evening, the Djogoun goes with the hereditary prince into the first great hall, Ojiroma f , where they seat themselves on an elevated place. The four chief musicians meet in the hall, called Sotits-noma, which signifies, the hall painted with iron-trees, and thence repair to the Djogoun, to play tunes suitable to the occasion. Formerly the princes who waited upon the Djogoun were alone admitted ; but at present the princes of the blood, such as those of Kaga, Satsouma, Mouts, Yetchezen, and Nagotto, are allowed to be present, as are likewise several other princes, and such of the life-guards as are of the fifth rank X . No other person, even though of hieiier rank, or possessing a larger income, is admitted. Those of the rank of Go-i wear also long-sleeved robes, which the others are not allowed to do, Each prince presents the Djogoun with a varnished cup, on which are * The kamisimo is a state dress, composed of two garments, a short cloak without sleeves, and breeches. Kami signifies what is above ; simo、 what is below. The cloak is called katagenou、 and the breeches, vakama. Both are of a particular form, and of coloured stuffs. They are used only on days of ceremony and at funerals, and never worn when a person puts himself to death. 十 This word signifies fir-trees represented in nainting • I Go-" or the fifth rank ; the title of Kami is conferred on them, together with the privilege of assuming the name of their country. Thus the excellent governor whom I knew at Nangasaki, in 17S3, was named KQu:e - tango - no - kami, because he was a native of the province of Tango, 118 FEASTS AJVD CEREMONIES. painted, in gold, representations of cranes, tortoises, fir-trees, and bamboos, as determined by a special regulation. The princes of Kaga and Omi alone have a right to give saucers, on which is painted the figure of the nasouma, or cabbage. The Djogoun then begins to drink zakki Meanwhile the Sozin, or master of the ceremonies, the only person who has the privilege of speaking to the Djogoun on this occasion, makes his report to him of the gifts presented by each of the princes. The zakki is poured out by a member of the family of Isikawa or Itakoura. Kotianze-dai/ou, or the first singer, then sings the piece inti- tuled Sikatmmi. The custom of singing this piece at public rejoicings, has been practised ever since the time of Yeye-mitsou, the third Djogoun, with whom it originated on the following occasion : This prince dreamt, in the course of the first month, that all his teeth had dropped out. This dream made him extremely melancholy, and gave great un- easiness to his friends, who were apprehensive that it was an unlucky omen, and perhaps prognosticated the death of some one of his relations. They could find no other means of tranquillizing his mind, than by causing the song, Sikat- nami, to be sung, in which there is this passage : ― " The god, Tsoumi-yosi, lived several years under a fir-tree ; he collected every day the leaves that fell from it, and attained a very advanced age." As fa signifies both a leaf and a tooth, the dream was favourably explained. The Djogoun, in his joy, stripped off his cloak of state and srave it to the chief singer, and all the princes and officers who were present followed his example. The custom is kept up to this day. When the music is finished, the Djogoun takes off his kami or mantle, and gives it to the Kotianze-dayoii ; and all the princes, and even the life-guards, do the same. The next day, an inspector of the troops who accompany the Djo- eroun, calls in his name on the Kouanze-dai/ou, and delivers to luni, in exchange for the kami, ten bars of silver, each of the value of four taël three mas, or alto- gether forty-three taël (about 8/. sterling). The princes return home at night, and a fire is kindled at the front and another at the back gate of the palace to light them. The 4th and 5th are vacant days, on which the Djogoun amuses himself with hawking-. FEASTS AND CEREMONIES. 119 On the 6th, he receives the compliments of the priests of the sect of the Sintos and Chaka, the physicians, architects, falconers, directors of the mint, and all the principal tradesmen and artisans. On this day the officers do not wear long-sleeved robes ; they are merely dressed in a cloak and breeches of a particular form. The 7th is the day of the namkousa. This word denotes a pottage made of seven kinds of vegetables, which began to be used under Ouda-ten-o, the 59th Dairi, in the second year Kouan-ye, or of our era, 890. It is recorded in the work Kousi-Kongcn, that on the first day of the Rat, of the first month, Ouda. ten-o celebrated a festival, and entertained all his servants with kai, or pottage, composed of rice and red beans. From this festival dates the institution of the mnakousa. All the princes repair to the palace at six in the morning, as they do on the 1st and 2d, habited in the ? lositm and kamisimo. From the remotest period, this day has been the first grand day of ceremony. All the guards arc at their posts by six o'clock in the morning. On the 8th, all the princes down to the lowest placeman wear, in the palace, plaited robes, or robes of half state ; the guards take their posts at seven in the morning. This being the anniversary of the death of Genyou-in-sama, or Yeye-tsouna, a counsellor in ordinary goes to pray, in behalf of the Djogoun, in the temple of Ouyeno, where that prince was interred : he is preceded by an inspector of the troops, four inspectors of the ordinary servants, and fifteen officers. On the 8th of every month, a counsellor goes to this temple to pray, in the name of the Djogoun. All the officers just mentioned are then habited in a nosime and a dress of ceremony. In general, the officers merely put on the robe of ceremony over their other garments ; but on this day they wear a nosime. The 9th, being the anniversary of the death of Djo-yen-in, consort of Gen- you-in, an extraordinary counsellor of state goes to the same temple, in the name of the Djogoun : he is accompanied by the persons mentioned above, and in the same costume. On the 10th, the Djogoun goes to the temple of Ouyeno to pray at the tombs of Yeye-mitsou, Yeye-tsouna, Tsouna-yosi, and Yosi-moune. He leaves the palace in a norimon, or palanquin, dressed in a nosime and trowsers. On 120 FEASTS AND CEREMONIES. reaching the residence of the high-priest, the son of the Dairi, he puts on a similar dress to that worn on new year's day, which is the real Japanese dress of state, and is worn by the Dairi. His carriage, which goes before him, is provided by the inspector with every thing necessary ; it is then perfumed with kalambak wood, and carefully examined by the guard, by whom it is delivered to the chief coachman. The bearers of the norimon, on their arrival at the hi^h-priest's, put on white dresses, and in this manner walk on each side of the carnage. At five places on the way from the gate of the palace to the temple there is a stroner ffuard, called Mitsi-ban, or srmrd of the road. The three governors of m Yedo repair to the Tsonsikaibasi, or oblique bridge, where the Djoiroun gets into his carriage, to pay their respects to him. All the environs of the temple are occupied by troops armed with muskets, pistols, bows and arrows. The place of sepulture is also surrounded on the out- side by soldiers ; the officers, who are very numerous, and called singo-bctn, are within. The Djogoun, in going to the temple from the high-priest's, is in like manner encompassed by his guards. At the moment when he sets out from the palace, an express is dispatched in all haste to give notice at the temple of his departure. When he arrives at the bridge, another express is sent off, and a third when he reaches the outer gate of the temple : each express consists of two horsemen. The same ceremonial is observed when the Djogoun returns to the palace. When the Djogoun visits the temple of Ouyeno, his train is composed of 1. A norimon, or palanquin, the bottom of which is made of a mat, with a velvet covering, on which is another thin mat, that the plaits of his garments may not be ruffled. 2. Another norimon, resembling the former, to be used in case of need : the covering is made of cloth. 3. An awning, borne on each side by servants over the norimm, in case of rain. 4. Two fassambaksy or portmanteaus, in one of which there is a superb hunt- ing-horn, round which is twisted a strong silk cord with a pendant loop : it is wrapped in some costly stuff. 5. Two fassamba/is, containing two long silk ropes and two shorter. FEASTS AND CEREMONIES. 121 6. Two mino-baks, or valises, with a cloth awning against rain, a cloak, and the covering of the iiorimon. 7. A mito-boukouro, or basket with a lid, containing the hat in case of rain. 8. The da i' gas a, or hat wrapped in cloth, and borne on a pike. 9. A small parasol. 10. An umbrella with a long handle. All these articles are covered with black cloth. 11. A pike ; the iron point is in a case of tiger-skin, the end of which hangs down from the point : for this reason it is called nagisaya, or long sheath. 1^. Another pike, called sou-yari, with a guard like a halbert. 13. Two cases, one for a long sabre, the other fora shorter. The Djogoun, when he visits the temple of Ouyeno, or that of Zo-sio-si, or when he goes out a-hawking, is never accompanied by any other train, with the exception of bows, arrows, and horses ; and for hunting- and other sports he has a narrower and shorter norimon, for the purpose of penetrating the more easily into the forests. On the nth, the O-goussok-go-siougi is celebrated in the following manner : the Djogoun's cuirass is taken out of its case, and before it is placed an offerin, ひ of large cakes of rice. This ceremony is practised by all persons belonging to the army. Those who are in the service of government, or lead a private life, in like manner present offerings before whatever bears the strongest analogy to their profession. Thus our interpreters place a Dutch book on a table, and set their offering before the book. On this day, all the Djogoun's kinsmen, the grandees, civil officers, and phy- sicians, repair to the palace to pay their respects. The cakes are then sent to the kitchen. As they have been left before the case 01 the cuirass from new-year's day till the llth, they are very dry and full of cracks. In order to cut them a bow-striug is introduced into these cracks ; a knife must not be used for this purpose, because the knife is an instrument of a similar nature to the sabre, and as the cake represents the cuirass, if the sabre were to touch the cuirass, this would be a bad omen. The same day the Djogoun employs himself with the poets in making verses. This practice was introduced during the reign of Gongin, who once composed some poetry on that day with Nobou-naga, and who afterwards, in a war with R 122 FEASTS AND CEREMONIES. Takeda-katsou-yori, vanquished him also on this day. The 11th of the first moon has been ever since devoted to poetical composition at the palace. From the most ancient times, poetry has been held an honourable occupation at the court of the Daïris, many of whom are recorded in history to have excelled in it. It still continues to be pursued with the same ardour. A taste for poetry has thus been gradually diffused among the Japanese of all classes. They g-enerally endeavour to express ingenious thoughts with as few words as pos- sible, and to employ words of ambiguous meaning for the purpose of allusions. There are two species of poems : ― the Outa, or Waka^ is composed of five lines of 5, 7, 5, 7, and 7 characters. The Nag-aouta, or long poem, has as many as the writer pleases ; the lines are of five and seven words, and the last two lines must each contain seven. These two kinds of poems are composed in firokamia, or women's writinsr. The two poetical works held in the hiirhest esteem are, the Ko-kîn-djou, or collection of poems, ancient and modern, by Kinotsoura-inki ; and the Manj/o- zou, a collection of ancient poems, from the time of Suisin-ten-o, the tenth Dairi, to Daijro-ten-o, the sixtieth, by Fatsi-banna-no-moroye. On the 15th, all the princes, as well as the superior and inferior officers, call to pay their respects to the Djocroun, attired in a noshne and kamisimo. This is done on the 1st and 15th of every month, or at the new and full moon. On the 17th, the Djogoun repairs to the temple of Momisi-yama * to pray, accompanied by all the princes who are then in Yedo, and all the superior and inferior officers. On this occasion the Djogoun is carried in an open norimon. Persons in mourning are not admitted into the palace cither on this or the pre- ceding day. On his return an express is sent thither from the temple ; a seconu is dis- patched, when he arrives at the gate of Fasou-iki ; and a third when he is on the bnciire of the castle. On the 20th, the anniversary of the death of Youtok-in, or Yosi-moune, a * The Momisi-yama is a hill within the purlieu of the castle. Here is a temple of the Sintos, founded by Yosi-moune, in honour of Gonjjin, and containing his portrait ; also a temple of Chaka, in which are several small temples. Each temple contains the 1-fai, or tablet of one of the deceased Djogouns, before which the reigning Djogoun performs his devotions. These t^vo temples are gene- rally denominated the mountain. FEASTS AND CEREMONIES. 123 counsellor extraordinary goes to the temple of Ouyeno, to perform devotions in the name of the Djogoun. On the 21th, the Djogoun repairs to the temple of Zo-sio-si to pray. He is attended by the same retinue as on the 10th. Three expresses are in like manner dispatched ; the first, when the prince enters the norimon, to inform the high-priest of his departure ; the second, from the Torra-no-gomo7i, or old gate of the castle, and the third, from the back gate of the temple. When he sets out on his return, an express is sent to the Ginkoucm, or the great guard- house at the entrance of the palace ; the second, from the old gate ; and the third, from the gate Sakoiirada, of the Nid-no-mar, or the second palace, inha- bited by the hereaitary prince. The retinue of the Djogoun, when he visits the temples of Ouyeiio and Zo- sio-si, or goes out a hawkinir. consists of : — 1. Two soldiers with outspread fans*, who give notice to passengers by their gestures and shouts to clear the way. 2. Two soldiers, marching abreast. 3. Two other soldiers, marching like the preceding. 4. Several horses richly caparisoned with beautiful flowered stuffs and bows of ribands, each horse led by two grooms. 5. Two portmanteaus under the care of two inspectors of the domestics. 6. An inspector of troops. 7. An inspector of the palace. 8. The dai-gasa, or hat, placed on a pike, and wrapped in black cloth. 9. A small parasol. 10. A parasol with a long stick. 11. An umbrella with a long stick. 12. Thirty soldiers, headed by four officers. 13. A superior officer. 14. An inspector of meniai servants. * Though it may sound extraordinary to talk of a soldier with a fan, yet the use of that article is so general in Japan, that no respectable man is to be seen without one. These fans are a foot long, and sometimes serve for parasols, at others, instead of memorandum-books. They are adorned with paintings of landscapes, flowers, birds, or ingenious sentences. The etiquette to be observed in regard to the fan requires profound study and close attention. R 2 124 FEASTS AND CEREMONIES. 15. An inspector of the palace. 16. A certain number of soldiers, in several files. 17. The inspector-general of the castle. 18. The Djogouns life-guards. 19. The Boos, or pages of the palace. 20. The naginata, or long-hilted scimitar. 21. The Djogoun\s norhnon, 22. The commanding officers of the guard, and the extraordinary counsellors, with their attendants. 23. Two ordinary pikes, and one in the form of a halbert, 24. The mgi-saya, or pike with the long tiger-skin sheath. 25. The sou-yon, or pike with a guard. 26. An inspector of the palace. 27. An inspector of the troops. 28. The tcha-biiito, a kind of chests, containing all the requisites for making tea. 29. Two cases for sabres, guarded by four soldiers. 30. Two mino-bako, or covered baskets, in case of rain. 31. Two mito-bokouro, or paniers, likewise with coverings. 32. A second norhnon, to be used in case any accident should happen to the other, accompanied by several attendants. 83. The okatcht-ozaye, or soldier, who closes the procession. 34. A detachment of soldiers. 35. An inspector of the castle, who is the last of the train. The 28th is an ordinary levee-day, in the first, fourth, seventh, and twelfth months; and in the other months, those who have admittance go to the palace in state dresses. On the 29th and 30th, according as the month has thirty or only twenty-nine days, an ordinary counsellor goes, on behalf of the Djogoun, to perform devotions at the temple of Zo-sio-si, because it is the anniversary of the death of Yee-tsougou. If spring commences in the course of this month, all the princes and officers pay their respects to the Djogoun on the first day of that season. FEASTS AND CEREMONIES. 125 SECOND MONTH. On the 1st, the relatives of the D jogoun, all the princes and the officers, assemble at the palace ; each of them is presented with a piece of certain cakes, made during the twelfth month, with sixteen bales of rice grown in the province of Mikawa, in which Gongin was born. They are made at Yedo, and thence sent to Niko *, to be offered at the tomb of Gongin. There they are left some days, and then carried back to Yedo. The high-priest of Yedo, who is in some measure the primate of Japan, and always one of the sons of the Dairi, repairs to the palace. The D jogoun and the hereditary prince go to meet him, and first receive from him a piece of the cakes prepared for distribution. The Djogoun himself then gives a piece to each of the princes and officers; and when the distribution is finished, an inspector of the palace and one of the officers carry what is left to the temple of Momisi- yama, where they throw it into a well. The 15th is a levee day at court. Every month a counsellor of state in ordinary goes, on certain days, to the temples of Ouyeno and Zo-sio-si, to offer up prayers in the name of the Djogoun, when the prince cannot visit them in person. The days fixed for this duty are : The 10th, at the temple of Ouyeno ; this is the anniversary of the death of Tsouna-yosi. The 14th, at the temple of Zo-sio-si ; the anniversary of the death of Yeye- nobou. The 20lh, at the temple of Ouyeno ; the anniversary of the death oi /osi- moune. * The temple of Niko is the place in which Gongin was interred, His I-ja" or tablet, and all those of his successors, are preserved there. The temple is thrice twenty-four hours' journey from Yedo. It is reported, that on the decease of a Djogoun, this temple, and the bridge leading to it. are coated, at the expense of his successor, with very thin plates of gold. The marvellous descrip- tion given to me of this edifice, induced me, while at Yedo, in 17S2, to solicit the governor of Naiiga- saki to procure me permission to make an excursion to it at my own cost. This permission was refused, on the ground that there was no precedent for such a favour. 126 FEASTS AND CEREMONIES. The 24th, at the temple of Ouyeno; the anniversary of the death of Sin- tokou-in. The 29th or 30th, at the temple of Zo-sio-si ; the anniversary of the death of Yeye-tsouçou. On the 17th of every month, a counsellor of state goes, on behalf of the Djogoun, to the temple of Momisi-yama. On the 28th, there is no levee at court. THIRD MONTH. On the 1st, the envoy of the Dutch Company is admitted to an audience of the Djogoun. He first waits some time in the hall, Tensio-no-ma, or the drawing-room for the ambassadors of the Dairi and those of the Corea. He is then conducted to the presence of the Djogoun, who receives him in the 0-ziro-djo- お in, or great white hall, where he offers his presents, which are there spread out. If, owing to the inundation of the rivers, to contrary winds in the passage by water, or to deep snows on the mountains, the envoy is prevented from reaching Yedo in time, the audience is deferred till the third day. The 3a is a grand levee day ; all the persons belonging to the court are habited in their nosime and kamisîmo. On the 6th, the envoy of the Dutch Company has his audience for taking leave, in the presence of a number of counsellors of state. The 15th is an ordinary levee day. On the 28th, there is no levee at court. In the course of this month, the ambassadors of the Dairi are conducted to audience. At their audience for taking leave all the officers are in nosime and kaynisirno, FOURTH MONTH. The 1st is an ordinary levee day. They now begin at the palace to wear robes that are lined, but without wadding. These are worn till the 4th of the fifth month. FEASTS AND CEREMONIES. 127 The 15th is an ordinary levee day. On the 17tli, the Djogoun goes, in his ordinary norimon, to the temple of Momisi-yama, to perform his devotions. No person in mourning is admitted into the palace on this or the preceding day. All the officers are in nosime and kamUimo , The 20th, being the day on which Yeye-mitsou died, the Djogoun goes to the temple of Ouyeno to pray. The 28th is an ordinary levee day. The 29th or the 30th, the Djogoun goes to the temple of Zo-sio-si, on account of the anniversary of the death of Yee-tsougou. FIFTH MONTH. The 5th is a grand levee day. Summer robes without lining are now first worn. On the 8th, the day on which Yee-tsouna died, the Djogoun goes to pray in the temple of Ouyeno. On the 17th, he repairs to the temple of Momisi-yama. On this and the pre- ceding day no person in mourning is admitted into the palace. In the 1st, 5th, and 9th month, the Djogoun goes in person to perform his devotions in the temples of Momisi-yama, Ouyeno, and Zo-sio-si. SIXTH MONTH. The first is an ordinary levee day. On this day they begin to wear the katabre, a kind of robe of simple light stuff, and put on the kamisimo. On this day the Djogoun receives from the prince of Kaga a present of ice from the mountain of Fousi. The 15th is the matsouri, or fair of San no, the god of the mountains ; it is held in the temple of the monkeys. The Djogoun repairs to the srarden of Foiiki-ag-e, to see the festivities. He is preceded by the superintendents of the palace on duty, and ten soldiers, and is followed by his guards. 128 FEASTS AND CEREMONIES. In the middle of the Kat/aba-tcho, or the principal street of Yedo, is erected a tent, in which the image of the god is exhibited for ten days. As this tent is in the centre of Yedo, it is extremely convenient for the people to repair thither to perform their devotions. When the image is carried back to the temple, three expresses are dispatched to the Ginkouan, or great guard-house, at the entrance of the palace ; the first when the god is removed from the tent ; the second from Fibiya-gomon ; and the third from the gate of Sanno-dja. These expresses are soldiers of the Djogouns, dressed in a light blue katabre, and a simple kammmo. The procession, on the return, is closed by two soldiers, followed by an officer on horseback. On the 16th, there is a levee for all the princes and the officers. On this occasion, the Djogoun gives to each of them a small cake, or a morsel of sweet- meat. This practice originated in the time of the Djogoun Asikaga, about the year 1106. On the 20th, the Djogoun goes to pray before the funereal tablet of Yosi- inoune, in the temple of Ouyeno ; and the heir-apparent does the same in the temple of Momisi-yama. The tablets of the Djos-ouns are placed in all the temples, authorized by patent. Thus they are to be seen also in that of Nangasaki. On the 29th or 30th, is the feast of Nagasi-farai. In the most ancient times, all the servants of the Dairi assembled before the gate Djo-yak-mon, and there sung the hymn, Naka-tomi-farai. They imagined, that, by per- forming this duty, they obtained absolution from all their sins. The ceremony then took place twice a year. Duriue- the reign of Tcn-mou-ten-o, the fortieth Dairi, it was fixed tor the 29th or 30th of the sixth month exclusively. According to the work intituled Sindai-no-maki, this festival owed its origin to Isanagi and Isanami-no-mikotto, who bathed and purified themselves on that day in the river Tatsibana-no-odo, in the province of Fiouga. The Djogoun and the heir-apparent give each of them two katabre to two inspectors of the troops, who, with four inspectors of the household, repair to Sinagawa, one of the suburbs of Yedo, and throw these katabre into the sea. Immediately afterwards, the fishermen hasten thither from all quarters, and as they are all eager to possess themselves of a piece, the cloaks are soon torn in pieces in the scramble. FEASTS AND CEREMONIES. 129 SEVENTH MONTH. The 1st is an ordinary levee day. The 7th is the fourth grand levee day. All the princes who are at Yedo, and all the officers high and low, repair to the palace in white katabre and kamisimo, to pay their respects to the Djogoun. On the 14th, the Djogoun and the heir-apparent go to the temple of Momisi- yama to prayers. Ten officers, each accompanied by a soldier and a superior officer, repair this day to the temples of Ouyeno and Zo-sio-si, where they remain on duty till the following day, which is the feast of Lanterns. This feast will be described presently. The 28th is an ordinary levee day. EIGHTH MONTH. The 1st is an ordinary levee day. On this day too, all the grandees of the empire, and all the servants of the Djogoun make him presents, which are called tannomo and fassak, tribute. They are all dressed in white katabre and kamisimo. The 15th is an ordinary levee day. The Djogoun and his wife amuse themselves by moon-light. NINTH MONTH. The 1st is an ordinary levee day. On this day the awase, or lined robe without wadding, begins to be worn. On the 9th is held the fifth grand levee. On this day furred or wadded robes are put on for the first time. On the 10th, persons are allowed to appear at the palace in tapie, or white bus- kins. These buskins, which come up to the ancle, and are fastened behind with two s 130 FEASTS AND CEREMONIES. ribbons, are suited to the extreme cleanliness of the Japanese, all whose apartments are covered with handsome mats or rugs, each three feet broad, six long, two inches thick, and fitting accurately together. Regard is had to the dimensions of these rugs in the distribution of apartments, and the size of an apartment is expressed by the number of rugs required to cover the floor. The men leave off the tapie on the 1st of the third month, but the women wear them all the year round. On the 14th, a counsellor in ordinary goes to pray, in the name of the Djogoun, in the temple of Zo-sio-si. On the 8th, 17th, and 20th of this month, the Djogoun and heir-appaient repair to the temple of Momisi-yama. TENTH MONTH. The 1st is an ordinary levee day. The Djogoun presents each of the princes with a small cake called Gentcho-iio-motsi : they retire from the palace at seven in the evening, and two fires are kindled at the gates to light them. On the 14th, the Djogoun goes to the temple of Zo-sio-si, to pray before the hfai, or tablet of Yosi-moune. ELEVENTH MONTH. The 1st and the 15th are ordinary levee days. TWELFTH MONTH. The 1st is an ordinary levee day. On the 13th, a general cleaning takes place in the palace. The inspector of the troops is the only person in 画 ime and kaniisimo. The 15th is an ordinary levee day. On the 17th, the Djogoun goes to the temple of Momisi-yama to pray. FEASTS AND CEREMONIES. 