New Year - Shougatsu

Japanese: 正月 - しょうがつ

The first month of the year. It also refers to the various events celebrating the New Year, or the period during which the events take place. Or, as a metaphor, "It's like Obon and New Year's Day have come at once" shows great joy and happiness, and "rainy New Year's Day" refers to taking New Year's Day as a day off, and taking a special day off regardless of the season because it is impossible to work outdoors due to rain. "New Year's Day without rice cakes" refers to the long-standing family tradition of not eating rice cakes during New Year's Day, even though most households eat rice cakes during the New Year. Until around 1945, people in Japan calculated their age by "counting years." Therefore, the New Year's Day is when all the people grow older at the same time, and it has become common to call New Year's Day "Toshitori." In the old days, a day was defined as the time from when the sun set in the west until the next sunset, so the 14th, the night before O-misoe (the eve of the New Year) or the night before Ko-shogatsu (the eve of Little New Year), was called Toshitori, and the night before the Nanakusa-sekku festival was called Muika Toshitori.

[Shoji Inoguchi]

Beginning of the year

We are used to the solar calendar, which divides a year of 365 days into 12 months and corrects errors by adding a leap year every four years, and we have no questions about it in modern times. However, in times when calendar systems were not yet developed, it was extremely difficult to determine the beginning of the year. This is clear from the history of calendars around the world. In Japan, the lunisolar calendar (old calendar) was used until 1873 (Meiji 6), when the solar calendar was adopted. In daily life, it is easier to use the phases of the moon as a basis rather than observing the subtle position of the sun. However, because of the large error, the seasons will no longer match if continued for a long period of time. To prevent this, leap months must be set and corrections made. It is impossible to determine where the leap months are based on the phases of the moon alone, and observations of the sun are required. In other words, the lunisolar calendar is a calendar that relies on the moon for daily life and corrects errors with more advanced knowledge. China had an advanced calendar system from an early period, so there was a lot to adopt and learn from it. Ancient rulers established their rule by issuing calendars. On the other hand, even before and after the establishment of the ancient state, the majority of common people who could not read would have been able to get a rough sense of the seasons by observing nature, such as animals and plants, and would have known about the summer and winter solstices even without knowledge of astronomy. The idea that the sun rises "one mesh of a tatami mat" or "one dog's paw print" after the winter solstice is empirical knowledge based on natural observation. In the Northern Hemisphere, it was also thought that the sun's power is at its weakest at the winter solstice. There are various festivals to restore it. The importance of winter solstice festivals and the idea that Setsubun and Risshun are the boundaries of the year seem to be a continuation of this trend. When using the moon as a standard, the full moon is easier to observe than the new moon. It is natural to count one month from one full moon to the next. This is the basis for the idea that today Mochi no Shogatsu (Little New Year), centered around January 15th, is an older form than Sakutan no Shogatsu (Great New Year), centered around January 1st.

There are many theories about the formation of the Japanese people, and no conclusion has yet been reached, but the widely accepted theory is that in the beginning, people whose main occupation was hunting and slash-and-burn farming settled in the country, and later, groups whose main occupation was rice farming arrived, and rice-farming people came to dominate the others. All current New Year's events, as far back as we can trace them back, are centered around rice farming, but there are also events that seem to be faint remnants of the slash-and-burn era, and it is possible to trace the changes that were made to reorganize them around rice farming. From this perspective, it is necessary to reexamine the entire annual events, but it is true that the history of being centered around rice farming is long, and they form the basis of the current events. Here, I would like to explain the New Year's events centered around rice farming, and touch on slash-and-burn and other things as necessary.

Toshigami (the god of the new year), who visits homes during the New Year, is also called Shogatsu-sama, Wakatoshi-san, or Toshitaku-sama, and is considered to be an agricultural god that developed from the spirits of grain, particularly the rice spirit (Inadama). When forming the deity status of Toshigami, the influence of ancestral belief must be considered. Belief in the spirits of ancestors likely arose spontaneously, but the Japanese ancestral belief referred to here is likely to have been formed during the period from the end of the Middle Ages to early modern times, with the development of several theological theories. After ancestral belief was established, New Year, along with Bon, was an opportunity to hold the twice-yearly Tama Festival (ancestral festival), a chance to welcome and worship the spirits of ancestors who had lost their individuality and merged and assimilated into the ancestral spirits. However, Bon was associated with Buddhism from an early period and was considered an event to honor the spirits of the dead, while New Year, in contrast, was emphasized as a pure festival unrelated to the impurity of death.As a result, Bon and New Year have been understood as completely separate events.However, customs such as shouting to call forth the spirits of the dead on New Year's Eve, stabbing chopsticks into rice for the dead (mitama) to offer to ancestors at the end of the year or on New Year's Day in eastern Japan, and visiting graves on New Year's Day, mainly in western Japan, are all remnants of the New Year's soul festival (ancestor worship).

[Shoji Inoguchi]

Preparation for New Year

It is traditional to start around December 13th. This day is called the soot-removing festival, the beginning of things, the beginning of New Year, or the beginning of New Year. At Chiyoda Castle in Edo, the 13th was also the day for sweeping away soot, and was related to the taboo period preceding the New Year's festival, but later it was thought of as just a general cleaning, and the date was moved back to just before New Year. In the old days, people burned firewood in the hearth, which caused soot to accumulate. It is said that Kadomatsu (New Year's decorations) spread rapidly from the Edo period onwards. There is no custom of putting up Kadomatsu at the Imperial Court, and in some households and clans, an ancestor lost a battle and got poked in the eye with a pine tree, so they still follow the family tradition of not putting up Kadomatsu, and some households put up cedar or sakaki (Japanese cedar or sakaki) trees. Like the holly of Setsubun, prickly objects were placed at entrances as talismans for gatekeepers, and it is believed that they came to be understood as the abode of the New Year deity. Originally, people were free to cut them from other people's mountains, and by picking a pine tree from the top of the mountain and bringing it home, they were welcoming the New Year deity as well. There are places where the pine trees cut from the mountain are left to rest in a clean place outdoors for a few days. The dates for putting up kadomatsu are known as kumatsu (which is related to bitter pine), which means the 29th, and ichiyamatsu (which means New Year's Eve), which means it is taboo to put them up. There is no set day for pounding rice cakes, but each village and each household has its own custom, and it is usually set to the 1st at the end of the year. Many households would do the pounding as a labor exchange, and in urban areas it became popular to pound the rice cakes for a fee. It is said that the nine-colored rice cake is similar to bitter rice cake, so people avoid pounding rice cakes on the 29th.

During New Year's, the entire house becomes a festival ground for the New Year's God festival, with shimenawa ropes strung throughout the house, or a simplified version such as wajime decorations. Toshinadana shelves are hung from the ceiling or set up in the lintels, facing the lucky direction of the year. In some places, rice sacks called toshitawa are used as altars, and a toshioke is a barrel filled with rice, chestnuts, dried persimmons, dried squid, kelp, etc., topped with mochi rice cakes, or a similar arrangement is placed on a sanbo (wooden tray) and called a 'horai', 'otekake', or 'kuitsuumi'. In parts of Kyushu and Shikoku, a log such as a pine tree is hung horizontally on the dirt floor, and fish, radishes, charcoal, etc. are hung from it. Salted salmon and yellowtail are hung from the kadomatsu, and the "hanging fish" area is spacious. At the base of the kadomatsu, split logs called toshigi and nyugii are placed to serve as fuel during the New Year. A New Year's market is also held to prepare items for the New Year.

