March 31, 2016

Best Twentieth Century Operas (1): Claude Debussy, Pelléas et Mélisande (1902)

At the start I have to make a confession: I am not an "opera fan." I prefer abstract symphonic and chamber music (in my view the highest peak attainable in music) to music depending on words and stories. The only operas I could stomach so far were those by Mozart (Mozart's music always is complex and in his last five operas his characterization is deep and subtle), and single arias from Baroque operas by for example Handel and Vivaldi (but not the whole operas because their stories are too silly and the characters too flat). I can't stand 19th c. belcanto (Donizetti, Bellini), Grand Opera (Meyerbeer), German Romanticism (Weber), Verdi or Wagner (all those grown-up people strutting around with card-board shields and spears and pretending to be mythical deities, in static but blown-up stories that move at a glacial pace and never seem to end).

But then I discovered 20th c. opera. From Richard Strauss via Alban Berg to John Adams, these modern operas are mature and serious, and I discovered quite a few that are simply fascinating. What also makes a difference is that 20th c. composers were in the first place symphonists and not opera specialists, so that the orchestra is center stage - the symphonic aspect is often more important than the singers. In addition, most 20th c. composers have given up on individual arias, choruses or set pieces, but instead build one overarching musical edifice; a sort of declamation takes the place of belcanto singing, making those operas a more realistic form of theater.

Here is the first of my favorite 20th century operas:

[Mary Garden, the first Mélisande]

Claude Debussy, Pelléas et Mélisande (1902)
Let's first set one thing straight: Debussy has often been called an "Impressionist" - but Impressionism, which was a trend in painting, had long been surpassed by other fashions when Debussy wrote his music. As also his preference for poets as Verlaine and Maeterlinck demonstrates, Debussy was first and for all a Symbolist - the major trend in literature, painting and music around the turn of the century. As Constant Lambert says in Music Ho!, "By suspending a chord in space, as it were, Debussy recalls the methods of the literary Symbolists."

So not surprisingly, Debussy's only completed opera is based on a Symbolist, allegorical play by Nobel-Prize winning Belgian author Maurice Maeterlinck (whose plays were very popular around that time). The radical novelty Debussy brought to opera - and why Pelléas et Mélisande became the first truly modern opera - is that he used the play as it was (only making some judicious cuts), having the original prose text declaimed over an ever-moving orchestration, staying close to the rhythms of natural speech in French (this was something radically new - so far, professional librettists had always been employed to fashion prose texts into metrical verse - for how do you fit melodies to unmetred prose?). There are no arias, choruses or set pieces. This enables Debussy to capture the subtleties of human behavior, with the orchestra's delicate texture playing a bigger expressive part than the singers. Instead of using leitmotifs in the unsubtle "visiting card technique" of Wagner, Debussy employs them as a way to draw musical shapes that represent his characters' psychological states. This resulted in the single most innovative opera from the fin-de-siècle. Not all contemporaries were enthusiastic, though - the opera was also seen as "full of the germs of decadence and death."

[The opera Pelléas et Mélisande painted by 
Edmund Blair Leighton]

The music itself is indeed often ambiguous and undecided, as if symbolical of Maeterlinck's pessimistic denial of free will. The emphasis is on quietness and subtlety, allowing the words of the libretto to be heard and understood; there are only a few fortissimos in the entire score. But the lack of operatic refulgence does not mean the music is monotonous: the love scenes between Pelléas and Mélisande are filled with passion, and the grim fourth act, when Golaud takes his revenge, is violent but also filled with ecstasy as the lovers, knowing they are doomed, embrace each other for the last time. Debussy's example influenced many later composers who edited their own libretti from existing prose plays, such as Richard Strauss in Salome, Alban Berg in Wozzeck and Lulu and Bernd Alois Zimmermann in Die Soldaten.

What had changed by 1900 is that the dominance of the "opera specialists" was over - Puccini was the last traditional opera composer. Debussy, Strauss, and others were instrumental composers who came from a different sonic world than traditional opera and who dared make radical changes - Pelléas et Mélisande has little to say to people who like narrative thrust and self-contained arias. But after some years of divided reception, by 1910 it was recognized as the masterpiece it is.

