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🚄 | Governor Taizo Mikazuki of Shiga Prefecture and Shogo Imamura Naoki Prize Writer talk about local love!Spring, summer, autumn and winter, fascinating the scenery different from morning, day and evening ...


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Governor Taizo Mikazuki of Shiga Prefecture and Shogo Imamura Naoki Prize Writer talk about local love!Spring, summer, autumn and winter, fascinating the scenery different from morning, day and evening ...

 
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"So, I think Matsuo Basho probably left the most Shiga phrases.
 

"Shiga Prefecture has a field rich in nature centered on Lake Biwa, and a variety of farming activities, including rice produced from the blessings ... → Continue reading

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    Matsuo Basho

    Matsuo Basho(Matsuo Basho,Kanei21 years(MasahoFirst year) (1644)- Genroku710/12(169411/28[1][2]) IsEdo PeriodThe previous termHaiku.Iga countryAhai-gun(CurrentMieIga City)where one is from.Childhood name is Kinsaku[3]..Known as Jinshichiro and Jinshiro[3]..The name is Chuemon, later Munefusa.[4].pseudonym of a haiku poetAs for the beginning, Sobo[2]Then, Tosei,BashoIt was changed to (Hase).Kitamura KiginMenxia.

    Basho isWaka OfentertainmentAbandonedHumorStarting from humorousHumorWas mainlyHaiku[5],correct style in a haikuExtremely artistic phrase style called[6]Established as, in posterityHaiku[7]He is one of the best haiku masters in Japanese history, known worldwide as.However, Basho himself preferred haiku (haiku) to haiku (haiku).[8].

    Genroku23/27(May 1689, 5) of the discipleKawai SoraAccompanied byEdoDepart,TohokuからHokurikuThroughMino country OfOgakiA travelogue that describes the journey toOkunohoso Road] Is especially famous.

    career

    Sobo of Iga Province

    Basho was born in Tsugemachi in Ahai-gun, Iga Province in 21 (the first year of Shoho).Local tycoonBorn as the second son of a clan[3], The detailed date of birth has not been communicated[3], The place of birth is also in Ahai-gunUeno CastleAkasaka Town below (currently Iga City)Uenoakasakacho) Theory[3]Kamitsuge Village(Currently Tsugemachi, Iga City) There are two theories[9]..This is because the Matsuo family moved from Kamitsuge Village to Akasaka Town under Ueno Castle before and after Basho's birth, and it is unclear which came first, the move or the birth of Basho.The Matsuo familyTairaIt was a clan who claimed to be the end of the family, but at that time only the surname and sword were allowed, but the status wassamurainot農民was[10]..The brothers had one older sister and three younger sisters in addition to their older brother, Seisei.[3][9].

    My father died at the age of 2 in the 1656nd year of the Meireki (13).[3], His older brother, Hanzaemon, succeeds the family, but it is believed that his life was difficult.Perhaps because of that, there are many different opinionsKanbunIn 2 years (1662)[10]In Ueno, Iga Province at a young ageSamurai General-Todo Shinshiro YoshikiyoTsutsuko / Main budgetRyochuIt seems that he served (Haiku name is Sengin) and served as the kitchen or cook.[3].. With Ryochu, two years older京都Was inKitamura KiginStudying underHaikuEnter the road[3], A phrase written at the end of the second year of Kanbun

    Spring, coming year, and New Year's Eve (Haruyakoshi Toshiya Yukiken Kotsugomori)

    Is the oldest known year of creation, 19 years oldSpringI said that I wrote it on that day[10]..Kanbun 4 years (1664)Shigeyori MatsueIn "Saya Nakayama Shu"Sadamon schoolTwo phrases of the wind gathered for the first time under the name of "Matsuo Sobo"[3].

    In the 6th year of Kanbun (1666), Ueno's haidan gathered and the XNUMXth anniversary of Sadatoku Osamu was held.This haiku is a haiku poem, but Kigin sings aside, and from this point it is considered to be a proof that the Ueno people were instructed by Kigin.[3].

    However, Ryochu died in the 6th year of Kanbun.Sobo has his hairKoyasanJoin the group to pay for[10]Mourning the bodhi[3]Retired from the clerk[10]..There are some unclear points in the later trends, but "Zokuyamai" published in Kanbun 7 (1667) (XNUMX)Lake springWhen he was selected by the Sadamon school, he was introduced as "the person of Iga Ueno", and it is probable that he stayed in Ueno even if he went to Kyoto for training.[3]..After that, 9 phrases in Hagino Yasushi's "Nyoi Hoju" (Kanei 6th year), 10 phrases in Okamura Tadashi's "Yamato Pilgrimage" (Kanei 2th year), and Yoshida Yuji's "Haiku Yabu Kamono" (Kanei 11th year). 1 phrase was collected in each[10].