Osechi cuisine is food for formal occasions (sechi days), so the name was not originally limited to New Year. In times when people had poor diets, osechi dishes such as simmered vegetables, sesame beans, kombu-maki (kelp rolls), and boiled beans were the biggest treats, and since people rarely spend time in the kitchen during New Year's, it naturally took on the feel of preserved foods. The meal on New Year's Eve is called "osechi" or "toshikoshi no zen," and in some places the formal New Year's meal is eaten on this night instead of New Year's Day. This is a vestige of the old days when sunset was the dividing line between the first day and the night of New Year's Eve was considered to be New Year's. Even today, there are villages where the custom of sitting down again after dinner and eating dishes such as zoni to mark the age remains. Eating toshikoshi soba noodles has become widespread among the general public. Also, on New Year's Eve, the entire village would gather at the local shrine and stay indoors, or if they stayed at home, they would light a big fire in the hearth and keep the fire burning to stay awake all night. At temples, 108 bells would be rung to clear away worldly desires and greet the morning, but in the old days, this was done at dawn, and the morning and evening bells at temples for religious services transitioned to New Year's Eve as a way to settle things for the year.

[Shoji Inoguchi]

New Year

On the morning of New Year's Day, the man who is the priest of the Toshigami festival gets up early to draw fresh water. The man was the head of the household, but as his work consisted of household chores and chores, some households had the eldest son or a servant draw it. As fresh water is said to have the power to rejuvenate people, drawing fresh water involved preparing a new towel and a bucket, using this water to make zoni, boiling water to drink lucky tea, washing one's face, and heating the bath - all of these were the man's responsibilities. Even today, in some places it is customary for men to offer offerings to the Toshigami. Zoni is a dish in which offerings to the Toshigami are taken down, stewed, and eaten by both gods and people. There are distinctions between round and square mochi, and between miso and soy sauce flavored mochi, but generally it refers to mochi soup. Mochi is considered an essential ingredient in most zoni, but a detailed look at zoni from around the country reveals that some place more importance on taro than mochi, and some places eat a type of taro paste called imokan. It is thought that rites from the time when slash-and-burn farming was the main occupation remain in the ceremonial food. Some people stay in seclusion at the village tutelary shrine from the night of New Year's Eve, but when households celebrate the New Year, they make their first visit of the year to the village tutelary shrine. In some cases, people make a pilgrimage to nearby shrines and temples as well. When the practice of visiting shrines in the lucky direction (eho mai) became popular, people would visit shrines and temples that were in the lucky direction of the year, and now many people visit not only the village tutelary shrine but also well-known shrines and temples. Although New Year's ceremonies were urban events, it was common for members of branch families to visit the main family to pay their respects, and for members of the main and branch families to gather together to eat and drink together in events called 'O-ban-burumai'.

Originally, otoshidama was a way for each member of a family to bring out and line up a rice cake representing their own spirit, in the hope of touching the spiritual power of the Toshigami (God of the New Year) and renewing their spiritual strength. The rice cakes given as celebrations are a continuation of this tradition. However, the spiritual power of the Toshigami is not a physical presence. When a member of a branch family goes to pay their respects at the main family home, the head of the family acts as the Toshigami's representative and gives the rice cakes. For this reason, rice cakes and other gifts given by superiors to subordinates came to be called otoshidama, and eventually came to be unified into the form of money.

The first day of work during the New Year can be broadly divided into indoor work, agricultural work, mountain work, and business work, and the most common dates are the 2nd, 4th, and 11th. The first day of work for indoor work is "nai-zome" for making ropes and straw sandals, and for women, "nui-zome" for needlework. People make one pair of straw sandals or a bag for needlework, and then rest. As calligraphy lessons began at temple schools, calligraphy also became widely practiced. The first day of work for agricultural work is called "kuwa-hajime," "ichi-kuwa," "no-hadate," or "ta-uchi-hajime." People go to the rice fields or fields with a small branch of a New Year's pine tree, a small piece of kagami mochi, and sacred sake, make offerings, pray, and then pound the soil with a hoe. At the start of a mountain job, people go to the mountains, fill a bamboo barrel with sake, cut down a tree, hang the barrel on another standing tree, and pray to the mountain god before returning home. The tree cut down at this time is called a young tree, and it is sometimes used to make mayudama (cocoon balls) for the Little New Year.

In fishing villages, people also make two or three laps around the port, celebrating things like boat celebrations, first rides, and first fishing. For merchants, the first work day is called the first day of business, called the first day of the month, the first day of the year, and is called the first day of the year, the first day of the year, and is called the first day of the year. In the olden days, samurai families would open their armor, and winter training for sports such as kendo also came to coincide with this time. The first work day in farming, mountain, and fishing villages and within the home is a pre-celebration ceremony that precedes actual work and is a mere formality, but the opening of the warehousing for merchants marks the start of actual work. Events such as the opening of the kagami mochi rice cake offered to the New Year god is taken down, broken, and eaten, so it naturally marks the end of the New Year god festival. As merchants and salaried people (samurai) began to participate in annual events centered in rural areas, the pre-celebration ceremony came to be understood as the start of actual work and the end of the New Year god festival in a confused way.

The three and five days of the New Year are known as the three and five days of the New Year, and are celebrated as the central period of the New Year, but the Kadomatsu are taken down on the 7th, 11th, 14th, etc., and the period during which the Kadomatsu is up is called Matsunouchi. Because New Year is strongly considered a joyous festival, visits from monks are avoided during the three days, and the 4th is the temple New Year, when monks visit every household. In areas where the Jodo Shinshu sect is strong, monks are not discouraged from coming and going during the three days. On the evening of the 6th, young leaves are welcomed, and the seven herbs of spring are carved. The seven herbs have changed over time, but they are seven types: parsley, shepherd's purse, gogyo, chickweed, amplexicaule, turnip, and suzushiro, with shepherd's purse being given special importance. People beat the seven herbs while chanting, "Seven herbs, shepherd's purse, birds of China and birds of Japan, beyond which they cannot cross, stoton stoton," and on the morning of the 7th, which is called Nanatsu-ka Shogatsu, they make rice porridge with seven herbs and celebrate with their families.

[Shoji Inoguchi]

Little New Year

While there are many official events during the Great New Year, centered around New Year's Day, Little New Year, centered around the 15th, is also called Women's New Year, and is a time when magical events are concentrated. Mochibana and Mayudama are made by attaching mochi or dumplings to tree branches or straw, and are used to celebrate a good harvest in the fall. Kezuribana and Awabohiebo have the same purpose, and are made by shaving wood such as sumac and willow to create flower-like objects. There are many agricultural-related events for predicting the future and fortune-telling for the year, such as "Niwataue," where rice planting is simulated on the snow or on a dirt floor, "Narikizeme," where a blade is used to hit persimmons and other fruit trees to ensure a good harvest, "Bride celebration," where the bride's buttocks are hit with a celebratory stick to ensure fertility, "Mameura" and "Kayura," which predict the weather and the yield of crops for the year, "Torioi" and "Katsura," which magically drive away harmful birds, etc.