[Claude Debussy, by Donald Sheridan - Image Wikipedia]

The story of the frail Mélisande and her adulterous love for her brother-in-law is a sensuously sinister exploration of sexuality. In the mystical land of Allemonde, Golaud is out hunting when he finds a mysterious young woman by a pond, who is defined be her beautiful, but abnormally long hair, longer than her whole figure (and fetishized in both play and opera): Mélisande. She has lost her crown in the water but does not wish to retrieve it. She keeps her identity and origins hidden, and yet Golaud falls instantly in love with her. He marries her and takes her to his family castle, where she wins the favor of Arkel, Golaud's aged father and king of Allemonde, who is ill. However, she soon falls in love with the young Pelléas, Golaud's stepbrother and Pelléas also becomes enchanted by his sister-in-law's beauty. They meet by a fountain, where Mélisande rather symbolically loses her wedding ring in the deep water.

Later, the two gradually grow closer to each other, especially when Mélisande from a window in the castle tower lets her extraordinary long hair be caressed by Pelléas standing on the ground below - he even binds her tresses to a tree. They are caught by Golaud, but he is not suspicious (yet) and as the older man thinks this is just a children's game. But as Mélisande is pregnant, he warns Pelléas not to make her tired. Golaud however feels his brother is hiding something from him and interrogates his young son, Yniold, about how the couple behaves when alone together. Afterwards, he has the boy stand on his shoulders and spy on the couple through Mélisande's window. Through the boy's innocent answers he now is awakened to the reality of the situation.

Next, as the old king has recovered from his illness, Pelléas is requested to go on a trip. He asks Mélisande to come to the well in the garden at night to say goodbye to her. In the meantime, Golaud quarrels with Mélisande in front of Arkel, dragging her around the room by her long hair, and she tells her father-in-law that her husband doesn't love her anymore. At night, Pelléas and Mélisande meet at the well and confess their love for each other. When they kiss, Golaud appears from the shadows and kills his brother, severely wounding Mélisande.

In the last act, Mélisande has given birth to a baby girl. She lies on the bed under a white sheet with her gorgeous hair flowing down to the ground. Golaud presses her to tell the truth about her relation with Pelléas. After maintaining her innocence, Mélisande dies, leaving Arkel to comfort the sobbing Golaud.

The Maeterlinck play, by the way, inspired several other contemporary composers: Gabriel Fauré and Jean Sibelius both wrote incidental music for it, and Arnold Schoenberg based a lush, late-Romantic symphonic poem on the tragic story. But Debussy's conception is the greatest of them all.

Recording watched and listened to: Pierre Boulez (conductor) and Peter Stein (production) with the Orchestra and Chorus of the Welsh National Opera, with Alison Hagley (Mélisande), Neil Archer (Pélleas), Donald Maxwell (Golaud) and Kenneth Cox (Arkel) on Deutsche Grammophon (DVD 1992). Peter Stein's production is uncluttered and vaguely suggestive rather than becoming too literal. The scenery and dresses are often dark, but also lustrous, like black lacquer. Alison Hagley plays Mélisande as a woman-child with a mysterious smile. She also sings gorgeously. Neill Archer is an appealingly young Pelléas.

Twentieth Century Opera Index

March 28, 2016

Hyakunin Isshu (One Hundred Poets, One Poem Each): Poem 13 (Emperor Yozei)

Hyakunin Isshu, Poem 13

Translation and comments by Ad Blankestijn
(version September 2022)


as the waters falling
from Tsukuba's peak
form the Mina River,
so my desire has grown
into a deep pool

Tsukuba ne no
mine yori otsuru
Minanogawa
koi zo tsumorite
fuchi to narinuru

筑波嶺の
峰より落つる
みなの川
恋ぞつもりて
淵となりぬる

Emperor Yozei 陽成天皇 (868-949)

[Mt Tsukuba]

As time goes by, the poet's love grows deeper, like the deep pools in a river, which starts as a small trickle, but then expands into a wild stream.

In the Gosenshu anthology, this poem is accompanied by a head note reading "Sent to the Princess of the Tsuridono." The "Princess of the Tsuridono" has been identified as Suishi, the daughter of Emperor Koko; the princess indeed did become the wife of Ex-Emperor Yozei, so this poem can be considered as a rare example of a love poem that actually was effective!

Notes

  • Tsukubane: Mt Tsukuba stands in central Ibaraki Prefecture and has two peaks, Nantaisan and Nyotaisan. It is already sung about in the 7th c. Manyoshu. As the mountain with its characteristic shape can be seen from afar in mainly flat Ibaraki, it is a famous landmark.
  • Minanogawa: The River Mina flows down from Mt Tsukuba, joins the River Sakura, and finally flows into Lake Kasumigaura.
  • This poem uses the technique of jo-kotoba, a preface, consisting of the first three lines. 
  • Koi zo tsumorite: "my love grows stronger"
  • Fuchi: a deep pool in a body of water. "-nuru" is "natte shimatta", indicating completion.