131 On the 28th, all the princes and officers pay their compliments of con- gratulation on the commencement of spring : they are dressed in nosime and kamisimo. The night preceding this day is considered as the beginning of spring, even though this season should not really commence till the following month. The Japanese are accustomed to throw scorched beans against the walls and floors of their houses, repeating three times with a loud voice the words, Oniwa solo, signifying: Evil spirit^ depart hence ! and then saying in a lower tone : Foukouva outche, or, God of riches, enter this house ! This ceremony is performed in dif- ferent parts ot the house. At the palace it is the senior counsellor of state in ordinary to whom it is delegated. On the 29th or 30th, the last day of the year, the ordinary dress is worn, without any habit of ceremony. On this day the Faycisi-tosiro, or grand huntsman, makes the Djoffoun a present of some hares for the purpose of being stewed for new year's day. This custom has been at all times observed by the ancestors of the Djo£?oun. The Ghikouan, or great guard-house of the palace, is now cleaned, as are likewise the furniture and arms kept in it. On boards masrnificently varnished and gilt, presents from Sakai-sayemon-no-djo, prince of Dewa, are exhibited all the weapons which it is customary to carry in the train of the Djogoun, as already described. At day-break, at six o'clock the next morning* the Japanese besrin to pray, turninsr towards the four cardinal points, to obtain a plentiful and peaceable year. This ceremony was instituted by Ouda-ten-o, the fifty-ninth Dairi, in the first year Koimn-pe, or A. D. 889. GREAT FESTIVALS. The Japanese have five great festivals, which are considered as fortunate days, and are appropriated to grand levees. They are called Go-sits, and were fixed by Ten-mou-ten-o, the fortieth Dairi, in the sixth year Fakfo, or A. D. 677. s 2 132 FEASTS AND CEREMONIES. The first, on the seventh of the first month, is called Nanakousa. The second, on the third of the third month, is called Tchok-djo-no-in, The third, on the fifth of the fifth month, is called Tango-no-sekou, or Tchoyo- no-sekoii. The fourth, on the seventh of the seventh montli is called Kikod-m-sitssek, or Seisek. The fifth, on the ninth of the ninth month, is called Tchocho- no-sekou . The first festival is called, in the learned language, Zin-sits, or day of Mau, and in the vulgar tongue, Namuka Djogouats, which signifies, the seventh of the first month. In the second year Kouan-pe, A.D. 890, a pottage, composed of boiled rice and seven kinds of vegetables, and called nanakousa^ was served up to the fifty-ninth Daïri. This pottage is still called sitsisou-no-saisikou and nanakousa- no-kayoti^ . A Japanese author relates, that on the seventh of the first month of the 11th year In-gi (A.D. 911), seven sorts of vegetables were offered to the Daïri, Daigo-ten-o. We find it stated in the work, intituled Lifo-o-no-ki, that Mourakami-ten-o received from Yasko, his wife, an ofiering of the first fruits of garden herbs, on the 29th of the second month of the fourth year Ten-riak (A.D., 950). An ancient author asserts, that this festival was first held on the seventh of the first month, under Zin-mou-ten-o, the first Daïri. According to the work intituled Foti-bok-zan, Sutok-in, the 75th Daïri, coin- posed the following piece of poetry, which has thirty-one characters, on this preparation of rice, with seven sorts of vegetables ••— Ki mi ga ta mo Na na Isou na o sa no Na na kou sa ni Na tsou mi so ye nou Yo ro tsou no no fa rou. ― " May they, for ten thousand years to come, continue to gather seven sorts * h is made of sousouna, turnips ; sowsousiro, radishes ; série, parsley , nasouna, cabbage ; a vege- table, called fakobera; another, named fotokonesa; and, fjogio, spinach. FEASTS AND CEREMONIES 133 of herbs on the morning of the seventh day of the first month, for the use of the prince !" Such is the origin of the festival which is celebrated on that day, not only in the palace of the Dam, but throughout the whole empire. People then regale their mends with the pottage described above, and wish them a long and happy life. The second festival is called Tchok-djo-no-in and Djo-si. Djo signifies upper- most, first, beginning, and si, serpent : it is, therefore, the festival of the first dav of the serpent of the third month. That month was properly the month of the dragon, but the denomination has been changed, and the sign of the zodiac, which immediately followed, has been taken to mark the month on which mends wish one another a continuation of health and happiness. In ancient times, this festival, fixed for the first day of the serpent of the third month, took place on different days, on account of the continual variation in the calculations of the Japanese. It has since been determined, that it shall be celebrated on the third day, whicn is callea Tcho-san, two threes, as beino* the third of the third month. The Europeans are accustomed to call it the Feast of Dolls. Tnis festival is principally for girls, whence it has the name of Omrro-no-sekoii, or the Women's Festival. In all houses, whether belonginpp- to people of qualité or persons of the lower class, a small stage, of the height of a table, covered with a red cloth, or some costly coloured stuff, according* to the circumstances of the owner, is constructed in a suitable apartment, either within or without the alcove. On this stage are placed figures and decorations, representing the court of the Dairi, temples, buildings, the Dairi himself, his wives, called Dam Bina, or other distinguished personages of both sexes. These images are termed Viiia-Jiin^io, or Children's Dolls, and are aood imitations in miniature. Before them are set, in small dishes, on little tables, several kinds of messes, in the manner customary with the Dairi and persons of distinction : all the furniture of a house and the requisites for a kitchen are likewise to be seen in miniature. FEASTS AND CEREMONIES. This festival makes the daughters of people of quality acquainted with all that appertains to the decoration of a house, and girls of the lower classes with whatever is necessary for housekeeping. Thus they are taught, by their very amusements, from their earliest infancy, to become in time good and skilful housewives. An ancient author says, thai in his time these Vina-ningio were made of paper, and represented children walking on their hands. They were called Voogko, and served as playthings for girls. We learn from the work, intituled Gense-wakaria-no-maki, that these puppets, called in the learned language, or the language of the Daïri, Ama-gatsou, were given to girls till their thirteenth year, and that upon them was laid the blame of all the little faults committed by the children, in order to give an indirect lesson to the latter. Another writer relates that Gensi-no-kimi, while resident on the sea-coast, at Sima-no-moura, in the province of Farima, made, by the advice of a conjuror, on the day of the serpent, in the third month, an image which he turned adrift on the sea in a little boat, with a view to preserve himself from all infection and pernicious exhalations, and that thence originated the Vina, the name of which signifies child or chicken* They were likewise dàlled Fafa-ko, from fafa, mother, and ko, child, because the mother and child rubbed their bodies with them to purify themselves from all infection ; after which they threw these puppets into the sea, that all the impurities, with which they supposed them to be impregnated, niiffht be wafted far away. From the most remote ages it has been customary to make on this day konsa- nomotsi, or small cakes of rice and leaves of green mugwort, which are presented to a mother and her daughter for the preservation of their health, instead of the herb fafa-ko-kousa, which was formerly employed. It is also customary to drink zakki, distilled from peach-blossoms, with a view to obtain ffood health and to prolong lite. The peach is supposed to possess the property of repelling all kinds of infection, which notion is founded on the following Chinese story : ― An immortal female, named Sen-nin-sei-yo-bo, presented the emperor Kanno- boute with a peach, which had not been grown upon earth, but came from a tree that bore fruit but once in three thousand years. She assured him that if he ate this peach, he would attain that ace. From this circumstance FEASTS AND CEREMONIES. 135 the Chinese and Japanese regale themselves on this day with a beverage distilled from peach blossoms, at the same time wishing one another the blessing of heaven and long life. The third festival is on the fifth of the fifth month, and is called Tango-no- sekott, or Tcho-go-no-sekou, Tan signifies first ; go, a horse ; sekou, a festival- day ; that is, the first day of the horse in the month of the horse. Tcho means double ; go, five ; thus, Tcho-go is the fifth of the fifth month. This festival is also called Go-gouats-go-nitsi-no-siobou, or, the feast of the fifth day of the fifth month. What the preceding festival is for srirls, this is for boys. From the first to the sixth, it is customary to fasten to long bamboos, flags of silk, canvass or paper, decorated with the armorial bearings of a prince, high dignitary, or famous general. Those of the lower classes exhibit paintings of weapons or some figure. At the court of the Dairi, at Miyako, Yedo, Osaka, and in the other princi- pal towns, these bamboos are planted on the bastions and bulwarks, over each gate of the castle, and before the palaces of the princes. At Nano-asaki, and in the other cities, towns, and villages, they are set up before all the houses where there are male children ; two flags, called no-bori, or standards of tmr, being hoisted for each. At the door or entrance of each house are also placed cuirasses, helmets, bows and arrows, muskets, pikes, and other weapons made of wood or bamboo, covered with paper, and varnished. In the street and in the vestibule or hall, are set up figures of men renowned for their courage, or horsemen armed at all points. These figures are made of wood, and covered with paper and with pieces of gold or silver stuff, silk, or coloured woollen cloth. They are called kabonto, or men in armour. Sabres, swords, pikes, bows and arrows, and other weapons, made of wood or bamboo, are given to boys as playthings, to excite in thera from childhood a predilection for the military service, and to inflame their young hearts by the recollection of the great achievements of their ancestors. These sabres, which each makes at pleasure of wood or bamboo, are called 136 FEASTS AND CEREMONIES. Skbou-katam. Siobou has two significations : it means sword-grass, because the sabre is shaped like the leaf of that plant ; and by decomposing the word, we find sio, which signifies to conqt^er, and bon, to be defeated, Katana is the usual term for sabre. The Nobori, Kabouto, and Siobou-kutam, are taken from the doctrine of the Sintos. In ancient times there was at the village of Fouka-kousa, in the province of Yamassiro, a temple of Fousi-no-Mori, belonging to the Sintos, the god of which, in the work intituled Nifon-ko-ki, is named Kamo-no-wake- ikatsouti-no-kami, or god of war. In the first year Teii-wo (A.D. 781), during the reign of Kwou-nin-ten-o, the 49th Dairi, a fleet of ships of war, from foreign countries, landed an army in the province of Mouts, for the purpose of reducing Japan. The Dairi gave the command of the army, which he sent against the invaders, to his son, Sara-sin-o, and his two brothers, lyo-sin-o and Motnori-no-sin-o. Previously to his departure, Sara-sin-o went to the temple of Fousi-no-mori, to inform the deity of his march, and to implore his aid. He defeated the enemy, and destroyed their army. The three princes were in the sequel classed among the gods. Ever since that time it has been customary to set up flags and armed figures before the houses, and to give boys sabres as toys, both to compliment the Dairi on the victory gained by his sons, and to excite in boys, from their childhood, a love of noble daring and a horror of cowardice. The fourth festival is called by the Japanese Sitssek, the seventh evcnirii?, or Seisek, the evening of stars, and is held on the evening of the seventh day of the seventh month. It was instituted in honour of two constellations, namely, the Tana-bata, Siok-djo, or Ori-fime, the weaver-woman, and the Inkai, the dog-feeder, or Ken-giou, the lierdsman. It is founded on a Chinese fiction, given in the work intituled Roya-ddi-soei, from which the author of the Djou- tsi-kie has extracted the following particulars : ― To the east of the milky way, called by the Chinese Ten-ga, or Thxan-ho, and by the Japanese Ama-no-gaim, celestial river, lived Siok-djo, or Tana-bata, a female of extraordinary beauty, and daughter of the emperor of the heavens. FEASTS AND CEREMONIES. 137 She employed herself in her solitude in weaving a very fine stuff, which the Japanese call Wounmou-sioken-no-koromo , stuff of vapours or clouds. She wasted none of her time in amusements or at her toilet. The emperor, displeased at this solitary way of life, gave her in marriage to the genius of the constellation Inkai, or Ken-giou, a very handsome personage, who lived to the north of the milky way, and with whom she was permitted, as a signal favour to reside. She was so much pleased with this new mode of life, that she neglected her work. The emperor, enraged at this, separated her from her husband, and made her return to the east of the milky way ; but he allowed them to come together once a year only, in the seventh night of the seventh month, for the performance of the conjugal rite. In consequence of this arrangement, these two constellations still continue to labour for the benefit of the world, which causes them to be held in great veneration by the Chinese and Japanese, who invoke them to obtain the blessing of heaven, long life, wealth, and improve- ments in the arts and sciences. Pregnant women implore their aid in child- birth : girls pray to them to assist them in their needle-work and embroidery ; boys, in their mechanical occupations, studies, and poetry. All make ofFerinp-s to them of water, fire, incense, flowers, zakki, sweetmeats, veo-e tables, melons, water-melons, needles, silken and hempen threads, epithalamiums, wedding hymns, sonnets, and pieces of fine writing, according to the custom of the country. The Chinese call this offering Kik-ko-ten. This festival was first kept by them under the emperor Si-no-boutei, and by the Japanese in the years Tenpe-djo-fo, or about 749. The manner of celebrating it is described in the work Yengi-siki. We find in the Kouzi-kon-gen-ki, that on the seventh night of the seventh month, at the court of the Dairi, four tables are laid in a suitable place in the open air. Several articles are placed upon them by way of offering ; a vase with clean water, for the purpose of looking at the stars in it, and nine chan- deliers in which candles are burned the whole night. Incense also is burned in a small vessel. Some of the best informed Japanese regard this Chinese fiction as derogatory to the respect due to the god of the heavens ; but, in general, these two constellations are considered as having a great influence over our globe, and they are called 0-mono and Ta-natsou-mono. 0-mono is a word anciently used at the court of the Daïri, and synonymous with Ori-mono, T 138 FEASTS AND CEREMONIES. in the vulgar tongue, that is, the art of making cloth. As very light robes are worn in summer, these constellations are thence denominated Siok-djo, or Ori- fime, Tanatsou-mono signifies seed-time : it is composed of ta, arable land ; natsotiy summer ; and înono, seed ; or whatever is sown in summer. It was anciently the custom at the court of the Daïri, to write annually on this day, pieces of poetry of thirty-one characters on oblong or square bits of paper of different colours, which were then fastened to the branches of a green bamboo. This is still done at the court of the Dain, and in the five imperial cities, Miyako, Yedo, Osaka, Sakai, and Nangasaki, in the capitals of the sixtv-four provinces, and in the palaces of the princes, among persons of inferior rank, and even by the lower classes ; or if they do not make Japanese or Chinese verses, they at least offer to these constellations, fire, water, scented tapers, sweetmeats, melons, water-melons, and several kinds of vegetables, by way of imploring health and happiness, and returninsr thanks for the prosperity of the empire. The fifth festival is the ninth of the ninth month, and is named Tchokio-no- sekou, or the double nine. At the court of the Dam they amuse themselves with drinking zakki^ distilled from the flowers of motherwort *. This liquor is thought to possess the property of prolonging life. It was formerly customary in China to gather these flowers as soon as they had opened, and to mix the leaves and petals with boiled rice, from which was prepared a beverage that was used in celebrating this festival. According to the account of the Chinese there formerly existed, ten miles to the north of the province of Nanyo-no-rekken, a village of thirty houses, situated near a hill covered with motherwort, bearin? beautitul yellow flowers. At the * Motherwort is a splendid odoriferous flower, of which there are three varieties of different colours. It is the Kiou'koa of the Chinese, who give this appellation to various kinds of chrysanthemum, and particularly to the chrysanthemum indicum, a flower hie^hly esteemed in China, and celebrated by all the poets of that country. -'" FEASTS AND CEREMONIES. 139 foot of the hill was a valley, through which ran a stream of pure water, formed by the dews and rains that trickled down the sides of the hill. This water was the ordinary beverage of the villagers, who generally lived to the age of one hundred, or even a hundred and twenty, or a hundred and thirty, years. To live no longer than seventy was considered by them as dying a premature death. Several Chinese authors relate, that the emperor Gi-no-boen-tei, who suc- ceeded to the throne at the age of seven years, was greatly distressed by a pre- diction that he should die before he was fifteen. An immortal, named Sien- nin-foso was informed of it, and brought him a present of flowers of mother- wort from Nanyo-no-rekken, and caused zakki to be made with them. This liquor the emperor drank every day, and lived to be upwards of seventy. This Sien-nin-foso, called in his youth Zido, had been in the service of the emperor Tsiou-no-bokko, but was banished for some misdemeanor, and went to the environs of the hill above-mentioned. He took up his residence in the valley, drinking nothing but the water impregnated with the flowers of mother- wort, and attained the age of three hundred years, whence he received the name of Sien-nin-foso. Under Gi-no-boen-tei, he returned to court, and ac- quainted the emperor with the means which had caused him to live to so advanced an age. The emperor followed the same course and attained the age of seventy. Such is the origin of the practice of drinking zakki distilled from the flowers of motherwort, at the court of the Dairi, on the ninth of the ninth month. On this day, as on the four other festivals, throughout the whole empire, servants pay their respects to their master or employer, dressed in their best clothes. In the houses of the common people you find, instead of this zakki, a small branch of flowers of motherwort, fastened with a string to a pitcher full of zakki, which implies that they wish one another a long life. This practice is called kxkou-nO'Zakki ; the month has thence derived the appellation of kikou- souki, or month of flowers of motherwort ; and this day in particular is named kikon-nO'Sekoti, or festival of motherwort. At Nangasaki, it is rather a lair, in Japanese Matsotiri, than the festival of the flowers of motherwort which is then held. This fair begins on the 7th of the ninth month : eleven streets of the city, and the two streets of brothels ffive T 2 1 10 FEASTS AND CEREMONIES. by turns, every year, solemn dances in the great square •• children magnificently dressed perform these dances with great elegance and the utmost precision. The dances are in honour of 0-souva-sama, god of the Sintos. The priests, fol- lowed by an immense concourse, escort the statue of the deity to the square, where a spacious building has been erected for its reception. The 8th is a day of rest. On the 9th the dances ave renewed ; after which tlie god is carried back to the temple with the following ceremonies. Three iron frying-pans are filled with boiling water, and into each is put a bunch of green bamboo-leaves, with which the water, called Oudale, is sprinkled about the statue to drive away evil dœmons. For the same purpose a priest on horseback keeps gallopping to and fro, shootin? with a bow and arrows. This festival is particularly appro- priated to this god, that, by his intercession, the trade with the Dutch and the Chinese may be continued without interruption, and prove beneficial and lucrative to the inhabitants. THE FEAST OF LAMPS OR LANTERNS. Besides the five great festivals above-mentioned, there is on the 15th of the seventh month a festival, called in the learned language, ]Vouran-bon, and in the vulgar tonsrue merely bon, which signifies a dish or plate. On this occasion it is customary to make offerings for the souls of deceased relatives. The fes- tival commences on the 13th, and lasts till two in the morning of the 16th. It was anciently held six times a year, namely, on the 15th of the second month, from four in the afternoon till noon the following day ; on the 15th of the fifth month,- from 疆 -rise till ten in the morning of the 16th ; on the 1 她 of the 7th month, from sun-rise till noon of the 16th ; on the loth of the eighth month, from eia-ht in the morning till four in the afternoon of the succeeding day ; on the 16th of the ninth month, iVom ten in the morning till four in the afternoon of the next day ; and lastly, on the 2l Kan-no-to-no • Mi 29. O. Misou-no-ye . • OA /* D. "Minn,, ■»-» n +八 r\ ^\ T^if S ハ" SI Ol に Ki-no-ye • • • • Q o. J\.l-llO~tU-IlU • • • Torri OQ O 1 1-no-ye , . • 111 10 OK Ot>. 1 1 , 1 ,c; 八,, 1 T\ r\ TTO X souisi-iio-yc , • , . 丄、 し Oft o ひ • Of . 1 \l on ri ハ-, つ 'r*rra • 量 Ui 1 d. QQ oo. Q »* TCan-no-tn-firt On QQ o o. |\^ 1 Ci^l 1 TA ,7A iviisou-iio-ye . . ^. iVlloOU-IlO-lU-IlU . . TVfi '±1. K 1/^ 1 n /"\ "XT ivi-no-ye . . . Ourna AO リ, JVl-lUJ-lU-IHJ ■ ■ * >i Q i . AA. Q O. T\{\ +ハ X\t\ Tnrri AK Q 量 ! 5ULllfel-llU-y じ • . . . j-ii ±a •*D. lA 丄リ • 〜に I i . K.an-no-yc . . T>Jp AQ 19 \Z Q 11 T"| 十/、 T\f\ OlKi 1 1 . iVllaUU.-liU"y tî • , • . 1 Ul 1 a リリ • o な, IVT icAii-Tin-tr^-Tiri 丄, 113 リ U-ll W I リ -IILF • • , Ou ト 1 51. 3. Ki-no-ye . , . .. . i ats 52. 4. Ki-no-to-no . . , . Mi 53. 5. Fi-no-ye . , . • . Ouma 54.. 6. Fi-no-to-no , . , . Pitsousi 55. 7. Tsoutsi-no-ye . , . . Sar 56. 8. Tsoutsi-no-to-no . , . Torri 57. 9. Kan-no-ye . , In 58. 10. Kan-no-to-no . • I 59. 11. Misou-no-ye • • . Ne fiO. 12. Misou-no-to-no • • . Ous. 166 DIVISION OF THE YEAR The twenty-four hours are twice divided into six periods, each of which is subdivided into eight, which, like the eight points of the compass, have dif- ferent names : — Kokonots is our noon and midnight Kokonots-fan . . . half-past twelve Kok onots -f an-souici . . . one Kokonots-fan-sonki-maye . | past 1 Yaats 2 Namts 4 Mouts-douki . 6 It-sous 8 Yoots 10 They then come again to ― Kokonots or mousdoeki . . . midnight. Their almanacs contain, like ours, a list of remarkable events, and the time which has elapsed since those events. Thus we find in that for the third year Nengo, or the year ten-mi, 1783, that there had then elapsed ― From the first Dairi, Tsin-mou-ten-o 2440 years. From the conquest of the Corea 185 一 From the death of Taiko-sama 136 一 From the conquest of the Lioukoueo Islands by the prince of Satsouma . 173 一 From the arrival of the first Dutch ship (June 2, 1609) . m ― From the death of Gongin-sama 162 一 From the foundation of the establishment on the isle of Desiraa 144 一 From the departure of the Dutch from Firando . . 143 ― From the reign of the Djogoun, Yeye-farou . • - 24 一 The almanac is always composed at the court of the Dam by the Rek- Fakassi. The Japanese have compasses with twelve points, corresponding with the twelve signs of the Zodiac, beginning with the north, or the Rat : in which AMONG THE JAPANESE. 167 particular they agree with the Chinese. In the almanac for the year of the Hare, already mentioned, we find the following precautions enjoined to be observed : ― " Whatever is opposite to the north must be shut this year. When a person, for instance, has occasion to go to some place lying to the north, he must, on leaving home, first bear a little to the east or south, after which he may pursue his route. " Pregnant women must this year take care not to lie-in opposite to the ous-no-fo, or point of the cow. " This year, all between the points of the serpent and the horse is open, that is, fortunate ; therefore, in praying, people must turn towards the south, which lies between the points consecrated to those two animals. " In sowing this year, the husbandman must not face the north. " In removing from one house to another, beware of approaching the torri- no-fo, or point of the cock." On the second or third of the first moon, seamen set up in their vessels a branch of fir, surrounded with a band of straw, to which they fasten several things, as grass, crabs, rice, salt, corn, ^c. It is an offerinp- made to the god of the vessel, that they may prosper in the course of the year. This ofFerin, ひ is called Tama-foima-dama-sama, or offeriner to the god of the ship ; for each vessel is supposed to be under the influence of a tutelary spirit. When the almanac forbids persons to remove or to sail towards any of the twelve points, they direct their course on first settiner out towards a different point, which is sufficient to prevent misfortune : after this they pursue the direction which they have occasion to take. " Beware this year of marrying a woman from a country situated towards the in-no-fo, or point of the doir. " During this year, persons must not shoot or throw directly towards the point of the sheep with the bow, musket, or lance. " This year avoid performing the natural evacuations facinp- the point of the cow. It is forbidden in like manner to receive cattle from that point." These almanacs are also filled with predictions of the weather and winds, and marks for lucky and unlucky days, to which regard must be paid in every kind of business. 168 WEIGHTS AND COINS. REMARKS ON THE WEIGHTS AND COINS OF JAPAN, ^c. In Japan, income and revenue are always computed by bales, kokj, and mankokf. Each bale contains 3^ gantings, and weighs 82 or 83 cattis. The catti is one pound and a quarter. There is no other measure than the ganting for all articles, whether dry or liquid. Three bales of rice, each estimated at two ta'éls in the calculation of income, make one kokf or koban. The succeeding sums are the result of decimal multiplication. Thus : ― Si-kokf is 10 kokf or kobans. Fiak-kokf 一 100 Sin-kokf ― 1,000 A Man-kokf ― 10,000 、 A Siou-man ― 100,000 A Fiak-man ― 1,000,000 A Sin-man ― 10,000,000 The value of the koban has considerably varied. There are old kobans of 24 florins, and others of 19. The bounrok koban is equivalent to 14. florins 8 stivers, but their value is sometimes higher by from 15 to 23 stivers. Tlic new koban, at present in circulation, is worth 12 or 13 florins, according to the price of gold. The taël of silver is an imaginary money, of the value of about four shillings*, » As the author has neglected to express in this work the value of Japanese sums in rluropeaii money, and to distinguish the kobans of different periods, there is some uncertainty in regard to the valuations which the editor has subjoined to the text. DUTCH FACTORY AT NANGASAKI. 169 EXPLANATION OF THE PLAN OF THE DUTCH FACTORY AT NANGASAKI. 1. Factory of the Olando (Dutch), on the island of Desima, (Advanced Island *). 2. In the thirteenth year of Kouan-young ひ 636), the island of Desima was set apart for the abode of the Barbarians of the south, who received permission to settle there for the purposes of commerce. 3. The first arrival of the Dutch in Japan, was in the seventh year of Khing- tchang (1602). Their privilèges were confirmed to them by Gongin in 1609. Their establishment was afterwards removed to Nangasaki. This took place in the eighteenth year of Kouan-youno- (1641). 4. From the eastern to the southern angle the distance is thirty-five mea- sures (of about eight Japanese feet) ; from the southern to the western angle one hundred and eight ; from the northern to the western angle thirty-five, and from the northern to the eastern angle ninety-six. [The measure here mentioned must be equal to about eight Japanese feet, since Kdmpfer states the island of Desima to be six hundred feet long and two hundred and forty broad.. That author assures us that he measured it himself, and found its greatest breadth to be eighty-two ordinary paces, and its ex- treme length two hundred and thirty-six.] 5. Street of the Water Gate. 6. Office of the sub-governor. * This island is thus named, because it projects beyond Nangasaki. See the plan of that city in Kampfer's History of Japan, book iv. Z 170 DUTCH FACTORY AT NANGASAKI. 7. Barrier. 8. Gate of Honour. 9. Aqueducts. • 10. Parterres. 11. Basins. 12. Galleries for taking the air. 13. Stables for oxen. 14. Walk planted with bamboos. 15. House of the quarter-master. IG. Interpreter's house. 17. Desima mats, or Desinia-street. 18. Washing-place. 19. Guard-houses. 