Tag Archives: bond

Entō ōn’uta’awase 33

Round Thirty-Three

Stags in the Night[1]

Left

久方のかつらの陰に鳴く鹿は光をかけて声ぞさやけき

hisakata no
katsura no kage ni
naku shika wa
hikari o kakete
koe zo sayakeki
In the eternal
Silver trees’ glow
The belling stag
Is limned with light, and
His voice sounds clear, indeed!

A Court Lady
65

Right (Win)

天川秋の一夜のちぎりだにかた野に鹿の音をや鳴くらん

ama no kawa
aki no hitoyo no
chigiri dani
katano ni shika no
ne o ya nakuran
By the River of Heaven
For a single autumn night’s
Brief bond—
Is that why a stag at Katano
Does cry out so?

Ietaka
66

The Right’s poem, by beginning with ‘By the River of Heaven / For a single autumn night’s / Brief bond’ and then continuing with ‘a stag at Katano’ sounds particularly refined, evoking memories of bygone days when Prince Koretaka sought lodging from the Weaver Maid when hunting at Katano—how charming it is.[2] The Left’s poem overall is not particularly bad and seems to lack any obvious faults, but the Right’s poem surpasses it in every way: it is not one of the normal run of compositions and thus, it must win.


[1] 夜鹿 – there are early examples of poems on related topics in Kin’yōshū and Senzaishū.

[2] Gotoba is referring to a pair of poems in Kokinshū which are contextualized by an account of a hunting expedition by Prince Koretaka 惟喬 (844-897): Once, when he had gone hunting in the company of Prince Koretaka, they dismounted by the banks of a river called Ama no Gawa (River of Heaven), and while they were tippling, the Prince commanded that Narihira offer him a wine cup with a poem expressing the feelings of a hunter arriving at the river of Heaven, so he composed the following: かりくらしたなばたつめにやどからむあまのかはらに我はきにけり kari kurashi / tanabatatsume ni / yado karamu / ama no kawara ni / ware wa kinkeri  ‘While hunting night is falling, / So from the Weaver Maid / Let us beg lodging / For to the Riverbank of Heaven / Have we come!’ Ariwara no Narihira (KKS IX: 418); The prince recited the above poem many times, but was unable to think of a reply so, being one of the party, Aritsune composed this: ひととせにひとたびきます君まてばやどかす人もあらじとぞ思ふ hito tose ni / hito tabi kimasu / kimi mateba / yado kasu hito mo / araji to zo omou ‘In a single year / But once comes / The Lord she awaits, so / One who provides lodging / She is not, I’d say!’ Ki no Aritsune (KKS IX: 419). These poems were famously incorporated into chapter 82 of Ise monogatari with four others to provide an expanded context. See Horiuchi and Akiyama (1997, 157-160) for the original text and Mostow and Tyler (2010, 175-179) for an English translation and commentary.

Naidaijin-ke uta’awase 18

Round Six

Left (T- Tie)

かれ行くをなげきやすらん初霜のきくのゆかりに置くと思へば

kareyuku o
nageki ya suran
hatsujimo no
kiku no yukari ni
oku to omoeba
On withering
Do they grieve, perhaps?
The first frosts upon
The chrysanthemums feel they form a bond
When falling, so…

Lady Shōshō
35

Right (M – Win)

わが宿の籬にやどる菊なくはなににつけてか人もとはまし

wa ga yado no
magaki ni yadoru
kiku naku wa
nani ni tsukete ka
hito mo towamashi
If at my home’s
Brushwood fence lodging
There were no chrysanthemums,
Why, indeed,
Would any folk come to call?

Lord Nobutada
36

Toshiyori states: the first poem is redolent of prior compositions and so does not appear to have anything novel about it; nor does the situation it refers to arise. The second poem, too, is hackney and lacking in interest, and the central phrase ‘there were no chrysanthemums’ is prosaic. I say these, too, should tie.

