Hence, this haiku might be a "veiled jab" at the daimyo Maeda, Lord of Kaga. Or: "by the pillow." Issa doesn't identify the pillow as his, but this might be inferred. Or: "swallow." Since these birds tend to fly and hunt in flocks, I picture more than one. In an earlier translation, I rendered hige dono as "Mr. Long Beard." Robin D. Gill prefers "Sir Whiskers," since it might connote a nobleman or samurai; in Robin's word, "a bigshot." In the present haiku, this connotation makes sense. Unfortunately, some of this bamboo is getting cut along with the ripened grain. Issa, sitting on the mat, is the one who is getting used to the "blanket" of scent--not the mat itself. One of the observances is to launch special shrine boats in water; see Kiyose (1984) 162. In this haiku, the nearby frogs seem to be grumbling. On this week's episode Dan talks about a game he's been making as well as traditional Japanese games and why they might not be so traditional after all!
Yams doused with miso and grilled on skewers (imodengaku) have been wrapped in autumn leaves. Issa doesn't include the word "tall," but the grass that he is referring to would have been tall and 토토 먹튀 검증 wild, not a trimmed lawn. Literally, the grass "boils" (waku) with moquitoes. Issa implies that the poor man is rich in his closeness to nature's beauty. The younger one is eventually rewarded with a bountiful harvest of rice coming from the gourds of his moonflowers, causing him to be called Yûgao Chôza (Moonflower Rich Man). Issa implies that the seedling seller must have dropped one of his clippings. Issa implies that this is just one thing out of many that makes life in the big city a challenge. The "also" (mo) implies that Issa, too, relies on/trusts in the cool air. Do you have a good reason NOT to get in a hot air balloon? Issa is referring to a Japanese folktale about an evil elder brother and good younger one.<<br>br>
Unlike the cherry blossoms of spring that fall like a blizzard, the soft pink blossoms of the nemunoki ("Sleeping Tree") linger on the branches, falling one by one. This haiku has the headnote, "Ueno." A popular blossom-viewing spot in Edo (old Tokyo), Ueno attracted plenty of spring visitors, exposing the nightingale to all kinds of people. Issa will feel an aching chill in his rib cage once again, five years later (1815), this time in the context of winter coldness. Eating things when they're in season is all part of the Japanese concept of "Shun" - What's your favorite winter ingredient? In this haiku about winter its light seems cold and cruel. In an earlier version of this haiku, written in 1812, Issa ends with musume, "a young girl." Of the two images, I think granny's desecration of the flower is more powerful and crass. Moonflower (yûgao) is a night-blooming summer flower. After one more day the eggplant will be picked. Issa would have known the lyrics, though not the current melody which came after his time. Following Buddha's rules (like not killing) ultimately means nothing: just trust in Amida Buddha.<<br>br>
In the original the word "fishing" is implied, not stated. The word arishi can mean ancient, long ago. It's a jungle out there and it can be quite challenging (i.e. With each step the viewer sees more and more of the sea. Issa described himself as "Shinano Province's chief beggar." Some cities are more beggar-friendly than others. The passage concerns a lover waiting for a woman who doesn't show up; he asks himself the age-old question, "Should I stay or should I go?" Issa is lingering at the beginning of one of his journeys. Instead of relying on servants, the feudal lord himself brushes his horse: a moment of tenderness that has nothing to do with human hierarchies or political power. Growing lavishly in the rain, a vine has crept all the way up to a second floor dwelling--and blooms. The look-alike frogs remind Issa that they are all part of one big family (as are all living things).