Tag Archives: Sada’ie

Love VII: 6

Left (Tie).
足引の山路の秋になる袖はうつろふ人のあらしなりけり

ashihiki no
yamaji no aki ni
naru sode wa
utsurou hito no
arashi narikeri
Leg wearying
Mountain trails in autumn
Have my sleeves become,
For she fades from my life, as
A departing storm…

Lord Sada’ie.
971

Right.
この世には吉野の山の奧にだにありとはつらき人に知られじ

kono yo ni wa
yoshino no yama no
oku ni dani
ari to wa tsuraki
hito ni shirareji
Within this world, were I
In the Yoshino mountains’
Heart, even so
That cruel
One would know it not!

Jakuren.
972

The Right state: the Left’s poem does not refer to a specific mountain – we wonder whether this is acceptable? In addition, ‘in autumn have my sleeves’ (aki ni naru sode) and ‘she…as a storm’ (hito no arashi) is difficult to understand. The Left state: the Right’s poem has no faults to indicate.

In judgement: in connection with the criticism made of the Left’s poem, I do not feel that it is always essential to refer to a specific mountain. The other matters are, indeed, difficult to understand. The underlying sense of the Right’s poem seems overly pretentious. It is reminiscent of the tales of Boyi and Shuqi, or of Jie Zhitui, and Mount Shouyang and Mount Mian. Really, it does put me in mind of the Four White-Headed Recluses of Mount Shang, where it says, ‘They emerged due to the plans of Zhang Liang, made for Huidi, who said, “Though I may lie down with the greybeards, enjoying Mount Shang myself, all, in the end, are people under Zhang Liang.”’ It is extremely difficult, in the end, to make these sentiments relevant to our own land. Thus, I find it inappropriate to accept the content of the Right’s poem. The Left’s poem has its faults, too, so cursorily, I make this round a tie.

Love VI: 10

Left (Win).
時のまに消えてたなびく白雲のしばしも人に逢ひ見てしかな

toki no ma ni
kiete tanabiku
shirakumo no
shibashi mo hito ni
aimiteshi kana
In just a moment
They vanish, wisping:
The white clouds’
Brief span
O, that I could meet her for so long!

Lord Sada’ie.
919

Right.
あくがるゝ心も空に日數へて雲に宿かる物思ひ哉

akugaruru
kokoro mo sora ni
hikazu hete
kumo ni yado karu
mono’omoi kana
Wandering from my breast
My heart within the skies
Has passed the days
Taking lodging in clouds
The focus of my thoughts…

The Supernumerary Master of the Empress Household Office.
920

The Right state: we find no faults to mention in the Left’s poem. The Left state: the Right’s poem simply re-states a famous creation by another of the Gentlemen of the Right.

In judgement: ‘taking lodging in clouds’ (kumo ni yado karu) does, indeed, sound most like something I have heard recently. Perhaps it is simply that, having heard a good phrase, the gentleman has reused it. Whatever the facts of the matter, it lacks novelty. The Left’s ‘brief span’ (shibashi mo hito ni) should win.

Love VI: 5

Left (Tie).
やすらひに出にしまゝの月の影我涙のみ袖に待てども

yasurai ni
idenishi mama no
tsuki no kage
wa ga namida nomi
sode ni matedomo
Reluctantly
Emerged and left
That moonlight shape;
Though my tears, alone,
Upon my sleeves do wait…

Lord Sada’ie.
909

Right.
をろかにも思やるかな君もゝしひとりや今宵月を見るらん

oroka ni mo
omoiyaru kana
kimi mo moshi
hitori ya koyoi
tsuki o miruran
Heedlessly
Do I wonder
Whether maybe she, too,
Is alone this night
And gazing at the moon…

Nobusada.
910

The Right state: we cannot grasp the sense of the Left’s poem. The Left state: we are unable to understand the reason for the Right’s use of ‘heedlessly’ (oroka ni mo).

