12/13/2013

shokunin - craftsmen

[ . BACK to DARUMA MUSEUM TOP . ]
. Traditional Crafts of Edo - Tokyo .
. - - - - - ABC List of Edo craftsmen 江戸の職人 - - - - - .
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shokunin 職人 craftsman, craftsmen, artisan, Handwerker
takumi 匠 master craftsman
watari shokunin 渡り職人 wandering craftsman

. - - - - - ABC List of Edo craftsmen 江戸の職人 - - - - - .

. shokunin 職人と伝説 legends about craftsmen, artisans, Handwerker .

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shinookooshoo 士農工商 Shinokosho - the four social classes of
warriors, farmers, craftsmen, and merchants

. mibun seido 身分制度 status system, Klassensystem .


Edo shokunin zushoo 江戸職人図聚 by 三谷一馬


After Tokugawa Ieyasu established his capital in Edo, he invited many skillful craftsmen to come here, build the castle, temples, shrines and mansions of the daimyo Lords in an act to fulfill their "duty to the country" (kuniyaku, kokuyaku 国役). Many official construction works were kuniyaku-bushin 国役普請, many of them comprising flood control works.
After the great fires which often hit the growing town, rebuilding was done by the carpenters and craftsmen.
One of the major center of craftsmen established by Ieyasu was Kanda 神田, where some street names remain to our day.
The craftsmen of Kanda had one passion - the annual Kanda festival.
The important supervisors of a guild, tooryoo 棟梁 Toryo had to organize the craftsmen in their districts and report to the Bakufu government.

. Kanda matsuri 神田祭 Kanda Festival - Introduction .
at the shrine 神田明神 Kanda Myojin

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One of the great customers of skillful craftsmen were the more than 1000 women living in Ooku 大奥, Oku, the Harem of the Shogun. They bought only the best of everything available.
The leader of a group of craftsmen working for the Bakufu government was called
goyootashi 御用達, castle-town merchants.
Craftsmen who did not want to be bound too much by the rules of government eventually moved out to other parts of Edo and worked on their own for the neighbourhood.

The leader of a group of craftsmen was generally called
oyakata 親方 boss, foreman, master craftsman leader
- - - - - not to mix with
. oyabun 親分 boss, gang leader, godfather .

A boy of about 10 years entered the workshop of an Oyakata to learn the craft, for more than 10 years (dechibooko 丁稚奉公 - a kind of apprenticeship) before he was given work to do by himself. He lived in the house of the Oyakata and took part is the "family life" of the group of workers. He got no money, just free food and lodging at the house.
When he had learned all the tricks of the trade and was ready to establish himself, he had to work another one year for free "to show his gratitude" (御礼奉公), before the Oyakata set him free.

Before doing some work the craftsman had to haggle about the price for a bit of work with his client,
temadori 手間取.
Despite working hard, most craftsmen earned just enough to get by day by day. The only wealthy ones were the Oyakata.
But since there were many fires in Edo, the craftsmen were always necessary to produce new things for the homes and had work enough to live by. They preferred to spend their daily earnings soon in the evening and not put much savings on the side.
yoigoshi no zeni wa mottainai 宵越しの銭は持たない
small change should not be kept over night

“An Edoite will not keep his earnings overnight”

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source and more : ameblo.jp/edo-sanpo

Craftsmen working at home were called ijoku, ishoku 居職.
They mostly made the items people used in daily life. They made things when they got an order from a family and made some extra things to sell on the spot or engage a peddler selling them. He could take a price he saw fit for his work, hoping the client would pay, otherwise haggle for a bit.

Craftsmen going out to work were called dejoku, deshoku 出職.
They went to the home of a client to work. The three most important deshoku for construction works 普請三職 were
daiku 大工 carpenter, shakan 左官 wall plasterer and tobi 鳶 construction workers.

A craftsman making tools and things was often calle called ...shi 師, while the vendor of his products was called ...ya 屋.

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Edo no waza to takumi 江戸の技と匠 The skilled craftsmen of Edo

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shokuninmachi 職人町 district with craftsmen, a part of Edo
. EDO - machi, choo  町 town and village   .

Various "villages" for the craftsmen of the same type. Some names still exist in Tokyo,
others have disappeared from the modern map.
(choo 町 can also be read machi)


konyachoo 紺屋町 dyeing cloth
nabechoo 鍋町 making pots and pans (Kanda)
norimonochoo 乗物町 making kago and mikoshi palanquins
..... kitanorimonochoo 北乗物町
renjakuchoo 連雀町 making backpack luggage carriers  (renjaku is a waxwing bird)
roosokuchoo 蠟燭町  wax candle makers
nushichoo 塗師町 laquer workers
sudachoo 須田町 making fruit sweets
shinkokuchoo 新石町 stone masons
shirakabechoo 白壁町 "making white walls" plasterers
Shiroganecho,白金町 (ginchoo 銀町/ shinshiroganechoo 新銀町 making silver craft items


. Kajichoo, Kajimachi 千代田区 鍛冶町 "Blacksmith district" in Chiyoda
Kajiyachoo, Kajiyamachi 神田 鍛冶屋町 in Kanda (Chiyoda) .


. Kanda daikuchoo 神田 大工町 carpenter district in Kanda .

. Kijichoo 雉子町 "pheasant district", wood-craft artisans .

. Konyachoo, Konyachō 神田紺屋町 Kanda Konya-Cho
Konyamachi, district for indigo cloth dyers .

- 土屋五郎右衛門 Tsuchiya Goroemon


駅名で読む江戸・東京 / 大石学

. Famous Places and Powerspots of Edo .


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お江戸の職人(エリート)素朴な大疑問 / 中江克己 Nakae Katsumi

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Bamboo Yards, Kyōbashi Bridge
京橋竹がし Kyôbashi Takegashi
Utagawa Hiroshige


Kyoobashi 京橋 Kyobashi Bridge "Kyoto Bridge" district
. Chūō ku 中央区 Chuo Ward "Central Ward" .

