Basho SAIJIKI - observances

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- Basho SAIJIKI - category observances 行事 gyooji -




. WKD SAIJIKI : KIGO CATEGORY : OBSERVANCES .


under construction
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- - - - - - - - - - SPRING --

kanbutsu 灌仏 - busshoo-e 仏生会 Buddha's birthday Celebrations

灌仏の日に生まれあふ鹿の子哉
. kanbutsu no hi ni umare-au ka no ko kana .

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nehan-e 涅槃会 Nirvana Ceremony

神垣やおもひもかけず涅槃像
. kamigaki ya omoi mo kakezu Nehanzoo .
Nirvana Ceremony.

涅槃会や皺手合する数珠の音
. Nehan-e ya shiwade awasuru juzu no oto .
Nirvana Ceremony. at Ise Shrine

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o-mizutori お水取り

水取りや氷の僧の沓の音
. mizutori ya koori no soo no kutsu no oto .
(spring) O-Mizutori ceremony, Nara. monks in retreat. sound of wooden clogs

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- - - - - - - - - - SUMMER --

ango 安居 summer retreat

しばらくは滝に籠るや夏の始
. shibaraku wa taki ni komoru ya ge no hajime .

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misogi 御祓 summer purification

吹く風の中を魚飛ぶ御祓かな
. fuku kaze no naka o uo tobu misogi kana .

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yudono moode 湯殿詣 pilgrimage to Yudono

語られぬ湯殿にぬらす袂かな
. katararenu Yudono ni nurasu tamoto kana .
visiting Mount Yudono

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- - - - - - - - - - AUTUMN --

hakamairi, haka mairi 墓参 visiting graves of the ancestors

家はみな杖に白髪の墓参り
. ie wa mina tsue ni shiragami no hakamairi .
(autumn) visiting graves at O-Bon. the whole family. cane. white hair

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Ise gosenguu 伊勢御遷宮

たふとさに皆押しあひぬ御遷宮
. tootosa ni mina oshi-ainu gosenguu .
(autumn) Gosengu removal ceremony at Ise shrine. holiness. pushing and shoving

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omeikoo, o-meikoo 御命講

菊鶏頭きり儘しけり御命講
. kiku keitoo kiri tsukushi keri Omeikoo .
(autumn) chrysanthemum. for Saint Nichiren Memorial 御命講

御命講や油のやうな酒五升
. Omeikoo ya abura no yoo na sake go masu .
(autumn) Omeiko 御命講 ceremony for Saint Nichiren 日蓮. ricewine

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tama matsuri 魂祭 - O-Bon

熊坂がゆかりやいつの玉まつり
. Kumasaka ga yukari ya itsu no tama matsuri .

玉祭りけふも焼場のけぶり哉
Tama matsuri

蓮池や折らで其まゝ玉まつり
hasuike ya (hasu ike ya)


数ならぬ身とな思ひそ魂祭
. kazu naranu mi to na omoi so tama matsuri .
(autumn) bon festival. do not think you did not count.
for his dead wife Jutei-Ni 寿貞尼 Juteini


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- - - - - - - - - - WINTER --
After the Meiji Restauration, with the change of the calendar system, some winter kigo have been designated "New Year".

Ebisukoo, Ebisu koo 恵比寿講

えびす講酢売に袴着せにけり
. Ebisu-koo su-uri ni hakama kisenikeri .
(New Year, winter) Ebisu festival. vinegar vendor. formal robe

振売の雁あはれなりゑびす講
. furi uri no gan aware nari Ebisu koo / furiuri .
(New Year, winter) Ebisu festival. peddler. geese. pathos

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hachitataki, hachi tataki 鉢叩 memorial service for Saint Kuya

長嘯の墓もめぐるか鉢たたき　
.chooshoo no haka mo meguru ka hachi tataki .
walking around the grave of Kinoshita Choshoshi 木下長嘯子

納豆きる音しばしまて鉢叩
. nattoo kiru oto shibashi mate hachi tataki / hachitataki .
(New Year) hachi tataki Memorial service for saint Kuya Shonin. fermented soy beans. wait

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kami no tabi 神の旅 - the gods are traveling to Izumo

都出て神も旅寝の日数哉都出でて神も旅寝の日数哉
. miyako idete kami mo tabine no hikazu kana .
I share the nights with the gods on the road

. WKD : Gods are absent (kami no rusu) .

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shinnen　新年 New Year

- quote -
New Year Basho
Eight Basho haiku, four linked verses, two Basho letters, and one haibun.

For the New Year of 2017 and Writers in Kyoto, I have assembled a collection of Basho works on the human experience of this season. Basho writes of Hope emerging after a long darkness, of the Sun Goddess Amaterasu rising from the horizon, and of the things people do at New Years: getting up early to see the first sunrise, visiting shrines, offering good wishes, eating special foods, playing customary games, and enjoying the first signs of spring – all within the still very cold weather.
New Year in traditional Japan was by the lunar calendar in which the 1st day of the First Moon occurs on average in early February by the Western calendar (in 2017, however, the lunar New Year is Jan. 28th). Nowadays, of course, the Japanese celebrate the New Year on January 1st, but this is too early in the year for many traditional New Year experiences. For instance, the call of the uguisu or bush warbler is suitable for a New Year poem because the bird does actually first sing out in the freezing weather of February, but not on the first of January. A poem which mentions a Japanese New Year custom is a New Year poem, even without the words “New Year,” and contains the February hope for a new year and a new spring. Zoni — a vegetable stew containing mochi, rice cakes made from glutinous rice, traditionally eaten in the New Year season –belongs to this season. Poems about mochi may be another season, however if the mochi is combined with another February experience, the New Year reference is clear.

New Year’s Day –
sun on every field
is beloved


- continued here
- source : Jeff Robbins -


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. Matsuo Basho - SAIJIKI : KIGO CATEGORY : HUMANITY .


. WKD SAIJIKI : KIGO CATEGORY : OBSERVANCES .


. Cultural Keywords used by Basho .

. - KIGO used by Matsuo Basho 松尾芭蕉 - .


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Yasukawa Rakugo

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- Yasukawa Rakugo 安川落梧 -

万屋助右衛門, 安川助右衛門 - Suke'emon
1652－1691

A rich cloth merchant from Gifu, 岐阜本町 with close connections to the dealers in Kyoto.

He invited Basho to stay at his villa in Inabayama 稲葉山 in the summer of 1688 貞亨5年夏 and cared for his haikai master. He even made it possible for Basho to watch the cormorant fishing.

His hokku are featured in the collection Uribata 瓜畠集.


