🧚 Names of Incense Used., part 1

I. “Tasogare” (“Who-Is-there?”1 I. e. “Evening-Dusk”).2 II.3 “Baikwa” (“Plum Flower”).4 III.5 “Wakakusa” (“Young Grass”).6 IV.7 (“Guest Incense”) “Yamaji-no-Tsuyu” (“Dew-on-the-Mountain-Path”).8

To the Japanese original of the foregoing record were appended the names of the players, the date of the entertainment, and the name of the place where the party was held.9 It is the custom In some families to enter all such records in a book especially made for the purpose, and furnished with an index which enables the _Kō-kwai_ player to refer immediately to any interesting fact belonging to the history of any past game.10

The reader will have noticed that the four kinds of incense used were designated by very pretty names.11 The incense first mentioned, for example, is called by the poets’ name for the gloaming,—_Tasogaré_ (lit: “Who is there?” or “ Who is it?”)—a word which in this relation hints of the toilet-perfume that reveals some charming presence to the lover waiting in the dusk.12 Perhaps some curiosity will be felt regarding the composition of these incenses.13 I can give the Japanese recipes for two sorts; but I have not been able to identify all of the materials named:—14

_Recipe for Yamaji-no-Tsuyu.15

Ingredients Proportions. about Jinkō (aloes-wood) 4 _mommé_ (½ oz.) Cōoji (cloves) 4 ” ” Kunroku (olibanum) 4 ” ” Hakkō (artemisia Schmidtiana) 4 ” ” Jakō (musk) 1 _bu_ (⅛ oz.) Kōkō(?)16 4 _mommé_ (½ oz.)17

_To 21 pastilles_18

_Recipe for Baikwa.19

Ingredients Proportions. about Jinkō (aloes) 20 _mommé_ (2 1/2 oz.) Chōji (cloves) 12 “ (1 1/2 oz.) Kōkō(?)20 8 1/3 “ (1 1/40 oz.) Byakudan (sandal-wood) 4 “ (1/2 oz.) Kanshō (spikenard) 2 _bu_ (1/4 oz.) Kwakkō (Bishop’s-wort?)21 1 _bu_ 2 _shu_ (3/16 oz.) Kunroku (olibanum) 3 ” 3 ” (15/22 oz.) Shōmokkō (?)22 2 ” (1/4 oz.) Jakō (musk) 3 ” 2 _shu_ (7/16 oz.) Ryūnō (refined Borneo Camphor) 3 _shu_ (3/8 oz.)23

_To 50 pastilles_24

The incense used at a _Kō-kwai_ ranges in value, according to the style of the entertainment, from $2.50 to $30.00 per envelope of 100 wafers—wafers usually not more than one-fourth of an inch in diameter.25 Sometimes an incense is used worth even more than $30.00 per envelope: this contains _ranjatai_, an aromatic of which the perfume is compared to that of “musk mingled with orchid-flowers.”26 But there is some incense,—never sold,—which is much more precious than _ranjatai_,—incense valued less for its composition than for its history: I mean the incense brought centuries ago from China or from India by the Buddhist missionaries, and presented to princes or to other persons of high rank.27 Several ancient Japanese temples also include such foreign incense among their treasures.28 And very rarely a little of this priceless material is contributed to an incense-party,—much as in Europe, on very extraordinary occasions, some banquet is glorified by the production of a wine several hundred years old.29

Like the tea-ceremonies, the _Kō-kwai_ exact observance of a very complex and ancient etiquette.30 But this subject could interest few readers; and I shall only mention some of the rules regarding preparations and precautions.31 First of all, it is required that the person invited to an incense-party shall attend the same in as _odorless_ a condition as possible: a lady, for instance, must not use hair-oil, or put on any dress that has been kept in a perfumed chest-of-drawers.32 Furthermore, the guest should prepare for the contest by taking a prolonged hot bath, and should eat only the lightest and least odorous kind of food before going to the rendezvous.33 It is forbidden to leave the room during the game, or to open any door or window, or to indulge in needless conversation.34 Finally I may observe that, while judging the incense, a player is expected to take not less than three inhalations, or more than five.35

In this economical era, the _Kō-kwai_ takes of necessity a much humbler form than it assumed in the time of the great daimyō, of the princely abbots, and of the military aristocracy.36 A full set of the utensils required for the game can now be had for about $50.00; but the materials are of the poorest kind.37 The old-fashioned sets were fantastically expensive.38 Some were worth thousands of dollars.39 The incense-burner’s desk,—the writing-box, paper-box, tablet-box, etc.,—the various stands or _dai_,—were of the costliest gold-lacquer;—the pincers and other instruments were of gold, curiously worked;—and the censer—whether of precious metal, bronze, or porcelain,—was always a _chef-d’œuvre_, designed by some artist of renown.40

V41

Although the original signification of incense in Buddhist ceremonies was chiefly symbolical, there is good reason to suppose that various beliefs older than Buddhism,—some, perhaps, peculiar to the race; others probably of Chinese or Korean derivation,—began at an early period to influence the popular use of incense in Japan.42 Incense is still burned in the presence of a corpse with the idea that its fragrance shields both corpse and newly-parted soul from malevolent demons; and by the peasants it is often burned also to drive away goblins and the evil powers presiding over diseases.43 But formerly it was used to summon spirits as well as to banish them.44 Allusions to its employment in various weird rites may be found in some of the old dramas and romances.45 One particular sort of incense, imported from China, was said to have the power of calling up human spirits.46 This was the wizard-incense referred to in such ancient love-songs as the following:—47

“I have heard of the magical incense that summons the souls of the absent: Would I had some to burn, in the nights when I wait alone!”48

There is an interesting mention of this incense in the Chinese book, _Shang-hai-king_.49 It was called _Fwan-hwan-hiang_ (by Japanese pronunciation, _Hangon-kō_), or “Spirit-Recalling-Incense;” and it was made in Tso-Chau, or the District of the Ancestors, situated by the Eastern Sea.50 To summon the ghost of any dead person—or even that of a living person, according to some authorities,—it was only necessary to kindle some of the incense, and to pronounce certain words, while keeping the mind fixed upon the memory of that person.51 Then, in the smoke of the incense, the remembered face and form would appear.52

In many old Japanese and Chinese books mention is made of a famous story about this incense,—a story of the Chinese Emperor Wu, of the Han dynasty.53 When the Emperor had lost his beautiful favorite, the Lady Li, he sorrowed so much that fears were entertained for his reason.54 But all efforts made to divert his mind from the thought of her proved unavailing.55 One day he ordered some Spirit-Recalling-Incense to be procured, that he might summon her from the dead.56 His counsellors prayed him to forego his purpose, declaring that the vision could only intensify his grief.57 But he gave no heed to their advice, and himself performed the rite,—kindling the incense, and keeping his mind fixed upon the memory of the Lady Li.58 Presently, within the thick blue smoke arising from the incense, the outline, of a feminine form became visible.59 It defined, took tints of life, slowly became luminous, and the Emperor recognized the form of his beloved At first the apparition was faint; but it soon became distinct as a living person, and seemed with each moment to grow more beautiful.60 The Emperor whispered to the vision, but received no answer.61 He called aloud, and the presence made no sign.62 Then unable to control himself, he approached the censer.63 But the instant that he touched the smoke, the phantom trembled and vanished.64

Japanese artists are still occasionally inspired by the legends of the Hangon-ho.65 Only last year, in Tōkyō, at an exhibition of new kakemono, I saw a picture of a young wife kneeling before an alcove wherein the smoke of the magical incense was shaping the shadow of the absent husband.66 [6]67