- quote -
Kyobashi - Home of Edo's Craftsmen
The Tokaido is the main highway between Edo and Western Japan. Here in the downtown area of the city, though, it looks like just one more busy city street. As we get closer to the center of town, the streets which cross the Tokaido become broader and the buildings that line the streets become larger and more imposing. Most of the buildings on the main roads are large stores or the homes some of the city's more prosperous merchants. Kyobashi is the general name given to a large area of low-lying land that makes up one of the key commercial districts of Edo. The district occupies the flat land immediately to the West of Edo castle, and is an important center of the city's economy.
- snip -
However, the reason why Kyobashi is such an important part of Edo's economy is that many communities of craftsmen and artisans live in the area. The people who practice each type of craft tend to gather together in certain neighborhoods, and for this reason, many neighborhoods in the Kyobashi area are named after the type of craftsmen who live there.
A few examples are:

Tatami-machi -- Mat-maker's village
Oke-machi -- Bucket-maker's village
Minami Daiku-machi -- South carpenter's village
Minami Kaji-machi -- South blacksmith's village
Teppo-machi -- Gunsmith's village


Probably the most famous of these areas is "Ginza", the location of the Shogun's mint. Gin-za takes its name from the silver mints located in a cluster of buildings just to the southeast of the Shogun's castle. The artisans who work in these silver shops belong to one of just three authorized silver mints in the country -- one in Edo, one in Sakai (Osaka) and one on Sado island -- home of the country's most productive gold and silver mines. The area also contains many smaller shops manned by artisans from the same silver guild, who turn out silver jewelry and decorative items. A few minutes walk to the north, also bordering the grounds of Edo castle, is the gold mint or Kin-za, and further away, near the shores of Edo bay, is the Zeni-za, or copper mint. Like the Gin-za, the gold and copper mints are strictly licensed by the Shogun, and only a few exist nationwide.



- snip -
... the Kyobashi district is the most "middle class" area of the city.
While many parts of Edo are either dominated by huge manors of the upper classes or filled with tiny "row houses" of low-skilled workers, Kyobashi is mainly inhabited by small merchants and craftsmen. As you pass from neighborhood to neighborhood, you notice that all the stores facing the street in a given district sell the same type of products: Dyed cloth is sold on one block, iron tools on the next, pots and pans on this street and bookstores on the next.

The layout of the city streets is quite complicated. Although the main avenues are fairly broad and straight, in each "block", there are dozens of little alleyways that lead between the major buildings and into courtyards behind the stores. These alleyways are lined by workshops and homes where the craftsmen live. For example, between two of the shops that that sell iron tools is an alleyway, and if you listen carefully, you can hear the clanging of a blacksmith's hammer coming from the courtyard. This neighborhood is home to people who specialise in iron work.

On the next block are stores selling oke (wooden buckets and tubs). In the alleyways and courtyards behind these shops, you can see men carving the wooden frames of large tubs, and securing them with strong strips of twine. This is the neighborhood where the okeya (bucketmakers) live.

Over here are a group of shops that sell cloth and simple cotton kimono. Let's go down this alleyway and see the neighborhood where the dyers and weavers live.
The alley leads into a wide square. This central square is the heart of the weavers' neighborhood. Apart from a few tiny shops selling vegetables, rice and other necessities, most of the buildings that face this central square have workshops on the ground floor and apartments upstairs where the craftsmen and their families live. The entire community is busy at some sort of work related to the district's trade -- dyeing cloth.

The central square in the dyer's district is a very colorful place. Some of the older men shout instructions to their apprentices, who are learning how to prepare the cloth and dyes in just the right way, to ensure that the color is vivid and even, yet does not fade too much when washed. All around the area, brightly colored strips of fabric flutter in the light breeze as the cloth is dried and the dyes set. The cloth produced in these workshops around the central square are then sold in the large stores that face the street, or they may be sold to large wholesalers (tonya) and sold in other markets around the region.

In some buildings, people are weaving the cloth using large looms. Elsewhere, workers are dyeing the cloth in large wooden vats. Everyone in the neighborhood, men women and children, take part in the work. Before the Tokugawa Shoguns set up their capital in Edo, the only people in the area were farmers and warriors. Most of the best craftsmen in Japan are from the area around Kyoto and Osaka, rather than from Edo. For that reason, people from the western part of Japan still look down on "Easterners" as slightly uneducated and not very good at business or crafts. However, the shogun has managed to convince many people to move from their homes in the western part of Japan to these neighborhoods in Edo. Even the artisans who were born in Edo usually have parents or grandparents who came from the West.
- source : edomatsu/kyobashi -


. Tatamicho, Tatamichō, Tatamimachi 畳町 Tatami district .

. Okecho, Okemachi 桶町 "Bucket district" .

. Daikucho, Daikumachi 大工町 carpenter district .

. Kajicho, Kajimachi 鍛冶町 blacksmith district .

. Teppocho, Teppomachi 鉄砲町 gunsmith district .


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kajibashi 鍛冶橋 Kajibashi Bridge

- quote -
The Crafts Guilds of Edo
The craftsmen who live in the Kyobashi area are fairly well off. Officially, craftsmen have about the same status as merchants -- that is to say, they rank lower than either samurai or farmers. However, in practice, skilled craftsman are not only relatively well respected; they can usually make a pretty good living too. This is particularly true of craftsmen who live in large cities like Edo, where the demand for their services is very strong. If you want to visit some of the neighborhoods where the craftsmen work, we will have to leave the main highway for a while. Most of the workshops are in neighborhoods behind the main shopfronts. To get to these neighborhoods, we have to leave the main road and pass down the narrow sidestreets, through large and solid-looking gates.

There are gates like these on almost all of the side streets and alleyways in the city. They are part of the security system that people use to guard their neighborhoods at night. Edo has a relatively low crime rate, but in a huge city of over 1 million people there are bound to be some bad characters around. Particularly troublesome are bands of unemployed samurai who dress up in wild outfits and roam the streets at night, brawling with other gangs and accosting merchants or craftsmen who are out late at night.

To help keep these troublemakers out of their neighborhoods, most of the city districts are arranged in a similar pattern. The main streets and canals divide the city into large blocks (neighborhoods), known as machi, or cho. To enter one of these neighborhoods, you have to leave the main street and go down one of the side streets or alleys. All of the side streets leading into the neighborhood are guarded by gates, which can be closed at night. This is an effective way to keep out most criminals, drunks and other disreputable characters who might be wandering about late at night.

Groups of guards, known as yoriki and ban-nin (sort of like police officers) patrol the main streets at night, making sure that the gates are closed and keeping a lookout for troublemakers. Anyone who is out on the main streets late at night is likely to be stopped and questioned. A person needs to have to have a good reason for being out late at night, and if they act suspicious, the yoriki may take them in for questioning.



Meanwhile, in each neighborhood, the citizens take turns working as night watchmen in a sort of "neighborhood watch". The job of the person on duty is to close the gates late at night, and walk around the neighborhood making sure that all is quiet. If someone comes home late at night, they have to knock on the gates and convince the person on guard duty to let them in. Naturally, the guard will only open up if he recognises the person who knocks at the gate.

