Our Queen of perfect mind, enviably lovely, is reserved and never
obtrusive, for she believes that few who are forward can avoid
blunders. In fact, imperfect wit is worse than reserve. Our Queen when
she was very young was much annoyed to hear persons of shallow culture
saying vulgar, narrow things with conceit, so she favoured ladies who
made no mistakes, and childlike persons pleased her very well. This is
why our ladies have become so retiring. As Her Majesty grows older,
she begins to see the world as it is, the bad and good qualities of
the human heart. Reserve or boldness--she knows neither is good. The
court nobles rather look down on us--"Nothing interesting here!" they
seem to say. The Queen knows this, but she knows we cannot please
everybody. If we stumble, hideous things may happen. Yet we must not
be faint-hearted and bashful either, so Her Majesty says, but our old
habits are not so easily shaken off, and all the young nobles of the
present day are, on their side, only indulgent pleasure-seekers.
The ladies around the Abbess, who indulge in æsthetic pursuits, gazing
at the moon and admiring flowers, may talk only of these things to the
nobles, boastfully and intentionally, and the nobles might say that it
is difficult to find ladies with whom they can chatter light-heartedly
morning or evening, or discuss interesting topics occasionally;
although, as I haven't heard them say it, I don't know really what they
think. In general conversation it is awkward to say profound things. It
is far better to speak with simplicity, and the nobles seem to think
so. The difficulty is to understand the occasion and adapt one's self
to it.
When the First Official of Her Majesty comes to report to her, the
delicate, shy ladies-in-waiting cannot meet him on common ground, or
converse fluently, not because they are deficient in words or thoughts,
but because of their extreme timidity. They fear their faults may be
noticed so they cannot decide what to say. Others [Abbess ladies] may
not be so. Even women of high birth must follow the general custom when
they become ladies-in-waiting at the Court, but many behave as if they
were still daughters at home.
The Great Adviser[88] is displeased to be received by ladies of low
rank, so when he comes to the Queen's court to make some report
and suitable ladies to receive him are not available, he goes away
without seeing Her Majesty. Other court nobles, who often come to make
reports, have each a favourite lady, and when that one is away they are
displeased, and go away saying to other people, that the Queen's ladies
are quite unsatisfactory. There may be some reason in it, yet it is
quite unreasonable for the Abbess's ladies to say that we are unworthy
to be seen or heard. It is easy to criticize, and difficult to realize
our own ideals. These ladies, however, do not know that, and being full
of conceit, they treat others with disdain, thus revealing their own
limitations. Oh, how I wanted to show the letters to the Queen, but
they had been stolen by the lady who secretly showed them to me, and
they were soon taken back. I coveted those letters!
LADY IZUMI SHIKIBU[89] corresponds charmingly, but her behaviour is
improper indeed. She writes with grace and ease and with a flashing
wit. There is fragrance even in her smallest words. Her poems are
attractive, but they are only improvisations which drop from her mouth
spontaneously. Every one of them has some interesting point, and she is
acquainted with ancient literature also, but she is not like a true
artist who is filled with the genuine spirit of poetry. Yet I think
even she cannot presume to pass judgment on the poems of others.
The wife of the Governor of Tamba Province is called by the Queen
and Prime Minister MASA HIRA EMON.[90] Though she is not of noble
birth, her poems are very satisfying. She does not compose and scatter
them about on every occasion, but so far as we know them, even her
miscellaneous poems shame us. Those who compose poems whose loins are
all but broken, yet who are infinitely self-exalted and vain, deserve
our contempt and pity.
LADY SEISHONAGON.[91] A very proud person. She values herself highly,
and scatters her Chinese writings all about. Yet should we study her
closely, we should find that she is still imperfect. She tries to be
exceptional, but naturally persons of that sort give offence. She is
piling up trouble for her future. One who is too richly gifted, who
indulges too much in emotion, even when she ought to be reserved, and
cannot turn aside from anything she is interested in, in spite of
herself will lose self-control. How can such a vain and reckless person
end her days happily!
[Here there is a sudden change from the Court to her own home.]