When Basho visited him Rakugo had just lost his young child, so Basho wrote the following verse to express his condolences:


もろき人にたとへん花も夏野哉
moroki hito ni tatoen hana mo natsu no kana

I would compare them
to a delicate child: flowers
of a summer field
Tr. Barnhill

Basho would like to give some flowers as an offering to the dead child, but in the summer heat there are no flowers in the wild fields.
No flowers in the fields and no words of comfort and solace for the grieving family.


- - - - - Basho also wrote this during his stay :

Responding to an invitation from a certain Rakugo, I enjoy the cool under the pines of Mount Inaba, soothing the hardships of my journey

山陰や身を養はん瓜畠
yamakage ya mi o yashinawan uribatake

mountain cove—
I would nourish my body
with this field of melons
Tr. Barnhill

The villa of Rakugo was in the "mountain shadow" yamakage, of Mount Inabayama.

This hokku expresses his greatfulness for the host Rakugo, who made it possible for Basho to rest a while and become strong again to continue his journey.

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Juhachiro no ki 十八楼ノ記 Tower of Eighteen
. Basho at Mount Inabayama 稲葉山 .


. Cultural Keywords used by Basho .

. - KIGO used by Matsuo Basho 松尾芭蕉 - .


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Kigo used by Basho

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- Kigo and kidai used by Matsuo Basho
松尾芭蕉と季語（季題）- Jahreszeitenworte -

quote
With the dramatic growth of haikai in the seventeenth century, the number of new seasonal words grew rapidly.
- snip - ... while the number of seasonal words grew at an astounding pace, the number of seasonal topics remained relatively limited.

source : Haruo Shirane
Japan and the Culture of the Four Seasons:
Nature, Literature, and the Arts

seasonal words - read kigo
seasonal topics - read kidai

tatedai 縦題 -　竪題　"vertical dai"
yokodai 横題 "horizontal dai"

kigo 季語, short for kisetsu no kotoba　季節の言葉　- a word indicating the season
. WKD - Kidai and Kigo　季題と季語 .

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- - - Saijiki in the Edo period

Kitamura Kigin - Yama no I "Mountain Well" 北村季吟『山之井』 Yama no I
1624 -1705］comp. 1647-8
It contained 1300 kidai and season words.

............... later republished as
Zoo yama no i "Expanded Mountain Well "Yama no I" 1667



Kigin 季吟　was the haikai master and teacher of Matsuo Basho.

I assume that Basho and other disciples of Kigin studied these words in depth and knew all these kidai by heart after about one year (going through the four seasons) of their apprenticeship. After that time of study they passed the knowledge on to their own disciples.

Since seasonal references play an important role in the linked verse RENKU　連句, a haikai master like Basho had a lot to teach to his disciples.


. WKD : History of Japanese Saijiki 歳時記 . 　　


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. WKD : KIGO ABC INDEX .

The kigo used by Basho are usually marked in the ABC index of this archive.
Check the tabs on the right.

- - - - - (For now) I prepared three special Basho SAIJIKI , they comprise also most of the cultural keywords that also figure as kidai:

. Basho SAIJIKI - gyooji 行事 - observances and rituals .

. Basho SAIJIKI - seikatsu 生活 - daily life, humanity .


. Basho SAIJIKI - tenmon 天文 - heaven .


- - - - -

Here I will add a few more summaries of hokku by Basho with a certain kigo.


In the pre-Meiji era (before 1868), almost all hokku/haiku contained a kigo.
For example,
Japanese experts have classified
only 10 of Matsuo Bashō's hokku in the miscellaneous (zō) category
(out of about 1,000 hokku).
The kigo saijiki KIGOSAI lists 1031 hokku, three of them have no kigo.
Other poems of the 5 7 5 type by Basho appeared in the middle part of a renku or kasen, where no season word was required.
They would not be seen as HOKKU　発句 - first KU in a linked verse - in his time. (see below, zappai).


The fifth season of "New Year" had not been invented yet, since the Asian lunar calendar determined the seasons.
"First Spring" was the New Year's Day or New Year's season, which lastet 15 days until the full moon of the first lunar month.
. WKD : The Haiku Seasons - then and now .


. WKD - Kigo used in Haiku .

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Seasonal references were very important in the poetry of Japan since the Heian period. Manuals with collections of seasonal words grew as composing poetry moved on from the aristocracy to the townspeople of the Edo period.
For composing linked verses (renga) it was necessary to have a set of seasonal references.
Basho and his disciples played an important role in the growing interest of seasonal references, finding more and more seasonal items to include in their poetry.

This trend has been going on in our times, where modern words like "airconditioning" become a kigo as soon as a haiku poet makes use of the word in his poem.

On the other hand cultural kigo of the daily life popular in the Edo period have become obsolete, as the items themselves are not used any more.
This gives birth to even more saijiki to broaden our knowledge and understanding :

Enjoy Old Kigo ! by Uda Kiyoko
古季語と遊ぶ . 宇多喜代子

. History of Japanese Saijiki .


- - - - - Please try to read Haruo Shirane

Japan and the Culture of the Four Seasons
source : www.amazon.com

- quote
the main points:

Secondary Nature: cultural surrogates for primary nature
-- textual (poetry, tales, etc.)
-- cultivated (gardens, meisho, ikebana, bonsai, food, etc.)
-- visual representations (painting, ukiyoe, architecture, dress, etc.)
-- performative (noh, kauki, festivals, annual observances)


Contrastive Typographies of Nature
waka-based nature: elegant, highly encoded, emphasis on color, scent, and sound (birds, insects, deer), harmony.

Satoyama (farm village)-based nature: nature as bounty/harvest, nature as feared and worshipped,animals/plants as gods (kami), and everyday animals, birds, and plants


Below are relevant excerpts from Haruo Shirane's new book, Japan and the Culture of the Four Seasons: Nature, Literature, and the Arts:

One of the major reasons for the prominence of nature and the four seasons in Japanese literary and visual culture is the impact of Japanese poetry, particularly the thirty-one-syllable waka (classical poetry), the main literary genre of the premodern period. Indeed, all the major types of Japanese poetry -- kanshi (Chinese-style poetry), waka, renga (classical linked verse), and haikai (popular linked verse) -- use natural themes extensively.

Even those poems that appear on the surface to describe only landscape or nature serve to express particular emotions or thoughts. Japanese poetry rarely uses overt metaphor (for example, 'My love is a rose.'). Instead, the description of a flower, a plant, an animal, or a landscape became an implicit description of a human or an internal state.