    In the 12th year of Kanbun (1672), 29-year-old Sobo wrote a collection of virgin phrases "Seashell Game"Ueno TenjinguDedicated to (Iga City, Mie Prefecture).This is the 30th haikuDanrin schoolIt has a temperament with a good tempo and unrestrained temperament like the pioneer ofSmall song,HexagonIt became a youthful and talented work that used trendy words vertically and horizontally.[3]. AlsoEnpoIn the 2nd year (1674), the haiku method book "Haiku Bogwood", which has the meaning of graduation from Kigin, was taught.[3]..And with these opportunities, Sobo headed for Edo.[3].

    Peach blue of Edo Nihonbashi

    Early 3rd year of Enpo (1675) (there are various theories)[3])EdoThere are various theories about the place where Sobo first lived.NihonbashiRental house[11],Hisai clanA fish wholesaler who was accompanied by a swordsman, Hachitayu Mukai, and later became a lifelong supporter.Sugiyama SugifuIt is also said that he entered the house in Odawara Town, Nihonbashi.[11]..In Edo, you can interact with the resident poets and eventually become the guardian of the Edo haidan.Iwadaira clanmain·Naito YoshimuneI came to go in and out of the salon[11]..Enpo went down to Edo in May 3rdNishiyama SoinParticipated in the Kyugin Hyakuin of the box office held in response to the event, and used the issue "Momosei" for the first time at this time.[11]..The cause of the sect mentioned hereDanrin schoolMomo Ao was greatly influenced by the haiku[11].

    Enpo 5 years (1677),Mito DomainFor fire prevention water in the houseKanda RiverIt is known that he was involved in the construction to divide the water.It seems that it was due to the introduction of the scale, but it was a job like bookkeeping of human feet, not labor or engineers.It is probable that this was because he was in financial poverty because he did not touch the point-taking haiku, and he hated being noticed by the authorities as unemployed.[12]..During this period, Momo Ao is nowBunkyoLive inSekiguchi BashoanBasho-do and Gourd Pond are maintained as[11]..In the 6th year of Enpo (1678), this year or the following year, Momosei became a master, had a writing desk, and became a professional haiku master.However, there is no definite proof that the Mangaku Haiku, which was the customary performance of the sect, was performed. , And the preface of phrases such as "Momosei Mangaku" in "Fujiishi" (Harmony edition, April 7th, Enpo), it is thought that Mangaku Haiku was performed in some way.[11].. In "Momoseiden" (Umejin edition), there is also a sentence called "Enpo Rokugyu Year-end Book", which indicates that Momo-Ao had a year-end book that is a proof of the master.[11].

    Momo Ao, who became a master, presents many works while interacting with the poetry in Edo and sometimes Kyoto.When Shintoku of Kyoto came to EdoYamaguchi SodoMeeting with them, "Momosei XNUMX Rin" was published.The influence of the Danrin school was strong during this period.[11]..In addition, he may be asked to criticize, "Haiku Seki Sumo" (Unachieved edition,TenwaSelected as one of the 2 outstanding poets who were asked to evaluate (18nd year).However, the criticism of Momo Ao is dissipated and not transmitted.[11].

    However, in the 8th year of Enpo (1680), Momo Ao suddenlyFukagawaMove to.There are various theories as to the reason for this, and I meet with enthusiasts as an up-and-coming master.TenjaOpinion that I got tired of life,fireThere is also an opinion that the house of Nihonbashi was burned out in Japan, and that Danrin humor saw the limit.[13]..In any case, he turned his back on the world in search of the purity of haiku.Old house thoughtThere was an idea to get peace while imitating the heavens (nature) like[14].

    Basho of Edo Fukagawa

    Some of the phrases that were created after moving to Fukagawa included the intention to overcome the humor of Danrin and the farewell to the tenja life through a quiet and lonely life.Also included in "Musashiburi" (edited by Chiharu Mochizuki, published in Tenna 3rd year).

    Wabi-sabi Tsukiyosai is Nara Tea

    It is,WabiEmpathy for[13]..In this "Musashiburi", a new issue "Basho" was used for the first time.This is from the disciple LeeBashoIn connection with the fact that I was given the stock of杜甫It was taken from the poem of[14]Changed Fukagawa's residence to "Bashoan"[13][15]..In the fall following the entrance, he wrote the phrase "Basho" in a surplus style.

    Bashono splits and listens to the rain in the basin Yaya

    However, on December 2, 1682, Tenna 12Great Fire of Tenna(So-calledGreengrocer OchichiBurned down the hermitage in the fire)WorthTanimura Domain(Yamanashi PrefectureTsuru city) National old manShigefumi TakayamaInvited by (commonly known as Denemon)[13]..He returned to Edo in May of the following year, and Bashoan was rebuilt in winter.[13]This event made Basho aware of the ephemeral nature of having a home while retreating.[14].

