Come out, come out

On the journey north, Oku no Hosomichi
Obanazawa, ancient Dewa Province,
The last week of May, Genroku 2, 1689

這ひ出でよ . 飼屋が下の . 蟇の声
hai ideyo . kaiya ga shita no . hiki no koe
come out, come out!
beneath the shed
you croaking toad

Finding One’s Voice

It is one month into the journey that would become immortalized in Oku no Hosomichi (a tarvelogue on a journey into Japan’s northern interior and along the coast). Matsuo Basho and his traveling companion Sora arrive in Obanazawa where they rest for ten days. Basho hears a croaking toad beneath a shed. Basho commands that he show his face.

But is he speaking of himself?

“Come out, come out where ever you are.”

“Come out,” the good witch Glenda sang in the Wizard of Oz. And so, the Munchkins came out of hiding to meet Dorothy from Kansas.

Playing hide and seek as a kid, there came the point when someone was caught and now, he or she was “it.” So, the call went out, “Come out, come out wherever you are!” and “ollie, ollie, in come free.”

Before his untimely death, Jim Croce, wrote and sang “I’ve got a name,” which also spoke of the croaking toad.

Basho is my name

Matsuo Basho already had a name, Basho. His pen name was taken from the banana tree that grew outside his cottage in the Fukagawa District of Edo. A banana tree, useless for the most part, since it did not bear fruit, nevertheless resilient for it weathered the storms, and occasionally providing shade.

Basho was, still, just finding his voice.

Better yet

Let us go one better. Three years earlier, when his disciples were gathered at his house, Basho wrote a haiku about a frog, a pond, and the sound of water.

An old pond,
a frog jumps in,
ah, the sound of water
Matsuo Basho, Basho-an, Spring 1686

Everyone and everything,
has a voice,
do you know yours?

Plop

Matsuo Basho statue

Not Again

There are endless variations on Matsuo Basho’s frog/pond/sound of water haiku. Here is one more.

古池や蛙飛こむ水のをと

Furu ike ya | In an old pond
kawazu tobikomu | a frog leaps,
mizu no oto | — “Plop!” the sound of water

Matsuo Basho,

Scholars Say

Scholars say this haiku marked Basho’s coming of age. Written in 1686, Basho was now 46 years old, a mature poet, comfortable in his name, Basho, chosen because of the weather beaten banana tree that stood outside his cottage in the Fukagawa District, outside Edo.

Why We Love It

Maybe, the love of the puzzle lies in the fact the frog lets the water talk.

The fascination with Basho’s frog/pond haiku is never ending. A child is delighted with the surprise of walking along a pond and hearing the splash of water. A linguist considers the transformation of action into language, the water speaks. A physicist sees the transformation of matter into energy. A poet finds sonorous, the repetition of sound combined with the clear visual image. The spiritually inclined (both the Buddhist and the Christian, indeed all religion) finds something meaningful in the idea that life is ephemeral like a frog jumping into a pond, making a small splash, and disappearing. Basho could not know, but he had four more short years to live.

The Vocabulary of Water

Onomatopoeia — a word that sounds just like the thing it is describing. From the Greek, literally, ‘name’ plus ‘making’.

One listens to water coming out of the sink or shower; water boiling; water in a gentle creek, or roaring river; the sound of rain on the roof of a car as you drive; water in a puddle as you try to muddle along.

Water speaks in different ways:

babble, bubble, burble, drip, drop, fizz, gargle, gurgle, gush, pitter-patter, plop, pop, ripple, roar, rush, slosh, splish-splash, splosh, splatter, sputter, swish, swirl, swoosh, or tinkle.”

Water speaks but it is also felt, as Helen Keller knew. And if the water is boiling hot, “Y’ouch!”

The Face of God

February 1688, Genroku 1
Mount Yamato Katsuragi
, Nara Prefecture
Basho, Age 44

In May, on Mount Katsuragi, cherry trees and azalea bushes blossom, pink and red to crimson hues to grace the landscape.

The face of God is graced with grace and flowers

猶みたし 花に明行 神の顔

nao mitashi
hana ni ake yuku
kami no kao

Matsuo Basho, Notes from My Backpack, Spring 1688

nao (grace) mitashi (fulfill or gratify)
hana (flower) ni ake (bright, clear) yuku (likeness)
kami no kao (kami, a Shinto God, kao face)

1688

In Japan, it was the beginning of the reign of Emperor Higashiyama.

Japan would not have heard the news, but in 1688 the English Parliament deposed King James VI and replaced him with his daughter Mary and her husband, William of Orange. This would later be called the Glorious Revolution.

Eight years living in a simple cottage in the Fukagawa District outside Edo, a trip now and then, and still, the wanderlust was there. So, in 1688, Basho returned to Ueno (his family home) for the Lunar New Year. As Spring began he returned to Nara prefecture where Saiygo had spent three years as a recluse. He stopped at Mount Yamato Katsuragi to visit the many Shinto shrines and Buddhist temples.

The Face of God, Kami no Kao

A Fine Mist at Mt. Nikko

Along the Oku no Hosomichi
Spring 1689

Here it is half way through May and I find myself wondering where Matsuo Basho is on his journey into Japan’s northern interior (Oku no Hosomichi). Matsuo Basho, no doubt, reckoned by lunar months which makes it difficult pinpoint a place with a specific date.

