In the examples below, dreams as the path toward the fulfillment of unrequited
love contributed significantly to Komachi’s reputation as a passionate female
poet.
Love KKS
552. Ono no Komachi [Topic unknown]
|
||
omoitsutsu
|
Did you
come to me
|
|
nureba ya
hito no
|
because I
dropped off to sleep
|
|
mietsuramu
|
tormented
by love?
|
|
yume to
shireba
|
If I had
known I dreamed,
|
|
samezaramashi
o
|
I would
not have awakened.
|
|
Love KKS
553. Ono no Komachi [Topic unknown]
|
||
utatane
ni
|
Since
encountering
|
|
koishiki
hito o
|
my
beloved as I dozed,
|
|
miteshi
yori
|
I have
come to feel
|
|
yume chô
mono wa
|
that it
is dreams, not real life,
|
|
tanomisometeki
|
on which
I can pin my hopes.
|
|
In the two poems above, Tsurayuki’s claim of harmony between
men and women in the sentiments expressed by Komachi does not seem to be
substantiated. The poetic stance suggests that she has been long neglected by
her lover to the point that the only chance of seeing him is in the realm of
dreams. Even her dream (yume) is interrupted because she is too tormented
(omoitsutsu) to continue the state of sleep necessary to sustain the dream
encounter. In the following poem, she is only able to nap (utatane), not able
to reach a restorative state of sleep necessary to sustain a dream that is
fulfilling. Dissatisfaction looms large on the horizon when she must rely on
dreams rather than reality to actually meet her lover.
Love KKS
656. Komachi. [Topic unknown]
|
||
utsutsu
ni wa
|
In the
waking world
|
|
sa mo
koso arame
|
you must,
I suppose, take care,
|
|
yume ni
sae
|
but how
it pains me
|
|
hitome o
moru to
|
that you
should keep out of sight
|
|
miru ga
wabishisa
|
even in
the realm of dreams.
|
|
Constantly on guard to avoid becoming the target of rumor,
women concealed liaisons from the eyes of aristocratic society to the best of
their ability. Cruel irony indeed, laments Komachi, he does not visit her in
the world of dreams where society’s censure does not apply. This suggests that
the border between reality (utsutsu) and dreams (yume) is fluid and
psychologically porous. Along the same lines, Komachi considers bending the
rules of society, propelled by the force of love. Only on a dream path (yumeji)
would women dare to tread.
Love KKS
657. Komachi. [Topic unknown]
|
||
kagiri
naki
|
Yielding
to a love
|
|
omoi no
mama ni
|
that
recognizes no bounds,
|
|
yoru mo
komu
|
I will go
by night—
|
|
yumeji o
sae ni
|
for the
world will not censure
|
|
hito wa
togameji
|
one who
treads the path of dreams.
|
|
Love KKS
658. Komachi. [Topic unknown]
|
||
yumeji ni
wa
|
Though I
go to you
|
|
ashi mo
yasumeru
|
ceaselessly
along dream paths,
|
|
kayoedomo
|
the sum
of those trysts
|
|
utsutsu
ni hitome
|
is less
than a single glimpse
|
|
mishi
goto wa arazu
|
granted
in the waking world.
|
|
Even though meeting in dreams is better than nothing, the
fleeting quality of dreams renders assignations there no more than a moment in
reality. Though she walks constantly along the path of dreams, satisfaction,
let alone, harmony between the genders remain elusive in the world of reality.
If you want to read more of Komachi’s work then you may
visit the Link below:
No comments:
Post a Comment