The Japanese calendar and culture are deeply intertwined with the rhythms of nature, and "the moon" has always played an important role in Japanese life and spirituality. In ancient Japan, the lunar calendar, or Tai-in Taiyo-reki, shaped people's daily lives according to the waxing and waning of the moon, fostering a culture of appreciating the moon's beauty. One of the cultural reflections of this connection is found in the traditional names of the months—Wamei (Japanese names of the months). These names reflect the natural changes of each season, but curiously, March and December do not include the word "tsuki" (month=moon) in their names.
In Japanese, the word for "moon" and "month" are written using the same kanji character, 月 (pronounced "tsuki" for "moon" and "gatsu" or "getsu" for "month"). This reflects the traditional connection between the lunar cycle and the concept of months, as months were originally based on the phases of the moon in many cultures, including Japan. Thus, the kanji 月 holds dual meanings depending on the context—either referring to the celestial body or the period of time we call a month.
In this blog, I will explore why March and December do not have "tsuki" in their names, how the moon is deeply connected to Japanese life and the lunar calendar, and the connection between the natural rhythms and women’s cycles. I will also discuss how furoshiki, the Japanese art of wrapping, resonates with these themes.
1. The Names of the Months and Their Meanings
In the traditional Japanese calendar, each month has a unique name reflecting the natural beauty and transitions of the season, embodying the Japanese aesthetic sense.
Mutsuki 睦月(January) – The month when families and relatives gather warmly, "mutsumaji" (harmonious).
Kisaragi 如月 (February) – The month to "add more layers of clothing" due to the continuing cold.
Yayoi 弥生 (March) – The month when plants and trees begin to "thrive vigorously."
Uzuki 卯月 (April) – The month when U-no-hana (deutzia flowers) bloom.
Satsuki 皐月 (May) – The month of rice planting, derived from Sanae-zuki (early seedling month).
Minazuki 水無月 (June) – The month when the water disappears from the fields after the rainy season.
Fumizuki 文月 (July) – The month related to Tanabata (Star Festival), where wishes are written on strips of paper (fumi).
Hazuki 葉月 (August) – The month when the leaves begin to fall.
Nagatsuki 長月 (September) – The month when the nights grow longer.
Kannazuki 神無月(October) – The month when all gods (kami) gather in Izumo, leaving the rest of Japan without gods.
Shimotsuki 霜月 (November) – The month when frost begins to fall.
Shiwasu 師走 (December) – The month when even the monks (shi) rush about for the New Year's preparations.
2. Why March and December Don’t Include "Tsuki" (Month)
Among these names, March's "Yayoi" and December's "Shiwasu" are the only ones without "tsuki" in their name, and this omission can be attributed to the unique seasonal characteristics of these months.
March: The Origin of "Yayoi"
March, known as "Yayoi," signals the arrival of spring, with plants and flowers beginning to bloom. The word "Yayoi" means "to grow luxuriantly," and it captures the vibrancy of nature in this period. During this time, attention naturally turns to the ground and the flourishing life around us, rather than the moon in the sky. As a result, the season is already encapsulated in the term "Yayoi," making it unnecessary to add "tsuki."
December: The Origin of "Shiwasu"
December, or "Shiwasu," is known for its extreme busyness as the end of the year approaches. The name is said to come from the idea that even monks (shi) run about during this time to prepare for the New Year. The rush and hectic energy of the season leave little time to gaze at the moon. Hence, the name "Shiwasu" stands alone without "tsuki," representing the busy end-of-year atmosphere.
3. The Relationship Between the Japanese and the Moon, and the Lunar Calendar
In ancient Japan, the moon played a central role in shaping the rhythms of daily life. The lunar calendar dictated agricultural practices, festivals, and everyday tasks. For example, the timing of planting and harvesting crops followed the lunar phases, and festivals like Chushu no Meigetsu (Mid-Autumn Moon) were celebrated to give thanks for the harvest.
Moreover, the moon was a symbol of beauty and reflection in Japanese art and literature. Haiku and waka poems often used the moon as a metaphor for the passage of time and the transient nature of life. Gazing at the moon on an autumn night was not just an act of appreciation but also a moment for introspection and connection with nature.
This connection to natural rhythms is also beneficial for women’s health, as the lunar cycle closely aligns with the menstrual cycle. Living in harmony with the moon's phases can promote hormonal balance and emotional well-being. Similarly, the act of wrapping with furoshiki mirrors the moon's nurturing role. Just as the moon gently envelops the night sky, furoshiki embraces and protects the items it wraps, reflecting harmony with nature and the spirit of care in daily life.
4. Furoshiki and its Ecological Connection to the Natural Rhythms
Living in sync with the natural rhythms is also an eco-conscious choice in today's world. Furoshiki embodies sustainability, as it is a reusable and environmentally friendly wrapping cloth. Just as following the lunar cycle can restore balance and harmony, using furoshiki promotes an environmentally friendly lifestyle that aligns with the rhythms of nature and reflects the traditional values of Japanese culture.
The relationship between the moon and the Japanese goes beyond mere observation—it reflects a deep connection with nature and the rhythms of life. The traditional names of the months convey this aesthetic sense and teach us much about how to appreciate the beauty of the changing seasons. Like the moon’s gentle embrace, furoshiki brings a sense of harmony and richness to our daily lives, reminding us of the importance of connecting with nature even in our busy modern world.