Basho's Road

5/20/2018 Basho's Road

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BASHO'S ROAD

oku no hosomichi

An English version ofMatsuo Bash"'s masterpiece

by Scott Watson

BOOKGIRL PRESS


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INTRODUCTION

My intention, beginning this project, was to make a digital version of the 1996book that was printed on Japanese paper (washi) and sewn in the traditionalJapanese bookmaking way. In 1996 there were only 200 books printed. Theywere given away as gifts or sold. Only my own copy remains.

Starting out typing the text into my word processor it became apparent thatsome things needed changing. This, then, is a revised edition, though because Iam changing the title it might be thought of as a totally new book. The originaltitle did not fully satisfy me back in 1996, but, because there were already othertranslations around, each with a different title, my choices were limited. The newversion's title is simplified to BASH"'S ROAD. The simplicity satisfies me.

Arriving for the first time in Japan in 1980, in Sendai (my present residence),there was only one bookstore that had a significant selection of English-language books. There on a Maruzen shelf was THE NARROW ROAD TO THE

DEEP NORTH, the Penguin edition, which is an English translation done byNobuyuki Yuasa. Reading it, the book did not impress me. It was hard for me tounderstand why Basho is such a well-respected literary figure. It was not untilmore than a decade later that, reading my friend Cid Corman's version of thesame text (oku no hosomichiin Japanese) BACK ROADS TO FAR

TOWNS, that I saw the original. In that White Pine Press edition, the originalappears on the left page and Cid Corman's English version is on the right.Though Cid's version is admirable and more interesting than Nobuyuki Yuasa's,it was apparent that even the Corman translation does not fully get all that ishappening in the original. That realization inspired me to do it myself. My

version fails too. Differences in culture and language make it impossible toaccount for everything in translation. I knew that, but wanted to try.

oku no hosomichi is a magnificent literary work. It is regrettable that notranslation will ever be able to present it in all its splendor.

Around the same time my book came out, other translations were appearing.There was on by a British baroness, whose name will not come to me right now.Donald Keene brought out his version. Hiroaki Sato. Sam Hamill. My book wasbrought out privately, and, since I had no access to distribution, it remains oneof the least known versions. Now, available online, my hope is that more

reader's will be able to see my version.


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Bash"'s journey to the north was his third major trip and the literary response tothe journey, which he spent five years editing, is his best known work, hismasterpiece.

He was forty-six years old, which, I'm told, was early old age way back then,comparable to a man of sixty now. The year was 1689. The trip took 156 days

and covered 2,500 kilometers, 1,553 miles. It was his longest journey, and hemade it well aware he might never return alive. He wanted to go even fartherthan he did, wanted to go all the way to the northernmost part of Honsh#, themain island of Japan, but his travel companion Sora--a younger friend, helper,and disciple in poetry--suggested it would be too much for Bash"'s ailment.

The book was published in 1694. In 1930 a travel journal Sora had kept wasfound. Many were shocked to hear that Bash"'s writing is not all historical fact. Apopular example of Bash"'s poetic license is his account of what they saw atHiraizumi. Bash"writes of seeing the Golden Pavilion, but Sora has it that thetemple was closed the day of their visit and nothing was seen inside.

Bash"and Sora left Edo (Tokyo) in spring and it is autumn when the journeyends. Their journey takes them through various provinces that were considerednot as civilized as the more cosmopolitan capital. A British explorer, IsabellaLucy Bird, almost 200 years later, made a trip through the some of the sameregions as Bash" and Sora, and, according to her fairly thorough proseaccount, UNBEATEN TRACKS IN JAPAN (1880), conditions were not muchimproved.

The journey was hard. It might be said Bash"'s writing style is hard too. It helps

if an English language reader appreciates that the haibun"prose" style Bashocomposes in can read, if rendered in English that follows the original closely--asmy version for the most does--choppy, with no transitional phrases or words thatnative English readers are trained by custom to expect, with no verbs for whatin a grammatically correct English composition needs to be a clause, or at timeswith no particular subject of a sentence. Reading the original is not like readingan English language travelogue. Nor was it Bash"'s intention to produce just atravelogue. Reader's should be aware that the original is not a mere proseaccount of a journey with haiku poems popping up here and there.

It should also be noted that in this entire work Bash"uses a word to refer to

himself only once--even in that particular case it could be rendered as an "our"--but, in one English translation I know of, the translator uses the word "I" ninetimes on just the first page.

My intention is to keep as close to Bash"'s original as possible whilemaintaining a text that is comprehensible in English. I do this by adding Englishhelping words in brackets. Some translators prefer what might be calledexplanatory translations, in which there are things added, for the sake ofcomprehension, that Bash"never wrote, and some of the translators kindly letreaders know that. My decision is to insert words in brackets so the reader

understands they are not indicated by Bash"'s text.


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Another use made of bracketed additions is to provide approximate Englishrenderings for words kept from the Japanese original (which in the Japaneseappear as ideograms).

It is probably best not to expect--or impose--a Western sense of linearprogression on Bash"'s haibun style. An analogy with painting before

development of perspective satisfies me. Bash"'s haibuncommunicates not bymeans of grammatical relationships and logical transitions but by a tapestry ofemotional overtones--for the initiated practitioners of haikai (linked verse stylepoetry) at least--engaged by allusions to and modeling on events, persons,places and things from Japanese and Chinese antiquity. It is a juxtaposition ofthese elements that allows the text its "flashback" connections. As present daynon-Japanese readers, we are in nature on earth and under sky, but we arealso moving physically towards a particular destination in a human world andare immersed in Japanese history, culture, and customs of long ago. Theseaspects of the text require explanation, which is provided in the notes.

As for the haiku themselves, most readers--the ones who are not themselveshaiku aficionados--already, I assume, have some idea what a haiku is supposedto be, they are aware, at least, that it should have 5 syllables then 7 syllablesand then 5 more. Or maybe that there is supposed to be a season word.Though one should assume nothing. I feel a responsibility to set out from thebeginning that my versions of Bash"'s haiku do not follow the standards forhaiku composition. Rarely are they 5-7-5. If they are it is a coincidence. My wayis to absorb the original's essence and then breathe it out in my own words,without adding or subtracting words to make the poem conform to a syllablecount. Even though doing so--conforming--no doubt involves some skill, I

wonder if that skill is poetry. Or is it more of a skill in something like verbaljigsaw puzzles?

My versions might be called free-style haiku. Though there are some whoquestion whether free-style haiku are haiku at all, it is my thinking that we mightbe satisfied if the English versions work as poetry (in which every word isworking as poetry), if they offer the spirit of the original.

There are many people who helped me with the reading and translation of theJapanese, which took three years, working on it pretty much every day. Mypartner Morie tried her best to help when I was stumped about the meaning of a

particular word or passage (though yes I'd seen previous translations, I neededto work these words out for myself). When we ourselves visited many of theplaces Bash"and Sora visited, we found many people graciously willing to offerhelp. They love to talk about Bash". When my book came out we sent eachperson a copy in gratitude. Here I offer in writing another bow of appreciation toeveryone who assisted me.

Scott Watson

Sendai, Japan

2014


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Original Publishing Information:

WELCOME: BASH$MATSUO'S ROAD'S EDGE

the scott watson version

BOOKGIRL PRESS

SENDAI, JAPAN

1996

Printed by Sasaki Printing & Publishing CO., LTD.


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1.A hundred generations are made of months and days passing by, as each

passing year is a traveller too. By boat to living's limits or leading a horse by itsmouth towards old age is taking each day as journey, dwelling in journey. Manyancients have perished in journey. I too--from which year was it?--guided bywinds from distant clouds, cannot keep from thinking to drift, roaming thestrand, from autumn of last year ridding this ramshackle hut of cobwebs, year'send soon, hazy sky raising spring, would sooner be passing through theShirakawa Barrier and in spite of myself feel totally involved with things of god,feel summoned by the god of travel and cannot take up what's at hand. [So]mend my breeches, fasten a new cord to my "kasa"--no sooner treating myshins with moxa than Matsushima's moon burns in my heart--turn tenancy overto another and move to Sampu's country house.

Grass house, revolvinggenerations, now home tochickabiddy dolls

Leave this first segment posted at my hut.

Notes

"many ancients": those who long before Bash" traveled to distant regions.These were wandering-priest poets or court official-poets. In particular Bash"has in mind Priest N"in (988~1050) who made a book about utamakura(placesfamed in poetry of old) which listed place names along with their poeticassociations, Priest Saigy"(1118~1190), and S"gi (1421~1502).

"persihed": ". . . In the eastern land of Azuma/Chilled in his spare, thin clothes,/His black hair falling loose--/Telling none his province,/Telling none his home,/Here on a journey he lies dead."--Many"sh# [Collection of Ten ThousandLeaves (the earliest extant poetry anthology in Japan]. Trans. by RalphHodgson.

Barrier: a barrier was a border checkpoint. The Shirakawa Barrier was in what isnow Fukushima Prefecture. Through this barrier passed overland traffic to anfrom the Northeast region, known then as Michinoku.

"kasa": bamboo or sedge hat shaped like a small umbrella. It kept off the sun,kept out the rain.


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Samp#: Samp#was a patron of Bash" as well as a disciple in poetry. Bash"had been living in a cottage owned by Samp#.

"dolls": the reference here is to the Doll Festival (Hina Matsuri, March 3rd on oursolar calendar. These festival dolls depict lords and ladies of various rank. Thedolls are small like a chick [in Japanese there is a word, hiina, meaning small,

and there is a word hina, meaning chick. The dolls are displayed on a tieredaltar. The Doll Festival is connected with girls.


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2.

