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Дата написания1970-01-01
Язык книгиen
Возрастное ограничение0+
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зарубежная классиказарубежная старинная литературалитературоведение

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Страница 87 из 87

162

This stanza was composed and sent to the owner of the neighboring house on the last day of winter, when the wind had blown some snow across from it into the poet's dwelling.

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163

The reader will call to mind the extreme simplicity which distinguishes the method of representing the Japanese lyric dramas. In accordance with this simplicity, all the changes of place mentioned in the text are indicated merely by a slight movement to and fro of the actors upon the stage.

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164

It is said that in antiquity an ode commencing with the name of Mount Asaka was the first copybook put into the hands of children. The term is therefore now used as the "Pillow-word" for learning to write.

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165

The doctrine of retribution set forth in the above lines is a cardinal point of the Buddhist teaching; and, as the afflicted Christian seeks support in the expectation of future rewards for goodness, so will the pious Buddhist find motives for resignation in the consideration of his present sufferings as the consequence of sins committed in past stages of existence.

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166

A little further on, Kauzhiyu says it is a "rule" that a retainer must lay down his life for his lord. Though it would be difficult to find either in the Buddhist or in the Confucian teaching any explicit statement of such a duty, it is nevertheless true that the almost frantic loyalty of the mediæval and modern Japanese was but the natural result of such teaching domiciled amid a feudal society. We may see in this drama the whole distance that had been traversed by the Japanese mind since the time of the "Mañyefushifu" poets, whose means of life and duty were so much nearer to those of the simply joyous and unmoral, though not immoral, children of nature.

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167

Literally, "turns his child into a dream."

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168

During the Middle Ages it was very usual for afflicted persons to renounce secular life, the Buddhist tonsure being the outward sign of the step thus taken.

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169

The Past World, the Present World, and the World to Come. According to the Buddhist teaching, the relations subsisting between parents and children are for one life only; those between husband and wife are for two lives; while those uniting a servant to his lord or a disciple to his master endure for the space of three consecutive lives.

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170

This sentence, which so strangely reminds us of John iii., 16, is, like all the prose passages of these dramas, a literal rendering of the Japanese original.

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171

In Japan, as in England, it is usual to talk of going "up" to the capital and "down" to the country.

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172

A form of mortification current in the Shiñgoñ sect of Buddhists.

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173

Bôdhidharma, the first Buddhist Patriarch of China, whither he came from India in a.d. 520. He is said to have remained seated in abstraction gazing at a wall for nine years, till his legs rotted off. His name is, in Japan, generally associated with the ludicrous. Thus certain legless and shapeless dolls are called after him, and snow-figures are denominated Yuki-daruma (Snow Daruma).

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174

Needless to say that no such text exists.

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175

Used for carrying parcels, and for presenting anything to, and receiving anything from, a superior. The touch of the inferior's hand would be considered rude.

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176

The meaning is that, as one of the two must be under the blanket in readiness for a possible visit from the wife, the servant would doubtless feel it to be contrary to their respective positions for him to take his ease outside while his master is sitting cramped up inside—a peculiarly uncomfortable position, moreover, for the teller of a long story.

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177

The lines are in reality a bad Japanese imitation of some in a poem by Li Shang-Yin.

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178

Proverbial expressions.

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179

Properly, the Five Hundred "Arhân," or personal disciples of Sâkya. The island of Tsukushi forms the southwestern extremity of Japan.

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