The neighborhood we are entering now is home to a community of potters, and the shops on the main street have row after row of porcelain and pottery lined up on the shelves and tables. Each store offers a range of different types of plates, saucers, mugs, bowls and vases.

Pottery is a highly developed craft in Edo, though the best products still come from the far western provinces of Suo, Aki and Nagato. A wide range of different styles of pottery are available, from inexpensive dishes used by average townspeople to the works of master craftsmen, which can fetch extremely high prices from rich daimyo, merchants or members of the Emperor's court.

Everyone is intent on what they are doing, and take their work seriously -- even the youngsters and women who prepare the clay for use in making the pottery. Like many of Edo's crafts, there is a close connection between the business of making pottery and the expression of fine art. Apprentices may produce large amounts of simple pottery for daily use while they are learning their craft, but their goal is always to develop their skill to a fine level and to create true works of art.

The center of the potter's district is almost uncomfortably warm. You can feel the heat from the kilns as soon as you enter the square. The huge ovens used to bake the porcelain are set up in the center of the district, and they are tended carefully to ensure that the temperature is kept at just the right level. Around the square, individual craftsmen are shaping clay into different types of products. Every few minutes, someone will carry another large rack of molded pottery over to the kilns to be baked. This neighborhood can be unbearably hot in the summer time, since potters have to work all year round. On the other hand, it isnt such a bad place to visit in the winter. Each of the crafts districts is entirely devoted to producing their specialty products, and each member of the community has a part to play. Most of the people are closely bound together by ties of kinship and community, and all work together to help the entire neighborhood become prosperous.

Craftsmen in Japan have to spend ten years working as an apprentice for a "master craftsman" before they can start to work on their own. While they are an apprentice, they will spend the entire day working with their master, watching every move that he makes, and attempting to imitate his skills. Although the crafts tend to hereditary professions, with people passing on their trade from father to son, it is not that uncommon for people to switch to a different craft while they are still very young.

In order to take up a different craft, the youngster has to be accepted as an apprentice by one of the "masters" in another craft, but if their parents pull a few strings, this is not too hard to arrange. In addition, some low-ranking samurai give up their status as samurai in order to become craftsmen. While this may be a step down in social rank, for the lowest-rank samurai it can often mean a big improvement in wages. All the same, every apprentice starts out at the same level, as a raw student, regardless of their family background, past experience or "connections".

People who are extremely talented at a craft -- whether it be pottery, weaving, wood-carving or bucket-making -- can become quite famous. For this reason all of the best young students will compete to try to become the apprentice of a master craftsmen. Master craftsmen only pass on their best techniques to the top apprentices, so when the apprentices get older they often boast about being the "former student" of some famous craftsman. "Officially", craftsmen belong to a lower class than farmers or samurai, and only a shade above merchants. However, the best craftsmen are often granted honorary ranks of nobility, including the right to wear a sword and take a surname. Originally, only samurai and nobles from the Imperial court had two names, but nowadays, many of the leading craftsmen and merchant families also have been granted "honorary" second names as a reward for some service to the Shogun or some other high-ranking official.

This next neighborhood is home to the blacksmiths. Different crafts have higher or lower status, depending on the importance of the work. Potters and weavers tend to be ranked in about the middle. People who make sandals, floor mats (tatami) or other goods made of straw tend to have a lower status. The crafts with the highest status are carpenters and smiths, since their skills are the most valuable to the Shogun. Blacksmiths make all sorts of useful items from steel, but the most important, of course, are the swords that they produce for the samurai.

Those men over there are smelting steel in a large, open-air furnace. Production of a high-quality steel product, such as a sword, is a very painstaking job. First, the steel ingot must be produced by smelting iron. The iron is collected in large ingots, and stored in a warehouse until it is needed.

When the time comes to produce a sword, the smith heats the ingot and breaks off a piece of the proper size. This is then heated repeatedly and beaten into shape using heavy hammers. The job often requires two people -- one to heat and hold the steel, and the other to swing the heavy hammer to beat it into shape. It takes a great deal of practice and skill to shape the sword just right. Finally, the blade is covered with a layer of clay to control the rate of cooling -- fast at the edge that will be used for cutting, and slower at the back of the shaft. Finally, the blade is plunged into cold water to cool it. Another group of craftsmen will fashion the decorated wooden handle and the scabbard. The result is one of the most beautiful and deadly of weapons -- a katana (long sword).
- source : edomatsu/kajibashi -


. tookooshi 陶工師 Tokoshi, potters of Edo .


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Edo Shokunin Kitan 江戸職人綺譚 Strange tales of Edo craftsmen
佐江衆一 Sae Shuichi (1934 - )

- #shokunin #edoshokunin #craftsmen #takumi -
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- - - - - reference - - - - -

和国諸職絵尽(外題) 和国諸職絵つくし Wakoku shoshoku ezukushi
(Collection of Pictures of Various Occupations in Japan) - by Hishikawa Moronobu
- a link with many illustrations
- source : Museum of fine arts, Boston -


Old placenames of Edo
- source : トキオ・カフェのブログ -


日本橋 神田 上野 浅草 向島 両国 深川 佃 芝 品川 目黒 赤坂 日比谷 新宿 高田馬場 板橋 王子 千住 葛西 国府
- source : 江戸開府400年 -

- reference - 職人町 -


職人町の形成と解体 - 6 pages with info 江戸の職人発展史
- source : token.or.jp/magazine -


Shokunin burui 職人部類 by Tachibana Minkō 橘岷江

- - - with access to one volume
- source : collection pulverer.si.edu -


今様職人尽百人一首 - Imayō shokunin-zukushi hyakunin isshu
with illustrations of 100 craftsmen
近藤淸春. [近藤淸春] ; Kiyoharu Kondō
- reference -
. . . CLICK here for Photos !