The Poet

The poet, Emperor Yozei (868-949), reigned from 876 to 884, as a child emperor. He was forced to abdicate by Regent Fujiwara no Mototsune and replaced by Emperor Koko, a son of Emperor Ninmyo. The histories transmit several anecdotes about Yozei's cruelty and mental instability, but these should probably be taken with a large grain of salt, for (as so often happened in Chinese and Japanese historiography) they may be fabrications to justify the forced abdication and whitewash the action by the Fujiwara power-monger.

After he had abdicated, Yozei led a very long life (he became 80), and he often organized poetry gatherings. However, the present poem is the sole one with which he is represented in the imperial anthologies.



[Mt Tsukuba Ropeway]

Visiting

(1) Mount Tsukuba in Ibaraki Prefecture is one of the most famous mountains in Japan, particularly well known for its double peaks, Nyotai-san ("female body") at 877 m and Nantai-san ("male body") at 871 m. The peaks are worshipped as kami in the Shinto religion and are believed to bestow marital harmony and conjugal bliss. Many people climb the mountain for the panoramic view of the Kanto plain from the summit. On clear days the Tokyo skyline, Lake Kasumigaura and even Mount Fuji are visible from the summit. At the foot of the southern face lies the main shrine called “Tsukubasan Jinja”. This ancient shrine is a popular destination for tourists and it is from here that the main hiking trails up the mountain begin. One can choose to go straight up the mountain via the Miyukigahara course, which parallels the Swiss-made funicular ("cable car"), to the notch between the peaks. Or one can follow the Shirakumobashi course up to the east ridge, where it joins up with the Otatsuishi course, and then continues on up to Mt. Nyotai. In addition to the funicular there is also an aerial tramway ("ropeway") which follows the east ridge up the mountain, paralleling the Otatsuishi course. At both Mt. Nantai-san and Mt. Nyotai-san are small shrines devoted to their respective gods. Japanese mountains are mostly volcanic, but Mount Tsukuba is non-volcanic granite in origin. Beautiful granites are produced in the northern quarries even today. See the website of Mount Tsukuba Cable Car and Ropeway. More information on Mt Tsukuba and how to get there.

(2) Tomb of Emperor Yozei. Yozei is buried in the Kaguragaoka no Higashi no Misasagi, just NW of Shinnyodo Temple in Kyoto. Take a Kyoto bus to Kinrin Sajko-mae and wlkd 400 m to the west.


[Tomg of Emperor Yozei in Kyoto]


References: Pictures of the Heart, The Hyakunin Isshu in Word and Image by Joshua S. Mostow (University of Hawai'i Press, 1996); Traditional Japanese Poetry, An Anthology, by Steven D. Carter (Stanford University Press, 1991); Hyakunin Isshu by Inoue Muneo, etc. (Shinchosha, 1990); Genshoku Hyakunin Isshu by Suzuki Hideo, etc. (Buneido, 1997); Ogura Hyakunin Isshu at Japanese Text Initiative (University of Virginia Library Etext Center); Hyakunin Isshu wo aruku by Shimaoka Shin (Kofusha Shuppan); Basho's Haiku (2 vols) by Toshiharu Oseko (Maruzen, 1990); The Ise Stories by Joshua S. Mostow and Royall Tyler (University of Hawai'i Press, 2010); Kokin Wakashu, The First Imperial Anthology of Japanese Poetry by Helen Craig McCullough (Staford University Press, 1985); Kokinshu, A Collection of Poems Ancient and Modern by Laurel Rasplica Rodd and Mary Catherine Henkenius (University of Tokyo Press, 1984); Kokin Wakashu (Shogakkan, 1994); Shinkokin Wakashu (Shogakkan, 1995); Taketori Monogatari-Ise Monogatari-Yamato Monogatari-Heichu Monogatari (Shogakkan, 1994).

Photo: from Wikipedia.

March 22, 2016

Hyakunin Isshu (One Hundred Poets, One Poem Each): Poem 12 (Henjo)

Hyakunin Isshu, Poem 12

Translation and comments by Ad Blankestijn
(version September 2022)


winds of heaven
blow shut the path
through the clouds
so that I can delay for a while
those beautiful girls

amatsukaze
kumo no kayoiji
fukitoji yo
otome no sugata
shibashi todomemu

天つ風
雲のかよひ路
吹きとぢよ
乙女のすがた
しばしとどめむ

Henjo 遍昭 (816-890)

[Not the Gosechi dancers, but maiko dancing at the
Miyako Odori performance.]

