都のたつみ
しかぞすむ
世をうぢ山と
人はいふなり
waga io wa miyako no tatsumi shika zo sumu yo o ujiyama to
hito wa iu nari
Kisen, the (Buddhist) Monk
My mountain dwelling is south-east of the City. Though I live content, my world's a "Mount of Sorrow" they call Mount Uji, I hear.
(trans. Köy Deli )
my hermitage is south-east of the capital I like where I live even when other people call it ujiyama - Maggot Mountain
(trans. Jane Reichhold)
|
My hut/hermitage
is south-east of the capital/city,
thus (agreeably) I live,
(as for this) world/life: "Uji (Disagreeable) Mountain"
people say, so I've heard / i hear / it is rumoured.
Parsing
waga io wa
my | hut | topic marker
miyako no tatsumi
City | of | south-east
shika zo sumu
thus (agreeable) | particle | live
yo o ujiyama to
world | acc. particle | Uji (disagreeable) Mountain | quotative
hito wa iu nari
people | topic marker | say | so they say
From 'io wa' to 'hito wa' - 'wa' may also be read as a contrastive particle - emphasising the contrast between an agreeable (shika) district (Tatsumi) that people say is disagreeable (Uji).
is south-east of the capital/city,
thus (agreeably) I live,
(as for this) world/life: "Uji (Disagreeable) Mountain"
people say, so I've heard / i hear / it is rumoured.
Parsing
waga io wa
my | hut | topic marker
miyako no tatsumi
City | of | south-east
shika zo sumu
thus (agreeable) | particle | live
yo o ujiyama to
world | acc. particle | Uji (disagreeable) Mountain | quotative
hito wa iu nari
people | topic marker | say | so they say
From 'io wa' to 'hito wa' - 'wa' may also be read as a contrastive particle - emphasising the contrast between an agreeable (shika) district (Tatsumi) that people say is disagreeable (Uji).
Devices
The essential conceit appears to be a contrast between the Buddhist monk's experience (life is pleasant enough) and supposition (the world is sorrow, so it is said); between a play on words reading 'shika' (thus) as 'agreeable' and the name of Mount Uji as disagreeable; but the verse is playfully ambiguous and dense with word-play that allows for varying and contradictory readings.
south-east is made up of two words meaning dragon and snake (the districts around Kyoto, named after signs of the zodiac)
shika may mean thus, or agreeable, or deer
south-east of the City
we live peacefully
the dragons, snakes, deer and I
But the main play and question is around the name of Mount Uji, which acts as a pivot word, a homophone of words for disagreeable, bitter, grief, sorrow; and the question as to whether the monk-poet's mode of living should be read as being in contrast to the sentiment that the World is Sorrow, or in agreement with it.
The last line as people say, so I hear seems like a clue from a modern day cryptic crossword puzzle, alerting us to look for pun(s), just in case we may have missed them (and his 'cleverness'!?) - though use of pivot words is such a standard device of classical waka that it is not really one a reader familiar with the form should need alerting to - as if he doesn't trust that the cleverness of his readers may match his own - or to say, read carefully, there's more than one! It also adds to the contrastive sense, between what is said in the bottom two lines and the experiential of the top three.
The essential conceit appears to be a contrast between the Buddhist monk's experience (life is pleasant enough) and supposition (the world is sorrow, so it is said); between a play on words reading 'shika' (thus) as 'agreeable' and the name of Mount Uji as disagreeable; but the verse is playfully ambiguous and dense with word-play that allows for varying and contradictory readings.
south-east is made up of two words meaning dragon and snake (the districts around Kyoto, named after signs of the zodiac)
shika may mean thus, or agreeable, or deer
south-east of the City
we live peacefully
the dragons, snakes, deer and I
But the main play and question is around the name of Mount Uji, which acts as a pivot word, a homophone of words for disagreeable, bitter, grief, sorrow; and the question as to whether the monk-poet's mode of living should be read as being in contrast to the sentiment that the World is Sorrow, or in agreement with it.
The last line as people say, so I hear seems like a clue from a modern day cryptic crossword puzzle, alerting us to look for pun(s), just in case we may have missed them (and his 'cleverness'!?) - though use of pivot words is such a standard device of classical waka that it is not really one a reader familiar with the form should need alerting to - as if he doesn't trust that the cleverness of his readers may match his own - or to say, read carefully, there's more than one! It also adds to the contrastive sense, between what is said in the bottom two lines and the experiential of the top three.
I suspect there is word-play too in that Yamato was a name for Japan itself in the period - so Uji Yama to- "Uji Mountain", can perhaps be seen as microcosmic of all Japan (Uji Yamato) - うぢ山と - ujiyamato:
世をうぢ山と yo-o-uji-yama-to
as-for this world/life/society/age: (a) "Bitter Mountain" / sad Mountain Dwelling [Japan*]
people say, so I hear (人はいふなり).
* quote
"Some say that in ancient Japanese 'to' meant "dwelling" and that because people dwelt in the mountains, the country was known as Yama-to - "mountain dwelling."
Sources of Japanese Tradition: from earliest times to 1600 by Willian Theodore De Barry, Yoshiko Kurata Dystra, p.359
io
|
庵
|
Hut; hermitage;
|
1, 8
|
|
waga
|
わが
|
My; mine; one’s own; our;
|
1, 8
|
|
Wa (ha)
|
は
|
Emotive, emphatic or contrastive particle
|
||
miyako
|
都
|
City; capital;
|
8
|
|
no
|
の
|
Genitive particle
|
||
tatsumi
|
たつみ
|
South-east (dragon, snake)
|
8
|
|
shika
|
しか
|
Deer; just; is only; only
the/a; thus; agreeable, to one’s liking.
|
5, 8
|
|
zo
|
ぞ
|
Emotive particle
|
||
sumu
|
すむ
|
to reside; to live in; to inhabit; to dwell
|
8
|
|
yo
|
世
|
World; life; generation; society; age
|
8
|
|
wo
|
を
|
Direct object particle
|
||
uji
|
うじ
|
Disagreeable; grief; sorrow; bitter; maggot
|
8
|
|
yama
|
山
|
mountain
|
||
Ujiyama
|
うじ山
|
Place name, Uji Mountain
|
8
|
|
to
|
と
|
Conjunctive particle (even if); quotative particle (signifying end of
direct quote).
|
||
hito
|
人
|
Person, man, (other) people;
|
8
|
|
ifu
|
いふ
|
to say
|
8
|
|
nari
|
なり
|
Supposition; hearsay (I hear; I’ve heard that, rumour has it;
|
8
|
This explanation of the poem has been a lot of fun to read, and has really contributed to my understanding of the layers of wordplay involved.
ReplyDeletePlease do the full one hundred! I would love to read your explanations of them all. (I wish you'd been the one teaching my Japanese classics class. We skipped past the 百人一首, which is a real shame. These poems are magic.)
Please do all the Hundred Poems,they are beautiful.The way you explain is very easy to understand.I also thank you for showing your references.
ReplyDeleteTHANK YOU FOR THIS BEAUTIFUL EXPLANATION OF THE OGURA HYAKUNIN ISSHU....(arigato):)