Crafts and Trades of Japan,
with Doll-and-Flower Arrangements

Billie T. Chandler

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- - - - - H A I K U - - - - -

一生を渡り職人春の雁
isshoo o watari shokunin haru no gan

his whole life
a wandering craftsman -
geese in spring

Tr. Gabi Greve

Andoo Rinchuu 安藤林虫 Ando Rinchu

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職人に口出し無用寒の梅
shokunin ni kuchidashi muyoo kan no ume

you should not interfere
with a craftsman at work -
plum blossoms in the cold


平野道子 Hino Michiko

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タオル職人めじろ鳴かしているばかり 山内崇弘
初染めや藍職人の爪の藍 近藤陽子
寒糊を煮終へ職人一家なり 池上不二子
小雪や桶職人の長寿眉 玉木郁子
打水や通称日光職人町 西本一都 景色
春時雨ペンキ職人軒を借り 勝連一鉄
朝の職人きびきびうごき百日草 植村通草
牡丹職人失踪届二三枚 仁平勝 花盗人
瓦職人仲秋の空一人で占め 福岡浪子
畳職人雨に目を遣り秋燕 高澤良一 素抱
目標は大工職人みあげる眼 須崎美穂子

職人といはれ六十花山葵 井ノ口昭市
職人に口出し無用寒の梅 平野道子
職人の二人しぐるゝ畳針 川崎展宏
職人の休憩の輪へ大西瓜 水口泰子
職人の座布団薄し鳥の恋 大木あまり 火球
職人の早仕舞せし冬至かな 山崎一角
職人の衣更へたる一座かな 露月句集 石井露月
職人の親子が帰る十三夜 佐久間久子
職人の誇大事に初仕事 池上不二子

花の頃扇さいたり諸職人 上島鬼貫
葺替職人上と下とで押し問答 高澤良一 寒暑
青木の実錺職人路地に住み 栗山よし子
- source : HAIKUreikuDB


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. - - - - - ABC List of Edo craftsmen 江戸の職人 - - - - - .

. Construction work for a Japanese Home .

. Japanese Architecture - cultural keywords used in haiku .

. Traditional Crafts of Edo - Tokyo .


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[ . BACK to WORLDKIGO . TOP . ]
- #shokunin #edobakufu #kyobashi #kyoobashi -
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12/11/2013

ISSA - waka-zakari

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. Kobayashi Issa 小林一茶 in Edo .


人つきや野原の草も若盛り
hitozuki ya nohara no kusa mo waka-zakari

they love to be together --
grasses in the field, too
in the first flush of youth

Tr. Chris Drake

This late spring hokku is from an undated letter. Issa wrote similar hokku in 1825 and 1826, when he was feeling old but hoping to marry for the third time, a goal he achieved in the 8th month (Sept.) of 1826. The つ in the first line can be either tsu or zu, and the noun the first line is glossed by Issa Hokku General Index (455) as 人付き, or hitozuki, the state of being 'sociable, gentle, naive, meek, affable, genial, amiable, lively, convivial.'

New wild grasses are growing rapidly everywhere in the field, and Issa senses the young stalks are full to overflowing with the desire to live and to be with other stalks, mingling and mixing with each other in dense clumps. How similar they seem to human teenagers, especially in spring. Issa consciously uses a word that includes hito, 'people, humans,' to characterize the young grass, and he also seems to be talking about the social instincts of grass at any age. In taking stalks of vigorous grass to be accurate images of human spiritual growth as well, Issa precedes Walt Whitman's Leaves of Grass (1855) by several decades. Whitman's world may be slightly more human-centered than Issa's, however, since Issa seems to treat grasses and humans as equals, and he delights in finding evidence of the wild desire of grass stalks to grow together with each other as they grow taller.

Issa puts it this way in a variant from 1825:

愛相やのべの草さへ若盛り
aisoo ya nobe no kusa sae waka-zakari

how warm to each other --
even grasses in the field
in the first flush of youth


The word aisou in the first line means the state of being 'sociable, amiable, cordial, warm-hearted, affable, hospitable' and differs from hitozuki in the first hokku in being slightly more publicly oriented. In both hokku, however, the young grass stalks enjoy company and strongly want to share their newfound energy and desire to live with each other.

Chris Drake


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More haiku abouat waka-zakari with translations by David Lanoue


鮎迄もわか盛也吉の川
ayu made mo waka-zakari nari yoshino kawa

the trout too
hit their peak young...
Yoshino River


. Issa at Yoshinoyama - 吉野山 Mount Yoshino .



人つきの有や草ばもわか盛
hito tsuki no ari ya kusaba mo waka-zakari

some of them stick
to people, young grasses
at their peak




むつましや男竹女竹のわか盛り
mutsumaji ya odake medake no waka-zakari

living in harmony--
boy and girl bamboos
the peak of youth




さわぐぞよ竹も小笹もわか盛り
sawagu zo yo take mo ko-zasa mo waka-zakari

what a racket!
for bamboo and pampas grass
the peak of youth




うれしげや垣の小竹もわか盛
ureshige ya kaki no ko take mo waka-zakari

joyful!
the fence's little bamboo
at the peak of youth

Tr. David Lanoue


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. WKD : Kobayashi Issa 小林一茶 - Introduction .


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12/09/2013

ame-uri vendor of candy

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ame-uri, ameuri, ame uri 飴売り vendor of candy, candy seller

There was a proverb in Edo,
naki ko ni ame 泣く子に飴 a child that cries gets sweets

so vendors of candy were quite popular.


source : www.kabuki-za.com/syoku

The dress of candy vendors in Edo, Kyoto and Osaka was very distinct. In Edo, a spirale shape (uzumaki 渦巻) was popular.
Some would sit by the roadside, play the shamisen, hit the drum and try to attract customers.




飴と飴売りの文化史 Cultural history of candy and candy vendors
牛嶋英俊 (著)- Ushijima Eishun


Candy was made of mizuame 水飴, with various flavors, see below.


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- - - - - The most popular types of candy vendors

amaida ameuri あまいだ飴売り vendors of "Amida candy"




a pun on Amida, nenbutsu ame 念仏飴
and
amai da 甘いだ "this is sweet"

It was sold by vendors looking like monks.


uta nebutsu ame 唄ねぶつ飴 singing the nenbutsu candy vendor


source : nora-pp.at.webry.info



. Namu Amida Butsu 南無阿弥陀仏 the Amida Prayer .


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amekokai na ame あめこかひな飴 "come by some candy"

He called:
ame chan kai na yo , ame kaina 飴ちゃん買いなよ、飴買いな


source : nora-pp.at.webry.info


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dohei ame uri 土平飴売り candy vendor Dohei



source : blog.goo.ne.jp/yousan02


The Song of Dohei

土平が頭に蠅が三疋とまった。只も止まれかし、
雪踏はいて止まったどへどへ(=土平々々)、
土平といふたらなぜ腹たちやる。
土平も若いとき色男どへどへ(=土平々々)



Ameuri Dohei Den (1769) 飴売り土平伝 Legend of Candy Seller Dohei and O-Sen
Kasamori Osen tsuketari 売飴土平伝 笠森阿仙附
by Ota Nanpo and Suzuki Harunobu

The comic love story of Dohei the candy vendor and the waitress O-Sen of a local tea house.

