from the Peony Archives (re-uploaded: 09-09-09)
I have to admit, it took me a long time to really understand chrysanthemums. Compared to all the colorful flowers of spring, chrysanthemums had always left me somehow under-whelmed. That is, until I really started looking at them.
Because I am stuck again in ancient calendar time; and because according to the ancient calendar, today happens to be the Chrysanthemum Festival, I will tell you everything I know about chrysanthemums.
The Chrysanthemum Festival-- also known as the Choyo no sekku 重陽の節句 (known as "the double nines" for you all on the Continent) occurs on the Ninth Day of the Ninth Month (during the Time of White Dewdrops). Choyo no sekku marks the final festival of what is known as the Five Seasonal Festivals (go sekku 五節句) of the old lunar calendar, following the Seven Grasses Festival (or jinjitsu, falling on the Seventh Day of the First Month), the Peach Blossom Festival (or Girl’s Day, falling on the Third Day of the Third Month), the Iris Festival (or Boy’s Day, falling on the Fifth Day of the Fifth Month) and the Star Festival (or Tanabata, falling on the Seventh Day of the Seventh Month.) All five of these festivals have their origins in China and were festivals marking the major changes in the seasons.
According to i ching philosophy, the doubling up of the odd, or yang numbers 1,3,5,7,9 was seen as auspicious, so that in Japan at least we have major holidays occurring on January 1st, March 3rd, May 5th, July 7th and September 9th. These "double yang" holidays were days of both celebration as well as purification and abstinence. Like so much else from China, the five festivals were adopted from the Continent by the Heian Period aristocracy; only over time being transformed according to Japanese tastes.
In ancient China, the ninth day of the Ninth Month was considered to be the seasonal marker of the “first chill of Autumn.” It was thought to be particularly potent because of the belief that the number nine, being the highest odd number (yang) from one to ten was especially lucky, and therefore this day with its “two nines” (that is, Ninth Day of the Ninth Month) was considered to be the ultimate in propitiousness.
Like the phases of the moon, the ancient Taoist philosophers taught that everything in the universe was in a constant state of vacillation. Everything therefore was either in a stage of waxing or waning so that at that very moment when something appeared to reach perfect fullness, its waning had in reality already begun. In this way, things which appear to our human eyes to be perfectly complete or full are in fact already in decline. Due to this belief, the number nine was preferred to the number ten (since 10 was already-- according to this way of looking at things-- already in a state of decline).
In much the same way that the number 10,000 indicated countless or endless numbers, the number nine signified “the largest” or “the greatest.” It was believed that there were nine heavens above reflecting the nine provinces comprising the ancient empire below, and this was further reflected in the Nine Gates and Nine Imperial Decorations of the Chinese Imperial Palace. The number nine therefore signified, "All under Heaven." It was also thought to express virtue or virtuous actions, so that when people bowed repeatedly or made offerings at formal occasions or at temples, this was known as the “nine bows” (九頓首) or the “nine offerings” (九献). This, too, eventually filtered into Japanese thought, and the “nine bows” of ancient China came to be known in the Japanese phrase sanbai-kyuhai (三拝九拝) which means to “bow repeatedly.” The “nine offerings” became the rational behind the Japanese ceremonial partaking of the “three times three exchange of nuptial cups of rice wine” (三三九度) which is still one of the main rituals performed in a traditional Shinto-style wedding ceremony in Japan today.
Nine, by the way, has always been my favorite number.
In ancient China on this day people climbed hills, had picnics outdoors and long life was prayed for by drinking chrysanthemum wine. Wang Wei, in the mid-eighth century, wrote of feeling very homesick spending the festival alone in a faraway place:
Remembering My Brothers in Shandong on the Double-Ninth Festival:
Alone, a stranger in a distant province-
At festivals I’m homesick through and through.
In my mind’s eye, my brothers climb the mountain,
Each carrying dogwood- but there’s one too few
trans. Vikram Seth
“Dogwood” is how Seth translates the Japanese word for shuyu-- a Chinese type of citrus plant (related to the Japanese pepper tree, sanshou 山椒, cf. Kojien 562) which was placed in bags, called shuyu-no-fukoro. These bags were hung in homes and carried around on that day in the belief that the magical plant had the power to purify, scaring away evil demons-- much like the effect of garlic on vampires. Because of this practice, the day was also known as the “Dogwood Festival” (shuyu-setsuKojien 1241.) This custom spread to the Japanese aristocrats of the Heian Period, and these shuyu-no-fukuro 茱萸袋 were put up on the Ninth Day of the Ninth Month replacing the “medicinal bags” (kusuri-dama 薬玉) hung in rooms (especially rooms where people slept) beginning on the Iris Festival on May Fifth.
Chrysanthemum wine has been prepared and consumed in China, at least since the Han Dynasty (206BCE- 220CE) as both a cure against sickness and aging, as well as for reasons of purification similar to that of dogwood described above. Beautifully cultivated chrysanthemums were displayed and admired on this day, and the flower, in addition to being known as one of the “four gentlemen blossoms” (四君子）in the company of orchids, bamboo and plum blossoms, has long been associated with longevity due to the fact that the flowers bloom so magnificently just when the rest of nature seems to be giving up and dying (Kojien 1685.) In Chinese, the flowers’s name, ju(菊) is phonetically associated with the word for “nine” (jiu) and is identical with the word for “long time” (jiu) so that this symbol for long life was firmly associated with the Ninth Month from very ancient times. This belief was early on transported to Japan:
消えぬべき
露のいのちと
思わずは
久しき菊に
かかりやはせぬ
Rather than dwell
on the dewdrops
which only fade away
Why not instead align yourself
with the long-lived chrysanthemums?
