Tag Archives: keburi

Eien narabō uta’awase 24

Round Three

Left

おぼつかないづれいづちのみちならむしをりも見えずふれるしらゆき

obotsukana
izure izuchi no
michi naramu
shiori mo miezu
fureru shirayuki
How strange!
Which is which
Path, I wonder?
Even the laden branches go unseen
In the falling snow, so white.

Retired from the World
47

Right

雪ふかみとなりのさともうづもれてけぶりのみこそしるしなりけれ

yuki fukami
tonari no sato mo
uzumorete
keburi nomi koso
shirushi narikere
So deep the snow, that
The estate next door
Is buried;
Trails of smoke are the only
Sign it’s there!

Senior Assistant Minister Past Lecturer

48

The poem of the Left’s ‘even the laden branches go unseen’ and what follows is both poetic and a familiar usage. As for the Right’s poem, how can ‘the estate next door be buried’ unless it’s the only place that snow is falling and nowhere else? Thus, I feel that the snow falling to conceal the broken branches has more feeling to it.

The Left’s ‘which path’ gives me the impression that there are many of them. This sense of multiplicity is something I can imagine—which is a good thing—and, I think, see me using myself. ‘Laden branches’ are something which occur on peaks deep in the mountains. It might be a bit remiss of me, but I wonder whether I can imagine snow drifting so high on a mountain peak?

As for the Right’s poem, we use ‘next door’ when there’s a fence of some sort between one estate and another, don’t we? As such, saying that the smoke is the sign is rather vague. Even if there’s been a quite extraordinary snowfall, there would be something other to notice as well as the smoke, so this is an error, isn’t it. It would be acceptable to refer to smoke if the estate were further away.

Naidaijin-ke uta’awase 35

Round Eleven

Left (T – Win; M – Tie)

逢ふことをその年月と契らねば命や恋の限なるらむ

au koto o
sono toshitsuki to
chigiraneba
inochi ya koi no
kagiri naruramu
That we might meet
For months and years
She has not promised, so
My life will my love’s
Limit be, no doubt!

Lord Shigemoto
69

Right

よとともにもえこそわたれ我が恋は不二の高根のけぶりならねど

yo to tomo ni
moe koso watare
wa ga koi wa
fuji no takane no
keburi naranedo
With the coming of the night
Ever burning is
My love, though
From Fuji’s peak
Smoke it is not…

Lord Toshitaka
70

Toshiyori states: the first poem doesn’t seem bad. The second poem nothing but cliched. Thus, the first poem should win.

Mototoshi states: while love lasting lifelong without even a promise to meet over years and months is a painfully moving conception, someone burning every night is dear, too. Thus, it’s not inferior and these are of the same quality.

Ōmi no miyasudokoro uta’awase 06

Taiwan Cherry

あづさゆみ春の山べにけぶりたちもゆともみえぬひざくらのはな

azusayumi
haru no yamabe ni
keburi tachi
moyu tomo mienu
hizakura no hana
A catalpa bow:
From the mountainside in springtime
Smoke rising—
Doesn’t it appear to be burning with
Fiery cherry blossoms.

6[i]

The Japanese name for this breed of cherry is hizakura (‘fire cherry’)—hence the imagery used in the poem.


[i] This poem is included in Kokin rokujō (4234), attributed to Ōchikōchi no Mitsune with the headnote ‘Taiwan Cherry’.

Naidaijin-ke uta’awase 25

Round One

Left (T – Win)

絶えずたく室の八島の煙にも猶立ちまさる恋もするかな

taezu taku
muro no yashima no
keburi ni mo
nao tachimasaru
koi mo suru kana
Endlessly kindled,
At Muro no Yashima
The smoke
Yet rising more
Is my love for you!

Lady Settsu
49

Right (M – Win)

杯のしひてあひみむとおもへども恋しきことのさむるよもなき

sakazuki no
shiite aimimu to
omoedomo
koishiki koto no
samuru yo mo naki
Over a cup of wine
To press you to meet
I thought, yet
My love for you
Will never cool in this world!

Lord Akikuni

50

Toshiyori states: the first poem’s ‘endlessly kindled’ is an error. Fires are not actually kindled at Muro no Yashima—vapour rising from clear waters in the land appears to be smoke, so I wonder about the use of ‘kindled’ in this context. Nevertheless, if one was referring to real smoke, why wouldn’t you compose in this way? The tone of the poem isn’t bad. The second poem is an interesting display of technique, but it doesn’t appear that one would have to compose like this. Saying ‘cup’ leads to ‘wine’ and emphasises the drinking of it, but then if there were no wine and no drinking, how could one press someone to do something? In addition, I wonder whether it’s appropriate to begin with ‘cup’? This is an excess of technique over substance. The Left is more poetic, so I say it’s the winner.

Mototoshi states: what are we to make of ‘Endlessly kindled, / At Muro no Yashima / The smoke’? And what do the fires kindled at this location resemble? There are two senses of ‘Muro no Yashima’: one is a location in Shimotsuke; the second refers to people’s dwellings—we know from earlier treatises that forges are described as ‘Muro’. Which of these two senses is being used here? Whichever it is, ‘endlessly’ does not appear to have been previously associated with either of them. For example, there’s Koreshige’s poem:

風ふけば室のやしまの夕煙心のうちに立ちにけるかな

kaze fukeba
muro no yashima no
yūkeburi
kokoro no uchi ni
tachinikeru kana
When the wind blows
Across Muro no Yashima
At eventide as smoke,
Within my heart,
My passion soars…

It does not appear that the smoke rises endlessly here. Exemplars of endlessly rising smoke are the peak of Asama, or Mount Fuji, and these seem to have long been the subject of compositions. It seeming that this poem sought to express the essential meaning of ‘endlessly kindled’, such enquiries need to be made and, if I may be so bold, do not appear, do they? The Right’s poem has ‘Over a cup of wine / To press you to meet / I thought, yet’—while the conception of ‘press’ here sounds extremely unusual, what does it mean that ‘My love for you / Will never cool in this world’? It seems that ‘cool’ as a piece of diction is being used to make drunkenness a metaphor for being in love. If that’s the case, then, well, there are many foundational texts on this. So, even if one gets drunk, what then happens? Is there a world where this never ‘cools’? There was the case of man in Cathay who spent a thousand nights drunk, but that was only three years and not without end. In the sutras there is the drunkenness of ignorance and that might be a world in which one would not find sobriety, but there is no way to make this applicable in this poem. It is a little better than the Left poem’s endless kindling and extremely charming.

Daikōtaigōgū daijin kiyosuke-ason ke uta’awase 25

Round Twenty-Five

Left

恋ひしなん後は煙とのぼりなばたなびく雲をそれとだにみよ

koishinan
nochi wa keburi to
noborinaba
tanabiku kumo o
sore to dani miyo
I shall die of love for you, and
After as smoke
Shall rise, then
The trailing clouds
Behold and think of me!

Iemoto
49

Right

我が身だに思ふにたがふ物なればことわりなりや人のつらきは

wa ga mi dani
omou ni tagau
mono nareba
kotowarinari ya
hito no tsuraki wa
My sorry self
Differs from what I had thought
So I suppose
It’s natural, isn’t it—
That she should be so cruel…

Moromitsu
50

The Right made me feel that’s how it is. It’s charming.