about a century ago, informs us that a similar custom was at that time still practised in the province of Echigo. He gives a drawing of the sticks used for the purpose, of the phallic character of which there can be no doubt. They were called kedzurikake (part-shaved), and consisted of wands whittled near the top into a mass of adherent shavings, as in the illustration.
Kedzurikake of elder or willow are still made in some places. In Harima, on the I4th day of the 1st month, kedzurikake are hung up under the eaves in substitution for the kadomatsu, or fir trees placed by the entrance gate at the New Year. In Suwo, kedzurikake, made of a thorny tree called tara, are placed on each side of the front and back doors at this season, no doubt with the object of averting evil influences. When the kadomatsu and other New Year's decorations are removed on the 15th day of the 1st month, they are in many places collected by the boys as material for a bonfire. This is called dondo or sagichō, and the burning of the kedzurikake is a feature of it. In the Yamagata ken, wherever there are stone images of Dōsōjin, the phallic God of Roads,[1] the boys at this time make a bonfire of fir trees and straw, and build for themselves a hut beside it. When the people assemble, they come out and fire it. If the dumplings made on the 14th are roasted in this fire and eaten, malignant diseases need not be feared during the ensuing half year. In Hitachi this hut is called the "Hall of the Sai no Kami." The embers are used for re-lighting the domestic fires or kept as charms against pestilence.
- ↑ I have before me a picture of a Dōsōjin. It stands at cross-roads, and is a phalloid natural boulder over which depends a shimenaha supported by two bamboos. In front of it are little piles of stones, of which the similar offerings to the Buddhist children's God Jizōsama are doubtless a survival. The modern practice of bringing the Jizō of the neighbourhood and dumping them down before the lodging of a newly-married couple is no doubt a similar case of survival. A custom which began with the Dōsōjin is continued with the Jizō, which now occupy their place at crossways.