Already Yayoi, the last seventh [3/27], daybreak is hazy, in moon are waningthings quelled of light: Mt. Fuji's spectral peak, Ueno and Yamanaka's trees'flowered tips--when again?--is uncertain. All my friends, gathering from evening,come along by boat. Putting in at Senju, the 3,000 ri way ahead weighs fully onone's chest; at the dreamed of place of parting there is an outpouring of tears.

Leaving spring,bird cries, fish eyes,tears

[this] from the writing case at this first point, not getting anywhere with peoplestretched all along, seeing us off till shadows can't be seen.

Notes

Uncertain: Bash"is wondering when (and if) he will see these sights again.

[muj": uncertainty, transience, impermanence, change] is vital in this work,

as in life itself.

1 ri is about 2.5 miles. Basho's friends come to see them off, and go along byboats for a certain distance.

"Leaving spring": it is still spring but spring is also in the process of leaving(summer comes) and Basho is also heading North where though according tothe calendar it is technically spring same as in Edo (Tokyo) but actual springweather has not arrived. We need to grasp these various cyclical changes inorder to fully appreciate Basho. A good background in Daoist thought helpsimmensely, especially Zhuangzi, whose teachings Basho carried in his satchel.Aspects of this hokku (Bash"did not use the word haiku) are said to connectwith lines in Du Fu's poem "Spring View."


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3.

So, this, Genroku's second year [1689], and these fleeting thoughts--togetherwith the fact that "under Wu skies" hair is whitening crop of longing--what earshave heard of eyes have never seen--of the hanging fate of not--alive--returning; so set forth this final request, that day arriving, finally, at a post towncalled S"ka. What is pendent on thinning shoulders is suffered first. Barely fittedout: paper garments against the night, summer dress, rainwear, ink stick andbrushes, and upon all this all the parting gifts, with which one does wish to part,but which inevitably become part of the care of travel.

Notes

"Under Wu skies": See Li Po's poem "Longing". Translator A. Cooper notes thatthe poem's title connotes something like "long" or "faraway thoughts of another."

And it is made to pun with "a long piece of silk." Cooper notes too that the wordfor silk in the Chinese language of the time had a sound similar to the word forthoughts.

That "Go-ten", or Wu skies, is a distance metaphor is noted by scholars/translators but the connection with silk (i.e. Bash"'s hair) and longing is not. Inancient times, Wu in China was the source of Japanese silk. Eventuallycraftsmen were brought from Wu to Japan to start a native industry. Thecharacter GO from GOTEN presently is in use in Japanese: gofukuya.

"paper garments": This would be a strong Japanese washi paper. In China as

well as in Japan paper could be made to serve many purposes. Can weimagine paper used as body armor so strong that it could stop arrows? It's true.


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4.

Pay our respects to the Muro-no-Yashima Shrine. Companion Sora relates:"The goddess here, Princess Konohanasakuya, is the same as at Mt. Fuji. Sheset fire to the birthing hut in proof of her wedding vows, so this place gracedwith the birth of Prince Hohodemi, and, from this, the shrine is called Muro-no-Yashima. This is why the reading of smoke is practiced here." The well-knownhistory of forbidding the konoshiro fish is drawn from this event too.

Notes

Konohanasakuya: Her name means Flower Blooming Princess


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proof of wedding vows: according to one legend--and in Japan as elsewherethere can be various legends that can at times and in particulars conflict--theprincess announced, after spending only one night with her husband, that she iswith child. Naturally there may have been a certain degree of mistrust. In orderto prove her wedding vows, she entered a birthing hut (which, such huts, were

the custom then, separate from the main residence), closed it, and set the roomablaze. Doing so would not only prove her own divinity and that she had kepther wedding vows, but would also allay her husband's suspicion.

Hohodemi: the child's name, rendered in English would be something likeVisible By Firelight.

reading of smoke: As divination. Smoke is one of the poetic associations for thisspot.

konoshiro: gizzard shad. Supposedly it has an awful smell if over cooked andperhaps connects with the smell of burning flesh.


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5.Thirtieth. Stay at Mt. Nikk"'s foot. The hostler tells us he is called Hotoke

Gozaemon. "People call me that because I am straightforward in all matters.So, even if it's for an overnight's grass pillow, please put your heart at rest." Justwhat sort of benevolence manifests itself of this world's defilement can berealized in this innkeeper's lack of artifice or calculation, in his humble honesty.Spontaneously simple, strong-fibered, he is manly virtue's very essence, andhis inborn innocence is naturally due all respect.

Notes

Mt. Nikk": this is the location of the Tokugawa Shogunate's mausoleum. It mightbe good to note here Basho's fondness for juxtaposing yin and yang elements.The previous section dealt with a higher up, a Princess. Here we are focused on

a common man. It us significant too that they are at mountain's foot; at the topis the mausoleum for the Tokugawa rulers of all Japan.

Hotoke: is a name in Japanese for The Enlightened One, The Buddha.Gozaemon was a common given name for males.

"this world's defilement": This is a Buddhist take on things and it is why, atdeath, in the Buddhist tradition the deceased are given--by a priest--anothername. The name used while alive in the world is thought to be too soiled.

"lack of artifice ~ inborn innocence": This is from a Confucian text. Bash"'s is a

healthy response to the various religions on the scene then: poetry.


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6.First of Uzuki. To the mountain shrine to pay respects. This mountain's namelong ago was written Futarayama; it was altered to Nikk! [sun/light] by K#kaiDaishi, founder of the temple here. Realizing a thousand years into a future, thislight now illuminates an entire sky, spreading in the eight directions; the fourclasses of citizens breathe easily, in peace. Yet, breath taken, stop writing:

Majesty sun,leaves green,new

Mist rests on Kurokamiyama [Black Hair Mountain] still white in snow.

Hair shaved cast offBlack Hair Mountainnewly clad

-- Sora

By birth Sora is Kawai S"gor". He lives at the Bash"'s lower leaves, eave toeave, helps take care of wood and water. Along with Matsushima's, Kisagata's

sights, he's with me here to glory in a thousand things and help with thisjourney's hardships, and, at dawn on departure day [he] has his head shaven,dons black-dyed apparel, changes his name to S"go: "point of awakening". Andso his poem on Black Hair Mountain. The characters "newly clad" have multiplemeanings.

Climbing more than twenty ch"up the mountain come upon a waterfall. Fromabove a cavern it cascades a hundred feet into thousand-rock blue depths.Slinking inside the cavern, look out from behind the falls: how it deserves to becalled Urami Falls [From Behind Look Falls].

For a turnin falls' enclosure summer'sappearance

Notes

Uzuki: Name for the lunar calendar's fourth month.


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K#kai Daishi: also known posthumously as K"b" Daishi (The Grand MasterWho Propagated the Buddhist Teaching)

Sora: Early in the 20th century a diary of this journey kept by Sora appeared.Until then it was thought that Basho's text is an exact account. It took Basho sixyears to edit his text and he at times changes things with a sense of poetic

license. To don dyed black robes would signify entering the Buddhistpriesthood. As would shaving the head and changing the way his name'scharacters are pronounced. For example, if a young man's given name isYasuhiro and that young man then enters the priesthood, his name would bewritten using the same characters but it might be pronounced H"yu instead ofYasuhiro.


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7.There is an acquaintance who lives in a place called Kurobane in Nasu. The

way we take goes directly through fields. Through rain we try to sight a village inthe distance. At a farmhouse we're lent a place to stay the night, and when it'slight we are off through fields again. Seeing a field horse, we go ask a mowerwho, though a farmer, is not without compassion as expected: "What should Itell ya? These fields divide up no end and ain't travelled well. Got me worryin',so take this here horse on to where it stops, then send it back." [So] he lent us ahorse. Two little children run up to follow us. One is little princess namedKasane. Unfamiliar: the grace of her name.

Kasane's name:a double-petaledpink

--Sora

By and by attain inhabitation. Attach some money to the saddle, send the horseback.

Notes

"as expected": Bash"by birth is a member of the samurai class, though not achild of high-ranking samurai. Farmers were also a social class, below the

samurai. In general the samurai class held the farmer class in low esteem.

"a double-petaled pink": Sora is punning on the girl's name, associating it with amulti-foliate flower, a wild pink. The girl's name is a homophone with a wordmeaning multi-layered, one one upon another.


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8.Announce ourselves at Kurobane, to one J"b"ji. Unexpected--the headman's

joy--as he talked day and night, his younger brother T"sui attending mornings,evenings, even sharing his home, and by his friends we're invited too, the dayscoming and going, one day we go on a long walk to the outskirts, have a lookat the dog-shooting grounds of old. Then we push through Nasu's thin bamboothickets to visit Tamamo-no-mae's grave. And pay respects at Hachiman Shrine.When shooting at a fan used as a target, Yoichi offers "In particular for the godand land of my fathers, Sh"Hachiman!" Here at this shrine to hear about all thathappened here--it's all the more striking. At day's end return to T"sui's home.

There is a temple here called Shugen-K"my"ji. Invited there, we pay respectsat The Hall of the Ascetics.

summer mountainsrevered ashidagetting there

Notes

dog-shooting: This was a test of warriors' archery skill from as far back as theKamakura period. Mounted, riding around a roped off circle 47 feet in diameter,participants shot arrows at dogs let loose in a smaller inner circle.

Tamamo-no-mae: A fox-lady flame of Emperor Konoe. She is written of in a Nohdrama called Sessh#seki. After it was discovered that she was a fox in humanform she was executed, her soul forming the famous noxious Murder Stone.

Even now the sulfur smell is hard to take.

