Hagiwara Sakutaro: Translations and Notes on Translation, by Eric Selland

The Diseased Face in the Depths of the Earth

From the depths of the earth a face appears,

The face of a lonely invalid.

In the darkness below the surface of the earth,

Everywhere fingers of grass burst forth like a stain,

Then nests of mice sprout up,

The nests entangled hopelessly

In countless hairs quivering as they emerge.

From the lonely diseased earth of midwinter,

Slender roots of green bamboo grow,

Grow and spread.

How absolutely miserable they look,

Like a thickening fog,

How horribly, horribly pitiful they look.

In the darkness below the surface of the earth,

The miserable face of a lonely invalid.


Stems of Grass

Behold the stems of grass

Enwrapped in fine, thin hairs

In the winter cold.

The stems, turning a deeper green, are lonely

Encased on one side in thin hairs

But behold! These stems of grass.

Far off in the sky preparing for snow

Stems of grass burst forth.



On the shining earth bamboo grows,

Green bamboo grows,

Beneath the earth its roots spread,

Growing thinner, and thinner,

From the tips of the roots emerge fine hairs,

Spreading imperceptibly like smoke,

Faintly trembling.


On the hard earth bamboo grows,

Grows straight up from the surface of the earth,

Bamboo grows restlessly,

Dignified the rigid joints,

Beneath the clear blue sky they grow,

Bamboo, bamboo, bamboo grows.



There is a wood,

And there is a marsh,

And an azure sky,

Its weight felt on the human hand,

The turtle of pure gold sleeps quietly.

This shining

Sad nature’s pain endured,

It sinks into the hearts of the people,

The turtle sinks into the depths of the azure sky



From below the ground upon which I gaze,

A queer row of hands emerges,

Feet emerge,

Then necks are thrust out.

Oh my people!

For God’s sake,

What kind of geese are these?

From below the ground upon which I gaze,

With stupid looks on their faces,

Hands emerge,

Feet emerge,

Then the necks are thrust out.



Doubtless with your pretty teeth

You’re a woman who’d bite right through the green of this grass,

Woman –

With the pigment from this pale blue grass

Paint your face, get all dolled up,

Inflame your feelings of desire

Let us play secretly in the overgrown thicket,

Look –

The bellflowers are shaking their heads

And over there, the late-flowering perennials are moving softly,

Now I hold your breasts firmly

And with all your strength you press yourself against me,

Then, in this desolate field,

Let us play like snakes,

Let me love you till it hurts,

Let me rub the oils from the blades of blue grass all over your beautiful skin


One Who Loves Love

I painted rouge upon my lips

And kissed the branch of a young birch tree.

Even if I were a more handsome man

I have no breasts like rubber balls upon my chest

And there is no scent of fine white powder on my skin

I’m just a shriveled up man with no luck

Ah, what a pathetic man am I

And so in a fragrant field of early summer

In a glistening grove

I fit my hands into pale blue gloves

And slipped a corset around my waist

Then I put white powder on my neck

And secretly put on coquettish airs

Like the young women

I leaned in with both heart and nipples

And kissed the branch of a young birch tree

With rose-colored rouge upon my lips

I embraced the tall white tree.


The Blue Cat

It’s good to love this beautiful city

Good to love the buildings of the metropolis

To woo all the sweet women

To pursue all that is exalted in life

It’s good to come to the capital and pass along its bustling streets

In the rows of cherry trees lining the boulevards

There too sing numberless sparrows.

Ah, but the only one who can sleep through these big city nights

Is the shadow of one blue cat

That shadowy cat who speaks of humanity’s sad history

The blue shadow of fortune I pursue ceaselessly.

Even on wintry days of sleet I love Tokyo and think of it

Seeking every kind of shadow

What kind of dreams do beggars like this one dream

Hanging cold to the walls of the back streets.


Early poems:


Poems of Love and compassion


The Midnight Train

Faint glow of dawn shows

Coldly on door’s glass

Mark of finger lingering there

Delicate the whitening of mountains far

Somber like quicksilver

The traveler’s sleep yet undisturbed by

Spent electric lamp whose numberless sighs

And smoke from an imported cigar

Whose smell makes one feel faint

In a midnight train where wearily despair

Kept in so long now speaks in tears –

For she is another man’s wife.

