25: October 25th, 1917: A Trip to Unzen

The following account of what, possibly, is the first visit made by foreigners to this now well-known and popular summer resort may prove interesting. The details were obtained from one of the pioneers in this dangerous adventure, now a prominent and respected member of the local foreign community, and a resident of Japan for more than half a century. The trip was made in the year 1867, a time when the limited number of foreign residents in Japan were rigidly restricted to prescribed areas in the vicinity of each of the few Treaty Ports which at that time were open to foreign commerce.

Hachiman Jigoku

Hachiman Jigoku

Mr. L—., at the time a youth just out of his 'teens, in company with an adventurous friend - both residing at Nagasaki and possessing, among other qualifications, a fair working knowledge of the Japanese language - went for a walk as far as Himitoge Yama, a short distance from Nagasaki. Himitoge, freely translated, means the place to see the sunrise and hither, on the first day of the year, many of the Nagasaki townfolk flock to view the first beams of the rising sun. In the sixties, however, this place marked the limit of foreign “peaceful penetration” and a guard of samurai was stationed there, to prevent the entry of natives of the hinterland unprovided with a pass, from having any intercourse with the foreigners at Nagasaki, or to turn back any too enterprising foreigner, who might feel disposed to wander further on to the sacred soil of Nippon.

Hodaya Shrine

Hodaya

Nagasaki at that time was under the sway of the Tokugawa clan and beyond Aba, the land on the other side of the Gulf was within the jurisdiction of the Daimyo of Hizen. The country, although nominally ruled by the Emperor, in effect was governed by the Tokugawa Shogun and the great daimyos, each practically an absolute ruler in his own territory, where he ruled more-or-less as it pleased him, and with but scant attention on the behests of either Mikado or Shogun, unless such behests were backed up by force majeure.

Onsen Mt., Shimabara Hijen

On their arrival at the pass at Himitoge yama the travellers, being youths of discretion, were not minded to proceed further and to risk being cut down by some two-sworded swashbuckler and were thus on the point of returning to Nagasaki, when they encountered a party of Japanese friends, who informed them that they were going to Aba, en route to Obama. The Japanese further informed the travellers that as the usual guard had been withdrawn for the past few days, there seemed to be no obstacle to prevent Mr. L. and his friend joining their party to Aba from which, if they cared to do so, they might all take the trip to Obama together.

Outlying Islands, Shimabara Gulf

Such an opportunity for adventure was not to be missed on any account and eagerly assenting to the proposal, the adventurous pair accompanied their friends to Aba then, as at present, a small fishing village, where the party embarked on board a fishing boat, at that time the sole means of communication between Aba and Obama. Fortunately for the voyagers, the weather proved fine and after a trip occupying nearly half a day, they arrived safely at Obama, where, bidding sayonara to their friends, the two travellers, now pioneers, set out cautiously to see the lions of the hamlet. They were probably the first foreigners ever seen by the inhabitants and their presence naturally excited much speculation and comment, othewise their movements were not impeded in any way during their inspection of the place.

O-Yu (hot spring)

The description of Obama as it was in those pre-Meiji days may be interesting to those who know the town as it is at the present day. In place of the fine stone bund, the numerous bath-houses, shops, the two, three and four storeyed hotels, to say nothing of the motor-cars and the other attactions of the town, Obama was but a small fishing village with a bath-house or two and at the most about forty small houses.

Sulphur Spring Yawate, Unzen

A ten minutes' inspection amply sufficed to “do the sights” and the pioneers were considering what to do next when Mr. L., espying a small temple on the hill, situated at the head of many flights of stone steps, drew the attention of his companion to same and it was decided that they would both go up and have a “look-see,” as from that altitude a fine view of the surrounding country could be obtained.

The project was put into immediate execution but was never carried out in its entirety, as when nearing the top of the steps, and while passing a long and high bamboo fence, they had just reached a gateway of the latter, when out sprang a number of fierce looking samurai, each armed with his two swords, and some in addition carrying particularly savage looking spears. They seized the adventurous pair and, after debating whether to cut them down as spies, there and then, finally thought better of it and hauled the pioneers into the presence of their Commander.

Castle Moat, Joka

This latter personage, proved to be an elderly, pleasant looking official, who while seated on the tatami of his yashiki, interrogated the samurai, enquiring where they had captured the “Horrander San,” what they were doing when they were seized, also if they had resisted arrest. The latter query was somewhat superfluous, seeing that captives were still alive and moreover unwounded. It is just these little straws that show which way the wind blows, that illustrate the Japanese devotion to details and precision.

The details of the capture being supplied, the Bugyo, (officer) turned to the prisoners, both of whom were in a mortal funk and expected instant decapitation or, at the least, their being trussed up like pigs and carried on poles, back to their Consuls at Nagasaki. However, they took heart from the kindly demeanour of the Bugyo and replied to his question readily and without reserve, asserting that their presence in district had no political or other ulterior purpose and that they had come solely to see the unknown wonders of the great Japan, of which they had heard so much but had never seen.

Unzen

Their obvious youth and the open-simplicity of their replies seemed to preposses the Bugyo in their favour. He said:—“Don't you know that it is my duty, either to cut you down, or tie-you up and send you back to Nagasaki, there to hand you over to the Foreign authorities?”  The pioneers, admitted the fact, adding hastily, that they were reluctant to put him to so much trouble and compel him to adopt such harsh measure; so if he would order their release, they would promise to go straight back, as quickly as they could and would give no further trouble to any one. “That was all very well,” the Bugyo replied, “but if your presence here becomes known to my Daimyo, together with the knowledge that I have released you.; it may cost me my head, or at the least, the necessity of my taking the happy despatch” (suicide by seppuku.)

