or music. In the reign of the Emperor Uda five fête days were established: New Year's Day, the third of the third month, the fifth of the fifth month, the seventh of the seventh month, and the ninth of the ninth month; to which were also added the festival of the "late moonlight" (13th of the ninth month), and the festival of "the last chysanthemums."
Of games played in-doors checkers (go) and a kind of dice (sugo-roku) were much in vogue; while the favorite outdoor sports were foot-ball, polo, and hawking, together with horse-racing and equestrian archery. At wine-feasts, various kinds of songs, some classical, some popular, were chanted with dancing, and Chinese and Japanese stanzas were composed and sung. From the end of the eleventh century personal adornment was carried so far that even men began to imitate women in the matter of painting their eye-brows and blackening their teeth, much as though they sought to disguise themselves in the likeness of the puppets set up at the festival of the third month. Not inaptly did the wits of the time dub these mummers "lunar courtiers," or "elegants from cloud-land." On such occasions of festival and sport, men and women of noble rank mixed freely, and laxity of morals ensued. The ceremony of marriage had been duly established, but wives still continued to live in their own houses, where they received the visits of their husbands. In short, the gratification of the senses was the first object of the time, and if men thought of anything more serious, it was only the building and endowment of a temple where prayers might be said and litanies sung for the prosperity of themselves and their children in this world and their happiness in a future state.
All these circumstances should be viewed only in conjunction with the progress of the political power of the Fujiwara family. The great deeds of Kamatari and the scarcely less distinguished services of his son Fuhito established the renown of the family, and in the marriage of the Emperor Shōmu with a daughter of Fuhito we have the first instance of a procedure which afterward became common, namely the elevation of a subject to the position of imperial consort. A daughter of another Fujiwara, Fuyutsugu, became the consort of the Emperor Nimmyō, and bore him a son who afterward ascended the throne as Montoku. Thus Fuyutsugu became the reigning sovereign's grandfather on the mother's side, and the Fujiwara family occupied a position of transcendent power. This emperor married the daughter of Yoshifusa, his mother's elder brother, and had by her a son, who when only eight months old, was declared heir apparent, and ascended the throne in his ninth year under the name of Seiwa, so that in two succeeding generations one of the sovereign's grandfathers was a Fujiwara. Nor had there been another instance of the scepter coming into the hands of such a young ruler. From Yoshifusa, also, began the custom of appointing a Fujiwara to the post of dajō daijin (chief minister of state), a post which not only was the highest and most respected under the sovereign, but also as a rule had been reserved for an imperial prince of unusual virtue and ability. Failing such a candidate, it had even been left vacant. Furthermore, owing to the extreme youth of the Emperor Seiwa, his grandfather Yoshifusa was appointed regent. The title of regent (sesshō) dates from that time. The imperial authority now passed virtually into the hands of the Fujiwara family. Seiwa abdicated after a reign of twenty-one years, and was succeeded by Yōzei, then in his tenth year only, Mototsune, adopted son of Yoshifusa, holding the offices of chief minister of state and regent. As the emperor grew older, he became addicted to pleasure and gave evidence of vicious tendencies.
Mototsune, having taken counsel of all the ministers, deposed the sovereign and placed Kōkō on the throne in his stead. This was the first instance of an emperor being dethroned by a subject, but evil as such an act was in itself, its motive in the case of Mototsune being untainted by selfish ambition, he has not incurred censure either from the men of his time or from historians. The Emperor Kōkō, being fifty-six years of age when he ascended the throne, Mototsune resigned the regency, but the sovereign was pleased to make a special rule that all affairs of state should be conveyed to himself through the ex-regent. The latter's office was consequently called kwampaku (signifying one who receives reports prior to their transmission to the sovereign), and it became thenceforth customary to confer this post on a statesman who had resigned the regency. In effect, the sesshō, or regent, was supposed to manage the administration during the minority of an emperor, while the kwampaku discharged the same functions after the sovereign had attained his majority. The difference became nominal when the descendants of Yoshifusa and Mototsune made these two posts permanent and hereditary in their line. It seemed, indeed, as though all the highest offices of state had become the exclusive perquisite of that omnipotent family, no others being eligible except princes of the blood. No less marked were the marital relations between the imperial house and the Fujiwara, for only a daughter of the latter could become the sovereign's consort, so that every sovereign had a Fujiwara for his mother.