20. Water-gates. It may not be amiss to follow up this short explanation with the description of the island of Desima by Kampfer. This description accords exactly with the plan here given after that of M. Titsing-h, as may easily be ascertained upon comparing- the one with the other. Scheuchzer, who translated Kampfer's work into English, says moreover, that, in the original manuscript of the German author, there were references which he omitted, because they related to a plan which was not to be found among K'dmpfer's papers and drawings. It may, therefore, be useful to supply this involuntary omission, and to annex to the plan given by M. Titsingh, a description which forms a necessary accom- paniment. " The place where the Dutch reside is called Desima, that is, the Advanced Island, or the island situated before the town. The Japanese sometimes call it Desima mats, or Desmia-street, because it is reckoned among the streets of Kangasaki, and is subject to the same regulations. It is not far from the city, and has been artificially formed in the sea, which hereabout is full of rocks and sand-banks, and very shallow. The foundations, to the height of a fathom and a half or two fathoms, are of hewn stone, and at flood tide are about half a fathom above the surface of the water. In figure it nearly resembles a fan without a handle : it is aa oblong square, the two longest sides of which are segments of circles, communicating with the city by a small stone bridge, a few IK^ls TR-A.cnromls" ilp tke strcelt ô-r T ゆむ lu. I II I i i ,y nm 二 -一 麵 匿 ^ ^ ^ ÛL n5r、 -{ taf ぎ. DUTCH FACTORY AT NANGASAKI. 171 paces in length, at the extremity of which there is a handsome guard -house, where sentinels are constantly on duty. On the south side of the island are two great gates, called the water-gates, which are never opened but to load and unload the Dutch ships, in the presence of a certain number of commis- sioners appointed by the governor. The whole island is surrounded with dea レ boards carried up to a tolerable height, and covered with a small roof, at the top of which is fixed a double row of spikes, very much like what we call chevauX'de-frise : the whole is in general weak, and incapable of resistance in case of necessity. In the water, a few paces from the island, are placed thir- teen very high poles, at a reasonable distance from each other, with small boards fastened to the top, upon which is written in large Japanese characters the order of the governors, forbidding, under the severest penalties, all ves- sels and craft to pass these poles and approach the island. At the end of the bridge next to the city is a place built with hewn stone, where the ordinances and decrees of the emperor, and the orders of the governors, written on a like number of boards, are posted. One of these orders relates to the guard, and another is addressed to the officers of the street of Decima, and to all persons who have business there, and who are obliged to sro and return this way It is usually reckoned that the area of our island is equal to that of a stadium, being six hundred feet in length and two hundred and forty in breadth. One wide street runs the whole lenp-th of the island : there is also a path all round it, along the deal fence by which it is encircled. This path may be closed if necessary. The water from the gutters runs off into the sea by means of narrow curved pipes, made so on purpose, lest any thing should be smugerled away from the island, which, it is supposed, mi dit easily be done if the pipes were straight. The street whicn runs the length of the island is the only one that has houses on either side. These houses were built at the expense of some of the inhabitants of Nane-asaki, to whom we are obliged to pay, according to the original contract, a yearly rent of 6,500 smnione, a sum exceed- ing the value of the fee simple. All the houses, which arc of wood, chiefly deal, are moreover extremely crazy. They are one story high: the ground- floors serve for warehouses. We live in the upper floor, which we are obliged to furnish at our own cost, with coloured paper instead of tapestry, according to the custom of the country ; to find mats to cover the floor, and doors and z 2 172 DUTCH FACTORY AT NANGASAKI. locks, if we would wish to secure our effects, and to shut up our chambers at night. The other buildings upon our island are, three guard-houses, one at each end, and the other in the middle ; a place close to the entrance where are kept all the instruments necessary for extinguishing fire, and small wells which have been dug to procure water : these are covered with planks nailed on so that they may be easily removed in case of need. All the water used by us for culinary and other ordinary purposes comes from the river which runs through the city ; it is conveyed by pipes made of bamboos, and discharges itselr into a reservoir built on the island. For this supply of water we pay separately. The India company have erected at their expense, at the back of the great street, an edifice destined for the sale of our merchandise, and two tire-proof warehouses : for those which I have already mentioned as occupyinsr the ground-floors of the houses, are exposed to rain and fire, and are scarcely safe from robbers. The island contains also a spacious kitchen, a habitation for the deputies appointed by the governors to superintend our commerce ; a house for the interpreters, who are wanted only during the time of our sales ; a kitchen and pleasure-erounds ; a place for washing linen and other thiugs ; a few private gardens, and a bath. The ottom, or principal officer of the street, has likewise a house and garden to himself. There has been left a vacant space where shops are erected and kept standing the whole time that our ships are in the port. There is also a corner set apart, in which the cords and various implements necessary for packing goods are kept." A plan of the residence of the chief of the Dutch factory from a drawing found ainono- M. Titsingli's papers, is annexed. CHINESE FACTORY AT NANGASAKI. EXPLANATION OF THE PLAN OF THE CHINESE FACTORY AT NANGASAKI. This plan, reduced from a Japanese print, contains inscriptions in various places, which the European engraver could but imperfectly imitate. I shall give a translation of these inscriptions, with references to their situations in the plate. 1. Chinese factory. 2. Ever since the year 1688, the Chinese factory had been in a different situation By command of the governor of Nangasaki, it was transferred, in 1780, to the site of an ancient temple which has been surrounded by ten guard-houses, for the purpose of keeping watch over the Chinese. 3. Guard-houses. 4-. Site of the temple of Great Virtue. 5. Gate leading to Bamboo-street. 6. The great Gate. 7. Interpreters' house. 8. Bridge. 9. Gate. 10. Outhouses. 11. Warehouses. 12. Office. 13. Second gate. 14. Registers of the supercargoes. 15. Guard-house. 16. Chapel of the Prince of Heaven. The officers of the factory are seen going to this chapel on occasion of some ceremony 174. CHINESE FACTORY AT NANGASAKI. 17. Chapel of the guardian spirit of the country. 18. Chapel of Kouan-in (Awalokites-chouara). 19. First warehouse. The others, to the number of twelve, are ranged to the left of it, the thirteenth standing in the rear of the chapel of the Guardian Spirit. The numbers are seen on the doors of the warehouses. JAPAN. PART SECOND. DESCRIPTION OF THE CEREMONIES CUSTOMARY IN JAPAN AT MARRIAGES AND FUNERALS ; PARTICULARS CONCERNING THE DOSIA POWDER, Sfc. INTRODUCTION TO THE DESCRIPTION OF THE MARRIAGE CEREMONIES OF THE JAPANESE. In compliance with the urgent request of the Society of Sciences established at Batavia, I made very particular inquiries concerning the marriages of the Japanese. As it would be impossible to form any correct idea of them from the mere account that a foreigner might draw up, I have preferred giving a translation of a work on the subject printed in the country itself, and adding the necessary explanations between parentheses. This work, which enters into the most minute details, may lead the reader to suppose that the Japanese sink the more important matters in an ocean of frivolities ; but before he adopts so harsh a notion respecting* a people who are not inferior in politeness to the most distinguished nations of Europe, he ought to consider their present situa- tion, and to acquire a smattering at least of their history. On the first arrival of the Dutch in 1609, the Japanese were allowed to visit forciern countries. Their ships, though built on the plan of the Chinese junks, boldly defied the fury of tempests. Their merchants were scattered over the principal countries of India ; they were not deficient either in expert mariners or adventurous traders. In a country where the lower classes cannot gain a subsistence but by assiduous labour, thousands of Japanese were disposed to seek their fortune abroad, not so much by the prospect of gain, as by the cer- 2 A 178 INTRODUCTION TO THE SECOND PART. tainty of being enabled to gratify their curiosity with the sight of numberless objects that were wholly unknown to them. This state of things formed bold and experienced sailors, and at the same time soldiers, not surpassed iu bravery by those of the most warlike nations of India. The Japanese, accustomed from their infancy to hear the accounts of the heroic achievements of their ancestors, to receive at that early age their first instruction in those books which record their exploits, and to imbibe, as it were, with their mother's milk the intoxicating love of glory, made the art of war their favourite study. Such an education has, in all ages, trained up heroes ; it excited in the Japanese that pride which is noticed by all the writers who have treated of them, as the distinguishing characteristic of the whole nation. Having a keen sense of the slightest insult, which cannot be washed away but with blood, they are the more disposed to treat one another in their mutual intercourse with the highest respect. Among them suicide, when they have incurred dissrace or humiliation, is a general practice, which spares them the ignominy of being punished by others, and confers on the son a riijht to succeed to his father's post. As with us, the graceful performance of cer- tain bodily exercises, is considered an accomplishment essential to a liberal education, so amon? them, it is indispensably necessary for all those who, by their birth or rank, aspire to dignities, to understand the art of ripping them- selves up like gentlemen. To attain a due proficiency in this operation, which requires a practice of many years, is a principal point in the education of youth. In a country where sometimes a whole family is involved in the mis- conduct of one of its members, and where the life of every individual frequently depends on the error of a moment, it is absolutely requisite to have the apparatus for suicide constantly at hand, for the purpose of escaping disgrace which they dread much more than death itself. The details of the permanent troubles recorded in their annals, and the accounts of the first conquests of the Dutch in India, furnish the most complete proofs of the courage of the Japanese. The law, which has since forbidden all emigration, and closes their country a£^ainst strangers, may have taken away the food which nounsned their in- tropidily, but 1ms not extimruished ii : any critical event would be sufficient to INTRODUCTION TO THE SECOND PART 179 kindle their martial sentiments, which danger would but serve to inflame, and the citizen would soon be transformed into a hero. The extirpation of the Catholic religion, and the expulsion of the Spaniards and Portuguese, caused dreadful commotions in Japan for a number of years. The sanguinary war which we (the Dutch) carried on with those two nations, who were too zealous for the propagation of Christianity, and the difference of our religion, procured us the liberty of trading there, to the exclusion of all the other nations of Europe. The Japanese, perceiving that incessant sedi- tions were to be apprehended from the secret intrigues of the Roman Catholics, and the numerous converts made by them, found at length that in order to strike at the root of the evil, they ought to apply lo the Dutch, whose flag was then the terror of the Indian seas. The bold arrest of governor Nuyts, at Fayoan, in 1630, showed them that the point of honour might every moment involve them in quarrels for the pur- pose of revenging the insults which their subjects might suffer in foreign coun- tries or at sea. The decree of the Djogoun, which confiscated the arms of the people of Sankan, wounded the vanity of the Japanese. Numbers of male- factors, to avoid the punishment due to their crimes, turned pirates, and chiefly infested the coast of China, the government of which made frequent com- plaints on the subject to that of Japan. The nine Japanese vessels, then trading with licenses from the Djogoun, were to be furnished with Dutch passports and flags, in case of their falling in either with Chinese cor- sairs, or with our ships cruising against those of the Spaniards of Manilla and the Portuguese at Macao. The residence of Japanese in foreign countries rendered their government apprehensive that it would never be able entirely to extirpate popery. These various considerations induced the Djogoun, in the twelfth year of the 7ie?igo quanje (1631), to decree the penalty of death against every Japanese who should quit the country : at the same time the most efficacious measures were taken in regard to the construction of vessels. The dimensions were so regulated, that it became impossible to quit the coast with- out inevitable danger. Cut off from all other nations, encompassed by a sea liable to hurricanes, not less tremendous for their suddenness than their violence, and thereby secured from the continuance of hostile fleets in these parts, the Japanese gradually 2 A 2 ISO INTRODUCTION TO THE SECOND PART. turned their whole attention to their domestic affairs. Their respect for the Dutch by degrees diminished. A mortal blow was given to our importance in this country by the removal of our establishment from Firando to Nanga- saki in 1640, the chief objects of which were, 1. To afford some relief to the inhabitants of that imperial city, who, since the expulsion of the Spaniards and Portuguese, were daily becoming more and more impoverished ; 2. To keep us more dependent, by placing us under the superintendence of their governors. For the sake of our commerce, we patiently submitted to the destruction of our recently erected store-houses, the heavy expense incurred by the removal, and our imprisonment in the island of Desiraa, where the Portuguese had their buildings, and which we had heretofore in dension denominated their dungeon. The humiUatin び treatment to which they then first subjected us, according to our records of those times, caused the Japanese to remark that they might act towards us in a still more arbitrary manner. Havin, ひ no idea of the governments of Europe, ignorant that the inigluiest empires there owe their greatness and the stability of their power to the benii^a influence of commerce alone, the Japanese hold the mercantile profession in contempt, and consider the farmer and the artisan as more useful members of society than the merchant. The little respect that still continued to be paid lis was at leu ゾ til wholly withdrawn, on the reduction of the island of Formosa bv Coxinga. A native of Firando, and carrying on an extensive commerce at Nangasaki, Coxinga solicited assistance from the court of Ycdo against the Chinese. IVIiko-no-koino ひ- savna, great-grandfather ol, the prince of Firando in my time, supported him with all his influence. The Djogoun rejected his application, because he would not embroil himself with that empire. Coxinga, attacking the Chinese in the island of Formosa, at the same time turned his arms a^rainst us. Though he was not openly favoured, yet our archives attest that the Japanese policy encouraged his hostilities, since the government took no notice of our complaints, regarding us no doubt, as too dangerous neigh- bours, and not conceiving itself secure so long as the empire shouia be exposed to the attacks of an enterprising' people. The vexations to which we have since been exposed have frequently induced the Company to think of dissolv- ing the establishment. Some of the Japanese, well-disposed towards the Dutch, even advised us to threaten them with it, and to recover our credit by INTRODUCTION TO THE SECOND PART. 181 the reduction of Formosa. The former was tried with some success, but we were not strong enough to attempt the latter. Since the suppression of the rebellion at Arima and Simabarra, in 1(338, the peace of the empire has not been disturbed : it was not interrupted either by the attempt of Juino Djosits and Marbasi Fiuia, in 1651, or by that of Jama- gata Dayni, in 1767, the particulars of which I have given in the Secret Memoir.^ of the Djogouns. At the very commencement of the present dynasty, the government made regulations, as salutary as the welfare of the state, the happiness of the people, and the maintenance of order in the interior of the empire required. The active spirit of the Japanese could not fail to seek new objects, and by degrees their attention was turned to the establishment on fixed bases of all the observances due to each individual, according to his station iu the different circumstances of life : so that every one might have precise rules for the government of his conduct towards others of every class, from the highest to the lowest. These very particular regulations were printed ; otherwise a long life would scarcely suffice for acquiring a thorough knowledge of etiquette. The military profession, as we have observed, is regarded by the Japanese as the most noble pursuit : a predilection for it is therefore cncourao-ed in boys from their earliest years, by a suitable education, and by the Festival of Flags, which is held on the fifth of the fifth month. As they grow older, they apply themselves to the history of their country, and to the study of the duties attached to different offices, in which the sons ree^ularly succeed their fathers. The study of the Chinese language also, in which they seldom make any very great proficiency, though persons above the lowest class devote their attention to it at all ages, affords them incessant employment. As their best works are written in that language, it is a disfrrace for persons of distinction to be unacquainted with it. The precepts of Confoiitsé have been in all ages explained and commented on in the public schools. From the remotest antiquity, the Japanese have respected the Chinese as their masters, and paid homage to their superior attainments. To them they went for many centuries to complete their education, and to augment their stores of knowledge. Since the prohibition of foreign travel, the only resource left them is to study the works of the Chinese, which they purchase with great avidity, especially since 182 INTRODUCTION TO THE SECOND PART. the zeal of the missionaries, by making them acquainted with the process of printing, has opened a new career to their fondness for study. Several of our interpreters were well versed in the history of China and Japan. Among those who most excelled in this respect were Josio-Kosak, Nanioura-Motoisera, Naribajasi Zuibi, Naribasi Zonbi, Nisi-Kitsrofe, Foli- Monsuro, and likewise Matsmoura-Jasnosio, who, at my departure, was ap- pointed tutor to the pHnce of Satsuma. I mention their names out of gratitude for the kind assistance which they afforded me in my researches. During my residence in Japan, several persons of quality at Yedo, Mijako, and Osaka, applied themselves assiduously to the acquisition of our language, and the reading of our books. The prince of Satsuma, father-in-law of the present Djogoun, used our alphabet to express in his letters what he wished a third person not to understand. The surprising progress made by the prince of Tamba ; Katsragawa Hoznu, physician to the Djogoun ; Nakawa-Siunnan, physician to the prince of Wakassa, and several others, enabled them to express themselves more clearly than many Portuguese, bom and bred among us at Batavia. Considering the short time of our residence at Yedo, such a proficiency cannot but excite astonishment and admiration. The privilege of corresponding with the Japanese above-mentioned, and of sending them back their answers corrected, without the letters being opened by the government, allowed throuirh the special favour of the worthy governor, Tango-no-Kami- Sama, facilitated to them the means of learning Dutch. In the fifth chapter of the first volume of the work of Father Charlevoix, a mixture of good and bad, and swarming with errors, the character of the Japanese, as compared with that of the Chinese, is very justly delineated. Their vanity incessantly impels them to surpass one another in bodily exercises, as well as in the accomplishments of the mind. The more proficiency they make, the stronger is their desire to see with their own eyes all the curious things, the description of which strikes their imagination. When they turn their eyes to neighbouring nations, they observe that the admission of foreigners is not injurious to the government ; and that a similar admission of strangers into their own country would furnish them with the means of studying a variety of arts and sciences of which they have but vague notions. It was this that induced ]\Iatsdaira-Tsou-no-Kaiiii, the extraordinary counsellor of INTRODUCTION TO THE SECOND PART, 183 state, to propose in 1769 the building of ships and junks calculated to afford the Japanese facilities of visiting other countries, and at the same time to attract foreigners to Japan. This plan was not carried into execution in consequence of the death of that counsellor. Though many Japanese of the highest distinction and intimately acquainted with matters of government, still consider Japan as the first empire in the world, and care but little for what passes out of it, yet such persons are denominated by the most enlightened Inooetzi-iio-Kajerou, or frogs in a well, a metaphorical expression, which signifies that when they look up, they can see no more of the sky than what the small circumference of the well allows them to perceive. The eyes of the better informed had been long fixed on Tonoma-yamassiro-no- kami, son of the ordinary counsellor of state Tonomo-no-kami, uncle to the Djogoun, a young man of uncommon merit, and of an enterprising mind. They flattered themselves that when he should succeed his father, he would as they expressed it, widen the road. After his appointment to be extraordinary counsellor of state, he and his father incurred the hatred of the grandees of the court by introducing various innovations, censured by the latter as detrimental to the welfare of the empire. He was assassinated on the 13th of May 178-i, by Sanno-Siusayemon , as related in my Annals of Japan, This crime put an end to all hopes of seeing Japan opened to foreigners, and its inhabitants visiting other countries. Nothing more, however, would be required for the success of such a project, than one man of truly enlightened mind and of imposing character. At present, after mature reflection on all that is past, they arc convinced that the secret artifices and intrigues of the priests of Siaka were the real cause of the troubles which for many years disturbed the peace of the empire. In 1782 no ships arrived from Batavia, on account of the war with England. This circumstance excited general consternation not only at Nangasaki, but also at Osaka and Miyako, and afforded me occasion to stipulate with the government for a considerable augmentation in the price of our commodities for a term of fifteen years. Tango-no-kami, the governor, with whom I kept up a secret intercourse, proposed to me in 1783 to bring over carpenters from Ba- tavia to instruct the Japanese in the building of ships and smaller vessels, a great number of barks employed in the carriage of copper from Osaka to Nangasaki I 1S4 INTRODUCTION TO THE SECOND PART. having been wrecked on their passage, which proved an immense loss to the government. Knowing that it would be impossible to comply with his request, because none of the common workmen employed in our dock-yards in the island of Java possessed sufficient skill, and the masters were too few to allow any ot them to be spared for ever so short a time ; I proposed to Tango-no-kami to send with mc, on my departure from Japan, one hundred of the most intelligent of his countrymen to be distributed in our yards, assuring him that pains should be taken to teach them all that was necessary to qualify them for carrying his views into execution at their return. The prohibition which forbids any native to quit the country, proved an insurmountable obstacle. On the arrival of a ship in the month of August, I caused the boats to manœuvre from time to time in the bay with Japanese sailors on board, which much pleased the governor, but did not fulfil his intentions. I then promised that when I reached Batavia, I would have the model of a vessel built, and present him with it on my return, together with the requisite dimensions, and all pos- sible explanations : this I accordingly did in August the following' year. The death of Yamassiro-no-kami, of which I received information immediately after my arrival at Batavia, annihilated all our fine schemes. Having finally quitted ihe country for Europe in the month of November in the same year, I know not whether my instructions on this point have been followed or not. A plan so important as that here mentioned, other schemes which I pass over in silence, and the ordinary duties of my post, occupied my whole time. 、Vlieii therefore, I sat down to describe the manners and customs of the Japanese so imperfectly known in Europe, 1 had not leisure to draw up an accurate account of all the ceremonies attending the marriages of persons of quality ; but was obliged to confine myself to the description of those common amon?