-Izumi Shikibu Nikki
The flower was often used as a metaphor in poems written- to the Emperor, for example- wishing long life or a long reign. In both China and Japan, the Ninth Month was known as the “Chrysanthemum Month”. In Japan, however, this is only a secondary name, as the month is mainly known as the “Long Month,” (Nagatsuki 長月), or “Nights Growing Longer Month” (Yonagatsuki 夜長月).
The chrysanthemum, which eventually became not only associated with the Emperor of Japan, but, along with cherry blossoms, became symbolic of the Japanese people themselves, is believed to have been native, not to Japan, but to China. There is no mention of the flower in all of the Manyoshu and it is assumed to have arrived in Japan only in the late Nara to early Heian Period, valued at that time for its medicinal qualities. By the mid-Heian Period, it was cultivated and appreciated at Court and among the aristocracy. “Chrysanthemum Flower Contests” (菊の花合わせ）with poetry matches and banquets (菊花の宴）were held, and in relation to the world described in The Tale of Genji, Ivan Morris describes the festival in this way:
The emperor and his Court inspect the chrysanthemums in the palace gardens. Afterward there is a banquet. Poems are composed and the guests drink wine in which chrysanthemums have been steeped. After a performance of dances, Palace Girls present small white trout to His Majesty, and later the guests are
served dishes of white trout.
Lady Sei Shonagon, in her Pillow Book, describes the Heian custom of covering the court chrysanthemums on the eve of the festival with cloth and allowing the perfume of the flowers to mix in with the autumn dew, seeping in overnight so that the next morning they could be rubbed over one’s face and body to prevent aging and premature death. And, Murasaki Shikibu records in her diary that:
On the ninth of the ninth month Lady Hyobu brought me floss-silk damp with chrysanthemum dew.
‘Here,’ she said. ‘Her Excellency sent it especially for you. She said you were to
use it carefully to wipe old age away!’
The Festival is also briefly described in The Tale of Genji:
Early in the Ninth Month came the chrysanthemum festival. As always, the festive bouquets were wrapped in cotton to catch the magic dew
(Collecting dewdrops-- Why does that continue to fascinate me?)
The Heian Period was a time of huge admiration for anything Chinese- from literature to clothes to flowers. The aristocrats of the day associated Chinese things with the height of elegance, and the chrysanthemum festival was part of this cultural milieu.
It wasn’t until the Edo Period that chrysanthemum-viewing and the Chrysanthemum Festival became truly popular with all classes of people, and by this time many new types of chrysanthemums had been introduced so that chrysanthemum-viewing became part of the yearly calendar of events of the common people. While aristocratic families continued the custom of drinking chrysanthemum wine on this day, common people prepared and enjoyed chestnut rice, giving chestnuts, which had recently been harvested, to friends and relatives. Because the Ninth Month of the old lunar calendar coincided with the time of year when the harvest work had been recently completed, over time Autumn Festivals in celebration of the harvest came to be held around the time of Chrysanthemum Festival so that the original meaning of the Chrysanthemum Festival became blurred over time.
Then by the Meiji Period, with the introduction of the new Western solar calendar, the significance of these “double nines” had all but completely been lost, except that it was still reflected in customs surrounding certain harvest festivals called “o-kunichi” (the ninth day お九日) or “o-kunchi.” These harvest festivals were traditionally held across Japan in the Ninth Month (lunar or solar) on the Ninth Day (either the 9th, 19th or 29th.) Also because of the month-long gap created by the introduction of the Solar calendar, Chrysanthemums are in fact no longer in bloom during the Ninth Month thereby further obscuring the original meaning of the festival.
早く咲け９日も近し菊の花
芭蕉
Hurry up and blossoms
-Chrysanthemum flowers-
The Ninth Day is drawing near
-Basho
In spite of the fact that chrysanthemums are no longer in bloom during the Ninth Month, The Chrysanthemum Festival is still celebrated on the Ninth Day of the Ninth Month by the Imperial family, as well as being indirectly celebrated in the Tea Ceremony where the festival is evoked at the “chrysanthemum tea gatherings” (菊の茶) held in September. At these tea gatherings, much like when the cherry blossoms bloom in spring, tea utencils which have names associated with the flower are used and appreciated; tea kettles or incense containers shaped in forms reminiscent of chrysanthemums are used, and of course the flower is used to decorate the alcove in the tea room. Outside the court or the world of tea, this is the least commonly celebrated festival of The Five Seasonal Festivals-- which is a shame since it is a day both rich in beauty and philosophy.
In the end, I too have fallen under the charms of the lofty chrysanthemum. Perhaps that's because I too would like to partake in the flower's secrets of everlasting beauty. While my favorite flower of all, the peony dies a dramatic-- and yes, unsettling-- death (all her flowers falling at once) chrysanthemums just seem to dry out in a beautifully preserved state. They are, in fact, beautiful till the end. And, its true, when the last chrysanthemum has died, no more flowers will bloom till the start of spring the following year. They are the last to bloom. Stubbornly holding off winter with their sheer act of will. You really cannot help but admire them, can you?