The beauty of the dancing girls performing the Gosechi dance is such that the poet confuses them with heavenly maidens: "O winds blowing from the heavens, close off the paths to the clouds, as I want to enjoy a while longer the forms of these heavenly dancers!"

The Gosechi was a dance celebrating the harvest, performed by four to six young unmarried women from aristocratic families. Those families would compete with each other in having their most beautiful daughters take part. The Gosechi dance was an immensely popular event at court and the beautiful dancers attracted much attention - see for example Chapter 21 "The Maidens" of The Tale of Genji, where Yugiri, the son of Prince Genji, falls in love with a Gosechi dancer.

The custom of performing the Gosechi dance at court presumably originated in the time of Emperor Tenmu (the husband of Empress Jito of Poem 2), who, when on an excursion to Yoshino, played the koto "upon which heavenly maidens appeared dancing in the sky." Henjo praises the (real) dancers by comparing them to those heavenly maidens from the legend (a sort of "angels" in Western terms), and at the same time he praises Emperor Ninmyo by comparing his reign to that of the famous Emperor Tenmu.


Notes

  • amatsu kaze: the wind blowing in the sky. "-tsu" is the same as "no."
  • kumo no kayoiji: a path in the clouds
  • otome no sugata: celestial maidens
  • todomemu: "-mu" indicates intention, "todomeyo, todomete okitai", "I want to stop them."


The Poet

Henjo (816-890), originally named Yoshimine no Munesada, was a courtier and waka poet at the court of Emperor Ninmyo, which he entered in 844. Emperor Kanmu was his paternal grandfather and both Ariwara no Narihira and Emperor Ninmyo were his cousins. When the emperor died suddenly in 849, Henjo took vows as a priest of the Tendai school. He studied for two decades at Enryakuji Temple on Mt Hiei with the famous priests Ennin and Enchin. Meanwhile, he also participated in literary activities at the court. He used the temple Unrin'in in Murasakino as his residence close to the capital (it occupied much of the terrain which now belongs to Daitokuji). In 885 he attained the rank of Sojo, archbishop. Despite that, he was also rumored to have had a love affair with Ono no Komachi (see Poem 9). Henjo has 35 poems in the Kokinshu and later anthologies. The above is not a very priestly poem, but Henjo wrote this presumably during his time at court, between 844 and 849.



[Unrin'in]

Visiting

As mentioned above, a temple associated with Henjo was Unrin'in. Today, it is a tiny place which just consists of a single Kannon hall, standing south of Daitokuji, near the Kita Oji-Omiya crossing. In Heian times it was a huge temple complex on the site where now Daitokuji temple stands, so to the north of the city proper, in an area called Murasakino.

The fields around Murasakino were a hunting ground, but it was also a famous place for cherry blossoms. There was also a detached palace here of the emperors Junna and Ninmyo. In 884, the land was donated to Henjo and he built a large temple here. After that, until the Kamakura period, it prospered as a government-sponsored temple of the Tendai sect. Although the temple declined in the Kamakura period (1185-1333), it was restored in 1324 and became a sub-temple of Daitokuji Temple. Thus, it became a Zen temple, but it was finally destroyed by military fire during the Onin War (1467-1477). The present Unrin'in Temple was rebuilt in 1707, taking over the name of the former temple.

References: Pictures of the Heart, The Hyakunin Isshu in Word and Image by Joshua S. Mostow (University of Hawai'i Press, 1996); Traditional Japanese Poetry, An Anthology, by Steven D. Carter (Stanford University Press, 1991); Hyakunin Isshu by Inoue Muneo, etc. (Shinchosha, 1990); Genshoku Hyakunin Isshu by Suzuki Hideo, etc. (Buneido, 1997); Ogura Hyakunin Isshu at Japanese Text Initiative (University of Virginia Library Etext Center); Hyakunin Isshu wo aruku by Shimaoka Shin (Kofusha Shuppan); Basho's Haiku (2 vols) by Toshiharu Oseko (Maruzen, 1990); The Ise Stories by Joshua S. Mostow and Royall Tyler (University of Hawai'i Press, 2010); Kokin Wakashu, The First Imperial Anthology of Japanese Poetry by Helen Craig McCullough (Staford University Press, 1985); Kokinshu, A Collection of Poems Ancient and Modern by Laurel Rasplica Rodd and Mary Catherine Henkenius (University of Tokyo Press, 1984); Kokin Wakashu (Shogakkan, 1994); Shinkokin Wakashu (Shogakkan, 1995); Taketori Monogatari-Ise Monogatari-Yamato Monogatari-Heichu Monogatari (Shogakkan, 1994).