Having no excellence within myself, I have passed my days without
making any special impression on any one. Especially the fact that I
have no man who will look out for my future makes me comfortless. I do
not wish to bury myself in dreariness. Is it because of my worldly mind
that I feel lonely? On moonlight nights in autumn, when I am hopelessly
sad, I often go out on the balcony and gaze dreamily at the moon. It
makes me think of days gone by. People say that it is dangerous to look
at the moon[92] in solitude, but something impels me, and sitting a
little withdrawn I muse there. In the wind-cooled evening I play on the
koto,[93] though others may not care to hear it. I fear that my playing
betrays the sorrow which becomes more intense, and I become disgusted
with myself--so foolish and miserable am I.
My room is ugly, blackened by smoke. I play on a thirteen or
six-stringed koto, but I neglect to take away the bridges even in
rainy weather, and I lean it up against the wall between the cabinet
and the door jamb. On either side of the koto stands a lute [Japanese
biwa]. A pair of big bookcases have in them all the books they can
hold. In one of them are placed old poems and romances. They are the
homes of worms which come frightening us when we turn the pages, so
none ever wish to read them. [Perhaps her own writings, she speaks so
slightingly of them.] As to the other cabinet, since the person[94] who
placed his own books [there] no hand has touched it. When I am bored
to death I take out one or two of them; then my maids gather around me
and say: "Your life will not be favoured with old age if you do such
a thing! Why do you read Chinese? Formerly even the reading of sutras
was not encouraged for women." They rebuke me in the [shade i.e. behind
my back]. I have heard of it and have wished to say, "It is far from
certain that he who does no forbidden thing enjoys a long life," but
it would be a lack of reserve to say it [to the maids]. Our deeds vary
with our age and deeds vary with the individual. Some are proud [to
read books], others look over old cast-away writings because they are
bored with having nothing to do. It would not be becoming for such a
one to chatter away about religious thoughts, noisily shaking a rosary.
I feel this, and before my women keep myself from doing what otherwise
I could do easily. But after all, when I was among the ladies of the
Court I did not say what I wanted to say either, for it is useless to
talk with those who do not understand one and troublesome to talk with
those who criticize from a feeling of superiority. Especially one-sided
persons are troublesome. Few are accomplished in many arts and most
cling narrowly to their own opinion.
Pretty and coy, shrinking from sight, unsociable, proud, fond of
romance, vain and poetic, looking down upon others with a jealous
eye--such is the opinion of those who do not know me, but after seeing
me they say, "You are wonderfully gentle to meet with; I cannot
identify you with that imagined one."
I see that I have been slighted, hated, and looked down upon as an old
gossip, and I must bear it, for it is my destiny to be solitary. The
Queen said once, "You were ever mindful not to show your soul, but I
have become more intimate with you than others." I hope that I may not
be looked at obliquely even by those who are ill-natured, affected,
and unsociable. As a rule one is easy at the back [i.e. not afraid of
gossip] who is modest, gentle, and of tranquil disposition. Even a
coquettish and frivolous person is not rebuked if she is good-natured
and of a disposition not embarrassing to others. A person who is
self-exalted and eccentric with scornful mouth and demeanor can be
unmistakably perceived, and one can be on one's guard; by observing
closely one may discover faults of speech and behaviour. Those whose
words and deeds are not in harmony, or who are always trying to outdo
one another, attract notice. One seldom wishes to criticize those who
have defects, but are good-natured. One cannot but sympathize with
them. Those who habitually do evil with intention deserve to be freely
talked about and laughed at even though sometimes they do it without
intention. We ought to love even those who hate us, but it is very
difficult to do it. Even the Buddha of Profound Mercy does not say that
the sins against Buddha, the laws of religion, and priests, are slight.
Moreover, in this muddy world it is best to let alone the persons
who hate us. If we compare one who tries to excel in hatred saying
extraordinary words and watching [their effect] ill-humouredly face to
face, with one who coldly hides her heart with a tranquil manner, we
can see which is superior.