The power of the puissant family met a temporary check under the Emperor Uda (893–898), who selected Sugawara-no-Michizane as minister. Michizane was a descendant of Nomi-no-Sukune, and did not belong to the Fujiwara family. Reputed for high literary, calligraphic, and artistic skill, he also possessed a profound knowledge of politics. It was his fortune to manage all administrative affairs jointly with the young and keen Tokihira, son of Fujiwara Mototsune. The Emperor Uda, who took the tonsure soon afterward, left instructions to his successor Daigo, then a boy of thirteen, to consult Michizane in all important affairs of the state. Tokihira filled the office of minister of the left (the highest administrative post after that of chief minister of state then vacant), and Michizane was minister of the right. With the exception of Michizane and Kibi-no-Makibi, no man of the middle class had ever held such an important office. The ex-emperor would have had Michizane raised still higher, and urged the reigning sovereign in that sense. But this design precipitated Tokihira's resolve to contrive the downfall of a man whose great reputation with the nation and marked favor at court dimmed the prestige of the Fujiwara family. Michizane was also an object of keen jealousy to Minamoto-no-Hikaru, a son of the Emperor Nimmyō, who held the office of dainagon (vice-minister), as well as to Fujiwara-no-Sadakuni, who like Hikaru, was incomparably superior to Michizane in lineage, but inferior to him in official position. These men conspired against Michizane, and conveyed to the sovereign a false charge that the minister of the right was plotting to depose him and place his younger brother, Michizane's son-in-law, Prince Tokiyo, on the throne. Daigo believed the accusation, and reduced Michizane to the head of the Kiushū local government, a position which it had become customary to fill with disgraced officials of the imperial court. The order amounted in effect to a sentence of exile. The ex-emperor did everything in his power to save Michizane, but in vain. Hikaru succeeded to the office of minister of the right. In all this affair the members of the Fujiwara family left nothing undone to sweep away every obstacle to their own supremacy. Treating as opponents all that did not take active part with them, they contrived to have them involved in the disgrace of Michizane. The exiled minister died after two years of banishment. His popularity had been so great that the nation was filled with grief for his unmerited sufferings, and when, after his decease, the partisans of Tokihira died one after another, and a series of calamities occurred in the capital, people did not hesitate to regard these evils as retribution inflicted by Heaven for the injustice that had been wrought. Subsequently Michizane received the posthumous honor of the first class of the first rank and the post of chief minister of state, and posterity built a shrine in Kitano to his memory, where he is worshiped to this day as the tutelary saint of learning, under the canonized name of Kitano-no-Tenjin.
After the exile of Michizane, the power of the Fujiwara family grew steadily. During a period of about a century and a half after that event, the administration was virtually in their hands. Fujiwara-no-Tadahira occupied the post of chief minister of state, while his sons, Saneyori and Morosuke, held the offices of minister of the left and minister of the right respectively, the three highest posts in the administration being thus filled simultaneously by a father and his two sons. Among the descendants of these three nobles, those of the last-named, Morosuke, attained the greatest prosperity. It has been already noted that the Fujiwara ministers always contrived to have the sovereign choose his consort from among their daughters. Nay more, when a son was born of such a union, they had him brought up in their own house, and when he ascended the throne, the Fujiwara minister who was his grandfather became either regent or kwampaku, was recognized as the head of the Fujiwara family, and received a large grant of state land. Under these circumstances the choice of an imperial consort or the nomination of an heir apparent being synonymous with the