Tag Archives: Ari’ie

Love VIII: 16

Left
玉章のたえだえになるたぐひかな雲井に雁の見えみ見えずみ

tamazusa no
taedae ni naru
tagui kana
kumoi ni kari no
miemi miezumi
His jewelled missives
Have become intermittent
It seems, just like
The geese up in the skies,
Glimpsed, and then not seen at all…

Lord Ari’ie
1051

Right (Win)
思かぬる夜はの袂に風ふけて涙の河に千鳥鳴くなり

omoikanuru
yowa no tamoto ni
kaze fukete
namida no kawa ni
chidori nakunari
Unable to bear my love,
At midnight my sleeve is
Stirred by the wind, and
Upon a river of tears
The plovers are crying…

Nobusada
1052

The Gentlemen of the Right state: we find no faults to mention in the Left’s poem. The Gentlemen of the Left state: we wonder about the reason for emphasising ‘upon a river of tears the plovers’ (namida no kawa ni chidori).

In judgement: the Left on a lover’s letters becoming intermittent, and saying ‘the geese up in the skies, glimpsed, and then not seen at all’ (kumoi ni kari no miemi miezumi) has a charming conception, and elegant diction. The Right, saying ‘at midnight my sleeve is stirred by the wind’ (yowa no tamoto ni kaze fukete) and continuing ‘the plovers are crying’ (chidori nakunari) has a configuration and diction which sounds fine, too. The criticisms of the Gentlemen of the Left are nothing more than ‘a fisherman fishing beneath his pillow’! Although the conception of the Left’s poem is charming, the configuration of the Right’s poem is slightly more notable, so it should win.

Love VIII: 11

Left
山深み種ある岩に生ふる松の根よりもかたき戀や何なる

yama fukami
tane aru iwa ni
ouru matsu no
ne yori mo kataki
koi ya nani naru
Deep with the mountains,
Upon the crags where seeds
Grow into pines,
Rooted firmly – how hard
Will our love be?

Lord Ari’ie
1041

Right (Win)
契きなまた忘れずよ初瀬河布留川野邊の二本の杉

chigirikina
mata wasurezu yo
hatsusegawa
furukawa nobe no
futamoto no sugi
You vowed it, did you not.
Not to forget me more.
In the River Hatsuse and
River Furu’s meadows
Stand twin cedars.

Jakuren
1042

Left and Right together state: we find no faults to mention.

In judgement: While there are such things in the heart of the mountains as ‘crags where seeds grow into pines’ (tane aru iwa ni ouru matsu), it is normally by the sea or on rocky coastlines that one finds firmly rooted pine trees. Surely, mountain pines are but lightly rooted? Cedars on River Hatsuse recollects ‘Nor will I ever; a solid brick-kiln’ (wasurezu yo kawaraya), but ‘You vowed it, did you not’ (chigirikina) also reminds me of the old phrase ‘Both our sleeves wringing out’ (katami ni sode o shiboritsutsu), which is most fine. Thus, the Right wins.

Love VIII: 3

Left (Tie)
うち頼む人のけしきの秋風に心の底の萱が下折れ

uchitanomu
hito no keshiki no
akikaze ni
kokoro no soko no
kaya ga shitaore
I did rely on
Him, but now in his look, is
The autumn wind; in
The depths of my heart are
Broken, drooping fronds of silver grass…

Lord Ari’ie
1025

Right
あさましやなどか思のさしも草露も置きあへずはては燃ゆらん

asamashi ya
nado ka omoi no
sashimogusa
tsuyu mo okiaezu
hate wa moyuran
How strange it is!
Why is it that my love’s fires, like
Moxa,
Not completely covered by the dew
Will at the end burst into flame once more?

Jakuren
1026

The Right state: the Left’s poem has no faults to indicate. The Left state: in the Later Collection of Gleanings there is a poem about Ibuki, which uses ‘burst into flame’ (moyu). We wonder about the suitability of using ‘burst into flame’ without also using Ibuki. The Right, in response: older poems used ‘burst entirely into flame’ (sashimoyu), and this composition is the same.

In judgement: I am not accustomed to hearing ‘the depths of my heart are silver grass’ (kokoro no soko no kaya) as in the Left’s poem. The image in the Right’s poem of moxa not completely covered with dew bursting into flame seems rather overblown. The strengths and weaknesses of the two poems are unclear, so the round should tie.