There is a lady, Saemon-no-Naishi, who unreasonably cherished hatred of
me. I was not at first aware of it, but later heard of much criticism
of me in my absence. Once the King was listening to a reading of
my Genji-monogatari, and said, "She is gifted, she must have read
the Chronicle of Japan." This lady heard of it, and unreflectingly
spread abroad among the courtiers the idea that I am very proud of my
learning, giving me the name of "The Japanese Chronicle lady"--it is
laughable, indeed! I am reserved even before the maids of my own house;
how then should I show my learning in Court? When my elder brother
Shikibu-no-Jo was a boy he was taught to read "Chinese Historical
Records."[95] I listened, sitting beside him, and learned wonderfully
fast, though he was sometimes slow and forgot. Father, who was devoted
to study, regretted that I had not been a son, but I heard people
saying that it is not beautiful even for a man to be proud of his
learning, and after that I did not write so much as the figure one
in Chinese. I grew clumsy with my [writing] brush. For a long time I
did not care for the books I had already read. Thus I was ashamed to
think how others would hate me on hearing what Lady Saemon said, and I
assumed an air of not being able to read the characters written on the
Royal screen. But the Queen made me read [to her] the poetical works
of Li T'ai Po, and as she wished to learn them I have been teaching
her since the Summer of two years ago the second and third volumes
of that collection very secretly when none were present. Her Majesty
and I tried to conceal it, but His Majesty the King and the Lord
Prime Minister finding it out, the latter presented to the Queen many
poetical books which he had had copied. I think that bitter Saemon does
not know it yet. If she did, how she would criticize me!
Everything in this world is burdensome. Now I shall not be afraid
whatever happens. Whatever others may say of me I will recite sutras
kneeling before Amitabha Buddha.[96] When my mind has become completely
free from the burden of the world, nothing will weaken my determination
to become a saint. Though I set myself devotedly against worldly
passions, it seems that there extends before me a limbo of dull
wanderings before I can mount the cloud.[97] I must be there now. I
am now of a fit age for the religious life. It is common to suppose
that men read sutras when they are old, yet really they are not read,
for minds grow more and more relax with age. I may be interpreted as
one who imitates persons of profound thought, but I will devote myself
to the religious life. The person of deep-rooted sin cannot succeed
even in such a hope [as that]. There happens many a circumstance which
makes me think of the [probable] wickedness of my prenatal life and
everything makes me sad.
[There seems to be an abrupt transition here and the following
paragraph seems to be part of a letter, perhaps sent with the diary or
other writing.]
I wish I could make known everything to you, good and bad, things of
the world, and those relating to my life--all that I could not write in
my letters. You could not expect such writing as this from your friend?
You feel weary of life; please look into my heart, also weary. Please
write to me--even a little--whatever comes into your mind. It would be
very unfortunate if my writings were scattered about and made known to
others. I have written many things of this sort, but recently I have
torn up all my old writings, burying some, and making dolls' houses of
the rest. Since that time I have received no letters and am determined
to write no more on fresh paper, so thrifty have I become! I think I am
not in the wrong. After reading, please return quickly. As I could not
revise all there may be some defects; read--overlooking them.
My mind has been wholly occupied with the things and persons of our
world, and as I close this writing I reflect on how deeply rooted
was my interest in them, but it was only accident that closed my
descriptions of others.
[Here an interval during which she returns to Court.]
On the eleventh of the First month, 1009, in the early morning they
went to the temple. The Lord Prime Minister's wife accompanied the
Queen, others went by boat. I was belated and went at night. There
was preaching. People made confession according to the custom of the
mountain temple.[98] Many pictures of pagodas were painted, and they
amused themselves. Most of the nobles had retired, and there were
few persons left when the midnight preaching began. The preachers
and interpreters of the sutras were twenty in number.... [Here is a
sentence whose meaning is lost.] They all preached in different ways
about the merit of the Queen's presence; there were many things laughed
at. After the preaching the courtiers went boating; they all rowed and
enjoyed themselves. At the eastern corner of the temple a bridge had
been built opposite the door opening towards the North. There the High
Official of the Crown Prince was leaning against the railing. The Lord
Prime Minister came for a little while and talked with Lady Saisho, but
as we were in the Queen's presence we could not be at our ease. It was
pretty both within and without the temple. The pale moon appeared, and
young nobles sang songs of the new fashion. A song related that those
who had gone into the boat were young and pretty. The old Secretary
of the Treasury was among them. He was ashamed with reason to sing
with the others, and stood there rather embarrassed. The back view of
him was comical and those within the misu [i.e. the ladies] secretly
laughed. Some one said, "He in the boat is regretting old age." The
High Official on the bridge heard it and sang, "The ancient seekers
for eternal life--the tradition is full of lies."[99] It sounded very
latest fashion, indeed. Some sang "The Duckweed" accompanied by the
flute. Even the morning wind gave us unusual impressions because of the
place.