- farmers, artisans, and tradesmen. By comparing them with 、vliat is the practice in Europe and elsewhere among persons of those different classes the reader will be enabled to judge to what a length the Japanese carry the observance of the forms of politeness and etiquette. The Editor has extracted from Charlevoix the following description of the morle of constructing" and arranging private houses in Japan, as it will enable INTRODUCTION TO THE SECOND PART. 185 the reader to understand with the greater facility the account of the marriage ceremonies observed in that country. The houses of private individuals must not exceed six fathoms in height, and few buildings are so lofty unless they be intended for store-houses. The palaces of the emperors themselves have but one floor, though some private houses have two ; but the ground-floor is so low, that it can scarcely be used for any other purpose than stowing away the articles necessary for common use. The frequency of earthquakes in Japan has occasioned this mode oi building : but, if these houses are not to be compared with ours for solidity or height, they are not inferior to them either in cleanliness or convenience. They are, with few exceptions, of wood. The ground-floor is raised four or five feet as a precaution against damp, for the use of cellars seems to be unknown in this country : and, as these houses are very liable to be consumed by fire, there is in each of them a spot enclosed with walls of masonry, in which the family deposits its most valuable effects : the other walls are made of planks, and covered with thick rugs, which are very nicely joined together. The houses of persons of quality are divided into two series of apartments. On one s\de is that of the women, who, in general, never show themselves ; and on the other, is what we should call the drawing-room, where visitors are received. Among the trades-people and inferior classes, the women enjoy more liberty, and are less careful to conceal themselves from view : but, upon the whole, the sex is treated with great respect, and distinguished by extraor- dinary reserve. Even in the most trifling matters the utmost politeness is shown to women. The finest pieces of porcelain, and those cabinets and boxes whicn are so highly esteemed and carried all over the world, instead of serving to decorate the apartments in ordinary use, are kept in those secure places above-mentioned, into which none but particular friends are admitted. The rest of the house is adorned with common porcelain, pots full of tea, paintings, manuscripts, and curious books, arms, and armorial bearings. The floor is covered with thick double rugs, bordered with fringe, embroidery, and such-like ornaments. According' to the law or the custom of the country, they must all be six feet in length, and three in breadth. The two suites of apartments into which the body of the house is divided consist of several rooms, separated by mere partitions, or rather by a kind of 2 B 186 INTRODUCTION TO THE SECOND PART. skreens, which may be moved forward or backward at pleasure ; so that an apartment may be made larger or smaller as there may be occasion*. The doors of the rooms and the partitions are covered with paper, even in the most splendid houses : but this paper is adorned with gold or silver flowers, and sometimes with paintings, with which the cieling is always embellished. In short, there is not a corner of the house but has a cheerful and pleasing appearance. This mode of arranc-ement renders houses more healthy : iii the first place, because they are entirely built of fir and cedar ; in the second, because the windows are so contrived, that by changing the place of the par- titions, the air is allowed a free passage through them. The roof, which is covered with boards or shingles, is supported by thick rafters ; and, when a house has two floors, the upper is usually built more solidly than the lower. It has been found by experience, that a house so constructed, resists the shocks of earthquakes better. In tlie architecture of the exterior there is nothing very elegant. The walls, which, as I have observed, are of boards, and which are very thin, are covered in many places with a greasy earth found near Osaka ; or instead of this earth, they give the outside a coat of varnish, which they lay on the roofs also. This varnish is relieved with gilding and paintings. The windows are filled with pots of flowers, which, according to Caron, they have for all seasons ; but when they have no natural flowers they make shift with artificial ones. All this produces an effect that pleases the eye, if it docs not aratify it so highly as beautiful architecture would do. Varnish is not spared in the interior. The doors, the door-posts, and a gallery which usually runs along the back of the liou^c, and from which there is a descent into the garden, are covered with it, unless the wood be so beau- tiful as to make them wish not to conceal the veins and shades ; in this case they merely lay on a thia coat of transparent varnish. In the apartments are to be seen neither chairs nor benches ; for it is customary, in Japan, as in all the rest of Asia, to sit on the ground. To avoid soiling the mats or rugs which cover the floor and serve for seats, they never walk on them in shoes, or more * It mav be seen from the engravings which accompany the description of marriages, that they have also slidiiip- partitions ; that a partition is composed of three or foiir shutters or leaves, running one before another on parallel grooves ; and that, by this mode of separation, they can in a few moments make one large room out of several small ones. INTRODUCTION TO THE SECOND PART. 187 properly speaking, sandals, which are put off on entering the house. They sleep also upon these rugs over which people in good circumstances spread a rich carpet, and a wooden machine serves to support it. This is a kind of box, nearly cubical, composed of six small boards very neatly joined together and varnished ; it is about a span long, and not quite so broad. Most of the household utensils are of thin wood covered with a thick varnish of a deep red. The windows arc of paper, and have wooden shutters within and without ; they are never closed but at night, ana are not seen in the day-time, their sole use being to prevent persons from entering the house by favour of the darkness, either through the court or the gallery. In the apartment for the reception of company, there is always a large cabinet opposite to the door, and against this cabinet visitors are placed. Beside the cabinet is a buffet, on which are put religious books ; and, in general, by the door there is a kind of balcony, so contrived that without rising, you may have a view either of the country, the street, or the garden. As the use of fire- places is unknown in Japan, there is in the largest apartments a square walled hole, which is filled with lighted charcoal, that diffuses heat sufficient to warm the whole room. Sometimes a low table covered with a large carpet is set over the fire, and people sit upon it when the cold is very severe, nearly in the same manner as they do in Persia, on what is called a kartsii. In apartments in which a fire-place cannot be made, they supply the want of it by copper and earthen pots, which produce nearly the same effect. Instead of poker and tongs they use bars of iron to stir the fire, which they do with as much address as they use small varnished sticks instead of forks to eat with. In the houses of very wealthy persons and in great inns are to be seen very curious articles» whicn serve to amuse travellers, such as : 1. A large paper, on which is represented some deity, or the figure of some person eminent for virtue, with an appropriate and frequently very rich border, in the manner of a frame. 2. Grotesque Chinese fisrures, birds, trees, landscapes, always in a masterly style, covering skreens. 3. Pots of flowers. 4. Per- fuming-pans of brass or copper, in the shape of cranes, lions, or other animals. 5. Pieces of furniture of rare wood. 6. Toilets of carved work. 7. Plate, porcelain, ^c. DESCRIPTION OF THE CEREMONIES OBSERVED IN JAPAN AT THE MARRIAGES OF FARMERS, ARTISANS, AND TRADESMEN. The marriage ceremonies of the highest and those of the lowest classes are totally different. Very curious particulars relative to this subject are given in several Japanese works, particularly in the Jomc-tori-tiofo-ki, in which the manner of conducting the bride out of the house of her parents is accurately described. The same thing is also to be found in the Kesi-foi/koro, of which I here give a translation, together with the plates belonging" to it, containing all that is to be observed at the marriages of farmers, artisans, and tradesmen ; The presents that are to be sent to the residence of the bride when the match is aofreed on ; "Ihe ceremonies observed from the commencement till the conclusion of the marriage ; The apparel and what is most commonly worn on such occasions ; The furniture, ordinary and extraordinary ; The manner of contracting the engagement at three times, with a single earthenware jug full oï zakln, and when three such jugs are employed ; How the nearest relatives on each side meet, and bind the new alliance by drinking zakki ; The manner of adorning the Ukald, the fikiwatasi, and the soksous ; and the order in which the company arc placed. All this is shown in the Kcsi-fonkoro by several engravings on wood, the I Marriage ceremonies. 189 description of which is divided into numbered chapters, that whatever relates as well to marriage as to the value of the presents, among the highest, middling, and lowest classes, may be thoroughly understood by all. Thus No. 1. contains the list of the presents and the manner in which they are arranged ; 2. The manner in which they are previously arranged at the house of the father ; 3. What is to be observed in regard to the paper ; 4. What oufflit to be written upon it ; 5. The form and manner of paying consrratulations, and the order in which the presents are arranged at the residence of the bride ; 6. The manner of delivering the lists of presents, 《,に These numbers amount to 192. The substance of them is as follows : ― § 1. Gives a description of the presents, and of what is to be observed in regard to their value, with reference to the condition and circumstances of each person. These presents consist of 150 pieces of money, of the value of 4 taels 3 marcs each. 5 rolls of white peloiigs. 5 rolls of red gilams. 10 single rolls, or 5 double pieces of red stuff for lining. 15 packets of silk wadding, 5 bunches of nosi, or dried rock-leech. 3 handfuls of dry sea-cats. 50 pieces of sea-lentil, 53 !誦 midmaas, or two or three couple of wild ducks. 1 tray with two bream. 2 kegs of zakki. Each person is at liberty to e-ive the eleven articles composing such a present, or only nine, seven, or three, just as he pleases ; representations of them, as well as of the trays on which they are offered, will be found in plates 4, 6, 9, and 10. § 2. The father of the bridegroom, after setting out the present at his house, invites all his relations, male and female, and likewise the mediators, and regales them with zakki and other refreshments. 190 MARRIAGE CEREMONIES. § 3. To make out a list of the presents they use fosio paper, or sougi-fara paper, according as it is longer or shorter. This paper is folded length- wise in the middle ; and only one side is written upon. When the present is large, and one side is not spacious enough to hold the description of them, they take take-naga paper. This list must be written with thick ink, otherwise it would not be accepted. § 4. b c d e g h below This list is made out as follows : a Mokrok, or List of Presents above, pieces of money, white pelongs, red gilams, red stuff, bunches of nosi, sea-cat,' m 150 pieces. 5 rolls. 5 rolls. 5 double pieces. 5 3 handfuls. 50 pieces. 50 pieces. 2 2 kears. At the side n. Izjo, or the end. o. Niwa-Kanjemon, name of the bridegroom's father, p. the date. q. Ima-i'Sioycmon, name of the bride's father. sea lentil, kommelmaas, bream, zakki, § 5. The presents havin? been carried to the house of the bride's father, the messenger arransres them in the order in which they are enumerated in the list. If the place be rather too small for displaying them, still they must not be set out indistinctly ; each of the articles must lie separately, but they may be laid as closely as possible to one another. 《 6. Among the middling class trays with legs are used, and among the lower trays without legs, § 7. The messenger sent to the residence of the bride must be accompanied by the mediator. The former pays this compliment : 一 " Niwa-Kanjemon is exceedingly flattered that Ima-i-Sioyemon-Sama gives MARRIAGE CEREMONIES. 191 his daughter to his son. For this reason he sends him this present, as a token that he wishes him durable health." § 8. At the house of the bride's father, a servant in decent attire, as well as the messenger, must be on the watch to receive the present. After com- paring it with the list, he politely accepts it, and informs the master of the house of the present and the message. § 9. The messenger and mediator are then conducted into any suitable apartment. § 10. The conductor, his people, and the messengers, are then led into another apartment, by persons appointed for that purpose ; who, after they are there seated, leave them for a moment. Meanwhile a cup of tea, and the apparatus for smoking, are handed round to each of the persons thus seated. § 11. If the messenger is a person of respectability, he is regaled with sont soup, famau'ouris (a species of muscle) with their sauce ; a koemmu, (a box of sweatmeats), and several other kinds of refreshments, the whole served up in small bowls exquisitely varnished, with covers. It he is an ordinary person, he is treated only with soni soup and soeimono, (fish chopped very small), with sauce in bowls of a more common kind, but also with covers. To these are added a box of balls made of fish and zakki. § 12. It frequently happens that the messenger and the master of the house are of different rank ; if the former be of higher rank, the other comes to him and compliments him ; in the contrary case, he is not expected to do so. § 13. The receipt contains a list of the presents at full length, and con- cludes with these words : ― " The present described above has been duly received by Ima-i-Sioyemon, who also wishes durable health to Niwa-Kanjemon.'' § 14. The receipt being considered as an important document, the name of the father is inserted in it, and that of the messenger is not mentioned. § 15. At the expiration of three days, the messenger and those who accom- panied him to the residence of the bride, receive a counter-present propor- tionate to what they brought ; for instance, The messenger 2 pieces of money, 1 roll of stuff for a cloak of ceremony, 10 quires of sougi-fara paper. 192 MARRIAGE CEREMONIES. The conductor, 2 itsibs of gold, which make a half-koban, and 5 quires of sougi-fara paper. Each servant 3 strings of sepikkes, and one quire of fansi paper. § 16. The day after that on which the present is carried to the house of the bride, the mediators are complimented by the parents of the young couple. § 17. The mediators are charged to ascertain, on behalf of the bride, the arms of the bridegroom, and the length of his robes. § 18. The two parties must settle between them on what day the marriage is to take place. §. 19. The following articles are prepared for the bride at her own home: Long robes, wadded with silk for winter; A wedding dress, white, embroidered with gold or silver; Another dress, with a red ground ; Another with a black ground ; Another of plain white stuff; Another of plain yellow ; (People of quality have for this purpose costly stuffs, the irround of which, called qja, is sprinkled with squares of the same stuff, crossed each way, thus, 1"EB, named saji-iraîfies. Such is the costume indispensably necessary on all great festivals. For mourning they have also stuffs with this aju ground, but without squares). A number of summer robes, both lined and sins'le, and all the other requi- sites of a wardrobe, as か dies, bathins^ gowns, chemises, under robes, fine and coarse, a bed-gown with sleeves, (a thick furred robe), a rusr to sleep on, bed-clothes, pillows, gloves, carpets, bed-curtains, head-dresses, (usually of silk gauze, 、vhich young females 、vear when they go abroad), a light girdle (which is covered by the broad one, and serves to tuck up the robes with long trains), plain strings, (to tie round the cotton gown 、vom in bed), a silk cap, a furred cap of cotton, long and short towels, a cloak, a covering- for the norimon, silk buskins, and a basr with a mixture of bran, wheat, and dried herbs, to be used in washing the face. § 20. The santok, or pocket-book, must contain a small bag of toothpicks, some skeins of moto-iivi (thin twine made of paper to tie the hair), a small MARRIAGE CEREMONIES. 193 looking-glass, a little box of medicines, and a small packet of the best kalambak. § 21. Several kinds of paper are also provided, as sikisi, tansac, nobé-kami, sougi-fara^ fansi, fosio, mino-kami, tage-mka, and maki-kami, or paper in rolls for writing letters. § 22. Various trifling articles are also put up, as : A kollo (a kind of harp,) a samsi (a sort of guitar), a small chest for holding paper, an inkhorn, a pincushion, several sorts of needles, Daïri dolls, a box of combs, a mirror with its stand, a mixture of iron and black to blacken the teeth, (the distinguishing mark of married women, some blackening them the moment they are married, and others when they first become pregnant), curling-tongs for the hair, scissors, a letter-case, a case of razors, several small boxes var- nished or made of pasteboard or osier, dusters, a small bench for supporting the elbows when the owner has nothing to do, a case of articles for dressing the hair, small dolls, an iron for ironing linen, a large osier basket (to hold the carpets and various articles of linen used by women), a tub with handles, a small and very smooth board, a small sabre, called mmnouri-gatana, with a white sheath in a little bag (this sabre, when carried about them, is thought to drive away evil spirits, and to preserve them from all infectious exhalations ; and the same effects are ascribed to the sabres of the men), complimentary cords (small cords made of paper, painted with different colours, and gilt or silvered at each end, used to tie round presents), nosi or dried rock leech ( a small piece of which is attached to every present in token of congratulation), silk thread, a small tub to hold flax, several slender bamboos, furnished with brass or copper points for spreading or drying silk stuffs upon after they are washed, kino-fari (a kind of pins for stretching silk stuffs upon mats), thread, tobacco cut small, larore dolls, circular fans, common fans, terrines with their dishes ; the whole resembling the articles daily used by the bride. § 23, Several books are added, such as the following : 一 The Fiak-nin-ietsii, or the hundred poems, composed by different authors. The Ize Monogatari, by Ize, a female attendant of one of the wives of the Daïri, showing how a certain Naii Fira had lived in adultery with Nisio-no-Ki- 2 c 194* MARRIAGE CEREMONIES. saki, one of the wives of the Dairi, which, to his indelible disgrace, was published in a great number of books. The Tsouri-tsouri-gousa, a collection of tales, from which moral precepts are drawn, in eight volumes. The Gensi Monogatari, or, History of Gensi-no-Kimi, a kinsman of one of the Dairis, containing an account of his adventures in several countries, and likewise some poems by Mourasaki-Zikieb, in fifty volumes. Or, The Koget-sî" another version of the Geyisi-Monogatari, written in the language of the learned, by Kigin. The Hizu-itze-day-zi(, in twenty-one volumes, with poems composed under forty-three Dairis, from the 5th year of the Ncngo Ingi (905), in the eighth year of the reign of the sixtieth Dairi, Daygo-ten-o, to the tenth year of the NengO'Jeykjo (l i38), the tenth year of the reign of the one hundred and third Dairi, Go Fannazono-no-in. Or, The Ziit-san-day-zii, thirteen volumes, containing all the poems composed under the thirteen Dairis, from the second year of the Nengo-Fyiva (1223), to the tenth year of the Ncngo-Jeykyo, (1438). The Mmjo-zu, a collection of ancient poems from the reign of Saisin-ten-o, the tenth Dairi, to Daygo-ten-o, the sixtieth. The Sagoromo, or, explanation of the Ge7isi Monogaiari, in sixteen volumes. The Jeigtva Monogatari, history of a spendthrift, from which may be drawn use- ful moral precepts of economy. Ona-si-zio, that is, four books for the use of females, viz, : The Daygakf, or moral precepts of Confoutsé. The Roiigo, his lessons to his disciples. The Mozi, a defence of his works, by Mozi. The Tynjo, or treatise on the advantage of observing a due mean in all things, by Zizi, grandson of Confoutsé. These works, published in the learned language, Gago, with the kata-kana, or women's letters, have been re-printed expressly for them. MARRIAGE CEREMONIES. 195 The Kaûawasi-0'gotira-waka'sougo-roky or, description of a certain toy for women, consisting of two high boxes, filled with shells oîfamagouris, gilt in the inside, and painted with figures of men, animals, flowers, plants, ^に In this book there is, by the side of each shell, a short poem relative to the subject which it exhibits. See the representation of these boxes marked with the letters CC, plate 3. The Sei-ownagcm-tjî-je-ita, the duties of a female in the married state, by Sei- sionagon, waiting-woman to one of the wives of a Daiii. And, lastly. The Konrei-kesi-fonkouro, Koîireiy properly signifies marriage ; kesi, the seed of the poppy ; foekoero, a sack. These three words joined together, intimate that the most minute circumstances relating to the marriages of farmers, artisans, and shopkeepers, compared with those which are to be observed at marriages of persons of quality, are described in this work with the greatest accuracy. § 24. At the residence of the bride many things are also provided for the en- tertainment of the relations, as tea-cups, tea-tables, boxes for eatables, zakki pitchers and waiters, boxes of sweetmeats, boxes to lean upon, plates for con- fectionary, a sake-zin (containing two zakki), pitchers, and several dishes and plates which fit exactly one in another ; such a sake-zin^ enclosed in a larger box is taken alonsr on any party of pleasure, to prevent embarrassment), a pot, a tobacco-bon (apparatus for smoking), a sougo-rokban (a kind of chess-board), small tonei-s, a little bar to hang towels on, several instruments for burning kalambak, a small box containinei* all the requisites for smoking (this is used on ordinary occasions, the other only on festivals), pipes, a desk to lay books upon while reading, a low table with four legs. § 25. Some coarse articles are also provided, such as a lantern, a small tub for washing hands, a small bowl of varnished wood with lid and handle, for pouring out water, a hat, a parasol, a nonmon, with a covering of oiled paper against rain, two kinds of slippers, wooden sandals mounted on pattens, and a box for the slippers. § 26. Several other articles are prepared, such as a mizousi, or dressing table (see plate 9, letter A), a Koero-dana (see the same plate, letter B, where a 2 C 2 196 MARRIAGE CEREMONIES. description is given of these two pieces of furniture), two boxes with painted shells (already mentioned in section 23, and represented in plate 3, CC), a screen, boxes for victuals, a tans, or ordinary drawer, a square osier basket, a large chest, an oar to hang clothes upon, a chest for pressing sashes, two fammi-fako (small portmanteaus), a box for pastry, and several other trifling things. § 27. The day after the wedding, the bride receives a present from each person who comes to see her in her apartment; she takes care to provide before- hand various articles to give in return. If she had not sufficient, she would be obliged to apply to her husband, which would be a disgrace to her and her women, being yet but a stranger in the house. To prevent such a mortification, they prepare the undermentioned packets of gold, silver and copper coin. The present which the bride makes must always be in proportion to that she receives. 50 packets, each containing one itsib of silver or mamesta, of the value of 2 maas. 100 packets of the value of 3 ― 80 packets of the value of 4 maas 3 kondorins. 50 packets of the value of 2 taels 1 maas 5 kondorins, 30 itsib of gold of the value of 1 iael 5 maas, or a fourth of a koban。 20 packets, each of 2 itsib of gold, making - 3 tads 10 packets, each of 3 itsib of ffold, making 4 taels 5 maas. 5 packets, each of 5 itsib of ffold, 7 taels 5 maas. A quantity of packets, each containing two small strings of zeiii or scpikkes. A quantitv of other packets of one string each. There should be a considerable quantity of the two latter sorts. On each packet is stuck a small piece of nosi ; and the different packets are kept in separate boxes. Care is also taken to have in readiness fifty quires of soîiçri-fara and fansi paper, of which ten, five, or three, quires are attached to each counter-present, in proportion to its value. (This provision of paper seems very small when compared with the packets ; but, as each visitor adds a few quires to his pre- sent, these are used for the counter-presents). On these quires of paper a MARRIAGE CEREMONIES. 197 • small piece of ? 腿' is stuck, as upon the packets ; and they are likewise tied with complimentary strings. (See plates 6 and 10, fig. 1, % 3, and 4.) Ai the entrance of the bride's apartment is seated a woman, who, to prevent mistakes, keeps an account in a memorandum-book of all the presents and counter-presents. § 28. Some nagamouts, or trunks, and tans, or drawers, are then prepared, and each of them is put into a linen bag : care is taken to have the bags in readiness before the day is fixed for the nuptials. These bags are generally of a dark blue or green colour, painted with the arms of the bride, and tied with some strips oï }iosi, or with creeping plants. § 29. The widest cloth is best for these bags; it is usually eight or ten inches broad ; twenty-two feet eight inches long for the tans, and forty-one feet for the 7iagamoiits, kousira-siak measure. (The Japanese have two kinds of measures of length, the koiisira and the kani-siak. The first is used for all kinds of stuff that are woven ; the other by surveyors and carpenters ; fifty- two inches of the former are equivalent to sixty-five of the latter measure.) It would be superfluous to describe how the breadths are to be sewed to- gether. § 30. Each of the articles mentioned in the 19th and following sections, being provided at the house of the bride, an invitation is sent to the mediator and his wife, who, in token of congratulation, are treated with mkki and soehnono (several kinds of soup in terrines with covers). § 31. A day, marked in the almanac as a fortuate one, is fixed for removing the whole to the house of the brideo^room. The catalogue is written on a sheet of paper folded lengthwise, and the upper part only is written upon. This catalogue is delivered on a waiter. The following list, written over the whole page is delivered, on the contrary, without waiter. § 32. The plate which I have marked with the letter B, in the Japanese original, represents the manner of writing. a. The list of what is necessary for house-keeping. Each article is then named separately. b. Isio, or the end. Here the fathers are not named. 198 MARRIAGE CEREMONIES. § 33. That is only done in the receipt which is simply worded : a. Receipt of, ^*c. Each article received is then mentioned, b. hio, or the end. に What is mentioned above has been received, and specially delivered by us. d. The date. e. The servant of Niwa Kanjemon. Sitsijemon. f. The servant of Ima-i-Sioyemon, Koiifc-dono, g. The seal of Sitsijemon. § 3t. The mediator first proceeds to the house of the bridegroom, to receive what is to be sent thither. A number of servants are in waiting ; some to attend to the door, and to open it on the arrival of the articles ; and others to lead the bearers aside, that they may not obstruct the entrance, and to pre- vent confusion. The messenger, the superintendent, and the mediator, are conducted into a separate apartment, where they are served with refreshments. The persons of less consequence are conducted into another room, where some one remains with them and supplies them with refreshments A cup of tea is first handed to each of them, and then tobacco ; the messen- ger, superintendent, and mediator, are supplied with semi and soeimoiio soups, famagoKris, in their sauce, a box of dainties, sea-spider, fish-balls, and other dishes prepared beforehand, as well as zakki If the mediator is of inferior rank to the messenger and the superintendent, he remains with them the whole time ; if not he quits them. A waiter is brought them with three jugs of zakki, one of which is always larger than the others. A« he soni soup, hastily prepared for the domestics, might not be properly cooked, nor sufficiently good in quality, another soup is given to them ; or in- stead of soup, three or five cakes, in proportion to their size, are set before each, wrapped in sonm-fara, or fansi paper, tied with complimentary strings ; on each packet are two dry ^onamcs (a species of pilcliani). MARRIAGE CEREMOINIES. 199 These packets are given to them as well as the soeimono soup (a preparation of famagouris), and zakki ; but this is not done if they have the soni soup, for which reason they prefer the packets. § 36. The bearers are rewarded according to the value of the articles : each of them receives three small strings of sepiicfces or more, according to the cir- cumstances of the bridegroom's father. § 37. The betrothing and nuptials take place on the same day. No priest is ever required for the marriage ceremonies. On the day fixed, one of the female servants of the second class, who is known to be the most intelligent, is sent to the house of the bnae to receive her. (There are three classes of women servants: the first make the apparel of the mistress, dress her hair, and keep her apartments in order ; the second wait on her at meals, accompany her when she goes abroad, and attend to other domestic duties ; and the third are employed in cooking and various menial offices.) § 88. At the bride's house, she is treated with refreshments ; a female mean- while bearing her company. § 39. The bride's father invites all his kinsfolk, and gives them an enter- tainment before his daughter is conducted to the habitation of the bride- groom, § 40. Some servants of the second class there await the arrival of the bride. ^ 41. The sakki is poured out by two younsr ffirls, one of whom is called the male butterfly, and the other the female butterfly. (These appellations are derived from their sonsous^ or s:aMz jugs, each of which is adorned with a paper butterfly, to denote that, as those insects always fly about in pairs, so the hus- band and wife ought to be continually together. For a representation of these juffs, see plate 4, letter A, No. 179.) Before the male butterfly begins to pour out, the other pours a little zakki out of her jug into that of her companion. The manner of pouring out the zakki is governed by particular rules, which will be noticed hereafter. § 42. The Tckaké, the Fikiwatasi, and the Sousous, ought to be ready, and also a woman to hand them round. They are described in § 177, 178, and 179, •200 MARRIAGE CEREMONIES. and the manner in which they are to be decorated, and the ceremonies to be observed in presenting them, will be mentioned in the sequel. § 43. The Simaday and the Osiday ought likewise to be in readiness (See Plate 11, A and B.) § 44. The boxes of dainties are also set in order. There are three sorts : ― One with dried se a- cat, doubled, then rolled and cut small ; One with the roe of dried fish ; One with kobo (or bullock's tail), a species of black carrot. People of quality have other boxes which require more ceremony. § 45. At the house of the bridegroom are provided numerous articles neces- sary for the wedding, viz. : 一 Tea-cups, tea-tables, apparatus for smoking, bowls and platters for the entertainment, porcelain dishes, large and small plates, salvers, small cups, basins for the soeimono soup, two kinds of candlesticks, long and short ; lamps, laro-e and small lanterns, (the former are lighted up in the house, the others are to carry about in the hand); candles, chaffing-aisnes, zakki pitchers, small sticks used in eatin? : different sorts of jugs for sakki, some for single portions, others for three, five, or nine ; all kinds of beautiful furniture for the to ko, and for decorating the apartment ; the requisites for making tea, and many other articles of too little importance to be enumerated. § 46. A list of the dishes is made out, with directions how they are to be prepared. § 47. The norimons, or palanquins, are arranged at the house of the bride in the following order : 1. The norimon of the mediator's wife ; 2. That of the bride, in which are her mcimori and her mamon-gatana (See § 22); 3. That of the bride's mother ; 4. That of her father. The mediator precedes them to the house of the bridegroom. (Every Japanese carries with him his manwri ; some put it in the santok, or portfolio ; others suspend it from the neck by a small cord, like the children and travellers. It is properly a small square or oblong bag, containing a drawing or image of some deity, as Kompra, Akifa, Atago, Fikozan, Bouzenbo, MARRTAGE CEREMONIES. 