    On the other hand, there is a theory that Basho stayed in Tanimura for a while in the summer of Tenna 3rd year.[16].

    During that time, the Basho phrase recorded in "Minashiguri" (Kikaku edition)Chinese poetryIt begins to develop its own key, such as using key and key, and the style is called "Minashiguricho".[13]..On the other hand, the phrase "Kasa" was also conspicuous, and he sometimes broke the bamboo himself and made his own Kasa, calling himself "Kasa-making old man".Basho considers the "kasa" to be the smallest "an", and holds the idea that Basho-an, who lives in Wabi-sabi, and the hat of the trip are the same to protect himself from the wind and rain. It is thought that it has begun to appear[14].

    In and around the site of Basho-an in Fukagawa, there are facilities and historic sites such as the Basho Memorial Hall in Koto Ward, the Basho-an historic site observation garden in its annex, the Basho statue, and the Basho Inari Shrine.[17].

    Rising Shofu and travelogue

    SacrednessIn August of the first year (1684), Basho said, "Traveling wild』Embark on a journey.TokaidoHeading west, IgaYamato-Yoshino-Yamashiro-Mino-OwariWorthI went around.When I enter Iga again and pass the year,Kiso・ It was April 2 that I returned to Edo after Kai.This was originallyMino countryOgakiAlthough he was invited by the cause of the tree, he also went to Iga to visit the grave of his mother who passed away the previous year.This trip was accompanied by a student, Chisato (Jinshiro Kasuya).[18].

    The name of the trip was written at the time of departure

    The wind simmers in the wilderness

    Derived from.It was a journey that was prepared to be so tragic, but in the second half it became a calm feeling, which is reflected in the phrase.In the first half, there are many Chinese poetry styles, but in the second half, the expression changes to reflect the feelings of Wabi-sabi while honestly stating what he saw and heard.[18]..halfwayNagoyaSo, Basho was in the same position as the poets in Owari, and was published as "Winter Day" with 5 volumes of Kasen and 6 additional phrases.This is considered to be the first of "Basho Seven Parts Collection"[18]..In this, Basho introduced old people, including fictional characters from Japan and China, and wrote a phrase that was a departure from the conventional form, while using the madness as the subject.[18]..Therefore, "Winter Day" is also called "Basho Eye Opening Book".[18].

    Basho, who returned from Nozarashi Kikou, was held at Bashoan in the spring of 3.frogFamous for its haiku party

    The sound of water pouring into an old pond or frog (Furuikeya Kahazutobikomu Mizuoto) "Frog Go"

    I wrote.Waka,Series songIn the world of, we pay attention to the "flying" point of the frog, which pays attention to "squealing", and the poetic sentiment that is used to enhance "silence" instead of "movement" is an epoch-making thing that has never existed in the past. It became a work that symbolized the wind (Shofu) haiku[19].

    From August 4, 1687, Basho is a disciple.Kawai SoraI went to "" with Sonami.So, with the former chief priest of Nemotoji, the Buddha Zen MasterMoon watchingI made a promise, but unfortunately the rain prevented me from fulfilling my promise and made a phrase.

    Moon palm treetops with rain

    From October 10th of the same yearIseI set out on a journey to "".Go down the Tokaido,Narumi-Atsuta-Iragozaki・ After working in Nagoya, I entered Iga Ueno at the end of the same year.In February of the 4th year of Jokyo (1687)Ise ShrineI returned to Iga for my father's 33rd anniversary, but in March I entered Ise again.After that, Yoshino, Yamato,KiiAnd moreOsaka-Suma-AkashiTraveled to Kyoto[19].

    The return trip from Kyoto to Edo was summarized as "". Basho who wore straw shoes in MayOtsu-Gifu・ Via Nagoya / NarumiShinshuSarashina OfMt.Looking at the moon atZenkoji TempleAfter worshiping at, I returned to Edo in late August.[19].

    Okunohoso Road

    West lineOn March 500, 2, the 1689th anniversary of Genroku, the disciple'sSoraWith Basho, "Okunohoso RoadI embarked on a journey.Shimotsuke-Mutsu-Dewa-Echigo-Kaga-EchizenTraveling around countries unknown to him, such as SaigyoNoinLanoSong pillowIt has the purpose of tracing historical sites and famous places, and many famous phrases were written.[20].