In the Queen's presence was placed Genji-monogatari. Once the Lord
Prime Minister saw it and after many playful words wrote to me on a
[poem] paper attached to a plum branch.
[The following poem depends for its point on the play upon a word with
two meanings.]
{ _love_
_Being notorious for_ { _sourness_
_I think none pass by without breaking a branch!_
[Her answer]
_No one in passing has ever broken the plum tree_
_Who then can know if it be sour?_
Oh, regrettable! to be spoken of in such a way! One night I slept in
a room near the corridor. Some one came knocking at the door. I was
afraid and passed the night without making a sound. The next morning
the following poem was sent me [from the Prime Minister]:
_All the night through, knocking louder than a water-rail,_
_I stood in vain at the door of hinoki wood_
_weary and lamenting._
I wrote back:
_A cause of deep regret, indeed,_
_Had the door opened at the knocking of the water-rail!_
[Here a space of nearly one year elapses.]
Third day of First month [1010]. The August Princes have presented
themselves before the King for three days[100] to receive gifts of
mochi. Ladies of high rank accompanied them. Saemon-no-Kami held the
Prince, and the mochi was brought to His Majesty by the Lord Prime
Minister. The King, facing towards the east door, gave it to the
August Princes.[101] It was a beautiful sight to see the young Princes
coming and returning through the corridor. The Queen Dowager did not
present herself. On the first day Lady Saisho served at table; her
colour combination was cunningly executed. Ladies Takumi and Hyogo
officiated as the Queen's secretaries. The ladies who tied their hair
were particularly attractive. The lady who was entrusted with the
preparation of toso[102] was very vain of her skill and behaved as if
she were a doctor of medicine. Ointment was distributed as usual.
The Prime Minister took the younger Prince in his arms and the King
embraced him lovingly, saying, "Long life and health" as usual. The
Lord Prime Minister replied, "I will uphold the younger Prince in my
arms"; but at that His Augustness the Crown Prince became jealous and
begged [to be taken up too], saying, "Ah! Ah!" The Prime Minister was
much pleased, and the General of the Right Bodyguard and others were
amused by it.
The Lord Prime Minister had an audience with the King and they came
out together to find amusement. The Minister was much intoxicated.
"Troublesome!" I thought, and hid myself away, but I was found. "You
are summoned by the father of the Queen, yet you retire so early!
Suspicious person!" said he. "Now, instead of the Queen's father it
is you who must compose a poem! It is quite an ordinary occasion, so
don't hesitate!" He urged, but it seemed to me very awkward to make
one only to have it laughed at. As he was very much in liquor, his face
was flushed and flamed out in the torchlight. He said, "The Queen had
lived for years alone and solitary. I had seen it with anxiety. It is
cheering to behold troublesome children on either side of her." And he
went to look at the Princes, who had been put to bed, taking off the
bedclothes. He was singing:
_"If there be no little pines in the field_
_How shall I find the symbol of 1000 ages?"_
People thought it more suitable that he should sing this old song than
make a new one. The next evening the sky was hazy; as the different
parts of the palace are built compactly in close rows I could only
catch a slight glimpse of it from the veranda. I admired his recitation
of last evening with the nurse Madam Nakadaka. This lady is of deep
thought and learning.