201 Souwa, Tenzin, or others. These images are made either of gold or silver, or of copper, iron, wood, or stone ; and are supposed to preserve from misfortune such as cherish in their hearts a sincere respect for one of these deities). When the party has left the house in the norimons, a fire is made at the door or entrance. (We find in the work Sinday-no-Makei, that the goddess Fensio-Daysin, or Daysingou, the symbol of the sun, and one of the Tji-sin-go-day, or five ter- restrial divinities, being continually at variance with her brother, the god of the Moon, Sasan-no-Ono-Mikotto, fled to the cavern of Ama-no-t-Wato, in the province of Fiuga, and closed up the entrance with a great stone, regardless of the state of the country, which was thus left in utter darkness. Her servant, Fatjikara-O-no-Mikotto, frequently came to speak to her, but without beinp- able to make her hear him. Chancing one day to meet with several of his companions in front of the cavern, they kindled a great fire, round which they danced to the sound of various instruments. Daysingou, wishing to know what could be the cause of this unexpected merriment, pushed away the stone a little to gratify her curiosity. This was just what Fatjikara anticipated ; he immediately seized the stone in both hands, and hurled it with such force into the air, that it fell on the mountain of Foga-kousi, in the province of Sinano. In commemoration of this miracle a temple was built on the spot, and called Fogakousi-no-Miozin. Near this spot was another cavern to which she afterwards retired, blocking up the mouth with a stone ; it is even asserted that she still lives there. The priests daily carry before the entrance offerings, consisting of pure alimentary substances, as raw pears, and rice well washed : but as any person who should see her would be struck blind, they hold their offerings behind them, and walking backwards, thus approach the cavern, set them down on the ground, and run off as fast as they can without looking that way. They declare that they frequently hear her chewing the pears. Intelligent persons laugh at this story, and suppose that the cavern must be the haunt of a serpent or some other animal. By the artifice of Fatjikara light was restored to the earth. (Hence originate all the matsouris or fairs, and the custom of lighting a fire when the bride leaves the house of her parents.) 302 MARRIAGE CEREMONIES. § 48. The lantern of the bride is painted with her arms. She is dressed in white, being considered, thenceforward, as dead to her parents. § 49, It is customary to send a man and w oman very early in the morning to the house of the bridegroom, to decorate the bride's apartment, and set it in order. § 50. If all the ceremonies are to be observed, there should be on each side of the entrance to the house of the bridegroom, a mortar with some small cakes of rice pounded and boiled, for the purpose of making the woutie-aimse-moiie. On the left of the entrance is stationed a man, on the right a woman, both ad- vanced in years. The moment the bride's norimon reaches the house, they pound these cakes ever so little, at the same time saying, the man: " A thousand !" the woman : " Ten thousand years!" (This is a compliment : the first part alluding to a crane, which is said to live a thousand years ; the second to a tortoise, which is asserted to live ten thousand years.) As the norimon passes between them, the man pours his cakes into the woman's mortar, and they begin to pound together. What is thus pounded by both at once is called ivoutie-aivase-motie. (This is an allusion to the cohabitation of man and woman in marriasre). § 51. With this pounded matter are made the ka お mi-motie, or two cakes laid one upon another, which are placed as an ornament within the toko : their size is not fixed. What remains of the pounded cakes is mixed in the soup, called soni-motie, made of cakes. (See plate 1, b.) This ceremony is performed or omitted according as the nuptials are cele- brated with more or less pomp. Thus the kagami-inotle may be made by knead inp* the matter into the required shape, since the cakes in the mortars are composed only of boiled rice. § 52. The norimon of the bride is broudit within the passage, where the bridegroom stands to receive it in his dress of ceremony: he slightly touches the front pole with his hand ; the bride reaches to him through the little window in front, her mamori, or small bag, containing the image of some deity. He takes it of her and gives it to one of her women, who carries it into the apartment prepared for the reception of the company, and hangs it upon a hook. I MARRIAGE CEREMONIES. 203 This ceremony is also performed in a different manner, as follows : ― As soon as the norimon is within the passage, there is a woman seated there, having a small lantern, and several females behind her ; one of these is to receive the mamori and the mamori-gatana, before the bride quits her norimon and to deliver them to one of her women. Another then leads the bride by the hand to her apartment ; the woman with the lantern goes before ; she who carries the mamori and mamori-gatam follows, hands the former to the bride- groom, who sits at the entrance of the second apartment, and takes the latter directly to the apartment of the briae. The bridegroom immediately delivers the mamori to the female servant placed at the entrance of the house to receive it : she carries it into the apartment prepared for the entertainment, and there hangs it up to a small hook. § 53. In this case the lantern used to serve to give the bridegroom a view of the bride. If he disliked her, the match was broken off, the matter was arranged by means of the mediators, and the next day she was sent home. Such cases formerly occurred ; but at present beauty is held in much less estimation than fortune and high birth, advantages to which people would once have been ashamed to attach so much value. This custom has been by degrees entirely laid aside, on account of the mortification which it must give to the bride. At present when a young man has any intention of marrying a female, whom he deems likely, from the situation of her parents, to be a suitable match, he first seeks to obtain a sight of her : if he likes her person, a mediator, selected from among his married friends, is sent, and the business is soon arranged. People of quality have neither lantern nor mediator, because the parents affiance their children in their infancy, and marriage always follows. Should it so happen that the husband dislikes the wife, he takes as many concubines as he pleases. This is also the practice among persons of the inferior classes. The children are adopted by the wife, who is respected in proportion to the number of her children. Before the time at which I am writing, the bride was not allowed, in case of the bridegroom's death previously to the consummation of the nuptials, to marry again. This custom no longer obtains either among the common people, 2 D 2 204 MARRIAGE CEREMONIES. or even among the princes and grandees of the empire ; yet, if the present Djop'oun, who, previously to his being elected hereditary prince in 1779, was betrothed to the daughter of the prince of Satsuma, had died before the consummation of the marriage, the princess would have been obliged to remain sino-le all her life. Had he been sooner elected successor to the throne, he would have been obliged to marry a princess of his own family, or of the court of the Dairi. At any rate it was a stroke of policy to ally himself with the prince of Satsuma, as will be seen in the Secret Memoirs of the Djogouns of the present dynasty. In ancient times, the following custom prevailed in the province of Ozu. Whoever took a fancy to a girl, wrote his name on a small board, called nisi-kisri, and hid it between the mats in the ante-chamber of her house. These boards showed the number of her lovers, and remained there till she took away that of the man whom she preferred. At present the choice of a wife depends, throughout the whole empire, on the will of the parents : of course there is seldom any real affection in these matches, and the husband cares but little about his wife. All the men, from the highest to the lowest, either keep concubines or frequent brothels. § 54. The Tekalce, the Fikiwatasi, and the Sousous, are in the apartment contiguous to that in which the wedding is to be held (See Plate 8, a. b, c). They are removed into the latter on the arrival of the bride, and set before the toko, a kind of alcove, formed by the highest and the most distinguished place in the apartment, which is easily discovered at the first glance. § 55. The bride is then led by the hand, by one of her waiting-women, to her proper place in this apartment. Her attendant, called haizoje, or assistant, sits down at her right, and another takes her place at her left. § 56. The bridegroom then leaves his room and comes to this apartment. § 57. As soon as he is seated, the female mentioned ia § 42, takes the telaké, and presents it first to the bridegroom, then to the bride, and afterwards sets it down again before the toko. This presentation of the teJcoM, is but a compliment of welcome, for neither the bridegroom nor the bride takes any tlun^" from it, each merely making a shfçut inclination. MARRIAGE CEREMONIES. 205 § 58. The first cupbearer, or the male butterfly, then takes the fikiwatasi and places it before the bride (See Plate 1, e,) § 59. The second cupbearer, or the female butterfly, follows the first, takes the sousoiis, and carries them into the adjoining apartment. § 60. The first leaves the apartment, takes her soiisou, or jug, in her right hand, touches it slightly with her left, then holds it by the bottom between both hands, and seats herself before the fikiwatasi, which is consequently between her and the bride. The other follows her, holds her sousou in the same manner, and sits down behind the first. (See Plate 1, fig. 8, 12, and 13, and letter e.) The first, before she pours out, turns every time a little to the left ; the second then pours a little zakki into her sousou. In pouring, they always hold the sousoiis at the bottom with both hands ; they are filled with cold zakki, hot beinsr never drunk at weddings. § 61. The zakki-san-^on^ or san-san-koudo, denotes the manner in which the bridegroom binds himself to the bride, by drinking zakki out of earthen bowls at three times three draujrhts. This is done with three or with two bowls ; but the latter method is prac- tised only by the common people, who then use only the uppermost bowl. The mediator and his wife are present at the ceremony. In the first case, the three bowls, called doJci or Icaimraké, stand one in another on the fikiwatasi; the bride takes the uppermost, and holds it in both hands while some zakki is poured into it. She sips a little, does the same a second and a third time, and then hands the bowl to the bridegroom : he drinks three times in like manner, puts the bowl under the third, takes the second, drinks out of it three times, and hands the bowl to the briae ; she drinks three times, puts the second bowl under the first, takes the third, drinks three times, then gives it to the bridegroom, who does the same, and afterwards puts this bowl under the first. The apparatus is then removed. The common people use only two bowls : the bride takes the lowermost, holds it in both hands, while a little zakki is poured into it, which she drinks at three draughts. She then hands the bowl to the bridegroom, who does the same, and gives it back to the bride. She again drinks three times, after which the apparatus is removed. 206 MARRIAGE CEREMONIES. Each time that the bride and bridegroom have drunk, they set down the bowl on the fihmtad, the male butterfly passes her left hand throusfh the aperture at the foot, and presents it in this manner to both parties, holding her sou 画 in her right hand. She then sets the fikhcatasi on the mats, and again replenishes, holding her sousou at the bottom with both hands while she is pouring. As the bride, though previously instructed in the ceremonial, might happen to make some mistake, the kaizoje (Plate 1, fig. 11.) is at hand to prevent it. § 62. The male butterfly ought to pay great attention never to pour out till the other has put a little zakki into her sousou ; this is all they have to observe. § 63. There are also two pans for zakki ; one, named naga-je, has a handle ; the other, called siosi-faage, has none ; they require more attention when they are used. § 64. It is not allowed to snufF the candles at the solemnization of weddings: when the snuffs become too long, fresh candles must be brought. § 65. After the marriage ceremony, the jikiwatasi and the 應 sous are set down before the toko. § 66. In the adjoining apartment, there is another woman to bring the simaday (Plate 11, A.) ; she sets it in the middle, between the toko and the place where the company are seated. § 67, As soon as the Jikiwatasi is placed before the toko the bridegroom leaves the apartment. § 68. After the nuptials, the bride moves back a little, and the kaizoje again places herself at her right, S 69. The parents, who were in another room, are informed by the atten- dant who was on the left of the bride that this ceremony is over ; they then remove to the festive apartment. ^ 70. The parents of the bridegroom enter at the same time, and seat them- selves in the place destined for the master and mistress of the house, on the left hand, which is the most distinguished, near the bride, whose parents like- wise sit in the most elevated part of the room, and near the toko. も 71. The bridegroom returns, and places himself on the left of the bride's mother. (Plate 1, fig. 3). MARRIAGE CEREMONIES. 207 § 72. The mediators are seated to the left of the bridegroom. (Plate 1, fig- 4). . • § 73. The two younger brothers are seated on the right hand, which is the less honourable place, of the bride. (Plate 1, fig. 9 and 10). The kcdzoj& is next to them, but rather farther back. (Plate 1, fig. 11). § 74. All being seated, a servant takes the tekaké from before the toko, and presents it in token of welcome to each, beginning with the parents of the bride, then proceeding to the bridegroom and the mediators, afterwards to the parents of the bridegroom, the bride, and the bridegroom's brothers. §75. The tekaké having been thus presented, is carried to the adjoining room, and deposited in its place. The tekaké-tanbo is another tray, with a quadrangular supporter, also of wood, but without any circular aperture at the foot ; the joinings are fastened with bark of cherry-tree. The tekaké, the fikiwcdasi, and the sousous, on the contrary, have on three sides of their supporter a circular hole ; the side where there is none, and where the pieces are joined together with cherry-tree bark, is consi- dered as the front. The person wlio presents the tekaké lifts it on each side underneath, as the edge must on no account be touched with the fingers. § 76. The male butterfly then eoes to the toko, takes the fikhmtasi in the same manner, carries it into the second chamber, and returns it to its place. §77. The female butterfly, having taken the sousous in the same manner, follows the others and sits down with them at the entrance of the second chamber, near the sliding groove for the shutters. The mediator then directs the male butterfly to whom she is to hand the bowl oïzakki ; she immediately places the fikiwatasi before him, and fetches her SOUSOÎL We have already explained in § 60 how it is to be held. The male butterfly seats herself before the fikiwatasi with her sousou ; the female butterfly sits down behind her, and every time the first has to replenish, she pours a little zakki into her sousou. Each of the company drinks three times ; when one has drunk he sets down the bowl on the fikiwatasi, and the mediator by a gesture, indicates to the male butterfly to whom she must next hand it. She holds her sousou in her left hand, passes the rie-ht through 208 MARRIAGE CEREMONIES. the hole in the foot of the fikiivatasi, and thus presents it, held on the open hand, to one after another. The manner of pouring out and drinking has been already described. TJic female butterfly constantly follows the male, who, holding her sousou in her left hand, and the tray on the palm of her right, must pay great attention to turn always to the left ; a circumstance which the other must likewise observe. To convey a more correct idea of this, let the company be supposed to be seated in the manner represented in plate 1. When the male butterfly has to carry the bowl from the master of the house to the father of the bride, she turns to the left, and sets down the fikiwatasi before him ; if she has to present it to the bridegroom, she turns to the left, and advancing sets it down before him ; but, if his father offers it to the bride, she makes a circuit to the left, passes before the bridegroom's parents, and sets doAvn the tray before the bride : if jthe master of the house offers the bowl to some one on his right, or to any of the persons who are opposite to him, she must still take care to turn to the left. ^78. The company being supposed to consist of the persons above-mentioned, they are seated in the following manner: In the most distinguished place of the apartment (plate 1, a), is the toko ; next to it, fig. 1, the father of the bride ; 2, her mother ; 3, the bridegroom ; 4, the mediator ; 5, his wite. Opposite to the most distinguished place, fig. 6, the master of the house ; 7, his wife ; 8, the bride ; 9 and 10, the bridegroom's brothers. ^ 79. The following refreshments are provided for the occasion : In the first place, 、vhat is on the ielcahe, on the jikiicatasi and in the sousous, then soni and sodmono soup^i, in covered terrines, each on a very small salver ; then is brought a tray of a white colour, called osiday, on which is a represen- tation of a tortoise, from whose back rise several kinds of ornaments appropriate to joyful occasions, as nr-trees, plum-trees, bamboos, rocks, さ-に (See Plate 11, B). Various kinds of confectionary and several little boxes of dainties are also set upon it. Each person is then presented with the tray fonzen, upon which are a dish of fish, pulse, and carrots, called namasou, a bowl of boiled rice, another bowl with a cover, containing miso soup, made of fish, pulse, and carrots ; and a small MARRIAGE CEREMONIES. 209 tray oî konnemon (a kind of cucumbers pickled in zakki grounds). The wood of this tray is planed as thin as paper, and is called wousouita, A firasara, a small, low, circular terrine with a cover, containing different articles, is presented to each person. It is set beside the tray foiizen : a large dish of bream, broiled with salt, is then served up, and that is followed by covered bowls with soup of wild ducks, rock-leech, fish, pulse, yolk of eggs, and a plate of small pilchards, and sea-lentil. After this comes the apparatus for zaWi ; each having drunk once, boiled sea-spider is served up, and then zakki again : afterwards comes the founa-morU composed of the flesh of the lobster, representing that shell -fish lying on its back, and forming a sort of oyramid. After each person has drunk a third time, he is supplied with a small plate of fresh tripangs with ginger sauce : they then drink ae^ain, and this is followed by a sigi-famori^ or imitation of a snipe, formed of the flesh of that bird, and shaped in the same manner as the lobster. After the company have drunk the fifth time, fishes' roes are brought. These are succeeded by several sorts of sweet-meats, a piece of nosi (dried rock-leech), kobou (fresh rock-leech), sea-lentils, and lastly cups of zinrak (powdered green tea), prepared with boiling water. Many points are to be observed in preparing and carving these various dishes. § 80. The mediator must take care to make himself thoroughly acquainted with the manner of contracting relationship. To prevent mistakes, a list is prepared folded like a fan, and called taki mgu, on which are written the initials of the names of the company. This list the mediator holds in his left hand, and points out to the male butterfly the person to whom she is to offer the daki or kawaraki, earthen bowls used at weddings, in imitation of the practice followed at the court of the Dairi, whose fooci, both dry and liquid, is every day served up in fresh dishes of earthenware, emblematical of the simple mode of life of his ancestors. As every thing that he has once used is destroyed, it is fortunate for the Djogoun, who is obliged to defray all the Dam's expenses, that these utensils are only of earth. The origin of the kawaraki bowls is explained in the fabulous chronology prefixed to my Chrono- logy of the Chinese and Japanese ; where it is stated, that Zin-mou-ten-o, the first Dairi, caused earth to be brought from the mountain of Ama-no-kakoui-e-jama, 2 £ 210 MARRIAGE CEREMONIES. for the purpose of making kawaraki, to be used for invoking the gods of heaven and earth. When the bowl is carried to the mediator, he puts the list beside it, and to avoid all mistake, he lays his fan by the name of the person who is to drink : this is one of the duties attached to his office, ^ 81. Let us suppose that the company consists of the under-mentioned persons, who are distinguished in plate 1 by numbers, as follows : 1. The bride's father. 2. Her mother. 3. The bridegroom. 4. The mediator. 5. His wife. 6. The bridegroom's father. 7. His mother. 8. The bride. 9. The elder of the bridegroom's two brothers. 10. His younger brother. The mediator first sends the bowl to the bridegroom's father, or to N°. 6, from him to 1, from 1 to 7, from 7 to 4, and thus follows the whole series of numbers, which is scrupulously given ia the Chinese work, but would be superfluous here : suffice it to observe, that this long ceremony concludes as it began, with the father of the bridegroom. Here the marriage ceremony preceded, and is followed by the contract of relationship, to prevent confusion. § 82. Sometimes the marriage and the contract of relationship take place at once. It will be seen below how they proceed in this case. During this ceremony the whole company sit quite still, without speaking a word ; the mediator alone intimating by signs to the male butterfly the person to whom she is to present the bowl. She begins with the father of the bride- groom, or N。. 6, goes from 6 to 1, from 1 to 7, IVom 7 to 8: the engagement is then made between 8 and 3, or between the bridegroom and the bride, each of them drinking thrice three times, in the manner described in section 60 ; which done, the bowl again passes from 8 to 3, then from 3 to 4, constantly following an order of numbers marked in the Japanese original. The ceremony finishes MARRIAGE CEREMONIES. 211 between 1 and 6 ; that is, between the father of the bride, and the father of the bridegroom. When this method is intended to be adopted among the lower classes, the mediator must previously study his part with the greatest attention. To prevent mistakes, he has the initiais of the name of each guest written down in his list, in the order in which he is to drink. § S3. After the conclusion of the contract of relationship, the male butterfly takes up her sousoii in her right hand, passes her left throuirh the aperture in the foot of the fikhvatasi, and thus carries it on the palm of her hand into the adjoinins- room, where she puts it in its former place by the side of the tekaké. The female butterfly follows with her sousou ; the two butterflies set their sousotis on the waiter which is placed by the fikhvatasi, so that the sousous are as before quite close to one another. • § 84. Whether the wedding is held at the house of the bridegrooms father, or at that of the bride's father, the room adjoining to the apartment prepared for the ceremony is separated from it by sliding- shutters, that the guests may not see what is passing in the latter. Behind these shutters is stationed a man in a kami-simo, or complete dress of ceremony, (Plate 1, fig. 14), which lias been described in a note to the Ceremonies observed at the Court of the Djo^oim, in the course of the year ; or a woman in her dress of ceremony, called woeije-kake, flow- ing robe with a long train. Both of them must be well acquainted with all the formalities connected with weddings. It is their business to pay the greatest attention to all that passes, and to give the necessary instructions to the other servants. § 85. The contract of relationship being concluded, the bridegroom's father congratulates the company upon it, and each of the others does the same. \ 86. Three varnished zakki bowls, one within another, are then brought upon an ordinary waiter, which is placed in the honourable part of the room near the candlestick. も 87. A present from the bride is now brought to the residence of the bride- groom : it is delivered by a female, who is deemed clever at turning the accustomed compliment. She lays it down with the list in the room next to that in which the company are assembled, arranges each article separately, and hands the list to the mediator : he transmits it to the bridegroom's father, who 2 E 2 212 MARRIAGE CEREMONIES. lays it by his side, returns thanks, and after reading it, again expresses his thanks, § 88. The names of the bridegroom's parents and brothers are written on the same list, which also specifies the present destined for each of them. If the near relations are too numerous, a second list is made for their names and presents. A separate list is made for the servants of the first and second class : the same is likewise done in regard to those of the third class, who are presented with strings of sepikkes. It is a mark of distinction to make these lists. The present is delivered to each of the near relations on a separate tray. ち 89. This and the next section describe the articles composing the presents, and how the lists of them should be made out, under the letters D, E, F, and G. D. a. The list of presents for the bridegroom. b. Two robes. c. A belt or girdle. d. A dress of ceremony. e. A fan. /• Some quires of paper. g- The end. E. a. List of presents. b. A roll of silk for the bridegroom's father. c. For the bridegrooms mother, a piece of silk. d. For the elder of his brothers, a piece of silk. e. For his younger brother, a piece of silk. /• The end. F. a List of presents. b. For the chief servant, a double piece of silk from the province of Kaga. c. For M, a piece of silk for a cloak. d. For N, a piece of silk for a cloak. e. For 0, a piece of silk for a sash. /• For P, a piece of silk for a sash. g- The end. G. a. List of presents. MARRIAGE CEREMONIES. 