Today, there is a gentle mist, white clouds, and still the birds are singing. The leaves on the trees are green, not the bright green of early spring, but the full rich green of summer.

Yet, I go back to Mt. Nikko, the fifth stop on the journey known as Oku no Hosomichi. Mt. Nikko (日光), which means bright beams of sunlight.

By Basho’s reckoning, it is the last day of March. He and his traveling companion Sora rested at an inn at the foot of Mt. Niko. There they slept in perfect peace. The next day there was a fine mist, and Basho and Sora climbed the mountain to give homage to its holiest shrine. The site was made famous by Kobo Daishi, founder of Shingon Buddhism. This sect emphasizesthe Hindu concept of dharma, nature’s eternal and inherent reality, the underlying cosmic law revealing right behavior and social order. Do good to be good.

One is always struck with awe when the mist ends and the clouds clear. So too with Basho:

Awe! green leaves, young leaves, sparkling sunlight

あらたふ と青葉若葉の 日の光
ara touto aoba wakaba no hi no hikari

ara (awe) touto (completely, precisely) aoba (fresh leaves) wakaba (new leaves) no hi no (brightness) hikari (light, illumination)

How Wonderful

The Trip

Matsuo Basho reveals to his disciple Kyori that he and his neighbor Kawai Sora are planning a trip. The trip that would make Basho famous.

How wonderful!
This year, this Spring
As I journey under the sky (Sora)
I おもしろや ことしの春も 旅のそら
omoshiro ya / kotoshi no Itam mo / tabi no sora

Matsuo Basho, Spring 1689

The trip was to become Oku no Hosomichi, a nine month journey into Japan’s Northern Interior. The notes and haiku Basho wrote along the way would not be published until eight years after Basho’ death in 1694. It would in time make his name immortal.

According to a disciple of Basho, Mukai Kyori (向井 去来, 1651–1704), this haiku was written as a way of saying he was going on a trip with his neighbor Sora, whose name means “sky.” After Basho’s death in 1694, Kyori published stories about his master.

Here is one example of Kyori’s haiku. The smartweed suggest Kyori had health issues (like Basho) and the firefly emphasizes the fleeting nature of life.

草の戸に我は蓼くふほたる哉
kusa no to ni ware wa tade kuu hotaru kana

in a dreary hut of wood and grass,
feeding on smartweeds am I
a firefly!

Mukai Kyori, 向井 去来, 1651–1704

[kusa no to ni (in a thatched roof hut) ware wa (I am) tade kuu (eating smartweed) hotaru (firefly) kana (used for emphasis)] The mention of Smartweed suggest that Kyori like Basho had health issues. Smartweed can be found in wet marshland. It is an herbal medicine taken to stop bleeding from hemorrhoids.

Source of Kyori’s haiku: World Haiku Review

Presumably, Kyori had in mind this Basho’s haiku written about leaving his cottage. It begins with the same three characters 草の戸, kusa no to. Basho cottage is being taken by a family with young girls. Presumably, written on the third of March, Doll’s Day, celebrated in Japan as Hinamatsuri 雛祭り.

in my simple cottage
will come a world of change
full of dolls

草の戸も住替はる代ぞひなの家
kusa no to mo . sumi kawaru yo zo . hina no ie

Matsuo Basho, March 3, 1689

God’s Face

1st year of Genroku,
Spring of 1688,
Basho is 45 years old
,
Mt. Yamato Katsuragi

Always seeing within
a flower at the break of dawn
— the face of God

Matsuo Basho, Oi no kibumi, Spring 1685

From the travelogue, Oi no kobumi, a trip from Edo to Iga-Ueno (Basho’s hometown), then to Mt. Yamato Kasuragi in Nara prefecture. In Spring, Bashō came to Mt. Katsuragi to see the cherry blossoms. Near the Shinto shrine for the local god, Hitokotonushi, he wrote this haiku:

猶みたし 花に明行 神の顔

nao mitashi | always seeing within
     hana ni ake yuku | a flower at the break of dawn
             kami no kao | the face of God

Matsuo Basho, Oi no kibumi, Spring 1685

The ugly god

Hitokotonushi (一言主), literally, god of one word, meaning that as long as your prayer is short, god will listen to it.

There are several stories about Hitokotonushi-nokami, the god of Mt. Katsuragi. (Dr. Gabi Greve has collected many of them.) One is this: Hitokotonushi had a very ugly face. According to legend, a long time ago, a monk prayed for help, then began building a trail from Mt. Katsuragi to Mt. Kinpu (two Shinto holy sites). Hitokotonushi, embarrassed by his ugly appearance, would only help at night.

David Bowles calls Basho’s haiku “Longing for the Divine.”

And I could use Hitokotonushi’s help.

hana ni ake yuku (花に明行) has given me some trouble translating. First I would say that Goggle Translate gives one “Hana ni myōgyō” with no explanation of myōgyō. Literally, I come up with: hana (flower), but what of ni ake yukuni (within) ake (dawn) yuku. Does not 明に mean ‘brightly’? Or perfection? And does not 行くmean ‘going to a place.’

Seeing is believing, if not completely understanding, which is the first step in the “awakening”.

Like David Bowles I am longing for inspiration.

Sakai Hōitsu, Japanese
ca. 1805
detail of image from The Met

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

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.