I went home for a while. For the fifty days' ceremony of the second
Prince, which was the fifteenth day of the Sociable Month, I returned
in the early morning to the palace. Lady Koshosho returned in
embarrassing broad daylight. We two live together; our rooms adjoin
and we throw them together, each occupying the whole when the other is
absent. When we are there together we put kicho between them. The Lord
Prime Minister says we must be gossiping about other people. Some may
be uneasy to hear that, but as there are no unfriendly strangers here
we are not anxious about it.
I went to the Queen's audience. My friend wore brocaded uchigi of
old rose and white, a red karaginu and figured train. My dress was
of red and purple and light green. My karaginu was green and white.
The rubbed design on the train was in the very latest fashion, and it
would perhaps have been better if a younger lady had worn it. There
were seventeen ladies of His Majesty the King's court who presented
themselves before the Queen. Lady Tachibana of the third rank served
the royal table. Ladies Kodayu and Shikibu on the balcony. The serving
of the young August Prince's dinner was entrusted to Lady Koshosho.
Their Majesties sat within the dais [one for each]. The morning sun
shone in and I felt too much brilliancy in their presence. The King
wore a robe with narrow sleeves. The Queen was dressed in red as usual.
Her inner kimonos were purple and red with pale and dark green and two
shades of yellow. His Majesty's outer dress was grape-coloured[103]
brocade, and his inner garment white and green--all rare and modern
both in design and colour.
It seemed to be too dazzling in their presence, so I softly slid away
into an inner room. The nurse, Madam Nakadaka, holding the young
Prince in her arms, came out towards the south between the canopied
King and Queen. She is short in stature, but of dignified demeanour.
She was perfectly tranquil and grave and a good example for the young
Prince [then not two months old!]. She wore grape-coloured uchigi and
patternless karaginu of white and old rose. That day all did their
utmost to adorn themselves. One had a little fault in the colour
combination at the wrist opening. When she went before the Royal
presence to fetch something, the nobles and high officials noticed
it. Afterwards, Lady Saisho regretted it deeply. It was not so bad;
only one colour was a little too pale. Lady Kotaiyu wore a crimson
unlined dress and over it an uchigi of deep and pale plum colour
bordered with folds. Her karaginu was white and old rose. Lady Gen
Shikibu appears to have been wearing a red and purple figured silk.
Some said it was unsuitable because it was not brocade. That judgment
is too conventional. There may be criticism where want of taste is too
apparent, but it were better to criticize manners. Dress is rather
unimportant in comparison.
[Illustration: SCREENED DAIS PREPARED FOR ROYALTY
From a print in an old book]
The ceremony of giving mochi to the Prince is ended and the table is
taken away. The misu of the anteroom was rolled up, and we saw ladies
sitting crowded at the west side of the dais. There were Lady Tachibana
of the third rank, and Naishi Nosuke, the younger attendant of the
August Princes sitting in the doorway. In the east anteroom near the
shioji[104] there were ladies of high rank. I went to seek Lady
Dainagon and Lady Koshosho, who were sitting east of the dais. His
August Majesty sat on the dais with his dining-table before him. The
ornaments of it were exquisitely beautiful. On the south balcony there
sat the Minister of the Right and Left and the Chamberlain, the first
officials of the Crown Prince and of the Queen and the Great Adviser
Shijo, facing towards the North, the West being the more honourable
seat. There were no officials of low rank. Afterwards they begun to
amuse themselves. Courtiers sat on the southeast corridor of the
side building. The four lower officials took their usual places [on
the steps below Royalty] to perform some music. They were Kagemasa,
Korekaze, Yukiyoshi, Tonomasa. From the upper seat the Great Adviser
Shijo conducted the music. To no Ben played the lute, Tsunetaka played
the harp [koto]. The Lieutenant-General of the Left Bodyguard and State
Councillor played the flute. Some outsiders joined in the music. One
made a mistake in the notes and was hissed. The Minister of the Right
praised the six-stringed koto. He became too merry, and made a great
mistake, which sent a chill even to the onlookers.
The Prime Minister's gift was flutes put into two boxes.
[1] This diary seems to have been jotted down in disconnected
paragraphs and the editors have preserved that form.
