Anthology of Japanese Literature (43 page)

When the former verse was given, I thought how difficult it would be to add a verse about cherry blossoms without destroying the image of the forest of oaks. When I asked the Master to add such a verse, this was how he did it.

TRANSLATED BY DONALD KEENE

HAIKU BY BASH
Ō
AND HIS SCHOOL

. .

. .

. .

CHIKAMATSU ON THE ART OF THE PUPPET STAGE

[
from Naniwa Miyage
]
by Hozumi Ikan

The art of the puppet stage has probably reached greater heights in Japan than elsewhere in the world, and it was the medium for which Chikamatsu Monzaemon (1653-1725), the greatest Japanese dramatist, wrote his masterpieces. The following account of Chifamatsu's views on the
j
ō
ruri,
or puppet stage, was written after his death, in 1738, by a friend. It is one of the most important examples of dramatic criticism in the literature.

This is what Chikamatsu told me when I visited him many years ago:

J
ō
ruri
differs from other forms of fiction in that, since it is primarily concerned with puppets, the words must all be living and full of action. Because
j
ō
ruri
is performed in theatres that operate in close competition with those of the
fabuki,
which is the art of living actors, the author must impart to lifeless wooden puppets a variety of emotions, and attempt in this way to capture the interest of the audience. It is thus generally very difficult to write a work of great distinction.

Once when I was young and reading a story about the court,
¹
I came across a passage which told how, on the occasion of a festival, the snow had fallen heavily and piled up. An order was given to a guard to clear away the snow from an orange tree. When this happened, the pine next to it, apparently resentful that its boughs were still bent with snow, recoiled its branches. This was a stroke of the pen which gave life to the inanimate tree. It did so because the spectacle of the pine, resentful that the snow had been cleared from the orange tree, recoiling its branches and shaking off the snow that bends it down, is one which creates the feeling of a living, moving thing. Is that not so?

From this model I learned how to put life into my
j
ō
ruri
. Thus, even descriptive passages like the
michiyuki
,
²
to say nothing of the narrative phrases and dialogue, must be charged with feeling or they will be greeted with scant applause. This is the same thing as what is called evocative power in poetry. For example, if a poet should fail to bring emotion to his praise of even the superb scenery of Matsushima or Miyajima in his poem, it would be like looking at the carelessly drawn portrait of a beautiful woman. For this reason, it should be borne in mind that feeling is the basis of writing.

When a composition is filled with particles, its literary quality is somehow lowered. Authors of no merit inevitably try to cast their writings exactly in the form of waka or linked-verse, stringing together alternating lines of five and seven syllables. This naturally results in the use of many unnecessary particles. For example, when one should say
"Toshi mo yukanu musume wo
" they say such things as
"Toshiba mo yukanu, musume wo ba.
" This comes from concerning one's self with the syllable count, and naturally causes the language to sound vulgar. Thus, while verse is generally written by arranging long and short lines in order, the
j
ō
ruri
is basically a musical form, and the length of the lines recited is therefore determined by the melody. If an author adheres implicitly to the rules of metrics, his lines may prove awkward to recite. For this reason I am not concerned with metrics in my writings and I use few particles.

The old
j
ō
ruri
was just like our modern street storytelling,
³
and was without either flower or fruit. From the time I first began to write
j
ō
ruri,
I have used care in my works, which was not true of the old
j
ō
ruri
. As a result, the medium was raised considerably. For example, inasmuch as the nobility, the samurai, and the lower classes all have different social stations, it is essential that they be distinguished in their representation from their appearance down to their speech. Similarly, even within the same samurai class, there are both daimy
ō
and retainers, as well as others of lower rank, each rank possessed of its distinct qualities; such differences must be established. This is because it is essential that they be well pictured in the emotions of the reader.