The belief that sacred gods visit from far away at the turn of the year is a worldwide one, and the gods of New Year are one such belief, but they also exist during Little New Year. While the Namahage of Akita Prefecture's Oga Peninsula has become well-known, similar events are called Hotohoto, Kotokoto, Amamehagi (Amamihagi), Namomitakuri and others and are found throughout the country. Young men and children dress up in costumes to represent gods that have come from far away, and these are called "raihoshin." In addition, ten raihoshin events held during Little New Year and other times have been registered as an intangible cultural heritage by UNESCO (United Nations Educational, Scientific and Cultural Organization) as "Raihoshin: Gods in Masks and Costumes." Snow huts called "kamakura" in Yokote City, Akita Prefecture, and other areas are a type of New Year hut that is widely seen throughout the country. A temporary hearth is set up outdoors to allow people to live a life of abstinence and abstinence. Some huts are combined with the "Dondo" fire festival, where people sleep and wake up in the Dondo hut, which is then burned in a fire festival. The 16th is also called Nembutsu no Kuchiake or Kaneokoshi, and Buddhist events that were put aside during the New Year are allowed back in. Also, like the 16th of Obon, it is a day for Yabuiri, when brides go home to their hometowns and servants are given the day off.

[Shoji Inoguchi]

Other New Year's Customs

There were people called "hokaibito" who went from house to house chanting auspicious phrases and received rice, wheat and money. There were Manzai, Harukoma, Shishimai and Fukutawara sellers. New Year's games included shuttlecock, target shooting, kite flying, tug of war, and indoors Sugoroku, Karuta and Hobiki, all of which were played on other occasions, but were probably played during the New Year because of their fortune-telling nature.

The end of New Year is unclear. If it is defined as a household ritual to worship the Toshigami, it is the time to remove the Kadomatsu, which is the abode of the Toshigami, or to take down the Kagami mochi offering, but the dates for each differ. In many cases, the end of New Year is considered to be on the 20th of the month. This day is called Bone New Year or Beggar's New Year, an amusing expression referring to the fact that the salmon or yellowtail in the New Year's rolls is hung and cut up and eaten little by little, leaving only the bones by the 20th. Some places consider the end of New Year to be on the miso-ka day in January or on the 1st of February.

[Shoji Inoguchi]

China

In China, New Year is called Spring Festival, New Year, New Year, Guo Nian, etc., and has traditionally been celebrated based on the lunar calendar. This remains the same even today, when the solar calendar is used in official situations. Many aspects of New Year's celebrations are currently being reformed in China, but the traditional New Year's celebrations seen among the Han people are as follows:

New Year festivities begin with the sending off of the hearth god (Tsao Chun), which takes place on December 23rd in the north and December 24th in the south. Tsao Chun always resides at the hearth of each household, but on this day he returns to heaven accompanied by other gods and reports in detail to the Jade Emperor, the supreme god of Taoism, about the family's past year's deeds. This determines the family's fortune for the coming year. Households send off the god with prayers that he will give a good report to the hearth god, and after this, households begin a major cleaning, prepare New Year's dishes such as rice cakes called nian kao, and decorate their gates with statues of the god and spring couplets (couplets that are placed on either side of a gate). On New Year's Eve (Da Chu Si), offerings are made to gods, ancestors, and ghosts (unrelated Buddhas), and in the evening the whole family gathers together to enjoy a leisurely New Year's meal called the New Year's Eve meal (Nian Ye Fan) or the New Year's Eve meal (Tuan Yuan Fan). After the meal, New Year's greetings are given to children, starting with the youngest, and they are given Ya Soi Chen (New Year's money).

It has been reported that in Beijing and parts of Zhejiang and Anhui provinces, the ritual of praying to the gods is held from midnight to dawn on New Year's Eve. This is when households welcome the god of the hearth, who ascended to heaven on December 23rd, back to earth accompanied by various gods. Even in areas where the ritual of praying to the gods is not held on this day, firecrackers are set off in households and offerings are made to the gods at the beginning of the new year. This is called Kaichun and Kaichun, and the New Year begins after this point. Wherever it is, as dawn breaks, people pay homage to the gods and ancestors within their households, go to temples to pay homage, and then go on a New Year's pilgrimage (Bai Nian). The five days from New Year's Day (Gantan) are called Shinsho/New Year, and during this time people observe taboos such as not saying anything unlucky, not breaking things, not fighting, and not killing. In some areas, even dust is not allowed outside, as it is believed that it will cause good fortune to run away. In some places, such as Beijing, women and children are forbidden to go outside or hold needles.

The 3rd is a particularly auspicious day in some areas amid the splendor of the new year. In Xiamen, Fujian Province, people hold rites for those who died last year on this day, and people do not like to go out on that day. In Guangdong Province, in order to welcome the god of wealth, Fukusei, people send off their wives by burning the dirty things of their wives, and in some areas, relatives and friends do not come and go on this day, no matter what happens. In Suzhou, Jiangsu Province, this day is called Xiao Zheng Chao, and just like on New Year's Day, no cleaning is done and no fires are made. In some places in Taiwan, people also visit graves on the 3rd, and it is said that rats seek brides on this night, so to prevent this, people turn off the lights and go to bed early.

On the 4th, in Fujian, Guangdong and Taiwan, a ceremony to welcome the gods is held. On the 5th, festivals are called Po Wu, Pu Wu, Kai Xiao Zheng and Gao Kai, and New Year's offerings are hung, shops are opened and markets are held, but the New Year's mood has not yet disappeared.

The 9th is the birthday of the Jade Emperor, the supreme deity of Taoism, and in parts of Fujian, Zhejiang, and Jiangsu provinces, as well as throughout Taiwan, solemn and pious ceremonies are held mainly at individual households. However, in the north, no events are reported on the 9th. In Chengdu, Sichuan province, it is called Shangqiu, and it is the day when preparations for the Lantern Festival begin, while in Hubei province, it is called Poqiu, and work resumes on this day. In Anhui province, women have the custom of visiting the Nine Girls Goddess to have their silkworms' slaughtered and their fortunes read.

The 15th is the Lantern Festival, and lanterns are displayed on the eaves of temples and shops, music is played here and there, and riddles called "dongtsai" are held. People walk around town holding lanterns, enjoying the last New Year's atmosphere. On this day, people eat dumplings called "yuanxiao," which represent family gatherings. This day is also called the Shangyuan Festival, and celebrates the birthday of Emperor Tianguan. This day marks the end of the series of New Year's events.

Thus, while there are slight differences in local customs and there are also time-related changes, the New Year period from sending off the gods to the Lantern Festival, the special and taboo times from January 1st to the 5th, the New Year's Day rituals for gods and ancestors, and the idea of the coming and going of gods seen in sending off and welcoming the gods are all highly universal among the Han people of China. Additionally, the custom of brides returning home to their hometowns can be seen in various places from the 2nd to the end of the month.