[2] Tsuchimikado: the residence of Prime Minister Fujiwara, the father
of the Queen.
[3] Priests are praying for the easy delivery of the Queen, who has
gone to her parents' house before the birth, in accordance with old
Japanese custom.
[4] The writer of this diary lost her husband in 1001.
[5] Altars before Fudo, Gosanse, Gunsari, Daiitoku, Kongoyasha.
[6] See the plan of a great house of those days.
[7] Yorimichi, the Prime Minister Fujiwara Michinaga's son, who was
then sixteen years old.
[8] Misu: a thin finely woven bamboo curtain, behind which one may see
but not be seen, hung before great personages and women's apartments.
[9] Tonearasoi: at present not known.
[10] Imayo, or "new style," a kind of song in vogue in those days. The
verse consists of eight or ten alternating seven-and five-syllable
lines.
[11] This perfume was composed of purified Borneo camphor, aloe wood
and musk, and was used to perfume clothing, etc.
[12] Hagi: violet-coloured dress with blue lining, the violet dye taken
from sapan-wood; Shion: pale purple dress with blue lining.
[13] A face covering used while sleeping.
[14] Floss silk was used to protect chrysanthemum flowers from frost.
The flower itself was believed to have the virtue of lengthening life.
The Imperial garden party undoubtedly originated from a belief in this
virtue in the flower.
[15] Ladies were crowded close behind the misu looking at the moon.
[16] Hangings, screens, and clothes of attendants were all white at the
time of a birth.
[17] Which would otherwise have attacked the Queen. Some of the
ladies-in-waiting undertook this duty. There is a difference of opinion
between the translators as to whether this was done with the intention
of deceiving the evil spirits into attacking the wrong person (by
introducing into her neighbourhood other women surrounded with screens
and attendants) or by transmitting the supposed evil spirits out of the
Queen into her ladies by a sort of mesmerization.
[18] Fudo: a terrible-looking Buddhist idol who was thought to have the
power to subdue all evil spirits.
[19] For good luck.
[20] So that she might be ordained as a priestess and insured a good
reception in the next world, only done when the sick person is in great
danger.
[21] This was contrary to etiquette and shows the extreme excitement
of the moment. Ladies and gentlemen of the court remained in separate
rooms on social occasions.
[22] Kurodo = secretary (in charge of court manuscripts).
[23] Everybody was still wearing white, colour of purification.
[24] See frontispiece.
[25] Every Japanese family does this to-day, for almost all gardens
have artificial brooks or ponds.
[26] Imperial shrine at Ise: the oldest shrine, built 5 B.C., dedicated
to the Heaven Shining Goddess, ancestor of the Imperial family. This
shrine is rebuilt every twenty years on the same model. It is the most
sacred spot in Japan, and all serious events pertaining to the Empire
or Imperial Household are announced there to the Goddess-Ancestor by
Imperial Messenger.
[27] Nusa: rolls of silk or paper offered by a worshipper.
[28] Because a birth in a house was defilement, while a messenger to or
from a god was holy.
[29] Saishi: a kind of gold ornament with five radiating points worn on
the forehead and tied on around the head. (See frontispiece.)
[30] This was to frighten away evil spirits.
[31] Rice-scattering; for good luck.
[32] Here occurs an untranslatable sentence. Literally it would seem to
be: _It seems hair growing in good monochromatic picture_. That might
mean that the Queen seemed like a beauty in a picture drawn with ink
and brush (see some illustrations in this book).
[33] Purple and scarlet.
[34] Karaginu: a short garment with long sleeves and worn of a
different colour from the uchigi. (See frontispiece.)
[35] Uchigi: long unconfined flowing robe put on over the dress. It
was made of elegant material and lined with another colour and was the
distinctive and beautiful part of the court dress of that day. Under
it were worn two or more other silk robes of different colours, one
often intended to show through and modify the colour of the other. They
were fastened in front by a belt like the present-day kimono, and over
them was hung at the back the long and elaborate train of heavy white
silk on which the last word of elegance in embroidery or painting was
placed. In the presence of Royalty the ladies knelt in rows one behind
the other, and doubtless these trains made a great display spread out
before those sitting behind. (See frontispiece.)