Love VII: 27

Left.
かくこそは長柄の橋も絶えしかど柱ばかりは名殘やはなき

kaku koso wa
nagara no hashi mo
taeshikado
hashira bakari wa
nagori ya wa naki
And so it is that
The bridge at Nagara
Has ceased to be, yet
Are there not even pillars
In remembrance of what’s gone?

Lord Ari’ie
1013

Right (Win).
今も猶長柄の橋は作りてんつれなき戀は跡だにもなし

ima mo nao
nagara no hashi wa
tsukuriten
tsurenaki koi wa
ato dani mo nashi
Even now is
The bridge at Nagara
Being built?
Of this cruel love
Not even a trace remains…

Nobusada
1014

The Right state: it is certainly possible to say that the ‘bridge at Nagara’ has ‘rotted’ (kutsu), but there are, we think, no other examples of it ‘ceasing’ (tayu). The Left state: we wonder about the appropriateness of saying ‘love not a trace’ (koi ni ato nashi).

In judgement: both poems refer to ‘the bridge at Nagara’ and, as has been mentioned by the Gentlemen of the Right in their criticism, the Left uses ‘has ceased to be, yet’ (taeshikado); there are many poems using ‘rotted’, because this is what happens to the pillars of bridges. After this bridge ceased to be, the pillars would still be rotting away. If you have the bridge ‘being built’ (tsukuru nari), why would you not then have it ‘ceasing’? That being said, I am only accustomed to hearing ‘bridge pillars’ (hashibashira), and having only ‘pillars’ (hashira) sounds completely lacking in logic. The Right’s poem uses ‘love not a trace’ (koi ato nashi): it is entirely natural for a variety of different things not to leave a trace. The current criticism must be due to there not being a prior example of this usage, but it is particularly difficult to say this about the initial section of the poem. The Right wins.

Love VII: 21

Left.
夜を重ね心の関のかたきかなわが音は鳥の空音ならねば

yo o kasane
kokoro no seki no
kataki kana
wa ga ne wa tori no
sorane naraneba
Night upon night
The barriers upon your heart
Stand firm, indeed!
For the sounds I make are no cock’s
False crow!

Lord Ari’ie
1001

Right (Win).
人知れぬうらみにあまる浪の上を抑ふる袖や須磨の関守

hito shirenu
urami ni amaru
nami no ue o
osauru sode ya
suma no sekimori
She cannot know
The prospect of my despair;
Dashed upon the waves
Are my sleeves
Barrier Wardens at Suma?

Jakuren
1002

The Right state: why specifically refer to a ‘false crow’ (sorane)? This makes it sound as if the barrier would not be opened for a real bird’s cry. In response, the Left: as there is the precedent of a barrier being opened in response to a false crow, the poem draws upon this to refer to ‘the sounds I make’ (wa ga ne) – we fail to see why this is problematic. The Left state: we find no faults in need of identification in the Right’s poem.

In judgement: it seems difficult to distinguish between ‘the sounds I make’ and the ‘false crow’ in the Left’s poem, and the Right’s ‘dashed upon the waves are my sleeves’ (osauru sode) is pleasant. Thus, the Right wins.

Love VII: 15

Left.
最上河人の心の稲船もしばしばかりと聞かば頼まん

mogamigawa
hito no kokoro no
inabune mo
shibashi bakari to
kikaba tanoman
Upon Mogami River,
Her heart is as
A rice-boat;
That but for a little while
She will hear me, is all my longing.

Lord Ari’ie
989

Right (Win).
飛鳥川淵瀬ひまなき世の中に人のつらさぞ變らざりける

asukagawa
fuchi se himanaki
yo no naka ni
hito no tsurasa zo
kawarazarikeru
On Asuka River
The deeps and shallows have no rest;
In this world of ours,
Her cruelty
Is unchanging.

The Supernumerary Master of the Empress’ Household Office
990

The Right state: we have no criticisms to make of the Left’s poem. The Left state: we wonder about the Right’s use of ‘the deeps and shallows have no rest’ (fuchi se himanaki).

In judgement: ‘Mogami River’ appears to be technically accomplished, but the final section sounds excessive. The deeps and shallows of Asuka River, indeed, do change constantly. The final section, too, seems fine. Thus, the Right wins.

