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

tea cup

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)

The Sound of an Axe

Written in the 8th year of Enpo (延宝8年), 1680,
Basho age 37.

The following two haiku were likely written in Edo at a tea ceremony where charcoal is use to heat the tea and charcoal is also use to write down the poems by the participants in a renga party. Multiple puns are employed.

消炭に薪割る音かをのの奥  

keshi-zumi | making charcoal
ni maki waru oto ka | by splitting wood, the sound of
Ono no oku | the back alleys of Ono?
(the back of an axe)

Matsuo Basho, Winter 1680

keshi-zumi (making coal) ni (by) maki (firewood, compare makiware, an axe for wood cutting) waru (splitting) oto (sound) ka (?) Ono no oku (may refer to Ono 小野, a suburb of Kyoto, Japan, known for its charcoal used in tea ceremonies. Ono is also a homophone for ono 斧, an ax). Oku 奥, back, or deep, as in Oku no hosomichi 奥の細道, the title of Basho’s best known book.

Makiwari, an axe for the wood-chopping.

Maki has two other meanings, other than firewood. In sushi preparation, it can refer to a small segment cut off from a long roll. The charcoal is made from slender oak trees cut into small segments to be used in heating the tea. Maki 槇 may also mean the tip of tree.

Note. Charcoal is made by heating wood in an oxygen starved environment.

Matsuo Basho would follow up this haiku with another haiku about Ono.

小野炭や手習ふ人の灰ぜせり 

Ono-zumi ya | with charcoal from Ono!
tenarau hito | one learns by to write
no hai zeseri | and correct in ashes
(gray)

Matsuo Basho, Winter 1680

hai (ashes, but also the color gray) zeseri (correct, one can not only practice writing but correct one’s mistakes). The point of the haiku — one learns by practice. And secondly, that nothing is “black and white.”

Sound of…

Six years later, Matsuo would again use the idea of the “sound of” creating a haiku. This one being about a frog jumping into an old pond, making the sound of water.

古池や蛙飛こむ水のをと

Furu ike ya | an old pond
kawazu tobikomu | a frog jumps in
mizu no oto | the sound of water

Matsuo Basho, Summer 1686
keshi-zumi | making charcoal, making tea, practice writing and writing poems

You Had to Be There

I confess to reading other translations of Basho’s haiku. This practice provides insight and joy, as variations occur in interpreting the meaning of the phrases Basho uses. In this pair of haiku, I particularly liked Basho’s use of hai, a word that means both ashes and gray. A double meaning reminding us to practice, it can be messy, and remember that not everything is clear.

The Darum Museum Gallery provides a detailed explanation of Matsuo Basho’s haiku. It also reference other uses of the word Ono. For example, Ono no Takamura 小野篁 (802 – 852), a scholar and poet, who practiced his calligraphy in the ashes of his stove.

Another site, Yamanishi-ken gives a concise explanation in Japanese.

There is a saying, “you had to be there,” which is used when telling a story and the one hearing the story doesn’t quite get it. I imagine that is true for many of Basho’s haiku. So here I imagined Basho and his disciples gathering at a tea house in Edo, the capital, watching the tea being prepared in a pot heated with charcoal, the pellets of which might have looked like sushi, or reminded Basho of his younger days in Kyoto (something he like to reminisce about). And being instructive, Confucius-like, he reminded his disciples to practice, practice, practice, as the old joke about Carnegie Hall goes.

Me, I wasn’t there at the tea ceremony, but reading Basho’s haiku gives me a glimmer of what it must have been like.

Tanoshimu!

Enjoy!

So, what was he?

Buddhist, Shinto, Tao — the question often asked is, what religion did Matsuo Basho follow?

Matsuo Basho studied Buddhism and Buddhist like to claim him for their own, saying he studied under Butcho. And Basho emulated the Buddhist monk Saiygo in his travel and reclusive lifestyle. But that is not to say that he was curious about the world about him. Often he visited Shinto shrines as well as Buddhist ones.

古人の跡をもと めず、古人の求たる所を.もとめよ
kojin no ato wo motomezu, kozjin no motometaru tokoro wo motomeyo

“Don’t follow in the footsteps of the old masters’ footsteps,
seek what they sought.” Basho said.

Funny thing, it appears Basho borrowed this from an older friend, Kōbō-Daishi (774-835), and (in 1693) imparted it to his disciple Kyoriku, in what has come down to us as “Words of Farewell to Kyoriku.” All this is out there, in books and online.

This makes it more Confucian like, for one needs to learn. Basho’s advice on how to learn might go like this:

Travel widely,
While carrying as little as you can
Write down a word or two

Bashō no yōna, 2024

And then go back.

Leaving us back at the beginning of the circle, Tao-like. Finding, that if you walk long enough, one day, to your surprise, you’ll find yourself among the very wise. And even if you don’t, you’ll have fun from the beginning to the end.

One can find many of these ideas expressed in Toshiharu Oseko’s book, Basho’s Haiku.

Note. It was Kyoriku who provided the cottage on Lake Biwa for Basho’s retreat after Oku no Hosomichi, the Journey into the Northern Interior. In that, there is another lesson.

“Step back to see what is close to you.”

Making Love

Out of the blue, a lovely comment from Maria:

Fine di un amore —
andando verso un nuovo
batticuore

a finished love —
on the way to a new heartbeat

Maria, 2024

Making love, Maria reminds one, is sometimes about something more.

