In the background of this picture, a set of bows and arrows used for indoor practice may be seen leaning against a basket filled with square rice cakes. In the foreground, a woman is seated before a chopping board on which she cuts the rice cakes into small pieces. Being small and hard, these bits are known as “hail mochi.” In some parts of Japan, it is customary to eat them on the third day of the festival. A companion who holds up a picture of the Sun Goddess, is seated near a lantern, on the base of which rests a waterpot. It is likely that this vessel contains the “young water” (_hatsumizu_) used for the New Year’s tea (_fuku cha_, “good luck tea”). Custom decrees that this water must be drawn from the well before the sun’s rays strike it. An offering of rice is sometimes first thrown into the well. With the tea is served a preserved plum (_umeboshi_), which, because of its wrinkled skin, suggests the hope of a good old age. In addition, there is always served on this festive day a fish stew known as _zoni_, and a special spiced brand of wine called _toso_. In some households the first day is devoted entirely to family devotion. Before the ancestral shrine offerings of tea, mirror dumplings, _zoni_ and _toso_ are placed, and then each living member is served in order of age with the same viands. With the same respect for age, New Year’s greetings are spoken first to the shrine, then to grandparents and parents and so on down to the smallest child. As we leave the house and go outdoors, we see before all portals the “pine of the doorway” (_kado-matsu_)—pine and bamboo saplings bound together and set up at either side of the entrance. The pine on the left has a red trunk and is of the species _akamatsu_ (_pinus densiflora_); that on the right has a black trunk and is the _kuro-matsu_ (_pinus thunbergii_). Fancy has attributed to the lighter pine, the feminine sex, while the black pine is thought to represent the masculine. Between these _kadomatsu_ is usually hung the straw rope previously described. The two plants, the pine and bamboo, have no religious significance but are emblematic of longevity and fidelity. Long life and vigor are naturally suggested by the old and gnarled evergreens; the reason why the bamboo should typify fidelity is less obvious. It is again a case of a similar pronunciation of two Chinese characters: _setsu_ meaning fidelity and _setsu_ denoting the node of the bamboo. A _kado-matsu_ is pictured in the fourth illustration where in the foreground two boys, bound together with a rope are testing their strength. This common pastime for boys is called _kubi hiki_. A third child, acting as umpire, holds in his hand a kite in the shape of a bird.