In Tanabata and Inoko the boys of the town used to club together on payment of a small fee, the biggest among them presiding over their affairs by common consent. Our first work is to canvass7 such houses in consecutive8 order as have large front rooms, soliciting9 their owners to loan us the room for a few days for a temporary club-house, free of charge. And when we are given by a generous man the use of his house, thither10 we convey our common property. The property comprises the scroll11 gods, a holy mirror, the golden goh?i (a sacred brass12 ornament), a pair of pewter saké bottles, splendid curtains, a large number of the sambo (offering stand of white wood, sometimes varnished), countless13 Japanese lanterns, timber and board ready to be put together for an altar looking like a staircase, Chinese crimson14 felt carpets, several drums and certain kinds of bells. These things have been handed down to us by successive generations of boys, repaired each year and additions made by donations or by "chipping in," and all nicely packed in chests, on the sides and covers of which we read the names of some that have died, and of others that are yet living though well-nigh to the grave. The boys take good care of the old heirlooms, that they may transmit them without injury to their successors. The older boys take the things out and set up a place of worship; on the days of festivity the members come to the headquarters with their lunch-boxes well stocked. We assemble not to worship really, you might as well understand now, but to have a good time. Fruits and cakes have been taken in by the managers from the wholesale15 merchants, and are piled up in pyramids on the samboes upon the steps of the altar; they are to be divided equally among the stockholders afterwards. The lanterns are lighted brilliantly at night; a special lantern is hoisted16 on a very high pole planted before the house to signify our quarters.
At Tanabata we march through the streets with green bamboo trees, rending17 the air with certain shouts and beating the instruments, and upon meeting the boys of other streets have a scuffle. The scene is a confusion of bamboos and bits of rainbow-colored papers which are tied plentifully18 to the branches. After a hot contest we come home to the club, eat a hearty19 lunch and celebrate the incidents of our victory. The day after the festival we take our bamboos to the sea and cast them off to be drifted away by the waves and finally up to the Heavenly Stream or the Milky20 Way, where the gods may read our wishes written on the rainbow-colored papers. On this day everybody goes swimming, because the sea-monkey is handcuffed that can lengthen21 one arm enormously at the expense of the other, and draws in and drowns people, especially boys who go swimming in opposition22 to their mothers' remonstrance23.
At Inoko we bring forth24 our gorin. A gorin is a spherical25 stone, usually granite26, with an iron belt loose in a groove27 around the great circumference28; the belt has many small rings through it. A club of boys possesses five to ten gorins of various sizes. To the rings are attached ropes, and calling at the families to which came male offspring during the year, the boys utter words of blessing29 and pound the ground by pulling up and down the solid stone. After a series of thumps30 a depression is left behind. We hold gorin collisions with neighboring powers. A challenge is sent to other clubs to meet us with their best gorin on neutral ground at such a time, that we may know which is stronger. The war gorin is equipped for the contest with a network of ropes, exposing a portion of the surface that shall deal the blow; the leading boys guide it in the battle by several strong ropes. Generally in the collision more noise is heard than the clash; however, not rarely the contest is kept up until one or the other splits through the core, and the opposition is so strong as to cause older people to interfere31 in the affair, because it infallibly entails32 unpleasant feeling between the parties and a scrimmage at all times. I call to mind that our club used to plume33 itself upon the strength and durability34 of its gorins; no, not one received so much as a crack, albeit35 many and severe were the tests to which they had been subjected.
Besides the gorin sports, at Inoko we get up wrestling matches. On the yard of the club-house we build a circular bank of clay and fill the inside with sand; in this all the members contend in practice. Small as I was, I did not like to be thought out of fashion, and to pay for my uncalled-for prowess suffered from sores and bruises36. In a body we visit the headquarters of the other clubs and negotiate the matches, which take place immediately on the spot in full view of both parties.
The ceremony of ablution is chiefly observed by Shinto priests. (Shinto is the native faith, holding up the sun for the center figure of worship and eight millions of spirits besides.) The way they observe it in my province consists in setting up in the temple-yard three large hoops37 of the sasaki tree (sacred to Shintoism) and inviting38 the people to pass through them. The hoops are supposed to take up the people's sins and transgressions39, leaving them clean and fit for the further grace of the gods. Thus loaded with the earthly corruptions40 and loathsome41 pollutions of man, the round bands of the fresh, green trees, thickly stuck with zigzag42 white paper hangings, at the end of the day are taken to running water and washed thoroughly43 or more commonly committed to the sea.
