418 *1ỡng He

with a certain editor of a newspaper to write down, all the literature he disliked either upon personal or public grounds; but though in my youth I had studied rhetoric under the first female professors in Billingsgate and the Strand, and was almost a match for BD-himself, I could not write up, or rather down, to the standard of my employer, and was dismissed accordingly as unfit for service. My next engagement was accontract for the alphabetical part of a new Encyclopedia, to be published in sixpenny numbers; but letters A and C being pre-occupied, I grew disgusted with the narrow sphere of my occupation, and after doing three other letters, I withdrew from the concern. You may perceive then, Sir, that the sphere of my utility is not circumscribed ;law, physic, divinity, and trade, are equally within my compass. In theatrical criticism I am quite at home, having once written a tragedy myself (by the bye, no one who has not done so can know the talent and labour that go to write even a bad one.) The best judges thought my play not without merit; but as it abounded neither in metaphysics nor in supernatural agency, nor made sufficient use of the materiel of the modern Melpomene, traps, thunder, and great bells; as the style moreover was neither Ossian in metre, nor prose run mad, the managers refused it. Disgusted with this ill success, and tired, perhaps, of the tragedy of real life of my last twelve years, I have now bid a long and a lasting adieu to the Muse. As far, however, as a song or a satire, a sonnet or a charade, I am the humble servant of your poetical sheet. With these qualifications I flatter myself that I am the very man you want. I could, Sir, without loss of time, furnish a very pretty series of articles-such as "Letters from the Circuit," "Evenings in Warwick-lane," or "Hora Apostolicæ;" or, if you prefer the fashionable line of mysticism and transcendentals, what think you of "A Correspondence with a German Philosopher on Mesmerism," or "Imperial Letters to Mad. Krudener"? Then, Sir, among my MSS. I have "Remarks on the War of the Peninsula," a capital article, which, if Austria marches against Naples, will, mutatis mutandis, answer to a T. During the season I could engage for a series of observations on the Royal Academy and Water-colour exhibitions; and though 'with respect to painting I am, like

[Oct. 1, -ogenag-it to zamed ɔdi bas „lisztmoy Epictetus, more a writer of receipts than a real cook, yet by dint of a little eves dropping in the rooms to pick up the artists' opinions of each other's performances, I could not fail to compose a few peppery papers, which (if you are not afraid of libel) would throw Peter Pindar into a perfect shade. I have likewise in my portfolio, Notes for a Voyage to the North Pole, which might be ready against the return of the expedition; sixty skeleton Homilies a most ingenious case of Sermons, divided by compartments into openings, main bodies, and tail-pieces, so contrived that any one opening will dovetail with any one middle part, and that again with any termination. With the help of a concordance for new texts, you may with this machine have a different sermon for every week of the year. This, Sir, was part of my properties in fieldpreaching, and might suit those who have more zeal than talent; and it should be parted with at a reasonable I have begun, some time back, a complete course of criticism on the Musa ambulantes of England, including a Dissertation on the Origin and Antiquities of Street Ballads, with anecdotes of the most eminent singers and writers in that line; and an appendix, embracing the literature of Vauxhall: this could be finished and shaded to any political colour you please at a short notice. A series of letters from a country town would furnish a good vehicle for abusing any political or religious party

rate.

for crying down one set of men, and raising another; and it has besides the advantage of allowing one to puff one's nearest friends and relations if, alas! I had any :-this part, however, I can dedicate to yourself. Comme il n'est pas nécessaire de tenir les choses pour en raisonner, as Figaro says, you will not think me presumptuous in boasting of my "Letter to an East India Director on Paper Currency," in which I can clearly prove that money is not necessary to pay debts; and that if twice two be not five, it may, by a little dexterity, be made to exceed four. This you might publish, divided into six successive numbers, and it would add great weight to your Magazine by the profundity of its argument, and its coincidence with some of our most accredited economists. By the bye, Sir, if on approving these suggestions, you would discharge a small matter that is out against me, it would give me a freer access to

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coffee-house, will greatly

A

Sir, your most devoted and w faithful Servant, A. B.

:

The first festival day is called in the learned language Zin-zits, or the day of man; and in the vulgar language Nanooka Djogooats, which signifies the 7th day of the 1st month.

In the second year Kooan-pe (890) it was customary to serve up to the Daïri a dish of potage, called Nanakoosa, consisting of baked rice and seven different kinds of roots or vegetables.

It subsequently, however, became the custom merely to present seven kinds of vegetables to the Daïri.

The work entitled Lifo-o-no-ki states, that Moorakami-ten-o, on this festival day, was in the habit of receiving from his wife an offering of the first herbs.

Sutok-in, the 75th Daïri, composed the following lines on the subject of the potage made of rice and vegetables; "the stanza consists of thirty-one characters.

