JAPANESE MARRIAGE CEREMONIES.

New Zealand Times, Volume XXXIII, Issue 5408, 27 July 1878, Page 1 (Supplement)

JAPANESE MARRIAGE CEREMONIES.

(Japanese Times.)

The lower orders of the Japanese employ some married couple to make matches for their sons, and these agents are called nalcodo, or go-betweens. Betrothal sometimes takes place in the infancy or chilhood of parties, but is very often deferred till they are old enough to wish to have some voice in the matter themselves, which, however, is denied them if they have parents living. When, by reason of the death of his parents, a young man is left free to manage the matter in his , own behalf, he chooses a pair of go-betweens from among his friends or acquaintance, and through them makes inquiries for a suitable help-mate, and when they report the discovery ,of one, he sends them to solicit her hand of her parents. ■ If the proposal suits her parents the bargain is made, and by their connivance a meeting is arranged to take place between the young people at some tea house, unless they already know each other by sight, where the betrothed can only cast sly glances at each other, but are permitted to hold no conversation, as that, in the present stage of affairs, would be a breach of Japanese etiquette. In arranging matters for the wedding, fixing the day for it, &c., other go-betweens are employed, whose office expires only when the two are. made one. First, the young bridegroom sends the go-betweens with the presents to the parents of the bride elect. These may consist of a variety of things, varying according to the taste or ability of the bridegroom, or his parents, provided only that certain things are included in the number; as, for instance, some edible seawehd, and “ noshi,” or strips of dried and powered Awabi. The preparation of the latter is made chiefly in the Department of Ise. If “ noshi” cannot be obtained, a kind of dried fish will answer the purpose. But, whether the presents be few or many, the bridegroom must send a written list of tho articles along with them, for which a specified form is furnished iu the Japanese works on the subject. These presents being received, and the wed-ding-day being fixed between the bride’s parents and the go-betweens, nothing remains to be done but to await the appointed time. Meanwhile the bride and her family are occupied in preparing the numerous presents to be made by them to tho parents and relatives of the bridegroom on the night of the wedding. I In the evening of the day set for the nuptial ceremony, the bride, dressed throughout in white (the color of mourning in Japan) is escorted in the “ kango’’ or “ norimon” (palanquin) by her parents and invited relatives to the house of the bridegroom. At the present day she is met in the entrance of the house by certain females employed to receive her, called “ machi-joo-roo," who conduct her into a separate apartment, where she takes a little rest. It should be stated that she left her father’s house having her head covered with a “ wata-booshi,” a cap made of floss silk, which entirely conceals her head and. face from view, and is not removed until she has become a wife. When a sufficient time has elapsed for the bride to refresh herself, both she and the bridegroom proceed separately to the best room, where the young man seats himself at one end of the “tokohomn,” a sort of open closet or recess in the wall opposite to the entrance, which is considered the most honorable place in the Japanese house. And the young lady takes her seat at- the opposite end of the “tokonoma.” The go-be-tweens also sit down, the male by tho bridegroom, and the female by tho bride. Two other attendants, male and female, usually young persons, each bearing a vessel. with a long handle, used as a receptacle for sakd/ are likewise present to wait upon the bride and bridegroom and fill their cups. The longhandle flasks have a paper butterfly fastened to each ; a large and a small one represent a male and a female butterfly. The attendants who bear them are therefore called by these names, and the idea expressed by the symbol is, that as butterflies always go in pairs, so the husband and wife should accompany each other through life with a like constancy. Between the bride and groom is placed a tray bearing three lacquered cups, one upon another, the smallest at the top. The two .butterflies pour a little sake from both their flasks into the uppermost cup, while the bridegroom holds it to be filled, grasping it with both hands. Ho then sips tho wine three times, in. a very slow formal manner, and passes tho cup to tho bride, who • takes it in her hands and : takes three similar sips under cover’of her veil, when she hands the cup to the female butterfly, who sets it aside. The second cup and tho third are filled and emptied in like manner, so that each party drinks nine times. Hence the ceremony is called “san-san-kudo,” and forms tho most important part ■ of tho nuptial rites, for it makes the parties husband and wife. While this drinking is going one, one or two male singers are seated behind tho screen in the same room, chanting songs • of congratulation to the happy pair. They are now married, and the bride and groom proceed to another room, where they pay their respects to her parents by ’drinking sakd together; nominally but not really, going through tho “ aan-sau-kudo ” again. After that they are conducted to another room, where the bride removes her veil, aud exchanges her white dress for one of bright and gay colors ; and the grdom puts ou the “ kami-ahimo,” or Japanese full-dress, distinguished by the

wing-like shoulder-pieces, and full trousers ; and then again they drink to each other three times three cups, in mutual congratulation at tire happy change that has come over them, as indicated by their change of dress. This being done, there follows a feast to all in the house, who assemble in one room, aud regale themselves with the fare that is set before them ; and, having kept up the festivities till about the dawn of day, the wedding, party breaks up. Three days after the bride usually pays a visit to her own parents, when another entertainment .is made, to which the relatives of the family are invited. Henceforth the married woman is regarded as having been absorbed, as it were, into the family of her husband and to have sundered her relationship to her father’s house. Her duty to her father-in-law and mother-in-law supersedes all the obligations of filial piety. The common people, in their matrimonial rites, endeavor to ape as far as possible their superiors, the daimios and other great people of the land.