    Summer grass and soldiers are the traces of dreams (after Natsukisaya and Tsuwamono are dreaming):IwateHiraizumi Town

    The voice of a 蝉 that penetrates into a quiet rock (Shizuka Saya Iwa ni Sumi no Koe):Yamagata-Ritsuishi Temple
    Mogami River (Gathering Samidare and Hayashi Mogamigawa): Yamagata PrefectureOishida Town

    Rough sea and Sado Island Yokotafu Tenkawa (Araumi and Sado Island Yokota Amanogawa):NiigataIzumozaki Town

    On this trip, Basho gained many disciples in various places.especiallyKanazawaThose who became disciples at the time became the basis for the later development of Kaga Shomon.[20]..In addition, by actually touching the ground of Utamakura and experiencing both the unchanging essence and the flowing changes, I made the basis of thinking that leads to "uneasy fashion" my own.[20].

    Basho arrived in Ogaki in late August, about 8 months 5inI finished the trip (about 2,400km).After that, on September 9th, we set sail for Ise Jingu.[20]After worshiping, I headed to Iga Ueno. Entered Kyoto in December and at the end of the yearOmi Ginji TempleSpent in Anonymous Hermitage[21].

    Completion of "Sarumino" and "Okunohosodo"

    He returns to Iga Ueno once in the New Year of Genroku 3 (1690), but goes to the dining room in the middle of March, and from April 3th, he is a disciple of Omi.Zensho ClanSamuraiSuganuma KyokusuiFor recuperation according to the recommendation ofShigaKokubuGenjuanStayed until July 7[21]..Basho was around this timecoldChronic conditionI was worried about it, but I went to Kyoto and Zeze and went to the seat to sing haiku.[21].

    Entered Sagano, Kyoto from April 4Mukai KyoraiVillaRakushishaStayed in Kyoto on May 5thNozawa BonchoI moved to my house.Here, Basho said, "SaruminoBegan to work on the compilation of[21].. "Sarumino" was sung on the way from Ise to Iga in September of the 2nd year of Genroku, and was displayed at the beginning of the book.

    The first Shigure monkey also wants a small Mino (Hatsushigure Saru Mokomi no Hoshigenari)

    Derived from[21].. "Sarumino" published on July 7 contains the record "Genju-an" when he stayed at Genju-an.[21].. In late September, Basho left Kyoto for Edo.[21].

    Basho returned to Edo on October 10th.In the middle of May 29, he moved to the newly built Bashoan.However, in the summer of Genroku 5 (1692), he became ill due to the heat.PotsI stayed in the hermitage for about a month after passing.In the winter of the same year, Mitsui EchigoyaMoneyIsYaba Shida,, and others became disciples and edited "Sumidahara" with them.[22]..It was published in June of the 7th year of Genroku (1694).[23]Prior to that, in April, I finished the "Okunohosodo", which had been elaborated many times, and sent it to a clean copy.When completed, it was bound with purple thread, and the title was written by hand on the cover and kept privately.[22].

    Die

    In May 7, Basho was the son ofJirobeiI left Edo and headed for Iga Ueno.in the middleOigawaWith flooding(I.e.I got stuck, but arrived on May 5th.After that, I went to Hunan and Kyoto, and returned to Iga Ueno in July.[23].

    Nara and Ikoma in SeptemberAntogeI went to Osaka after[23]..The purpose of going to Osaka isRareIt was because the two of them got out of tune and took care of it.At first, he stayed at a young rare house, but he refused to accept it and disappeared.It is said that this hard work hindered his health, and Basho, who was ill, moved to Nomichi's house.[24]He complained of fever and headache on the night of the 10th. He recovered on the 20th and appeared in the haiku seat, but on the night of the 29th, his diarrhea became severe and he fell down, and his condition continued to worsen. October 10thMinamimidoIn front of the gateMinami KyutaromachiMoved to a rental parlor at Hanaya Nizaemon in 6-chome and received care from the students[23].. On the 8th, called "Illness Gin"

    I'm sick of traveling and my dreams go around the dead field

    I wrote[23]..This phrase is effectively the last haiku, but on the bed of illness, Basho wondered if it should be "a dream that goes around in the dark" or "a dream that goes around the dead field."[24].. On the 10thWillWrote.And at the time of the 12th day (around 4 pm), Basho died.[23].. Year of enjoyment 50.

    The corpse came and went, and Kikaku, Masahide and other students took a boat up the Yodo River, and on the afternoon of the 13th, in Omi (Shiga Prefecture).Ginji TempleWas carried to.The next day, 14th, at the funeral, according to the will at midnightYoshinaka KisoHe was buried next to his tomb.It is said that 80 people and more than 300 people came to the mourning for the incense.[23]..At that corner, "Buried to the right of Kisozuka" at the "Basho Memorial Museum", it is still the same as it was at that time.The character "Basho-Okina" on the tombstone is said to be the brush of Josou.