In writing
j
ō
ruri,
one attempts first to describe facts as they really are, but in so doing one writes things which are not true, in the interest of art. In recent plays many things have been said by female characters which real women could not utter. Such things fall under the heading of art; it is because they say what could not come from a real woman's lips that their true emotions are disclosed. If in such cases the author were to model his character on the ways of a real woman and conceal her feelings, such realism, far from being admired, would permit no pleasure in the work. Thus, if one examines a play without paying attention to the question of art, one will certainly criticize it for containing many unpleasant words which are not suitable for women. But such things should be considered art. In addition, there are numerous instances in the portrayal of a villain as excessively cowardly, or of a clown as funny, which are outside the truth and which must be regarded as art. The spectator must bear this consideration in mind.

There are some who, thinking that pathos is essential to a
j
ō
ruri,
make frequent use of such expressions as "It was touching" in their writing, or who when chanting do so in voices thick with tears. This is foreign to my style. I take pathos to be entirely a matter of restraint. It is moving when the whole of a play is controlled by the dramatic situation, and the stronger and firmer the melody and words, the sadder will be the impression created. For this reason, when one says of something which is sad that it is sad, one loses the implications, and in the end, even the impression of sadness is slight. It is essential that one not say of a thing that "it is sad," but that it be sad of itself. For example, when one praises a place renowned for its scenery such as Matsushima by saying, "Ah, what a fine view!" one has said in one phrase all that one can about the sight, but without effect. If one wishes to praise the view, and one says numerous things indirectly about its appearance, the quality of the view may be known of itself, without one's having to say, "It is a fine view." This is true of everything of its kind.

Someone said, "People nowadays will not accept plays unless they are realistic and well reasoned out. There are many things in the old stories which people will not now tolerate. It is thus that such people as
kabuki
actors are considered skilful to the degree that their acting resembles reality. The first consideration is to have the retainer in the play resemble a real retainer, and to have the daimy
ō
look like a real daimy
ō
. People will not stand for childish nonsense as they did in the past." I answered, "Your view seems plausible, but it is a theory which does not take into account the real methods of art. Art is something which lies in the slender margin between the real and the unreal. Of course it seems desirable, in view of the current taste for realism, to have the retainer in the play copy the gestures and speech of a real retainer, but in that case should a real retainer put rouge and powder on his face like an actor? Or, would it prove entertaining if an actor, on the grounds that real retainers do not make up their faces, were to appear on the stage and perform with his beard growing wild and his head shaven? This is what I mean by the slender margin between the real and the unreal. It is unreal, and yet it is not unreal; it is real, and yet it is not real. Entertainment lies between the two."

In this connection, there is the story of a certain court lady who had a lover. The two loved each other very passionately, but the lady lived far deep in the women's palace, and the man could not visit her quarters. She could see him therefore only very rarely, from between the cracks of her screen of state at the court. She longed for him so desperately that she had a wooden image carved of the man. Its appearance was not like that of an ordinary doll, but did not differ in any particle from the man. It goes without saying that the color of his complexion was perfectly rendered; even the pores of his skin were delineated. The openings in his ears and nostrils were fashioned, and there was no discrepancy even in the number of teeth in the mouth. Since it was made with the man posing beside it, the only difference between the man and this doll was the presence in one, and the absence in the other, of a soul. However, when the lady drew the doll close to her and looked at it, the exactness of the reproduction of the living man chilled her, and she felt unpleasant and rather frightened. Court lady that she was, her love was also chilled, and as she found it distressing to have the doll bv her side, she soon threw it away.

In view of this we can see that if one makes an exact copy of a living being, even if it happened to be Yang Kuei-fei, one will become disgusted with it. If when one paints an image or carves it of wood there are, in the name of artistic license, some stylized parts in a work otherwise resembling the real form; this is, after all, what people love in art. The same is true of literary composition. While bearing resemblance to the original, it should have stylization; this makes it art, and is what delights men's minds. Theatrical dialogue written with this in mind is apt to be worth while.

TRANSLATED BY DONALD KEEN

1
"The Tale of Genji." The particular reference is to a passage in the chapter translated by
Wiley
as "The Village of
Falling Flowers
."

2
The journey, such as that of the lovers in "The Love Suicides at Sonezaki." See page 404.

3
These were popular recitations of ballads, gossip, etc., which flourished particularly about this time.