puns, plays upon words, and alternative meanings, which cannot be rendered into English. For example, a favourite device with Japanese verse-writers is to introduce what Professor Chamberlain calls a ‘pivot-word’, which they consider adds an elegant touch to the composition. An instance of this will be found in verse No. 16, where the word matsu, though only appearing once, must be understood twice with its two different meanings. It is almost as if we should say, Sympathy is what I needless to say I never get it.’ Other peculiarities of Japanese verse, as Professor Chamberlain points out, are the ‘pillow-word’, or recognized conventional epithet (see verse No. 17), and the ‘preface’, where the first two or three lines appear to have only the slightest connexion with the main idea, and simply serve as an introduction (see verse No. 27).
The Hyaku-nin-isshiu, like all Japanese classical poetry, contains no Chinese words, such as are so extensively introduced into the modern spoken language; it consists of poetical ideas clothed in poetical language, compressed within the regulation metre, embellished with various elegant word-plays, and is absolutely free from any trace of vulgarity. In the old days it was only the nobles, court officials, and church