Hachiman: Hachiman is a warrior deity. There are 2,500 Hachiman shrinesthroughout Japan. Hachiman is said to be the deified spirit of legendaryEmperor Oujin. The deity protects warriors and looks after the well-being of thepublic. It it also the patron deity of the Minamoto clan.

fan as target: This is a story from The Tale of the Heike. "Ogi no Mato" [foldingfan as target] is a legend about archery skill such as the story about William

Tell, only it is more involved and is accomplished while Yoichi is mounted on ahorse in a rough strait shooting at a fan held by someone aboard a ship. Thestory is set to music and sung as a well known piece for biwa, which is a pear-shaped lute with either four or five strings.


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Yoichi: He was one of Minamoto Yoshitsune's warriors. He is mentioned in TheTale of the Heike. The Minamoto clan, their retainers, and their fratricidal warsare a major part of the mainstream history of the Northeast. Bash"mentionsmany persons, events, and places that tie in with the Minamoto.

ashida: These are elevated wooden rain footwear.


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9.Beyond the Ungan Temple is Priest Butcho's mountain dwelling, the remains.

shy of five square feet grass shelterwouldn't do without rain.

That, with pine charcoal, noted on rock--when was it, heard that? On to seethose remains, walking sticks pushing toward Unganji, beckoned by all thepeople on their way too, many young ones making noise the entire way;unaware, already reach the foot. The scene deeper into the mountain is adistant valley road, pine and cedar dark, moss drip, an April sky all the morecold. At The Ten Views end cross a bridge & then through the temple's gate.

Then, in search of the remains, scale the mountain beyond. It is a smallhut on rock, joined to a cave. Brings to mind My"zenji's Death Gate or H"unH"shi's Stone Cell.

Woodpecker evenno loss to this hutsummer wood

This one verse, for now, written, left on a post.

Notes

Priest Butcho: Bash"'s Zen master.

The Ten Views: This expression refers to a temple's precinct, its gardens, itslandscape.

My"zenji: He was a Chinese Zen master.

H"un H"shi: A Chinese high priest (Buddhist).

"woodpecker ~ no loss": cf. Zhuangzi's useless tree (stink tree, but said to beAilanthus), the Thomas Merton version: "no axe [or bill] prepares its end."


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10.After this go to the Murder Stone. The kandai sent a horse. The fellow holdingthe horse's mouthpiece asks for a poem. A rather elegant desire:

a cuckoo & field all along draw a horse

The Murder Stone is at a hotspring flowing in a mountain recess. The stone'snoxious air has not perished. The likes of dead butterflies and bees are piled upso the sand's color cannot be seen.

Notes

kandai: Headman. Castle overseer. Here it refers to J"

b"ji, mentionedpreviously.


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cuckoo: Its call, clear and gentle, has touched poets from the days of TheMany#sh$(an early poetry anthology that can be rendered in English as TheCollection of Ten Thousand Leaves). A cuckoo is associated with early summer.Kamo no Ch"mei (1153 ~ 1216) in his H#j#ki (Account of My Hut), hears acuckoo call in summer, promising to lead him to death. Bash", while in Ky"to asa young man, had access to all the Japanese and Chinese classics.


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11.Also, the "willow of the clear water" remains on a ridge between rice paddies atthe village of Ashino. Hearing the deputy governor of this place, a person by thename of Koh", from time to time declare "It would so good to show you thuswillow," and, wondering just where it is, today we're stopped under that willow'sshade.

One rice paddyplantedleaving thiswillow

Notes

willow: This is a willow Priest Saigy"sang of. Saigy"H"shi (, 1118 March 23, 1190) was a famous Japanese itinerate poet-Buddhist priest duringthe late Heian period. Saigy"also made a trip to the northern territories. Bash"visits some of the spots Saigy" visited and wrote of. To many modern peoplesome of these poetic spots are not so very spectacular to look at now, since weare mobile enough to visit Grand Canyons and Niagra Falls, since we have theearth's wondrous places available in images. A willow tree here, a pine treethere. These are maybe not so exciting for some of us. But ancients used theirimaginations and through their art made these spots magnificent. By doing sothey made these spots part of the land's literary landscape.


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12.Apprehension mounts as the days number; the travelled heart is settled on the

Shirakawa Barrier. The feeling "somehow, [I must convey this scene] to thecapital" is not without reason. This barrier, one of three, is kept in mind by thosewho appreciate poetry. "Autumn winds" linger in the ear, the vestiges of "redautumn leaves" and now the green-leafed branches are even more a sigh. Awhite cloth of Deutzia accompanies the Brier's blossoming, so there is feeling ofcrossing in snow. Kiyosuke's brush has left record that one of yesteryearchanged headgear and vestment for the barrier crossing.

unohanain our hairwe're best dressedbarrier crossing

-- Sora

Notes

Barrier/s: These were official border crossings/checkpoints throughout the land.North American readers might envision a border crossing such as between USAand Canada. These checkpoints were complete with armed guards,guardhouses, inspections of belongings and travel documents.

"Somehow . . . to the capital.": by Taira no Kanemori

unohana: Deutzia


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13.Continuing into the beyond, cross Abukuma River. To the left are Aizu's lingering

heights; to the right are Iwaki, S"ma, Miharu country, which by mountain rangesare divided from the Hitachi and Shimotsuke area. We go to a place calledKage Lake [mirror/shadow], but today it is a sky of clouds: no forms are caughtthere. At the Sukagawa post station seek out a fellow called T"ky#and are ableto stay [with him] 4 or 5 days. First [he asks] "How was the crossing [of theBarrier]?" My reply: "Suffering a long journey, body exhausted, mind too, plusone's soul is made captive of the scene: there was not enough reflection.

Grace springsrice plantingsong in oku

Nothing beyond this" and with a waki and a daisanachieve a set.

Notes

oku: This is a word with various uses. Here it comes from Michinoku [michi-no-oku], the name of the Northern region. OKU NO HOSOMICHI, the title, is,according to some scholars, the name of a road Bash" took leaving Sendaiheading for the Pacific coast. It went through a village called Iwakiri towardsTagaj"and on.

wakiand daisan: These are two haikai(linked verse poetry) terms to designate

segments in linked verse. The opening segment is called a hokku, which,thanks to Bash"and his followers, becomes an independent poetic form latercalled a haiku. Bash" never used the word haiku. The second segment is awaki, the third is daisan.


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14.

Near this town is a large chestnut tree. A priest, weary of the world, relies on itsshade. In an interval recall "on majestic mountain, chestnut-gathering," andwrite down on something this:

The character for chestnut combines "west" and "tree." Relying onwestern paradise [pure land], Gy"gi Bodhisattva in the space of alife is said to have used [wood from] this tree as a walking stickand post.

a flower the worldlydo not find here atchestnut eave

Notes

Gy"gi/Gy"ki Bodhisattva: (668749) A Buddhist priest of the Nara period. InJapan is known as the originator of mapping. More importantly, he is known for

starting various social welfare projects. http://ww2.coastal.edu/rgreen/gyoki.htm


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15.Just five ri from T"kyu's, beyond Hiwada post town, is Mt. Asaka. Just off the

road a ways. Marshland. By and by time to pick katsumj, but just which flower isthe name, ask all, none know. Hunt around the marshes, question everyone,"katsumi katsumi," search about, sun resting on mountain's ridge. AtNihonmatsu turn right, look in on a cavern at Kurotsuka, stay in Fukushima.

Notes

Kurotsuka: A demon is said to be buried inside. It lived among the rocks.


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16.The following day, search for the Shinobu rubbing stone and arrive at Shinobu

village. On the north slope of a distant mountain, the stone is half sunk in earth.Village children come tell us "It used to be on top of the mountain, but peoplepassing by tore up all the barley grass, wanting to try the stone. Folks heredidn't take much to that, so prodded it off down this valley, but the stone turnedface down.

Seedlings gatheredat hand Shinobu-zurilong ago

Notes

Shinobu-zuri, Shinobu-moji-zuri: This was an old time "tie-dyed" product ofShinobu, Fukushima Pref. It is an utamakura [place sung of in poems]. Usinggrass, dye is rubbed into cloth placed on the rock (the rubbing stone) mentionedabove. "Shinobu" also means "recalling past times" and, as homophone,

"patience," "bear," "endure." It is a stone of legend which mystery surrounds. Ifsomeone pays visits to this stone for 100 days the face of one's future lover willappear in the stone. The dead are sometimes said to be hidden in the stone.

Shinobu-moji-zuri is mentioned in The Tale of Ise (10th c). One sample fromthat is:

This passionflower's scatter

Michinoku

this disarrayfor whom

(my version)

This poem appears in a "prose" context referring to two women of beauty inrustic village. Narihira--the Ise tale is about him--inscribes a poem on the sleeveof his silk cloak, which has a Shinobu passionflower pattern, and sends it to thegirls. Bash"'s following section refers to a ruined-castle-now-rustic-village and

two women. The word for beauty in Japan can point to physical and overallcharm--ladylikeness, gentility--or to virtue/virtuous behavior.


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17.From Tsukinowa cross by ferry, come to post town Se-no-ue. To the side of a

mountain, on the left, about a ri-and-a-half, is the site of the Sat"Sh"ji ruins.We'd heard that this is in the Sabano area of Iizuka village, and proceed,enquiring; after much asking we arrive at Maruyama. The front gate's ruins andso forth are at the bottom, and gathering all this, weep, with an old templenearby and the whole family's [grave] stones. Among these those of the twobrides are most touching. The fame of such manly deeds--though women--resounding for ages, moistens the sleeve. The feeling connects with the Stoneof Falling Tears [in China]. We beg some tea inside the temple and findYoshitsune's long sword and Benkei's buddha-box kept here as treasures.

Decorating May:sword, buddhabox,paper streamers.

