Tag: Basho

Pi Day

apple pie

endless numbers flow,
a circle’s secret message,
Pi enough for all
— Bashō no yōna, Pi Day

Pi (π) is a mathematical representation, approximately 3.14159, of the ratio of a circle’s circumference to its diameter. The sequence of digits do not repeat in any predictable pattern. Thus, Pi is an irrational number, meaning the numbers go on and on to the end of time without ending.

How Dao!

3.1415926535 8979323846 2643383279 5028841971 6939937510
5820974944 5923078164 0628620899 8628034825 3421170679 …

Interesting facts:

The frequency of numbers will average out the more decimals that appear. Numbers will occasionally repeat consecutively, numbers will appear consecutively. Since the sequence is infinite, every possible combination will appear. Thus, one will see a Fibonacci sequence (“12321” at position 3,632) or a palindrome (“2002” at position 12,563). See the monkey paradox.

Basho was no mathematician. Basho did not focus on numbers. But Basho’s fame comes from his mastery of the haiku. The form is characterized by its 5-7-5 syllable structure.

Basho on numbers. This was written in 1678, the 5th year of the Enpo era, when Basho was 33 or 34 years old. Basho had not yet taken on the name Basho. Rather, his pen name was Tosei meaning “unripe peach.” To support himself he was working for the waterworks department in Edo. His haiku appeared in a work called 江戸 吟三 Edo Sangin, literally meaning Three Hundred Verses from Edo. It is a collection of 300 verses edited by 信徳 (Shintoku) including haiku by Tosei (Basho) and Shinsho (Sodo). It was written in Edo and published in Kyoto.

Kadomatsu —
The New Year’s pine —
To think,
One night feels like thirty years.

門松やおもへは一夜三十年
kadomatsu ya omoeba hitoyo sanjuunen
— Tosei (Matsuo Basho) New Years, 1678

Note. Kadomatsu (門松), literally gate (門) and pine tree (松). It is a New Year’s decoration made of pine, bamboo, and occasionally flowering plum branches. It is placed at the entrance (gate) of the home to welcome the toshigami (年神), the New Year deity, who brings good fortune. What’s in a name? Notice Basho’s family name was Matsuo 松尾.

omoeba (おもへは), I think, to think, in my thoughts. I like to think Basho’s thoughts had something to do with René Descartes (1596 – 1650) or maybe Blaise Pascal (1623 – 1662) and his Pensées, but that is highly unlikely.

What was Basho thinking?

“The past is prologue,” as Shakespeare said. And what’s to come, one might ask. Basho would literally write the future.

Will this be the year
this unripe peach ripens
in the sun of summer?
Bashō no yōna, 2025

No Bells

The End of March, 2nd year of Genroku, 1689
Kanuma City, Tochigi Prefecture,
Oku no Hosomichi

鐘撞かぬ.里は何をか.春の暮
kane tsukanu . sato wa nani o ka . haru no kure
When no bell rings
What do the villagers do,
— Spring Nightfall

Matsuo Basho, Oku no Hosomichi, late Spring 1689

What do you do when no bell rings to tell you its sunset?

After leaving Edo, this was Matsuo Basho’s fifth or sixth stop on his five month long journey, Oku no Hosomichi. Bell ringing at dusk is symbolic in the Buddhist religion. The ringing of the bells (or bell,m depending on the wealth of a village and its temple) is to purify the heart of its 108 earthly desires. Each stop, each village bell, on Basho’s journey, one supposes was shedding one earthly desire. At the very least, the bell told the farmers it was time for rest and relaxation.

Basho had not yet gotten to Nikko. Desiring to see Urami Falls, he took a detour. Indeed, he would take many detours along the way.

鐘撞かぬ.里は何をか.春の暮
kane tsukanu . sato wa nani o ka . haru no kure
When no bell rings
What do villagers do,
— Spring Nightfall

The sound of tossing rice

Winter overlooks
this home, for the tossing of rice
is like the sound of sleet

冬知らぬ宿や籾摺る音霰
fuyu shiranu / yado ya momi suru / oto arare

— In the first year of the Tei-Kyō era (1684), Matsuo Basho, age 41.

Let’s trick Mother Nature by tossing rice in a basket while cold sleet pounds the roof.

Preparing rice by tossing it in a basket to remove the husks is a long forgotten task to the modern family. Rice comes in bags ready to cook. In Basho’s time, removing the chaff from the grain would precede tossing the rice in the boiling water. Add to this soothing sound, the happy chatter of the family inside a warm home, and the sound of the cold snow or sleet falling outside, and you have the makings of a warm winter haiku.

Fuyu shiranu — one, winter doesn’t know; winter passes by; three, winter misses; four, invisible to winter. Basho wrote this poem during his journey he called “Nozarashi Kiko.” He was on his way to the Nagao shrine in Katsuragi in Nara, when he stopped at the home of a wealthy family.

rice being tossed in a basket like the sound of hail

It is beginning to snow

It is beginning to snow. How delightful, unless you are a young monk, out on the road, standing in the snow, begging for a coat. It was the fourth year of the Genroku (1691-92), Basho was returning to Edo, saddened, I suspect, for he was not feeling well. Basho was 47 turning 48, and it was beginning to snow.

It is beginning to snow
and the saintly young monk
is the color of his wooden backpack

初雪や .　聖小僧が .　笈の色
Hatsu-yuki ya . Hijiri-kozo ga . Oi no iro
— Matsuo Basho, Winter 1691-92

The Backpack Color
White or red. Two theories on the backpack color. One, the backpack was white from the snow, and the monk was getting pale. Two, the backpack was red (as I have seen online) and the monk’s face was red from the bitter cold.

