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| - | <br> | + | <br> As Tang himself admitted, he had very few trained soldiers. But Regimental Commander Morozumi had no way of knowing this. This haiku appears in the collection, Waga haru shû ("My Spring Collection")--a booklet of haiku composed by Issa and several other poets. But, he admits, this haiku is "enigmatic indeed." I suspect that, whatever the Buddhist "thing" is in the scene, Issa is alluding to the notion of transience that the short-lived blossoms embody. That other haiku is set in the New Year's season, so it is natural to assume a snowy scene, especially in the mountains of Issa's home province of Shinano (today's Nagano Prefecture). A check of his journal shows that he wrote it early in the First Month of 1811, and so I assume that "first day," in this case, refers to the New Year. Ano no mono no is an old expression for are ya kore ya ("one thing or another", "this or that matter"); Kogo dai jiten (1983) 50. In a similar haiku written the same year (1814), Issa makes the same comment about the nightingale's "way of speaking" (kuchitsuki).<br><br><br> It has been the constant aim of the Editor, ever since the publication of the first issue of the China Year Book, to make its contents impartially factual, and to avoid including material which could in any way be considered partial, on controversial issues. I will make up for the lost time by studying as hard as I can. I will have to take care of it. Readers were shocked by the first sentence in Nakajima’s entry, "Since our policy is to take no prisoners, we attempted to dispose of all of them." In this chapter, we shall analyze this sentence, as well as the remainder of the entry, within the context of circumstances at the time. We shall address that issue in the next chapter. However, this time, with a smile, he suggests that the baby's interest in the flowers is gastronomical, not aesthetic. The child is not only wise as to the best places for finding shellfish; she provides Issa, and us, with an instructive example of how to live: innocent, curious, spontaneous, lovin<br>><br><br>>> According to Shinran, one can achieve rebirth in the Pure Land only through trust in the Other Power of Amida Buddha, not by following rules. On the contrary, it can be viewed only as war propaganda. Fortunately, the 2nd Battalion’s war journal is extant. His argument was included in War Damage in the Nanking Area as a footnote to a passage that referred to the massacre of 12,000 civilians. 0700 hours. Selected soldiers to line the route of the entry into Nanking from "R" to represent "13D." Depart with 10 soldiers from the platoon at 0800 hours, and enter Nanking from Heping Gate … This is a revision of a haiku written eight years earlier (1803), in which Issa begins with "winter rain" (shigururu). This is the second of two haiku on this subject written back-to-back in Issa's journal. A wonderfully sensual haiku of sound, color, and (if readers use their imaginations), scent. The rice husker stops work and sits on the tub, admiring the blossoms. Someone is selling branches of cherry blossoms but having no luck. Issa has walked through mud and now the fallen plum blossoms have stuck to the bottoms of his sandals. The spring mist is so thick, Issa fancies that the peach, like the baby boy of the story, might come floating to his h<br><br>According to R. H. Blyth in Haiku, a woman was washing clothes by a stream, "when a huge peach (momo) came floating down. She took it home, and when she and her husband cut it open, they found a little boy, Momotarô, inside" (1981-1982/reset paperback edition), 2.418. The fairy tale of the floating Peach Boy makes the haiku moment even more magical. Issa coined it. See Kogo dai jiten (1983) 574. Issa later revises this haiku, placing a crow alongside the willow. In the haiku, five or six mon would equal something between one and two dollars today. Is Issa humorously depicting one of his companions as a sleep-talking Nyoirin? In my translation, I add the "holy" to indicate that Nyoirin is a supernatural helper of humans. In my first translation, I had "peace and quiet/ at the willow." Shinji Ogawa notes that it is the anthropomorphic willow who enjoys the tranquility created by the absence of the noisy ducks. His projection of human religious practice on the dog is humorous, because Issa and his readers know exactly what the dog would do with a hunk <br><br> |
