Waiting and Waiting: Poem Number 53

The fourth poem in our series dedicated to women is by the author of the famous diary, the Gossamer Years, or kagerō nikki (蜻蛉日記):

JapaneseRomanizationTranslation
なげきつつNageki tsutsuThe span of time
ひとりぬる夜のHitori nuru yo nothat I sleep alone, sighing,
明くる間はAkuru ma wauntil night lightens—
いかに久しきIkani hisashikican you know at all
ものとかは知るMono to ka wa shiruhow long that is?
Translation by Dr Joshua Mostow

The name of the author is unknown. She is only known as Udaishō Michitsuna no Haha (右大将道綱母, c. 937-995), or “The Mother of Michitsuna, Major Captain of the Right” both in the Hyakunin Isshu and in the Gossamer Years. Her son, Michitsuna, went on to be a Court official who held the prestigious post of Major Captain of the Right.

The Mother of Michitsuna, was the second wife of the powerful and ambitious Fujiwara no Kane’ie, and her diary, like this poem, reflects her pain and frustration as her husband slowly slips away from her and into the arms of other women. As the modern Japanese proverb goes: eiyū iro wo konomu (英雄色を好む), meaning “great men prefer color”. In other words, after Kane’ie had snagged his beautiful new bride, the mother of Michitsuna, he was off on his next conquest, and this pattern would continue throughout their marriage. His trophy wife was thus abandoned except when he needed her for some reason.

According to her diary, at times the couple reconciled somewhat, but over time they became more and more estranged, and the author thus felt more depressed and abandoned as the years wore on.

This poem actually comes from the Gossamer Years, book one, when her husband Kane’ie is spending his nights in a back-alley with a low-class woman in a short-lived affair (Kane’ie soon abandoned that woman even after she bore him a son). As she writes:

Two or three days later I was awakened toward dawn by a pounding on the gate. It was he, I knew, but I could not bring myself to let him in, and presently he went off, no doubt to the alley [and the mistress] that interested him so.

I felt that I could not let things stand as they were. Early the next morning I sent, attached to a withered chrysanthemum, a poem written with more care than usual.

translation by Edward Seidensticker, pg. 38

What’s important to understand is that this poem wasn’t something she composed for a poetry contest (i.e. poems 40 and 41), she was genuinely expressing her frustration and rage at being abandoned by her husband. Fujiwara no Teika, no doubt impressed with the poem and the story behind it, included it in the Hyakunin Isshu generations later.

P.S. Featured photo is of a gate at a Buddhist temple in Kyoto, Japan. No machine-readable author provided. Fg2 assumed (based on copyright claims)., Public domain, via Wikimedia Commons

A Vow Broken Before the Gods: Poem Number 38

The third poem in our series dedicated to women is another personal favorite:

JapaneseRomanizationTranslation
忘らるるWasuraruruForgotten by him,
身をば思Mi wo ba omowazuI do not think of myself.
ちかてしChikaite shiBut I can’t help worry
人の命のHito no inochi noabout the life of
the man who
しくもあるかなOshiku mo aru kanaswore so fervently
before the gods!
Translation by Dr Joshua Mostow

The author, Ukon (右近, dates unknown), takes her sobriquet after her father’s position in the Court as Lesser Captain of the Right Bodyguards, or ukon-e no shōshō (右近衛少将). She served as a lady in waiting to Empress Onshi. Apparently she was a busy woman. Like her father, she is said to have had a number of romantic liaisons, including Atsutada (poem 43), Asatada (poem 44), and Prince Motoyoshi (poem 20) among others. Her tryst with Atsutada is mentioned in a later text called the Tales of Yamato. Ukon also actively participated in poetry contests.

Professor Mostow explains that there are historically two interpretations to this poem. One interpretation is that she wrote the letter to her cold lover, conveying a mean, sarcastic tone. My new book favors this theory, and implies that the lover who spurned her was none other than Fujiwara no Atsutada mentioned above.

The other explanation is more of a private letter to herself. This second meaning then sounds less harsh in tone, and more tragic.