[Hiroko Ueno]

Korea

It is said that if you sleep on New Year's Eve, your eyebrows will turn white, your shoes will be stolen, and bad luck will come your way, so people hide their shoes indoors and stay awake until New Year's Day. On New Year's Day, they change into new clothes and worship the spirits of their ancestors. This is called the New Year's Tea Ceremony. After the tea ceremony, people say New Year's greetings, saying, "Receive lots of good fortune," and eat tteokgukku (Korean-style zoni). After the meal, they go to the homes of relatives, neighbors, and friends to give New Year's greetings. The New Year atmosphere continues until Sangwan (January 15th), when people play games such as yutnori (a game similar to sugoroku), kite flying, and noltigi (board jumping). Until the 12th, days are called by the names of animals, such as Chicken Day, Pig Day, Sheep Day, Dog Day, Cow Day, Horse Day, and Human Day. For example, on the day of the rabbit, people spin thread and wear it to ward off evil spirits, and women are not allowed to enter a house first. Shangyuan is also called the day of the great desire, and people drink sake with miso soup early in the morning, chew brome (walnuts, etc., to prevent skin diseases), and eat medicinal rice made from glutinous rice and five-grain rice. On this day, events such as "car battles," "lion dances," "shadow stomping," and "torch battles" are held, and there is also an event of "heat selling," where people ask the first person they meet to "buy summer heat" to prevent summer heat exhaustion. The harvest is predicted by soaking beans in water and the state of the moon on this day. It is said that the first person to see the moon on this day will have their wish come true, and people hold "welcoming the moon" events on the mountain behind their houses, and "taliparpi," a bridge that is crossed 12 times to prevent foot problems.

[Hidenori Nakamura]

Iran

Iranian New Year is the spring equinox around March 21st. New Year lasts for 12 days, with the 13th, a minor New Year, being spent by the water in the suburbs. This day corresponds to the day of purification on March 3rd of the lunar calendar and around the time of Easter in the West, and is related to the culture of breaking eggs and being reborn. During New Year, ancestral spirits come to this world in large numbers to invigorate humans, animals, and plants. The 6th is the Water New Year, and Zoroaster's birthday. In Eastern Christianity, January 6th is the day of baptism and Holy Day. In China, January 7th, Jinjitsu, is the equivalent day.

On the New Year's altar, a offering called haft sheen made from seven kinds of plants is made. Like "Nanakusagayu" (rice porridge with seven kinds of vegetables), it was traditionally a New Year's food. The vernal equinox comes after a series of winter festivals, including abstinence from the winter solstice for three months and welcoming visitors. On the night before the last Wednesday of the year, New Year's Eve events are held all over the country, where fires are lit in the hearths of homes with bonfires and old tableware is broken and replaced with new ones. In the past, there were also bonfires and torch festivals held by watersides on Little New Year.

[Eiichi Imoto]

"Illustrated Encyclopedia of Annual Events" edited by the Folklore Research Institute (1975, Iwasaki Bijutsusha)" ▽ "Dictionary of Annual Events" edited by Nishikado Masayoshi (1958, Tokyodo Publishing)" ▽ "Dictionary of Japanese Annual Events" by Suzuki Tozo (1977, Kadokawa Shoten) " ▽ "Chinese Folklore" by Naoe Koji (Folklore and Crafts Series 13, 1967, Iwasaki Bijutsusha)" ▽ "Asuka and Persia" by Imoto Eiichi (1984, Shogakukan)

[Reference] | Osechi cuisine | Lunar New Year | Little New Year | Annual events

New Year's pine decoration
They are often placed in pairs at the entrance of a house to welcome and support the god of the year. The photo shows a pair of kadomatsu ( Japanese New Year's decorations ) placed in an Important Preservation District for Groups of Traditional Buildings in Takehara City, Hiroshima Prefecture.

New Year's pine decoration

New Year decorations
Shimenawa, which also serves to ward off evil spirits, is often decorated as elaborate decorations at entrances and other places during the New Year .

New Year decorations

New Year's cuisine
Food that is considered to be auspicious is packed in a tiered box, with the meaning of "stacking happiness together." The photo shows a simple example of a two-tiered box. The official version is a four-tiered box. ©Shogakukan Photo by Hideyuki Asakura ">

New Year's cuisine

Kagami mochi
They are offered to the god of the year, the god of the year, during the New Year. It is said that stacking rice cakes is auspicious because it brings about overlapping good fortune. They are decorated with daidai (citrus fruit), kelp, and urajiro (white seaweed), and are decorated with fans, paper streamers, and mizuhiki (traditional Japanese paper string). The number of stacked rice cakes and the decorations used vary. ©Shogakukan ">

Kagami mochi

Kadomatsu composition example
The picture shows a typical Kadomatsu, but there are various forms depending on the era and region. As a place for the visiting Toshigami (New Year's God), the left side facing the gate is called the male pine and the right side is called the female pine, but the opposite is also true. © Takashi Aoki ">

Kadomatsu composition example

Mochi pounding
Mochi pounding in the Edo period. This painting shows mochi being pounded with a mortar and pestle (photo right) and then turned into kagami mochi (kagami mochi) from the pounded mochi (photo left). Mochi pounding was one of the preparations for the New Year and was a seasonal event at the end of the year in Edo. Utagawa Kunisada (Toyokuni III) painting "Twelve Months, Shiwasu, Mochi Pounding" Triptych 1854 (Kaei 7) National Diet Library

Mochi squeal

New Year's sake
A picture of a woman drinking toso under a cocoon ball. Toso is a medicine drinker that is warded off evil spirits and is drunk in prayer for good health and longevity. Cocoon ball is made from rice flour that is similar to the cocoon of silkworms, and is stabbed into branches to pray for a good harvest. Utagawa Kuniyoshi's painting, "Toso's Three Lifespans in a Thriving Life," held at the National Diet Library ">>

New Year's sake

New Year's calligraphy
This event is held on the second day of the New Year. It originates from a ceremony in the Heian period when nobles and samurai families would issue auspicious writings as a sign of celebration, and is also called Yoshisho or Hatsuzure. During the Edo period, people began to learn calligraphy at temple schools, and calligraphy became widely popular among the general public. "Terakoya Shohatsu" (Terakoya Shohatsu), a triptych by Utagawa Toyokuni, owned by the National Diet Library .

New Year's calligraphy

Lion Dance
It was danced as one of the New Year's celebrations in the public, and they walked around the houses to receive rice and money. Lions danced in the center of the screen, and on the far left is depicted the music of flutes and drums. Utagawa Toyokoku painting "In the Twelve Groups: Sato Kagura Toki no Tomoki" - Three copies of the National Diet Library

Lion Dance

Shuttlecock
It was a New Year's event at the Imperial Palace since the Muromachi period, but it became popular among the general public during the Edo period. The seeds of muroji are slatted with bird feathers on the wings of muroji, and the wings (hago) are played with hagoita. Yangzhou Shuenga, "Chiyodano Ooku, chasing feathers" is available at the National Diet Library ">

Shuttlecock

Kite flying (children's play)
Kite flying, originally to celebrate the birth of children, became popular during the Edo period as a children's play during the New Year. The painting depicts children who enjoy flying kites, and kites of various designs and shapes can be seen, including pictures of kites and kites with warriors. Ichikosai Koyoshimori's "Children's Play Kite Play" Three-piece collection , 1868 (Meiji 1)">

Kite flying (children's play)

