Warm Wind

Likely composed in Kyoto, 7th year of the Kanbun era, 1667, age 24.

Perhaps, it was windy.

An East wind, ah
swaying in every direction
— willowy hair

あち東風や . 面々さばき . 柳 髪
Achi kochi ya . menmen sabaki . yanagi gami

Matsuo Basho, Kyoto, 1667, age 24

Meanwhile

Here in middle America, last week was unseasonably warm. The weatherman celebrated March first as the first day of Spring. It was a beautiful day for walk in the park with the dogs off leash. A gentle breeze stirring thoughts of Spring.

For the young poet (not yet known as Basho), three years had passed since the death of Todo Yoshitada, his Samurai master and poetic mentor. At the age of 21, the poet ran away to Kyoto, to stroll along the serene Shirakawa River lined with yanagi (willow trees) and sakura (cherry trees). Kyoto would forever stay in his heart, long after he moved to Edo in 1672.

Notes on Translation

Kochi, literally and East wind, a warm breeze. Menmen sabaki, literally, menmen, in every direction; sabaki, judgement. A person sees things as one wants. Yanagi gami, hair that blows to and fro like a willow branch in the wind; yanagi, meaning willow or willow-like, fine and slender.

あち東風や . 面々さばき . 柳 髪
Achi kochi ya . menmen sabaki . yanagi-gami

Fading Beauty

Cherry blossoms on a branch

Kanbun year 4, 1664
Matsuo Kinsaku (Basho), age 20 or 21
,
Kyoto in Spring?

Fading beauty,
she blossoms in old age
— her memories

姥桜 咲くや 老後の 思い出
uba-sakura saku ya rougo no omoide
ubazakura saku ya rougo no omoi-ide

Matsuo Kinsaku (Basho), Spring 1664, age 20 or 21

Notes on Translation

ubazakura (ubasakura) is a particular kind of cherry tree. In Spring, its blossoms appear on leafless branches. It is a metaphor for a woman who is old but still attractive.

uba-sakura (“a faded beauty,” a combination of nursing mother and sakura, cherry blossom) saku (to bloom) ya (emphasis) rougo (old age) no (particle connectining old age and memories) omoide (memory or keepsake)

uba-zakura

Becoming Basho

Fukagawa, just outside Edo
Spring of 1681

It had been eight years since our poet (he was not yet called Matsuo Basho) took the momentous step of moving to Edo. Tired of the noise and the crowds, and wanting peace and quiet, he moved to rural Fukagawa, to a simple cottage. There to study and think, to become someone new. The gift of a banana plant (basho) was welcome, but not the silvergrass that grew up alongside it.

by the banana just planted
a sign of something disgusting
— perhaps silvergrass

ばしょう植ゑてまづ憎む荻の二葉哉
bashō uete mazu nikumu ogi no futaba kana   

Matsuo Basho, Fukagawa, Spring 1681

bashō (banana) uete (I planted) mazu (first sign) nikumu (hated, disgusting) ogi (silvergrass) no futaba (sprouting) kana (expressing wonder or puzzlement)

ogi, silvergrass, not the ornamental kind that grows in clumps, but the tall, quickly spreading perennial grass I know as Thompson Grass (other names include knotgrass and eternity grass, because it chokes out other plants and is so hard to get rid of).

By removing himself from the fashionable and noisy Nihonbashi District of Edo, to the remote district of Fukagawa, across the Sumida River, which had yet to be connected to Edo by a bridge. our poet was becoming lonely. He was not married and had no children to distract him. Sure, he had a neighbor, Sora . And there were the steady stream of devoted disciples who crossed the river by boat to get instruction in the art of writing haiku, but, still our poet was without the daily social contact that makes one human.

He read other poets. He studied. One inspiration, the 12th century poet Saigyo, who wandered, was having his effect. Our poet was becoming something, someone else.

But what and who?

The cottage where he lived was the gift of a disciple. So too was a banana plant that our poet planted outside his front door. He watered it, and it took to the soil and the sun, and grew. But in the spring, beside it, there was something emerging.