[36] See frontispiece.
[37] Uneme: beautiful women, selected from various provinces for their
beauty, especially to wait on the Royal table.
[38] Mohitori: officials who had charge of wells, shoyu (Japanese
sauce) and ice-houses.
[39] Migusiage: attendants whose hair was done up with hairpins.
[40] King's housekeepers.
[41] Cleaners.
[42] Da: a gambling game now not known. It was played with dice.
[43] (The following poem, then composed, is made with words of two
meanings. It is impossible to arrange it in poetic form in English, but
we present the two meanings in separate phrases, which the reader may
combine for himself.)
Japanese words with their meanings:
Mezurashiki hikari = uncommon light.
Sashi sou = { added.
{ pour more sake into.
Sakazuki wa = { waxing moon.
{ a cup.
Chiyomo = four a tousand ages.
{ circulate, O moon never waning!
Megurame = circulate { circulate the cup to all persons
{ countless times.
Poem.
First meaning:
_We pray that the waxing moon_ [i. e, the young Prince] _may never
wane, but shine for a thousand ages without change!_
Second meaning:
_May this cup_ [of joy] _be full as soon as emptied and circulate
freely to all!_
[44] A pleated divided skirt worn by both men and women.
[45] In Kioto it used to be the custom to cover the earth of the
gardens with very white fine sand.
[46] A school created in 825 A.D. by the Prime Minister Fujiwara
Fuyutsugu to educate the younger members of the Fujiwara family.
[47] This "court fashion" of sending rolls of silk as presents from the
Emperor or Empress prevails to-day, one thousand years later.
[48] This person was the second son of the Prime Minister; therefore
the Queen's brother or half-brother and uncle of the Crown Prince.
[49] The island of Horai; Japanese Elysium, a crystal island of eternal
youth and felicity, supposed to exist in mid-ocean. A miniature
presentation of this island is used on festal occasions as the emblem
of eternity, or unchangeableness.
[50] The Prime Minister wished to arrange a marriage between his eldest
son and the Prince's daughter. The authoress's cousin had adopted the
Prince's son.
[51] This incident has for some reason become very famous and artists
have used it as a subject for pictures. One of these is now hanging in
the Imperial Museum in Tokyo.
[52] Poems were written on oblongs of crimson, yellow, gold, or other
paper according to the feeling of the writer. Nowadays oblong poem
papers can be bought anywhere, but they are generally white or gray
with gold decoration.
[53] The King's visit was made October 16, 1008.
[54] It was _de rigueur_ for ladies to conceal their faces with fans.
[55] The left side is the more honourable position, but this time the
King sat at the right side because perhaps they could not move the
Queen's dais.
[56] A special effect of brilliant shining produced by beating the silk.
[57] A special effect of brilliant shining produced by beating the silk.
[58] These garments were evidently made of very thin material, colours
underneath being intended to modify the outer ones, hence the art of
dressing became very subtle.
[59] Doubtless this office was highly important and held in honour.
In those days poison and inferior foods were to be guarded against.
Throughout the journal it may be noticed that all directly serving the
King and Queen in any way are persons of high rank.
[60] In this curiously delicate operation the actual leaf or flower
from which the colour was obtained was rubbed onto the silk to make the
desired pattern.
[61] Light blue and some kinds of yellow are colours relegated to the
elderly in Japan. Babies and young people are dressed in bright colours
and showy patterns. The old wear plain stuffs and pale or dull colours.
[62] This dance was performed by court nobles at the coronation of the
present Emperor at Kioto, 1915.
[63] Artificial hills in Japanese gardens are intended to bring
mountain scenery to mind, whether large or small. They are sometimes of
considerable size.
[64] Reigned 970 to 984. This lady may have been his mistress or had
interesting reminiscences to relate.
[65] The feuds of the Fujiwara family. Fujiwara Fuhito had four sons
who became the founders of the four great Fujiwara families--Minami,
Kyo, Kita, and Shiki. They were all aspiring to the King's favour and
at enmity with each other, the present Prime Minister Michinaga far
outstripping the others in power.
