Hatsumomo turned back to face the mirror and sang quietly to herself as she opened a jar of pale yellow cream. You may not believe me when I tell you that this cream was made from nightingale droppings, but it’s true. Many geisha used it as a face cream in those days, because it was believed to be very good for the skin; but it was so expensive that Hatsumomo put only a few dots around her eyes and mouth. Then she tore a small piece of wax from one of the bars and, after softening it in her fingertips, rubbed it into the skin of her face, and afterward of her neck and chest. She took some time to wipe her hands clean on a rag, and then moistened one of her flat makeup brushes in a dish of water and rubbed it in the makeup until she had a chalky white paste. She used this to paint her face and neck, but left her eyes bare, as well as the area around her lips and nose. If you’ve ever seen a child cut holes in paper to make a mask, this was how Hatsumomo looked, until she dampened some smaller brushes and used them to fill in the cutouts. After this she looked as if she’d fallen face-first into a bin of rice flour, for her whole face was ghastly white. She looked like the demon she was, but even so, I was sick with jealousy and shame. Because I knew that in an hour or so, men would be gazing with astonishment at that face; and I would still be there in the okiya, looking sweaty and plain.
Now she moistened her pigment sticks and used them to rub a reddish blush onto her cheeks. Already during my first month in the okiya, I’d seen Hatsumomo in her finished makeup many times; I stole looks at her whenever I could without seeming rude. I’d noticed she used a variety of tints for her cheeks, depending on the colors of her kimono. There was nothing unusual in this; but what I didn’t know until years later was that Hatsumomo always chose a shade much redder than others might have used. I can’t say why she did it, unless it was to make people think of blood. But Hatsumomo was no fool; she knew how to bring out the beauty in her features.
When she’d finished applying blush, she still had no eyebrows or lips. But for the moment she left her face like a bizarre white mask and asked Auntie to paint the back of her neck. I must tell you something about necks in Japan, if you don’t know it; namely, that Japanese men, as a rule, feel about a woman’s neck and throat the same way that men in the West might feel about a woman’s legs. This is why geisha wear the collars of their kimono so low in the back that the first few bumps of the spine are visible; I suppose it’s like a woman in Paris wearing a short skirt. Auntie painted onto the back of Hatsumomo’s neck a design called sanbon-ashi-“three legs.” It makes a very dramatic picture, for you feel as if you’re looking at the bare skin of the neck through little tapering points of a white fence. It was years before I understood the erotic effect it has on men; but in a way, it’s like a woman peering out from between her fingers. In fact, a geisha leaves a tiny margin of skin bare all around the hairline, causing her makeup to look even more artificial, something like a mask worn in Noh drama. When a man sits beside her and sees her makeup like a mask, he becomes that much more aware of the bare skin beneath.
While Hatsumomo was rinsing out her brushes, she glanced several times at my reflection in the mirror. Finally she said to me:
“I know what you’re thinking. You’re thinking you’ll never be so beautiful. Well, it’s perfectly true.”
“I’ll have you know,” said Auntie, “that some people find Chiyo-chan quite a lovely girl.”
“Some people like the smell of rotting fish,” said Hatsumomo. And with that, she ordered us to leave the room so she could change into her underrobe.
Auntie and I stepped out onto the landing, where Mr. Bekku stood waiting near the full-length mirror, looking just as he had on the day he’d taken Satsu and me from our home. As I’d learned during my first week in the okiya, his real occupation wasn’t dragging girls from their homes at all; he was a dresser, which is to say that he came to the okiya every day to help Hatsumomo put on her elaborate kimono.
The robe Hatsumomo would wear that evening was hanging on a stand near the mirror. Auntie stood smoothing it until Hatsumomo came out wearing an underrobe in a lovely rust color, with a pattern of deep yellow leaves. What happened next made very little sense to me at the time, because the complicated costume of kimono is confusing to people who aren’t accustomed to it. But the way it’s worn makes perfect sense if it’s explained properly.
To begin with, you must understand that a housewife and a geisha wear kimono very differently. When a housewife dresses in kimono, she uses all sorts of padding to keep the robe from bunching unattractively at the waist, with the result that she ends up looking perfectly cylindrical, like a wood column in a temple hall. But a geisha wears kimono so frequently she hardly needs any padding, and bunching never seems to be a problem. Both a housewife and a geisha will begin by taking off their makeup robes and tucking a silk slip around the bare hips; we call this a koshimaki-“hip wrap.” It’s followed by a short-sleeved kimono undershirt, tied shut at the waist, and then the pads, which look like small contoured pillows with strings affixed for tying them into place. In Hatsumomo’s case, with her traditional small-hipped, willowy figure, and her experience of wearing kimono for so many years, she didn’t use padding at all.
So far, everything the woman has put on will be hidden from the eye when she is fully dressed. But the next item, the underrobe, isn’t really an undergarment at all. When a geisha performs a dance, or sometimes even when she walks along the street, she might raise the hem of her kimono in her left hand to keep it out of the way. This has the effect of exposing the underrobe below the knees; so, you see, the pattern and fabric of the underrobe must be coordinated with the kimono. And, in fact, the underrobe’s collar shows as well, just like the collar of a man’s shirt when he wears a business suit. Part of Auntie’s job in the okiya was to sew a silk collar each day onto the underrobe Hatsumomo planned to wear, and then remove it the next morning for cleaning. An apprentice geisha wears a red collar, but of course Hatsumomo wasn’t an apprentice; her collar was white.
When Hatsumomo came out of her room, she was wearing all the items I’ve described-though we could see nothing but her underrobe, held shut with a cord around her waist. Also, she wore white socks we call tabi, which button along the side with a snug fit. At this point she was ready for Mr. Bekku to dress her. To see him at work, you’d have understood at once just why his help was necessary. Kimono are the same length no matter who wears them, so except for the very tallest women, the extra fabric must be folded beneath the sash. When Mr. Bekku doubled the kimono fabric at the waist and tied a cord to hold it in place, there was never the slightest buckle. Or if one did appear, he gave a tug here or there, and the whole thing straightened out. When he finished his work, the robe always fit the contours of the body beautifully.
Mr. Bekku’s principal job as dresser was to tie the obi, which isn’t as simple a job as it might sound. An obi like the one Hatsumomo wore is twice as long as a man is tall, and nearly as wide as a woman’s shoulders. Wrapped around the waist, it covers the area from the breastbone all the way to below the navel. Most people who know nothing of kimono seem to think the obi is simply tied in the back as if it were a string; but nothing could be further from the truth. A half dozen cords and clasps are needed to keep it in place, and a certain amount of padding must be used as well to shape the knot. Mr. Bekku took several minutes to tie Hatsumomo’s obi. When he was done, hardly a wrinkle could be seen anywhere in the fabric, thick and heavy as it was.