After considering matters for a while, the Bugyo ordered the guards to conduct the prisoners to the garden at the rear of the Yashiki and leave them there. The order was duly carried out and the pair were left alone in a beautifully laid out garden, surrounded by a high bamboo stockade, wondering anxiously what was going to become of them, especially as a cleared space seemed horribly suggestive of an exection ground. Escape was clearly impossible. The high stockade, the number of samurai within call, to say nothing of not knowing what direction to take, should they to succeed in scaling the former and eluding the vigilence of the latter; hence they possessed not that degree of placid contemplation necessary for the appreciation of the many and varied beauties, natural and artificial, in the plaisance in which they were confirmed.

Unzen

While waiting thus in anxiety, the Bugyo appeared in a room facing the garden and seating himself on the tatami, he called to the prisoners and invited them also to be seated. He again plied them with questions, particularly their reason for coming to Obama and, an inspiration seizing Mr. L., he spoke up and explained with much naive detail how while in Nagasaki they had both heard so much about Ojigoku, the place of fire and boiling springs where the devil lived, that they wished to see the place. and if possible, the devil, for themselves. At the reply the Bugyo laughed heartily and upon their admission that they were hungry he clapped his hands and a servant appearing, he ordered refreshments to be placed before the prisoners.

By this time, the fears of the latter, anent the imminence of decapitation or, being trusssd up and tied to poles, had been allayed somewhat by the kindly demeanour of their host, who apparently was disposed to feel friendly towards them, so being ravenously hungry, they “wired into” the tea, cakes and fruit set before them without more ado, while replying to the many questions put to them.

Their host appeared to be very curious respecting America and England. which he seemed to think were adjacent countries. On being informed that tea was not grown in either country, and both sent to Japan to buy it, their host said that he had quite a lot of tea that he wished to sell and enquired if his visitors would consider the purchase of it. The latter replied that as they, unfortunately, were at the time outside the Treaty Limits, the transaction, however desirable on both sides, was thus impossible, but that if he, their host, would send the tea to Nagasaki, they would buy it, or at least, would persuade their friends to do so.

The Bugyo appeared to consider this reply a good joke and laughed so heartily that the prisoner-guests, although the point of the joke was not apparent, thought it politic to join in the merriment and this mutual cachinnation seemed to clear the atmosphere of the last vestiges of distrust. After again explaining that it was his duty to detain them and send them back to Nagasaki under arrest, the Bugyo on their assurance that they really wished to see Ojigoku and their promise that they would create no disturbance or interfere in any manner with any of the people whom they might meet, said that he would allow them to go and also, both for his own and their protection, he would send one of his samurai along with them, as a conductor and guard.

In due course, the pioneers, prisoners no longer, accompanied by their warrior guardian, whom as soon as the party were well clear of the Yashiki they found to be a really decent chap and disposed to be friendly and communicative, set out on the long climb to Unzen. The only route was a narrow cow-path, which twisted this way and that, up the side of the mountain and it was long after sunset when they arrived completely tired out with the excitements of the day and their exertions.

The pioneers put up for the night at a small inn with an adjoining bath house on the west side, the houses and bath being still in existence, and after a hearty meal, they turned in for the night, happy in fact that their respective heads remained secure on their shoulders, and slept soundly until daybreak. Next day, in company with their guard, the pioneers visited Ojigoku and inspected the wonders of Unzen, which are too well-known to need any description. Some things, fortunately, in Japan are unchanging, and the natural attractions of Unzen are in this category.

The day was spent in sight-seeing, after which a return was made to the inn for a meal, previous to descending the mountain to Obama, the same evening. These plans however, were upset by Mr. L being unwell, thus rendering travelling impossible. After discussing matters, the guard said that as it was imperative that he report for duty the next day, he would leave the pioneers at the inn, as they could find their way back without his assistance and thus the pair were left to their own devices.

Next morning, Mr. L. feeling much better, the pioneers were discussing ways and means when they were delighted to see their Japanese friends, from whom they had parted at Obama. The latter, while equally pleased, expressed their surprise at the fact of the pioneers having succeeded in getting so far without having been arrested. The circumstances were explained to them and as they were travelling to Joka, they suggested that the pioneers had better join them and on arrival at Minato, the port of Joka, they could obtain a boat to take them across to Aba, and away from this dangerous locality

The idea seemed a good one and adopting it, the party descended the hill on the Shimabara side. To obviate any suspicion of bad faith on their part, a message was left with the innkeeper, to be handed to the guard, should another one be sent by the Bugyo, for transmission to that functionary. In the message, which was written by one of their Japanese friends, the pioneers expressed their gratitude for his (the Bugyo's) kindness, in allowing them to see this wonderful place, although they had, unfortunately, not seen the devil and stated that they were going straight back to Nagasaki, via Minato, where they could obtain a boat.

On nearing the castle town of Joka, and not wishing to compromise their friends by being seen in their company, the pioneers parted from the latter and entered the gate of the town alone. But more adventures were in store for them since, as they were nearing Minato, they encountered a large concourse of people who were evidently out to enjoy themselves.

They were espied by a number of samurai who were seated feasting and a rush was made for them. Realising that flight was impossible, they decided to make no resistance, and awaited capture with as much composure as they could muster up. One huge samurai rushed up to Mr. L., caught him up and carried him off on his shoulder, amid the laughter and plaudits of the people. The other pioneer was grabbed by the arm, and the pair, prisoners once more; were set down on the beach amid a crowd of revelling samurai and townspeople.

Refreshments, liquid and solid, were forced upon the captives and Mr. L—'s refusal to partake of the sake offered by his captor for a moment seemed to disturb the harmony of the meeting, until his eager request for and acceptance of tea, of which there was an ample supply, soothed any possibly ruffled feelings on the part of his captor-host. Mr. L—'s companion, the other pioneer, his willing absorption of the national liquor, together with his, metaphorically, “clinking glasses all round,” was hailed as the Japanese equivalent of “a jolly good fellow” and once again the immediate apprehensions of the pair were temporarly allayed.