The photo of the maiko dance is my own work; other photos via Wikipedia.

March 15, 2016

A Kobe Tragedy: The Story of Unai

One of the most "famous" legends from Kobe ("famous" within quotation marks as almost nobody today has heard of it), is the tragic story of Unai, the so-called "marriage-refusing maiden." For us it is a weird story, but it seems to have haunted the imagination of the ancient Japanese. The Kobe legend inspired several 8th c. Manyoshu poems as well as the Kan'ami Noh play Motomezuka. In addition, the basic version of the legend can be read in the poem-tale collection Yamato Monogatari, dating from the mid-tenth century.

[Otomezuka, near Ishiyagawa St on the Hanshin line in Kobe]

Let's start with the Kobe legend. A young women, called Unai, was torn between two particular suitors, without being able to make a choice (she should have done like Miriam Hopkins in Design for a Living (1933) by Ernst Lubitsch, who takes both her lovers Frederic March and Gary Cooper!). Unai has been named after the village in the Ashiya area where she hailed from (deriving from the term "unabara," which means "vast ocean"), and one of her lovers came from the same village. The other one came from Chinu, on the coast SE of Osaka. Unai did not know what to do - both young men were equally wonderful and she just couldn't make a choice. To decide the case, in the Noh play she has the suitors compete by shooting at waterbirds on the Ikuta River. But both arrows strike the same bird, even simultaneously... and Unai in despair throws herself into the river.

This will shock modern readers: there seems to be no psychological justification for her suicide. Perhaps it is an extreme example of what the Japanese call "enryo," "deference to others." Unai apparently felt bad that these fine young men were fighting each other on her behalf and thought that she could solve the matter by removing herself from the equation. Rather than bring unhappiness to those who loved her, she ended her own life. (By the way, this situation is mirrored in The Tale of Genji, where Ukifune is unable to choose between Kaoru and Niou and decides to drown herself in the Uji River - without, by the way, succeeding for she is saved.)

But that was a miscalculation: both lovesick suitors immediately followed her in death...

[Otomezuka]

People later built her grave on the coast. That is now - still according to legend - the Otomezuka tomb in Higashinada-ku, Kobe. At some distance, on both sides, the tombs of the two suitors have been placed. (Of course, these graves are really kofun, keyhole graves from the 4th century, where local potentates were buried. The legend was later attached to such existing graves).

The best poem version is by Takahashi no Mushimaro (active 720s-730s), who was known for his poems on travel and various local legends. As Edwin Cranston says in the introduction to his translation, Mushimaro recasts the three suicides in terms of flight and pursuit and so manages to convey the blindness of passion.

The Noh play Motomezuka ("The Sought-for Grave") goes one step further than the Manyoshu poem and Yamato Monogatari story by showing us the afterlife of Unai. A priest, who is traveling through the Ikuta area, meets the ghost of Unai and listens to her sad story. The landscape is suitable desolate: although already the season of picking the green spring-shoots, the Kobe countryside is still unnaturally bleak and wintry. We hear the sad story of Unai told by her ghost. She adds that she now suffers torment in Buddhist Hell as punishment for her "offense" (the "offense" presumably being that she was held responsible for the deaths of her lovers, an instance of the misogynistic side of the Buddhism). Despite the priest's earnest prayers, the ghost finally vanishes into the darkness of Unai's tomb, making a mockery of its location, "Ikuta" (which after all means "Field of Life"). Indeed, a sad and strange story...

[Another version of the same tale, called "the Maiden Tegona of Mama," is set in Ichikawa near Tokyo and has also inspired several Manyoshu poems.]
References: A Waka Anthology, Volume One: The Gem-Glistening Cup by Edwin A. Cranston (Stanford, 1993) contains a translation and discussion of the poem by Mushimaro; 20 Plays of the No Theatre by Donald Keene (Columbia, 1970) contains a translation of the Noh play Motomezuka. The Yamato Monogatari has been translated by Mildred Tahara as Tales of Yamato: A Tenth-Century Poem-Tale (Hawaii, 1980).

