called susu-harahi (soot-sweeping). The other preparations for the New Year consist in decorating the front entrance by planting at each side of it small fir-trees, with which bamboos are frequently joined. Both of these symbolize an ever-green prosperity. A shimenaha is hung over the door or gate, attached to which are fern leaves, and yudzuriha (Daphniphyllum macropodum) with daidai (a kind of bitter orange). Daidai also means ages, generations, so that this is a sort of punning prayer for long life and the continuance of the family. The prawn, which forms part of the decorations, is supposed by its curved back to suggest old age. Sometimes holly leaves, of which the prickles are thought, as in Europe, obnoxious to demons, bean pods, and a head of a salt sardine (ihashi) are added. On the domestic shrine is placed an offering of unleavened cakes of glutinous pounded rice, the preparation of which is a matter for much fun and excitement. These cakes are called kagami-mochi, or mirror-cakes, on account of their shape, which is that of a flattened sphere. There are two of them. One is said to represent the sun, the yō, or male principle of Chinese philosophy, the parent and the husband, while the other is put for the moon, the female principle, the child and the wife. The kagami-mochi is also called the ha-gatame mochi (tooth-hardening cake) because it fortifies the constitution. The explanation given is that the Chinese character for ha, "tooth," also means "age."
The tsuina on the last day of the year is described above.
The first act of the New Year is for the toshi-otoko to proceed at dawn to the well or stream whence the household water is supplied. He throws into it a small offering of rice, and draws water in a new pail crowned with shimenaha. To drink this water, called waka-midzu or young water, brings luck and exemption from disease during the year.
On New Year's day zōni, a stew of various kinds of vegetables is eaten and a spiced sake called toso is drunk