Mototoshi states: as frost is not sentient, it is not the case that it could grieve and feel regret in connection to chrysanthemums. The poem of the Right has as final section resembling that of the poem sent by the Later Prince of the Central Secretariat to the Shijō Major Counsellor:

花もみな散りなん後はわが宿のなににつけてか人をまつべき

hana mo mina
chirinan nochi wa
wa ga yado no
nani ni tsukete ka
hito o matsubeki
After the blossoms, every one,
Have scattered, then
At my house
Why, indeed,
Should I folk await?[1]

This makes it slightly more poetic, so I would say the Right is superior.


[1] When Major Counsellor Kintō said, ‘You should come to see the profusion of blossoms,’ and he was unable to visit. (GSIS I: 127)

Love X: 4

Left (Tie)
舟のうちにさしも浮きたる契までうらやむ程のえにこそ有けれ

fune no uchi ni
sashimo ukitaru
chigiri made
urayamu hodo no
e ni koso arikere
Within a boat
Such a brief
Bond is formed; yet
Do I envy it,
I really do!

Lord Ari’ie
1147

Right
その人と分きて待つらん妻よりもあはれは深き浪の上哉

sono hito to
wakite matsuran
tsuma yori mo
aware wa fukaki
nami no ue kana
There is her, and
My waiting
Wife:
Far fonder am I
Upon the waves!

Nobusada
1148

Left and Right state: neither has any fault.

In judgement: the configuration and diction of both poems sounds pleasant. I must make this a tie.

Love X: 3

Left
うき舟に一夜ばかりの契だになどありがたき我身なるらむ

ukifune ni
hitoyo bakari no
chigiri dani
nado arigataki
wa ga mi naruramu
In a drifting boat
A single night’s
Brief bond – even that:
Why so rarely
Do I get it?

Lord Suetsune
1145

Right (Win)
誰となきうき寢を忍ぶ海人の子も思へば淺き恨み也けり

tare to naki
ukine o shinobu
ama no ko mo
omoeba asaki
urami narikeri
Knowing not with whom
She’ll briefly sleep, and regret
Is my diving girl:
But considering, little
Will it trouble her!

Ietaka
1146

The Right state: ‘drifting boat’ (ukifune) fails to link properly with ‘single night’ (hitoyo). The Left state: although ‘diving girl’ (ama no ko) is used in the source poem in the section on pleasure girls in the Collection of Poems to Sing, we wonder about the appropriateness of simply using it to mean pleasure girl.

In judgement: there is no need to critique whether or not ‘drifting boat’ links with ‘single night’. In the final section ‘why so rarely’ (nado arigataki), though, makes me wonder why this should be the case! On the matter of the Right’s use of ‘diving girl’, our predecessors, including Lord Kintō, have provided poems on pleasure girls in the Collection of Poems to Sing, and who, indeed, would not utilize this? Furthermore, ‘knowing not with whom she’ll briefly sleep, and regret’ (tare to naki ukine o shinobu) certainly sounds like a pleasure girl! Thus, the Right must win over a pleasure girl finding it hard to get custom.

Love VIII: 29

Left (Win)
つらからん中こそあらめ萩原やした松蟲の聲をだに問へ

tsurakaran
naka koso arame
hagiwara ya
shita matsumushi no
koe o dani toe
Cold will
Our bond, no doubt, become, but
Among the bush clover
Eagerly awaiting, the bell-cricket’s
Call is all that I would ask…

A Servant Girl
1077

Right
夜もすがら人まつ蟲の鳴く聲を我身の上によそへてぞ聞く

yo mo sugara
hito matsu mushi no
naku koe o
wa ga mi no ue ni
yosoete zo kiku
All through the night
A cricket pines –
The song it sings
Upon myself does
Seem to dwell – or so it sounds…

Lord Tsune’ie
1078

The Gentlemen of the Right state: we have no reason to mention any faults in the Left’s poem. The Gentlemen of the Left state: the Right’s poem is pedestrian.