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koshitsuke uma 腰付馬 vendor with a horse around his hips
He tried to look like the shogun riding his horse in Edo.


source : matome.naver.jp/odai


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ojii ame おぢい飴 "Granpa selling candy"

He used to call
おぢいが来たぞ来たぞ、さんげんばりいっぽん四もん、すてきにながいおぢいが来たぞ
ojii ga kita zo, kita zo. sangenbari ippon 4mon. suteki na hagai ojii ga kita zo.

sangenbari 三間張 a long and thin stick of candy



source : nora-pp.at.webry.info

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o-koma ameuri お駒飴売り O-Koma candy vendor

He used to dress up and call out like the heroine O-Koma in the popular puppet theater
koi musume kashi hachijoo 恋娘昔八丈.



source : nora-pp.at.webry.info


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oman ga ame uri お満が飴売り / お万が飴
fat man/woman selling sweets

If you buy more than 100 mon, he/she dances.





source : matome.naver.jp/odai


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toojin ame uri 唐人飴売り Chinese-style candy vendor





CLICK for more images !



source : edococo.exblog.jp


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- - - - - The most popular candy in the Edo period



- quote
Mizuame (水飴) is a sweetener from Japan
which is translated literally to "water candy". A clear, thick, sticky liquid, it is made by converting starch to sugars. Mizuame is added to wagashi to give them a sheen, eaten in ways similar to honey, and can be a main ingredient in sweets. Mizuame is produced in a very similar fashion to corn syrup and is very similar in taste.

Two methods are used to convert the starches to sugars.
The traditional method is to take glutinous rice mixed with malt and let the natural enzymatic process take place, converting the starch to syrup.
The second and more common method uses potatoes or sweet potatoes as the starch source, and added acid, such as hydrochloric, sulfuric or nitric acids. If done by the first method, the final product, known as mugi mizuame (麦水飴), is considered more flavorful than the potato version.
© More in the WIKIPEDIA !




. darumatoo だるま糖 Daruma candy .

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keshitoo 芥子糖(けしとう)candy with poppy seeds

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kinkatoo 金花糖 forms of fish like tai and koi made of sugar
. Sweets from Ishikawa  石川 .



芥子坊の頭の子が手にしているのが、江戸時代の金花糖。
- source : edococo.exblog.jp

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nikkeitoo 肉桂糖(にっけいとう)/ nikkitoo 肉桂糖 (にっきとう)
candy with cinnamon flavor


ookorobashi 大ころばし "huge stick candy"
korobashi was a stick used to transport heavy loads or stones.

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sakura ame 桜飴 "cherry blossom candy"
round sweets in the colors pink and white

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sangan ame 三官飴(さんがんあめ)Sankan ame, starch syrup candy

It is a kind of mizuame 水飴  starch syrup and was first produced by 室町一丁日の三宮屋宇兵衛店 as a present to important daimyo and government officials. The production process is said to be from Korea.
White sugar was heated up to melt, then mochi-rice was rubbed into the pot and starch syrup and a bit of vinegar added for extra taste.


source : www.kmnh.jp/meishyo/top
三舘(官)飴の壷

There were a few shops who sold this sweet.
目黒三官飴の桐屋、長崎三貫(=官)屋、雷門外に川口屋三官飴, 芝三官飴、陳三官飴


- source : ja.wikipedia.org

- source : kazumoto-sure.cocolog-nifty.com


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Special sweets of the Edo period, not only candy

江戸時代の復元菓子の数々

・落 雁(らくがん) rakugan
米など穀物の粉と砂糖を混ぜて木型などで押し固めた菓子の総称
・白雪こう(はくせっこう) hakusekkoo
生米の粉を使用し、後から蒸した菓子
・花ぼうろ hanabooro
小麦粉に卵や砂糖を混ぜてのし、大冠を形どって作って焼いた南蛮菓子
・かせいた kaseita
マルメロを砂糖煮にして固めた羊羹のような菓子
※マルメロ(かりんの別称とされているが、本来は別物。果実は黄色で球形)
・有平糖(あるへいとう)
砂糖を煮詰め冷やした後、引き延ばして細工したものが主だったが、現在では水飴を使っている
・掛け物(かけもの) kakemono
砂糖などの衣をかけて作るこりん、みどり等の菓子
※こりん(小さな金平糖のような菓子で、中空になっている。)
※みどり(小麦粉と砂糖を合わせた生地に砂糖の衣をかけた菓子)
・金平糖(こんぺいとう) konpeitoo
核となるグラニュー糖などを大鍋の中で転がしながら砂糖蜜を振りかけ、少しずつ角を作って大きくする。
・福輪糖(ふくりんとう) fukurintoo
胡麻あるいは芥子(けし)などを入れた煎餅
・軽 焼(かるやき) karuyaki
軽焼煎餅の略で、餅に砂糖を加えてつき、平らにのして上下から焼いたもの
・煎 餅(せんべい) senbei
小麦粉と卵を使った今の瓦煎餅のようなもの
・金花糖(きんかとう) kinkatoo
砂糖で鯛や人間などをかたどった中空の菓子
・は ぜ(爆米と書く) haze
玄米を火にかけて、はじけさせたもの
・求 肥(ぎゅうひ) gyuuhi
小麦粉や餅米を砂糖と混ぜ、火にかけながら練り詰めた菓子
・羊 羹(ようかん) yookan
小豆に小麦粉や葛粉を蒸し固めた蒸羊羹
- source : sugar.alic.go.jp/japan


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hahako ame 母子飴 candy for mother and child

泣きの信吉かわら版 - 井上登貴


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. yuurei kosodate ame 幽霊子育飴 "candy for a ghost bringing up a baby" .

Minatoya, Kyoto みなとや, 京都


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tokkaebee とっかえべえ / tokkaebei とっかえべい
collector of old metal, gives a sweet (amedama) in return


This is the Edo version of torikaeyo 取り替えよう - I am exchanging things!



- - - - - Legend knows this:
About the year 1715 a citizen from Asakusa Tahara 浅草田原町 called Kinokuniya Zen-emon 紀伊国屋善右衛門 tried to get money for a new bronze bell of the temple 紀州道成寺 Dojo-Ji in Kishu (now Wakayama). So he began to collect old bronze pieces and awarded the donor with a small gift of a sweet.