Metonymy, especially the construction of a larger scene from a small detail, also played a crucial role, particularly in short forms like waka and seventeen-syllable hokku (opening verse of renga sequence). From the perspective of the reader, all such poetry will potentially have a surface (literal) meaning and a deeper meaning. Representations of nature in aristocratic visual culture -- whether painting, poetry, or design --- are thus seldom simply decorative or mimetic; they are almost always culturally and symbolically encoded, and that encoding tends to evolve with time and genre.

Each seasonal topic generated a cluster of associations, and the seasons (along with famous poetic places) developed associative clusters that became part of a cultural vocabulary.

The highly encoded system of seasonal representation created by poetry provided an enduring foundation for an increasingly complex and multilayered view of the four seasons.

In a country in which little original wilderness survives, reconstructed nature -- in the form of replanted forests, cultivated gardens, famous places (meisho), and shrinesand temple grounds -- has contributed to the greening of both the countryside and the urban environment. For city dwellers, who make up the vast majority of the population, representations of nature . . . raise awareness of the seasons . . . Although nature may be far away, it is relived or recaptured in the cultural imagination.

The pervasiveness of secondary nature in Japanese culture has often been mistaken for a closeness to or a belief in Japanese harmony with nature.
- source : neverendingstoryhaikutanka.blogspot.jp





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From this BLOG, entries with the lable KIGO
. Basho Archives - KIGO entries .


This is a growing list. Please come back again !
This part is under construction.
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. - aki no kure 秋の暮 - autumn dusk - .


botan　牡丹　peony
. WKD : botan　牡丹　peony .


. - cha 茶　tea - Tee - .


. - choo,蝶 choochoo 蝶々 butterfly - .
and the Chinese sage Chuang-Tsu (Chuang Tzu), Sooji 荘子 Soji、Zhuangzi


. fuyugomori 冬籠り winter confinement, winter isolation .


hagi 　萩 bush clover
. WKD : hagi 　萩 bush clover .



. hanami 花見 cherry-blossom viewing .
hanagoromo 花衣 robes for cherry-blossom viewing
hanamori 花守 warden of the cherry trees
hana no yado 花の宿 lodging with cherry blossoms
sakuragari 桜狩 "hunting for cherry blossoms"


. - hatsumono 初物 first things - .

. - hotaru 蛍 (ほたる) firefly, fireflies - .

. - hototogisu ホトトギス - .


. - izayoi 十六夜 moon on night 16 - sixteenth night moon - .



. - kari 雁 goose geese, wild geese - .

. - kiku 菊 chrysanthemum - .


kogarashi
. Withering Wind, Cold Gale (kogarashi 木枯らし, 木枯, 凩) .


. kusu no ki 楠木 camphor tree .
and the samurai Kusunoki Masashige 楠木正成


makuwa, makuwauri - Matsuo Basho liked makuwa uri very much and wrote quite a few haiku about them.
. WKD : makuwa uri 真桑瓜 Makuwa melon .

. - meigetsu 名月 harvest moon - .



. - nazuna 薺 sheperd's purse - . *

. - neko　猫　cat - .
neko no koi 猫の恋 cat in love
neko no tsuma 猫の妻 wife of the cat



. ran 蘭 orchid, orchids .


. - samidare　五月雨 - June rain .

. - semi 蝉 cicada / semi no koe　蝉の声 - . *

. - shigure 時雨 winter drizzle, sleet - .

shirauo, shira uo 白魚 whitabait
. WKD : Whitebait (shirauo 白魚) .

. - sumi 炭 charcoal - Ono-zumi小野 charcoal from Ono and more - .

. - suzushisa 涼しさ coolness - and suzumi　涼み －.




taki 滝 waterfall
. WKD : Waterfall, taki 滝 / baku 瀑 .


. Tanabata 七夕 Star Festival .
hoshi-ai, hoshi ai 星合 "the stars are meeting"


. - taue, ta-ue, ta ue 田植 rice planting - .

. - toogarashi 唐辛子 red pepper - .


. - toshi no kure 年の暮 end of the year - SAIJIKI humanity .

. - tsukimi 月見 viewing the full moon of autumn - .


. - tsuyu 露 dew, dewdrops - .



. - uguisu 鶯 nightingale, bush warbler - .

. - ume ga ka 梅が香 plum fragrance - .
and PLUM



. - yuugao 夕顔 bottle gourd - .
moonflower
- - - - - and
asagao 朝顔 morning glory

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- - - - - hokku with three kigo

春もやや気色ととのふ月と梅
. haru mo yaya keshiki totonou tsuki to ume .
spring, moon and plum blossoms


摘みけんや茶を凩の秋とも知らで
. tsumiken ya cha o kogarashi no aki to mo shirade .

(spring) picking tea leaves. winter storm. autumn.



- - - - - hokku with four kigo

冬牡丹千鳥よ雪のほととぎす
. fuyu botan chidori yo yuki no hototogisu .
(winter) snow. winter peonies, plover, hototogisu (4 kigo in one poem!)


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－－－－－　hokku and poems with NO kigo - muki 無季　- zappai　雑俳　
. - zappai　雑俳, zoo 雑 Zo - miscellaneous - .
Including middle poems of a renku, where no kigo was required.



季語別「芭蕉全句集」(1031句) - kigosai - Kigo Saijiki
List of 1031 hokku by Basho, according to the kigo he used.
Only 3 hokku listed do not have a kigo.
source : kigosai.sub.jp


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quote - Richard Gilbert
After haiku became a fully independent genre, the term "kigo" was coined by Otsuzi Ōsuga (1881-1920) in 1908.
"Kigo" is thus a new term for the new genre approach of "haiku."
So, when we are looking historically at hokku or haikai stemming from the renga tradition, it seems best to use the term "kidai."

Bashō regards kidai as a way to commune with the creative power of nature (zōka). Bashō does not regard kidai as a rule, but rather as a word or keyword establishing a relationship with kokoro (heart, mind). Kaneko Tohta paraphrases: “Bashō said to his disciples, ‘find kidai for yourself. If you are unable to do this, you cannot become a good haikaishi (haiku poet).’” Importantly, this is not because kidai is primary in itself, but rather that without finding an expression of language which unites Self with zōka, one cannot achieve a deep sense of heart (i.e. knowing).

Basho also has said, “Even if the word is not traditional kidai, in the case that the word has enough quality to be kidai, do choose it and use it. When you find a new kidai, it will be a great gift for the next generation” (Kyoraishō)."

The Heart in Season: Sampling the Gendai Haiku Non-season Muki Saij
source : Richard Gilbert - Simply Haiku 2006


. WKD : Kigo and Kidai 季語　- 季題　 .