Fortunately at this juncture a commotion, occasioned by a fight between two samurai, arose and there was a general rush to the scene of combat, the offensive hosts joining the crowd. The opportunity for escape seemed too good to be missed and the pioneers did what is popularly known as “a bunk,” down a narrow alley and into a house, the door of which stood invitingly open. Once inside, they begged the occupier to close the door and conceal them: also arranged with him to procure a boat for them in order that they could escape when it grew dark.

The various details were satisfactorily arranged and after “lying doggo” for the rest of the day, in the “wee sma' hours,” the pioneers were smuggled into a small fishing boat, in which they made the return trip to Aba. On their return to Nagasaki where their friends were beginning to give them up for lost, they learned of the misadventures of another youthful Nagasaki-ite similarly afflicted with the wanderlust and inspired with the spirit of adventure, who, however, had not come off quite so well as our two pioneers. A day or two previously this gentleman had been carried into Nagasaki on a pole, trussed up like a pig in which guise he appeared before his Consul, a sad and sorry young man, as in addition to his physical sufferings, he had to endure an official reprimand in consequence of his deliberate breach of the Treaty Regulations.

But autre temps etc. Conditions have altered considerably since those by gone days and the trip to Unzen is now considerably less exhilarating than it apparently was in the palmy days of the sixties.

24: October 24th, 1917 Omura: Pearl Buttons

The writer hitherto merely a peripatetic pilgrim, henceforth must be regarded as a mandarin, as on this auspicious day he was invested with a button - a gross of 'em, to be precise. This interesting ceremony occurred in the course of a visit to the factory of the Nagasaki Ki Botan Kwaisha, where so many thousands of buttons were seen, made and in the making, that it was forcibly borne upon him that buttons, like pins and dead donkeys, must be included in the list of unsolved mysterious disappearances.

After a short rickshaw ride from the hotel, the Pilgrim arrived at the gate of the factory, which is located in a number of one and two storeyed buildings, a busy hive, from whence the hum of machinery issued. From the gateway to the office, piles of shells, each riddled with perforations were observed, each perforation signifying that the missing disc now figures somewhere, or upon someone, as the common but absolutely essential button.

Arriving at the office, thanks to the introduction provided by the Japan Tourist Bureau, although the Manager and his staff were obviously extremely busy, the writer was welcomed and after a few minutes conversation, permission to inspect the plant was accorded and a member of the office staff told off to act as Cicerone to the visiting “Horrander San” whose advent, apparently, occasioned a partial cessation of work and excited much comment, among the bevy of charming young ladies in an adjoining room, who were supposed to be diligently at work, sewing the finished buttons upon the cards, backed with tinsel which are familiar to commerce.

It must be stated, with regret, that notwithstanding the ascetic mien and extremely “proper” appearance of the Pilgrim, several of these damsels proved themselves adepts in the gentle art of “making eyes”; but he escaped from the barrage of this dangerous battery and proceeded to the workshops.

The shells, it was learned with surprise, come from Hankow! Shipments also arrive from Tientsin and the shell is considerably larger than that of the Omura oyster. After being washed and the incrustations removed, the shell is taken into a long, low building in which a number of drilling machines are installed, the motive power being supplied by electricity. Here some forty men drill the discs from the shell, boring the holes as closely together as possible, in order to obtain the greatest possible number from each shell. As each of these men works 12 hours a day and the process of drilling out a disc is commenced and completed in four seconds, statisticians may at their pleasure figure out just how many discs drop through into the basket in the course of a working day.

The perforated shell is conveyed to another department where it is converted into line of an excellent grade while the discs pass to the grinding room, where the edges and that side which formed the outer part of the shell are trimmed up and smoothed off by grinding wheels.

Seated in front of a row of these wheels, a number of girls place the discs, one by one and rough side uppermost, in a groove terminating with a slot, down which they (the discs, not the girls) disappear, to be brought in contact with the revolving wheel. The writer stood watching the nimble fingers of one of these girls - 90 discs a minute being the average so dealt with. Feeding the insatiable maw of this machine for twelve hours per day, Sundays included, must indeed, be a terribly monotonous occupation and all for a wage of thirty sen a day!

From this machine, the roughly polished discs pass to the countersink drills. Expert work this, seemingly, as the operators are all of the sterner sex, some, the most proficient, being in receipt of “high wages” – as much as one whole yen a day being earned! At this machine is drilled the little countersunk depression seen on the front of the button, also the rims and edges of the more ornamental types, the countersinking, rims etc., being executed at one operation, according to the shape of the “bit” used in the machine.

The potential pearl button now passes upstairs to another department where the holes are pierced, four, two or one hole, as in the case of buttons with a shank, in which the thread is not seen. On a number of tables are installed a number of horizontal drills, operated by foot power, the operator seated in front of each machine with her feet on the treadles. In the case of two, or four holed buttons, the drills are arranged in pairs, or quartettes, all the holes being pierced simultaneously, the time so occupied being five seconds for each button. Fitting the disc into a slot, the operatress, by means of the “feed,” brought it in contact with the drill-points; a slight pressure and the holes were pierced, the button falls through into a receptacle and the slot is in position again to receive another disc, and so the work go on.

The single hold buttons are drilled by younger girls at an adjacent bench several of whom, judging by their youthful appearance, appearing to have successfully evaded the notice of the School Attendance Officer, if there be such a functionary at Omura!