This was different from the dealers in old metal, 古鉄商, who collected most metal tools.
Things of no worth, like old nails or the metal ends of a long pipe would go to the "Tokkaebee".

. Recycling and Reuse in Edo - リサイクル と 再生 / 再使用 .

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- - - - - Reference
- source : yfm24651.iza.ne.jp



. . 100 Favorite Dishes of Edo - 江戸料理百選 . .

under construction
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- - - - - H A I K U - - - - -


source : blog.goo.ne.jp/minyo414
Akita Ame-uri 秋田飴売り Candy seller from Akita - and a song


飴売りの飴立てて売る蓮は実に
ame-uri no ame tatete uru hasu wa mi ni

the candy vendor
stands up his candy to sell -
lotus has seeds

Tr. Gabi Greve

Saitoo Kafuu 斉藤夏風 Saito Kafu




. WKD : hasu no mi 蓮の実 lotus seeds .
kigo for autumn


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. . 100 Favorite Dishes of Edo - 江戸料理百選 . .

. wasanbon 和三盆 Wasambon, Sugar from Japan .


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12/08/2013

Ryogoku Bridge

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. Edo no hashi 江戸の橋 the bridges of Edo .
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Ryoogoku, Ryōgoku 両国 Ryogoku district and bridge 両国橋 


Hokusai 葛飾北斎 Mount Fuji and the Ryogoku Bridge
「冨嶽三十六景色 御厩川岸 両國橋夕陽見」


Ryoogoku kawabiraki 両国川開き
opening the river season at the bridge Ryogoku

Ryoogoku no hanabi 両国の花火 - fireworkd at Ryogoku, Edo

two kigo for late summer
. WKD : Rivers and Kigo .



CLICK for LINKS
両国川開きの大花火 Great Firework at Ryogoku Bridge
Utagawa Hiroshige


Ryoogoku no hanabi 両国の花火 firework display at the Ryogoku Bridge
. WKD : hanabi 花火 fireworks .


. WKD : Sumidagawa 角田川  / 隅田川 river Sumidagawa .


The bridge Ryogokubashi was constructed after the Great Fire of Meireki 明暦の大火 in 1657, where many people died because they could not cross the river to safety.

. 江戸の大火 Edo no Taika "Great Fires of Edo" .

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- quote
Ryōgoku (両国) is a neighborhood in Sumida, Tokyo. It is surrounded by various neighborhoods in Sumida, Chūō, and Taitō wards: Yokoami, Midori, Chitose, Higashi Nihonbashi, and Yanagibashi.

In 1659, the Ryōgoku Bridge was built, spanning the Sumida River just upstream of its confluence with the Kanda River. Its name, meaning "two provinces," came from its joining Edo (the forerunner of Tokyo in Musashi Province) and Shimōsa Province. The neighborhood derived its name from that of the bridge.

The Forty-seven Ronin avenged the death of their lord, Asano Naganori, by breaking into the mansion of his enemy, Kira Yoshinaka, in 1703. Part of the mansion has been preserved in a public park in Ryōgoku.

It is regarded as the heartland of professional sumo. Most training stables or heya are based there. The first Ryōgoku Kokugikan 両国国技館 stadium for sumo was completed in 1909. The present one was built in 1985 in the Yokoami neighborhood north of Ryōgoku. Three of professional sumo's six annual official tournaments take place there.
© More in the WIKIPEDIA !



Ryōgoku Kokugikan 両国国技館

. Ekō-in 回向院 Eko-In and Sumo .



A restaurant for "Yukidaruma Oyakata" in Ryogoku 両国 ゆきだるま中野部屋

. WKD : Sumoo 相撲  Sumo wrestling .


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source : www.kabuki-za.com/syoku
両国涼船の図 Boats for enjoying the evening cool at Ryogoku

A trip on a boat for the fireworks cost about 23000 Yen.
The food served was dengaku tofu on skewers with miso paste, sushi, tenpura, mochi rice cakes, and of course sake and cold water.






2 samples from Utagawa 歌川豊国 - 江戸両国すずみの図 - Taking the evening cool at Ryogoku

During the evening of the great firework display, all the tea stalls and eateries along the river were full of people.

- Edo no shoku bunka -

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. Japanese Legends - 伝説 民話 昔話 – ABC-List .

kaen 火焔 flames
On the 13th day of the 7th lunar month in 1816, around midnight, a man was crossing the Ryogoku bridge when he saw a row of flames on the river. In its front and back were people on horses, clad in traditional court robes, brotecting the flames. Two months later there was a great storm and flooding, so this might have a warning of bad things coming.


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- - - - - H A I K U - - - - -


Hiroshige 広重

- - - - - Issa on Ryougoku Bridge - - - - -

としの暮亀はいつ迄釣さるる
toshi no kure kame wa itsu made tsurusaruru

year's end --
how long must the turtles
hang in the air?

Tr. Chris Drake

This hokku was written on 12/27 (Jan. 24) in 1808, when Issa was in Edo and is about turtles being sold on Ryogoku Bridge, a large, busy bridge going over the Sumida River. Ceremonies for the release of living beings (Houjou-e) were held by both Buddhist temples and Shinto shrines, at some on a monthly basis and at some mainly in the first and eighth lunar months. One temple in Edo, Houshouji, was build mainly to carry out such ceremonies, in which turtles, eels, fish, birds, fireflies, and other animals living in captivity were released into their natural element. In addition individuals carried out personal acts of release accompanied by prayers throughout the year whenever they felt an impulse to do so. The turtles in this hokku are being sold by one or more turtle dealers to individuals who cross the large, crowded bridge in downtown Edo.

After buying a turtle (for about US $1), the customer will take the turtle to the banks of the Sumida River or to a pond in a temple or shrine and release it while saying a prayer for it. Most of the turtles are in a wooden tub, but the dealer hangs two or three turtles from strings tied to the railing to attract customers. There are probably fewer customers at the end of the year, although some people are no doubt planning to buy a turtle for their children to play with at New Year's, when it will be an auspicious symbol of a very long life, after which they plan to release the turtle at one of the big ceremonies in the first month. Issa lived near the bridge and no doubt has seen the hanging turtles before, but since there are fewer customers at the end of the year he wonders if it isn't cruel to keep hanging the turtles up even now. Of course it is cruel at any time of the year, but Issa's understatement makes the hokku more powerful. And the fact that it's the end of the year makes it very clear that turtles will hang in the air on the bridge year after year without end.