Oosuga Otsuji 大須賀乙字 Osuga Otsuji
(?Seki Osuga), born in Fukushima.

季語といふも季題といふも実は同一の意味の言葉である。
source : www.miraiku.com/


. WKD - Kidai and Kigo　季題と季語 .

. WKD : KIGOs ABC INDEX .


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aki no kure

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- aki no kure 秋の暮 - autumn dusk -


autumn dusk, autumn twilight,
aki no kure 秋の暮 (あきのくれ)
autumn nightfall, autumn evening, autumn eve

"aki no kure" might also refer to the end of autumn.
Autumn coming to an end
But this is usually expressed in the opposite wording
kure no aki, the twilight of autumn itself, 暮の秋(くれのあき)

"Autumn means sunset (dusk)" (aki wa yuugure)
is a famous statement in the Pillow Book of Sei Shonagon (Sei Shoonagon 清少納言, Makura Sooshi 枕草子).　It has long been loved by Japanese poets and together with the SPRING DAWN (haru no akebono) been the subject of many poems.

. WKD : Autumn dusk (aki no kure 秋の暮) .


under construction
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元日や思へばさびし秋の暮
. ganjitsu ya omoeba sabishi aki no kure .
First Day of the New Year

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愚案ずるに冥途もかくや秋の暮
. guanzuru ni meido mo kaku ya aki no kure / guan zuru.
(autumn) end of autumn. in my humble view. the netherworld

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枯朶に烏のとまりけり秋の暮
. kara eda ni karasu no tomari keri aki no kure .

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こちら向け我もさびしき秋の暮
kochira muke ware mo sabishiki aki no kure

for a painting by
. Kitamuki Unchiku 北向雲竹 .


.............................................................................




この道や行く人なしに秋の暮
. kono michi ya yuku hito nashi ni aki no kure .
nobody travels this road


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身にしみて大根からし秋の風
mi ni shimite / daikon karashi / aki no kaze

.............................................................................


死にもせぬ旅寝の果てよ秋の暮
shi ni mo senu tabine no hate yo aki no kure (shinimosenu, shini mo senu)

not dead yet
at journey's end -
autumn evening
Tr. Barnhill


I am hardly dead
As a result of my lodging by the road;
Autum's close.
Tr. Blyth


Written in Autumn 1684, Basho age 41.
upon returning from the trip to Musashino. Nozarashi Kiko


quote
I shall introduce a commendable attempt by an English poetess() at demonstrating the feasibility of translating Japanese haiku into English effectively by creating ten different English versions of a famous haiku by Basho.

The basic prose translation runs thus:

At the end of this journey at last,
I haven't met my death, as I feared at the beginning;
At the end of autumn.

[1] Her first rendering attempted to call up memories of great works in the English literature canon.

A weary way; now, at last, the end:
In the beginning, fear of death, that passed away.
Autumn is ending too.

The English reader should recall Grey's 'Elegy' -

The ploughman homeward plods his weary way,
also the first words of the Gospel of St. John,

In the beginning was the word.
And an Anglo-Saxon lament with the refrain,
That passed away, so will this.

Here she seems to be attempting to make an exotic poem acceptable as English poetry by evoking accepted masterworks.

[2] The second version uses simple rhythm and rhyme to mark the haiku firmly as 'poetry' in a form accepted by all English people, - the four line >rhymed verse found in nursery rhymes and hymns.

This is journey's end at last;
I set out fearing Death; he passed
Me by and all my wandering's done.
And autumn's come and gone.

This version personifies Death, using a familiar folk-lore representation of Death as a solitary traveller met on a lonely road.
She may have tried out the easiest English verse form. Overall, this version is too wordy.

[3] The third attempt uses the same easily acceptable form and emphasises Basho's hint of self-mockery.

The end of this long road; the journey's made
At last. Starting, I was afraid
I might meet Death. My foolish fear!
Wandering and autumn's days end safely here.

[4] Her fourth try is more concise and ambiguous. Does the end of autumn bring cosy security or expectation of winter and old age?

The end at last. This weary journey done,
I set out fearing Death; he passed me by;
The end of autumn's come.

In this version, she has abandoned rhyme and maybe for that reason it turned out to be too much like ordinary speech.

[5] Version five is again a three line verse, but contains a rhyme and is more cheerful in outlook, even mildly triumphant.

This is journey's end at last;
I set out fearing Death, he missed my trail;
Journey and autumn's end are safely past.

[6] The sixth variation is the one she herself preferred. It expressed the mood of calm acceptance which I perceive in the poem. It also uses assonance rather than true rhyme.

This journey's over; all the wandering done;
Starting, I feared to meet my death but now,
Only autumn's gone.

[7] Version seven, very similar, contains a true rhyme (last - past) in place of the 'eye rhyme' done - gone. She feels on reading 6 and 7 aloud that 6 sounds more 'musical' and softer.

This is the journey's end at last.
The death I feared at starting never came,
And not my life, but only autumn's past.

[8] The eighth variant follows the rules for Anglo-Saxon poetry in alliteration and rhythm. Thus an English reader perceives the verse as a clever exercise in archaic style which arouses interest.

The trail travelled truly; goal reach at long last;
Death-dread at road's head needlessly heeded.
Autumn fast fading.

She uses words derived from Anglo-Saxon, which gives a strength and vigour to the lines. She thinks that alliteration is still an effective device when writing poetry in English.

[9] In the ninth version she tries, as many translators of haiku do, to copy the Japanese form of seventeen syllables. She feels that English words contain too many syllables to allow nuances of meaning to be expressed in seventeen English syllables.

End of this long trail
Begun in fear of death.
Alive. Autumn ends.

[10] The last try offers an example of a pun, using the word 'remains' in two senses in an attempt to reproduce the device of the 'hinge word' which is used in so many haiku.

My journey is completed, finally.
Death I feared at starting; life remains
And the remains of Autumn.

source : Susumu Takiguchi


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Photo Gabi Greve, 2006



. WKD : Autumn dusk (aki no kure 秋の暮) .


. Cultural Keywords used by Basho .


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choo butterfly

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- choo, chō 蝶 butterfly -

For the Japanese haijin, the butterfly it is not just an ubiquious animal in springtime, but relates to a much deeper layer of Taoist philosophy about the essence of being.
I am sure most of you know the famous parable by the Chinese sage Chuang-Tsu (Chuang Tzu).


Sooji 荘子 Soji、Zhuangzi


Basho also compares himself with a butterfly, leading a wandering life from flower to flower, traveling from one disciple to the next.


. WKD : Butterfly (choochoo 蝶々) .