And one day the poet realized that he was like this banana tree.

Frail and useless, withstanding the sun and rain alike, sometimes battered by the wind, but still there.

Inspired, our poet discarded his old pen name, Tosei, meaning ‘unripe peach.’ After all, he had taken that name, inspired by the Tang poet who inspired him with his short four line verses, Li Bai.

Thus, he emerged from his long slumber and took a new name.

Becoming Matsuo Basho.

Note. Some sources date this haiku to 1680 when our poet first moved to the cottage in Fukagawa. But the move took place late in 1680. In winter.

Winters in Tokyo are sunny but dry, and frost free days don’t come until February. That would be a good time to plant a banana plant. And in March, the hated Silvergrass would appear. Basho’s new cottage was close to the Sumida River, and suitable, if not perfect for the annoying Silvergrass.

bashō uete mazu nikumu ogi no futaba kana

let your heart go forth

Spring, 1692

“Parting gift for one heading east,”


let your heart go forth with
a flower blossom and
one set of begging bowls

この心 . 推せよ花に . 五器一具
kono kokoro / suiseyo hana ni / goki ichigu

Matsuo Basho, Spring, 1692

Basho’s Cottage

By the Spring of 1692, Matsuo Basho was nearing the end of his life. He was, most sources agree, back home in Fukagawa caring for his sick nephew Toin and Toin’s wife. Now and then visitors came by to reminisce. It had been two years since Basho’s own well known journey into Japan’s northern interior (Oku no Hosomichi). Perhaps a friend was following in Basho’s footsteps and this was Basho’s parting gift.

kono kokoru (この心), the English translation may be as simple as an affectionate way of saying “this” or “your heart.”

suiseyeo (推せよ), by itself, , has a meaning that is unclear to me, perhaps meaning think, talk, conjecture (Google Translate first says “push”), and せよ, meaning “let us.” Combined with hana, flower, one possibly gets the idea of a monk carrying a lotus flower and his set bowls for his daily meal.

goki ichugu, a set of bowls carried by a monk, one for tea or soup, the other for begging. Goki refers to its deep, flared shape that made it suitable for liquids. Goki, elsewhere implies expressing respect. As ichu means “one” and gu refers to a “tool” or “means to,” ichugu may have the underlying meaning of how to live one’s life, that is, simply, like a monk.

Note. Other translations of this haiku may differ. Sometimes I feel like one of Buddha’s blind men in a tent hearing the words of the haiku (or grabbing parts of an elephant) feeling something different from the rest.

To Philosophize

A week at the beach during Spring Break, near Sarasota, Florida, my God, the cars, the crowds, no peace.

“To philosophize is

To learn

To die.”

Michel Montaigne, French

.

Haiku —

To see the world

In lines of three.

The sun, the sand,

The wind, the waves

I finally reached the beach.

.

On Casey Key,

Poor Pyrrho of Ellis

Couldn’t afford to stay

— Basho no yona

Casey Key

Previously, two plus millennia ago, back in the Peloponnesus…

Pyrrho of Elis (4th c. BC) was an Ancient Greek philosopher who disdained wealth and luxury and preached the philosophy of ataraxia, by suspending judgment about beliefs.

In France and Japan one philosophizes, one waxes poetic.

Michel de Montaigne (1533 – 1592) gave us the essay. Basho gave us the haiku. The beaches along the Florida Keys near Sarasota are a place to rest amid the restless waves.

Three Women

Winter is quickly passing. Life moves on, but not for all.

Bashō no yōna idolizes Matsuo Basho, so, like his idol, he goes to school, taking a philosophy class at Wichita State University. Along the way, he passes the “Tres Mujeres Caminando,” a sculpture by Francisco Zuñiga (1981).

I stopped to watch
Three women walking,
Not talking

Bashō no yōna, March 2024

What is the meaning of the bronze? That is for each of us to say.

Tres Mujeres Caminando” by Costa Rican-born Mexican artist Francisco Zuñiga (1981)