March 12, 2016

Hyakunin Isshu (One Hundred Poets, One Poem Each), Poem 11 (Ono no Takamura)

Hyakunin Isshu, Poem 11

Translation and comments by Ad Blankestijn
(version September 2022)


that I have rowed out
over the broad sea plain,
towards the innumerable isles,
please tell that to my beloved,
you fishing boats of the sea-folk

wata no hara
yaso-shima kakete
kogi-idenu to
hito ni wa tsugeyo
ama no tsuribune

わたの原
八十島かけて
こぎ出ぬと
人には告げよ
あまのつり舟

Ono no Takamura 小野篁 (802-853)

[The sea off Shimane Pref., leading to the Oki Islands]


A poem about the sadness, loneliness and worries of an exile. "That I have rowed out with the innumerable islands on the wide sea as my target, please, fishing boats, tell that the one left behind in the capital!"

[Cliffs in the Oki Islands]

Notes

  • Yasoshima (lit. "eighty isles," in the sense of "innumerable islands") stands for the Oki Islands., an archipelago of about 180 islands 50 to 90 kilometers north of the Shimane Peninsula. The two main islands are Dozen and Dogo. From an early time the islands were used as a place of exile for political prisoners, of whom the most famous ones were the emperors Go-Toba (who died there) and Go-Daigo, a few centuries after Ono no Takamura. There are therefore many historical remains. The isles are now part of the Daisen-Oki National Park. The inhabitants live mainly from fishing and cattle raising. Lafcadio Hearn visited the islands in 1892, spending a month there, and wrote about his experiences in Glimpses of Unfamiliar Japan.
  • The "person" (hito ni wa) to whom the message of the poet about his having left in exile has to be given, has been a matter of speculation. Some believe this to have been the poet's aged mother, taking the poem in the Confucian sense of filial piety, but more popular is the idea that it refers to a woman at court with whom Takamura had an affair (it is then also thought that that affair was in fact the main reason for his exile - just as Prince Genji in The Tale of Genji had to go into exile to Suma because of his affair with Oborozukiyo).
  • Note that the "fishing boats of the sea-folk" (ama no tsuribune) have been personified in what can only be an ironic fashion, for these fishermen will - in contrast to the poet - soon return to their safe harbor. 

The Poet

The courtier and scholar Ono no Takamura (802-853) was in the first place famous for his poetry in Chinese (of which however very little has been preserved). Because of his knowledge of Chinese, he was asked by the government to join the 837 embassy to Tang China, but as he refused (such trips were dangerous and like Abe no Nakamaro of Poem 7, many never returned) he was exiled to the lonely Oki Islands off the coast of present-day Shimane Pref. - at least, that is the official explanation for his exile. Two years later he was allowed to return to Heiankyo and he eventually reached the court position of imperial adviser (sangi). Twelve of his Japanese poems are extant, among which six have been anthologized in the Kokinshu. Takamura was known for his love of archery and horsemanship and became the subject of a number of odd legends compiled in several later setsuwa works such as the Ujishui Monogatari and the Takamura Monogatari.

 
[The Oki Islands are known for bull fights, not between man and animal,
but much fairer, between bull and bull]

Visiting

(1) The Oki Islands. A cluster of remote islands in the Sea of Japan belonging to Shimane Prefecture designated as a location of exile during the reign of Emperor Shomu in 724. Noble exiles, among them two emperors, aristocrats and government officials were sent there to undergo their sentences. Oki was not only selected for this role due to its remoteness, but also because the islands were wealthy enough that exiled nobles could live there without suffering hardship (this had to do with the belief in vengeful ghosts, that the spirits of powerful individuals could come back to seek revenge for having been treated badly - so royal exiles especially were to have satisfactory living conditions). Famous individuals exiled to the Oki Islands include  the Cloistered Emperor Go-Toba in 1221 (Nakanoshima Island - see poem 99) and the Cloistered Emperor Go-Daigo in 1332 (Dogo Island).

There are regular ferry services to the Oki Islands from Sakaiminato in Shimane prefecture, and also smaller ferries between the islands. See the Tourism Guide to the islands. The islands are not only rich in historical relics, but also in unspoiled nature - several years ago, my wife and I spent a wonderful time there.

(3) Chinnoji Temple in Kyoto, which was founded in the mid-9th c., is known for the Rokudo Mairi (Six Realms Pilgrimage) ritual held from August 7 to 10. The small temple is famous for the mukaegane, the temple bell to welcome departed souls home at Obon. In the grounds is also a well through which Ono no Takamura is said to have climbed down every night to hell, in order to help King Yama (Enma) in his judgements of the departed. Unfortunately, the area of the well in the temple's backyard is not usually open to the public (except on special days when also the temple treasures are shown), but you can see it from a window on the right hand side of the main hall. That hall also has a statue of Ono no Takamura, fittingly sitting next to King Yama.