In judgement: while both poems do appear to have some conception, the Gentlemen of both Left and Right appear to have stated that they are unable to grasp it. Far be it from me to provide an interpretation in the light of this, so I shall follow the Gentlemen’s remarks and make this round a tie.

Love V: 30

Left (Tie).
故郷を出でしにまさる涙かな嵐の枕夢に別れて

furusato ni
ideshi ni masaru
namida kana
arashi no makura
yume ni wakarete
My home
I left in floods
Of tears;
The wild wind round my pillow
Breaks us apart in dreams…

Lord Sada’ie
899

Right.
東路の夜半の眺めを語らなん都の山にかゝる月影

azumaji no
yowa no nagame o
kataranan
miyako no yama ni
kakaru tsukikage
Upon the eastern roads
All night I turn my gaze –
Tell him that,
O moonlight, sinking
Toward the mountains round the capital!

Nobusada
900

Both Left and Right say they find no faults.

In judgement: the Left starts with ‘My home I left in floods’ (furusato ni ideshi ni masaru) and concludes with ‘the wild wind round my pillow breaks us apart in dreams’ (arashi no makura yume ni wakarete) – this is a form of words the quality of which I am entirely unable to convey with my own clumsy expressions, but the Right’s ‘O moonlight, sinking toward the mountains round the capital’ (miyako no yama ni kakaru tsukikage) is awash with a sense of tears, so it is most unclear which should win or lose. Both truly seem to reflect the conception of this topic ‘Love and Travel’ well. The poems have been so good every round that my brush is drenched with this old man’s tears, and I can find no other way to express it.

 

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.

Love V: 11

Left (Win).
葉を若みまだふし馴れぬ呉竹のこはしほるべき露の上かは

ha o wakami
mada fushinarenu
kuretake no
ko wa shiorubeki
tsuyu no ue ka wa
Fresh leaved, and
Not yet grown to knots in bed,
A bamboo
Maid: will she draw the
Kindly dew upon her?

Lord Sada’ie.
861

Right.
情なき風に従ふ姫百合は露けきことやならはざるらん

nasakenaki
kaze ni shitagau
himeyuri wa
tsuyukeki koto ya
narawazaruran
The heartless
Wind brushes
A young star lily:
To being dew drenched
Is she, perhaps, unaccustomed?

Lord Tsune’ie.
862

The Right state: the Left’s poem has not faults to indicate. The Left state: the Right’s poem lacks the conception of Love.

In judgement: the Left uses ‘bamboo’ (kuretake) and the Right ‘star lily’ (himeyuri): although the Left’s ‘Maid: will she draw’ (ko wa shiorubeki) does not seem possible to accept on grounds of style, but the Right, in addition to also lacking much conception of Love, has ‘heartless wind’ (nasakenaki kaze) which sounds poor. Thus, the Left should win, I think.

 

Love V: 6

Left (Win).
あか月にあらぬ別も今はとて我が世ふくれば添ふ思ひかな

akatsuki ni
aranu wakare mo
ima wa tote
wa ga yo fukureba
sou omoi kana
At dawn
This parting is not;
Now it is
When my life reaches twilight –
I think…

Lord Sada’ie.
851

Right.
翁さび身は惜しからぬ戀衣今はと濡れん人なとがめそ

okina sabi
mi wa oshikaranu
koigoromo
ima wa to nuren
hito na togame so
Feeling like an ancient,
But I regret it not!
My loving clothes:
Now’s the time to dampen them
But blame me not!

Jakuren.
852

The Right state: the Left’s poem has no faults to mention. The Left state: we wonder about the appropriateness of ‘now’s the time to dampen them’ (ima wa to nuren).

In judgement: ‘Feeling like an ancient’ (okina sabi) ‘now’s the time to dampen them’ (ima wa to nuren) does not sound like it fits formally with ‘but I regret it not!’ (mi wa oshikaranu). The Left, in addition to sounding like it has no faults, has ‘this parting is not; now it is’ (aranu wakare mo ima wa tote), which certainly sounds right. It is superior.

