Kenko: Essays in Idleness

Kenko (approx. 1283-1350) is a Japanese Buddhist priest. Kenko was a low-ranking member of the imperial court, but for some unknown reason he left the court.

Essays in Idleness seems to have been written between 1330-1332, after he left the court. The oldest surviving text dates back to 1431, about a century after Kenko composed the 243 short essays that comprise the work. It seems as though it was never published during his lifetime.


It is desirable that a man's face and figure be of excelling beauty. I could sit forever with a man, provided that what he said did not grate on my ears, that he had charm, and that he did not talk very much. What an unpleasant experience it is when someone you have supposed to be quite distinguished reveals his true, inferior nature. A man's social position and looks are likely to be determined at birth, but why should not a man's mind go from wisdom to greater wisdom if it is so disposed? What a shame it is when men of excellent appearance and character prove helplessly inept in social encounters with their inferiors in both position and appearance, solely because they are badly educated.

A familiarity with orthodox scholarship,* the ability to compose poetry and prose in Chinese, a knowledge of Japanese poetry and music are all desirable, and if a man can serve as a model to others in matters of precedent and court ceremony, he is truly impressive. The mark of an excellent man is that he writes easily in an acceptable hand, sings agreeably and in tune, and, though appearing reluctant to accept when wine is pressed on him, is not a teetotaler. (emphasis mine)

-- Kenko --
from Chapter 1
Essays in Idleness

* A note by the translator, Donald Keene
"Scholarship in the Confucian sense -- learning useful in governing a country or of intrinsic moral value."'

An interesting description of "the excellent man" from 14th century Japan. It reminds me somewhat of the European ideal courtier or the Renaissance man.

While he begins with the physical, he then moves quickly to the inner resources of the individual and later suggests that one can't do too much about one's social position or physical appearance, but a good education is something the person can do something about.

I enjoyed his initial comments about a person with physical charm, who didn't say things that grated (content or sound?) on one's ears and who "did not talk very much."

My favorite part is the last sentence--"The mark of an excellent man is that he writes easily in an acceptable hand, sings agreeably and in tune, and, though appearing reluctant to accept when wine is pressed on him, is not a teetotaler.

Would you like to see someone like this in the hallowed halls of Congress or state legislatures or various governors' mansions or the White House?