He Spurned Me: Poem Number 19

This is the second poem in “women only” theme for March, and another classic:

JapaneseRomanzationTranslation
Naniwa gataTo go through this life,
not meeting
みじかきあしのMijikaki ashi nofor even as short a time
as the space
ふしの間もFushi no ma mobetween two nodes of a reed
でこの世をAwade kono yo woin Naniwa Inlet—
すぐしてよとやSugushite yo to yais that what you are telling me?
Translation by Dr Joshua Mostow

The poet Ise (伊勢, c. 875- c. 938), or “Lady Ise” in English, is another celebrated female poet from antiquity. Her sobriquet comes from her father’s position as governor of the prosperous Ise Province, but she earned a name for herself through her extensive poetry both in her private collection, the Ise Shū, and through Imperial anthologies where her poetry is both frequent and prominent.

As Professor Mostow explains, the poem has two possible interpretations: one where she has been spurned by a cold lover, and the other where she cannot reveal her hidden love.

Naniwa Inlet is the bay of what is now the famous city of Osaka, though back then it was a far smaller city, with many waterways, streams and such. Naniwa (Osaka) is often associated with reeds at the time as other poems of the time show, and is mentioned in two other poems in the Hyakunin Isshu (poem 20 and poem 88).

A Broken Thread: Poem Number 89

For our fourth poem in honor of Valentine’s Day, I thought this was an excellent choice:

JapaneseRomanizationTranslation
玉のTama no o yoO, jeweled thread of life!
絶えなば絶えねTaenaba taeneif you are to break, then break now!
ながらNagaraebaFor, if I live on,
しのぶることのShinoburu koto nomy ability to hide my love
よはりもぞするYowari mo zo suruwill most surely weaken!
Translation by Dr Joshua Mostow

The author of this poem, Shokushi Naishinnō (式子内親王) was the daughter of Emperor Go-Shirakawa and was high priestess, or saiin (斎院), of the Kamo Shrine near Kyoto (office website, Japanese only). Because the Kamo Shrine was so central to the spiritual protection of the capitol, the high-priestess could only be the daughter of an emperor, and was expected to be a vestal virgin. She would serve as the high-priestess until such time as a new emperor was enthroned.

The daughter of Emperor Go-Shirakawa received a world-class education in poetry from none other than Fujiwara no Shunzei (poem 83), and later by his son, Fujiwara no Teika (poem 97), the compiler of the Hyakunin Isshu. The Hyakunin Isshu Daijiten also alludes to rumors that Teika and Shokushi Naishinnō later had a romantic relationship. Further, researchers have noted that Teika frequently mentions her in his journal.

However, if the two had a romantic relationship, they never married. Shokushi Naishinnō became the high priestess and led a celibate life. According to one story, after Shokushi Naishinnō passed away, it is said that Teika’s strong feelings of longing for her eventually led to the sprouting of teikakazura flowers (Asiatic Jasmine, Trachelospermum asiaticum) around her grave.

Shokushi Naishinnō, in addition to being the high priestess, also left a considerable poetry collection in her own right. This poem belonged to another anthology under the subject of “hidden love”, according to Mostow. This was a popular subject of poetry contests and similar poems can be found in the Hyakunin Isshu as well.

One other note here is the imagery of strings of jewelry symbolizing one’s life, as in the first verse of the poem above. It seems to have been a frequent metaphor and there are example poems dating all the way to the Manyoshu that use similar imagery.

A Lover’s Cruelty: Poem Number 82

A poem I stumbled upon today:

JapaneseRomanizationTranslation
わびOmoi wabiMiserable,
さても命はSatemo inochi wanonetheless, somehow
あるものをAru mono woI cling to life, but
うきにたぬはUki ni taenu wait is my tears
なみだなりけりNamida nari kerithat cannot endure the pain!
Translation by Dr Joshua Mostow

The author of the poem, Dōin Hōshi (道因法師, 1090 – 1179?), or “Dharma Master Dōin”. He lived as Fujiwara no Atsuyori, and served under Emperor Sutoku (poem 77), but wasn’t particularly successful. Later in life, he took tonsure in 1172 and became a Buddhist priest. It’s not clear if this poem was written before or after he took up the religious life.

According to Mostow, it’s not clear if the poem is a real expression of pain or part of poetry contest. Unfortunately, none of the poetry collections of Dōin survive, though he frequented poetry contests since 1160. He became a member of a famous poetry group called the Karin-en (歌林苑), though, and spent much time around other influential poets of the day.

P.S. Featured photo is Il Triste Messaggio (“The Sad Message”), by Peter Fendi, Public domain, via Wikimedia Commons