Love IV: 28

Left (Win).
頼めぬを待ちつる宵も過果てゝつらさ閉ぢむる片敷の床

tanomenu o
machitsuru yoi mo
sugihatete
turasa tojimuru
katashiki no toko
He did not say he’d come, and so
To waiting through the night
I have put an end,
Sealing my unhappiness
In a single bed…

Lord Sada’ie.
835

Right.
我戀や衛士の焚く火となりぬらん夜のみひとり燃えあかす哉

wa ga koi ya
eshi no taku hi to
narinuran
yoru nomi hitori
moeakasu kana
Has my love, like
Conscripts’ kindled flame
Become?
Through the night alone
Afire?

Lord Tsune’ie.
836

The Right state: we wonder about the appropriateness of both ‘sealing’ (tojimuru) and ‘a single bed’ (katashiki no toko). The Left state: it sounds as if the ‘conscripts’ kindled flame’ (eshi no taku hi) is alone.

In judgement: the Left’s poem, beginning with ‘to waiting through the night I have put an end’ (machitsuru yoi mo sugihatete) and then continuing with ‘sealing my unhappiness’ (tsurasa tojimuru) does not sound bad, but ‘single bed’ should surely have been ‘sleeve’ (sode). The ‘conscripts kindled flame’ would certainly not have been ‘burning alone’ (hitori moyu). The Left should win, it seems.

Love IV: 24

Left (Win).
戀詫びて我と眺めし夕暮も馴るれば人の形見がほなる

koiwabite
ware to nagameshi
yūgure mo
narureba hito no
katamigao naru
Suffering with love
I have gazed
Upon the evening dark,
So used to it that it
Has become your keepsake!

Lord Sada’ie.
827

Right.
明ぼののあはればかりは忍ぶれど今日をば出でず春の夕暮

akebono no
aware bakari wa
shinoburedo
kyō oba idezu
haru no yūgure
The dawn’s
Sadness, I do just
Bear, but, oh,
Today, it will never come –
The evening in springtime!

Nobusada.
828

The Right state: when one understands the purport of the Left’s poem, it comes as a revelation. The Left state: in the Right’s poem we are unable to grasp the sense of ‘it will never come’ (idezu). In addition, the conception of Love seems lacking.

In judgement: both poems ‘evenings’ are support by little diction, yet the conception of Love is profound, indeed, such that my own shallow knowledge finds it difficult to grasp. However, the Right’s ‘Today, it will never come’ (kyō oba idezu) certainly does seem difficult to comprehend. I would have to say that the Left’s ‘So used to it that it’ (narureba hito no) is marginally superior.

Love IV: 17

Left (Win).
大方の露は干る間ぞ別れける我が袖一つ殘る雫に

ōkata no
tsuyu wa hiruma zo
wakarekeru
wa ga sode hitotsu
nokoru shizuku ni
In general,
The dew would daytime dry become
While we are parted, but
On my sleeves alone
Remain droplets…

Lord Sada’ie.
813

Right.
明ぬればひると聞しをいかなれば戀する袖は濡れまさる覧

akenureba
hiru to kikishi o
ika nareba
koisuru sode wa
nuremasaruran
When daylight comes
Dry they should be, I heard, but
Why is it, then, that
The sleeves of one in love are
So exceedingly damp?

Lord Tsune’ie.
814

The Right state: the conception of the Left’s poem is somewhat unclear. The Left state: the contents of the Right’s poem are pedestrian.

In judgement: is the conception of the Left’s poem, of the droplets remaining on one’s sleeves throughout the day being dewfall really that unclear? On hearing the Right’s akenureba hiru, I wondered what had happened to the morning? In addition, just having hiru and not hiruma is confusing. The poem does not say enough.