yume nomi mo kayoedo aranu arikiji ka utsutsu ni ikade miru yoshi mogana
Simply in my dreams Do I go back and forth, yet have no Lover’s path to walk, so In the waking world, somehow, I wish I had a way to see her!
21
This poem is an acrostic with ‘bellflower’ (kichikau) contained in arikiji ka utsutsu. Old Japanese was written without indicating voicing, so chi and ji would have been identical at the time.
[4] It is relatively unusual for participants in an uta’awase to be listed in rank order along with all their official titles. Kubota et al. (2024, 427) suggest that this is so that in the section of personal grievances, the deity knew who to give priority to in His response.
[5]Jūgoige-gyō kōgōgū gontaishin Fujiwara ason Kunisuke 従五位下行皇后宮権大進藤原朝臣邦輔 (dates unknown). Kunisuke took part in this match, and also the later Hirota-sha uta’awase, but was not considered a sufficiently accomplished poet to warrant inclusion in an imperial anthology. His appointment as reciter here, though, suggests he was thought to have a clear and loud enough voice to perform in public.
[6]Suruga no gonkami jūgoige Fujiwara ason Asamune 駿河権守従五位下藤原朝臣朝宗 (dates unknown): also known by the name Asanaka 朝仲, Asamune took part in this contest, the Hirota-sha uta’awase, and Shunzei included a single poem of his in Senzaishū (V: 375): Composed on the conception of scarlet leaves showing through the pines. 色かへぬ松ふく風のおとはしてちるはははそのもみぢなりけり iro kaenu / matsu fuku kaze no / oto wa shite / chiru wa hahaso no / momiji narikeri ‘Hues unchanging / Pines blown by the wind / Make a sound, but / What scatters are the oaks’ / Scarlet leaves.’
[7]Shōsan’i-gyō kōgōgū taifu ken sakyō taifu Fujiwara ason Toshinari正三位行皇后宮大夫兼右京大夫藤原朝臣俊成 (1114-1204): Better known as Shunzei, he was the most influential poetic figure of his age and ‘probably the most accomplished critic in the history of Japanese poetry’ (Huey 2002, 56). He founded the Mikohidari 御子左 poetic house, whose descendants were to dominate the waka tradition for centuries, while his poetry contest judgements became the model for later critics and judges to follow. See Royston (1974) for a full account of his life and importance.
tsu no kuni no naniwa no koto mo ashi no ne no kono yo wa kakute karehatene to ya
In the land of Tsu At Naniwa, all things Are ill, as the reeds roots, In this world have I thus Withered all away?
Chūnagon 145
Right
いかでなほまどふうきよをそむきなばまことのみちをふみもたがへじ
ikade nao madou ukiyo o somukinaba makoto no michi o fumi mo tagaeji
Should, somehow, yet This confusing cruel world I depart, then On the path of truth Would I make no mistaken steps.
Sokaku 146
These poems of the Left and Right both appear to have extremely moving conceptions, but with that being said, the poem of the Left, beginning with ‘At Naniwa, all things / Are ill, as the reeds roots’ and following this with ‘In this world have I thus / Withered all away?’ has a configuration and conception that makes me feel the waves of Naniwa Bay upon my sleeves. Thus, the Left wins.