The sweets maker Kikyou in Iga Ueno has a few butterfly sweets!


under construction
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秋を経て蝶もなめるや菊の露
aki o hete / chō mo nameru ya / kiku no tsuyu



- - - - - still looking for the Japanese

Deep into autumn
and this caterpillar
still not a butterfly
source :　haiku.insouthsea.co.uk


not yet a butterfly
even as autumn passes
the caterpillar
Tr. Reichhold

- - - - -

and a few more
- source : thegreenleaf.co.uk


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蝶も来て酢を吸ふ菊の膾哉
. choo mo kite su o suu kiku no namasu kana .
(spring) butterfly. to sip vinegar. pickled chrysanthemum petals

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source :　kikyou012

蝶の羽のいくたび越ゆる塀の屋根
choo no ha no ikutabi koyuru hei no yane

butterfly's wings -
how many times do they flit
over the roofed wall?
Tr. Ueda



roofed wall and gate


. WKD : roofed temple walls .


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source :　kikyou0123


A field of sunlight

蝶の飛ぶばかり野中の日影哉
蝶の飛 ばかり野中の　日かげ哉
choo no tobu bakari nonaka no hikage kana

butterflies only
fluttering in this field
of sunlight
Tr. Barnhill


Only butterflies are
On the wing -
Sunlight in the fields.
Tr. Saito


butterflies flit . . .
that is all, amid the field
of sunlight
Tr. Ueda


This hokku has the cut marker KANA at the end of line 3.


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蝶鳥の浮つき立つや花の雲
chō tori no / uwatsuki tatsu ya / hana no kumo

butterflies and birds


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蝶よ蝶よ唐土の俳諧問はん
choo yo choo yo Morokoshi no haikai towan

butterfly! butterfly!
I would ask you about
China's haikai
Tr. Barnhill


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You are the butterfly
And I the dreaming heart
Of Chuang-tzu
Tr. Blyth

君や蝶我や荘子が夢心
. kimi ya cho ware ya Sooji ga yumegokoro .


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胡蝶にもならで秋経る菜虫哉
kochoo ni mo narade aki furu namushi kana

Oku no Hosomichi - - - - Station 43 - Ogaki 大垣 - - -
. Matsuo Basho 松尾芭蕉 - Archives of the WKD .


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椹や花なき蝶の世捨酒
. kuwa no mi ya hana naki choo no yosute-zake .
hermit sake for the butterfly


物好きや匂はぬ草にとまる蝶
monozuki ya / niowanu kusa ni / tomaru chō


起きよ起きよ我が友にせん寝る胡蝶
. okiyo okiyo waga tomo ni sen neru kochoo ( oki yo) .
come with me as my friend



蘭の香や蝶の翅に薫物す
. ran no ka ya choo no tsubasa ni takimono su .
incense on a butterfly's wings



白芥子に羽もぐ蝶の形見哉
shira-geshi ni hane mogu chō no katami kana
. shirageshi ni hane mogu choo no katami kana .
Here Basho sees Tokoku as a white poppy and himself as a parting butterfly.




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. WKD : Butterfly (choochoo 蝶々) .
spring


. Cultural Keywords used by Basho .


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- - - - - backup Food

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- Haiku about Food -


This file has moved :


. BASHO - Haiku about Food .



more haiku about food are featured
in the ABC index of these archives.



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fuyugomori - winter seclusion

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- fuyugomori 冬篭り winter confinement, winter isolation, wintering -
fuyukomori, fuyu komori - hibernation; staying indoors during winter

In rural Japan, especially in the Northern areas along the coast of the Sea of Japan, the winter is long and brings enormous amounts of snow. There was nothing much to do that sit back and wait it out. The farmhouses where difficult to heat and the family huddled around the hearth (irori) in the kitchen. It was a tough time to live through with great endurance.

Animals like bears sleep through the whole cold season, also called fuyugomori.

sashikomoru さしこもる【鎖し籠もる】- To keep the doors and windows shut and stay indoors.
- - - - - tojikomoru 閉じこもる 閉じ籠もる】 - rookyo suru 籠居(ろうきょ)する
It could be done in any season, but in winter the home was kept closed to keep out the cold.

The history of the futon in the Edo period - keeping warm with what you have ...

. WKD : fuyugomori, fuyu-gomori 冬篭り winter seclusion .


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さし籠る葎の友か冬菜売り
さしこもる葎の友かふゆなうり
sashikomoru mugura no tomo kabuna uri

Staying indoors, the only friend
At the house of the bedstraw is
The vendor of winter greens!
Tr. Oseko Toshiharu

- - - - -

are you a companion
to those creepers secluded away?
winter vegetable sellertrans. Barnhill

Barnhill's comment:
Winter: winter greens. 1688-89. Basho is living in winter seclusion, with no visitors and his hut covered with creepers. Farmers would walk around selling the meager winter vegetables, such as Chinese cabbage. A scene of a someone living secluded in humble circumstances.

- - - - -

staying indoors
the only friend of bedstraw
a vendor of greens
trans. Reichhold

Reichhold's comment:
1688--winter. Bedstraw, also called goosegrass ('Galium spium'), was used to stuff mattresses for the poor. In winter, Basho has two reliable friends to keep him well, and both were green plants.


Is Reichhold suggesting that Basho's futon is stuffed with bedstraw?
And that Basho is using "bedstraw" as a figure of speech to mean himself?

Ah, if only Basho had used 'fuyugomori' (winter seclusion) instead of 'sashikomoru' (staying indoors), it would make the translation somewhat easier, in my opinion. "Staying indoors" begs the question of who is staying indoors. Barnhill cleverly works around this by saying it's the creepers that are "secluded away." I think we are to take it to mean that Basho is identifying himself with the creepers.

And I would use "peddler" rather than "vendor," since vendors can have stalls, and don't necessarily sell their wares going door-to-door.
. . Discussion by Larry Bole


. . . . .


From the haiku of Basho we can see him at age 45, buy some greens and prepare his meager meal all by himself. The peddler was the only person he had seen and talked to in quite a while. His home, overgrown with mugura cleaver weeds, had just this one friend who came by once in a while.
Written in 元禄元年, Basho age 45（雪まろげ）yuki maroge collection


WKD - mugura 葎 (むぐら) cleavers .　 　