213 b. The number of strings of sepikkes, c. For all the inferior servants. The number of servants in the house is first ascertained, and the proper number of packets prepared accordingly. §91. Plate 2, section 91, represents the manner in which the present for the bridegroom must be arranged. §92. For these lists they use fosw paper, folded in the middle lengthwise, and they are very neatly written. If fosio paper is used for the superiors, sougi-fara paper is taken for the inferiors. If they are numerous, both sides are written upon. § 93. All these lists are delivered to the father of the bridegroom, who reads them, and then returns thanks for each. § 94. The bridegroom then presents the bride with two robes ready made, one with a red, the other with a black ground, both embroidered with gold or silver. They are delivered to her on the varnished tray call firo-botita, § 95. Her parents return thanks for this present. § 96. One of the women appointed to wait on the bride, leads her to her apartment, and assists her to put on these robes, after which she returns to the company, and takes off her hood, or other covering of the head. Women of quality cover it with a veil. § 97. The bridegroom also quits the room, but without making any compliment. § 98. On his return, a tray is handed round to each of the company, with a small basin of soni soup, and on each side a small wooden platter, called kogak : upon that on the left are two oumebos or preserved plums ; and upon that on the right two taste-kouri or gomame, a kind of small dried pilchards. (See Plate 4, aa, bb, § 98.) § 99. Small earthen plates may be used instead of wooden ones, without any infrino-ement of etiquette. § 100. This soni soup is made of motsies, or small cakes ; they must not be too hard, that they be easily divided with the small sticks used for eating with. §101. After eating this soup, other trays are brought mth famagourîs and 214 MARRIAGE CEREMONIES. soeimono sauce. On each there are two shells, and in each shell one of those muscles. (See Plate 4. cc. § 101.) § 102. The father of the bridegroom then begins to drink zakki out of var- nished bowls ; he presents one to the bride's father ; the rest of the company afterwards drink in turn, and reciprocally congratulate one another. § 103. This done, a box of dainties, having three compartments, is brought. (See Plate 1. d). The first contains kasoenoko, or fishes' roe. The second contains zoiirame, or dried sea-cat. The third contains gobo, or black carrots. The driukipo- of zakki must finish as it began with the master of the house. § 104. At such an entertainment, the candles must not be snuffed, but changed, when necessary, for fresh ones. S 105. The tray called /o/ire/i, mentioned in § 79, is then handed about. § 106. The bride is furnished with her little table to eat from, and her ordinary dishes and plates; but the rice is piled up higher than usual, and this is called taka-mori. On this rice is a smaller basin, or a soje-no-kasa, for a cover, and upon that a small stone. The other dishes are presented to her as to the rest of the company. It is the same with those placed on the tray fonzen. Before our time it was customary for the bride to eat in the apartment with the company ; but this practice has been changed, because baslifulness fre- quently prevented her being present. It is now usual tor her to eat with one of the women who wait on her, in another room ; here she is plentifully supplied with dainties. § 107. All her women, as well as herself, formerly sat in the apartment provided for the company ; but as this often occasioned confusion, both in the ceremony of contracting relationship, in drinking, and in serving up the dishes, they now remain in another room. § 108. After the tray fonzen and certain dishes have been served round, a bowl of zakid, called jikUsaka-sonki, is given to each of the guests, and three varnished zakki bowls, one within another, are carried into the apartment. The first serves for ornament ; the bride ^ father takes the second, drinks out MARRIAGE CEREMONIES. 21$ of it, and passes it round. The bridegroom's father takes the third, out of which all the company drink in like manner. After they have thus drunk three times, and when they do not choose to take any more, the bride's father hands the third bowl to the bridegroom's father, and with him the drinking ends. Such is the practice of the present day for the purpose of shortening the ceremony. § 109. Besides the founamori, the sigifamori, and the karasotmi, described hi § 79, the fri-soei-mono and miso soups are served up: the former is made of bream, the latter of perch. If the apartment is large enough, the tray called osiday, is also brought in. (See Plate 11. B.) § 110. In serving up the firi-soei-mono soup, the osiday is set by the side of the candlestick, which stands near the place where the master of the house sits. , § 111. After the company have eaten what was on the tray fo 譲れ, it is carried away, and a cup of strong tea is handed to each person. It is not allowable to give weak tea, § 112. The entertainment being now finished, the parents of the bride prepare to leave her. They are accompanied by those of the bridegroom and by the bride to the entrance of the house. The bridegroom preceded by two servants, with candles, conducts them to the door, where lie takes leave of them with a compliment. § 113. It sometimes happens that the bridegroom, after the conclusion of the entertainment at his house, goes the same night to the house of the bride's pa- rents, for further amusement. If they have reason to expect this visit, a number of the servants are kept in readiness to wait upon him. In this case the bride's parents, on their return home, send an intelligent servant, in his dress of ceremony, accompanied by another, carrying a lantern to escort the bride- srroom. § 114. At the residence of the latter, some servants wait on this messenger, and offer him zakki and various refreshments. § 115. When the bridegroom repairs with his parents and the mediator to the house of the bride's parents, his brothers remain at home. § 116. In the absence of the bridegroom, the bride must bear her brothers 216 MARRIAGE CEREMONIES. in-law company ; they thank her for the presents which she made them respectively. In some houses, the servants are sent in at this time to thank her also for the presents which she allotted to them ; but in others this practice is not followed. § 117. The strings of sepikkes, of which these presents consist, have been mentioned in § 88. They are eiven to each of the servants, whether belonging to the house or to the kitchen. § 118. At the house of the bride's parents, the company sit in the following order : 一 In the upper, or more honourable part of the room, are, 1. The toko, and close to it 2. The bridegroom's father. 3. His mother. 4. The mediator. 5. His wife. Opposite to the most distinsruished place are, 6. The bride's father. 7. His wife. 8. The bridegroom. 9. The bride's elder brother. 10. Her younger brother. , § 119, The toko is decorated as at the bridegroom s house, but without the kncrami-motié. The same ceremonies are observed here as there. 《 120. In serving up the refreshments, and in every other respect, the pro- ceedings are the same. § 121. The bridegroom wears the robes presented to him by the bride's parents. § 122. In contracting relationship here the same formalities are observed as described in § 81. § 123. A female servant to the bridegroom's parents carries into the room contiguous to the festive apartment the present which they have brought, and delivers the list to the mediator. The manner in which this list should be drawn up has been already explained. MARRIAGE CEREMONIES. 217 § 121 The parents of the bride return thanks. § 125. They express their acknowledgments in like manner for the strings of sepikkes, given for the inferior servants. § 126. When the near kinsfolk on each side have contracted mutual rela- tionship, the fiJmmtasi is brought. The father of the bride then presents a mounted sabre, called fiki-demono. § 127. It is placed on a tray which stands lower than the others, before the bride's father. In presenting and accepting this sabre, and the list called tatsi-ori-kmii, there is a particular ceremony to be observed. The bride's father, when he takes the sabre on the tray, advances into the middle of the apartment ; the bridegroom does the same to receive it. Among people of quality this presentation and accepting of the sabre, are circumstances of the highest importance : but among the lower classes they are attended with little ceremony. For example, if the master of the house is of higher rank than the mediator, he requests the latter to present the sabre to the bridegroom ; if not, he does it himself in this manner : The tray and the sabre are first set before the bride's father ; he then desires the mediator to present it to the bridegroom in such a manner that, as he offers it, the blade shall be turned towards himself, and the hilt towards the rio-ht hand of the mediator. (See Plate 2, A and B.) The mediator must then seem about to advance towards the bridegroom ; but the latter rises and sits down in the middle of the apartment, where the mediator holds before him the tray with the sabre, the hilt of whicn is turned towards the left-hand of the bridegroom. The bridegroom then returns his thanks ; upon which the mediator, crossing hands, takes the sabre from the tray, turning the hilt towards the bridegrooms right hand, but holding the edge towards himself, and delivers it in the manner represented in Plate 2. § 128. The bridegroom takes it in the same manner as the mediator had done, that is, First, he lays hold of the sabre above with the left hand, and below with the right hand ; turns it in a semi-circle, holding the edge towards him, and returns 2 F 21 s MARRIAGE CEREMONIES. thanks ; he then takes it in liis right hand only, moves a little to the left, rises, goes into the adjoining" room, takes off his sabre with his left hand, lays it down, puts on that which he has just received, and returns to the company. Before he sits down, he expresses his acknowledgments to the father of the bride. § 129. His parents also return thanks to those of the bride ; the mediator then carries the tray into the ad joining room, and returns to his former place. The sabre laid down by the bridesrooni is put by one of his women servants into the fasamifako, (a kind of portmanteau), which she delivers to one of her master's people. 《 130. With respect to the sorti and soebnono soups, and other dishes and dainties, the ceremonial described above takes place at the house of the bnaePTOom only. § 1-31. The entertainment being finished, the bridegroom and his parents, after takinp- a friendly leave, return home, and arc received at the door by the bride, § 132. In making the bed for the bride, her pillow is placed toNvards the north, (as emblematical of the practice followed with the dead, since she is henceforward considered as dead to her parents). This custom is conformable with the p-enuine Japanese rites, but is now rarely observed. § 133. The bride's bed resembles that of the brideoroom ; it is previously prepared at her house ; and it that of the bridegroom is not also prepared there, it is provided at home. § 134^. The beds havinsr been made, the bride is conducted to hers by one of the women appointed to attend her, and the same person introduces the bridcirroom into the apartment. § 135. This apartment is well furnished ; the servants carry into it the sanbo, a dish covered with a pyramid of poundea rice, two kommd-maaSy iii soiigifara paper, tied with cornplimeiitary string; and two kavcaraki, or earthen bowls, placed one within another for drinking cold zakki. The bridegroom orders one of these bowls to be filled, and drinks, and then hands it to the bride ; she drinks and returns it to him; he drinks again, and sets down the bowl. The female attendant of the bride remains to obey her orders. MARRIAGE CEREMONIES. 219 The young couple are waited on by the male and female butterflies, whose sousoiis arc decorated with artificial insects of that kind. § 13G. One of the bride's women sleeps secretly in the adjoining chamber. § 137. Next morning a fouro, or bath, is prepared, and the young couple wash themselves in it with hot water. - § 138. Suitable dishes are also provided. A small table is placed for each of them, one by the side of the other, and they breakfast together. § 139. A single man-servant and a woman servant of the bridegroom, and servants of the bride, assist in arranging the apartment, in which are, 1. The toko, and within the UJmke, the fiknmtasi, and the sousoiis. 2. Beside the toko, the kaje-oôi, two high boxes, with painted shells, a kind of toy for women. Plate 3. CC. 3. The misousi and the koerodana, pieces of furniture for different pur- poses. (A description of them will be found in§ 190, and representations in Plate 9. The first, marked A, has a ledge round the top; that of the other, B, is flat.) 4. The siodam, or secretaire^ is placed by some persons by the two preceding articles. (Plate 9. C.) §. 140. The married couple are furnished with a greater or less quantity of wearing apparel, according to their rank, and with one or two moveable racks or horses, to hang them upon. (Plate 3, fior. 1 and 2). § 141. People of quality have their garments made of fisUqja stuffs. (See § 19). Though each dresses according to his rank, it is necessary to be very particular in the choice of these garments. In families of equal rank with the governor or treasurer of Nangasaki, the bride is portioned with twelve robes, each upon a distinct horse, viz, A blue robe for the first month, embridered with fir-trees, or bamboos. A sea-green robe for the second month, with cherry flowers and butter-cups. A robe of a light red for the third month, with willows and cherry-trees. A robe of a pearl colour for the fourth month, embroidered with the letter fokotogizou, or cuckoo, and small sprigs, called sima, or islands. A robe of a mint yellow for the fifth month, embroidered with waves and sword-grass. A robe of bricrht orange for the sixth month, embroidered with melons, and 220 MARRIAGE CEREMONIES. with an impetuous torrent ; the rainy season, which usually lasts twenty days, falls in the last two months. A white robe for the seventh month, with kilgo flowers, white and purple flowers, in bells, the milky root of which is used in medicine, and makes as good a cordial as birds' nests. A red robe for the eighth month, sprinkled with momisi, or sloe leaves. A violet robe for the ninth month, embroidered with flowers of mother- wort. An olive-coloured robe for the tenth month, representing a road, and ears of rice cut off. A black robe for the eleventh month, embroidered with kori letters, or ice, and tsourara, icicles. A purple robe for the twelfth month, embroidered with letters, or snow, and powdered tjirad. On my return to Japan in 1784, I left in the care of one of the directors of the Batavian Society of Sciences, drawings of all these robes exquisitely em- broidered in gold, silver, and vivid colours, represented spread out on separate bars, and also of various other objects. When I came back from Japan, they were not to be found. From what I afterwards learned respecting other articles, it is probable that they were sent to Europe to some distin- guished persona2*e, with whom this director wished to ingratiate himself. も 142. After the wedding, the bride's parents send the sake-ziu (see sec. 24) to the house of the brideirroom in token of congratulation : each sends a present of greater or less value, according to his rank. § 143. A man-servant is in waiting at the bridegroom's residence to receive the presents, of which, as well as of the za/tki vessels, he keeps an accurate account in a memorandum-book. The pieces of irold and silver, the sepi/e/ces, and the different kinds of paper mentioned in section 27, being ready, those who bring them are rewarded in proportion to their value. An account is kept of these counter-presents also. § 144, In the apartment of the bride there is also a man-servant to keep a similar account, and another to arrange and take care of the presents. § 145. There is another servant with the bridegroom to note down the vessels of zaJcki and the trays of fish that are sent to him. MARRIAGE CEREMONIES. 221 § 146. The tekaké, the Jîkiwatasî, and the sousotts, are handed to those who come to see the bride in her apartment ; they are also regaled with a box of aainties, consisting of founa-mori, simja-mori, and karoiimi, § 147. If the visitors are received in the saloon, all these things are at hand ; they are afterwards a^-ain supplied with refreshments in the apartment of the bride. Hence many, to avoid trouble, receive congratulations in the bride's apartment only, § 148, The bridegroom has about him a man who is clever at writing a letter of thanks. § 149. The letter is in these terms : 一 " I have read the letter which you have sent me, in wnich you inform me that you are glad that all the ceremonies which were to take place up to this day are over. The vessel of mkkî , and the tray of fish (or whatever the present may be) which you have sent me, have been received by me in very good con- dition. I return you, with all my heart, my humble thanks for them. " I flatter myself, that we shall soon have an opportunity of speaking to one another. " My father also presents you his thanks, through hiru, who has the honour to be, with the hio-liest respect," (The date.) (The mme and si ば nature.) (The name is always engraved on a seal, and stamped with red or black ink ; the sio-nature is placed besme it.) This letter is written 、yith the greatest politeness for persons of equal rank ; for superiors it contains more compliments, and fewer for inferiors. § 150. The bride has also with her a person acquainted with the usual word- ing of letters of this kind. § 151. The substance is the same, but they are written in kana-kata, or the hand habitually used by women, and in a style suitable to them. In these letters no other subject whatever must be introduced. § 152. The bride's female attendant must take care not to let her mistress want refreshment owin^ to the great number of visitors who call to see her, and in whose presence she cannot, with decency, satisfy her hunger. 222 MARRIAGE CEREMONIES. § 153. The day after, all the bridegroom's people are treated with cakes in the apartment of the bride. § 15 k To each of the near relations who did not attend the wedding, is sent a small box called kawa-îi, to acquaint them that the ceremony is ovor. Such a box contains about two and a \\r . S. MTU WKe . 7. If ùs Mous-, や JinàJS yt さ n^>a- き othei-. ?. T き Tails, orksièea! お: Fssh- 7hr»sr パ y . .Moss, OT arns:gciokou-no-Koukai. One day, when he was paying* a visit to Faujo-sanso, the high-priest, the latter related to him, that, Avhen young, he had left his own country, called Kaifinkok, or properly Fannia, to the north of India, and had travelled over Hindustan, praying ; :5iaka to spread his doctrine through the whole world. He had already seen success crown his efforts in China, and had conceived the design of passing over to Japan with the same views. Now that he had met with Siokou-no-Koukai, he relinquished this plan as unne- cessary, since the Japanese saint was intent on undertaking that mission. He, therefore, offered him the book Keisran-rok-fara-mietskio, translated from the Hindu into Chinese, and all the manuscript works composed by him in the course of his travels. Koukai accepted these fresh presents with the warmest gratitude. In the third month of the first year of the Chinese iiengo (A. D. 806), our saint returned to Japan, and arrived there in the first year of the nengo-dû^do, in the reign of Fysjo-ten-o, the fifty-first Daïri. He was accompanied in this voyage by Fatjebana-no-Faja-nari renowned, even in this remote country, for the beauty of his writing. It was then that he assumed the name of Koubou, or Kobou. Historians relate, that all the priests having been summoned to court to preach in turn, Kobou took for the subject of his first sermon the immortality of the soul, on which the Japatiese had till then but very confused ideas. " Since our body was created by God," said Kobou, " my opinion is, that the soul of the just man must ascend to heaven, and return into the bosom of its Creator." The other ecclesiastics denied the proposition, and raised all sorts of objec- AND ITS INVENTOR. 291 tions against him. Kobou then developed his idea, and explained his senti- ments in the most precise terms. The Daiii, who listened to him with attention, said, that he perfectly comprehended the proposition and the expla- nations given by him, but he denied the very groundwork of the argument. Kobou then raised his clasped hands towards heaven and passed some time in profound meditation. All at once five resplendent rays were seen around his head. The Dairi, in deep emotion, prostrated himself with his face to the ground, and all the courtiers followed his example. The priests, thunderstruck at the sight of such a miracle, fell on their knees before Kobou, and ceased to dispute with him. This event occurred during the reign of Saga-ten-o. As soon as the old Dairi was informed of it, he took Kobou for his master, and was, at his desire, bap- tized according to the rite of Siaka, a thing till then without example, and which has since fallen into disuse. The new doctrine having quickly spread all over the empire, the Dairi con- ceived, that the translation of the books of Siaka into the Japanese language would be an inestimable benefit. Kobou in consequence published succes- sively the book of hymns Day-mets-gio, next the Boday-sinron, which treats of the state of the soul after death, and then the Siu-siu - sinron. From profound meditation on all the writings, both of his own sect and others, he discovered that the greatest scourges of mankind are : ― Sigo/if, or hell, Uaki, woman, The tjihisio, the man with a perverse heart, and Sjoura, war. Kobou composed the book intituled Siou - Tioii- Sinron , containing the ten fundamental tenets of the doctrine of Siaka, namely : ― 1. i^jo-ti/'jo'zin, which teaches that the souls of the wicked pass, after death, into the bodies of sheep. 2. The G ou do -ji-zay-zin . This chapter teaches that the wisest men should not fail to be thankful to the gods for the advantage they enjoy. 3. The Joda-no-ji-zin. This chapter lays it down as a principle, that, in order to be happy in this life and in that to come, the righteous must keep his heart as pure as that of a child. 2 P 2 292 ACCOUNT OF THE DOSIA POWDER 4. The Ji(-joeii-mouga-zin. Man must keep his heart as pure as he received it in the womb of his mother: and as he grows older, he must carefully preserve it from all stain. 5. The Batsou-gO'in-sjoU'Zin. The soul of him who breaks these command- ments will pass into the body of the basest villain. 6. The Tajin-dai-zjo-zin, The reward of him who applies with ardour to the study of the Day-zjo\ that is to say, of all that is most sublime in the doctrine of Siaka, will be, the transmigration of his soul into the body of one of the most virtuous priests of that sect. 7. The Cakf-sin-fou-zio-zin. It is necessary during this life to satisfy the heart respecting the state of the soul after death. 8. The Niosits-Hji-do-zin. Every person who is well founded in the doctrine of Siaka, ought to stifle in his heart every impure desire, and to keep devoutly the divine commandments. 9. The Gokoumou-si-zjo-ziîL It is expressly recommended not to take up any particular opinions, but to place perfect confidence in the doctrine of Siaka. 10. The Fi-mits-ziogou-zin, The rich man, who has studied the nine pre- ceding commandments, ought to found temples, and to provide them with all the utensils and ornaments necessary for divine service. Such are the ten commandments on which is founded the doctrine of Siaka, that still continues to be taught by the priests of that sect. During the reign of Zjun-wa-ten-o, the fifty-third Daïi'i, in the first year of the nengO'feji-tjoy (A. D. 824), and in the third month, there was an excessive drought through the whole empire. The Daïri ordered Kobou to offer up prayers for rain in the garden of Sinzenjen. An old priest, named Sjubin- Fosi claimed the preference, which was allowed him on account of his great age. He accordingly began his prayers, and assured the people that there would be rain at the end of seven days. On the morning of the seventh day, the sky be- came overcast, and there was a violent storm, which gave the Daïri great joy ; but the rain extended no farther than the capital, not a drop fell in the provinces. Kobou then promised to procure by his prayers a general rain throughout all Japan in seven days. Notwithstanding the fervour of his prayers, the atmosphere continued perfectly dry. He thence concluded that Sjubin-Fosi had, by his prayers, drawn all the deities of the waters to a sinsrle point, and AND ITS INVENTOR. 293 in consequence told one of his disciples that Anno-Koudasti-Ruwo, the god of the waters, dwelt in a pond near the temple, directing him to watch to see whether he could perceive any traces of that deity on the surface of the water, which would be an infallible token of rain. The disciple repaired thither with Zinga, Sitsoujé, Zinkjo, and Zinsing. All five distinctly perceived the figure of a dragon, nine feet long, and of a gold yellow colour. Kobou lost no time in communicating the circumstance to the Daïri, who ordered Wakinomat- souna to offer a sacrifice to this deity. In the evening of the seventh day, the sky was all at once overspread with thick clouds ; the thunder rolled on all sides, and the fall of rain was so heavy, that the pond overflowed, and it was feared that the altar itselt would be carried away by the violence of the inundation. The rain continued throughout the whole empire for thrice twenty-four hours. The Daïri, hijrhly pleased with the result, loaded the saint with valuable presents. About the same time the pond, situated near the temple, in the province of Kawatje, having suddenly become dry, to the great regret of the priests, Kobou betook himself to prayer, then touched a rock with his finger, and a stream of pure water e^ushed from it. On this occasion the temple received the name of Rio-sen-si, which it still bears*. It is related that, one day, when he was addressing his prayers to Fondo, the crod of heaven, a brilliant lip-ht, which seemed to proceed from Kobou's body, suddenly shone around him. Another time, while he was praying, according to the rile of Soui-so-quan f , the room in which he was seemed to be full of water. This shewed, according to the doctrine of Siaka, that his thoughts were fixed on the waters, while those of the priests of the other sects being engaged with terrestrial things, their prayers are consequently without efficacy. He had other manners of praying, which tradition has not preserved. In the seventh year of the nengo-korin (A. D. 816), he travelled to the pro- vince of Kinokoune, to seek a situation suitable for the erection of a temple. Mount Kojusan appeared the best adapted for this purpose, and he there built the temple of Kongo-Bousi. See Note 8. See Note 9. 294 ACCOUNT OF THE DOSIA POWDER In the eleventh year, (A. D. 820), the Dairi conferred on him by a solemn edict the title of Dento-day-Fosi, and made him a present, in the first month of the fourteenth year (823) of the temple of Fosi at Meaco. The Japanese saint erected within it a quantjo-in, or chapel, for aspersions. Every thing in it was arranged in the same manner as at the temple of Syriosi, in China, and two days in the year were specially fixed for the baptism or aspersion of the people. The sacerdotal garments, which were given him by his master, Ky-qoua, and the rosary which he commonly used, form part of the treasures of this temple. In the first year of the ncngo-fan-tjo, (A.D. 824), he was honoured with the title of Zosou. In the second year he changed the name of the temple of Singuansi, situated on the mountain Fakawo, in the province of Yamassiro, to that of Singo-kokso-siiigousi. The Dairi made him a present of that sacred edifice. In the first year of the nengo-zjo-wa, (A.D. 834), he solicited and obtained permission of the Dairi, Nin-mio-ten-o, to build in the interior of his court, the temple of Singou-in, after the model of that in the imperial court of China. The Mandera- Dosjo, an edifice occupied by the inspectors of the public ac- counts, was appropriated to this purpose. Here prayers are offered for the happiness of the people, from the eighth to the fourteenth day of the first month of every year. On his application also there were appointed, in the first month of the second year, three teachers, the first to explain the book Dai/-mets-gio, the second, the book Kingo-tjokjo, and the third the book Siomio. Kobou closed his honourable career on the twenty-first day of the third month at the temple of Kongo-Gousi, after passing seven days in prayer with his disciples to the god Mirokf. On the twenty-first, his speech failed him, and he closed his eyes. The body of Kobou was not immediately interred, but deposited in the temple. His disciples, dividing themselves into seven parties, watched by him forty-nine times twenty-four hours, performing divine service according to the rites which he had instituted. His beard and his hair continued to grow, and the body retained its natural warmth. In this state they left him fifty days, then shaved his beard and head, and consigned his mortal remains to the grave. AND ITS INVENTOR. 