    Shomon

    To a discipleJumon Bashomonと 呼 ば れ るTakarai[25]-Hattori Arashiyuki[25]-Koroku Morikawa[26]-Mukai Kyorai[27]-Shikō Kagami[26]-Naito Josou[26]-Sugiyama Sugifu[25]-Tachibana Kitae-Yaba Shida[26]-Ochi Etsujin[28]It is counted as Shomon Jittetsu instead of Sanpuu, Kitaeda, Nobo, and Etsujin.Kawai Sora[28]-Hirose stunned[26]-Hattori Doho[29]-Next to Momomo Amano, As other disciplesManko-Nozawa Boncho[27]-Ashino SuketoshiAnd so on.

    In addition to this, there are also students in rural areas, and each of the Shomon factions played an active part in Owari, Omi, Iga, Kaga, etc.[28]..Especially from Omi, which Basho liked so much that he called it "Old Village".Omi BamonProduced.There are a total of 36 students in Omi, who are said to be 12 Haisen.

    Basho's wind

    Sadamon / Danrin style

    When he started renku under the name of Sobo, his style was typical of the Sadamon school.In other words, while getting elements from the literary works of our predecessorsKakekotoba-Like-TonchiIt seems that it is tailored by adding multiple ideas such as.A phrase from the first collection of "Saya Nakayama Shu"

    Traveling inn to enter the moon squirrel Konata

    It is,Popular song"Kurama Tengu』I got the subject from the passage[15].. Work two years later

    Graupel 帷子 Snow is Komon Kana (Arare Majiru Katarayuki is Komon Kana) "Zoku Yamai"

    Then, using the words "Snow" (thin snow) and "Snow" (thin kimono), the scenery of the hail that falls in the snowy landscape is likened to a kimono with a small pattern (fine pattern).[15]..Another feature is the format "-is XX".[15]..It is said that the work of the time when the name of the Momo Ao issue was given in Edo became a danrin style, but the work of this time also has the characteristic of uniquely coloring the elements obtained from the loyal songs.[15].

    Characteristics of the Tenwa period

    During the Tenna era, Chinese writing and surplus characters became popular in the world of haiku, and Basho was also influenced by it.Also, taking the phrase sung about Basho-an as an example, the upper five of the letters describe the outside scene, and the middle seven and the lower five describe oneself in the hermitage.this isWakaWhile stating different things in the upper phrase "2, XNUMX, XNUMX" and the lower phrase "XNUMX, XNUMX" in, the two are connected and use the same means as the format to develop into a large content.Another feature is that Nakanichi and Shimogo use themselves as the subject of haiku, which is different from the characteristic of the Sadamon / Danrin style era, "-is XX".[15].

    There is an evaluation that Basho considers the Tenwa period to be the end of the Sadamon / Danrin style, but for Basho, this period introduces various attempts in the structure of expressions and phrases, and consciously seeks to make a change in haiku. Considered period[15].

    Basho haiku

    In the Jokyo era, Basho's haiku mainly takes two phrase patterns, and works that incorporate various expressions in them become the mainstream. The two phrase types are "-ya (may be omitted)" and "-ya / --- (uninflected word stop)".An example of the former is

    Snow Asaya looking at a horse (Yuki no Tomorrow looking at a horse) "Nozarashi Kikou"

    Can be mentioned.Emphasize how fresh the morning scenery of the snowy landscape accumulated overnight is by even looking at ordinary horses, and connect it to the "snowy morning" as if a phrase folds up while showing concreteness. The mood is expressed by things, and the impression is summarized by the "ya" at the end.[30]..In the latter,

    Old Buddhas in the scent of chrysanthemums

    There is, and the separate matters described in the upper five and the middle seven and the lower five separated by "ya" without using the surplus are connected and integrated with a spread.[30].

    Furthermore, in "Three Booklets," Basho says, "All poetry and poetry series haiku are elegant, but haiku is beyond the reach of the above three."The place that does not reach means "profane", and while the poetry ream cut off "profane" and succeeded as a literary art of "Ya", haiku has the uniqueness of being on a par with the other three while incorporating even "professional". It states that it is in high literary arts.In this example

    Octopus trap and color and light in the summer moon (Octopus trap and color and light in the summer) "Sarumino"

    Looking at, while using a popular material called "octopus trap", he sings the octopus that sleeps on a summer night unexpectedly that it will be preyed on, expressing the fragility and sadness of life.[30].

    The state of Karumi

    It is thought that Basho reached the realm of "Karumi" around "Hisago" in the 3rd year of Genroku.This is a haiku of "Hisago" in "Three booklets"

    I wonder if the juice and the sardines are cherry blossoms under the tree.