Karuta
The ancient Japanese karuta became a Japanese shellfish that follows the style of shellfish being played in the Heian and Kamakura periods, and later shell covering, and was conceived in the Edo period. In addition to the characters, the Japanese ballfish was added to the play card, and it is said that it became a New Year's play from around the middle of the Edo period. Yangzhou Shuenga, "Chiyoda no Ooku Karuta," three copies, held by the National Diet Library , 1895 (Meiji 28)">

Karuta

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

Japanese:

1年の最初の月。また新年を祝う諸行事や、行事の行われる期間だけをいう。あるいは比喩(ひゆ)的な表現として、「盆と正月が一度にきたようだ」などというのは、大きな喜び事や晴れがましさを示すものであり、「雨降り正月」は正月を休み日の意味に受け止め、降雨のために野外での仕事ができないので、季節を問わず臨時に休日にすることをいう。「餅(もち)なし正月」は、大多数の家では正月に餅を食べるのに、ある家や一族に限って、昔から餅を食べないことを家例(かれい)にしている慣習をいう。昭和20年（1945）ごろまで、日本では人の年齢を「数(かぞ)え年」で計算していた。そのため正月になると、全国民が一斉に年をとるので、正月のことを「年取り」とよぶことが定着している。昔は太陽が西に沈んで、次に沈むまでを1日としていたから、大正月(おおしょうがつ)前夜の大みそかや小正月(こしょうがつ)前夜の14日を年取りとよび、また七草節供の前夜を六日(むいか)年取りという。

［井之口章次］

1年の初め

1年365日余を12か月に分割し、4年に一度の閏年(うるうどし)を置いて誤差を修正する太陽暦に慣れて、現代のわれわれはなんの疑問ももたなくなっているが、暦法の発達しない時代において、1年の初めを規定することは、きわめて困難なことであった。それは世界の暦の歴史をみても明らかである。日本の場合、1873年（明治6）に太陽暦を採用するまで、太陰太陽暦（旧暦）を使っていた。日常生活においては、微妙な太陽の位置を観測するよりは、月の満ち欠けを基準にするほうが簡便である。しかし誤差が大きいために、長期間続けていると季節があわなくなってくる。それを防ぐためには、閏月を設けて修正しなければならない。どこに閏月を設定するかは、月の満ち欠けだけでは不可能で、太陽の観測が必要になる。つまり太陰太陽暦は、日常生活は月に頼り、より高度な知識によって誤差を修正した暦である。中国は早くから進んだ暦法をもっていたから、それを取り入れ学ぶところが大きかった。古代の支配者は、暦を発行することによって支配権を確立した。一方、古代国家の成立前や以後でも、文字の読めない大多数の庶民の生活では、動植物など自然の観察から、およその季節感を体得することができたであろうし、天文学の知識がなくても夏至や冬至を知っていたに違いない。冬至を過ぎると「畳の目の一つずつ」あるいは「犬の足あと一つ分ずつ」陽(ひ)が高くなる、などというのは、自然観察に基づく経験知識である。北半球においては、冬至のとき太陽の力がもっとも弱まるのだとも考えられていた。それを回復させるための種々の祭りがある。冬至の祭りを重視したり、節分や立春を年の境とする考え方は、この流れを引くもののようである。月を基準とするとき、新月より満月のほうが観測しやすい。満月から次の満月までを1か月とするのが自然である。今日、1月1日を中心とする朔旦(さくたん)正月（大正月）より、1月15日を中心とする望(もち)の正月（小正月）のほうが古い形だとする考えがあるのは、これに基づいている。

　日本の民族形成に関しては諸説あっていまだ決着をみないが、初め狩猟・焼畑耕作を主生業とする人々が土着しており、あとから稲作を主生業とする集団が渡来し、稲作民族が他を圧倒するようになった、という説は広く認められている。現行の正月行事も、現在からさかのぼって把握できる限りの正月行事は、すべて稲作中心に塗り込められているが、かすかに焼畑時代の名残(なごり)と思われる行事もあり、稲作中心に再編成した改変のあとをたどることもできる。そういう立場から、年中行事全体を見直すことが必要であるが、稲作中心に塗りつぶされてからの歴史も古く、現行行事の基本になっているのも事実である。ここでは稲作中心の正月行事を解説し、必要に応じて焼畑その他にも触れることにしたい。

　正月に家々を訪れてくるトシガミ（年神）は、正月様、若年さん、年徳(としとく)様などともよばれ、穀物霊、ことに稲魂(いなだま)から発達した農耕神とされている。そして年神の神格形成にあたっては、祖霊信仰の影響を考えなければならない。先祖の霊に対する信仰は自然発生的なものであったろうが、ここにいう日本的祖霊信仰は、数種の神学風の理論を整え、中世末から近世にかけての時期に形成されたものであろう。祖霊信仰が整備されてからの正月は、盆とともに年に二度の魂(たま)祭り（祖霊祭）の機会で、個性を失って祖霊に融合同化した先祖の霊を迎え祀(まつ)る機会であった。ところが盆のほうは早くから仏教と結び付き、死者の霊の供養行事と考えられ、これに対抗して正月のほうは、死の穢(けがれ)に関係のない、清らかな祭りであることを強調した結果、盆と正月とはまったく別の行事のように理解されてきたが、年の夜に声をあげて死者の霊を呼び迎えるとか、東日本では年末か正月に、御魂(みたま)の飯に箸(はし)を突き立てて祖霊に供えるとか、主として西日本で元日に墓参をする習俗があるなどは、いずれも正月の魂祭り（先祖供養）の名残である。

［井之口章次］

正月の準備

12月13日ごろから始めるのが古風である。この日を煤(すす)とり節供、事始め、正月始め、正月おこしなどという。江戸の千代田城でも13日が煤掃きで、正月の祭りに先だつ物忌みに関係のある日であったが、のちにはただの大掃除と考えられ、期日も正月直前に繰り下げられた。昔は、いろりで薪(たきぎ)を燃す生活だったから、煤がたまったのである。門松については、江戸時代から急速に広まったのではないかといわれている。宮廷には門松を立てる習慣がないし、ある家、ある一族では、先祖が戦いに敗れ、松で目を突いたので、門松を立てない家例を守っているし、杉や榊(さかき)を立てる家もある。節分の柊(ひいらぎ)と同様に、ちくちくするものを門口に立てて門守(かどまも)りの呪物(じゅぶつ)としたものが、年神様の依代(よりしろ)と理解されるようになったのではないか。もとは他人の山から自由に切ってきてよいとされ、山の頂上近くの芯(しん)松をとって家に持ち帰ると、年神様もいっしょに迎えることになった。山から切ってきた松を数日間、屋外の清い場所に休ませておく所がある。門松を立てる日取りは、九松(くまつ)（苦松に通じる）といって29日や、一夜松(いちやまつ)といって大みそかに立てることを忌む。餅を搗(つ)く日も一定しないが、その村、その家では慣例があり、たいてい年末の1日を定めている。多く搗く家では労力交換のユイで搗いたり、都市部では賃搗きも流行した。やはり九餅は苦餅に通じるなどといって、29日の餅搗きを忌む。