In judgement: both poems refer to ‘bell crickets’, with the Left saying, ‘our bond, no doubt, become’ (naka koso arame), then ‘call is all that I would ask’ (koe o dani toe), and ‘eagerly awaiting, the bell cricket’ (shita matsumushi) – all of these are extremely difficult to grasp, however, the Right’s poem is pointlessly pedestrian. So, the Left wins.

Love VIII: 21

Left (Win)
うらやまず臥す猪の床はやすくとも歎も形見寢ぬも契りを

urayamazu
fusu i no toko wa
yasukutomo
nageku mo katami
nenu mo chigiri o
I do not envy
The boar lounging in his bed:
He may be at ease, yet
Grief, too, is a memento;
Lying sleepless marks our bond…

Lord Sada’ie
1061

Right
いかにわれ臥す猪の床に身をかへて夢の程だに契結はん

ika ni ware
fusu i no toko ni
mi o kaete
yume no hodo dani
chigiri musuban
Somehow I
To a boar lounging in his bed
Would change myself, and
For just a brief dream’s length
Would form a bond with you…

Lord Takanobu
1062

The Gentlemen of the Right state: the initial line of the Left’s poem sounds poor. The sense of the ending, too, is difficult to grasp. The Gentlemen of the Left state: we wonder about the appropriateness of changing oneself into a bed.

In judgement:  both Left and Right refer to ‘a boar lounging in his bed’ (fusu i no toko), and it has been mentioned that the initial line of the Left’s poem sounds poor, and that its ending is difficult to grasp. There really are a number of unacceptable aspects to this poem, are there not, so I cannot add any further words to what has been said. The Right’s poem is not suggesting that one change oneself into a bed. It is saying that one should briefly become a boar, that one might dream briefly of love. How can one possibly see the dream of a boar lying asleep? It certainly seems inferior to ‘not envying a lounging boar’.

Love VII: 18

Left (Tie).
吉野河はやき流れを堰く岩のつれなき中に身を砕くらん

yoshinogawa
hayaki nagare o
seku iwa no
tsurenaki naka ni
mi o kudakuran
The River Yoshino’s
Swift flow is
Dammed by boulders;
With the chilling of our bond
It seems my very self will shatter…

A Servant Girl
995

Right.
ありとても逢はぬためしの名取川朽ちだにはてよ瀬せの埋れ木

ari tote mo
awanu tameshi no
natorigawa
kuchi dani hateyo
sese no mumoregi
We live, yet
Cannot meet – our situation
A source of rumours; in the River Natori
Let all rot away with
The drowned trees in the rapids!

Jakuren.
996

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

In judgement: both poems are extremely good. This is a tie of quality.

Love V: 17

Left (Win).
悲しきは境異なる中として亡き玉までもよそに浮かれん

kanashiki wa
sakai kotonaru
naka to shite
naki tama made mo
yoso ni ukaren
How sad it is:
Beyond the borders of this life
Should our bond endure
Even your departed soul
So distant, would I trail after…

Lord Sada’ie
873

Right.
忘れずよ幾雲井とは知らねども空行月の契ばかりは

wasurezu yo
iku kumoi to wa
shiranedomo
sora yuku tsuki no
chigiri bakari wa
I will not forget!
How far beyond the clouds you are
I know not, yet
As the moon across the skies,
Is my simple vow to you…

Jakuren
874

Left and Right: no faults to mention.

In judgement: although the Left’s poem sounds a little over-familiar, it certainly does have conception. The Right’s poem does sound smooth, but the origin poem has ‘Forget me not’ (wasuru na yo) – and this has ‘I will not forget’ (wasurezu yo) – the origin poem has ‘for distant as the clouds’ (hodo wa kumoi ni) – and this has ‘how far beyond the clouds’ (iku kumoi to wa); and ‘as the moon across the skies’ (sora yuku tsuki no) is identical, so the only part which as been changed is ‘I shall return – ‘til then’ (meguri au made). It is only to be expected that it would sound good, given that it presents much of the same material in the same order. The Left should win.