Despite their long hours and the monotonous nature of their occupation, they all seemed to be happy and, it may be remarked, that there was no notice indicating that a strict silence be maintained. Possibly, the knowledge of having a job, however monotonous or ill paid, was a source of jubilation, as even in flourishing and prosperous Japan, “the high and increased cost of living” is no mere newspaper or magazines phrase.

The buttons pass next to the boiling room, where they are boiled in large vats with “Okusuri” (medicine), the conductor described it but probably a strong alkaline solution, after which they are poured into wooden, churn-shaped tubs, revolving, open head upwards, on an inclined axis, the thousands of buttons polishing one another by the mutual abrasion. The next process is the final, dry polish which they obtain in huge, revolving wooden drums, from whence they pass, each a fit and proper button, to a large, airy room adjoining the office, where, as previously described, they are sewn upon cards and racked for export. Large godowns and storerooms indicate the extent of the output, which averages some 800 gross per diem.

After being presented with a sample of the work produced, the Pilgrim expressed his appreciation of the kindness and attention of which he had been the recipient, in the course of which, happing to make use of the popular “Ai do-an-no-te,” considerable giggling resulted in the sewing department and not wishing to further clog the wheels of industry, he took his departure and returned to Kambutsu-ya.

As there was still some considerable time to elapse previous to the departure of the train, on arrival at the hotel the further services of the ricksha man were dispensed with. The usual “hold up” ensued. When, in response to the enquiry “how much?” a figure was named which seemed rather stiff the enquiry was repeated, with emphasis on the “how,” so to speak. Same result. Thinking possibly a little sarcasm would facilitate matters, the Pilgrim, closing with the deal, replied, “All right, dekimasu. Can do. Bring it inside, I'll buy it.”

Followed profuse explanation to the effect that the sum mentioned was the fare only and did not include the purchase of the vehicle and it necessitated the combined efforts of Kurumaya-san, Okamisan, and her staff to bring the truth home to the foreign stranger. The usual result. “Another Successful Hold-up” par. for the newspapers. While removing his boots previous to entering, the Pilgrim discoursed feelingly upon the iniquities of Kurumaya-san and explained what a joyful land China was in this respect.

This removal of one's boots, previous to entering a Japanese hotel, has its advantages (from mine host's point of view). The boots being kept in a cabinet downstairs in full view of the office, serve as a check upon the guest's activities; hence, the joyous practice known as “shooting the moon,” which is achieved by sliding down a convenient rain pipe, is unknown in this land. The act of removal also has its disadvantages, as during this operation the unwary guest is apt to “be caught bending,” so to speak.

23B insert: October 24th, 1917 Nagasaki: O Suwa Matsuri description

The Osuwa Matsuri - a famous festival three centuries old

Nagasaki's Great Annual Shinto Festival

The chief religious festival of the year in Nagasaki is that in honor of the “Kami” or what foreigners call the “Suwa Temple,” the principal Shinto shrine in the city. It is celebrated annually on the 7th, 8th and 9th of October.

The essential motive of the celebration is that common to the festivals of most large shrines devoted to the national religion, that is to say the patron deities are removed for a period to a temporary shrine specially erected for the occasion. Although the services and ceremonies connected with this festival extend over the first 13 days of the month it is only the proceedings upon the three days mentioned that attract much attention from the general public. On the first of these three days the symbols representing the deities journey in “Mikoshi” or sacred cars to their temporary quarters, remaining until the 9th when they return to the main shrine. On the 8th the Governor of the Prefecture pays a ceremonial visit to the temporary shrine and presents the customary offerings.

Originally designed as an offering to the deities, which does in fact remain their chief object, the festivals have, during the 285 years which have elapsed since they were first performed, developed into an entertainment constituting the yearly outing of thousands living in the neighborhood.

Anti-Christian Survivals

Circumstances have contributed to the association with this festival of a number of interesting old customs. Not long before the middle of the seventeenth century Christianity was rapidly spreading its influence in this district and the Shogunate was endeavoring to combat the tendency. The shrine was erected as a means to this end, and bearing this fact in mind it is not surprising to find that some of the customs still surviving were frankly anti-Christian. Though their original object has long ceased to exist they are carefully maintained and the historical traditions associated with them now offer as much interest to the foreign as to the Japanese spectator.

A favorite excursion for passengers on many liners which call at Nagasaki for a few hours is the Suwa shrine. (Although this name is the only one in regular use there are two other shrines adjoining, the Sumiyoshi and Morisaki Jinja, and this circumstance accounts for the presence of three palanquins in the sacred procession.) The bronze horses in the grounds attract attention, but the charming situation of the main buildings at the head of a long flight of steps, and the splendid view to be obtained, looking over the town down the beautiful harbor, are what repay one for the trip. However, unless one arrives on the scene by four a.m. on the morning of October 7 there is little chance of seeing much except a dense throng of spectators assembled in anticipation of the first dance.

Business and Pleasure

Religious festivals of themselves are not usually of a nature to excite more than casual curiosity among foreigners. What does provide more diverting entertainment is the preparations of the townspeople to celebrate the holiday, and, it must not be forgotten, to produce attractions which will draw visitors from the neighborhood, and then induce them to purchase anything from a pair of chopsticks to a winter outfit from the handsome array of goods displayed in the shopping centres.

The city of Nagasaki is divided into eighty “cho” or wards, and each year eleven or twelve of them are selected in turn to provide entertainment for the great festival - and to share the spoils. Those chosen are known as “odori-cho,” as of course a good deal of the entertainment consists of dancing.

The preparations commence on the first day of the month with a general cleaning up, after which the decorations are taken in hand. The “odori-cho” are embellished with drapings of blue and white cloth, stamped with a family crest, the streets are lined with rows of lanterns on tall standards, each provided with its own umbrella as a safeguard against inclement weather, and slender bamboo poles with the foliage still adhering to the upper branches are placed vertically at intervals of a foot or two along the fronts of the shops and houses. These upright poles are made secure by fastening the lower ends to others laid lengthwise along the ground. This style of decoration is very effective, and it had originally the additional merit of providing a convenient supply of weapons, as the poles were sharpened at the lower end in readiness to dispose of any Christian who might show indication to disturb the harmony of the proceedings.