295 Kobou's disciples prayed without ceasing at his grave, over which they erected a sepulchral stone. Four days afterwards, the Dairi sent the officer of the funeral ceremonies of the court to make offerings, and took upon himself all the expenses of the obsequies. The funeral oration composed by the old Dairi, Fysjo-ten-o, paid a due tribute to the virtues of the deceased. It is asserted that, by taking a pencil in each hand, two others between his toes, and a fifth between his lips, Kobou produced five different kinds of writinij at once. One day he undertook to renew the Gakf*, a sort of inscription over the west entrance of the Daïri's court : the scaffold was removed, before he per- ceived that he had omitted a point or dot in the inscription : he then threw his pencil at the spot where the point was wanting, with such address, that the omission was supplied, to the great astonishment of the Dairi and all his courtiers. This holy personage composed several works, the principal of which are : the Fifouron, the Soiigo-Siji, and the Zio-rio-sin. The latter teaches another way of studying the tenets of Siaka. On his return from China, Kobou brought with him eighty fragments of his favourite deity, several utensils employed by the Hindûs in their temples, two hundred and sixteen sacred articles, four hundred and sixty-one volumes, and a multitude of curiosities. In the tenth month of the twenty-first year of the nengo-ijiji (A. D. 921.), Daygo-ten-o, the sixtieth Dairi, sent an embassy to the temple of Kongo-bousi, for the purpose of honouring Kobou with the title of Daysi. Ever since that time he has been called Kobou-Daysi. His memory is held in such veneration, that, at the time of my departure from Japan, in the month of November, 1783, an edict was posted at the O-fa-to, or great stairs of the port of Nangasaki, enjoining the celebration of a great festival in honour of him throughout the whole empire. The day appointed for it was, the twenty-first of the third month of the following year, which was the nine hundred and fiftieth from the death of Kobou. See Note 10. NOTES. NOTE I. In the Dutch possessions in the East Indies, the small medicine chests which come from Halle in Germany are held in extraordinary estimation. Each chest is accompanied with a book, containing a list of the articles and directions for using them. Among these articles are small packetsjof a powder called Eitnr of long life, which are in great request, on account of the wonderful properties attributed to them. The composition of this elixir is said to be a profound secret. I had one of these chests in Japan, in 1782. One day, having dis- solved some of this powder in a silver tea-spoon full of water, I observed an oily matter formino- round its edges. Having repeated this experiment with the dosia powder, I obtained the same result, whence I conclude that the principle of the two powders is nearly alike. Addition by the Editor. A French traveller, M. Charpentier-Cossigny, has the following observations on the dosia powder, in a work published in 1799, intituled Vof/age à Bengale, where he met with M. Titsingh. " The only Japanese medicine not belonging to the class of vegetables, and which, nevertheless, I cannot affirm to be either mineral or animal— the only one, I say, of this kind mentioned to me by M. Titsingh, is a grey powder, with a few packets of which he had even the goodness to favour me. " It is called dosia. The finest portion is an impalpable powder, which may, perhaps, be ashes ; it is of a greyish colour : the rest consists of small stony irregular fragments, the largest of which are of the size of a pin's head. Some are as transparent as crystal, others only semi-transparent, having a milky NOTES. 297 appearance, and others again are variously coloured. Nearly one-tenth of the whole of this powder is composed of small laminated fragments, blue, or a dull green on one side, encrusted on (he other, and mostly sparkling like mica. On examining them with a good magnifier, they appeared to me to be fragments of pyrites, charged in their fractures with a saffron-coloured efflorescence, which I take to be of an ochrey nature. " This powder has no perceptible effervescence with the most highly con- centrated acids : but the bits, which I consider as of the nature of pyrites, are cleared by vitriolic acid of the tartar which hides their metallic lustre, and assume, in a short time, all the appearance of gold dust. The finest part oi the powder seems to be dissolved by oil of vitriol. As to tlie other frag- ments, they remain in the menstruum without any apparent alteration. I sus- pect them to be a compound partly sparry, partly quartzose, reduced to powder by art. I exposeu it for a considerable time to the focus of a good common burning-glass, which communicated to it a fire heat, and it was merely turned a little black ; on examining it afterwards, I found no trace of fusion in the smallest particie. " Be the nature oi this powder simple or compound, it produces, according to the Japanese, effects which, if verified, would be truly wonderful I was curious to make experiments with it. I, therefore, tried the dosia, in double and triple closes, on bodies already cold, and I must confess as rigid as they ever would be. Truth, however, compels me to state, that all my efforts could not impart flexibility to the joints, after waiting in vain fifteen, thirty, and even sixty minutes I can affirm, moreover, that 1 have taken a whole dose of the dosia without experiencing the slightest effect either for better or worse. It is without smell, nor have I found in it any more taste than in the most insipid sand. " Whatever may be the virtues of the dosia, which, in my opinion, reside rather in some point of Japanese superstition than in itself, M. Titsingh asserts, that, throuo-hout the whole empire, ? reat and small, rich ana poor, purchase and employ it on all occasions to which it is applicable : this is an ample source of wealth to a family which exclusively possesses the secret of its composition, residing alone upon a sequestered mountain, abounding in minerals, which belongs to it, and where it prepares and sells tnis drug. This almost myste- 2 Q 298 NOTES. rious origin seems to confirm my opinion, that the use of this powder has its source in some religious notion." NOTE 2. The books which the Japanese class among the works of Confoutzée, are called Ziu-san-kio, (Chy-san-king), or the thirteen books. They were collected by Kojo-datsou (Kong-yn^-ta), one of his descendants and preceptor to the emperor, Fono-fayzo (Fang-tay-tjong) ; and are as follows : ― 1. The Yek'jo (Y-king), a collection of enigmas. 2. The Zi-kjo (Chi-king), a collection of ancient poems. 3. The Ziokjo (Chou-king), history of the Chinese emperors, from Gou (Ya) to Ziu (Tcheou). 4. The Ri-ki (Li-ki), description of all the ceremonies which took place during the reie*ns of the emperors Ziu (Tcheou) and Roo (Lou). 5. The Zhis-sio (Tchun-tsicou), history of the princes of the dynasty of Roo (Lou). The three succeeding articles are commentaries on this history of the house of Lou. 6. The Ziun-siO'SU-sidin (Tchun-tsieou-tso-chy-tchouen), by Sak-jume (Tso- kieou-ming), a disciple of Confoutzée, and private secretary to the prince of Roo (Lou). i . The Ziun-sio-koii-jodin (Tchun-tsieou-kong-yang-tchouen), by Kou-jo (Kong- yang), a disciple of Sika (Tse-kia) another disciple of Confoutzée. 8. The Zhm-sio-ko-Idio-dcn (Tchiin-tsieou-ko-leang-tchouen), by Ko-klio (Ko- leang). The three preceding articles form but one work with No. 5! 9. The Ron-go (Lun-yu), or maxims of morality, with comments by his disciples. 10. The Ko-kjo (Hiao-kino-1, treatise on the duty of children to their parents. 11. The Ziu, (Tcheou-ly). This work is like the Ri-ki (Li-ki), No. 4. It contains nothino- but the ceremonies of the court of the emperor Ziu (Tcheou), by Ziu-ko-tan (Tcheou-kong-tan), first emperor of the dynasty of Roo (Lou), a descendant of Ziu (Tcheou), but corrected by Confoutzée. NOTES. 299 12. The Gir^ (Y-ly), an extract from the Ziu-zy, No. 11, with an explana- tion of the daily ceremonies, by Confoutzèe. 13. The Zi-gii (Eul-ya), an explanation of the ancient characters, by Ziu-ko- tan (Tcheou-kong-tan), corrected by Confoutzèe. To these has been added another work, intituled Mosi (Meng-tse), or Com- mentary on the Morals of Confoutzèe, by Mosi. NOTE 3. There are eight different sects, or sub-divisions of the doctrine of Siaka. 1. The Riets. They are not allowed to have intercourse ^vith women, and are bound to observe five particular commandments. 2. The Kousja. 3. The Ziosits. 4. The Fosso, 5. The Sanron. 6. The Singon, who properly form the sect of Kobou-Daysi. 7. The Tenday, whose tenets resemble, in many points, those of the pre- ceding. 8. The Keigon. We find in the Nipoii-o-day-tche-lan, that in the third year of the reign of Kin- niei-ten-o, the thirtieth Dairi, the king of Fiaksai sent an embassy for the purpose of carrying as a present an image of the god Siaka, the tofans, or flags, borne on the right and left of the high-priest, a tengai or parasol, and a book of hymns. Such was the origin of the introduction of the sect of Siaka into Japan. Though it is spread over the whole empire, it has lost much of its conse- quence, and is upheld only by political considerations. Thus, for example, a Dam, having several sons, ought, by right, to give each of them a province ; but such an establishment not being in his power, he appoints them high-priests of the principal temples of Siaka : they are, in consequence, debarred from mar- riage, Dut enjoy all the means of making a great fio-ure. Several princes assipri considerable revenues to these temples, on condition that the priests shall abstain from draining the people by pretended miracles and other artifices. 2 Q 2 300 NOTES. This reason induced jNIatsdayra-syntaro, prince of Fizen, at the beginning' of the last century, to order all the temples of Siaka in his dominions, excepting eight, to be destroyed. The lands dependent on them were granted to the priests for their subsistence. The idols of metal were melted, and those of wood thrown into the sea. Two of the latter, being carried by the waves to the coast of Pangasak, were picked up with great veneration, and are still pre- served in the temple of Auzensi. There was one of the metal images that at first it was found impossible to melt. The people conceived the notion, that it was a god who would punish the prince for his sacrilege. The prince, being apprized of the circumstance, ordered urine to be poured on the image, which done, it instantly melted. Koumasawa-rioki, the wisest of the courtiers of this prince, urged him to take this resolution, saying, that so great a number of idols and priests was pernicious to the state, and consumed the rice of the people, ' NOTE 4. The priests of the Sintos, who follow the primitive religion of Japan, do not shave the head : those of Siaka are entirely shorn, and they are ironically called Kami-naga, long-haired men. They are not allowed to enter the court of the Dairi. If they wish to visit the temple of Izé, they must first perform their devotions by the side of the river ^lijagawa, and put on a kind of wig, without which they would not be admitted. Such is the contempt in which this doctrine is held, that, when mention is made of its professors at the court of the Dairi and in the temple of Izé, it is necessary to employ particular expressions by way of derision. Thus the nickname ofNakago is substituted instead of Siaka. Instead of Kio, the name of their books of hymns, the term Some-gami, which signifies painted paper, is employed. The To, a kind of tower or steeple to their temple, is called AraragL The Dera, or temple, is called Kawari-boutsi, that is, a tiled roof. The temples of Siaka and the prisons were formerly covered with tiles, while the temples of the Sintos and all the other buildings were covered with boards. The words zo, zukke, or bonsan, which signifies priest, are replaced by the NOTES. 301 ironical epithet Icumi-naga, long-haired man, because they have no hair. The ama, or bekouni, priestesses, are likewise called kami-naga-foki. Z'm-inourou, the dead, are called Nawarou, the displaced. Instead nikou, meat, they use the word take, which signifies mushrooms. Instead otjanna-i, the sick, they say jassoumi, those who stay at home. Nakou, to weep, is rendered by this circumlocution, shuvo-tarourou, to wet with a saline liquid. Tje, blood, is changed to a^see, sweat. Instead of saying that a Siaka has been struck, out 鴨, or takakou ; they say, that he has been kissed, nazoiirou. The woxà faka, grave, is superseded by tsoutsji-koure , heap of earth, ^c. NOTE 5. There are three sects of the Sanron doctrine : 1. the Tjuron ; 2. the Sjuni- mouron ; 3. the Fiakron. There is a small difference between the tenets of these three. NOTE 6. Baptism, or aspersion, is called quan-tjo. The high-priest of the temple, holding a copper vessel, pours a little water on the head of the new convert, at the same time pronouncing certain words. This ceremony is performed in a dark place, so that the eye of no person whatever can penetrate into it. Sigok-Daysi informs us, in his book Zorzets-kikjo, that all the gods are invoked in this ceremony. Whenever the order of priesthood is conferred on a member, kanro, water, or dew, is poured upon his head, with a prayer to heaven to preserve him from san-go, that is, from all sin before, during, and after, this life, that he may be able to pray to the gods with a pure heart. NOTE 7. The priest Day-ko-tji died in the ninth year of the nengoday-rek (a. D. 774), the time of Kobou's birth. At his death the emperor Tay-zo (Tay-tsong), took Kyqua-Asari, the priest, for his preceptor. 302 NOTES. NOTE 8. Rio-sen-si is composed of three words : rio, which signifies a dragon ; sen fresh water ; si, temple. Ri)U or Riosen, means sea-god. NOTE 9. SouUso-qiian is composed of three words : soui, water ; so, to think; qmn, manner. This mode of prayer consists in squatting on the ground with the legs crossed under the body, and the hands clasped over the breast. In this posture the devotee must abstract his thoughts from every object but water, and in so doing, he is considered as exalting himself above humanity. This kind of prayer was broue^ht from Hindustan. NOTE 10. The gaif is a small board, on which characters are made. At the court of the Dairi, there is one over each entrance. They are also to be seen before temples, and even some private persons set them up over their doors. It is related in the Nipon-o-daiz-tche-lan, that in the fourth month of the ninth year of the 7iengoko-7un (A. D. 818), Sa2*a-ten-o, the fifty-second Dairi, ordered all the gakfs of the court to be renewed. Tatjebana-no-faga-nari wrote that on the east. The inscriptions for the south and the Datsou-tenmon-in were written by Kobou. SUPPLEMENTARY NOTE ON THE WORKS OF CONFOUTZEE. It is believed by the Japanese, that the original of one of the most celebrated works of this philosopher, the Kokjo (Hiao-King) was discovered in the seventh year of the nengohjofo (A. D. 722,) in the temple of Asikaga, in the province of Simotske. The following works have in like manner been recovered : ― 1. The RongO'gi-so (Lun-qu-y-sou), an explanation of the book Rongo, by Kouo-kan (Hoang-kouang) ; 2. The Sitsi-ke-mO'si-ko-boun (Tsy-king-meng-tse-koa-ouen), or seven works of Confoutzée, with comments by Mo-si, namely, Ye-kjoy Zi-kjo, Zio-kjo, Ri-ki, Ziun-sio, Ziu-ry, and \Ji-ri/ ; 一 3. The Zio'sio-ko-diii, or Zio-kjo (Chang-chou-kou-tchoen-yeou-chou-king). The word ko-din signifies explanation : thus, this title is : Explanation of the book Zio-sjo, by Senan-Foukou-se (Tsy-nan-fo-seng). These works were reprinted in Japan, and the Chinese took off a consider- able number of copies. I shall subjoin a translation of the preface to the Ko-bouen-ko-kjo, which I presented in April, 1803, to the Royal Library at Paris. " The Sin-o, or first emperors, reckoned anions' the most important duties the respect owine* by children to their parents, according to the precepts given by Confoutzée on this subject, in his sixth work for the instruction of posterity. " Filial piety is there represented as the first of virtues, since, in no place in the world, could children be brought up without the support of their parents. " Two different commentaries on this work are extant. The first, formerly 304 SUPPLEMENTARY NOTE ON THE WORKS OF CONFOUTZEE. called KokanwOy is divided into eighteen chapters ; it is now called Kin-boim. The second was di^^covcred by prince Roo-no-kowo ; it was written on bamboo- leaves in very ancient characters, denominated quato-no-mou. This manuscript owed its preservation to the circumstance oi its having been concealed in a hole in a wall, durino- the reign of Ziki-nc (Chy-hoang-ty), wlien most of the then existing books were seized by command of that emperor, ami when learned authors themselves were burned together with their works. This commentary, divided into twenty-two chapters, is called Kobowi, Koankok (Kino-'ngan-koue), a descendant of Confoutzée, transferred these ancient cha- racters into modern writing, and thus formed the work, intituled Koboiin- h'okjo. " The Kin-boun, in eighteen chapters, is full of errors, both in the form of the letters and in the phraseology. After Kokanvvo had found the lost manuscript of the Kohjo, copies of it were dispersed all over China. The emperor Kan (Han) ordered an examination to be made, for the purpose ol* ascertaining which of the two explanations was the genuine. The preference was given, out of prejudice, to the hmbowi, and though Koan-kok had given the true explanation of the text of the Kokjo in twenty-two chapters, his com- mentary was rejected. In the sequel, Kiba-kito also gave an explanation of these eighteen chapters, durin£r the reign of the Emperor Kan : Tykosée made use of it for his com- mentary, considering it as accurate, and it was adopted by all China. Some persons, however, still adhered to the other explanation in twenty-two chapters. " Tono-myzo (Tang-ming-tsong) employed both versions for the work which he produced in the year 926; but he chiefly followed the first, for which reason, in his time, the other was entirely neglected. " In the time of Zoo (Song) an author, named Kyféc, declared the expla- nation of Myzo to be the only accurate one, and this recommendation caused it to be adopted throue-hout the whole empire. Fault was found with that of Tykosée, and it was not long before the Koboun was, in like manner, rejected. The consequence was, that in the end that work was entirely lost, and copies of it were scarcely to be found. Siba-onko was the only one who continued to profess a high esteem for that text. From the time of Si-ty, to that of the SUPPLEMENTARY NOTE ON THE WORKS OF CON FOUTZEE- 305 philosopher Zi-ki, doubts were raised respecting the authenticity of the Koboun, and discussions on the question whether it was not by some other author than Koankok. " Zi-ki (Se-ky), having composed a book on divination in eighteen chapters, struck out two hundred characters, absolutely contrary to the precepts of Confoutzee, who insists that the ancient annals ought to be believed. All his disciples rejected the Koboun, which ceased to be read either by youth, or by persons of mature age. " This disdain was really to be regretted, inasmuch as, in all ages, and even under the emperors of the very first race, filial piety was considered as the first and most important of the injunctions of Confoutzée. " We recommend, therefore, the perusal of this excellent work. Zi-ki and his followers have been unfortunately misled by the vile priests of Siaka, who disapprove the Koboun. We pray, that this book may continue to be venerated, since, at all times it has been highly esteemed in this empire, and the meanest envy has not been able to discover any faults in it. " Let us be thankful for the lucky accident which has preserved to Japan a book totally forgotten in China*. " During the reign of the Emperor Zoo (Song), there lived one 0-Joosi, who composed a piece of one hundred verses in praise of the sabres of Japan. Fouenen, the priest, went to China, in the time of the emperor Zin-zo-ko-té (Tchin-song-koang-ty), and presented the Kinboun to him, according to Kokanwo. The emperor gave it to Siba-onko or Kouni-fitz, who expressed the warmest * Before my final departure from Japan, I procured from Meaco several works containing the Koboun-kokjo. In translating the preface I was much struck by the omission of a fact recorded in the Japanese work intituled Remarks on Chronology. It is there observed, that " this sacred work has been preserved in Japan in its primitive purity, because, from the most remote ages, that empire has been governed by the same race of emperors, whereas China had been subject to several successive dynasties, and the modern princes, rejecting the genuine explanation of Koaukok, are still attached to the false doctrine of Zi-ki." These remarks were suggested to me in 17S2, by the learned Ko-sak, a passionate admirer of the Koboun. Zinbi, the interpreter, to whom I communicated them, told me that the passage in question is really to be found in the edition of 1731, but that it was omitted in subsequent editions, to avoid giving offence to the court of Pekin, and that those who carried copies of the work to Cbiua, might not be obliged to tear out the preface. ' 2 R eS06 SUPPLEMENTARY NOTE ON THE WORKS OF CONFOUTZEE. gratitude for the favour. Seven centuries have since elapsed. A great number of other works besides the Kinboim have been lost in China, and among the rest the Koboun, which, by a very remarkable coincidence, was likewise reco- vered in Japan. " Dazayziung has closely examined this work, and found that its contents exactly agree with what is said by the ancient philosophers concerning the explanation of the Ko も jo by Koankok. The explanations of the Emperor Myzo and of Kyfee likewise accord with it. There are, however, one or two obscure characters in it, which may be attributed to inaccuracy in the manuscript, or inattention in the printer : and yet, on this slight ground, the learned thought fit to question the authenticity of the Koboun. Dazayziung positively asserts, that this work is the genuine production of Koankok. These trifling obscurities are not a plausible reason for its rejection, since the text perfectly agrees with the quotations from it that are to be found in ancient authors. " For instance, in the Ko/ijo there is this maxim : ' As all the parts of our body are derived by us from our parents, we ought to take the greatest care of them • lilial piety makes self-preservation a duty,' " The commentators found great difficulty in explaining this passage. How, said they, can there be any filial piety in taking care to avoid accidents and injury to our own persons ? " Here follows the very plausible interpretation given by Koankok : ― ' We ouirht to take «reat care not to disobey the laws; for the violation of the emperor's commands is punished with the loss of some member ノ " It was actually customary under the Emperors Ka-in and Ziu, in the period called san-day, to cut off the nose, the ears, or some other member, according to the nature of the crime committed. Sometimes the culprit had only his hair pulled up by the roots, or a mark made on his body by scarifying' it with a sharp iron, and covering the wound with a blackish substance. These punish- ments were termed sin-day -fa-pon. " After this explanation it cannot be doubted that the true meaning was hit upon by Koankok. " Another commentator, named Ozzu or Tjusin, has given a still more luminous elucidation of this passage. *• Criminals/ says he, ' are punished by SUPPLEMENTARY NOTE ON THE WORKS OF CONFOUTZEE. 307 the mutilation of some part of the body ; and it is always owing to their disre- gard of the wise precepts of their parents, that they incur this punishment.' " Other authors differ widely from one another in their explanations ; but the quotations made by ancient philosophers from Koankok s Commentary on the Kokjo, correspond with the substance of this passage. The manner in which they understand it is this : " * If any person wounds himself, or occasions his being hurt by another, it is a proof oi disobedience. , " Koankok says : ' If any misfortune befal your rather, your mother, or your preceptor, or if they be in danger of falling into the hands of the enemy, fly to their assistance ; risk your life, if necessary, rather than be deficient in filial piety,' " The ancient annals record an extraordinary circumstance connected 、viUi this subject : ― A virtuous female was left a widow while yet very young. Her family wished her to marry again ; but she declined it on various pretexts. As they became more and more urgent, she positively declared, that in marrying a second husband she should deem herself e'uilty of infidelity to the memory of the first. They still continued to teaze her, on which she cut off her hair, and, as her parents nevertheless persisted in their importunities, she cut off her nose. " The philosophers have regarded this conduct of the young widow as an act of disobedience, and a wilful dereliction of filial piety. It is justified on the other hand by Koankok. ' By this action,' says he, ' the young widow pre- served her fidelity to her first husband inviolate, and her parents could not have laued to be proud of it/ The explanation of Koankok is universally approved. " An author has observed, that the book Ziokio is written in too ancient characters : it is difficult to read, and the style is obsolete : but Koankok's Commentary on the Kokjo is easily understood. The Ziokio was composed for the use of the learned, and for persons belonging to the court, who were all people of education. It contains nothing* but precepts or axioms. The Kokjo with Koankok's Commentary is on the contrary of general utility : as all the maxims ttxat are expressed with the utmost brevity in the Ziokio dse there 2 R 2 308 SUPPLEMENTARY NOTE ON THE WORKS OF CONFOUTZEE. fully developed and illustrated. ' Filial piety,' says the text, ' is incontestably the foundation of all the social duties : whoever, from the emperor to the meanest of his subjects, disregards the lessons of his parents, proves that he is unworthy of the existence he has received from them.' " When the doctrine of Zi-ki had spread during his life-time over all China, the Koijo was lost there, because that philosopher was enthusiastic in behalf of the tenets of Siaka. Dazayziung never ceased to regret this loss, till a copy- was discovered in the temple of Asikaga. In the opinion of that sage, this was an invaluable treasure, since no clear notions of filial piety could be formed in Japan from the morality of Ziki, All were eager to obtain copies, which were made in such a hurry that many errors crept into them : for in- stance, the character stupid was introduced instead of that which signifies fish. Dazayziung spent ten years in preparing a correct edition of it; for which purpose he was obliged to examine with care all the characters one by one. " During the reign of Zin-zo-no-te (Siuen-tsong-Hoang-ty, A. D. 843), a certain philosopher composed a very different explanation of the Kokjo, which was rejected. The commentary of Koankok is the only pure and genuine one ; he was related to Confoutzée in the eleventh degree. There are, indeed, as we have already observed, two or three obscure characters in his text ; but they are likewise met with in all the others, and they have not been changed. It is to be hoped that enlightened persons will some day discover their true interpretation. " The Kinboun was orio-inally without any punctuation. This omission was supplied clurino- the reign of the Emperor Tono-ny-zo (Tang-ning-tsong, A. D. 1195), by Lak-fok-my, who was thoroughly conversant in the learned languages. " The Koboun also was without points. Dazayziung supplied the want of the m by Japanese sisrus, calculated to prevent all mistakes in the reading. When he had completed a coDy that was perfectly accurate and without fault, he had a small number printed for his disciples alone. Atsado-siko, a very opulent man, considered his country as interested in the publication of so valuable a work, and took upon himself all the expenses of printing, in order to SUPPLEMENTARY NOTE ON THE WORKS OF CONFOUTZEE. 