Tag Archives: name

MYS IV: 727

[One of] two poems sent by Ōtomo sukune Yakamochi to the Elder Maiden of the House of Sakanoue (a love poem to say that though they had been parted for many years, he hoped they would meet again).

忘れ草我が下紐に付けたれど醜の醜草言にしありけり

wasuregusa
wa ga sitapimo ni
tuketaredo
siko no sikokusa
koto ni shi arikeri
A forgetful day-lily
To my under-belt
Is bound, yet
This annoying weed
Is so in name alone!

Ōtomo no Yakamochi
大伴家持

Love VI: 30

Left (Tie).
奈呉の海士の塩燒く煙空にのみ我名を立てゝやまんとやする

nago no ama no
shio yaku kemuri
sora ni nomi
wa ga na wo tatete
yaman to ya suru
At Nago the fisherfolk’s
Salt-burning smoke fills
The skies; is that all
My names is to be? Gossip
And then the end?

Kenshō.
959

Right.
山田守るかひ屋が下の煙こそこがれもやらぬたぐひなりけれ

yamada moru
kaiya ga shita no
kemuri koso
kogare mo yaranu
tagui narikere
Warding the mountain fields
Beneath the heated hut
The smoke
Smoulders without end –
And so do I!

Jakuren
960

The Right state: the Left’s poem has no faults. The Left state: we wonder about the usage of ‘beneath the heated hut’ (kaiya ga shita) with ‘warding the mountain fields’ (yamada moru). In reply: in the Man’yōshū ‘heated hut’ (kaiya), is written with characters meaning ‘deer-repelling fire hut’. In addition, in territories where they wish to drive the deer away from their mountain paddies, they take things which smell foul when burnt, such as hair, and burn them, and in order that the fires are not put out by the rain, they build a roof over them. The common folk of these places call these things ‘heated huts’ (kaiya). So, the Man’yōshū’s usage corresponds with actual practice. Again, a further criticism from the Left: the Master of the Crown Prince’s Household Office composed a poem on salting. Atsutaka also includes ‘heated hut’ in the section on mosquito fires. Such are the ideas of our forebears. That ‘heated hut’ is written in Man’yōshū with characters meaning ‘deer-repelling fire’ and ‘scented fire’ is no proof of anything. Might it not have been written this way so that it would be read to mean ‘keep’? One certainly cannot sweepingly say that it means ‘deer-repelling fire’. A further response from the Right: our forebears have presented no definite evidence, and so it is difficult to accept this argument. In addition, has it not long been accepted that ‘morning haze’ can be used to refer to the smoke from deer-repelling fires, when composing on the haze spreading? Furthermore, in the Hitomaroshū, there is the poem ‘On Kogane Mountain / Beneath the heated hut / Frogs call’. Thus, it appears that this composition must refer to mountain fields.

In judgement: the Left’s ‘At Nago the fisherfolk’ (nago no ama) links the initial and latter sections of the poem extremely well. There seems to be have been some discussion from both teams about the Right’s ‘beneath the heated hut the smoke’ (kaiya ga shita no kemuri). Prior to the to and fro about this poem, was there not a similar discussion about heated huts in the final section of spring poems about frogs? With the greatest respect, the discussion here seems little different. However, in regard to the Right’s poem, saying that love smoulders is the normal way of expressing matters. I do wonder about ‘smoulders without end’ (kogare mo yaranu), but this would certainly seem appropriate with the reference to a heated hut. The Left, in addition, with ‘salt burning smoke’ (yaku shio kemuri) lacks any faults to indicate, so with no clear winner or loser, I make this round a tie.

 

SZS XVI: 1030

When he went to Tennōji and, while at Nagara heard someone say that there used to be a bridge here.

行末を思へばかなし津の國のながらの橋も名が殘りけり

yukusuwe wo
omoFeba kanasi
tu no kuni no
nagara no Fasi mo
na ga nokorikeri
What has befallen –
When I think on it, it is so sad that
In the province of Tsu
The bridge of Nagara
Has left behind its name, alone…

Minamoto no Shunrai
源俊頼

GSIS XVIII: 1072

Composed at the bridge at Nagara.

橋柱ながらましかば流れての名をこそ聞かめ跡を見ましや

Fasibasira
nagaramasikaba
nagarete no
na wo koso kikame
ato wo mimasi ya
These bridge pillars
Were there not at Nagara,
Should the current of the world
Bring the name to one’s ears,
Would one even see its traces?

Former Major Councillor Kintō
前大納言公任

MYS V: 871

Lord Ōtomo no Sadehiko, on receiving a special imperial command, was sent to a distant land as an ambassador. Readying his boat, he set sail and gradually became more distant on the aquamarine surface of the sea. His wife, Matsura no Sayohime, grieving at how easily people were parted in this world, sorrowed at the thought of how difficult it would be to meet her husband once more. So, she climbed to the top of Mount Takayama and, gazing at the boat growing ever more distant, in an extreme of loss cut open her belly, feeling that her soul was gone and the world was in darkness before her eyes. Then, at the last, she waved her stole. Of the folk who accompanied her, there was not one who was not in tears. It was from these events that the peak became known as Mount Hirefumi (‘Stole-wave’), and this poem was composed.

遠つ人松浦佐用姫夫恋ひに領巾振りしより負へる山の名

topo tsu pito
matura sayopime
tumagopi ni
pire purisi yori
operu yama no na
A distant man
Awaiting, did Matsura no Sayohime
Loving her man
Wave her stole, and ever since
Has this mountain borne that name!