Issa is no doubt indignant about the hypocritical custom of catching turtles and other beings just so they can be sold and later released, and he himself surely sympathizes with the hanging turtles and feels he can understand to a certain extent how they must feel. During the lunar year that is now ending, Issa has been back to his hometown twice to negotiate with his half-brother about their inheritance. During the second visit he signed an agreement to share the house and fields, but his brother has remained cold to him and has kept asking for more time before they implement the agreement. Issa must feel as if he is suspended indefinitely between his hometown and Edo, and he no doubt wonders whether his brother will ever implement the agreement. Issa returned to Edo from his second visit to his hometown only ten days before he wrote this hokku, so his feeling of homelessness must be very strong. Using irony, Issa may be asking, Must we turtles hang in their air our whole lives, that is, as tradition has it, for ten thousand years?

The woodblock print by the print artist Hiroshige of a turtle for sale hanging in the air above a wooden tub on Mannen-bashi, or Ten Thousand Year Bridge, another large Edo bridge. Mt. Fuji can be seen far away in the west below the suspended turtle, which seems to soar above it. This may well be an ironic comment by Hiroshige.

Chris Drake

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- Issa about Ryogoku -

両国や舟も一組とし忘
ryôgoku ya fune mo hito-gumi toshiwasure

Ryogoku Bridge--
even on a boat, people
drinking away the year


Ryôgoku Bridge is the oldest of the major bridges crossing the Sumida River in Edo (today's Tokyo). It links the provinces of Shimosa and Musashi, hence its name, which means, "Both Provinces."
According to Maruyama Kazuhiko, Ryôgoku was a famous east-west bridge where people would gather to enjoy the cool of evening. In this case, instead of pleasant cool air, the bitter cold of night stretches to the east and west.

両国の両方ともに夜寒哉
ryôgoku no ryoohoo to mo ni yozamu kana

on Ryogoku Bridge
in both directions...
the cold night

Tr. and Comment - David Lanoue


両国やちと涼むにも迷子札
ryôgoku ya chito suzumu ni mo maigo fuda

Ryogoku Bridge--
even in this moment of cool air
a lost child sign

Tr. David Lanoue



かはほりやさらば汝と両国へ
kawahori ya saraba nanji to ryôgoku e

bats are flying--
let's go, then
to Ryogoku Bridge!

Tr. David Lanoue



人声や夜も両国の土用照り
hito-goe ya yo mo ryôgoku no doyoo teri

people's voices
on Ryogoku Bridge even at night...
midsummer drought

Tr. David Lanoue



ひとり身や両国へ出て薬喰
hitori mi ya ryôgoku e dete kusuri kuu

my life alone--
all the way to Ryogoku Bridge
for medicine

Tr. David Lanoue


. kusuri gui 薬喰 "eating medicine" . - - - kigo for all winter

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Ryogoku Bridge and the Great River
The Ryogokubashi Bridge and Okawabata Bank

広重「両国橋大川ばた」

- Woodblock prints about Ryogoku Bridge
- source : hix05.com/rivers/ukiyoe


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両国に古りし下駄屋や冬の雨 ... furushi getaya
Katsumata Itto 勝又一透 (1907 - 1999)

. getaya 下駄屋 craftsman making Geta in Edo .


身にしむや宵暁の舟じめり
Kikaku 其角 (両国橋の舟に遊びて)

両国の初買やこれ福寿草
文車

芹焼や両国駅の古時計
Minagawa Bansui 皆川盤水

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. Japanese Architecture - cultural keywords used in haiku .

. Edo no hashi 江戸の橋 the bridges of Edo .

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- #Ryogoku #ryoogoku #ryogokubridge -
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12/04/2013

ISSA - dog koan

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. Kobayashi Issa 小林一茶 in Edo .



source : whimsyload.com - Rodney Alan Greenblat

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- - - - - ISSA'S EIGHT HOKKU ON JOSHU'S DOG KOAN - - - - -

A monk asked Joshu,
"Do dogs have a Buddha-nature?"
Joshu answered, "Not."

[Mu -- Wu in Japanese (無): no, not, non-, nothing, emptiness, without]


- - - ISSA'S HOKKU SERIES:
(tr. Chris Drake)

Joshu's koan on the Buddha-nature of dogs, winter --

dogs
avoid it --
the snowy path

犬どもがよけて居る也雪の道
1 - inu-domo ga yokete iru nari yuki no michi

A later variant:

dogs kindly
avoid it --
the snowy path

1a - inu-domo ga yokete kurekeri yuki no michi



snowy field --
the path curves
by itself

2 yuki no hara michi wa shizen to magarikeri


the junk dealer
also asks people
for icicles

3 katakata wa tsurara o tanomu kuzuya kana


the sumo wrestler
kindly stays away
from the snowy field

4 sumou-tori ga yokete kurekeri yuki no hara


a difficult journey
also grows older
under the foot warmer

5 uki-tabi mo kotatsu de toshi o torinikeri


the path
to paradise approaches --
this coldness

6 gokuraku no michi ga chikayoru samusa kana


you go out to have fun,
meet someone, end up
pounding rice cake dough

7 yo-asobi ni dekkuwasete ya mochi o tsuku


the temple watchman's
pole hits a stone wall --
coldest night of the winter

8 bou-tsuki ya ishigaki tataku kan no iri


These eight hokku, in this order, appear as a series in Issa's diary for the intercalary or extra lunar 1st month in 1822, two months before Issa's third son Konzaburo was born in his hometown. The word "winter" in the headnote indicates that the eight hokku are about winter, not spring, the current season. The sequence is framed by two humorous hokku about a bush warbler nearby singing pompous and overly serious things.
The warbler, of course, suggests Issa himself.

Issa writes the hokku series on one of the most famous Zen koans, or difficult, suggestive questions given to students by Zen masters. Supported mainly by warriors in the medieval period, Zen became popular among commoners in the Edo period, and many books were published about it. Issa was not a Zen monk, but he could easily have read Zen koans in various printed editions. The koan about Joshu and dogs is the first koan in the popular Chinese koan anthology with commentary entitled The Gateless Barrier (in Japanese Mumonkan 無門関), compiled by the Chinese Chan monk Wumen Huikai (1183-1260). Since Issa may be using this collection, an English translation of its comments on Joshu's dog koan is given below. It is one of many translations that can be found online.