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Basho used "sashikomoru" again in a three-link sequence he wrote with Kyoriku and Ranran in 1692:

kangiku no tonari mo ari ya ike daikon - (Kyoriku)

Right there! Near
the winter chrysanthemums--
a buried radish.


fuyu sashikomoru hokusoo no susu - (Basho)

Kept in during the winter --
soot on my northern window.


tsuki mo naki yoi kara uma o tsurete kite - (Ranran)

There's no moon--
last night, I came here
driving a horse.
trans. Pei Pei Qiu


In the Cold Parts of Northern Japan where it snows a lto, here is a seasonal custom concerning the window and protecting it from the cold winds of the area by adding strong wooden plates.
. WKD : kitamado fusagu 北窓塞ぐ closing the North window .
kigo for early winter

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まづ祝へ梅を心の冬籠り
先祝へ梅を心の冬籠り
mazu iwae ume o kokoro no fuyu-gomori

Anyway celebrate I will
This winter hibernation
With apricot blossoms in my heart.
Tr. Takafumi Saito

Written in 貞亨4年, Basho age 44 - Nozarashi Kikoo　野ざらし紀行

Matsuo Basho for his disciple Tsuboi Tokoku 坪井杜国, Nagoya.
Tokoku had been put in exile for a crime he did not even commit. So if he would stay in hiding maybe next spring things will turn out better.


. - Tsuboi Tokoku 坪井杜国 - .

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冬籠りまた寄りそはんこの柱
冬籠りまたよりそはん此の柱
fuyugomori mata yorisowan kono hashira

Winter hibernation
Against this pillar
I'll snuggle once again.
Tr. Saito / Nelson



locked in for the winter -
again I'll be nestling close
to this post
Tr. Ueda


- - - - -

Winter seclusion -
once again I snuggle up
against this pillar

This haiku is thought to be derived from a poem by Po Chu I :

In my leisurely life
again I lean against this post

- Tr. and comment by Bill Wyatt

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金屏の松の古さよ冬籠り
. kinbyoo no matsu no furusa yo fuyugomori .
a golden folding screen with an old pine



屏風には山を画書いて冬籠り
屏風には山を絵書て冬籠
. byoobu ni wa yama o egaite fuyu-gomori .
a mountain painted on a folding screen

and more hokku by Basho about golden folding screens.

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難波津や田螺の蓋も冬ごもり
. Naniwazu ya tanishi no futa mo fuyugomori .

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折々に伊吹を見ては冬籠り
ori ori ni / Ibuki o mite wa / fuyu-gomori

Written in 元禄4年, Basho age 48.
At the home of Miyazaki Keikoo 宮崎荊口 and his second son, Sensen 千川 in Ogaki.
Mount Ibukiyama can be seen from there.


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fuyugare　冬枯れ withering of plants in winter


冬枯れや 世は一色に 風の音
fuyugare ya yo wa isshoku ni kaze no oto

Winter solitude —
In a world of one color
the sound of wind.
Basho, Tr. Robert Hass

- - - - Part of a comment by Robert Hass:
There may be a tension between “color” and “wind.” The “world” is one color. It isn’t cold, it isn’t necessarily earth or nature frosted over. It is simply one color. This seems to imply there is one unchangeable object. That object may be perceiver and perceived. The wind moves. It produces sound. We know that sound is not a steady drone.

Change resides in what seemed static being. There may be a physiological explanation for “winter solitude.” The sun doesn’t shine as much, certain chemicals don’t get produced, we feel down. Any such explanation does injustice to “solitude.” Your loneliness is not another’s: we’re all different. We’re lonely inasmuch we are individuals. That solitude, like winter itself, has seeds of change within. The sound of wind betokens a world with many colors and the communication of the poem itself.
source : www.ashokkarra.com


The Japanese is not "winter solitude" but "withering in winter" of plants.
. fuyugare　冬枯れ winter withering .



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. WKD : fuyugomori 冬篭り winter seclusion .


. Cultural Keywords used by Basho .

. - KIGO used by Matsuo Basho 松尾芭蕉 - .


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hototogisu little cuckoo

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- hototogisu 郭公 / ほととぎす -

This is one of the classical season words, used in the poetry of the Heian period.
Basho sometimes uses the word and adds a new twist, closer to the normal life of the normal people of his Edo.

hototogisu can be written with many Chinese characters:
ほととぎす【時鳥／子規／杜鵑／不如帰／郭公】

Basho uses the Chinese characters 郭公, which was common during the Heian period.
But now is often pronounced kakkoo, Japanese cuckoo, which is a different bird, Cuculus canorus.


. WKD : hototogisu ホトトギス, 時鳥 .
Little Cuckoo, Cuculus poliocephalis


Sometimes, even the bush warbler (uguisu　鶯) and the little cuckoo (hototogisu) get mixed up.






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曙はまだ紫にほととぎす
akebono wa / mada murasaki ni / hototogisu


冬牡丹千鳥よ雪のほととぎす
fuyu botan / chidori yo yuki no / hototogisu


ほととぎす今は俳諧師なき世哉
. hototogisu ima wa haikaishi naki yo kana .
(summer) little cuckoo. now a world without haikai masters


時鳥鰹を染めにけりけらし
. hototogisu katsuo o some ni keri kerashi .
(summer) little cuckoo. skipjack sashimi


ほととぎす消え行く方や島一つ
. hototogisu kieyuku kata ya shima hitotsu .
(summer) little cuckoo. it disappears. a single island

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郭公声横たふや水の上
hototogisu koe yokotau ya mizu no ue

cuckoo:
its call stretching out
across the water
Tr. Barnhill


sound of a cuckoo
whose cry now is stretching out
across the water
Tr. Chilcott


hototogisu––
the shriek lies stretched
across the water
Tr. Ueda

The cut marker YA is at the end of line 2.

Written in summer 1693 　 元禄六年四月二十九日.
Basho had gotten the news that his nephew and adopted son Toin had died. Basho was very shocked and vowed not to write about the hototogisu any more. His friends Sunpu and Sora tried to help him overcome his sorrow
愁情なぐさめばやと、杉風、曽良、水辺之ほとゝぎすとて、更ニすゝむるにまかせて


Basho also wrote

一声の江に横たふやほとゝぎす
hito-koe no e ni yokotau ya hototogisu

a single call
comes across the inlet -
hototogisu
Tr. Gabi Greve

Basho was referring to a poem by Su Dongpo, Su Dungpo 蘇東坡 (So Toba そ とうば)

白露江ニ横タハリ / 白露江に横たはる

“The gleaming water extends to heaven,
and the white mist lies stretched across the water.”

“White mist lay across the water;
the light from the water reached the sky. .”
source :　afe.easia.columbia.edu/song


quote
..... which strongly suggests that the lingering sound of the hototogisu echoes the vanishing spirit of the dead youth.
Shirane, Traces of Dreams


. Matsuo Basho - His nephew Tooin 桃印　Toin, To-In - .
(?1661 - 1693)

doobutsu no koe 動物の声　- a difficult expression to translate:
The voices of animals used by Basho -
. Matsuo Basho 松尾芭蕉 - Archives of the WKD .