Elaborate Preparations

The shops rise to the occasion splendidly. In addition to a new stock of autumn and winter goods the costumes to be worn by the dancing girls, and the miniature generals and admirals who man the “dreadnought” float, are displayed in their respective wards. The place of honor is given to the symbols and draping of the “kasaboko,” after which perhaps the most striking objects are highly colored reproductions in sugar of various subjects. The good priest Hotei with his rotund figure and merry face ranks first, but the “tai” in appropriate though scarcely lifelike surroundings is a good second.

Meanwhile the “odori-cho” have commenced in earnest the final rehearsals of the various dances, plays, etc., which will constitute their tribute to the “kami” and amuse the multitude on the three official days of the festival. At the beginning of June, on the occasion of a minor “koyairi” festival, delegates from the wards concerned had paid a visit to the shrine and undergone a ceremonial purification. Upon their return the participants in the dances were selected, and rehearsals taken in hand, continuing throughout the summer. Those chosen represent a strange medley of social grades but the intervals which elapse between the turns of the joint programme of the twelve wards at the various dancing places obviate the necessity of personal contact between the geisha representing one of the gay quarters and the daughters of prosperous citizens on whose behalf considerable premiums have been paid to score leading parts. Every evening from the third the streets are patrolled by something resembling the English fife and drum bands, though the tone of the “fue” used is shriller than that of their British counterpart, and a third instrument in the shape of a cymbal is introduced. The drum too differs in shape; the kind seen here is carried on the back of a small boy while his elder brother walks behind him and beats it. These bands also are peculiar to Nagasaki, and the presence of the “shagiri” or cymbal leads one to suspect a Chinese origin. Though the actual dances are accompanied on the samisen the regular music to which the floats make their rounds is provided by these bands.

A Pretty Scene

On the evening of October 3 the spectacle provided is that known as “niwa mise” or the showing of gardens. In effect what takes place is that the “shoji” in the front of the house and the “fusama” of the rooms intervening between them and the garden at the rear are removed so that one can see from the street into the garden. The object of this unique custom was to prove that the privacy of the garden did not contain anything in the nature of emblems of Christian worship, and as farther evidence shrines in honor of Inari, the patron deity of rice – the colloquial fox temple - are to be seen in many instances. Occasion is taken of the survival to present a very pretty scene. The interior of the house thus thrown open is decorated with screens, potted plants and dwarf trees placed on hardwood, while rows of candles in tall stands provide the necessary illumination. The garden itself is lit up from above, and the spectacle thus arranged is quite charming.

On the 7th rejoicings are widespread and clamorous. The initial ceremony consists of the transfer of the symbolic representations of the deities into their palanquins, and takes place at 3 a.m. Three hours later the floats from the twelve dancing wards begin their rounds. Each party consists of the following, arranged in the order indicated:

Lantern inscribed with the name of the ward, mounted on a long pole; “kasaboko”; dancing girls; the actual float; band; headman of ward; assistants; parents and relative of participants.

The “Kasaboko”

There are five recognised dancing places which are visited in turn, commencing with that at the Suwa shrine. When an exhibition has been given at each of these places the performers are at liberty to turn their energies to whatever part of the city meets their fancy. There is naturally great competition to provide the choicest entertainment, but what arouses most enthusiasm is the “kasaboko.” The term “umbrella-lance” may mean little to the reader, nor would he detect much resemblance to a lance in the appearance of the article itself. Although this weapon figures prominently in other festivals such as the “Gion Matsuri” at Kyoto, the form into which it has developed here is not to be found elsewhere in the country. It consists of a central pole about seven feet high passing through the centre of a round platform upon which is placed a design having some local signification or connection, as for instance two clams (hamaguri) for Hama-no-machi or Daikoku's mallet for Daikoku-machi. From the edge of the platform is suspended a draping of silk embroidery. Underneath the draping the pole has a crosspiece to rest on the shoulder of the man carrying it, with another crosspiece lower down for his hand to grasp, while the extremity is weighted with a string of cash as a counterpoise. One man carries the whole concern, and leads the procession from each ward. On reaching any of the dancing places he advances first to introduce his district, and then gives the “kasaboko” a series of twirls which must call for the exercise of no mean strength and agility, as the weight is very considerable, the draping prevents him from seeing for more than a few inches beyond his own feet, and he has to rely for his sense of direction upon one of his supporters walking immediately in front of him.

Dances and Plays

The other performers then give their turn. These do not vary greatly from year to year; in 1918 the twelve wards gave us a program consisting of five dances, three dramatic performances, and four models of boats, warships, etc. The lastnamed class consisted of reproductions of ornamental river boats or similar craft adhering faithfully to the main features of the originals, mounted on wheels for convenience in promenading the city as well as for manoeuvring at each of the dancing places. At the prow of each of these wheeled vessels a child of not more than three or four years was seated on a pile of gorgeous cushions. It is said that the privilege of occupying this seat of honor was unobtainable under a payment of four or five hundred yen.

During the remainder of the 7th and the 8th a comprehensive tour of the whole city is made. This must call for no little endurance on the part of those engaged. The “kasaboko” and “dashi” with their attendants start not later than 10 a.m. on the 8th in spite of their exertions on the previous day, and at 10 p.m. some of the floats had not given up. Meanwhile everyone is busy making the most of the general holiday. At the temporary shrine a stream of visitors continues until quite late at night, and the guardians of the shrine must reap a weighty harvest from the shower of coppers thrown by the devout. Enthusiasm is maintained by frequent beating of the sacred drums, alternating with dances given by youthful acolytes with their “kagura suzu.” From time to time a party of performers or attendants from one of the dancing wards appears upon the scene, or one of the bands of musicians hurries up; after a suitable exhibition has been given the participants are regaled with a cup of sake by one of the priests and off they go again.