Notes

Sat"Sh"ji: Sh"ji is a title. The person's name is Sat"Motoharu.

The two brides: Of brothers, Motoharu's sons. Upon hearing both men werekilled in battle fighting for Minamoto Yoshitsune, the brides suppress their owngrief and, to lighten the grief of their mother-in-law, don their husbands' armorand announce themselves at their MIL's gate with "We have returned!" Thisstory became an arousing model of virtuous behavior and filial piety.

Yoshitsune and Benkei: There are Noh dramas, Kabuki plays, and songs aboutthese warrior heroes. Yoshitsune, the younger half-brother of the first Kamakura

shogun Minamoto Yoritomi, is a tragic hero and an underdog. Benkei was awarrior monk and a retainer of Yoshitsune. He possessed legendary cunning,strength, and martial skill. Their final stand was at Hiraizumi in present dayIwate Prefecture. They were surrounded by Yoritomo's troops. Benkei advancedalone into the enemy and was slain by dozens of arrows. He did this to allowYoshitsune time for an honorable suicide.

The buddhabox: is a wooden portable buddhist altar and implements, that canbe carried like a backpack.

Paper streamers: these are decorations set out in early May for what is nowcalled Boy's Day. Often, these days, they are carp streamers. One for eachmale child in a household. The hope is that the male children will grow to bestrong.


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18.That night stay at Iizuka. Wanting to lodge where there is a hot spring for

bathing. This place has only mats laid out on an earthen floor. Ghastly poor.There are no lamps; we bed down in a fire's reflection. With night comesthunder. Hard rain leaks from above our mats. Fleas bite us, mosquitoes.Impossible to sleep. Even my old ailment awakens; almost pass out. Finally theshort night sky lightens and we are on our way again. Yet, after all this feelunable to go on. Hire a horse to Koori. Engaged in journey's end, with anailment that can be called hopeless, on foot to remote regions, sense death andmutability, that dying on the road is heaven's life. A little vigor returning, treadthe road's length and breadth, cross the Dat $kido Barrier.

Notes

"my old ailment": Some say it was piles, others say diarrhea. I can't imagineanyone passing out from diarrhea. From piles? But Bash"may be exaggerating

for humorous effect, which is that conditions were so bad he couldn't sleep butthen nearly passes out from his own condition.

It is helpful to know that the Bodhisattva revered at the temple in the sectionpreceding this one specializes in healing.

Roughly 200 years after Bash", Isabella Bird made a journey to Japan's remoteregions and from time to time encountered conditions not unlike what Bash"reports here. Fleas and mosquitoes were a constant problem.


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19.Passing Abumizuri, the castle at Shiroishi, enter the district of Kasashima

[Umbrella "Island"], wondering where is the grave of T"-no-ch#-j" Sanekata,and, inquiring, are told: "quite a ways from here, off to the right, by themountains; the villages you'll see are Minowa and Kasashima, with the D"sojinand pampas grass still there as reminders." The road is bad from May rains.Physically exhausted, we gaze from afar in passing. "Minowa," "Kasashima" atouch of the occasion.

Where is Kasashima?muddy road month,May.

Take shelter in Iwanuma.

Notes

Abumizuri. Abumi: stirrup. Zuri/suri: rub. This is the name given a narrowpassage through which samurai warrior of legend Yoshitsune and his troopspassed returning to the capital (present day Ky"to).

"castle at Shiroishi": This was a castle of one of the Dat retainers. The Datclan are originally from Hitachi (now Ibaraki Prefecture). Their ancestor IsaTomomune helped Minamoto Yoritomo get rid of his half-brother Yoshitsune anddestroy the $sh# Fujiwara clan based in Hiraizumi (in what is now Iwate

Prefecture). Tomomune received the Dat district (now Fukushima Prefecture)as a reward. The Dat clan take their name from the district. The clan's powerspread, its seat moved, settling finally where Sendai is, under Dat Masamune.

Sanekata: Fujiwara Sanekata was an official with the imperial guard and a poet.Some say he was the model for Lady Murasaki's Prince Genji in The Tale of


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Genji. He was sent to the Northern territory as punishment for fighting with/

insulting another court official. Returning from a trip to what is now YamagataPrefecture, with his entourage passes a shrine. He asks a villager what shrine itis and is told it is the D"sojin Shrine. D"sojin is a god of travelers because thegod enshrined there guides the gods of heaven on their way to earth. Thevillager invites Sanekata to pay respects at the shrine, but Sanekata replies that

such a run down shrine is not worth worshipping at. They move on, but downthe road a bit Sanekata is thrown from his horse and later dies from injuries. Heis buried nearby, in a place now called Medeshima, near Nattori. When PriestSaigy"visited Sanekata's grave he made a poem using the word for pampasgrass, which is why it is mentioned in Bash"'s haibun. Haikaireaders back thenwould have picked up the allusion.

Minowa. This town's name is played upon too. Mino is a straw raincoat/cape.


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20.At the Takekuma Pine our eyes feel open. At ground it splits into two trees, notlosing its shape of long ago. Priest N"in is brought to mind first, then he whobefore that as Lord of Mutsu descended here and had the tree cut to use aspiles for the Natori River bridge, by which we have his "Pine, this time even yourremains are gone." And, hearing of its being cut and replaced through the ages,

here now giving shape to a thousand years auspiciously, this pine.

Takekuma Pineto see, to say: slowblossom cherry

This [the above haiku] was received as a parting gift from a fellow namedKyohaku, and so:

Cherry blossoms,pine two-trunked,three moons

Notes

Takekuma Pine: This is now pronounced Takekoma. A two-trunked pine is stillthere in the vicinity of the Takekoma Shrine. When Bash"left Edo it was aroundcherry blossom time.


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21.Cross the Natori River, entering Sendai. It is the day to thatch with sweet flags.

Finding an inn, we stay four or five days. There is an artist here namedKaemon. We hear that his heart has a joyous ring. A good man to know. Heremembers places of note that are long since obscure, and he shows aroundone day. Hagi [bush clover] is thick at Miyagino, and we can sense what thescene must be like in autumn. At Tamada, Yokono, Tsutsuji-ga-oka asebi [horsedrunk tree] is in bloom. Enter a pine woods where no sun penetrates, a placecalled Kinoshita [under trees]. Long ago, too, the dewfall was such that"Attendants! An umbrella. . . ." was composed. Praying at Yakushid" and theTenjin Shrine, come to the day's end. Kaemon sends us off with drawings hemade of places here and there in Matsushima and Shiogama. And he makes usa farewell gift of two pair of waraji [straw sandals] with cords dyed dark blue.That is why he is known as a man of utmost cultivation, a fact shown in what ishere attained.

Feet bound withblue flag cords.waraji.

Notes

Kaemon: Kitanoya Kaemon. He was a high ranking student of haikai poetOyodo Michikaze. He was also a woodblock artist and ran a bookstore thatspecialized in haikaibooks.

Hagi: Bushclover has tiny white or deep pink blossoms and has been a famousearly autumn flower since ancient times. It is mentioned 125 times in the ancientanthology The Many"sh#. Courtiers off to autumnal flower viewing gatherings

sometimes decorated themselves with spray of hagi or dyed their robes hagicolors.

Asebi: A plant with small temple bell shaped flowers. It is mentioned in TheMany"sh#. If horses eat the plant they suffer, thus the ideograms that read"horse drunk tree"(drunk = sick drunk).

Waraji: Straw sandals. The Yakushi Nyorai (Medicine/healing Bodhisattva)Bash"visited is thought to strengthen legs, which is why travelers petition thereand why the offering they make is straw sandals. It might be of interest for some

readers to know that a traveler on foot wore out a few pair of sandals each day.I tried walking in a pair for half a day before blisters rose up between my toes.


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22.Following, according to [Kaemon's] drawing, by mountains along the oku no

hosomichi, and where the sedge is for "ten-stitch" mats. Ten-stitch sedge matsare even now offered annually to governors.

The tsubo-no-ishibumi is in the village of Ichikawa in Tagajo.

[It is] about six feet high, three feet wide. Moss-eaten, writing indistinct, it givesthe distance to the border in all four directions. [Inscribed is] "The castle wasplaced here in the first year of Jinki [742] by Inspector-Protector GeneralissimoOno-no-ason Azuma hito. Restoration was done in the sixth year of Tenpy"ji[762] by Generalissimo Asakari, Council and Envoy to T"kai and T"zan. Twelthmonth, first day." That would be in the reign of Emperor Sh"mu. Through poetrywe hear much of long ago places. Yet mountains crumble, rivers and roadschange course, stones markers get buried, hidden under earth, and aged treesare replaced by young. Time moves, times change. What remains uncertainleads to here, without doubt, a remembrance of a thousand years now flowingbefore our eyes, the spirit of those of old. This is one virtue of journey, the joy ofbeing alive. The pains of travel are forgotten, we're left with only tears.

Notes

oku no hosomichi: the title of Bash"'s masterpiece, comes from here in the

Sendai area. It was used by haikai poets from before Bash"'s journey as apoetic way describe the road leading from Sendai's eastern outskirts easttowards the Pacific coast.

Tsubo-no-ishibumi: this is a stone monument that still stands. It is thought to bethe oldest still standing in Japan.


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23.After that we find the Tama River at Noda and the Oki Stone. A temple called

Massh"zan has been built at Sue-no-Matsuyama. There is a field of gravesamong pines. "Wedded wings, bough upon bough": vows' everness in the end,as a rule. And, sadness gathering, hear a bell at sunset from Shiogama shore.The May rain sky clearing some, evening moonlight faint, Magaki Island all thenearer. Small fishing boats are rowed in, with voice upon voice dividing up thecatch, recalling "deplore the lines of mooring," and, coming to know the heartthat sings it, feeling is gathered all the more. That night a blind [lute] "priest"plays, recites okuballads. [These are] unlike the Heike or other performances. Aremote mood is cast. A bit noisy for pillowside, though, yet not to be forgotten,tradition of a remote region that they are, admirably striking.