Love VII: 8

Left (Tie).
わたの原沖つ潮風に立つ浪の寄り來やかかる汀なりとも

wata no hara
oki tsu nami ni
tatsu nami no
yoriko ya kakaru
migiwa naritomo
Across the broad sea sweep,
The waves from the offing,
The breakers:
So I would have you come to me,
Though I be such a shore…

Lord Ari’ie.
975

Right.
わたの原深き契りや渚なるかたし貝ともなりにける哉

wata no hara
fukaki ya chigiri
nagisa naru
katashigai tomo
narinikeru kana
The broad sea sweep’s
Depths: did our vow match them?
Upon the beach lie
Single seashells:
That is what we have become!

Lord Tsune’ie.
976

The Right state: we are unable to appreciate the Left’s poem. The Left state: as are we the Right’s poem.

In judgement: the Left’s poem would seem to be an improved example of a poem in the style of the previous round. That being said, the waves wouldn’t not come, would they? And, what is the point in addressing them so? The Right’s poem has an extremely flippant final section. The poems are comparable and should tie.

Love VII: 2

Left.
我戀に深さくらへば外山哉吉野の奧の岩のかけ道

wa ga koi ni
fukasa kuraeba
toyama kana
yoshino no oku no
iwa no kakemichi
My love’s
Depth were you to measure,
Distant mountains, perhaps?
As in the heart of Yoshino, where
The craggy paths are overgrown!

Lord Ari’ie.
963

Right (Win).
ふみ見ても馴れぬけしきのつれなさや吉野の奧の岩のかけ道

fumi mitemo
narenu keshiki no
tsurenasa ya
yoshino no oku no
iwa no kakemichi
She read my letter – I treading on paths unknown –
And cared not – an unfamiliar scene –
Is her cruelty
As in the heart of Yoshino, where
The craggy paths are overgrown?

Ietaka.
964

The Right state: in the Left’s poem, the expression ‘distant mountains, perhaps’ (toyama kana) sounds poor. The Left state: the Right’s poem has no faults to mention.

In judgement: both Left and Right have precisely identical sections: ‘as in the heart of Yoshino’ (yoshino no oku) and ‘craggy paths are overgrown’ (iwa no kakemichi), but considering the initial sections, it has already been stated that the Left’s sounds poor, while the Right lacks faults. Thus, in accordance with the remarks by the Gentlemen of both teams, the Right is the winner.

Love VI: 26

Left (Win).
戀死なんのちを思へば目にぞたつそのゆへもなき空の煙も

koishinan
nochi o omoeba
me ni zo tatsu
sono yue mo naki
sora no keburi mo
I shall die of love, and
When I think on it
What should touch my eyes
But, lacking any meaning,
Smoke rising to the skies…

Lord Ari’ie.
951

Right.
戀ひ死なむ後は煙とあがるとも君が方へぞ猶なびくべき

koishinamu
nochi wa kemuri to
agaru tomo
kimi ga kata e zo
nao nabikubeki
When I have died of love
Then, though as smoke
I may rise,
Still towards you
I shall trail!

Lord Tsune’ie.
952

The Right state: the Left’s poem has no faults. The Left state: we wonder about the use of ‘rise’ (agaru) in the Right’s poem.

In judgement: both poems have ‘die for love’ (koishinan), and there are no particular features of either which warrant a victory or a loss, but ‘touch my eyes’ (me ni tatsu) seems a little finer than the Right’s ‘rise’ (agaru) ‘towards’ (kata e zo).

Love VI: 22

Left.
独のみ寢屋の板間もあはずして雨も涙も所せきまで

hitori nomi
neya no itama mo
awazushite
ame mo namida mo
tokoroseki made
All alone, and
The boards above my bedchamber
Fail to come together;
Until with raindrops and tears both
I am excessively…

Lord Ari’ie.
943

Right (Win).
深き夜の寢覺に何を思けむ窓打ちてすさむ暁の雨

fukaki yo no
nezame ni nani o
omoikemu
mado uchisusamu
akatsuki no ame
Late within the night,
I start awake; what
Was in my thoughts?
Beating against my window is
The dawntime rain.

Jakuren.
944

The Right state: we cannot grasp the sense of the Left’s use of ‘until’ (made). The Left state: the Right’s poem is certainly not easy to understand on hearing.

In judgement: is not the use of ‘until’ (made) simply because it is appropriate to conclude a poem with that syllable? I can see nothing problematic with the use of ‘beating against my window’ (mado uchisusamu) in the Right’s poem. Thus, I make the Right the winner.