    It is thought from the fact that the commentary of "Knowing the phrase of cherry-blossom viewing and lightening it"[31].. Basho does not leave a clear definition of "karumi", but a slight word "enlighten the heart and return to the profane" ("Three booklets") is left.[22]..The tried interpretation is to express familiar everyday subjects in a straightforward and plain manner without adding any taste or intention.[31], Converting the traditional waka poem "Fuya" into a simple one, expressing everyday things in a free area[32]Also say.

    When this "karumi" is used as a phrase, the expression must be plain and subtle so that the ingenuity does not appear.However, if one mistake is made, there is a risk of corrupting haiku into profane, profane, and vulgar.Basho is a person who has a high aspiration and uses "profane" to create poetry in haiku, and puts the fruit of it into practice with the idea of ​​"karumi".[33].

    Haiku

    Basho did not write a commentary (haiku) on haiku[29]..Basho emphasized practice, and even if the disciple had a different idea, he did not correct it, and he tolerated those who did not understand "Karumi" and who preferred a different direction such as Kikaku and Ransetsu.[33]..It is also thought that if he left a poor haiku, he blindly believed it and was afraid that the haiku style would become a mere ghost.[29]..However, it is not prohibited for the disciple to write it down, and it can be known through Doho's "Three Booklets" and Kyorai's "Kyoraisho".[29].

    While incorporating "profane" as in "Karumi," Basho uses "common talk pinghua," that is, everyday language, but translates it into literary poetry to enhance haiku. I was trying to lead.The pure poetic spirit that was emphasized to achieve this was called "Makoto Fuga".[34].. this is,Song studiesThe origin of all things, "Makoto", which is said in the world view of the world, is conscious, and by grasping the essence of the style (in "Three booklets", it is said to "blame Makoto"), the haiku naturally sings and devotes himself to it. Preach that there is no need[34]..This essence is not fixed, and there are two concepts, as in the "uneasy fashion" obtained from Okunohosodo, that the difficulty = "a figure that stands up in good faith" and the fashion = "knowing the change of sincerity". The idea that controls these is defined as "Makoto".[34].

    The essence of Fuga was traditionally called "intention" in poetry and should be respected, but the reality is becoming a mere ghost.Basho instead presented the concept of "nature / nature" and focused on capturing the subject-specific sexuality that is sung in haiku.[35]..Basho's words that directly describe this are "Pine things go to pine learning" ("Three booklets" red).[35]..This simply explains how important it is to abandon private ideas and get into the subject's true feelings.[35].

    Family tree

    Basho's family is from IgaInfluential nationalswasMr. FukuchiIt is said to be Mr. Ryu Matsuo.Mr. Fukuchi is Tsuge Mikata[Annotation 1]In one personTaira no KiyoshiWas referring to the descendants of.

    Tensho Iga RebellionAt that time, Mr. Fukuchi turned over to Oda.This achievement allowed Munetaka to continue his territorial management.However, it is said that he later bought a grudge against the various powerful tribes and was attacked by the mansion and went to Suruga.

    Other

    October 10th, the anniversary of the death (currentlyNew year(Implemented in) is called peach blue mourning, Shigure mourning, old man mourning, etc.Rain TheOld calendarIt was another name for October, and it was also a phrase that Basho liked to write.For example, there is a haiku of Sarumino, "The first rain monkey also wants a small Mino."

    "Matsushima"Hi Matsushima and Matsushimaya" was once considered to be Basho's work, but it has not been recorded, and in recent years this phrase has been used in the late Edo period.Mad songIt is thought that it is the work of the teacher[36].

    The end of Basho isMidosujiIt was demolished due to the widening work.Currently the stone monumentOsakaChuoKyutaromachiIt is built on the green belt between the main line of Midosuji and the side road near 3-5.Also in the immediate vicinityShingo Otani School Namba AnnexThere is also a monument to resign in the precincts of (Minami Mido).

    Basho Ninja theory

    At the age of 45, "Okunohoso RoadBasho, who has completed the itinerary of about 450 ri (1768 kilometers), is considered to be a very healthy leg for a person of this age at the time of the Edo period.[37]Also, paying attention to its origin, Basho is an Iga-ryu (Ninja), The theory that he is a footless person (associate person) who served the Todo family and the discourse that his mother is related to Mr. Hyakuchi, an Iga ninja, are advocated.[38], In "Okunohosodo"Edo ShogunateThere was also an interpretation that Basho, who received his life, was secretly concealing the purpose behind investigating the state of the Tohoku feudal clan.[39].