Ki mi ga ta mo

Na na tsoo na o sa no
Na na koo sa ni

Na o tsoo mi so ye noo bas n Yo ro tsoo no no fa roo.

May it continue to be the custom ten thousand years hence, to gather seven sorts of vegetables on the morning of the 7th day of the first month, 380 for the use of the prince!" 1 Such is the origin of the festival which is celebrated, not only in the palace of the Dairi, but throughout the whole empire. People regale their friends with the potage above described, and wish them a long and happy life.

The second festival day is called Shokdjoo-no-in and Djosi. Djo signifies above, first, or beginning, and si means serpent it is therefore the festival of the first day of the serpent of the third month. The third month was properly the month of the dragon; but this denomination has been altered, and that sign of the zodiac which immediately succeeds it has been adopted, to designate the month in which the Japanese are accustomed to wish their friends a con

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tinuance of good health and happiness. This festival, though fixed for the first day of the serpent of the 3d month, was formerly celebrated on different days, owing to the continual variation of the Japanese calculations. It has since been determined that it shall be celebrated on the 3d day, which is called Tcho-san, twice three, or the 3d of the 3d month. It is also called the festival of dolls.pd

It is principally intended for the amusement of young girls, and hence it receives the name of Onago-no-sekoo, or the festival of women. In all houses, whether belonging to the poor or the rich, a little stage is erected about the height of a table; it is covered with a red carpet or some coloured material, of such value as the family are able to afford. On this stage figures and decorations are placed, representing the court of the Daïri, temples, buildings, the Daïri himself, his wives who are called Dairi Bina, and other distinguished persons of both sexes: these images are called Vinn-uingio, or children's dolls. Different kinds of dishes are served up to the figures, with the same ceremony as is observed in the palace of the Dairi, and the houses of people of rank: in short, they represent the whole interior of a house, with all that is necessary in the kitchen, &c. By this kind of amusement girls are instructed, from their earliest childhood, how to become good and useful managers of a family.

that these dolls used to be given to young An ancient Japanese work mentions, girls as playthings; and that it was customary to blame them for any little fault committed by the children, with the view of giving the latter an indirect lesson.

From the most distant period it has been a practice, on the day of this festival, to make little cakes of rice and the green leaves of the plant called mugwort, which are supposed to be efficacious in preserving the health. The Japanese also drink saki distilled from peachleaves, as peaches are accounted to possess the quality of resisting all sorts of infections.

The third grand festival day is the 5th of the 5th month, and is called Tangono-sekoo, or Cho-go-no-sekoo: tan means

first, go a horse, and sekoo a festival day; the name therefore signifies the feast of the first day of the month of the horse. Cho means double, go five, and Cho-go the fifth of the fifth month.

This festival is to boys what the Onago-no-sekoo is to girls. From the first to the sixth day of the month, it is the practice to fasten flags of silk, cloth, or paper, to pieces of bamboo: they are usually ornamented with the arms of a prince, or of some distinguished officer

or famous soldier.

At the court of the Daïri, and in all capital cities, these bamboos are fixed upon bastions and bulwarks, and in front of the palaces. At Naugasaki and some other cities, two of these flags are fixed up in front of every house, where the family consists of boys; they are called No-bori or standards of war. Over the doors of the houses it is also customary to hang cutlasses, helmets, bows and arrows, guns, pikes, and other arms, made of wood or bamboo, covered with paper and varnished. In the apartments are ranged the figures of men famous for their courage, or knights in full armour: these figures are made of wood, and are dressed in silk or gold, silver or coloured cloth.

Boys receive, by way of playthings, sabres, swords, pikes, bows and arrows, and other weapons made of wood or bamboo, in order to inspire them, at an early period of life, with courage and a taste for the military service; and to fire their young hearts with the recollection of the glorious achievements of their

ancestors.

The swords, which every one may have made according to his fancy, are called Siobookatana. The word Sioboo has a double meaning: it is the name of the plant which we call sword-grass, and if the word be divided, it will be found to consist of sio, signifying to conquer, and boo to be conquered. Katana is the common word for sabre.

The fourth festival is called by the Japanese Sits-sek, the seventh evening, or Seisek, the evening of the stars. This festival is held on the 7th evening of the 7th month. It was established in honour of two constellations; namely, Tana-bata, Siok-djo, or Ori-fime, (the spinner, the sempstress, the virgin), Inkai the feeder of dogs, or Ken-giou, the cow-herd. It is founded on a Chinese fiction, from which the author of the Djoo-tsi-kie has selected the following particulars.