COMMENTS ON THE MUMONKAN
All 48 Koans With Commentaries by the Wanderling

CASE 1. JOSHU'S DOG

A monk asked Joshu,
"Has the dog the Buddha nature?"
Joshu replied, "Mu"

- Mumon's Comment:
For the pursuit of Zen, you must pass through the barriers (gates) set up by the Zen masters. To attain his mysterious awareness one must completely uproot all the normal workings of one's mind. If you do not pass through the barriers, nor uproot the normal workings of your mind, whatever you do and whatever you think is a tangle of ghost. Now what are the barriers? This one word "Mu" is the sole barrier. This is why it is called the Gateless Gate of Zen. The one who passes through this barrier shall meet with Joshu face to face and also see with the same eyes, hear with the same ears and walk together in the long train of the patriarchs. Wouldn't that be pleasant?

Would you like to pass through this barrier? Then concentrate your whole body, with its 360 bones and joints, and 84,000 hair follicles, into this question of what "Mu" is; day and night, without ceasing, hold it before you. It is neither nothingness, nor its relative "not" of "is" and "is not." It must be like gulping a hot iron ball that you can neither swallow nor spit out.

Then, all the useless knowledge you have diligently learned till now is thrown away. As a fruit ripening in season, your internality and externality spontaneously become one. As with a mute man who had had a dream, you know it for sure and yet cannot say it. Indeed your ego-shell suddenly is crushed, you can shake heaven and earth. Just as with getting ahold of a great sword of a general, when you meet Buddha you will kill Buddha. A master of Zen? You will kill him, too. As you stand on the brink of life and death, you are absolutely free. You can enter any world as if it were your own playground. How do you concentrate on this Mu? Pour every ounce of your entire energy into it and do not give up, then a torch of truth will illuminate the entire universe.

Has a dog the Buddha nature?
This is a matter of life and death.
If you wonder whether a dog has it or not,
You certainly lose your body and life!


Issa's eight hokku are his responses.
The sixth hokku suggests Issa maybe wondering if satori leads to enlightenment in the Pure Land, but Amida doesn't directly appear in any of the hokku, unless snow is taken to be an image of Amida's compassion. Many different interpretations are possible for each verse, and it seems worth mentioning that the standard Mahayana teaching is that all animals and even bushes and trees have sentience and Buddha-nature, that is, have the ability to become a buddha, so if Joshu's mu 無 answer is taken simply as "No!" or "Not!" this is rather shocking to the first-time reader, since it is an apparent denial of a central Buddhist doctrine. The eight hokku are not a formal renku sequence, but the subtle links between the various hokku in the series are also worth savoring.

Chris Drake

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. Koan and Haiku 公案と俳句 .

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kesa aki to shiranu enoko ga hotoke kana

puppy unaware
it's autumn this morning --
blissful Buddha!


This hokku is from the 7th month (August) of 1820, when Issa was living in his hometown. The 7th month is the beginning of lunar autumn, and the year begins its gradual end. Issa is fifty-seven and has had a hard life, so his body is beginning to show signs of age, and he views the coming of autumn a bit wistfully. In contrast, the puppy knows nothing of the change of seasons yet and won't until large changes begin to occur outside. Issa draws on a proverb, shiranu ga hotoke, "unknowing, a Buddha," that is fairly similar to "Ignorance is bliss" to praise the puppy as a peaceful, happy Buddha for not being aware of time passing and its own mortality and to humorously criticize himself for worrying too much about time passing. There is another level, however.

Most schools of Buddhism in Japan, including the True Pure Land school to which Issa belonged, taught that all plants and animals had sentience and the ability to become a Buddha, and it was commonly believed that dogs, cats, and other animals had purer minds than humans and were not subject to the 108 bonnou or kleshas -- the negative mental states that cause so much human suffering. So Issa probably takes the peaceful breathing of the puppy to indicate a level of spiritual knowledge-within-ignorance deeper than what he is aware of in himself, even though he has more specialized knowledge about the passing of calendar time.

Chris Drake


. hotoke  仏 and haiku .


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. MORE - DOG haiku by Issa .


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. WKD : Kobayashi Issa 小林一茶 - Introduction .


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12/01/2013

twelfth lunar month EDO

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The Twelfth Lunar Month 十二月 juunigatsu - 師走 shiwasu -

In the old lunar calendar of the Edo period,

spring lasted from the first month to the third,
summer from the fourth month through the sixth,
autumn from the seventh month through the ninth,
winter from the tenth month through the twelfth.

. WKD : The Asian Lunar Calendar and the Saijiki .


. Edo Saijiki 江戸歳時記 .



source : art.jcc-okinawa.net/okinawa/edonosiki


Why is the bamboo (take) of the kadomatsu (matsu) cut slant?
The story of Tokugawa Ieyasu and his enemy, Takeda Shingen.
. kadomatsu 門松 pines decorations at the gate .


. toshi no ichi 年の市 year's end fair .
Where people could by all kinds of decorations for the New Year.


. hikizuri mochi 引き摺り餅 pounding mochi ricecakes .


. toshikoshi soba 年越し蕎麦 / 年越しそば buckwheat noodles .
eaten on the last day of the last lunar month, to pass into the new year with this auspicious food.


. mamemaki 豆まき、豆撒き throwing beans .
to drive out the demons and bad luck of the old year, now done on February 3 (setsubun 節分) .


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- - - - - H A I K U and S E N R Y U - - - - -

On the 13th day of the last lunar month, everybody had to clean their homes, samurai and townspeople and all. This was done not only at home but in temples and shrines too. With long bamboo poles and sakaki sacred branches the bad influences of the passing year, the vicious demons hiding somewhere in the corners and the roof beams, were cleared away, together with the real soot.
Thus the town was ritually cleaned and ready to welcome the new year.


source : mookie/ohishi-nyohuuten.

susudake uri 煤竹売 seller of cleaning bamboo
- - - - -take uri 竹売り babmoo vendors

After the daily cleaning the leaders were usually lifted up high by all (dooage 胴上げ).


source : avis.ne.jp/~wakaomi/douage

On the left is the cleaning, on the right top the high lifting of a person. You can see his legs in the air.


. susu harai susuharai 煤払 cleaning off soot .

By the way, on the next day in 1702, the 47 samurai attacked the home of Kira Kozukenosuke and killed him.
Two of the spies to check on his whereabouts on this day was clad as a bamboo vendors.

煤竹を売りに来たのはたけ林
susutake o uri ni kita no wa takebayashi

to sell bamboo for cleaning
the vendors came
(in great numbers like) a bamboo grove


. Chushingura 忠臣蔵 and the 47 ronin .


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. Edo Saijiki 江戸歳時記 .


. - Doing Business in Edo - 商売 - Introduction .

. senryu, senryū 川柳 Senryu poems in Edo .


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