　正月には家中が年神祭りの祭場になるので、屋内に注連縄(しめなわ)を張り巡らし、あるいはその簡略形として輪注連(わじめ)などを飾り付ける。年棚(としだな)は天井から吊(つ)ったり、鴨居(かもい)のところにしつらえ、その年の恵方(えほう)に向ける。年俵と称する米俵を祭壇にする所もあり、年桶(としおけ)という桶に、米、かちぐり、干し柿(がき)、するめ、昆布などを入れ、上に餅をのせたものを飾ったり、三方(さんぼう)の上に同様のものをのせて「蓬莱(ほうらい)」「お手かけ」「食積(くいつみ)」などという。九州や四国の一部では「幸い木(さいわいぎ)」と称し、松などの丸太を土間に横にかけ、魚、ダイコン、炭などを下げる。塩物のサケやブリをぶら下げ、「掛けの魚(うお)」という所は広い。門松の根元には、年木(としぎ)・新木(にゅうぎ)といって割り木を立てかけておき、これを正月中の燃料とする。正月準備の品々を整えるため、年の市(いち)も開かれる。

　おせち料理は、節(せち)の日（改まった機会）の料理ということで、本来は正月に限った名称ではなかった。食生活の貧しい時代には、煮しめ、ごまめ、昆布(こぶ)巻き、煮豆などのおせち料理の品々は最大の御馳走(ごちそう)で、正月は台所に立つことも少なくなるので、自然に保存食の趣(おもむき)をもってくる。大みそかの夜の食事を「おせち」「年取りの膳(ぜん)」などと称して、正月の正式の食事を、元日でなくこの夜に食べる所もある。古くは日没時を1日の境とし、大みそかの夜をすでに正月と考えた名残である。いまも、夕食後ふたたび膳につき、雑煮などを食べて年をとる風習を残す村がある。一般には年越(としこし)そばを食べることが広まっている。また大みそかの晩は、集落中の人が鎮守の社(やしろ)に集まって御籠(おこも)りをするとか、家々で過ごす場合は、いろりに大火をたき、火をたき続けて起き明かすものであった。寺院では百八つの除夜の鐘を鳴らして煩悩を払い、朝を迎えるが、古くは明け方についたもので、寺で勤行(ごんぎょう)のために朝晩ついていたのが、1年の総決算としての除夜に移行したのである。

［井之口章次］

大正月

元日の朝は、年神祭りの司祭者である年男が、早く起きて若水をくむ。年男は家長の役目であったが、仕事の内容は家事・雑事なので、長男にくませたり、下男にさせる家もあった。若水は人を若返らせる力をもつ水ということで、若水くみには新しい手拭(てぬぐい)と手桶を整え、この水で雑煮をつくったり、湯を沸かして福茶を飲んだり、顔を洗ったり、風呂(ふろ)を沸かしたりするもので、すべて年男の役目であった。いまでも年神様への供物だけは、男が上げることにしている所がある。雑煮は、年神様への供物を下ろして、ごった煮にして神と人とがいっしょに食べるもののことである。丸餅と角餅、みそ仕立てとしょうゆ味などの区別があるが、一般には餅吸い物のことをいう。大多数の雑煮には餅が不可欠のものとされているが、全国の雑煮を詳細に検討してみると、餅よりも里芋を重視するものがあり、また芋羹(いもかん)といって里芋の羹(あつもの)を食べる所がある。焼畑耕作を主生業とした時代の名残が、儀礼食のなかに姿をとどめているのではないかと考えられている。大みそかの晩から村氏神に御籠りしている場合もあるが、家々で年取りをするときには村氏神に初詣(はつもう)でをする。近隣の神社、寺院を含めて巡拝する例もある。恵方参(えほうまい)りの縁起を担ぐことが流行するようになると、その年の恵方にある社寺に参ることになり、いまは村氏神に限らず、著名な社寺を目ざす人が多くなった。年始の回礼などは都市的な行事であるが、分家の者が本家へ挨拶(あいさつ)に行き、「おおばんぶるまい」などといって、本家・分家の者が集まって共同飲食をすることは広く行われていた。

　お年玉というのは本来、家族の一人一人が自分の霊になぞらえた餅を出して並べておき、年神の霊威に触れて霊力を更新しようとするものであった。身祝いの餅というのは、その流れをくむものである。しかし年神の霊威は物理的な存在でない。分家の者が本家に挨拶に行くと、本家の主人が年神の代役になって餅を与える。こういうことから、目上の者が目下の者に与える餅その他を年玉というようになり、やがて金銭の形に統一されてきた。

　正月の仕事始めは、屋内作業、農作業、山仕事、商家の仕事始めに大別することができ、期日としては2日、4日、11日などが多い。屋内作業の仕事始めは、縄ない、藁草履(わらぞうり)作りなどの「ない初(ぞ)め」、女性は針仕事の「縫い初め」などがある。藁草履なら1足、針仕事なら袋の一つもつくって、あとは休む。寺子屋で手習い（習字）をするようになって、書初めも広く行われるようになった。農作業の仕事始めは、鍬(くわ)初め、一鍬(いちくわ)、農はだて、田打ち初めなどという。門松の小枝、鏡餅の小片、御神酒(おみき)などを持って田か畑に行き、供物をあげて拝んでから、鍬でちょっと土を打ってくる。山仕事の仕事始めは、竹でつくった折掛樽(おりかけだる)に酒を入れて山に行き、木の1本も切ってから別の立ち木に折掛樽を掛け、山の神を拝んで帰ってくる。そのとき切った木を若木といい、小正月の繭玉(まゆだま)の木にすることもある。

　漁村でも舟祝い、乗り初(ぞ)め、釣り初めなどといって、港の近くを2、3周してくる。商家の仕事始めは帳祝い、倉開き、初荷などといい、当日は実質的な商売をしないが翌日から始める。昔の武家では具足(ぐそく)開きがあり、剣道などの寒稽古(かんげいこ)もこの時期に重なってきた。農山漁村や家庭内の仕事始めは、実際の労働に先だつもので、形ばかりを模擬する予祝儀礼であるが、商家の倉開きなどは実務の仕事始めである。正月11日の鏡開きなどは、年神に供えた鏡餅を下ろし、打ち欠いて食べるのであるから、当然に年神祭りの終了を意味する。農村を中心とする年中行事に、商家や俸給生活者（武家）が参加することになって、予祝儀礼と実務の開始と年神祭りの終了儀礼とが混同して理解されるようになったのである。

　正月の3日間、5日間を、三が日(にち)、五かん日といって、正月のなかの中心的な期間として祝うが、門松を取り払うのは7日、11日、14日などで、門松の立っている間を松の内という。正月はめでたい祭りだという考えが強いため、三が日の間は僧侶(そうりょ)の来訪を嫌い、4日を寺年始として僧が各戸を回る。浄土真宗の濃厚な地帯では、三が日も僧侶の出入りを忌むことがない。6日の晩には若菜迎えがあり、春の七草を刻む。七草は時代によって変動があるが、セリ、ナズナ、ゴギョウ、ハコベラ、ホトケノザ、スズナ、スズシロの7種で、とくにナズナを重視する。「七草なずな、唐土(とうど)の鳥と、日本の鳥と、渡らぬ先に、ストトンストトン」などと唱えながら、七草たたきを行い、7日の朝は七日正月といって、七草粥(がゆ)（餅粥）をつくって一家で祝う。