Kōya Hijiri (高野聖), young monks from Mount Kōya, south of Osaka, who were sent out to preach Buddhism with nothing more than a wooden backpack and bowl to beg for food.

man on horseback in snow, Hiroshige, source Wikipedia

Brrr, it’s Cold

Winter, Genroku 5, 1693
Matsuo Basho, age 49 years.

At the fishmonger’s shop, is Matsuo Basho having a premonition of death?

塩鯛の歯 . ぐきも寒し . 魚の店
Shio tai no . haguki mo samushi . uo no tana

Salted Sea-bream,
Baring their teeth, lie chilly,
At the fish shop
— Matsuo Bashō, 松尾芭蕉

At the Fish Shop

At open air markets around the world, it is customary for fishmongers to display their fish outdoors on ice. In winter, when it is cold, ice is not needed.

Dante in his masterpiece, the Inferno, reserved the the Ninth and last Ring of Hell for cold hearted traitors. This ring contained a frozen lake called Cocytus. And at the very center of which lay Satan, up to his waist in ice, blue and menacing, baring his teeth, no doubt.

If Basho was having a premonition of death, it was fairly accurate. He met his end in Osaka, dying in 1694, at the relatively young age of 50.

If one is looking for a literary allusion, then one should read death’s tale as told in “An Appointment in Samarra.” (a poem and a book). Meeting death in the marketplace one grabs his horse and rushes to a distant city, only to meet death.

Haguki – literally “gums”; samushi, “cold”. Anyone who has seen Sea Bream at a fishmonger’s shop will readily see what Basho meant.

塩鯛の歯 . ぐきも寒し . 魚の店
Shio tai no . haguki mo samushi . uo no tana
Salted Sea Bream baring their teeth at the fish market

Haiku in Latin

rider on horseback in the snow, hiroshige

There is no reason, one supposes, Haiku can’t be written in Latin. Is there a reason why it should? Why it shouldn’t?

Haiku in Latin,
Is there a reason,
Why it should?

Haiku latine scripta,
Estne causa,
Quidni debet?

Caeli sereni,
Aqua lucet in rivo,
Vox avium cantat.


Serene skies,
Sunlight shimmering in the stream,
The sound of birds singing.

This is not the case today, as it is snowing cats and dogs, a metaphor that makes no sense. It isn’t supposed to for to snow cats and dogs would be very unusual which is what the weather is.

Nix cadens durior,
Arbor ramis frangentibus,
… Tum silentium.

Snow falling hard,
Tree branches breaking,
… Total silence.

As for the white winter weather, Matsuo Basho had this to say:

Wintry weather,
When the world is one color,
One hears the sound of wind.

冬枯れや世は一色に風の音
Fuyu gare ya yo wa hito iro isshoku ni kaze no oto
— Matsuo Basho,

Fuyugare ya yo wa hito iro isshoku ni kaze no oto

The next to last day of an old year

Kanbun Era, year two, 1662
Matsuo Chūemon Munefusa, as he was then known, not Basho
The a page to the samurai Tōdō Yoshitada, age 18,
in Ueno, in the city of Iga, Mie prefecture

春や来し年や行きけん小晦日
haru ya koshi toshi ya yukiken kotsugomori
.
Spring, is it here?
The next to last day,
of a new year?
— Matsuo Basho, December, 1662

In the lunar calendar, kotsugomori (ん小晦日) is December 29. The Day before New Year’s Eve (December 31st). The penultimate day of the year? How confusing. Winter’s not over, Spring is no where near. Moving ahead, New Year’s Eve, omisoka (大晦日).

A good one for December

Brrr, baby it’s cold outside. This is a good one. A good one for December, or for any month when the temperatures are freezing, the sky is gray, and the wind brisk.

The oil is freezing
The lamplight thinning,
is this my awakening, I wonder
油こほりともし火細き寝覚哉
Abura kōri / tomoshi-bi hosoki / nezame kana
— Matsuo Basho, year unknown

In French?

L’huile gèle
La lumière de la lampe s’éteint,
C’est mon réveil ?
— Matsuo Basho, Francaise, peut-etre

Basho’s Awakening

At what age do we become serious?

Thirty-six is not a bad answer. One has a job, settled down, a few years under the belt, one is figuring things out, wondering, what is the next big step.

Matsuo Basho began his study of Buddhism while in his twenties. In his thirties, he moved to Edo. He enjoyed the Nihonbashi’s night life. He had a gathering of students and disciples. But he began to think there might be more. So, late in December of 1680, at the age of thirty-six, he left the comfort of Edo for the then remote Fukagawa District, across the Sumida River. There he found a small cottage and weathered the winter and awakened as a poet.

He did in time find a new name. Tossing aside Tosei, the unripe peach, for Basho, meaning banana plant. The story is a banana tree was given to him as a gift. It flourished well in the new environment, providing a little shade from the hot sun, but otherwise mostly useless.

I am no expert on the subject but I guess Basho’s oil came from fish or a type of vegetable oil lik canola which comes from rapeseed. Both of these oils would produce a somewhat smoky lamplight. Basho’s awakening would therefore be a little cloudy.

Original Japanese and English Translation

the oil is freezing油こほAbura kōri
the lamplight thinningりともし火細きtomoshi-bi hosoki
is this my awakening?寝覚哉nezame kana

Nezame 寝覚, there is an 11th century Japanese tale called Yoru no nezame, Awakening at Night, but this appears unrelated. There is also the Nezame no toko Gorge (寝覚の床), meaning bed of awakening, on the Nakasendo which Basho must have passed many times.