由良のとを
|
Yura no to wo
| |
渡る舟人
|
wataru funa-bito
| |
かぢをたえ
|
kaji-wo tae
| |
行くへも知らぬ
|
yukue mo shiranu
| |
恋の道かな
|
koi no michi kana
|
Sone no Yoshitada 曽禰好忠 was active in the second half of 11th century, which makes him a mid-Heian period (平安時代 Heian jidai; 794–1192) poet. Nevertheless, little is known about him, except for the fact that he was a secretary (掾 jō) in Tango 丹後 province (northern part of modern Kyōto prefecture [京都府 Kyōto-fu]). Because of being stationed in Tango, he is sometimes being called Sotan 曽丹.
Both Yoshitada’s poetry and personality were eccentric. The first meant that his poetry remained largely unappreciated while he was alive, and the second gave rise to many anecdotes. One of such anecdotes tells of how Yoshitada, although uninvited, marched into a poetry contest (歌合 uta-awase) and insisted that there was no way a distinguished poet like him would not be invited and then pulled out his collar (Suzuki, Yamaguchi, Yoda 2014, 73), which should have seemed eccentric and really strange.
Yoshitada’s eccentric poems were not valued in his time but came toe be admired in 12th and 13th centuries. Thus Yoshitada has 89 poems in imperial anthologies, with most included in the 6th imperial anthology Shikashū (詞花集 Collection of Verbal Flowers; compiled in 1151–1154) and 8th imperial anthology Shinkokinshū (新古今集 New Collection of Poems Ancient and Modern; presented in 1205; finished around 1216).
The poem by Yoshitada was originally included in Shinkokinshū, in the first book of love poems. The topic is stated as unknown – that is, the exact topic is unknown; the broad topic is “love”.
The original poem starts with Yura no to 由良のと (由良の門 in other transcriptions), which is utamakura 歌枕, or a poetic place name. There were two places called Yura 由良 – one in Tango, another one in Kii 紀伊 province. Since Yoshitada served in Tango, it is safe to presume that the Yura in his poem is that in Tango or modern-day Kyoto prefecture, in Miyazu 宮津 city, where Yura 由良 river flows into Wakasa bay (若狭湾 Wakasa wan).
The meaning of the third line of the poem is debatable, as kaji-wo tae かぢをたえ can be transcribed as both 梶を絶え (meaning he loses his oar) and as 梶緒絶え (meaning the oar-cord snaps). While kaji 梶 in both interpretations is the same “oar”, the disputed part is を/緒 – the former being a case-making particle, the letter meaning cord. Although the first interpretation is more widely-accepted, there is evidence that the presumed compiler of Hyakunin Isshu, Fujiwara no Teika 藤原定家 (1162-1241, Hyakunin Isshu 97), supported the second interpretation (Mostow 1996, 287).
Yukue mo shiranu 行くへも知らぬ of the fourth line can be seen as connecting to both the third and the fifth lines.
かぢをたえ行くへも知らぬ Kaji-wo tae yukue mo shiranu
| Adrift [either because the oar is lost or because the oar-cord snapped], I do not know what will become |
行くへも知らぬ恋の道かな Yukue mo shiranu koi no michi kana | I do not know where the road of love will take me |
Through connecting the third and fifth lines, yukue mo shiranu connects the whole poem. Everything that precedes it is considered a jokotoba 序詞 – a kind of a preface to the main idea of the poem. Hence, like a boatman adrift at the mouth of Yura, one does not know where the path of love (恋の道 koi no michi) will take them.
Like a boatman crossing the mouth of Yura, adrift as the oat-cord has snapped, − I do not know, where the road of love will take me.