    I verified the Basho Ninja theoryMie UniversityAssociate ProfessorKatsuya Yoshimaru(Belonging to the International Ninja Society) is not an Iga-ryu because Basho's status is already a farmer in his father's generation.[39], My mother also pointed out that it has nothing to do with Mr. Hyakuchi[38]As a result of analyzing the process of "Okunohosodo" from the description of "Sora's Diary", Basho walked a long distance in a day, but it was about 3% more than that of the average man at that time. As usual, he states that the view of being a ninja does not hold because he is a very healthy leg.[37][38]..In addition, Basho was deified in the latter half of his death and many anecdotes were created, but he cautions that it should be emphasized that episodes using ninjutsu such as trot and hiding are not found.[37].

    Yoshimaru is also investigating the process by which the Basho Ninja theory spread, and its first appearance was in 41.Seicho MatsumotoKiyoyuki HiguchiCo-authored "Travel in Tokyo" (Kobunsha) published by literary critic.Hideki OzakiIt can be confirmed that he chanted the same theory many times while taking up the bloodline of Basho's mother.[40], 45Saito SakaeThe detective novel "Ku no Hosomichi Murder Case" (Kobunsha) and the serial television historical drama "63" to 1988.Stealth/rear path』(TV TOKYO), in the form of helping, it is considered that it was overwhelmed by the population in combination with the ninja boom after the Showa era.[39]..Yoshimaru said that the Basho Ninja theory is conclusive and there is no possibility of falsification.[38], "Unprovable ghostly being"[39], "It's a non-beneficial idea for Basho and for ninja and ninjutsu."[38]It gives a strict evaluation.However, there is no evidence for the theory that Sora, who is the companion of "Okunohosodo", is a ninja, but there is a possibility.[39][41].

    Basho statues outside Japan, etc.

    • ウクライナIn the second year of junior high schooltextbookHas two pages of information about Matsuo Basho.[42].
    • Sierra's game "Swat 2" features the mastermind behind a terrorist organization that reads funny haiku in English under the name "Bashaw."
    • In the name of WC FlanaganNobuhiko KobayashiIn his book "Chihayafuru Oku no Hosomichi", a description based on the above Basho secret theory can be seen.However, the main purpose of the trip is an original description that has nothing to do with historical facts, such as the bombing of Sado Kinzan and the covertness of the Mito Domain.
    • Robert CraisThe title of his book "Monkeys Raincoat: Detective Elvis Cole of Ross" (The Monkey's Raincoat) is Basho's phrase "Hatsushigure Monkey also Hoshigeya Kogure" and Shomon's haiku and haiku collection "Sarumino』Derived from.
    • One of Basho's phrases, "The clouds of flowers, Where is the bell from, Ueno or Asakusa?", Which is an English translation of "Is Ueno or Asakusa?" There is a description that it was understood as a phrase that sang the scene of the funeral mourning the death of a person when read.[43].

    book

    Bronze statue / monument

    Basho monuments exist all over the country, but in Iga, the birthplace of Basho, they are called Basho mounds instead of monuments.

    footnote

    [How to use footnotes]

    注 釈

    1. ^ Read "Tsuge Sanpo".It consists of Mr. Hioki, Mr. Kitamura, and Mr. Fukuchi.Although he referred to the descendants of Taira no Muneki, it is considered a tentative attack.
    2. ^ The official name of "Basho Shichibushu" is "Haiku Seven Parts Collection. "