[66] Mochi: a cake made of beaten rice flour paste.
[67] These dainty white wooden boxes of food arranged in a way pleasing
to the eye are still a feature of Japanese life. They are distributed,
with varying contents, at weddings and funerals, sold at railway
stations, and carried on picnics.
[68] At banquets a great cup was used which could contain one or two
quarts of liquor. When this was circulated among the guests each was
expected to empty the cup, and it was the pride of the drinker to toss
it off in one draught.
[69] The hero of Genji Monogatari.
[70] The Queen desired a literary Court to rival that of the first
Queen. See note on p. 131.
[71] A special kind of wild duck called oshidori which is always seen
in couples.
[72] Kokiden: residence of the first Queen.
[73] The World; i.e. matrimonial affairs.
[74] Three anthologies, of Ancient and Modern Poems, Later Selections
of Poems, and Miscellaneous Poems, respectively.
[75] These men were famous calligraphers.
[76] This famous dance, whose origin is given below, was performed at
the present Emperor's coronation at Kioto in 1915, by five daughters of
ancient noble families selected for their beauty. It is said that these
young ladies immediately thereafter received a great many offers of
marriage.
Gosetchi was a great holiday succeeded by two days of feasting. The
dancing girls (of the diary) were all daughters of persons of high
rank, three being daughters of courtiers and two daughters of province
governors. Tradition says that when King Tenmu was at his palace of
Yoshino, heavenly maidens came down and danced before him fluttering
the long celestial sleeves of their feathery dresses five times. This
was the origin of the dance.
[77] Each dancer was attended by helpers who were sometimes persons
of degree. Their duties were to arrange trains and costumes in the
postures of the dance.
[78] Her father was Keeper of the Seal. Her aunt was one of the queens.
[79] See signs of the zodiac, of Old Japan.
[80] The name of a detached hall in the Imperial Palace.
[81] Like the knights' tents in the tournaments each girl's apartment
was distinguished by special devices of cloths or banners hung before
it.
[82] Horai: an island of eternal life and felicity supposed to exist in
the eastern ocean. Horai symbolizes changelessness, and it must have
been intended as a hint at the impropriety of Sakyo's changed position.
[83] Festival of the ancient gods, for which preparation was made the
day before by fasting.
[84] This incident was very well known and is mentioned in several of
the writings of the period. The mirror is the symbol of the soul of a
Japanese woman. With the mirror Sakyo sent a poem:
_Alas! the waving moss deceived your vision._
_The clear mirror is never tarnished:_
_Therefore look deep._
[85] Mochi: it is still the custom in Japan to serve a cake made of
beaten rice on New Year's Day, the great festival of the year. The
sound of this beating is heard from house to house throughout the
country, and gives everybody a holiday feeling. The ceremonies last
three days.
[86] These colour combinations were very subtle because the effect was
produced by the play of one or perhaps two colours showing through one
another.
[87] One of the young women who had danced the Gosetchi.
[88] Fujiwara Michitaka, the Prime Minister's brother.
[89] This lady was one of the greatest poets Japan has ever produced.
See her diary, which is the record of her liaison with a young prince.
[90] A daughter of the famous court lady, poet, and historian Akazome
Emon, to whom the court history of the time is traditionally ascribed.
[91] Seishonagon. A lady famous for her learning and wit and with a
little reputation for daring. Pretty and vivacious, learned and witty,
she was allowed liberties unrebuked--one may call her the New Woman of
the day. She served in the court of the first Queen Sadako, daughter
of the Prime Minister's brother. The two Queens were in rivalry.
Seishonagon was the literary light of that court, as Murasaki Shikibu
and Izumi Shikibu were of this.
[92] Because one may be bewitched; ancient belief dating from long
before her day.
[93] A koto is called a horizontal harp, but it consists of a number
of strings stretched the length of the instrument, the scale made by
an arrangement of bridges placed under the strings, and played upon by
four ivory keys worn on the four fingers of the right hand.
[94] Her husband who was a scholar in Chinese literature. He died in
1001. It is now 1008. |
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