the kteis. The colour red is also significant. It suggests the ruddy complexion of health caused by an abundance of life-giving blood in the lips and cheeks. Children love this colour. Max Nordau says: "As a feeling of pleasure is always connected with dynamogeny or the production of force, every living thing instinctively seeks for dynamogenous sense impressions. Now red is especially dynamogenous." In 'Œdipus Tyrannus,' the Chorus invoke the aid of ruddy-faced Bacchus against pestilence. In Korea red is a terror to devils. A modern Japanese writer says that red is obnoxious to devils on account of its cheerful appearance.
Small-pox being a Kijin biō, or demon-sent disease, the colour red is freely employed in combating it. The candles at the bedside are red, and the clothing of the patient and nurse. The God of Small-pox is worshipped with offerings of red gohei (there is here some confusion of ideas) and of red adzuki beans. Red paper is hung round the necks of the bottles of sake offered to him. Red papier maché figures of Daruma are placed near the sick-bed. It is explained that red, being a yô (male, bright, positive) colour, is fitted to counteract dark, wintry, negative influences. The potency of red as a charm against small-pox is not unknown to European folk-lore.
Phalli are coloured a bright red, or, what comes to the same thing, gilt. Saruta-hiko, a phallic deity, has a bright red complexion. Torii are painted red. Demons and stage villains have red faces, probably as an indication of great animal vigour.
Griffis, in his 'Mikado's Empire,' tells us that "when by reason of good fortune or a lucky course of events there is great joy in a family it is customary to make kowameshi, or red rice, and give an entertainment to friends and neighbours. The rice is coloured by boiling red beans with it. If for any cause the colour is not a fine red, it is a bad omen for the family." There is a modern superstition that