    Source

    1. ^ Sato ed. (2011), p.248-249, Matsuo Basho-related chronology
    2. ^ a b Abe (1986), p.235-241 Abbreviation, p.1-34 Birth and genius of personal and hometown parties
    3. ^ a b c d e f g h i j k l m n o p q Sato ed. (2011), p.30-34, Basho's life Iga Ueno era (Kanei-Kanbun period)
    4. ^ Takahashi (1993), p.303 Abbreviation, p.4-9 Kanbun era of Tadaemon Matsuo Sobo
    5. ^ Akimasa Higashi, Basho's love phrase, Iwanami Shinsho Yellow Edition 91,Iwanami Shoten1997, see p.37 and citation
    6. ^ Shoko Azuma, "Study of <seasonal language / seasonal title> in Shofu Haiku" (Meiji Shoin, 2003),ISBN-4 625-44300-8.
    7. ^ Sato (2011), p.247, Postscript
    8. ^ Akimasa Higashi, Basho's love phrase, Iwanami Shinsho Yellow Edition 91,Iwanami Shoten1997, see p.1 and citation
    9. ^ a b Takeo Kitade. “[Haiku Matsuo Basho] Chapter 1 Young Basho". Iga Town Information YOU.As of August 2016, 6original[Broken link]More archives.2016/6/12Browse. “The Kamitsuge Village theory is 84 years after Basho's death.Ernst & YoungIn the 7th year (1778), Riichi Saryuan Riichi's "Oku no Hosomichi Kanshosho" began to say, "Make it from Sooh Ha Iga Kuni Tsugego ...".It will be cited in several biographies after that, but the grounds are scarce. ”
    10. ^ a b c d e f Aiba (2001), p.16-21, 1. Basho, Iga Ueno
    11. ^ a b c d e f g h i j Sato Hen (2011), p.34-37, Basho's Life Edo Downward (Enpo Period)
    12. ^ Aiba (2001), p.30-42, 3. Danrin Kaze and Edo Downward
    13. ^ a b c d e f Sato ed. (2011), p.38-41, Basho's life Fukagawa relocation (End of Enpo-Tenwa period)
    14. ^ a b c d Aiba (2001), p.43-54, 4. Road to the Hermit
    15. ^ a b c d e f g Sato ed. (2011), p.14-17, History of Haiku and Basho Basho's Sadamon, Danrin, Tenwa style
    16. ^ Museum Tsuru (2000) pp.114-117.
    17. ^ Land related to Matsuo Basho Koto Outing Information Bureau, viewed September 2020, 9
    18. ^ a b c d e Sato ed. (2011), p.41-44, Basho's life "Nozarashi Kikou" trip
    19. ^ a b c Sato ed.
    20. ^ a b c d Sato ed. (2011), p.47-48, Basho's life "Okunohosodo" journey
    21. ^ a b c d e f g Sato ed. (2011), p.49-50, Basho's life "Sarumino" was established
    22. ^ a b c Sato ed. (2011), p.50-52, Basho's life "Okunohosodo" was established and "Karumi" was oriented.
    23. ^ a b c d e f g Sato ed. (2011), p.52-54, to the last journey of Basho's life
    24. ^ a b Aiba (2001), p.206-216, 17. Basho in his later years
    25. ^ a b c Sato ed. (2011), p.61-66, People who color Shomon Jittetsu People who continued to be Shomon from the earliest days to after his death
    26. ^ a b c d e Sato ed. (2011), p.66-71, People who color Shomon People who introduced in their later years and inherited the "heart of haiku"
    27. ^ a b Sato ed. (2011), p.72-73, two contrasting people who edited the people who color Shomon "Sarumino"
    28. ^ a b c Sato ed. (2011), p.74, People who color Shomon
    29. ^ a b c d Sato ed. (2011), p.190-192, Basho and Shomon's Haiku Basho and Haiku
    30. ^ a b c Sato ed. (2011), p.17-18, History of haiku and the results of Basho's phrase
    31. ^ a b Sato ed. (2011), p.216-223, Basho and Shomon's haiku theory Basho and "Karumi"-In the case of "Betsuzapo"
    32. ^ Aiba (2001), p.217-252, 18. Basho's Theory of Art
    33. ^ a b Sato ed. (2011), p.223-226, Basho and Bamon's Haiku Theory of Genroku Haiku
    34. ^ a b c Sato ed. (2011), p.192-195, Basho and Bamon's haiku theory The essence of haiku literary arts, haiku spirit theory- "correct slang" "Makoto Fuga"
    35. ^ a b c Sato ed. (2011), p.195-198, Basho and Bamon's Haiku Method of Grasping the Object-Tat Tvam Asi
    36. ^ "Reference joint database”. National Diet Library. 2019/12/9Browse.
    37. ^ a b c Basho's leg strength was normal --"Yomiuri Shimbun", viewed December 2018, 12 and March 19, 2021.
    38. ^ a b c d e The 4th "Tendency and Countermeasures of Basho Ninja Theory" (Late) --Mie University Faculty of Humanities, Graduate School of Humanities and Social Sciences, accessed March 2021, 3.
    39. ^ a b c d e Verification of "Basho Ninja Theory" Commentary by Associate Professor Yoshimaru, Mie University --Readed "Sankei Shimbun" on January 2017, 1 and March 29, 2021.
    40. ^ Basho Ninja Theory Spread Ozaki --"Yomiuri Shimbun", viewed December 2018, 4 and March 11, 2021.
    41. ^ (Essay) About the description about "Basho" in the Momochi family tree (Yoshimaru Katsuya) --International Ninja Research Center, accessed March 2021, 3.
    42. ^ NHK satellite HDTVJanuary 2009, 1 11:16 "Earth correspondent special]Yukio Okamoto ウクライナShow me the textbook for the second year of junior high school that I brought back from.
    43. ^ Supervised by Yasuteru Otani, supervised by Katsuaki Horiuchi, edited by Kojiro Asao et al., "Encyclopedia of English for Working People" Taishukan Shoten, March 2002, p. 3.

    References

    Related literature

    • Yukio Saito "Makino Shichi Yumitsu Nobe Bashoan Bashoan Ruins" "Edo Meisho ZueVolume 4, Aritomodo Bookstore, 1927, pp. 43,46-38.NDLJP:1174161/26. 

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