The Side-Shows

There is no lack of more mundane diversion for the sightseers. In an open space on Deshima, the site of the old Dutch factories, are rows of side-shows, including even a circus with a score of trained horses which perform conventional feats under the guidance of ladies in tights - made of wool. Some of these entertainments may be rather gruesome but after all no one is compelled to pay the trifling sums charged for admission. Another feature invariably in evidence on these occasions is a long line of stalls, selling sweetmeats, toys, charms, almost anything in fact calculated to draw the coppers of a children-loving throng.

The 9th is the final day of rejoicing. The floats make another round of the dancing-places reversing both the order in which they visited them on the 7th and the order of their own procession, except that the leading ward is still that of the two gay quartets which is acting for the year. At one o'clock the divine symbols start on their return journey. The procession consists is the first place of the three “mikoshi” one for each of the three shrines, followed by three chief priests in imposing Shinto garb, riding on horseback. Even now the procession is said to deviate from the direct route at one spot from which an attack was made years ago by Portuguese traders. Incredible as such a survival may seem, it is thoroughly consistent with the strict adherence to ancient customs evident throughout the festival. On arrival at O Suwa the “mikoshi” are rushed up the steep steps amidst the wildest enthusiasm, which has not seldom resulted in accidents to those assisting.

(special article by J.A.)

The Legend of Ama-terasu, the Sun Godess.

After a violent quarrel with her brother, Susa-no-o, the Moon God, Ama-terasu, the Sun Godess, retired to a cavern, withdrawing the light of her presence from the world and the Heavens and plunging them into darkness.

The Moon God, jealous of his sister, broke a hole in the roof of Heaven and cast down among Ama-terasu and her maidens, who sat spinning sunbeams, “a piebald horse which he had flayed with a backward flaying” (from the tail to the head). This deadly insult so incensed the godess that she withdrew as above mentioned.

The remainder of the eight hundred deities, desiring light, made many ineffectual attempts to induce her to return and lighten up the world again. After many attempts, one of the Gods hit upon a device which proved successful.

“They gathered the cocks of the barnyard fowl and made them crow” as if to announce sunrise and on a bough of the sakaki tree, they hung a large metal mirror around which was strung a necklace of beautiful jewels. Word was conveyed to the Godess that another and more beautiful woman had been discovered and that light having come to the world again, she could remain in the cavern if she so wished.

“Then they caused the rituals to be recited and a dance performed outside the cavern and at a signal, all the assembled deities laughed aloud.” Astonished at the tumilt, the Godess peeped out and saw her own reflection in the mirror. Stirred by curiosity and pique, she advanced for a closer inspection of her supposed rival, when the opening of the cave was closed behind her, thus preventing her return.

Every New Year, each Japanese house or temple commemorates this event by suspending a small straw rope with tassels and paper gohei across the lintel of the door.

(article by Sam.)

23: October 24th, 1917: At Kambutsa-Ya

The Pilgrim pearl-purchaser, not unduly weighed down with his load of gems, put up at the above inn and on interviewing Okamisan and enumerating various Japanese dishes which he did not like, was agreeably surprised to learn that “biffu tic” could be had, also pan (bread). With regard to another alleged foreign item on the bill of fare, the name sounded so much like a suppressed inclination to sneeze that the writer gave up guessing, upon which one of the servants produced a bottle of near-Lee & Perrin’s which solved the mystery.

Making out the bill

 Further evidence of Omura’s aspirations to be considered up-to-date was the prevalence of a song, which is very popular at present in Nagasaki and the large towns. One hears it everywhere. Sung in Japanese, each verse of this popular ditty ends with the words “I don't know” (in English), the popular rendition of which being “Ahi doo-ante know te,” with accent on the final “te.” So popular is this ditty, indeed, that once one has broken through the barrier of polite reserve, instead of receiving a “search me” or shirimasen in reply to a query, one frequently gets this last line, accompanied by a laugh and its occasional use greatly facilitates progression from stiff, formal politeness to easy, friendly and familiar conversation.

"Ahi doo-ante know te"

As for the theme of the ditty itself - Well, “Ahi doo an-te know te.” It may be fit for “Choirs and places where they sing,” or for use at Sunday Schools and again, on the other hand, it may not. Occidental and Japanese ideas differ some what upon what is fitting and seemly and the apparently innocuous chant with which yon urchin is beguiling his way, if reproduced at Kuling, might clear a Landrenters Meeting with more celerity than the sound of a dog-fight outside.

On being shown to his room, the writer, wishing to create a favourable impression as to his social status, showed his “quality” by desiring that the Katana-kake be brought immediately. This is the small rack, sometimes elaborately carved and ornamented, never seen nowadays, upon which the samurai of byegone days hung his sword - at his side and ever within his reach.

This request, equivalent to ordering a bootjack and warming pan, was considered a huge joke and one of the nesans disappeared, returning after a few moments with a katana-kake, which she placed in position with all due ceremony, with apologies for its previous absence. Not to be outdone, the Pilgrim gravely placed hip penknife and travellers’ corkscrew on the brackets, upon which in days gone by, the “soul of a samurai” has oft rested and then sat down awaiting the advent of dinner.

