芭蕉の遺書
2月の初めからずっと、松尾芭蕉の書簡を含む原文の遺文集を再読していた。昨夜、すべて読み終わった。いますぐに私が述べることはないが、4通の遺書が、良い。あらためて感じた。 芭蕉は1694年(元禄七年)10月12日、大阪(当時は大坂(おおざか)と言った)南御堂前の花屋仁右衛門の貸座敷で51歳で死去した。死去の二日前、10月10日、芭蕉は自身の死期をさとり、故郷の伊賀に在住の実兄松尾半左衛門宛に遺書をしたためた。自分が先立って死ぬこと、兄もその息子を頼りに長生きをして生涯を終えてほしいこと。死に臨んで何も申上げることはないが、伊賀の門弟をよろしく頼む。義姉さま、妹は、きっと落胆することだろう。以上です・・・と。 ごく短い。そっけないと云えばそっけない。しかし私がこの遺書を興味深く読むのは、文節と云うか語句というか、そこに実兄との相互の関係性・・・兄が弟を思いやる気持に対する弟芭蕉の感情のみならず、全国に門弟がいるいわば有名人としての隠しきれない自負、とも言えるし、また肉親の情として兄ならば兄嫁ならば妹ならば斯く在ろうという逆読みの思い・・・が、ちらりと見える。短い遺書が、すくなくとも私にとっては文学となっているのだ。 兄に遺書をしたためた同日、すなわち10月10日、別に3通の遺書を門弟支考(しこう)に口述筆記させる。 その1通は、門弟たちの発句を芭蕉自身が精選再編集した稿本や、手沢の蔵書4冊の遺贈先について。および自身の草稿と、門弟3人の共編になる『炭俵』に収録されている門弟公羽(こうう)の発句二句が、芭蕉の句となっているが、「公羽」と「翁」とを取り違えたのであろうから、門弟杉風(さんぷう)に頼んで訂正させてほしい、と。 2通めは、世話になった人たち、また行く末の世話をしてもらいたい人たちのことを頼み、さらに口述筆記をしている支考が親身になって自分を世話してくれたことへの感謝の辞。 3通めは、門人の杉風、ならびに大垣藩士中川甚五兵衛(濁子;じょくし)に対し、生前の厚情は死後も忘れない。会って暇乞いの挨拶もできず残念。俳諧に励み、ご自身の老後の楽しみにしてほしい。江戸の門人は、其角(きかく)は芭蕉の病が重篤と聞いて駆けつけてくれたが、嵐雪(らんせつ)をはじめ他の門人たちによろしく伝えてほしい、と。 いずれも簡にして要を得た、配慮がいきとどいた遺書である。 私は遺文をあらためて読み直し、しかしやはり旅日記などでしきりに「なみだする」には辟易する。それは言葉の綾にすぎないとは思うが、言葉による表現を生涯を懸けて追求した男が、こうも泣かれては私はその芯にあるものを疑ってしまう。私が芭蕉の一途な讃美者・讃仰者になれない由縁は、そのような疑念が萌すからだ。 しかしながら、上に述べた4通の遺書は、私のこれまでの疑念に疑念を生じせしむ。良い遺書だなー、と半ば賛嘆するのである。芭蕉という人間のいろいろな面が見えてくる。 この男は風雅をもとめて行脚し、人生を簡潔な言葉で風景に一体化しようとするかのように努力した。ほとんど生涯にわたる彼の旅は、しかし社会の様相あるいはそこに暮らす人々に深い目をそそぐものでは決してなかった。むしろそのような目での句吟を否定した。芭蕉がめざした「軽み」の俳諧とは、現代的な意味での「批評性」とは無縁であった、と私は思う。たとえば与謝蕪村は芭蕉を俳聖として尊敬したが、蕪村の「月天心貧しき町を通りけり」や「寒月や衆徒の群議の過て後」の句ほどの社会性も芭蕉にはない。芭蕉は脱俗を心したにもかかわらず、いわゆる蕉門俳諧の覇権に目配りをせずにはいられなかった。 彼は自らの死に臨んで、はじめて自己の内面をごく短い言葉で遺書に凝縮できたのだ、と私は思う。この男の文学はこの遺書において完成した、と私は思う。その生前から死後330年になる現在まで「俳聖」として仰がれている芭蕉ではなくして、松尾芭蕉桃青(とうせい)の「人間」が、私に少し見えたように思いながら。 “Matsuo Basho's Wills" I have been re-reading the collection of Matsuo Basho' writings including his letters by original oldlanguage, since the beginning of February. I read itall last night. I wouldn't like to say any commentsabout writings right away, but four wills are good.I felt it again. Basho died on October 12, 1694 (Genroku 7) at the age of 51 in the rented room of Hanaya Niemonin Minami Midomae in Osaka (then called Ozaka) . Two days before his death, on October 10, Basho realized that he was about to die and wrote a will tohis brother Hanzaemon Matsuo, who lived in his hometown and also Basho's hometown of Iga. He hopes that he will die first, and his brother willalso rely on his son to live a long life and end his life.He has nothing to say any more in his death, but he asks Iga's disciples for help. His sister-in-law (Han-zaemon's wife) and sister will surely be disappointed. That's it... "Very short." If you say it's blunt, it's blunt. However, what I read with interest in this will is thethe clauses or phrases, or rather the mutual relation-ship with his brother Hanzaemon. In other words, itcan be said that it is a self-confidence that can nothidden as a celebrity, and it is also possible to catcha glimpse of the backwards thinking that if it is anolder brother, a sister-in-law, or younger sister, it should be like that. A short will, at