At about the same time Buddhist4 priests hold mass for dead sinners. The different sects44 have different notions. My family were formerly46 parishioners to a temple of the Hokké sect45; therefore. I best remember the mass as observed by that particular denomination47. The church society and its officers meet in the vestry to take action in the preparation of floating lanterns. These are hasty, rude contrivances which the active of the parishioners volunteer in getting up; it does not require much skill in carpentry to make them, but it takes time to make so many. Look at one: an odd piece of board for the bottom, two split bamboos bent48 and stuck on it like the handle of a basket one across the other, and a hood49 of paper glued round the whole; a nail in the center holds a penny candle. All very inartistic indeed, as befits their use, as we shall see presently.
On the mass day all about the temple are strung up an untold50 number of the lanterns. Now, devout51 old folks and young come in streams all day to put up prayers for their beloved dead, and those so inclined buy the lanterns for the purpose of lighting52 the way for the departed. The goods when paid for are handed over by the presiding elders, who have charge of the sale, to the priest and assistant priests; they write s?tra verses on them and order them to be left before the altar. If business is good, by the latter part of the evening the entire stock is disposed of; the till rattles53 with money, and the priests are in good cheer. Then follows a great chanting and beating of drums, and after prayers have been said once for all, the lanterns are put on board several boats and the drums and cymbals54 also carried to enliven the next scene; the priests and committee walk down to the shore slowly. Things being placed aright, out they pull on the heaving sea—the incoming tide having been looked to beforehand, so that at high tide the lighted lanterns may be set afloat and go drifting at their will with the falling flood.
Ah, they are gone, the skiffs! We discern them no more. I want you to understand that it is a dark night, otherwise my picture isn't so good, although in point of fact the moon does often chance to look up on the occasion. And the moonlight on the swelling55 tide is not very bad, I acknowledge, yet, you see, I wish to preserve the grand effect of "fire and darkness." So, pray, gentle reader, indulge my fancy this time; I won't always ask this. Well, it's a dark night then: as the boats slip out of our sight we can hear the lapping noise that comes of their swaying from side to side caused by the queer Japanese mode of sculling. Ere long we cease to hear it; the vessels56 are well out in the obscurity. Do we not see anything of them? Not quite. The lights they convey show us their whereabouts. We are all this while on shore, mind you. The onset57 of water seems to take uncommon58 delight in driving us up, chuckling59 to itself along the beach, until at last we are crowded into a narrow strip of sand with the rest of the spectators. There! it's up to the high-water-mark; we won't be annoyed any longer. Let's sit down.
While we watch, ten thousand points of light dot the expanse; no finer illumination, I for one, ever expect to see on earth; and soon there blazes out a great ruddy flame from the chief priest's boat amid the confused echoes of prayers on all the vessels. That is the end of it, friends; sit still and look on, if you choose,—many indeed do so—and observe the lights recede60 and drift away, or die out. Of these some never return and are believed to have gone where they were bidden, others and a majority, to be frank with you, are washed ashore61 next morning shattered into fragments.