[The well connected to hell in Chinnoji]


(3) The tomb of Ono no Takamura. Located in a tiny plot just south of the crossing of Kitaoji and Horikawa Street in Kyoto, set among modern buildings (an office of Shimadzu Seisakusho). Ono no Takamura's tomb stands here together with that of Murasaki Shikibu. Note that these "graves" are in fact memorials - there are no bodies or ashes buried here. The small space is well kept and always open to visitors.

References: Pictures of the Heart, The Hyakunin Isshu in Word and Image by Joshua S. Mostow (University of Hawai'i Press, 1996); Traditional Japanese Poetry, An Anthology, by Steven D. Carter (Stanford University Press, 1991); Hyakunin Isshu by Inoue Muneo, etc. (Shinchosha, 1990); Genshoku Hyakunin Isshu by Suzuki Hideo, etc. (Buneido, 1997); Ogura Hyakunin Isshu at Japanese Text Initiative (University of Virginia Library Etext Center); Hyakunin Isshu wo aruku by Shimaoka Shin (Kofusha Shuppan); Basho's Haiku (2 vols) by Toshiharu Oseko (Maruzen, 1990); The Ise Stories by Joshua S. Mostow and Royall Tyler (University of Hawai'i Press, 2010); Kokin Wakashu, The First Imperial Anthology of Japanese Poetry by Helen Craig McCullough (Stanford University Press, 1985); Kokinshu, A Collection of Poems Ancient and Modern by Laurel Rasplica Rodd and Mary Catherine Henkenius (University of Tokyo Press, 1984); Kokin Wakashu (Shogakkan, 1994); Shinkokin Wakashu (Shogakkan, 1995); Taketori Monogatari-Ise Monogatari-Yamato Monogatari-Heichu Monogatari (Shogakkan, 1994).

Photos of seascape and bull fight my own work. Other photos/illustrations via Wikipedia.

March 6, 2016

Hyakunin Isshu (One Hundred Poets, One Poem Each), Poem 10 (Semimaru)

Hyakunin Isshu, Poem 10

Translation and comments by Ad Blankestijn
(version September 2022)


this is the place!
where people come and go,
here they part,
the known and the unknown:
the Barrier of Meeting Slope

kore ya kono
yuku mo kaeru mo
wakarete wa
shiru mo shiranu mo
Ausaka no seki

これやこの
行くも帰るも
別れては
知るも知らぬも
逢坂の関


Semimaru 蝉丸 (10th c.?)

["Osaka" or "Meeting Slope" between Kyoto and Otsu; the smaller road to the right is a section left of the old Tokaido]

"Meeting is the beginning of parting," as is clear when observing the flow of people at the Osaka Barrier.

The Osaka Barrier ("Meeting Slope", originally written as "Ausaka" and not connected at all with the city of Osaka!) is a historical spot. It formed the border between the old capital Heiankyo (now Kyoto) and the province of Omi (now Shiga Prefecture, with as capital Otsu, which neighbors Kyoto), where the road to eastern Japan started. It formed the entrance to Kyoto (the Tokaido also passed through it) and was a crucial traffic artery, apparently already busy in the ninth century.

The poem aptly paints the hustle and bustle of the Barrier by use of contrast: people setting out on a journey and others who are coming back, the many farewells but also meetings (as indicated by the name Meeting Slope), the passing by of people who know each other and those who are complete strangers. One meets in order to part and says goodbye in order to meet again... the world is in a constant flux, a truly Buddhist view of life.

The Barrier also formed a rest station for travelers, and Fujiwara no Michitsuna's mother, the author of Kagero Nikki ("The Gossamer Years"), records resting there in 970 while crossing the pass.

In the Chapter The Barrier Station, Sekiya, of The Tale of Genji, Genji - on his way to the Ishiyamadera temple - has a chance encounter with a party of travelers which includes his old (unrequited) love Utsusemi and her husband, the Governor, who is returning from his post in east Japan. As women always kept hidden deep in their ox carriage, Genji of course doesn't meet face to face with Utsusemi, but he manages to send her a poem via her brother, in which he refers to the “watchman of the barrier,” a stock figure in love poetry, who has kept them apart (referring to Utsusemi's husband). Utsusemi replies in a poem about “the mournful way one has to make through a forest of sorrows” at the Osaka Barrier.

The "Meeting Slope" also plays a role in Poem 25, by Fujiwara no Sadakata.