A lovely thought,
Making love, a mother’s thought
Of the future

Bashō no yōna, February, 2024
Fine di un amore —
andando verso un nuovo
batticuore

Happy New Year

a stack of hats

The Year of the Dragon

New Year, 1685

From the Nozarashi kiko (1684-1685), the year after his mother died. From Edo, along the Tokaido Road, home to Iga, then to Nagoya, on the road to Nara, Basho chanted verse to himself, as we all like to do when we walk alone.

年暮れぬ . 笠きて草鞋 . はきながら
Toshi kurenu . kasa kite waraji . haki nagara
The year is fading,
wearing a hat and straw sandals,
while aspiring to keep it together

Matsuo Basho, Nozarashi kikō, New Year, 1685

toshi (year) kurenu (getting dark, fading) kasa (covering hat, often made of bamboo) kite waraji (straw sandals) haki (can mean drive or ambition) nagara (while, simultaneously)

Maybe Basho’s student is aspiring to find a little more meaning in an otherwise straight forward haiku. Most transalators do no better than to say,

“Another year is gone, and I still wear a bamboo hat and straw sandals.”

Americans have a saying “squeeze the lemon” which can mean getting the last ounce of goodness out of something. A pejorative twist is to get everything you can from another person, for good or bad. And then sometimes, when you squeeze a lemon all you get is lemon juice, meaning “that’s it.”

Bashō no yōna often thinks there is more to a haiku, and there isn’t.

The Lunar New Year this year comes February the 10th. It will be the year of the dragon, which I suppose is something. And if you are born this year then you are naturally lucky and gifted.

Squeeze the lemon
All you get
is lemon juice
.
easy peasy
lemon squeezy
that was easy
.
mi kasa
y su kasa
make two kasa

Bashō no yōna
Toshi kurenu . kasa kite waraji . haki nagara

Spring

Spring has Sprung

Matsuo Munefusa, as he was then known, wrote this haiku when he was only nineteen.

It is only the twenty ninth (of January), yet Spring has sprung (Risshun, 立春).

春や来し年や行きけん小晦日

haru ya koshi | oh spring, has sprung
toshi ya yukiken | year after year is gone,
kotsugomori | it’s New Year’s Eve

Matsuo Chūemon Munefusa, Matsuo Basho, Spring, 1663

If it was still January, then Spring was early for the budding poet. For the Lunar New Year took place on February the 8th.

This haiku, like many others that I have translated, comes back again and again, year after year, like Spring, then gone.

This is the first known haiku by the poet who would one day become Matsuo Basho. It was written in the Spring of 1663. The young poet was then a servant to his samurai master, Tōdō Yoshitada.

One has to ask …

The Japanese, like the Chinese (and not unlike the ancient Egyptians), used a lunar calendar to calculate when to plant, harvest, and celebrate the cycles of the year. Already, the young poet who would become Matsuo Basho was

Spring, by Oriental reckoning, begins in February when it is still very cold, but the first signs of Spring can be seen in a few blades of green grass that sprout, the swelling buds on trees, and a warm breeze.

haru ya koshi | oh spring, has sprung

Lunar Calendar

coffee cup, glasses, and calendar

Shin’nen’omedetō 新年おめでとう,

Happy New Year!” Matsuo Basho and Bashō no yōna send you greetings, wishing you and yours peace and harmony throughout the year.

Japanese Lunar Calendar

The Roman calendar had the two-faced god Janus looking backwards and forwards. So, it is not surprising that the Japanese lunar calendar should start with February, not January. For an agricultural society whose lives revolved around the moon it is perfectly logical to want to begin a new year one month after the Winter Solstice (December 21st).

That was, after all, the shortest day of the year.

Thus, the Japanese lunar year often begins in the month we call February. But beware! Because the Gregorian Calendar has been adopted in Japan, one will often see Shiwasu (January) as December, presumably on the theory that shoppers are scurrying to buy presents and celebrate the end of the year as December 31st.

Here are the names of the Japanese lunar months.

February Mutsuki    睦月Month of Peace and Harmony
MarchKisaragi   如月Month to Change Clothing
AprilYayoi    弥生   Plants Begin to Grow
May Uzuki   卯月     Month of Deutzia (Flower Blossoms)
JuneSatsuki   皐月 Month to Plant Rice
JulyMinazuki   水無月Month of Water, Flooding
AugustFumizuki  文月Month of Literature, Arts
SeptemberHazuki   葉月Month of Leaves, Leaves Turning Color
OctoberNagatsuki   長月Long Month*
NovemberKannazuki  神無月Month of no Gods
DecemberShimotsuki  霜月Month of Frost
JanuaryShiwasu  師走    Month of Running Priests
Traditional Japanese Lunar Calendar

Notes

February, it is too cold to fight. Isn’t it sweet to begin a New Year not running around but in peace and harmony.

March, the weather keeps changing from cold to warm and back again. And so do the clothes.

April, Spring is in the air, the earth turns green.

May, Cherry trees blossom.

June, plant rice because the summer monsoon rains will soon begin.

July, the rice paddies are flooded.

August, in between the planting and harvesting there is time to read and write.

September, the leaves on the trees turn glorious colors.

October, long because the farmer is harvesting the crops.

November, godless because the gods are off somewhere. The leaves from the tree fallen, brown and black, the earth being bitter and cold.

January, running priest, hurrying to get ready for Lunar New Year.

Japanese lunar calendar