Notes

Tama River: Of this river at Noda only a streamlet remains, and a marker.

Surrounding are fields and a railroad track. An idea of what it once looked likecan be seen in a long ago picture book of poetic places [utamakura]. It was aspot surrounded by rocks and trees where a river met ocean tide. It was a placefor moon viewing and poem making.

The Oki Stone remains in a pond, fenced off, in an older unassumingresidential section of town, minutes from the temple. The Heian Era PoetessOno-no-Komachi visited here and has a poem of this spot.

Magaki Island: There is a poem about it in the Kokinsh# [Collection fromAncient and Modern Times].

Oku ballads: Ballads telling of historical events of this area.

Heike: In the 11th century, two powerful military clans, the Taira (Heike) and theMinamoto (Genji), struggled for control of court and country. The Heike won, butlater lost. The struggle is the subject of much song and literature. In the 13thcentury, the biwa[lute] became the prime vehicle for accompanying narration ofthe military epic Tale of the Heikeand related ballads.


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24.Early morning, visit My"jin [Shiogama Shrine]. It has been restored by the locallord. The shrine pillars are thick, the rafters are a gorgeous color, the stonesteps rise steeply, and this morning's sun is sparkling on a vermillion fence. Aroad like this to earth's dusty end is by god exalted, the music of the land is inpraise. Before the deity are old votive lanterns. On their metal doors reads

"Bunji 3rd year [1187]. Offered by Izumi Sabur"." A trace of 500 years is nowbefore our eyes reflected: singular, despite myself. He was a samurai!Courageous, righteous, loyal, pious. Now no one does not adore the name. Asindeed it is said, "Man must do what can be done to serve the way, uphold itstruth: the name follows."

Notes

Izumi Sabur": He was Tadahira of the $sh#Fujiwara clan. Hidehira's third son.He promised to his father at the father's last breath to protect Yoshitsune, whichhe tried to do but was slain by an elder brother, Yasuhira. Sabur"'s grave is nowa stone marker in a farmer's field in Hiraizumi.


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25.The sun is already near the hour of the horse [noon]. Hiring a boat, cross overto Matsushima [Pine Islands], a little more than two ri. Arrive at Ojima [Oshima:male island, no females allowed].

In the first place, Matsushima, as has become old in saying, is a favoritescene of "The Land of Shining Tree," generally, and is no shame to set by T"tei

or Seiko [famous lakes in China, pronounced here in Japanese]. The sea enters[the bay] from the southeast, through an inlet of about three ri. Like the tide atSetsuko [a river in China (famous in Japan but Bash"was never in China)].There are islands too many to count. Some rise pointing to heaven, lower onescrawl upon waves, some double up on another, some are plied triply, or one tothe left is broken off, one to the right stretching outward. Or carried on another'sback, or embraced, like a child caressed. There is a warm green to pines, theirbranches and needles by sea breeze are turned, by nature, bent as to itspurpose. The scenery is profound, a woman of beauty so adorned, or, too, thescene could have been shaped with terrifying vigor in the age of the gods by$yamazumi [Lord God of the High Mountain]. Creation's nature: work. Who canwield a brush, try a word?

Oshima's shore is a continuation of the mainland, projecting out into thesea. Here are the remains of Zen-priest Ungo's retreat, his rock of meditation.By chance through pine shade there is a glimpse of those who have given upthe world, smoke from pine cones and other leavings shooting up from theirgrass huts. Peaceful living--who knows what sort of people, but, am taken, andstop a while, this moon-reflecting sea, this day's scene changing. Returning tothe waterfront, we seek lodging, and [what we find] is built with a second floorand windowed, open, wind-clouds within which to spend the night. A marvelouslull. Pleasant.

Matsushima ya!a cuckoo robed as acrane

-- Sora

Myself without a word, cannot sleep for trying. With me is Sod"'s Matsushimapoem and a wakaon Matsu-ga-Urashima by Hara Anteki, which were given me

upon leaving the old hut. Untying my bag, these are tonight's friends. Andhokkuby Samp#and Dakushi.


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Notes

Oshima: This was a site of ascetic practices, for purification.

Land of Shining Tree: Hibiscus rosa-shinensis, a Chinese Hibiscus. For

the ancient Chinese, it meant something divine or sacred (and this

section is permeated with Chinese influence, about which I refer readers

to SHIRANE Haruo's fine book TRACES OF DREAMS)--"god's

tree"--"East"--where the SUN comes up. The ideogram for east shows the

sun rising behind a tree. Hence my version of Chinese Hibiscus.

Cuckoo and crane: In Japan a cuckoo is famous for its song, a crane for

its feathers. Besides feathers, the crane in Japanese culture stands forlongevity, authority, divinity, good omen. . . .

Cannot sleep: Cf. the envoy to a Many"sh# poem by $tomo-no-

Yakamochi (who once was governor of this area): . . . "Thinking of home,/

Sleepless I sit,/The cranes call amid the shore reed,/Lost in the mists of

spring." (R. Hodgson, trans.)

Have Sod"'s Matsushima poem: Cf. Three Poets at Minase (1488): ". . .

Faded though they are,/At least I have my songs--/Take pity on them!

(Sh"haku)//They too make good companions/When the sky is at twilight

(S"gi). (Donald Keene, trans.)

waka: This term refers broadly to Japanese poems not written in the

Chinese style.


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26.

11th, visit Zuiganji. Makabe-no-Heishiro, becoming a [Buddhist] priest,

goes to China, founds this temple upon returning, 32 generations ago.

After that, by virtue of Ungozenji, the roofs of the seven halls were retiled.

The walls' gilt majestically reflecting light, [it's] a great temple attaining

Buddha Land. Long for the temple of Kenbutsu Hijiri.

Notes

Hijiri: Holy man. Such persons live lives of itineracy or ascetic retreat. His

would have been a tiny temple, which Bash"

juxtaposes here with largeand famous Zuiganji, which, in turn, is dealt with by Bash" with

comparative brevity.


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27.

12th. Our minds moving towards Hiraizumi, while hearing of the Aneha

Pine, Odae Bridge. Traces of humans are rare on this road: there are

comings and goings of those hunting pheasants and rabbits, there are

mowers and those gathering firewood. We come to a port called

Ishinomaki. "Gold flowers blossom" was sung and offered of Kinkazan[Mt. Golden Flower], which we can see out in the ocean. In the inlet

hundreds of vessels are gathered and residences seem to be competing

for space. Smoke from hearths rises up and up. Unlooked for, coming to

such a place. Want to find somewhere to stay, but there is no one with a

room to let; pass a night in a poor little place. The following morning we're

off again on an unknown road and lose our way. The Sode Crossing, the

Obuchi Pasture, the Reed Fields of Mano--all seen from afar, moving

along a stretch of embankment. Then go along a forlorn tract of marsh,

spend one night in a place called Toima, and arrive at Hiraizumi. Coveredmore than 20 ri.

Notes

Aneha Pine, Odae Bridge: These are utamakura (places that appear in

poetry). One account says Ono-no-Komachi's sister's grave is marked by

this pine. Komachi was a Heian court lady/poet. Her father was appointed

governor of what is now Akita Prefecture. This is offered along with two

other accounts. The present pine's ancestor was sung of in The Tale of

Ise: a courtier stationed in the region has a love affair with a local girl, buthe is recalled to the capital. The girl must remain. If she were the pine he

could transplant her, take her with him, though, sadly, she is not.

Odae Bridge was in what is now Osaki City, Furukawa, in Miyagi

Prefecture. The ideograms for it read: o, cord, and dae, to be cut off, to

cease, to be extinguished. The bridge was a type called a taiko (drum)

bridge. From a side view the ascent and descent are rounded. One poem

that refers to this bridge says something along the lines of "to be or not to

be", to step on the bridge or not.


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Gold flowers blossom: This is from a poem written by $tomo-no-

Yakamochi. It appears in the Many"sh#but refers not to "Mount Golden

Flower" but to the Oda Gold Panning Site in what is now the town of

Wakuya in northern Miyagi Prefecture. This is where the gold was

discovered that saved the plan to gild the Great Buddha of Nara, at

T"daiji. Gold on Mt. Golden Flower exists only in legend.

Obuchi Pasture: Reed Fields of Mano. Also utamakura. They are in the

Ishinomaki vicinity. Obuchi was famed long ago for wisteria and whirlpool.

There is a similarity between the sound of buchi, whirlpool, and fuji,

wisteria. Mano was known for its reed mats, though this is not the Mano

mentioned in the Many"sh#, which us in what is now Fukushima

Prefecture.


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28.

Three generations' glow, a moment's sleep; one rifrom here are the great

gate's remains. What was once Hidehira's residence is now fields. The

shape of Mt. Kinkei [Golden Chickens] is all that is left. First, up to

Takadachi [High Villa]: the Kitakami River, so wide, flows out of Nambu.

The Koromo [Robe] River circles Izumi Castle and below Takadachi joinsthe larger river. The ancient ruins of Yasuhira and family are set off from

the Koromo Barrier; [the compound] once fortified the entrance into the

Nambu region and seems to have kept out the Ezo [Ainu]. Despite all

this--and their surpassing loyal retainers, and protected by their castle--

their shining moment is a matter of grass. The country was torn apart, but

mountains, rivers. Castle spring, grass greens. Matting down our hats, for

the moment, weep.