Notes

  • kore ya kono: "kore koso ga, ano" - the poems starts with an exclamation.
  • yuku mo kaeru mo: this takes Heiankyo (Kyoto) as its standard: "people leaving Heiankyo and people returning to Heiankyo."
  • wakarete wa: "wa" is an intensifier, linking "wakarete, parting" to the "au" (meeting) of Meeting Slope. Some versions of the poem have "wakaretsutsu". 

[Semimaru playing his lute
by Yoshitoshi]

The Poet

Semimaru, the purported poet, is a legendary figure who may have been based on a blind musician who lived in the second half of the 9th c. He was a skilled biwa player and rumor has it that he even was of royal birth... but such is indeed the stuff of legend.

The recluse who supposedly lived in a hut near the Osaka Barrier also figures in the Noh play "Semimaru." Although he was the son of an emperor, as he was born blind (which indicated bad karma), he could not ascend to the throne, but instead was taken and abandoned at a hut by the Osaka Barrier. In the Noh play Semimaru has a brief accidental meeting at Meeting Slope with his deranged sister named Sakagami (her name indicates that her hair sticks straight up), who leads a wandering life. She stops upon hearing the sound of a lute coming from a straw hut and talks to her brother, Semimaru, when she finds him there. Brother and sister embrace and share their lonesome stories, but in the end they have to part again.


[Monument at the site of the ancient Osaka Barrier]

Visiting

(1) Today the Osaka Barrier it still is a busy spot, as both Route No. 1, the Keihan line and the Meishin Expressway struggle for space in the narrow pass, while the JR Tokaido and Shinkansen lines use tunnels bored through the mountain. The only difference is that people on foot are seldom now, you only see cars swishing by…

So it is not exactly a beautiful spot, but the Barrier is remembered by a large stone stele. As it is only a few steps from the nearest station on the Keihan Otsu line, it doesn’t hurt to have a look here. Moreover, the short road from Otani station to the crossroads where the monument stands, is quiet - it used to be part of the Tokaido. You’ll pass a 140-year old restaurant here, Kaneyo, which is famous for its eel cuisine, broiled and placed on rice with a dashimaki egg omelet on top.

Osaka (Ausaka) no seki monument is a 3 min walk from Otani St on the Keihan Otsu line.


[Heavy traffic in the narrow pass, close to the site of the Osaka Barrier]


(2) There are three Seki-no-Semimaru Shrines along the road that leaves Otsu for Kyoto (one of them stands next to the above monument, sitting on top of a tall staircase, but it is not worth climbing up). The Shimo-Sha Shrine (also called simply "Semimaru Jinja") is the largest of the three shrines and stands in Otsu, in a spot behind the Keihan railway line. It is dedicated to Semimaru Okami and Sarutahiko-no-mikoto, revealing that Semimaru is here revered - just like Sarutahiko - as a deity of travel. According to shrine legend, the shrine was founded in 946, and since Semimaru, the main deity, was regarded as the ancestral deity of the art of musical performance, he was revered by people who were engaged in various performing arts, and their business activities were required to be licensed by the shrine. The present shrine was rebuilt in 1660. You'll find a stone here in which the present poem has been carved. It is just a 10 min walk from Otsu St; you'll find the shrine here: https://goo.gl/maps/o5k67BtXcbmnpta87


[Semimaru Shrine, Otsu]


References: Pictures of the Heart, The Hyakunin Isshu in Word and Image by Joshua S. Mostow (University of Hawai'i Press, 1996); Traditional Japanese Poetry, An Anthology, by Steven D. Carter (Stanford University Press, 1991); Hyakunin Isshu by Inoue Muneo, etc. (Shinchosha, 1990); Genshoku Hyakunin Isshu by Suzuki Hideo, etc. (Buneido, 1997); Ogura Hyakunin Isshu at Japanese Text Initiative (University of Virginia Library Etext Center); Hyakunin Isshu wo aruku by Shimaoka Shin (Kofusha Shuppan); Basho's Haiku (2 vols) by Toshiharu Oseko (Maruzen, 1990); The Ise Stories by Joshua S. Mostow and Royall Tyler (University of Hawai'i Press, 2010); Kokin Wakashu, The First Imperial Anthology of Japanese Poetry by Helen Craig McCullough (Staford University Press, 1985); Kokinshu, A Collection of Poems Ancient and Modern by Laurel Rasplica Rodd and Mary Catherine Henkenius (University of Tokyo Press, 1984); Kokin Wakashu (Shogakkan, 1994); Shinkokin Wakashu (Shogakkan, 1995); Taketori Monogatari-Ise Monogatari-Yamato Monogatari-Heichu Monogatari (Shogakkan, 1994).

Photos my own work. Ukiyo-e via Wikipedia.