- Japanese Reference -

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郭公招くか麦のむら尾花
hototogisu / maneku ka mugi no / mura obana

時鳥正月は梅の花咲けり
hototogisu / matsuki wa ume no / hana sakeri


ほととぎす鳴く鳴く飛ぶぞ忙はし
hototogisu / naku naku tobu zo / isogawashi
so busy!


杜鵑鳴く音や古き硯箱
. hototogisu naku ne ya furuki suzuri-bako / suzuribako .
(summer) little cuckoo. old inkstone box

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ほととぎす鳴くや五尺の菖草
hototogisu naku ya go shaku no ayamegusa

hototogisu
cries –– a blade of iris
five feet tall
Tr. Ueda


the Hototogisu
is calling - some iris
of five Shaku hight
Tr. Gabi Greve



This hokku is a version of a poem from the Kokin Shu 古今集 collection, by an unknown author.

ほととぎす鳴くや五月のあやめぐさ あやめも知らぬ恋もするかな
hototogisu naku ya gogatsu no ayamegusa ayame mo shiranu koi mo suru kana

Basho has only changed the gogatsu to goshaku.

.......................................................................

ほととぎす大竹薮を漏る月夜
. hototogisu ootakeyabu o moru tsukiyo .
(summer) little cuckoo. bamboo, moon night



ほととぎす裏見の滝の裏表
. hototogisu Urami no Taki no ura omote .
(summer) little cuckoo. Urami no Taki waterfall (Nikko). back and front



烏賊売の声まぎらはし杜宇
. ika uri no koe magirawashi hototogisu .
(summer) squid vendor. hardly distinguishable. hototogisu. his voice


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source :　itoyo/basho


清く聞かん耳に香焼いて郭公
kiyoku kikan mimi ni koo taite hototogisu

the clear sound
of burning incense near the ear
hototogisu

天和3年, Basho age 40
koo o kiku, to "listen to incense" had become fashionable in the Genroku period.


The Way of Incense 香道　
As in the analogous tea ceremony, various instruments (many of them made of gold or silver) were called for. Diverse formalities were developed and a proper name for the activity was created: kodo.
Eventually even the act of smelling became too common.
Instead one "listened" to incense. (koo o kiku 香を聞く)
. WKD : Incense, O-Koo　お香 .


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木隠れて茶摘みも聞くやほととぎす
. kogakurete chatsumi mo kiku ya hototogisu .
(spring) picking tea leaves. to hear. hototogisu


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京にても京なつかしやほととぎす
. Kyoo ni te mo Kyoo natsukashi ya hototogisu .
Kyoo nite mo
(summer) little cuckoo, longing for Kyoto



待たぬのに菜売りに来たか時鳥
matanu no ni / na uri ni kita ka / hototogisu
vendor of leaves for food


野を横に馬牽きむけよほととぎす
. no o yoko ni uma hikimuke yo hototogisu .
(summer) little cuckoo, horse


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落ち来るや高久の宿の郭公
ochikuru ya Takaku no shuku no hototogisu

falling from high above -
at a Takaku lodging,
cuckoo
Tr. Barnhill

Oku no Hosomichi, Station 6 - Nasu　那須


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しばし間も待つやほととぎす千年
shibashi ma mo matsu ya hototogi su sennen
shibashi ma mo matsu ya hototogisu sennen

I wait only for a short while
for the hototogisu - it feels
like some thousand years

This is an allusion to the Chinese poet Li Po (701-762)

白髪三千丈

My white hair is three thousand joo 丈 long.
The waterfall falls down three thousand feet.

(One 丈 is about 3 meters).


Written in 1666 寛文7年, Basho age 24.
This poem has a particular meter, with the cut marker YA in the middle of line 2 and the structure 5 8 4, if HOTOTOGISU is seen as one word.

matsu, to wait, is also a pun with the auspicious 1000 year old pine, sennen no matsu 千年の松.
quite a few places, temples and shrines, have such a long-living pine.
hototogi susennen, ほととぎ 数千年 the bird - a few thousand years suu sennenn 数千年.
Basho is still experimenting with the hokku form.

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須磨の海士の矢先に鳴くか郭公
. Suma no ama yasaki ni naku ka hototogisu .
(summer) little cuckoo. fisherman as Suma


田や麦や中にも夏のほととぎす
. ta ya mugi ya naka ni mo natsu no hototogisu .
(summer) hototogisu in summer. fields. barley.


橘やいつの野中の郭公
tachibana ya / itsu no nonaka no / hototogisu


戸の口に宿札名乗れほととぎす
. to no kuchi ni yadofuda nanore hototogisu .
at the front entrance, hand out your visitor sign (yado fuda 宿札)


鳥刺も竿や捨てけんほととぎす
torisashi mo / kasa ya suteken / hototogisu



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. WKD : hototogisu ホトトギス, 時鳥 .
Little Cuckoo, Cuculus poliocephalis


. Cultural Keywords used by Basho .


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hanami - cherry blossom viewing

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- hanami 花見 cherry-blossom viewing -

Viewing cherry blossoms was one of the enjoyments of spring.
Basho and his haikai friends had a lot of fun and drinks under the blossoms.

. WKD : Cherry blossoms (sakura　桜) .




Famous Hanami spots in Edo 花見の名所!
source : rnavi.ndl.go.jp/kaleido


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景清も花見の座には七兵衛
. Kagekiyo mo hanami no za ni wa Shichihyooe / Shichibyōe .

Taira no Kagekiyo 平景清 (? - 1196) Samurai
also known as Kazusa no Shichirō (上総 七郎), was a samurai of the Taira clan who took part in the Genpei War of Japan, against the Minamoto clan.


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京は九万九千くんじゆの花見哉
. Kyoo wa kuman kusen kunju no hanami kana .
Hanami in Kyoto


草枕まことの花見しても来よ
. kusamakura makoto no hanami shite mo koyo .
for Yasomura Rotsuu 八十村路通 Rotsu -

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花見にとさす船おそし柳原
hanami ni to sasu fune ososhi Yanagihara やなぎはら

for cherry blossom viewing
the boat proceeds so leisurely
along Yanagiwara embankment


柳原 Yanagiwara
The banks of the river Kandagawa 神田川, called Yanagiwara dote 柳原土手, were a famous flower-viewing spot in Edo. Located between the bridge of Asakusa (浅草橋) and Sujikai(筋違橋) for about 1.1 km.
Even in the Edo period it was a well-loved place for a boat ride.