点击收听单词发音
1 chrysanthemum | |
n.菊,菊花 | |
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2 deities | |
n.神,女神( deity的名词复数 );神祗;神灵;神明 | |
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3 delicacies | |
n.棘手( delicacy的名词复数 );精致;精美的食物;周到 | |
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4 Buddhist | |
adj./n.佛教的,佛教徒 | |
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5 Buddhistic | |
adj.佛陀的,佛教的 | |
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6 chestnuts | |
n.栗子( chestnut的名词复数 );栗色;栗树;栗色马 | |
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7 canvass | |
v.招徕顾客,兜售;游说;详细检查,讨论 | |
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8 consecutive | |
adj.连续的,联贯的,始终一贯的 | |
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9 soliciting | |
v.恳求( solicit的现在分词 );(指娼妇)拉客;索求;征求 | |
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10 thither | |
adv.向那里;adj.在那边的,对岸的 | |
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11 scroll | |
n.卷轴,纸卷;(石刻上的)漩涡 | |
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12 brass | |
n.黄铜;黄铜器,铜管乐器 | |
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13 countless | |
adj.无数的,多得不计其数的 | |
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14 crimson | |
n./adj.深(绯)红色(的);vi.脸变绯红色 | |
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15 wholesale | |
n.批发;adv.以批发方式;vt.批发,成批出售 | |
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16 hoisted | |
把…吊起,升起( hoist的过去式和过去分词 ) | |
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17 rending | |
v.撕碎( rend的现在分词 );分裂;(因愤怒、痛苦等而)揪扯(衣服或头发等);(声音等)刺破 | |
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18 plentifully | |
adv. 许多地,丰饶地 | |
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19 hearty | |
adj.热情友好的;衷心的;尽情的,纵情的 | |
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20 milky | |
adj.牛奶的,多奶的;乳白色的 | |
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21 lengthen | |
vt.使伸长,延长 | |
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22 opposition | |
n.反对,敌对 | |
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23 remonstrance | |
n抗议,抱怨 | |
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24 forth | |
adv.向前;向外,往外 | |
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25 spherical | |
adj.球形的;球面的 | |
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26 granite | |
adj.花岗岩,花岗石 | |
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27 groove | |
n.沟,槽;凹线,(刻出的)线条,习惯 | |
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28 circumference | |
n.圆周,周长,圆周线 | |
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29 blessing | |
n.祈神赐福;祷告;祝福,祝愿 | |
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30 thumps | |
n.猪肺病;砰的重击声( thump的名词复数 )v.重击, (指心脏)急速跳动( thump的第三人称单数 ) | |
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31 interfere | |
v.(in)干涉,干预;(with)妨碍,打扰 | |
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32 entails | |
使…成为必要( entail的第三人称单数 ); 需要; 限定继承; 使必需 | |
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33 plume | |
n.羽毛;v.整理羽毛,骚首弄姿,用羽毛装饰 | |
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34 durability | |
n.经久性,耐用性 | |
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35 albeit | |
conj.即使;纵使;虽然 | |
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36 bruises | |
n.瘀伤,伤痕,擦伤( bruise的名词复数 ) | |
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37 hoops | |
n.箍( hoop的名词复数 );(篮球)篮圈;(旧时儿童玩的)大环子;(两端埋在地里的)小铁弓 | |
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38 inviting | |
adj.诱人的,引人注目的 | |
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39 transgressions | |
n.违反,违法,罪过( transgression的名词复数 ) | |
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40 corruptions | |
n.堕落( corruption的名词复数 );腐化;腐败;贿赂 | |
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41 loathsome | |
adj.讨厌的,令人厌恶的 | |
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42 zigzag | |
n.曲折,之字形;adj.曲折的,锯齿形的;adv.曲折地,成锯齿形地;vt.使曲折;vi.曲折前行 | |
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43 thoroughly | |
adv.完全地,彻底地,十足地 | |
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44 sects | |
n.宗派,教派( sect的名词复数 ) | |
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45 sect | |
n.派别,宗教,学派,派系 | |
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46 formerly | |
adv.从前,以前 | |
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47 denomination | |
n.命名,取名,(度量衡、货币等的)单位 | |
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48 bent | |
n.爱好,癖好;adj.弯的;决心的,一心的 | |
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49 hood | |
n.头巾,兜帽,覆盖;v.罩上,以头巾覆盖 | |
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50 untold | |
adj.数不清的,无数的 | |
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51 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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52 lighting | |
n.照明,光线的明暗,舞台灯光 | |
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53 rattles | |
(使)发出格格的响声, (使)作嘎嘎声( rattle的第三人称单数 ); 喋喋不休地说话; 迅速而嘎嘎作响地移动,堕下或走动; 使紧张,使恐惧 | |
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54 cymbals | |
pl.铙钹 | |
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55 swelling | |
n.肿胀 | |
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56 vessels | |
n.血管( vessel的名词复数 );船;容器;(具有特殊品质或接受特殊品质的)人 | |
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57 onset | |
n.进攻,袭击,开始,突然开始 | |
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58 uncommon | |
adj.罕见的,非凡的,不平常的 | |
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59 chuckling | |
轻声地笑( chuckle的现在分词 ) | |
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60 recede | |
vi.退(去),渐渐远去;向后倾斜,缩进 | |
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61 ashore | |
adv.在(向)岸上,上岸 | |
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