But Alas for fine promises! Omura, it transpired, had completely run out of bread. This defficiency, however, was made up by a supply of Japanese biscuits supplemented by a number of thick slices of kasutera; that toothsome edible which we know as sponge cake and upon which, with liquid refreshment, the stranded traveller can satisfy the most insistent cravings of the inner man. Just try it gentle, and it may be doubting, reader. The prescription is - take three of four slices of kasutera, followed by a long drink (for acute cases aerated waters are recommended) and if within five minutes you are not in a similar condition to the Yangtsepoo tramcar on wet day - chock-full inside, with no broken stowage - then there is an Oliver Twistiness about you(r) internal economy that is both remarkable and interesting.

Vegetables a-plenty, but bread "no have got" - a Breadless Day at Omura

22: October 24th 1917, Omura Pearl Culture

Pearl Culture

Head Office and Factory at Omura

At the Company's offices and show-rooms, the writer was welcomed by the local Manager and several members of the staff who spoke English.

Ise Pearlers

Kaihasami (scissor tongs)

Nagaura Branch Factory

It was regretfully explained that, it not being the fishing season, actual working conditions, with the various stages of the industry (the labratory and workshops, which contain business secrets being excepted) could not be seen. Advised by the Tourist Bureau, however, a number of oysters had been fished up in readiness and these were inspected, opened and but with one exception, were found to contain no pearls.

Omura Wan

Unlike the large shell seen at Thursday Island, the Omura oyster measures but from four to six inches across, thus the local “shell” is not the valuable marketable commodity similar to that procured in southern waters.

An adjournment was made to another room containing a large glass tank in which, on the rocky bottom, one saw a number of oysters in their natural environment. One such, a small one, young and possibly indiscreet, seemingly was afflicated with wanderlust, as it had travelled from its rocky bed towards the surface of the water to a place on the glass, to which it adhered.

The fishing season opens in November and continues until April and from a number of interesting photographs, together with the explanation supplied by the Manager and his staff, the procedure is somewhat as follows :—The divers proceed to the fishing grounds which lie in from 3 to 7 fathoms, in sampans. For the lesser depths no diving suit is used, the naked diver, descends armed with his kai-asami, (tong-scissors) with which he detaches the oyster from the rocky bottom, places same in his basket and then returns to the surface. For the deeper waters a regular diving suit and air pump is necessary.

Pearl Fishers 

Unlike the South Sea pearl fishing, here there is no disagreeable process of “rotting out.” Any one who has passed to leeward of a pile of oysters rotting out on a tropical beach, under a torrid sun, is hardly likely to forget the experience.

Gathering Pearl Oysters at Omura

At Omura, the oysters are opened immediately on being brought ashore, the pearls extracted and the fish shipped to the market - whether for food or for fertiliser was not ascertained. The shell is locally converted into buttons and lime, a very fine grade of the latter being produced. The pearls, of which there are two kinds, the natural and that produced by culture, (the latter being of the type known as a “blister” among south sea pearlers), are taken to the selecting room where they are sorted out, the cultured pearls being taken to the adjoining work-shop from which later they are returned to the inspectiong room, for classification.

On the Beach at Omura Wan

In a number of glass-topped show cases, a fine collection of jewelry is exhibited, pins, rings, bangles &c., set with both natural and cultured pearls, the difference between the two classes of pearls is indistinguishable to the eye of the inexpert. From a number of small boxes, each containing a number of unset pearls of varied hues and sizes, a modest selection is made and with the usual exchange of compliments the Pilgrim bade farewell to the courteous manager and his staff and set out to attend to the wants of the inner man.

21: October 24th, 1917: Omura

This place, formerly a castle town, is now an important garrison town and the extensive grounds which encircled the old castle have been laid out as a Public Garden the work being carried out by landscape gardeners, seemingly, of no mean ability. The offices and plant of the pearl culture company are situated at the water's edge some 20 minutes by ricksha from the railway station.

The Company, apparently, are staunch believers in the efficicacy of frequent and continuous advertising, as throughout the route from the station, at every cross-road or possible wrong turning, a large notice board appears intimating that “this road leads to the Pearl Company,” a direction pointing arrow further obviating any possibility of the visitor making a mistake and, in place of ultimately inspecting a most interesting exhibition of molluses and their products, finding himself deposited in a region the prominent characteristics of which are samisen, and sing-song, with general hilarity.

Instances, indeed, are not entirely unknown where the ricksha-man has erroneously “sized up” his fare and directed his course accordingly, with the above related deplorable result, but with such an austere personality as the Pilgrim, about whom such an obvious odour of sanctity prevails, needless to remark, the making of any such mistake is utterly out of the question.

Ryokan at Kotse

After passing through the town, the road lies through the Ko-en, or Public Garden previously referred to, passing by or under numerous torii and along an avenue of cherry trees flanked by a long and sinuous lotus pond. These trees, now gaunt and leafless, are a blaze of colour in the spring and attract numbers of the townsfolk, who indulge in all-day picnics in the park, admiring the blossoms, the literati expressing their admiration by inditing poems, which they affix to the blossom-laden branches.

Omura Ko-en - cherry trees and lotus ponds

The lotus, also, was not in flower but on each great leaf a rain drop glitters like a jewel in the transient sunbeams. On, past quaint and pretty suburban residences, each with its small orchard the boughs weighed down with the ripening fruit, mikan, nashi or kaki being the most apparent, until at length the ricksha-man pulls up at the gate of the S.K.K. plant.

A brief account of this flourishing industry may be appropriate. The Omura-wan Shinju Kabushiki Kwaisha, to give it its official title (Omura Bay Pearl Coy,. Ltd.) was organized as a joint-stock concern in 1913, the company incorporating the many existing small, private enterprises and carrying on the industry at Omura, with branch factories at Nagaura, Kikitsu and Sozu. For many years the pearls produced in the Gulf have been celebrated for their lustre and, while not so large as the Thursday Island product, they are in great and increasing demand, in the Home and Foreign markets. The area of the fishing ground is about 23,200 acres, from which over 200,000,000 pearl oysters are procured annually.

