order to gain favour in the eyes of the man
she loves!

When the branch is accepted, that terrible
routine of ceremonies is commenced, which, in
Japan, demand the study of a lifetime to comprehend
and the patience and long-suffering
of a martyr to perform. There is a ceremonious
appointment of male friends of the
bridegroom and female friends of the bride,
and a ceremonious meeting between them to
arrange the terms of the marriage-contract,
and select two auspicious days, one for a
ceremonious interview between the affianced
pair, and the other for the crowning ceremony
—the wedding.

Let not the uninitiated suppose that crowning
is synonymous with concluding. It is
rather the grand inaugural ceremony, and
signifies that from henceforth until the time
when the poor worn-out frame is carried to
its last home, in a coffin shaped like a washing-tub,
no event of life important or unimportant
shall be passed over without its appropriate
ceremony.

A Japanese lady is not exactly purchased
of her father. Still very costly presents are
expected for a handsome daughter, and the
best the bridegroom can afford in any case.
These presents, which are sent to the lady,
are at once made over by her to her parents,
and are kept by them. They, in return, send
some articles of trifling value to the bridegroom.
Next comes the ceremony of burning
the childish toys of the bride; then that of
preparing her trousseau,—which includes
articles of household furniture, all the requisites
for the kitchen, a spinning-wheel, and a
loom.

Some authors maintain that marriage in
Japan is a civil contract only, and is unaccompanied
by any religious solemnization.
Others say that there is a religious ceremony,
and that the marriage must be registered
in the temple to which the young couple
belong. Prayers and benedictions are there
pronounced by the priest, and there is a
formal kindling of bridal torches, the bride's
from the altar, and the bridegroom's from the
bride's; after this they are proclaimed to be
man and wife.

Now begins the business of the day. The
unhappy lady with her black teeth is dressed
in white, and when she leaves her father's
house she is covered from head to foot in the
garment which is to be her shroud. In this
plight she is seated in a norimon, or palanquin,
and carried forth to parade the greater part of
the town, escorted by her family and friends.
When she reaches the bridegroom's house
two of her youthful friends accompany her
to the state room. These friends, instead of
bridesmaids, are called the male and female
butterfly. In this state room sits the bridegroom
in the seat of honour, with his parents
and nearest relations; and there are two
tables in the apartment very elaborately
arranged. On one there is a miniature representation
of a fir-tree, emblematic of man's
strength; of a plum-tree in blossom, the
emblem of woman's beauty; and of cranes
and tortoises for long life and happiness.
On the second table stands all the apparatus
for drinking saki, the national beer. By this,
the bride in her shroud and the attendant
butterflies, take their place; and here they
commence pouring out, presenting, and drinking
saki, amidst formalities which Pit-Singh
says are numerous and minute beyond
description or conception. When the drinking
bout is over the wedding guests appear, and
the evening is spent in eating and drinking
saki. In deference to the frugality and simplicity
of the early Japanese, the wedding
feast consists of very simple fare.

Three days after this, the bride and bridegroom
pay a visit to the lady's family; the
bride plucks out her eyebrows, and the
wedding forms are over.

It constantly happens that fathers in Japan,
worn out by the vexations, burdens, and
restrictions attached to the condition of head
of a family, resign this dignity to the son;
either as soon as he is of age to assume
the position, or at his marriage. Thenceforward
the father with his wife and younger
children become dependants on the eldest
son.

On the first intimation of a probable addition
to the family, a girdle of braided red
crape is bound round the body of the future
mother above the waist. The opinion of the
unlearned in Japan represents this as a precaution
by which the unborn babe is prevented
from stealing food out of the mother's throat,
and so starving her to death; consequently
the fillet must remain as first fastened, until
the birth of the infant. Poor lady! as soon
as the baby is born she is given over again to
ceremonies and superstitions. She is placed
upright in her bed in a sitting posture, and
fixed in it by great, hard bags of rice wedged
under each arm and at her back. She is
compelled to remain in this position for nine
days and nine nights, very sparingly fed, and
actually kept wide awake lest by falling
asleep she should in the slightest degree
change the prescribed position. No wonder
that after this she recovers very slowly and
is nursed as an invalid for one hundred
days. The baby, however, with the exception
of one day, is absolutely free; wearing no
clothing that can impede the growth and
development of body and limb, and being
victimised by no ceremonious observances.

The exceptional day is that on which it
receives a name; for a girl the thirtieth,
and for a boy the thirty-first day after birth.
The baby is carried to the family temple,
accompanied by its wardrobe,—by the abundance
of which the wealth and dignity of the
father are estimated,—and by a large procession
of friends and servants. Last of all
walks a maid-servant carrying a box, which
contains money for the priestess and three