Summer grasses

all

soldier dreams

in unohana [deutzia]

seeing Kanefusa's

white hair

--Sora

How astonishing to hear of two halls with displays. Images of the three

generals remain in The Sutra Hall. The Hall of Light stores three

generations in coffins, enshrines images of three exalted Bodhisattvas.The gems [of cloisonn] have been lost, the jeweled doors are by wind

beaten, the pillars' gild is worn away by frost and snow, all has been

emptied into the grass. But it has been newly enclosed, with four walls,

and covered by a tiled roof, so contends with wind and rain. A while: token

of a thousand years as it is.

summer's early rain

fall yet remainHall of Light


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Notes

Three generations: The $sh#Fujiwara clan. Scholars used to say they

were unconnected with the Fujiwara of the Heian capital. There was

speculation that they might have been related to Ainu, but recent DNA

research reportedly disagrees with both the above and connects them

with the capital's Fujiwara. They built up a "Little Ky"to" culture that was

intended as a Buddhist paradise on earth.

The gold gild buildings were famous even in China, and Marco Polo

mentions a Japanese city of gold, which was Hiraizumi. An Americanscholar, in an article published in The Smithsonian magazine, offers as

proof of Marco Polo's fabrications the fact that Ky"to's Golden Pavilion,

, had not yet been built. It never occurred to that scholar that MP was

referring to Hiraizumi. I wrote to The Smithsonian pointing out this error.

Never received a reply.

A moment's sleep: There is a Noh drama called Kantan. Kantan is the

name of a village in China. There is lore about The Pillow of Kantan: "He

who sleeps on this pillow sees in a moment's dream the past or futurespread out before him, and so awakens illumined. . . . Lost on the journey

of life, shall I learn at last/That I trod but a path of dreams?". . . . That the

flower of glory fades like a moment's dream." --Arthur Waley trans.

The country was torn apart: These lines are based on the first two lines of

Chinese poet Du Fu's poem "Spring View":

The kingdom trashed. Mountains rivers stay.

Castle spring. Grass trees extend.

-- my version

Kanefusa: Masuo Kanefusa, after making sure both Yoshitsune and his

partner were dead, set fire to the Takadachi Villa and died fighting.

Three Bodhisattvas: Amida, Kanzeon, Seishi.


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Gems: The Buddhist "gems" are gold, silver, emerald, lapis lazuli, crystal,

giant clam, coral, and agate, though this list varies by sect.

Hiraizumi and warriors: "The wise warrior must observe how ghostly it will

be when all the wealth of this world stands waste, as now here and there

through this middle-earth walls stand blown by the wind, covered with

frost-fall, the dwellings storm-beaten. The wine-halls totter, the lord lies

bereft of joy, all the company has fallen, bold men beside the wall." --

From The Wanderer.


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29.

Nambu road is now seen off in the distance. Stay in Iwade village.

Passing Ogurosaki, Mitsu-no-Kojima, from Narugo Hotsprings go throughthe Shitomae Barrier and cross into Dewa country. Not a road of many

travelers, the guards are suspicious; we barely get through, to go over a

large mountain, sun already setting. Finding a border patrolman's house,

ask for lodging. There was a three-day rainstorm, a hard mountain stay.

Fleas, lice,

hoss piss: a pillow's

surround

Notes

Ogurosaki: . . . These are utamakura. Ogurosaki appears in the

Kokinsh$(905). If the spot were a person the poet would return with it to

court. Mitsu-no-Kojima: 3 small islands in the Mogami River, but here

there is also a feel of the loneliness of Three Poets at Minase: "Remote

vil lages--/Have the storms sti l l to reach you/Deep in the

mountains?" (S"ch") -- Donald Keene trans.

Shitomae: The ideogram for shito[] means urine. Yoshitsune's spouse

bore a child here and it was here the infant made its first pee-pee. Note

the connection of this event with Bash"'s horse pissing at his pillow in the

haiku.

This area was also known for breeding horses. N"in H"shi has a poem

on horses at the Shirakawa Barrier.

Dewa: Now Yamagata and Akita.


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30.

The head man tells us: "Between here and Dewa is a large mountain, the

road is unclear; better have someone who knows the way take you." Towhich: "Well, if that's so. . ." Requesting someone, it is a surpassing youth witha curved short-sword tucked at his side. With an oak walking stick in hand hestarts out ahead. There's a feel of danger to be encountered; we followtimorously. As the owner said, it is a large mountain, the forest dense. No bird'scall is heard here. Beneath all the trees darkness thickens: it's like traveling atnight. "Earthfall at clouds' beginning." Push and push through thin bamboo,cross waters, unsure of foot over rock, chilled sweat run over skin, come to theMogami [River] at last. Our guide: "something unwanted is always bound tohappen on this road. It's good being able to get you here safe and sound."Hearing this--afterwards--is hard on the heart too.


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31.On to Obanazawa. Visit Seif#, a man of wealth though in no way crass.Occasionally to and from the capital, he knows the feel of travel. We stay quite

a while, recuperating from a long journey. Such hospitality!

Coolness,do our dwelling;let us loaf.

) out ) out, come outfrom under the silk house.toad's voice.

--Sora

In eyebrow strokestraces of long ago--safflower.

Those raising silkworms,a look of the ages.

Notes

Seif#: Suzuki Seif#. He had silk facilities but was mainly a safflower merchant. Itwas a family business and they had a branch shop in Edo. While in Edo andKy"to he developed an interest in haikai poetry and got connected with Bash".

Safflower in Japan was first used medicinally (and still is, as a folk/homeremedy), then as a cosmetic and dye.

Obanazawa is in Yamagata Prefecture, near Miyagi.


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22.In Yamagata fief is the mountain temple Ry#shaku, founded by Jikaku Daishi, a

place particularly tranquil. Thinking to have a look, having been advised byothers to, from Obanazawa go a ways back, out of our way. A distance of some7 ri. Sun not yet set. At [mountain's] foot reserve a room at the temple'slodgings, then climb stairs to temples. Massive rock on massive rock, pines andoaks going back years, earth & stone aged, moss smooth, doors of templesclosed, sounds of things unheard. Making our way around cliffs, clamber overrocks, pay respect at temples. The scene is elegantly desolate; heart-mindgrows clear.

Stone distillingstillnesscicadas' chant

Notes

oaks: here to be understood as Japanese cypress


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33.Thinking to go [by boat] on the Mogami River, at a place called $ishida wait for

the weather. Haikai [poetry] seeds landed here, and yearn for an unforgottenflower's time, [that] one reed-flutes's mellifluous melting, but now [the poetshere] groping for the way, new or old, are lost without a mentor--left without away. [So, I] leave some poems, for now's aesthetic, here.

Notes

Haikai: There were different schools of haikaipoetry: old schools, new schools,carious masters, etc. Haikai refers broadly to linked verse (renga, sometimescalled renku). Haikai was originally light, humorous verse, a diversion fromserious poetic endeavors. In Bash"'s time, and through Bash" and others,

haikaicomes to refer to serious linked poetry.

$ishida: At the time it was a thriving river port on the Mogami, by which, onceinto the sea, made it possible to connect with Ky"to. There was an influx ofKy"to culture and as a result many were interested in poetry. Bash" was amaster of the new way. Many times along the way, though not alwaysmentioned in the published text, Bash"attended haikaigatherings. These werecommunal acts of making linked verse, orchestrations.

Haikaiseeds landed: Leave some poems. According to my son Tatsuma, whowas maybe 8 at the time: "Bash"must be the Johnny Appleseed of poetry."


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34The Mogami flows out of Michinoku. Its upper reaches mark the Western border

of Yamagata. Awesomely difficult at spots such as Goten, Hayabusa. The riverruns north of Itajiki Mountain, ends entering the sea at Sakata. Surrounded bymountains left and right, boat along through deep growth. Rice is shipped thisway on what by custom are called "rice boats." The Shiraito [White Thread]Falls drops through a space made in leaf mass. The Hall of Immortal is builtfacing the banks. The water has risen high. Boating at risk.

Gathering Mayrains the Mogami Riverflies!

Notes

Goten: Stones, the arrangement of which on the river bottom resembles theway black pieces appear in a game of Go. These can be seen in summer whenthe river is shallow.

Hayabusa: Falcon. Swift waters.

Rice boats: These were written of by Priest Saigy"too.

Hall of Immortal: Sennind". This shrine set before the waterfall marks thedwelling of Yoshitsune's retainer Hitachib" Jaison. "Sennin," however, is ageneral term for "the immortals." Cf. Daoist saints. It was believed these beings

could levitate.

May rains: There are other poems before Bash"'s about May rains and thisriver. Bash"was not there in May.


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35.6th month, 3rd day [7/19 solar calendar]. Go up Haguro [feather/black]

Mountain, visit Zushi Sakichi. Have an audience with the Ajari [deputy headpriest] whose name is Egaku, lodge at Minamidani [south valley] branch templewhere we receive a warm, compassionate welcome. On the 4th there is aceremonial haikaievent.

How gratefulsnow-scentedMinamidani

On the 5th we pay respects at the gongen[avatar]. Whenabouts by N"joDaishi it was founded on this mountain is not known. The Engi Shiki [Engi EraProcedures] has it as "ush#sato mountain shrine." It seems the ideogram

[sato] was mistakenly written for [kuro]. The [sh#] in "ush#kuro mountain"

was probably omitted, leaving Haguro--the u now read as ha--Mountain. Thisprovince is called Dewa because, according to the Fudoki[provincial gazettes],"bird wing feathers from this region were used a tribute" [to the capital]. Haguro,Gassan [moon mountain], and Yudono [bath/room] make the Three Mountains

of Dewa. The temple here is under the T"ei Temple in Buk

", [in T

"ky"

]. Tendai's[sect of Buddhism] light stills concentration, awakening light/law of harmony,order, accommodation. The priest quarter's roof ridges, beam to beam, promoteausterities. Sacred mountain and hallowed land are brought to fulfillment andare held in awe by everyone. Auspicious mountain! Forever's prosperity!