Written in 1694 元禄7年. A greeting poem for his host, Toodo Genko 藤堂玄虎, a samurai living in the Edo compound of Todo Han from Iga 藤堂藩上屋敷 along the Yanagiwara riverside.
His name was Watanabe Choobei 渡辺長兵衛 Watanabe Chobei



藤堂長兵衛守壽 / 長兵衛守寿（俳号玄虎）Todo Genko
and two more poems by Basho during a meeting with Genko :

風色やしどろに植ゑし庭の秋
. kazairo ya shidoro ni ueshi niwa no aki .

もののふの大根苦しき話哉
. mononofu no daikon nigaki hanashi kana .


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四つごきのそろはぬ花見心哉
. yotsu goki no sorowanu hanami gokoro kana .  

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hanagoromo 花衣 robes for cherry-blossom viewing

きてもみよ甚べが羽織花ごろも
kite mo miyo jinbe ga haori hanagoromo .
jinbe, jinbei - light summer robe


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hanamori 花守 warden of the cherry trees, blossom guard


source :　itoyo/basho

一里はみな花守の子孫かや　
hitozato wa mina hanamori no shison kana

the whole country
everyone claims descent from
that blossom guard
Tr. Robin D. Gill

source : books.google.co.jp
Read the story about the eightfold sakura (yaezakura) from temple Kofuji-Ji to be transferred to Kyoto and the protest of this action.
興福寺の八重桜を京の都に移植しようとしたところ . . . and empress Fujiwara no Shooshi 藤原彰子

Written in 1690 元禄3年春 at Hanagaki no sho 花垣の庄 in Mie, Yono. Basho age 47.


source and more photos :　www.7kamado.net/hanagaki.

Hanagaki Jinja 花垣神社 Hanagaki Shrine in Yono, Mie prefecture
三重県伊賀市予野194


quote
Hanagaki Shrine
The God in the Hanagaki-jinja shrine was the god of the Hattori family. Hattori Hanzo Masanari, who was said to be a great Ninja and served under Tokugawa Ieyasu (who opened the Edo government and ruled Japan), was from Yono. Todo Uneme, a manager of the Todo clan in Iga, was also from Yono. The Hattori family maintained the shrine very carefully. Yono used to be ruled by the Kofuku-ji temple in Nara since ancient times.
Hanagaki-jinja shrine has a very old legend.
One day, Shoshi, a princess in the Heian period (794-1192) went through Hanagaki-jinja shrine. The cherry blossoms around the shrine were so beautiful that she wanted them very much and ordered her retainers to bring them back, but the villagers were very angry and violent. She gave up them and understood that the villagers loved the cherry blossoms. She eventually presented for a flower guard and gave the villagers money.

When Matsuo Basho visited Yono, he wrote a poem about Hanagaki-jinja shrine.
(All the villagers were the decendants of cherry blossom guards:
This means every villager in Yono loves the cherry blossoms of Hangaki-jinja shrine.)
source : igabito/ninja_map

. Hattori Hanzo 服部半蔵 .

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hana no yado 花の宿 lodging with cherry blossoms

花を宿に始め終りや廿日ほど
. hana no yado ni hajime owari ya hatsuka hodo .

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sakuragari 桜狩 "hunting for cherry blossoms"
usually in mountainous regions, looking for mountain cherrry trees.


思ひ立つ木曽や四月の桜狩り / 思ひ出す木曾や四月の桜狩
. omoitatsu Kiso ya shigatsu no sakuragari .
hunting for cherry blossoms in Kiso in the fourth month (written in the third lunar month).



似あはしや豆の粉めしにさくら狩
似合はしや豆の粉飯に桜狩り
. nitsukawashi ya mame no komeshi ni sakuragari .
niawashi ya mame no ko meshi ni sakura-gari
mame no ko meshi is cooked rice sprinkled with kinako bean powder (kinako meshi きな粉飯), which can be formed to musubi rice balls. This is simple but nurishing food for the very poor.





source :　blogs.yahoo.co.jp/yan1123jp

桜狩奇特や日々に五里六里
桜狩り奇特や日々に五里六里
桜狩きとくや日々に五里六里
櫻狩り きどくや日々に五里六里
sakuragari kidoku ya hibi ni go ri roku ri
sakura-gari kitoku ya hibi ni go ri roku ri


cherry blossom viewing:
admirable it is to walk
ten or twelve miles a day
Tr. Barnhill



hunting for cherry blossoms
how praiseworthy! - every day walking
for five Ri, six Ri
Tr. Gabi Greve


元禄一年, Basho age 45. - The cut marker YA is in the middle of line 2.
In memory of Saigyo, who loved the cherry blossoms so much, and probably with his disciple Tokoku 杜国 he walked around in Kii peninsula 紀伊半島.
In Nara at temple Sakurai-Ji 奈良県五條市 桜井寺 there is a memorial stone.

One RI 里 is about 4 kilometers or a bit more than two miles.

- - on the same occasion
日は花に暮てさびしやあすならふ - 　　扇にて酒くむかげやちる櫻

Oi no Kobumi 笈の小文
. Matsuo Basho 松尾芭蕉 - Archives of the WKD .


In Memory of priest Saigyo.
. 　Basho and Saigyo 芭蕉と西行法師　.


. - Numbers used by Matsuo Basho - .

. - Tsuboi Tokoku 坪井杜国 - .


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世に盛る花にも念仏申しけり　
. yo ni sakaru hana ni mo nebutsu mooshikeri / mōshikeri .
(spring) cherry blossoms. to them the Nembutsu Amida prayer

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. shoogi, shōgi 将棋 Shogi generals' chess. .

Matsuo Basho liked to play the game too and wrote two poems about it:

山桜将棊の盤も片荷かな
yamazakura shoogi no ban mo katani kana

mountain cherry blossoms -
half of the luggage carried
is the Shogi board . . .

(Maybe he had carried the tools for Hanami on a pole over the shoulder, and one half (katani) was the Shogi board game.

夏の夜や下手の将棋の一二番
natsu no yo ya heta no shoogi no ichi ni ban

this summer night -
an unskillful Shogi player's
first and second strike


from the collection 諸国象戯作物集 of 1700
The poems might have been written by 八段建部和歌夫.
There is anoother poem by Basho in a 連句 Renku

8th poem by 東藤 Todo
一輪咲し芍薬の花
- followed by Basho
棋の工夫二日とぢたる目を明て

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. WKD : Cherry blossoms (sakura　桜) .


. Cultural Keywords used by Basho .

. - KIGO used by Matsuo Basho 松尾芭蕉 - .


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