On the east of the milky way, called

by the Chinese Tenga, and by the Ja panese Ama-no-gawa, or the River of Heaven, lived Siok djo, or Tana-lata, a lady of exquisite beauty, and the daughter of the Emperor of Heaven. In her solitude she employed herself in spinning a fine kind of cloth, called by the Japanese Woonmoo-sioken-no-koromo, the stuff of vapours or clouds; for she did not waste her time in idle amusements, or in decorating her person. The emperor, at length, displeased with her solitary life, married her to the genius of the constellation Inkai or Kengio, who lived on the north of the milky way. Her new mode of life so pleased her, that she soon neglected her work. This excited the emperor's anger, and he separated her from her husband; but, at the same time, granted them permission to meet once a year, namely, on the 7th night of the 7th month. These two constellations are still supposed to preside over the welfare of the world, and are held in great veneration by the Chinese and Japanese, who invoke them to obtain the blessing of Heaven, long-life, riches, and advancement in the arts and sciences. Pregnant women solicit their aid in childbirth; young girls pray that they will assist them in their needle-work and embroidery; and boys in their mechanical labours, studies, &c. They present to them offerings of water, fire, incense, flowers, saki, sweetmeats, fruits, needles, marriage-hymns, sonnets and pieces of ornamental writing, according to the custom of the country.

At the court of the Daïri, on the 7th night of the month, four tables are laid out in the open air. They are covered with offerings of various kinds; together with a vase of pure water, and nine chandeliers with wax tapers, which are burnt all night. The well-informed part of the Japanese consider this Chinese fiction as derogatory from the respect due to God; but, in general, they consider the two constellations above mentioned as having great influence over the world.

On this festival day, it was formerly the custom at the court of the Daïri to write poems consisting of thirty-one characters, on oblong or square pieces of coloured paper, which were fastened to branches of green bamboo; and the constellations received offerings of fire, water, scented wax candles, sweetmeats, melons, &c.

The fifth festival day is the 9th of the 9th month; it is called Tchocho-no-sekoo,

or double nine. At the court of the Dairi it is customary to drink saki, distilled from the flowers of the motherwort, which is supposed to have the effect of prolonging life.

At Naugasaky a fair is held, called by the Japanese Matsoori. Children superbly dressed perform dances in the principal streets in honour of O-soovasama, the god of the Sintos. The priests, followed by an immense crowd, convey the statue of the deity to a particular quarter of the city, where a grand building is erected for its reception.

Besides the five grand festivals above mentioned, another is celebrated on the 13th of the 7th month, called in the learned language Woorun-bon, and in the vulgar language, simply bon, which signifies a dish or plate. At this festival the Japanese make offerings to the souls of their deceased relations; it is connected with the religion of Shakia, which was introduced from China to Japan.

The book of hymns, entitled Boutssetsoo-wooran-bon-kio, which has been translated from the Hindoo language into the Chinese, contains the following:

The mother of the priest Mok-renbeekoo, who was a disciple of Shakia, after her death descended into hell to expiate her sins; there she was doomed to endure the severest hunger. Her son, who by his great learning had acquired a knowledge of the past and the future, as well as of all that was doing both in heaven and hell, succeeded in conveying her a plate of rice. No sooner, however, had she raised it to her lips, than it was converted into burning coals. Her son then consulted Shakia on the means of releasing her from the punishment which she had ineurred through her impiety, and he received the following answer:-"Your mother died in a state of revolution against the Fotoke, or gods; your own efforts are not sufficient to effect her deliverance; but, on the 15th day of the 7th month, assemble the priests toge

ther, sing hymns with them, and prepare an offering of one hundred different kinds of meat for the gods." Mokren obeyed, and succeeded in releasing his mother.

On the evenings of the 14th and 15th, the Japanese hang lanterns on the tombs of their deceased relations. At Naugasaki the festival commences by offering up prayers for the souls of the deceased. Green mats are laid down, and upon them are placed ears of corn and millet, baked roots, vegetables, and fruits, such as beans, radishes, figs, pears, nuts, &c.

In the centre stands a

small vase in which perfumed wood is burnt, and also a bowl of clear water. Another vase is filled with branches of the tree called Fauna-siba, and other beautiful flowers.

In the evening lanterns are lighted in the church-yard in front of every see-sek or tomb-stone. They are hung on long pieces of bamboo, and are allowed to

till ten o'clock. A little stone dish, filled with pure water, is placed in front of the tomb-stone, and on either side a goblet either of stone or bamboo, with a little green branch of the Fauna-sila tree; sweetmeats and delicacies of various kinds are also placed on the tomb.

The offerings are conveyed to the burial-places in little straw boats, with sails of paper, silk, or linen; and at Naugasaki these boats are launched on the water, with lanterns, or pieces of lighted bamboo, fastened to them.

This festival produces an extremely picturesque effect on the outside of the city, and at night, during a fresh breeze, the illuminated boats, continually in motion on the water, form a charming picture. In spite of the vigilance of the guards, thousands of poor people plunge into the water to collect the sepikkes (little copper coins), and other objects which are deposited in the boats. Next morning any articles of value that remain are taken out, the tide carries the boats down to the sea, and thus the ceremony ends.