Sakaki 榊
ゆふしでやかけつついのることのははさかきがえだにしげるなるらん
yūshide ya kaketsutsu inoru koto no ha wa sakaki no eda ni shigerunaruran | Mulberry cloth Hangs down, while the prayers’ Words Upon the branches of the sacred trees Do seem to grow ever thicker! |
Akinaka
Sakaki 榊
ゆふしでやかけつついのることのははさかきがえだにしげるなるらん
yūshide ya kaketsutsu inoru koto no ha wa sakaki no eda ni shigerunaruran | Mulberry cloth Hangs down, while the prayers’ Words Upon the branches of the sacred trees Do seem to grow ever thicker! |
Akinaka
Expressing true feelings.
敷栲の枕をまきて妹と我れと寝る夜はなくて年ぞ経にける
sikitape no makura wo makite imo to are to nuru yo pa nakute tosi zo penikeru |
Spread mulberry cloth For a pillow tangled, My love and I Sleep no nights away, and only Years have gone by! |
Left.
分け來つる情のみかはそが菊の色もてはやす白妙の袖
wakekitsuru nasake nomi ka wa sogagiku no iro motehayasu shirotae no sode |
To tell between them Does not need soft thoughts alone ? Yellow chrysanthemumsf Hues combined with Sleeves of white mulberry cloth. |
445
Right.
長月の今日九日といひ顔に折り得て見ゆる白菊の花
nagatsuki no kyō kokonoka to ii kao ni oriete miyuru shiragiku no hana |
‘Of the Longest Month Today is the Ninth day,’ So seem to say, Plucked and in my sight, These white chrysanthemums. |
The Provisional Master of the Empress’ Household Office.
446
The Right say that the meaning of sogagiku is unclear. The Left respond, ‘They are yellow chrysanthemums. Emperor Ninmyō [Soga] was known to be fond of the colour yellow and so this is a term for yellow chrysanthemums.’ The Right then continue, ‘The Man’yōshū uses the term sogai (“rear”), in poems with the conception of “pursuing after” [oisugai no kokoro nari]. So are these not, therefore, chrysanthemums which are later in blooming on riverbanks, perhaps?’
The Left content themselves with saying that the Right’s poem shows no particular brilliance of construction, nor significant faults.
Shunzei’s judgement: The Left’s ‘Does not need soft thoughts alone’ (nasake nomi ka wa) is by no means bad in the context of this poem [kono uta ni torite wa ashikarazarubeshi]. The explanation about yellow chrysanthemums is, indeed, one that has had some circulation recently. Lord Toshiyori apparently declared sogagiku to be ‘a single stem of yellow chrysanthemums’. The Right’s other query on the relationship with the Man’yō term sogai, does not seem to be without merit [muri ni arazaru]. It has been said that the Right’s poem lacks faults, but I cannot appreciate ‘so seem to say’ (ii kao ni) as proper diction [shokisebekarazaru kono kotoba haberubeki]. In the absence of definite proof from the reign of Emperor Ninmyō about the sense of sogagiku, I make this round a tie.
Left.
雲の上を出づる使のもろかづら向かふ日影にかざすけふかな
kumo no ue o izuru tsukai no morokazura mukau hikage ni kazasu kyō kana |
From above the clouds The messengers emerge; Bearing branches, hollyhock decked, Bent towards the sun-bright power In adornment on this day. |
215
Right (Win).
ゆふだすきかけてぞ頼む玉かづらあふひうれしきみあれと思へば
yūdasuki kakete zo tanomu tamakazura aoi ureshiki miare to omoeba |
With mulberry-cloth Garlanded, wishing for A jewelled belt of Hollyhocks, on this joyful Festive day… |
The Provisional Master of the Empress’ Household Office.
216
The Right have no particular remarks to make about the Left’s poem. The Left, however, comment, ‘“Festival” (matsuri)and “festive” (miare) are somewhat different. They do not refer to events held on the same day.’
Shunzei responds, ‘While the Left’s “Bent towards the sun-bright power” (mukau hikage) certainly provides no evidence of a lack of feeling, in overall form the Right’s poem seems more elegantly flowing [migi utazama, iinagasaretaru yō]. While it is true that the festive days begin two days prior to the festival itself, the term can also apply to the evening of the festival day, and so the two can be seen as synonymous. The Right would seem to win.’
Left.
心からあくがれそめし花の香になを物思ふ春の曙
kokoro kara akugaresomeshi hana no ka ni nao mono’omou haru no akebono |
My heart From the very first did love The blossoms’ scent, which Still, brings me to thoughts of you This spring dawning… |
157
Right (Win).
白妙の袖のわかれに露落て身にしむ色の秋風ぞ吹
shirotae no sode no wakare ni tsuyu ochite mi ni shimu iro no aki kaze zo fuku |
White mulberry-cloth Sleeves parting: Dew dropped, The colours stain my soul, Yearning carried on the autumn wind. |
158
Left.
白妙の衣しでうつひゞきより置まよふ霜の色にいづらむ
shirotae no koromo shide utsu hibiki yori okimayou shimo no iro ni izuramu |
White mulberry cloth Garb fulled hard: Do the echoes Fretful frostfall’s Hues bring forth? |
61
Right (Win)
秋とだにわすれむとおもふ月影をさもあやにくにうつ衣かな
aki to dani wasuremu to omou tsukikage o samo ayaniku ni utsu koromo kana |
My autumn longings, at least, Thought I to forget, amongst The moonlight, Yet, alas, how Sad the sound of fulling cloth… |
62
When a lady had taken my fan while I was at the Gosechi Office, saying she would return it on the day of the Kamo Rinji Festival.
木綿かけて扇もいまは返してんまばゆく見えし日かげと思へば
yuFu kakete oFugi mo ima Fa kaFesiten mabayuku miesi Fikage to omoFeba |
Mulberry-cloth bound, Your fan, now Shall I return? Blinding seems The sunlight, I feel. |
Composed while worshipping the Gods, at the foot of Asahiyama.
朝日山ふもとをかけて木錦襷あけくれ神を祈るべきかな
asaFiyama Fumoto wo kakete yuFudasuki akekure kami wo inorubeki kana |
From Asahiyama’s peak Stretching to its foot, are Cords of mulberry cloth; Day and night, unto the Gods Should we pray… |
Summer Purification.
御祓すと木綿かけてけり澤田河袖つく水のあさの立枝に
misogisu to yū kaketekeri sawadagawa sode tsuku mizu no asa no tachie ni |
For purification Mulberry cloth is strung on Sawada River’s Sleeve soaking water’s Upraised growths of hemp. |
Fresh Herbs
淺緑野べの霞をしろたへの袖にかさねて若菜つむなり
asamidori nobe no kasumi o shirotae no sode ni kasanete wakana tsumu nari |
Upon the pale green Hazed fields White mulberry cloth Sleeves are laid, Picking fresh herbs. |