［井之口章次］

小正月

元日を中心とする大正月に公的な行事が多いのに対して、15日を中心とする小正月は女の正月ともいい、呪術(じゅじゅつ)的な行事が集中している。餅花や繭玉は、木の枝や藁に餅や団子をつけ、秋の豊作を予祝するものであり、削花(けずりばな)や粟穂稗穂(あわぼひえぼ)も同じ趣旨のもので、ヌルデ、ヤナギなどの木を削掛(けずりかけ)にして、花のような作り物をこしらえる。雪の上や土間で田植のようすを模擬的に演技する「庭田植」、柿などの果樹に刃物を当てて豊作を約束させる「成木責(なりきぜ)め」、祝い棒で嫁の尻をたたいて多産をまじなう「嫁祝い」、年間の天候や農作物の豊凶を占う「豆占(まめうら)」や「粥占(かゆうら)」、害鳥などを呪術的に追い払う「鳥追い」や「もぐら打ち」など、農耕に関係した予祝や年占の行事が多い。

　年の境に遠くから尊い神が訪れてくるという信仰は世界的なもので、大正月の神もその一つであるが、小正月にもそれがある。秋田県男鹿(おが)半島のなまはげばかりが著名になったが、同類の行事はホトホト、コトコト、アマメハギ（アマミハギ）、ナモミタクリなどとよばれて全国に分布する。青年や子供が仮装して遠来の神をかたどったものであり、これらは「来訪神」とよばれる。なお、小正月などに行われる来訪神行事10件が「来訪神：仮面・仮装の神々」として、ユネスコ（国連教育科学文化機関）の無形文化遺産に一括登録されている。秋田県横手市などの「かまくら」と称する雪小屋は、全国に広く行われる正月小屋の一種で、屋外に臨時のかまどを設け、別火(べっか)・物忌みの生活を送るためのもので、「どんど」の火祭り行事と合体したものがあり、どんど小屋に寝起きしたのち、その小屋を火祭りで燃やす。16日は念仏の口明けとも鉦(かね)おこしともいい、正月中に遠ざけた仏教行事が解禁になる。また盆の16日と同じく藪(やぶ)入りの日で、嫁が里帰りしたり、奉公人に休暇を与えたりする。

［井之口章次］

その他の正月風俗

祝言人(ほかいびと)という、めでたい文句などを唱えて家々を門付(かどづけ)して回り、米麦や銭をもらい歩く人々があった。万歳(まんざい)、春駒(はるこま)、獅子舞(ししまい)、福俵売りなどがある。また正月の遊びには、羽根突き、的射(まとい)、凧(たこ)揚げ、綱引、あるいは屋内では双六(すごろく)、かるた、宝引(ほうび)きなどがあり、それぞれ他の機会にも行われるが、年占的な性質をもっているところから、とくに正月の遊びになったのであろう。

　正月の終わりについては明確でない。年神を祀(まつ)る家庭祭祀(さいし)と規定すると、年神の依代である門松を外す時期ということになり、あるいは供物の鏡餅を下ろすときでもあるが、それぞれの期日は食い違っている。そういうなかで二十日(はつか)正月を正月終(じま)いとする例が多い。この日を骨(ほね)正月とか乞食(こじき)正月とかいい、正月用の新巻(あらまき)のサケやブリを吊(つる)したままで少しずつ切り取って食べていき、20日ごろには骨ばかりになっているものを、おもしろく表現したものである。1月のみそかや2月1日を正月の終わりとする所もある。

［井之口章次］

中国

中国では正月は春節(しゅんせつ)、正月、新年、過年などとよばれ、伝統的に太陰暦に基づいて実施されてきた。公的場面では太陽暦が用いられている現在においても同様である。中国では現在正月行事も多方面において改革がなされているが、漢民族の間にみられた伝統的な正月行事は以下のごとくである。

　北方では12月23日、南方では12月24日に行われるかまど神（竈君(ツァオチュン)）の送神から正月行事は始まる。竈君はつねに家々のかまどにいるが、この日諸神を引き連れて天界へ帰り、道教の最高神玉皇大帝にその一家の1年の行状をつぶさに報告する。これによって来年の一家の吉凶禍福が決定されるのである。家々では竈君によき報告をしてくれるようにとの祈りを込めて送神を行い、これ以後、大掃除、年糕(ニェンカオ)とよばれる餅(もち)などの正月料理の準備、門につける門神像や春聯(しゅんれん)（門の両わきにつける対句）などの飾り付けが行われる。大みそか（大除夕(ターチューシー)）には、神、祖先、鬼（無縁仏）などに供物を捧(ささ)げ、夜には一家がそろって年夜飯(ニェンイエファン)あるいは団円飯(トワンユワンファン)といわれる年越の食事をゆっくりと楽しむのである。食事が終わると幼い者より順に年越の挨拶(あいさつ)があり、子供たちには圧歳銭(ヤーソイチェン)（お年玉）が与えられる。

　北京(ペキン)や浙江(せっこう)・安徽(あんき)省の一部では大みそかの夜半から明け方にかけて接神の儀礼が行われることが報告されている。これは、12月23日に天界へ昇った竈君が諸神を引き連れて地上に戻ってくるのを家々で迎えるものである。接神をこの日に行わない地域でも年明けの時間に至ると家々で爆竹を鳴らし、神に供え物を行う。これを開正(カイチョン)・開春(カイチュン)と称し、これ以後、正月が始まる。いずこにおいても、夜が明けると家内の諸神・祖先を拝み、寺廟(じびょう)へ参拝に行き、また年始回り（拝年(パイニェン)）に歩く。元旦(がんたん)から5日の間を新正・新春といい、この間、不吉なことをいわない、物を壊さない、けんかをしない、殺生をしないという禁忌が守られ、地域によっては福が逃げるとして塵(ちり)でさえも外に出さないこともあり、北京などのように婦女子が外出すること、針を持つことが禁じられる所もある。

　3日には新春の華やかさのなかにあってとくに忌みを感じさせる地域がある。福建省厦門(アモイ)では、この日に昨年死亡した者の祭祀(さいし)を行い、人々は当日出歩くのを好まない。広東(カントン)省では財神福星を迎えるため家内の汚い物を焼く送窮を行い、この日には親戚(しんせき)・友人の間で何事があっても行き来しないという地域もある。江蘇(こうそ)省蘇州(そしゅう)ではこの日は小正朝(シャオチェンチャオ)とよばれ、元旦と同様に掃除をせず火もおこさない。台湾でも3日に墓参りをする所もあり、またこの日の晩にはネズミが嫁取りをするといわれ、これを阻むため、そうそうに明かりを消し床につく。

　4日には福建・広東省や台湾において竈君などを迎える迎神が行われる。5日は破五(ポーウー)、酺五(プーウー)、開小正(カイシャオチョン)、隔開(コーカイ)などとよばれ、正月の供物が下げられ、店が開き、市が立つが、まだ正月気分は抜けない。

　9日は道教の最高神玉皇大帝の誕生日であり、福建・浙江・江蘇省の一部や台湾全島では主として家ごとに厳粛・敬虔(けいけん)な祭祀が行われる。しかし北方では9日になんの行事も報告されていない。また四川(しせん)省成都(せいと)では上九(シャンチウ)と称し、元宵節(げんしょうせつ)の準備が始まる日にあたり、湖北省では破九(ポーチウ)としてこの日から仕事が再開される。安徽省では女性が九娘神(きゅうじょうしん)へ参拝に行き、養蚕のできぐあいや財運などを占う風習がある。