Notes

Zushi Sakichi: was a haikai poet connected with Bash".

Three Mountains of Dewa: these mountains were/are places of purification.Basho was thinking to get rid of the world's dust (or defilement). The mountainswere/are central to Yamabushi, a Buddhist/shamanistic sect.

N"jo: is thought to be Emperor Sushun's (587~592) third son.


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36.8th. Climb Gassan. Neck laced with y#shime, head covered, a gorikiguiding us,

over ice and snow crunch 8 ri [almost twenty miles] and wonder moreover if wehaven't crossed over the cloud barrier into sun and moon's thoroughfare, breathfailing, benumbed with cold, attain the peak, just as sun is sinking moon'sappearing. Matting down bamboo grass and making a pillow of thin bamboo, liedown and wait for daylight. Sun risen, clouds vanish, we leave for Yudono.There is a small sword smith in the valley. Smithies chose the place for itsmiraculous waters in which they purify themselves and forge their swords.Finally they knock in their seal. Gassan swords are praised all over. In this"Dragon Spring" they temper blades, like in the olden days of Kansh" andBakuya. Their grasp of the art is not shallow--that much is well known. Settingdown on a rock to rest a bit, there's a mountain cherry tree just about three feetin height, its buds half open, still covered with remaining snow. Spring is notforgotten in this late blossoming cherry's loveliness. As if that "blazing plumblossom" scent lights here, and remembering too the pathos of Gy"son [Bishop]S"j"'s poem, sense in these blossoms still more to occur. There are variousdetails about this mountain, but to speak to others of ascetic rites is forbidden.Due to this, my pen is still, writing stops, return to lodgings. The Ajari requestsverse on the three mountains, which we wrote on paper strips for poems.

Cool radiance!

This faint third day moonHagurosan.

Peak of cloudshow many collapseMoon Mountain

Though we can't tell this

mountain's mysteries Yudonomoistened sleeves.

[by Sora]:

Yudono Mountaintreading over moneyshedding tears


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Y#

shime: paper garlands draped around neck for purity.

Goriki: literally "big power, strength." It means a mountain guide.

Kansh"and Bakuya: husband and wife sword smiths in Chinese legend.

Bishop S"j"'s poem: mountain cherry/here we are/each other. [my version]

"Peak of clouds..": climbing to clarity through clouds of illusion/confusion.

"Treading over money...": pilgrims leave money as offerings along the trail but

no one pockets them. Pilgrims walk over them as if they are stones.


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37.Leave Haguro. At the castle town Tsuru-ga-oka [crane hill] we are welcomed at

the estate of Nagayama Shigeyuki. Some haikaipoems of that meeting remain.After which Sakichi comes along to see us off. Take a river boat down to theport of Sakata. There we stay at the behest of a doctor named Enan Fugiyoku.

Warm-Sea-MountainFuku [blowing] Shoreeven ing cool

Setting a hot sunto sea Mogami River

Notes

Nagayama Shigeyuki: was a member of the Bash"school (style) of poetry.

Enan Fugiyoku: Enan is his name as a physician. Fugiyoku is his haikai penname. His regular name is It"Genjun (1648~1697). He was a member of theBash"school of poetry.


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38.Rivers, mountains, water, land--scenes exhausting numbers. Now we are

squared off towards Kisagata [elephant/shapes]. From Sakata's harbor we headNortheast, cross montains, walk shores, sand squeaking. Occasions about 10 ri[20 miles]. Sun sinks by degrees and sand is blown by evening tidal winds.Mount Ch"kai is hidden in a rain haze. Groping through darkness yet rain iswondrous and when it stops and skies clear is too worth the wait. Edging intofisherman's thatched hut, wait for this rain to clear. Next morning the heavensare fine, the sun erupts brilliantly, and at Kisagata we set out by boat. First, theboat is brought to N"in Island, where we look in on the ruins of his three yearsof secluded life, then land the boat on the opposite shore where "rowing onblossoms" was composed and where there is an old cherry tree's remembranceof Priest Saigy". On the beach is an imperial tomb, which is said to be the graveof Empress Jing#. The temple here is called Kanmanju. We had not heard of animperial visit here, and wonder about the story. Sitting in the temple quarters,blinds rolled up, see the whole scene at once: to the south, holding up heaven,is Mount Ch"kai, its reflection in an inlet here. West is the Muya-Muya Barrier,barring the way. To the East is an embankment built up, beyond which to theNorth is the road going to Akita embracing the sea. There is a place whererollers break called Shiogoshi[tide flood]. The inlet itself is about 1 ri [2 miles]length and breadth. It has traces of Matsushima, yet it's different. Matsushima islike a smile, Kisagata is rueful. To loneliness sadness is added. Its features arelike a soul grieving.

Kisagata yaSeishi in silktreeblossom rain

Shiogoshi yacrane legs are wet andsea is cool

(Of a festival, written by Sora):

Kisagata yaall there is live ongod's feast


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(Written by Teiji, a merchant from Mino):

A fisherman's homeouter doors set outevening cool

(On a rock, looking at an osprey nest. Written by Sora):

Their vowswaves won't partosprey nest

Notes

Kisagata: when Bash"was there it was a scene of many islands picturesquelysituated in a bay--not unlike Matsushima, but in the early 1800s raised land thatwas once under water, changing the whole effect.

Why "Elephant Shapes"? There is an ancient myth about elephants, telling howonce upon a time, long before Dumbo, elephants could fly and change shapeslike clouds. Now, though, they are clouds condemned to walk the earth. This is

because they fell off a tree branch they were perched on, killing disciples of theyogi Long Austerity.

Kanmanju Temple: kanman= tides' ebb and flow; ju= jewel, gem, pearl.

Seishi: is Japanese for an ancient Chinese woman, Hsi Shih. Hsi Shih is afamed beauty who stands in the rain, head drooping ruefully asleep. The silk-tree's (mimosa family) feathery pale red blossoms are also drooping in the rain.The tree's name in Japanese, nemu, connects as homophone with anothernemumeaning sleep. Its leaves turn in for the night.

Outer doors: sliding wooden door or doors were often removed and set on theground to use as a place to sit outside and enjoy the evening cool.

Their vows: since the time of Confucian odes ospreys were a metaphor foruxorious love.


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39Remains of days in Sakata overlapping, aspiring towards clouds of the Hokuriku

Road, feeling the great distance, which, just thinking about the 130 ri[280 miles]to the province of Kaga, makes one's heart ache. Through the Nezu Barrier,from Echigo march on again, arriving at the Ichiburi Barrier in Etchu. A nine-dayinterval, during which, laboring through hot humid weather, nerves afflicted, Ibreak down sick and do not write.

July 6thno match forendless night

Rough seaheavens set outfor Sado

Notes

July 6th: the night before the Star Festival, Tanabata. Love poems were writtenthen tied on bamboo branches are used as decorations for the festival, or wereplaced in front of a home. Though customs vary and change. Love poems, itseems are not as popular these days. Wishing for success in entrance examsseems to have replaced romantic love for the young. At festival's end, theselove poems on the branches would be sent down river. The festival recalls a taleof star-crossed love from ancient Chinese legend. It is about the romance of the

Weaver Maiden (Vega) and the Herdsman (Altair). Because their love wouldinterfere with their work, they are allowed to meet only once a year, at this time.Poems on the affair, about longing, appear in an ancient Japanese poetryanthology. It is a galactic--Milky Way--romance.

Sado: Sado Island, in the Sea of Japan off the coast of what is now NiigataPrefecture. Sado was a place where people were sent into exile.


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40.Today it's through Oyashirazu [parent/unknown], Koshirazu [child/unknown],

Inumodori [dog/go back], Komagaeshi [horse/return]. These are the Northcountry's most difficult spots. Exhausted, pull a pillow near, and, nearly asleep,from one room away to the front hear young voices of two women with the voiceof an elderly man mixed in, talking. Evidently they are playgirls from Niigata inEchigo province on their way to do Ise Shrine. The man is seeing them off as faras this barrier and will return homeward in the morning with their letters andtransient messages to pass along. "Like froth at waves' edges flung, this worldof heaven's children wretchedly fallen, with uncertain vows and each day's cruelfate, in all ways helpless..." Fall asleep listening, and, with morning, they comein our direction in tears: "Not knowing which way to follow is the journey'sgloom, the very uncertainty itself being sadness, [we] respectfully would like toshadow after your revered steps. Compassion so vested, grant us the grace ofmercy and bind our fate to yours." [Hearing this] and not without sympathy, yet[reply]: "Our way is here and there, stopping in many places; just follow othersgoing towards your destination is the best way." Leaving, leave [them with]:"Divine protection is ever without misfortune," feeling pity without a quick end.

Under one roofplaygirls sleeping

bush-clover moon

Saying this to Sora, [who] writes it down.

Notes

Oyashirazu, etc.: the only passage by foot along the coast was a thin strip ofshingle at tideline. In rough weather breakers pound the stretch, threatening--with certain death--anyone crossing at the moment. When a women came up,supposedly you forgot your parents and children, thinking only of your ownsafety.

reverend steps: keep in mind Bash"and Sora looked like wandering priests to

the girls.


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41.The 48 Rapids of Kurobe, and how many [we] crossed is unknown, but we

come to a bay at Nago. The "Waves of Wisteria at Tako," though it is not springand there is a feeling of fall beginning, want to have a look, and, asking, are told"5 ri[12 miles] from here following along the coast into the fold of that mountainbeyond. There are only a few fisher's thatched huts though, and even in thereeds a place you'd wish to spend the night is not to be had." So, fearing aproblem [with that plan], press on to Kaga province.