809 place it within the reach of every individual. Dazayziung * was accustomed to say : ― ' I never performed my duty to my father and mother so well as I ought to have done : henceforward I will be a faithful disciple of Koankok ノ " Nipon, the eleventh month of the sixteenth year of the Nengo- kjo-fo, (1731)." * This philosopher was born in the province of oinano : he was surnamed Yayemon ; but his real name and that which he assumed in his works was Dazayziung. APPENDIX TO THE SECOND PART. CATALOGUE OF THE BOOKS AND MANUSCRIPTS, JAPANESE, FRENCH, ENGLISH, AND DUTCH ; AND OF THE PAINTINGS, ENGRAVINGS, MAPS, PLANS, DRAWINGS, AND COINS OF JAPAN, COLLECTED BY THE LATE M. TITSINGH. COPIES of Letters in Dutch, addressed to different persons by M. Titsingh, from 1790 to 1797, written at Batavia, Canton, Nangasaki, ^に, Mb., small folio, 204 pages very closely written. Forty-six Auto^ravh Letters, addressed to M. Titsingh by Sigé-Senoski, Nagawa- Sjun-nan, Koozack-Monsuro, Fesi-13zinby, Matsutsna, Nisi-Kijemon- Namoera-Montojsero,Nisi-Kitsrofe, Ima-Moera-Kinsabroo,Motoji-Enosin, and other Japanese interpreters, or public functionaries, and by Fathers Chassé, Riccard, ^c., dated Batavia, Desima, Yedo, Nangasaki, ^c. MS" folio. Journal of Travels from Canton to Pekin, in Dutch, in M. Titsingh's hand-writing, small and close ; folio ; 58 pages. Exposition of the Official Conduct of M. Titsingh, or extracts from different letters ; MS., 88 pages. Thirty-five Autograph Letters, in French and Dutch, addressed to M. Titsingh, among which is a very long letter from M. de Guignes, senior, and the answer, four letters from M. de Volney, M. Titsingh's credentials for his embassy to China, and those of Lord Macartney in Latin. Observations of the Japanese, on the alleged high antiquity of the Chinese. MS., fol. Inquiries concerning the Origin of the Japanese, and Sketch of their fabulous History. MS., fol. 314 CATALOGUE OF BOOKS, ふ c. Regular Chronology of the Chinese and Japanese, from the year 841 before Christ to the year 1796. MS., fol. Nipon-0'dai/-tche-lan, or abridged Annals of the Dairis : a manuscript in the hand-writing of M. Titsingh, translated by him from the Japanese, with notes and comments. Seven parts, folio, 450 pages ; which would form three thick octavo volumes. The same in Dutch, one volume, folio. Secret Notes relative to the Djogouns of the present Dynasty, or the real Sovereigns of Japan. MS., in the hand-writing of M. Titsingh ; 156 pages, small folio : translated from private Japanese MSS. ; to which is annexed a Sketch of the Ceremonies constantly practised at the court of the Djoffoun throughout the year. M.S., ia the hand-writintr of AI. Titsingh ; 49 pages, small folio. The same in Dutch. Description of the Marriage し eremcmie's practised in Japan, among farmers, artisans, and trades-people, translated from the Japanese work Kesi- Foukotiro ; and preceded by an Introduction. MS., in the hand- writing of jM. Titsingh, small folio, accompanied with original coloured Japanese engravings. The same in Japanese, in two parts, oblong 8vo., with the engravings. The same in English, The same in Dutch. Description of the Funeral Ceremonies practised in Japan. MS., small folio, in the hand-writing of M. Titsine-h, translated from the Japanese, and accompanied by the two following rolls, painted by Japanese artists. Funeral Procession and Tomb of the Governor of Nangasaki, Foiit-jeja-no-kami, who (lied June 27, and was buried July 16, 1784, near tlie temple of Zuntoksi. A roll, 17 feet 6 inches 7 lines long, and 9 inches 6 lines high, contain- ing upwards of 130 ligures, 3 き inches high, in water-colours. Funeral Procession of a Civil Officer of distinction, according to the manner of the four sects of Siaka. A roll, 13 feet 6 inches long, and 9 inches 6 lines high, exhibiting 105 figures, 3 き inches high, in water-colours, and the iiorimons of the relatives and friends of the deceased. Funeral Procession of an Emperor, very coarsely engraved on wood, printed in CATALOGUE OF BOOKS, 4-. 315 Japan, with printed explanations in Japanese. A roil, 28 feet long and 10 inches 6 lines in height. Some tints of colour have been laid with the pencil on certain parts of the dresses of some of the figures, which amount to upwards of 300. Particulars concerning the Whales in the seas of Jesso and Japan, in Dutch. MS., folio. Accompanied with twelve sheets of thin paper, 2 to 3 feet long, and 11 inches broad, on each of which is represented a whale of different species in India ink. Particulars concerning the Dosia Powder ayid Kobou-Dayd, its inventor, accompanied with the Preface to the book Kokjoy on Filial Piety, by Confoutzée. MS., 26 pages, small folio, in M, Titsingh's hand-writing. The same in Dutch. 、 Imperial Almanac of Japan, In 4 vols, small 12mo, printed in Japanese. It contains the names and titles of the emperor, of his family, of the other princes, their households, and servants, the judges, placemen, ざに, the whole very neatly printed. Several articles are accompanied with tolerable engravings, some of them representing the arms of the families mentioned. After the names are marked the revenues, from the highest sum to ten thousaad fcobam inclusively. Dialogues in Japanese, French, English, and Dutch, with the Japanese pro- nunciation on the opposite page. Very narrow folio. On the Japanese Acupuncture and the Moxa ; very large folio, with twenty designs, and a coloured aoll, on which are shown, by dots, lines, and characters, the parts on which those two processes may be performed efficaciously and without danger. This image of the human figure was a present from the emperor's chief physician ; it is about 30 inches high, made of pasteboard, and painted with a flesh-colour, and varnished : the ribs, the spine, the muscles, and the principal protuberances of the body are well defined. The characters or numbers upon it refer to a book of particulars, in 16mo., in Japanese, containing enirravings and explana- tions, in which are found, at the number indicated, the name and description of the part, the diseases to which it is subject, the manner in which it ought to be pricked, when needful, and the number of times ; and, lastly, the remedies that should be applied to it. An ebony case, 2 s 2 A 316 CATALOGUE OF BOOKS, S^c. containing different kinds of needles and prepared mugwort for the mom, belong to this article. Thirty-eight species of Fish and Sliell-fah, some of which are unknown in Europe, and among others the tortoise with blue and green hairs, called minogame, exquisitely painted. A roll of strong Japanese silver paper, 351 feet long, and 11 inches high. Over each subject is the name in Dutch. This roll is mounted on a roller with ivory ends, and covered with a piece of black satin, embroidered in gold and green silk. One hundred and forty different Shell-fish, painted with great care, the Japanese, as well as the Chinese, excelling in the representation of inanimate nature. A roll on the same paper, of the same dimensions, and having a like covering with the preceding article. Continued View of Landscapes along a River, upon which the spectator is supposed to be sailinf - showing several wooden bridges as seen from below. A roll of strong Japanese paper, 43 feet 9 inches long, and 9 inches 2 lines high, three feet of which consist of text in Chinese. The name is written in Dutch over every town or village that appears on unrolling this lonp- coloured engraving. Fire-works are seen on the water, opposite to Famatsjo-saccai-zin-riiio-daiboe. At the back of the engrav- ing is a satin paper, sprinkled with squares of metallic leaf. Continued View of the Scenery along a River, which occupies two-thirds of the height of this Ions' engraving. A roll on strong Japanese paper, 26 feet 11 inches long, and 9 inches 2 lines in height. It exhibits a great number of barks, boats, barges, and craft of all kinds. At a place called Quacht-hui-sliogoe-vasi is represented a bridge, covered with upwards of sixty persons, of all ages and professions, and in ainerent costumes. Over each town and village is the name in Dutch. Continued View of Scenery, painted on satin ; a roll of worked satin of an olive colour, 55 る feet long, and 10 inches high. A Japanese Lady, standing, with flowing hair. A roll, 6 feet long, and 1 foot 5 inches wide. This beautiful painting, in a border of silk stuff worked with 2-old, is on very fine gauze, pasted upon strong paper, and mounted on a roller. Japanese Fishermen, in nine boats, engaged in the whale fish cry, lor which CATALOGUE OF BOOKS, 317 purpose they have thrown out an immense net, A roll of thin paper, 4 feet 4 inches long, and 10 inches wide. A Whale which has broken the Net, and is struggling to disengage himself from the harpoons of a number of fishermen on board of four barks. A roll of the same paper as the preceding, 2| feet long and 10 inches wide. On the subject of this fishery Father Charlevoix observes : ― " The most useful species of fish is the kudsitri, or whale. It is caught on all the coasts of Japan, especially on that of Khuniano, and the whole south coast of the great island of Niplion, round the islands of Tsussima and Gatto, and on the coasts of Omuza and Nomo. Whales are com- monly taken with the harpoon as in the northern seas ; but the Japanese vessels appear to be better adapted to this fishery than ours, because they are smaller and narrower, with one end terminating in a sharp point, and have each ten men at the oar, which causes them to move with incredible velocity. About the year 1680, a wealthy fisherman, of the province of Omuza, named Gitai-jo, invented a new method of catching whales in nets, made of strong- ropes, about two inches thick. This practice was soon adopted in the islands of Gotto. It is said, that as soon as the head of the whale is entangled in this net, he cannot swim without great difficulty, and may then be easily dispatched witli the harpoon ; but this mode of fishing is too expensive for ordinary fishermen." A Roll of thin paper, 4 feet 5 inches long, and 10 inches 3 lines high, represent- ing a vessel of rude construction and seven Aïnos, with curly hair and black skin, Avearing a kind of white waistcoat without sleeves, which reaches no lower than the navel, and a white cloth round the waist ; the ears adorned with fish bones. Two of them have a vest made of leaves. Two Rolls of tkiti paper, one of them 6 feet 5 inches long, and 11 inches 6 lines high, the other 4 feet 6 inches long, and of the same height, exhibiting models engraved in the line manner of the largest vessels that the Japanese are allowed to build. The number of planks, pieces of timber, and copper nails, is marked with the utmost accuracy, and any shipwright who should not adhere closely to this plan, and presume to add but a 818 CATALOGUE OF BOOKS, 4c- sino-le nail, or exceed the dimensions ever so little, would be doomed to die, together with his whole family. Nine Engravings printtd in colours, on the same number of separate sheets, 10 inches wide, and 1 foot 2 inches 9 lines in height, representing Japanese ladies in various dresses. Three E}i2:rarings printed in colours, on three sheets of the same dimensions as the preceding, probably representing Ainos, one of whom is throttling a bear, and another making monkeys dance in grotesque dresses. Four Engravings printed in colours, on Japanese paper ; one representing two children amusing themselves with a swing ; the second, a person with a long sabre, and partly covered with a cloak, on which is his coat of arms; and the other two, Chinese. A folio volume, 1 foot 3 inches high, and 10 inches broad, covered with blue satin, opening like the leaves of a fan, and containing fifteen engravings printed in colours, representing Japanese ladies, either walking abroad or at home. There are also servants holding parasols over the heads of their mistresses. A folio vohane, of the same dimensions, and covered as the preceding, containing fifteen engravings printed in colours, representing" Japanese ladies with their daughters, either walking abroad or at home. In this volume there is not to be seen a single male figure. A small white paper bag, containing thirty sheets of Japanese paper, folded and sealed in the various ways customary in Japan for letters, according to the rank of the person to whom they are addressed. Two folio volumes, covered with blue silk, one foot two inches three lines in height, and eight inches and a half wide, the one containino^ forty-one, the other, thirty-six plants, exquisitely painted on very fine Japanese paper, with Japanese explanations on the opposite page ; in a paste-board case, covered with purple satin. M. Charpentier-Cossi ビ nv, in his Voyage, au Bensrate, mentions this article in the following terms : ― " It was a present made to M. Titsingh by the wife of the chief physician to the emperor. I doubt whether any thing more perfect in its kind exists : the stalks, flowers, fruit, roots, all have the appearance of nature itself : opposite to each plant its name CATALOGUE OF BOOKS, ^c. Sli) and properties are rather drawn than written. The whole is the work of the Japanese lady by whom it was presented." Piue books in quarto, eleven inches high and eight wide, covered with brown silk, containing two hundred and thirty-four different flowers, painted with great truth on thin Japanese paper, with the names in Japanese and Dutch ; among these are many new species. An octavo volume, bound in Japan, eleven inches by seven and a half, con- taining one hundred and five engravings, printed in colours, of various persons male and female, from the emperor to the lowest public officer, to which arc prefixed seven pages of explanation in Japanese : there is also a Japanese inscription over each figure. This volume is highly valuable for the variety of civil and military costumes. Jn octavo volume, bouna in Japan, ten inches four lines by seven inches, con- taining seven engravings printed in colours, representing ladies at home, and twenty-eight pages of Japanese text. Two Japanese volumes, nine inches and a half by seven. Tvûo volumes on Funerals, 8vo., in Japanese. A volume, oblong folio, one foot six inches wide, and one foot two inches high, half bound, green morocco back and corners, containing fifteen Japanese engravings printed in colours. The first represents the street inhabited by the public prostitutes at Nangasaki ; the second, a battle of a Japanese sovereign who encouraged licentiousness of manners ; and the others persons of both sexes in not very decent attitudes. General Map of Japan, printed on Japanese paper, five feet two inches lopo- and two feet six inches wide ; washed with a yellow tint to mark the land, and pink for the different buildings, of which an engraved birds-eye view is given. The explanations in Chinese are ensraved in circles, squares, or parallelograms, of larger or smaller dimensions, according- to the size of the towns, villages, and hamlets. On the coasts are represented vessels oi sins-ular construction. Plan of the Palace of Yedo, washed in colour, on Dutch paper, by Europeans, 1 foot 7 inches long, and 1 foot 3 inches broad. The explanations are in Dutch ; and there are numbers of references to an explanatory sheet, likewise in Dutch. 320 CATALOGUE OF BOOKS, §-c. pidii of a small Town, washed in colour, on thick. Dutch paper, 1 foot 8 inches long, and 1 foot 4 inches broad, with references to a sheet of manuscript explanation. Plan qJ the Interior of the Palace of the Emperor of Japan at Yedo, made by a Dutchman on European paper, 2 feet 7 金 inches long, and 8 inches broad. fV(m of the Port, the Road, and the Islands near Nangasa/ci, executed by Euro- peans, on thick Dutch drawing paper, with explanations in rea ink, 2 feet 3 inches square. Plan of Yedo, printed on paper, 2 feet 7 inches 6 lines long, and 1 foot 10 inches hi?li, with more than 1,500 references made in red ink by M. Titsingh. The streets and public places are marked by yellow and grey tints. Plan of Nangasaki and the adjacent Islands, drawn on very thin yellow paper, like Bank paper, and coloured, 4 feet 6 inches long, and 2 feet broad. The references to the temples and buildings are in red ink, those to the streets in black ; the names of towns, temples, and islets, as well as the distances, are written in Dutch. This plan, from the minuteness and accuracy of all the details, cannot but be considered as highly valuable by European geographers. Plan of Nangasaki, printed on paper, 2 feet 8 inches 3 lines in height, and 2 feet 11 inches in breadth. The houses are marked with a grey, and the sea with a bluish, tint. A circumstance worthy of notice is, that the ref。rences are printed in Arabic ciphers by the side of the Japanese ciphers. Several Dutch vessels are lying off Desima, and there is one ill tow by sixteen Japanese boats. Bird's-eye View of the Island of Desima. A drawing on Japanese paper, 2 feet .5 inches 6 lines in height, and 2 feet 2 inches 6 lines in width. This plan seems to have been executed at an earlier period than the fo レ lowins- article. The Dutch flag, indeed, is here seen flying as in the latter ; but the houses are not so numerous, nor are any persons repre- sented in them. Bird's-eye View of the Island of Desima, printed in colours, 1 foot 8 inches 8 lines in length, 1 foot 3 inches 3 lines in breadth. Dutch and Japanese CATALOGUE OF BOOKS, êçc. 321 are represented in the streets and in their shops. The bridge commu- nicating with Nangasaki is shown. At the end next to Desima is a house where Japanese sentinels are stationed. An enormous folding gate, furnished with strong iron bars, converts this little island into a prison, and prevents the Dutch from going out or in but at the good pleasure of the governor of Nangasaki. Plan of the Island of Desima , painted on gauze, pasted on canvass, and mounted on a roller, 3^ feet wide and 5 high. Plan of Osaka, printed on paper, 2 feet 9 inches long, and 2 feet 6 inches 9 lines wide. The canals and river are marked by a greenish tint. There are upwards of five hundred numbers in black, and some letters in red by M. Titsingh, referring to a manuscript explanation. Plan of Meaco, printed on paper 3 feet 8 inches 8 lines in length, and 2 feet 8 inches in breadth. There are 729 numbers, written in red ink by M. Titsingh, referring to a book of manuscript explanations. The streets are marked by a yellow tint. The temples, palaces, and shops are represented in elevation in the city and environs. Plan of Mijako, printed on paper, 2 feet 1 inch long, and 1 foot 6 inches 9 lines broad. The principal streets are marked with yellow tint. A Manuscript Map of the Island of Yesso, coloured, on thin paper, 1 foot 6 inches by 1 foot 2 inches, with the names in Dutch; and a great number of references. A Map of the Island of Yesso, coloured, 1 foot 2^ inches long, and 11| inches broad, with Dutch and Japanese explanations. Plait of the Island of Seringapatam, coloured ; and a coloured view of the same. Two sheets of European paper, 1 foot 4 inches long, and 9J inches nigh. A Volcano in Eruption, a coloured drawing, on very thin paper, 3 feet 3 inches 6 lines in length, and 2 feet 1 inch in height. Volcanoes in Emption, a coloured drawing, on paper, 2 feet 2 inches long, and 1 foot 8 inches broad. Red, yellow, and srey tints seem to indicate an earthquake over a whole island. An Island. A drawing in colours on strong Japanese paper, 2 feet o inches by 1 foot 8 inches, with the names written very small in Dutch. On 2 T 322 CATALOGUE OF BOOKS, §-c. the middle of this sheet is fixed a piece of thick paper, coloured on both sides, representing a lofty volcano, the top of which is in eruption. Summits of Volcanoes in Eruption, drawn in colours, on a sheet of 1 foot 2 inches 9 lines, by 10 inches 3 lines, with Dutch explanations on a paper that folds down over it. A Volcano in Eruption, a painting on gauze, pasted on thick Japanese paper, 3 feet 3 inches long and 2 feet wide, with a border of red paper, having patches of silver paper folded down on it in several places, with manuscript explanations in Dutch. There are many numbers, written in black, referring to an explanation in the Dutch language. This painting is executed on a ground sprinkled with gold. Several Volcanic Mowitains, sketched on a sheet of paper, 1 foot 3 inches by 1 foot, with explanations in Dutch. Volcanic Eruption and Earthquake, a drawing in colours, on thin paper, 4 feet 2 inches 6 lines in length, and 11 1 inches wide, with Dutch and Japa- nese inscriptions. A small folding Map, 1 foot I by 11 き inches, printed on paper, and apparently a reduced map of Japan. On the title are the Dutch words, Kiezjo af de neeox Laniideri. Designs of the Temples of Nikko or Jama, printed on Japanese paper, with 231 numbers, marked in red ink by M. Titsingh, 1 foot 4 inches long, and 1 foot broad. Guide to Yedo and its Environs, a thin sheet, printed, 9 inches 6 lines high, and 1 foot 4 inches long. There are 123 numbers of reference in red ink. Another Sheet, 1 foot 2 inches by 10 inches, with 17 numbers of reference. Representation of the Banian y a remarkable tree, which sometimes covers several acres of ground, and is very common in Hindùstan. A wood engraving, 1 foot ^ inches long, and 10 inches hie^h. Representation of Rokausi, in the country of Tiesen, a wood engraving, on thin Japanese paper, 1 foot 4 inches long, and 11 き inches broad. It exhibits temples and colossal idols on the mountains, with devotees going to pay adoration to them. CATALOGUE OF BOOKS, も-、 323 An Engraving on Wood, 1 foot 6 inches long, and 10 inches 9 lines wide, exhibiting figures mostly of a monstrous kind, such as hairy men, men in the shape of scissors, cutting off the arms or legs of others, and such like caricatures. A thin Sheet, 1 foot 6 inches long, and 1 foot wide, on which is a plan with apanese characters. A Wood Engraving, on thin paper, 1 foot 3 inches long, and 8 inches 8 lines wide, exhibiting the plan of some village or small town. A Wood Engravinçr, on thin paper, 1 foot % inches by 11 ま inches, being a plan of the Chinese factory at Nangasaki. A IVood Engramng of the same dimensions as the last, on thin paper, beinp- a miniature plan of a large city. Drawings of Coats of Arms, on a thin sheet, 1 foot loner, and 7}^ inches wide. Plan of the City, Port, and Road of Macao, taken in 1792, by Manuel de A^ote, agent of the Royal Philippine Company ; an India ink drawing, on strong Dutch drawing paper, 2 feet 9 inches 4 lines long, and 2 feet 3| inches broad. The explanations are in Portuguese. Plan of the River between Macao and Canton, by the same, taken in 1792; an India ink drawing, 5 feet by 2| feet; on strong Dutch drawing paper. Chart of Formosa and Part of the Coast of China, 2 feet 2| inches, by 1 foot 6 inches, executed by Europeans. It is on strong paper of the country, and washed with India ink. ■P/^m of the Imperial Palace and City of Pekin, executed in the capital, on strong Corea paper, 2 feet 2 inches 4 lines high, and 2 feet 3 inches long. Part of the buildings of the palace and the walls of the Tartar and Chinese city are here represented in elevation. The names, as well as the marginal explanations, are in Dutch. xytrd's-eye Plan of the Imperial Palace of the Djogoim, a coloured drawing on strong Japanese paper, 5 feet long, and 3 き wide. It is impossible for a drawing to convey a better idea of the whole of a palace. ^ Co 麵 Fisherman and his Wife, a coloured drawing, on a sheet of thin paper, 1 foot 9 inches, by 1 foot 2 inches 6 lines. , 2 T 2 324 CATALOGUE OF BOOKS, Sfc, Another Corean Fisherman, harpooning a seal, a coloured drawing, on paper of the same dimensions as the preceding. A Coloured Engraving, executed in Japan, representing a lake with a cause- way and a bridge, leading to a large mansion standing in the middle ; 2 feet 1 inch (» lines long, and 9 inches wide. View of Tolonomon, a small coloured copper-plate engraving, 5 inches by 4. These two attempts at engraving, in the European manner, by Japanese artists, afford some idea of their aptness for imitation. A Coloured Drawings of a Species of Camdopard, with the following explanation in Dutch and French : ― " On the 6th of signals, the servants of the lord of Matsumai arrived with the following" paper : " Near the island of Yesso there are several more islands, discovered at the same time, situated to the north, and called Kara-fou-te-si-ma. Here two animals were discovered at niirht by moon-light, in the moun- tains ; one of thcni was shot with a pistol. The description of it is as follows : — Height from head to foot, 8 feet ; lenirth of the body 5 feet ; it has very soft hair, and feeds on grass and the leaves of trees." A Travelling Alap, 6 inches hitrli, 7 feet long, opening like the leaves of a fan. Another Travelling Map, of the same dimensions. On the subject of these maps Father Charlevoix has these remarks : ― " Neither men nor women ever go abroad without fans in their hands. When they travel, they have fans on which the roads are marked, as well as the best inns, and the prices of provisions. Those who have not such fans may purchase small books, which are every where to be bought of little boys, who make a trade of begging on all the roads/' Tîco y lews of Coasts, crayon drawings, a view of Matsuma, on the east coast, taken at the distance of a furlon£r : and view of the Bay of Nangasuki, 3^ Dutch miles distant. A Collection of nearly Two Thousand J apanese and Chinese Medals and Coins, of gold, silver, copper, and iron, formed by the late M. Titsingh, with infinite trouble and expense. Among them are the rare Japanese pieces, called ohans and kobans ; a series of the Japanese and Chinese emperors, from CATALOGUE OF BOOKS, を c. 325 the remotest ages to the present time ; and several medals employed as idols by the Chinese in their pagodas, or domestic oratories, to repel evil firenii. Mr. Klaproth, a gentleman well acquainted with the Chinese lan- guage, has arraiiiî'ed these medals in chronological order, and begun a descriptive catalogue oi them. As no cabinet whatever possesses so valuable a collection, we wish by this note to awaken the public curio- sity, in hopes that some government, friendly to the sciences, may purchase it, and enable the learned of all countries to consult it with benefit to clironolo2"y and numismatics. In the loner list of maps and plans in M. Titsingh's collection, the following are particularly worthy of notice: ― 1. Th& great Map of the three Japanese Islands, whicn contains twice as many names as any map known in Europe. The provinces are distin- o-uislicd, as in our maps, by different colours, indicated at the bottom of the map by corresponding tints, which, as well as the principal places, are accompanied by numbers referring to a descriptive list. The authors of this map are Japanese. 2. A Plan of the Citi/ of Nangasald and its Environs, drawn, washed, and coloured, exactly in the style of ours, by an engineer to the Emperor, who made a present of it to M. Titsingh. According to this plan, Nangasaki, situated in the first of the three islands, on a river of the same name, is a very large city : its figure is irregular next to the river, the windings of which it follows ; towards the land it is semi- circular. In front of this city lies the islet on which is the Dutch establishment, and which may be called their prison. 3. The coloured Dr 請 ing of a Volcano, by the recent eruption of which upwards of three thousand persons perished. A castle situated in the centre of the scene of devastation escaped uninjured. DIRECTIONS FOR PLACING THE PLATES. Page Residence of the Djogoun, or Emperor of Japan, at Yedo, to face the Title. Earthquake and Eruption of the Mountain of Asama-Yama . . 100 Earthquake, Volcanic Eruption, and Inundation in the Province of Sima- bara 112 Plan of the Dutch Factory in the Island of Desima, at Nangasaki . . 166 Plan of the House of the Chief of the Dutch Company . . 169 Plan of the Chinese Factory at Nangasaki ...... 170 Marriage Ceremonies, (marked Part II, 1 to 11,) to be placed together, between . , . . . . . p. 224 and 225 Temporary Hut, in which the Quan and the Sisek are exhibited, to face p. 243 Funeral Processions of a Superior Civil Officer, and of the Governor of Nangasaki, numbered 13 to 18 . . . • , 250 Tomb of the Governor of Nangasaki, see the Plate opposite to . . 243 LONDON: PRINTED BY WILLIAM CLOW E&, NfTlhuniberlaiid'COurt. も ; え ぼ) GETTY CENTER LIBRA'-"