Given ordinary luck and the absence of the dreaded Akashi-wo or Red current, to which, however, unlike the Bay of Ise, the Omura Gulf is not particularly liable, the promoters and shareholders may congratulate themselves upon being associated in a flourishing industry. The Red Current appears to be due to the presence of infusoria, which at certain seasons appear in such quantities as to give the water a blood-red appearance. It is understood to be inimical to molluses, the pearl oyster in particular, and its appearance synchronises with many dead fish and consequent financial loss. In addition to the natural pearls gathered from the beds, the Company, as the result of extensive scientific investigation, have succeeded in increasing the annual output by their perfected method of pearl culture.

20: October 24th, 1917 Omura: Omura Pearls

Thinking that a visit to the culture plant of the Omura-wan Pearl Company would prove interesting and inspire bygone Thursday Island reminiscences, preparations for the trip were made accordingly, the same being greatly facilitated by the advice and assistance courteously rendered by the Japan Tourist Bureau, which provided the necessary introductions, arranged the itinerary and also issued the railway tickets.

En passant, it may be remarked that the J. T. B., organised and controlled by Government sorely for the convenience of travellers and tourists, is an excellent institution and the mono-lingual alien, on applying at any of its branch offices will receive every assistance from its courteous staff of English speaking employees towards making any tour a pleasant one. In addition to supplying information respecting the train service, the Bureau will arrange itineraries with an estimate of the expenditure involved and if necessary, will issue letters of introduction - all free, gratis and for nothing.

In its issuance of railway tickets alone, the Bureau is a great convenience as these tickets, unlike the regular ones issued at the railway station, are good for 90 days, with the further privilege of as many “stops over” at intermediate points as the holder may desire.

Provided with such a ticket, to Omura then by the 7.40 train. In passing the barrier leading to the platform, the Pilgrim appeared to be regarded as a “distinguished personage,” the J. T. B. blue paper he exhibited at the barrier being somewhat of a mystery to the ordinary ticket holders, hence the remarks overheard, as to his probable identity, destination and mission were amusing, if inaccurate.

The route to Isahaya has previously been described but one never tires of the pretty silvan scenery and the incidentalae of rural life observed are always interesting. The shooting season is evidently open as in the fields one frequently observes sportsmen with dog and gun. No game is visible, even policemen or politicians being conspicuous by their absence, so what there is to shoot is a matter for conjecture. In the rick-yards farm hands are busy, threshing out the rice, repairing the thatch or at other farm work, while from odd corners small bonfires with much smoke indicate the burning of woods or farm refuse. The rice fields appear as bare brown patches, in which the short stubble, in regular ordered rows shows where the crop has been harvested.

The weather, which on setting out had been dull and overcast, now seems to have developed into a contest for the survival of the fittest - sunshine v. rain. The Pilgrim lays odds on the latter, in the hopes that his usual lottery-luck prevails and that he will lose out.

But now the panting of the engine and decreasing speed indicates the ascent of the steep gradient which precedes the first of the seven tunnels between Nagasaki and Omura. The electric lamps light up, there is a hurried closing of the car windows and with a roar, we enter the first and longest tunnel.

As nothing is to be seen outside, the Pilgrim turns round and takes stock of his travelling companions. The latter are few in number and consist mainly of the - one can hardly term them the “fairer” sex, so compromise matters by styling them the O-shiroi-ed ditto and letting it go at that. O-shiroi, it may be well to explain to the uninitiated, is an adjunct to milady's toilette table; a complexion cream, the medium wherewith dazzling complexions, varying from a warm cream-like pallor to a chalk white incrustation are “built up.”

O-Shiroi

As usual, there is the lady whom railway travelling upsets, curled up on the seat, handkerchief pressed firmly to her nose and drooping like a wilted lily. The puckered brows and the handkerchief give rise to an interesting speculation. Is the evolution of the many retrousse noses one observes due to excessive railway travelling, superimposed upon the effects consequent upon being strapped to Mamma’s back in infancy, when every step Mamma takes in her clumsy but cheap and durable geta, is punctuated by the bobbing of baby's head, and the abrupt contact between its nose and Mamma’s shoulders? It is an interesting question, somewhat too profound for the Pilgrim who leaves it to ethnologists to solve.

A family party with friends and a huge number of bundles, packages and umbrellas, which are constantly falling down and being replaced. From their conversation, the party is travelling to Obama, under the chaperonage of an elderly lady who possesses a sharp tongue and apparently a profound contempt, for Oshiroi, elaborate hairdressing, or other feminine fripperies and adornments. Keeping a sharp eye on her charges who are seated, all so very proper and demure, Obasan, in the intervals of having a whiff at her pipe, calls attention to some detail of apparel or deportment apparently not exactly “just so”, that is quite invisible to the eye of a man.

In the corner seat, fond Mamma, with H. R. H. the Baby, the latter a centre of a clique of admiring ladies. H. R. H. is evidently of a fighting breed which holds in profound contempt, the “Rules,” as laid down by a late Marquis of immortal, if immoral, memory. A very fair attempt at gouging was evaded by an admirer, who retained sufficient equanimity to gurgle the Japanese equivalent for “My! But ain’t he just too cute for anything!”

Out again, into the blessed daylight clear of the smoke and fumes of sulphurous coal. On the left is the beautiful terraced valley at the head of the Gulf of Omura with the waters of the gulf itself in the near distance, ever beautiful even under this sullen sky. Until the railway branches off at Haiki, the track skirts the winding shore line of the gulf, amid scenery which is, perhaps, the most picturesque between Nagasaki and Tosu.

Shikano-shima, Omura-wan