least for me, has become literature. On the same day that he wrote his will to his olderbrother, that is, on October 10, he has his disciplesShiko dictate three separate wills. One of them is about the manuscript carefullyselected and re-edited by Basho himself from thethe haiku of his disciples, and about the bequeathedrecipient of four books. And his own draft and thetwo haiku by his disciple Ko'u (公羽), which is record-ed in "Sumidawara" c0-edited by three disciples, areBasho's haiku. They must have misunderstood "Okina (翁)”・・・(This points out the misreadingof kanji)・・・, so he asked his disciple Sanpuu tocorrect it. In the second will, ...I asked the people who helpedme and those whom I wanted to take care of fortheir future. Thank you. In the third will, he never forgets disciples' kindnessto him, Sanpuu, and Jingobei Nakagawa who is afeudal retainer of Ogaki clan, even after his death....It's a pity that I can't meet you and say good by. I want you to practice haikai and look forward toyour own old age... A disciple in Edo, Kikaku, as he heard that Bashowas seriously ill, rushed over to Basho, but Bashoasked him to convey his regards to Ransetsu andother disciples. All of the wills are brief, to the point, and thought-ful considerations. I re-read the writings and the letters again, but I'mstill tired of the constant "watering" in travel diariesand the like. I think it's just a twill of words, butwhen the man who spent his life pursuing expressionthrough words cries like this, I doubt what's at thecore of this man. The reason why I can't become a devoted admirer of Basho is because I have suchdoubts. However, the four wills mentioned above cast doubt on my previous doubts. It's a good will, I halfadmire them. I can see various aspects of Basho as human nature. The man made a pilgrimage in search of elegance,striving as if to integrate his life into the landscapein simple terms. His almost lifelong journey, however,never gave a deep look at the face of society or thepeople who lived there. Rather, denied making haikuwith such eyes. I think that the "lightness" of haikaithat Basho aimed at had nothing to do with like"criticism" in the modern sense. For example, YosaBuson respected Basho as the haiku master mostadmirable, but Basho does not have the samesociality as Buson's haiku "Tsuki tensin mazusikimachi wo suginikeri (The moon is in the center of thesky. With the moon I pass the poor town.)" or "Kan-getsu ya shuto no gunngi sugite nochi (The coldmoon! After all the villagers had gathered and had adiscussion, looking up at the sky, it was a cold moon.)". Even though Basho tried to escape from the world,he kept an eye on the hegemony of so-called Bashoschool of haikai. I think it was only when he faced his own deaththat he was able to cindense his inner self into afew words in his will. I think this man's literature wascompleted in this will. While thinking that I could seea little of Matsuo Basho's "human nature rather than"Haisei (The most admirable Haiku master)".Tadami Yamada