Tag Archives: Tatsuta

Summer I: 1

Left (Tie).

龍田山わかみどりなる夏木立もみぢの秋もさもあらばあれ

tatsutayama
waka midorinaru
natsu kodachi
momiji no aki mo
sa mo araba are
On Tatsuta Mountain
The fresh, green
Summer clustered trees
Autumn’s scarlet leaves
Do match.

Kenshō.

181

Right (Tie).

面影は時雨し秋の紅葉にてうすもへぎなる神南備の森

omokage wa
shigureshi aki no
momiji nite
usumoeginaru
kamunabi no mori
Bringing to mind
Shower-dampened, autumn
Scarlet leaves:
The pale, grass-green
Sacred groves…

Lord Takanobu.

182

The Right say, ‘The Left’s poem seems to be have the same conception as the composition by Emperor Sūtoku, “Autumn’s clear moon/Do match” (tsuki sumu aki mo sa mo araba are).’ In reply, the Left say, ‘It is entirely to be expected that there should be such a resemblance,’ and then remark about the Right’s poem, ‘It sounds as if scarlet leaves are its main point, and the topic has been rendered secondary. Furthermore, “pale, grass-green” (usumoeginaru) does not seem to clearly relate to anything.’

Shunzei simply says, ‘“Tatsuta Mountain”(tatsutayama), “sacred groves” (kamunabi no mori), “fresh, green” (wakamidori) and “pale, grass-green” are all appropriate to the form, and there does not appear to be a clear winner, or loser.’

KKS XVIII: 995

Topic unknown.

誰がみそぎ木綿つけ鳥か唐衣たつたの山におりはへてなく

ta ga misogi
yuFutukedori ka
karakoromo
tatuta no yama ni
oriFaFete naku
For whose lustration is
This mulberry cloth? A cockerel
Crows upon the Cathay robe
Cut out on Tatsuta Mountain,
Endlessly calling.

Anonymous

This poem relies upon an elaborate series of overlapping word plays and images in order to achieve its effect.

First, we have ta ga misogi yuFu tuke ‘For whose lustration ceremony is this mulberry cloth fastened?’. This overlaps with yuFutukedori ka karakoromo ‘A cockerel crows’ (karakoromo sounded to old Japanese ears like a cock’s crow). In turn, this overlaps with karakoromo tatu ‘A Cathay robe cut out’, which overlaps with tatuta no yama ‘Tatsuta Mountain’. Karakoromo was, in fact, a makura kotoba conventionally associated with tatu. A further double meaning is achieved in the final line where oriFaFete ‘endlessly’, is derived from a verb, oriFaFu 織延ふ, meaning ‘weave at great length’.

Additionally, implicit in the poem is the knowledge that a Cathay robe would have been made out of brocade (nisiki 錦), which was an image frequently used in poetry to describe the panoply of scarlet autumn leaves at places such as Tatsuta.

So, the poem presents us with a progression of images: from the simplicity of the sacred mulberry cloth to the richness of the brocade robe; the cockerel used in a religious ceremony, recollecting the lustration, while simultaneously being an embroidered decoration on the Chinese robe, with his crows echoing endlessly through the autumn leaves at Tatsuta, and frozen into an endless crow upon the garment.

SKKS IV: 302

When he was a Middle Counsellor or a Captain, at home he was made to compose a poem on the spirit of early autumn in a mountain hut.

あさぎりやたつたの山のさとならで秋きにけりとたれかしらまし

asagiri ya
tatsuta no yama no
sato narade
aki kinikeri to
tare ka shiramashi
The morning mist
Rises on the mount of Tatsuta
Where stands my home-were it not for that,
That Autumn is here,
Who would know, I wonder?

The Hōshōji Lay Priest and Former Regent and Grand Minister [Fujiwara no Tadamichi] (1097-1164)

SKKS I: 91

When he presented a hundred-poem sequence.

しらくもの春はかさねてたつた山をぐらのみねに花にほふらし

shira kumo no
haru wa kasanete
tatsuta yama
ogura no mine ni
hana niourashi
The white clouds of Spring
Have covered o’er
Mount Tatsuta –
And on the peak of Ogura
The blossom is in full flower, it seems.

Fujiwara no Sada’ie
藤原定家

KKS XVIII: 994

Topic unknown.

風吹けばおきつ白波龍田山夜半にや君が一人こゆらむ

kaze fukeba
okitu siranami
tatuta yama
yoFa ni ya kimi ga
Fitori koyuramu
This gusting wind
Whips up the whitecaps
High as Mount Tatsuta
Where, through night’s depths, my Lord,
Makes his solitary way.

Anonymous.

Some people tell the following tale about this poem. Long ago, a man began to live with the daughter of someone from the province of Yamato. When the woman’s parents died, and her house became poorer, the man became friendly with a woman in the province of Kawachi and visited her often, becoming increasingly distant towards his wife. In spite of this, she was never cold towards him and, every time he went off to Kawachi, she sent him off just as he wished; thinking this strange, and wondering if her affections might have shifted elsewhere, one beautiful moonlit night he pretended to go off to Kawachi and, concealing himself in the greenery in the garden, watched her. Until late at night she plucked at her zither, grieving, then recited this poem and went to bed; the man heard it and, from that day on, never left her again.