　15日は元宵節であり、寺廟や商店の軒先に灯籠(とうろう)が飾られ、当日はあちらこちらで音楽が奏でられ、灯猜(トンツァイ)といわれるなぞなぞが行われる。人々は提灯(ちょうちん)を持って町を歩き、最後の正月気分を味わう。当日には元宵(ユワンシャオ)とよばれる団子を食べるが、これは一家だんらんを意味している。またこの日は上元節ともいわれ、天官大帝の聖誕が祝われる。この日をもって一連の正月行事は終わりを告げる。

　このように各地の習俗には若干の差異はみられ、また時間的な変化もあるが、送神から元宵節に至る正月期間、元旦から5日までのハレと禁忌の時間、元旦の神・祖先に対する祭祀、また送神・迎神にみられる神の去来の観念は、中国の漢民族全体にかなり高度の普遍性をもって存在している。また2日から月末にかけて、嫁の里帰りの風習も各地にみることができる。

［植野弘子］

朝鮮

大みそかの日に眠ると、眉毛(まゆげ)が白くなり、履き物が盗まれ不運が訪れるといわれ、履き物を室内に隠し、眠らずに元旦を迎える。元旦には新しい服に着替えて、祖先の霊に拝礼する。これを正朝茶礼という。茶礼が終わると「福をたくさんもらいなさい」と新年の挨拶(あいさつ)をし、トッククック（朝鮮式雑煮）を食べる。食後、親類や隣家や友人の家に年賀に行く。正月の雰囲気は上元（正月15日）まで続き、擲(ユッノリ)（双六(すごろく)のようなゲーム）や凧(たこ)揚げ、板戯(ノルティギ)（板跳び）などの遊びが行われる。また12日までは鶏の日、豚の日、羊の日、犬の日、牛の日、馬の日、人の日などと動物の名でよばれる。そしてたとえば兎(うさぎ)の日には糸を紡ぎ、それを身につけ厄払いをし、また女子が家に先に入ってはいけないなど、それぞれに行事や言い伝えがある。上元は大望日ともいい、朝早く耳明酒を飲み、ブロム（皮膚病を防ぐよう、クルミなど）をかみ、糯米(もちごめ)でつくった薬飯や五穀飯を食べる。またこの日には「車戦」「獅子舞(ししまい)」「影踏み」「たいまつ合戦」などの行事が行われ、夏負けを防ぐため、最初に会った人に「夏の暑さを買え」と言う「暑さ売り」の行事もある。水に浸した豆や、この日の月のようすによって豊凶を占う。また、この日の月を最初に見た人は願い事がかなうといわれ、裏山などで「迎月」をし、足を病まないようにと橋を12回往来する「踏橋(タリパルピ)」を行う。

［中村秀紀］

イラン

イランの正月は3月21日前後の春分の日である。正月は12日間続き、小正月である13日は1日を郊外の水辺で過ごす。この日は、旧暦3月3日の禊(みそぎ)の日や西洋の復活祭前後にあたり、卵を割って再生する文化と関係する。正月には祖霊が大挙してこの世にやってきて、人間や動植物を活気づける。6日は水かけ正月でゾロアスターの誕生日であった。東方キリスト教の1月6日は受洗日で聖誕日である。中国の1月7日の人日(じんじつ)はこれに相当する日である。

　正月の祭壇には7種の植物からなるハフト・シーンというものが供えられる。「七種粥(ななくさがゆ)」と同じように古くは正月の食べ物であった。春分正月は、冬至から3か月の間の物忌みの行事や、まれびとを迎える行事など、一連の冬の祭りの行事のあとにやってくる。年末最後の水曜日の前夜には大みそかの行事が各地で行われ、どんどの火で家の炉の火を改め、古い食器を割って新品と取り替える。古くは小正月にも水辺でのどんどと松明(たいまつ)の祭典があった。

［井本英一］

『民俗学研究所編『年中行事図説』（1975・岩崎美術社）』▽『西角井正慶編『年中行事辞典』（1958・東京堂出版）』▽『鈴木棠三著『日本年中行事辞典』（1977・角川書店）』▽『直江広治著『中国の民俗学』（『民俗民芸双書13』1967・岩崎美術社）』▽『井本英一著『飛鳥とペルシア』（1984・小学館）』

[参照項目] | おせち料理 | 旧正月 | 小正月 | 年中行事

門松

注連飾り

おせち料理

鏡餅

門松の構成例

餅搗き
江戸時代の餅搗き。臼と杵で餅を搗き（写真右）、搗きあがった餅で鏡餅をつくっている（同左）ようすが描かれている。餅搗きは正月の準備の一つとして、江戸の年末の風物詩であった。歌川国貞（3世豊国）画『十二月之内　師走　餅つき』　三枚続　1854年（嘉永7）国立国会図書館所蔵">

餅搗き

屠蘇
繭玉の下で屠蘇を飲む女性の図。屠蘇は邪気を払い、無病息災・長寿延命を祈願して飲む薬酒。繭玉はカイコ（蚕）の繭に見立てた米粉でつくった団子を枝に刺し、五穀豊穣を祈願する。歌川国芳画『屠蘇機嫌三人生酔』国立国会図書館所蔵">

屠蘇

書初め
正月2日の行事。平安時代の公家・武家において慶賀のしるしとして吉書を出した儀式に由来し、吉書とも初硯ともいう。江戸時代、寺子屋で手習い（習字）をするようになって、書初めも一般に広く普及した。歌川豊国画『寺子屋書初』　三枚続国立国会図書館所蔵">

書初め

獅子舞
民間では新年の祝い事の一つとして舞われ、家々をまわって米や銭などをもらい歩いた。画面中央で獅子が舞い、左端には笛と太鼓の囃子方の姿が描かれている。歌川豊国画『十二組の内　里神楽富貴の壽』　三枚続国立国会図書館所蔵">

獅子舞

羽根突き
室町時代から宮中の正月遊びであったが、江戸時代には一般にも盛んになった。ムクロジの種子に鳥の羽根を付けた羽根（羽子）を羽子板で打ち合う。楊洲周延画『千代田之大奥　追ひ羽根』国立国会図書館所蔵">

羽根突き

凧揚げ（子供遊び）
元来は子供の誕生祝いなどに行われた凧揚げも、江戸時代には正月の子供遊びとして流行するようになった。絵は凧揚げに興じる子供たちを描いたもので、武者絵が描かれた絵凧や字凧など、さまざまな絵柄、形の凧がみえる。一交斎小芳盛画『子供遊び凧の戯』　三枚続　1868年（明治1）国立国会図書館所蔵">

凧揚げ（子供遊び）

かるた
日本古来のかるたは、平安・鎌倉時代の貝合、その後の貝覆の遊び方を踏襲した歌貝となり、江戸時代になって歌がるたが考案された。上流階級の遊びであった歌がるたは、文字のほかに絵札が加えられ、江戸時代中期ころから正月の遊びになったという。楊洲周延画『千代田の大奥　かるた』　三枚続　1895年（明治28）国立国会図書館所蔵">

かるた

出典　小学館　日本大百科全書(ニッポニカ)日本大百科全書(ニッポニカ)について　情報 | 凡例

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