Through the scent ofearly rice we push and tothe right a rough sea

Notes

Waves of Wisteria: this appears in a Many#sh$poem on Tako.


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42.Cross Unohana Mountain and Kurikara Vale, arriving in Kanazawa on the fifth

day of the mid-seventh moon [solar: Aug. 29]. Here from Osaka is a merchant, afellow in haikainamed Kasho. [We're] together at an inn. There is a local calledIssh", whose named was dyed in our [haikai] line and a person known to theworld too, who died prematurely this past winter, and now the elder brother isholding memorial services.

This burial moundmoving tears voice ofautumn wind

Invited to a hermit cottage:

Autumn coolhands paremelons! Eggplants!

Made along the way:

Sun is still beatingdown on this hard wayautumn breeze

At a place called Komatsu [little/pine]:

Delicatelittle pine breezeover bush-clover and sedge

Notes

Unohana Mountain: this is an utamakurain the Many#sh$.

Kurikara Vale: this was a famous battlefield in the Heike-Genji wars. MinamotoYoshinaka defeated the bulk of the Taira army, driving them over a cliff.

sedge: this is used to decorate for the September moon (present calendar).


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43.Visit here the Tada Shrine. Here they have [as a treasure] Sanemori's helmetand part of his outfit. According to what we hear, he received these while he

was affiliated with the Genji, from Lord Yoshitomo. Not a lay samurai's things.From visor to ear cover is inlaid with gold [arabesque] in a chrysanthemumpattern, and a dragon's head is struck in the brainpan. After falling in battle, thehelmet--along with a letter of supplication--was offered to this shrine by HiguchiJir", acting as deputy. All is actually here, as is written.

Cree cree cruelunder helmetcricket

Notes

Sanemori: a high-ranking warrior. His story appears in the TALE OF THE

HEIKE and elsewhere. So that other warriors would not think he was too

old to fight (for the Taira against the Minamoto), Sanemori had his white

hair died black. After he fell in battle, his head was cut off to present as a

trophy, but when it was being washed the dye rinsed out and his identitywas discovered.

cricket: cf. Emily Dickinson:

The earth has many keys.

Where melody is not

Is the unknown peninsula.

Beauty is nature's fact.

But witness for the land,

And witness for the sea,

The cricket is her utmost

Of elegy to me.


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44.

On route to Yamanaka's hot springs. Mt. Shirane [white root/base] viewsus from behind as we walk. To the left by a mountain is a Kannon Hall.

The tonsured Emperor Kazan, having completed a pilgrimage of thirty-

three spots, had this image of mercy and compassion enshrined here and

named the place Nata. The name is said to be made of two characters

from NAchi and TAnigumi. [There are] sundry odd rocks, old pines

planted in lines, a small thatched hall built on rock: a sublime tract.

Whiter than

Stone Mountain stone

autumn wind

Notes

Kannon: a Bodhisattva of mercy and compassion.

Emperor Kazan: abdicated the throne while still young, took the tonsure,

and lived a religious life. Nachi and Tanigumi were the last two places he

visited on his pilgrimage. The first is in present-day Wakayama

Prefecture, the last is in present-day Gifu Prefecture.

Stone Mountain: there is a famous temple on this mountain in ShigaPrefecture. The word "whiter" in this haiku confuses some. We must

remember (or know) that the Japanese word for the color white, shiroi,

also can be used to indicate clarity.


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45.

Bathe in the hot spring. The [water's] effect is said to rank next to Ariake[supposedly Arima, near Kobe].

Yamanaka's

unplucked mum's

odor of water

The proprietor, Kumenosuke, is still a youngster. His father was fond of

haikai poetry and when Teishitsu of Raku came here long ago, still anovice, he/his art was so put to shame by the father that he returned to

Raku, started lessons with Teitoku, and gradually became well known.

Following his attainment, it is said, he would receive no fees from

practitioners from this village for his comments as judge [of a haikai

event]. It's an old story now though.

Sora has taken ill in his abdomen. In Ise Province, in a place called

Nagashima, has relatives, so he goes on ahead.

Going onor collapsing

bush-clover field

--left behind by Sora

The sadness of leaving, the regret of remaining, like one of a pair of

lapwings parting to be lost in the clouds. I too, again:

Day begins

ink dissolves

sedge hat dew


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Notes

mums: There is a place in China where chrysanthemums are broken off

and juice is sucked from the stems. This was thought to prolong life.

dissolve the ink: this is the ink of a blessing pilgrims had brushed on theirkasa hats: kenkon muj#/d!gy! ninin. It was a custom when traveling in

pairs to have the expressions ink-brushed on their hats. My version:

On earth in heaven homeless:

a party of two.


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46.

[At the] castle town Daish"ji, stay at a temple called Zensh"ji. This is stillin Kaga territory. Sora, too, stayed here the night before.

All night long

listen to autumn wind

mountains beyond.

was left by Sora.

"Parted one night, parted one thousand ri." Here I am too, listening

to autumn sough, lying in the dormitory and as the sky nears dawn hear

the clarity of voices reading sutra. With the call-board's clack make my

way to a dining hall. Today heading off to Echizen Province, my heart-

mind flittering but, leaving the temple, a group of young priests bring

paper and an ink-stone and follow me to the bottom of the steps [wanting

me to leave a poem]. So, occasioned by a courtyard willow dropping its

leaves:

A garden to sweep

before departing this temple

willow leaves falling

For the moment, while stepping into my sandals, wrote that down [for

them].


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47.

Echizen's border. At Yoshizaki Inlet pole a boat, [wanting to] go see thepines of Shiogoshi.

All night long

waves pushed by

stormy winds

moonlight drops

from Shiogoshi pines

This poem [by Saigy"] says the whole scene. To add even one word

would be like raising an ineffectual finger.

The elder at Maruoka's Tenry# Temple. We've been long

connected. And, too, Hokushi, of Kanazawa, seeing me off for "a while,"

has been dear enough to come as far as here. [With Hokushi] scenes

here and there are not just passed by but are opportunities for continuous

reflection and occasions of deep-felt response. Now, looking at parting

[leave him this poem written on a fan]:

Writing on a fan

though it might be torn

remaining waves

Going into the mountains 50 ch", worship at Eiheiji, [which is] the

esteemed temple founded by Zenpriest D"gen. Here in the recesses of

these mountains the temple leaves its mark and is valued accordingly.

Notes

"ineffectual finger": this expression comes from Zhuangzi (Chuang-Tzu),the Chinese sage. Bash"was deeply influenced by Zhuangzi. He carried

Zhuangzi's teachings in his satchel while on the road.


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"The elder": Monk Daimu. He was resident priest at Tenry# Temple, at

Shinagawa in Edo (Tokyo).

Hokushi: Tachibana Hokushi was one of Bash"'s top ten disciples. He

recorded Bash"s observations on haikai poetry while Bash" was at

Yamanaka. This was published as YAMANAKA MONDO (QUESTIONS

AND ANSWERS AT YAMANAKA) but not until 1862.

"on a fan": a statue at Tenry#ji now depicts Bash" presenting a fan to

Hokushi, who kneels in reception.

D"gen: D"gen, after a studying Chan (Zen) in China, returned to Japan

and founded the S"

t"

Sect of Zen Buddhism. He founded Eiheji, which isthe head temple for the S"t"Sect (eventually there was a second head

temple established) in Fukui, where it is quiet and far enough away from

the religious/political turmoil that plagued the Ky"to capital of those days.


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48.

Fukui is only 3 ri. After an evening meal set out, the dusk road treadunsurely. Long a recluse here, T"sai--what year was it he came to Edo

and visited me? A long ten years or more. So want to see how he is in his

decrepitude--or if he's dead--and, asking around, [hear] he is still alive

and am told of such and such a place. From the town center it's set back

a bit, a quiet, ramshackle little place grown over with moonflowers and

sponge gourds. Cockscomb and broom tree nearly cover the entrance.

No doubt this is the place, give a bang on the gate, [to which] appears a

woman with an air of simplicity [asking me] "From where have you come,

O pious priest? Master has gone in the direction of so-and-so's. If youhave some engagement you should inquire for him there." His wife no

doubt. Just like in that classic tale, such elegance. By and by getting

together with him, stay two nights at that house, [then] travel on to the full

moon at Tsuruga Harbor. T"sai, wanting to see it together, tucks up his

hems in an odd fashion, a bent branch guiding the way merrily.

Notes

T"sai: Sugiura T"sai was an established haikaipoet in the Fukui area.

"moonflowers": y#gao is a chapter in The Tale of Genji.

"broom tree: Hahakigi is a chapter title in The Tale of Genji.

"that classic tale": The Tale of Genji (The Shining Prince).

"tucks up his hems": the dress at the time would be a male kimono. The

hems could be tucked up into the waistline sash to give legs more

freedom of movement.


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49.

[As] Mount Shirane is gradually hidden, Mount Hina appears. CrossAsamuzu Bridge; the reeds at Tamae are eared. Go by Uguisu [J.

Nightengale] Barrier and Yuno-o [hot water-tail] Pass, Hiuchi [flint] Castle

and at Kaeru [Coming Home] Mountain hear the first geese. On the

evening of the 14th look for lodging at Tsuruga Harbor. That night the

moon is particularly clear, and, speaking our hopes that it will be clear the

following night [when it would be full moon], [are told] "As usual in Koshiji,

it's hard to know whether it will be cloudy or clear for the night of a the full

moon" as we are o

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Basho's Road