The train has yet to pass through Yamashina

So she loosens the cap on the air cushion

Gently heaving a sigh as from a woman’s heart

Then suddenly the two of them in sadness

Move their bodies closer and embrace

And as daybreak nears gaze out the window

At unknown mountain villages

Columbine blooming white all around.



I think I’d like to go to France

But France is so far

I should at least buy a new suit

And wander, carefree, on a journey to nowhere.

When the train starts up a mountain incline

I’d lean out the window and stare at the clear blue sky

And think how pleasant it is to be alone here like this

On an early morning in May

The feel of young spring grass in my heart –

I’ll do what I please.


Death Poems:


Two Haiku (1942)

A pair of horns now appears

From out of the shadow

Of the black curtain


The procession ends

In a hell full of

Hungry ghosts


Notes on translating Hagiwara Sakutaro:

A poetry which is impossible to translate. That is, impossible to translate completely in a way which successfully brings across the entire effect, the entire experience. It seems one would have to be able to enter completely into the mind of the poet and reify his process, thereby repeating the poet’s own experience and rewriting it in one’s own language. Yet this is a process from which the translator recoils – for Hagiwara takes us to a place where we cannot follow. And even if it were possible, it would mean entering a region from which there is no return.

Modernism’s global zeitgeist

It is well-understood that poetry constitutes a performative utterance. However, Hagiwara Sakutarō’s famous sequence of bamboo poems is so much of a performative nature that translation ultimately robs it of all content. This is of course because its significance is in the event of the utterance itself. The poem has a rhythmical or musical value. Here translating meaning in the conventional sense completely misses the point. Even an approach toward meaning that accepts the need to try innovative translations rather than sticking wholly to the dictionary misses the mark. For Sakutarō’s bamboo poems have nothing at all to do with meaning [i.e. discursive meaning]. Not even a little bit.

Translation reveals the non-semantic nature of Sakutarō’s bamboo poems especially, and this indicates that a translation based on conventional meanings is not possible.

The mirror image in Sakutarō – ground as mirror (Nomura).

“The transition from the elegant literary language to the vernacular as the vehicle of poetry was by no means easy.” [Hosea Hirata, The Poetry and Poetics of Nishiwaki Junzaburō: Modernism in Translation]

“The anxiety one senses in Hagiwara may be called the anxiety of translation, or the anxiety of the language of modernity. I suggest here that the anxiety of translation lies at the nucleus of modernism in Japan.” [ibid.]

(Hirata then quotes the early poem “Travelling” which I have also translated)

“In this conflation of origin and foreign, we must seek the beginning of Modernism, or even the essential constitution of Japanese Modernism.” [ibid.]

“Japanese modern poetry thus begins from an aporia, an impasse, or the anxiety of being unable to reach its origin…” [ibid.]

“It is the modern text itself which demands the author disappear.” [ibid.]

“It is the porous text. Many gaps are opened by the force of translation.” [ibid.]

We also must keep in mind in this comparison that translation both enhances and in certain ways diminishes or undermines our observations. Suffice it to say, therefore, that we must ultimately rely on the awareness that the problem of indeterminacy of meaning resides not only in the translated text, but in the so-called original as well.

Sakutarō’s bamboo sequence tends to make use of the suspended form of the verb. In other words, no verb, and therefore no action, is ever completed. The things described in the poem always remain in process, always active, dynamic, but never complete. The poem and its “meaning” remains completely open at all times. The suspended form of the Japanese verb unfortunately does not translate into English (the verb in English simply remains in present perfect tense) so this fact is not immediately recognizable. But on the level of grammar, this is one of the most important poetic techniques that Sakutarō uses in these poems.

The non-semantic nature of Sakutarō’s bamboo poem works on the level of sound and rhythm. There is ultimately very little provided to the reader in the way of meanings and meaning relationships (which normally would be thought elements communicate to the reader) by the poems in the bamboo sequence, but the reader is “fooled” into feeling that the poem provides a deep or meaningful experience because the rhythm created by meaningless repetition just “sounds right”.

Sakutarō uses rhythmical repetition of simple, fundamental words in the language (i.e. the colloquial language – this would not be possible if the poet were to use difficult kanji compounds with dense meanings).

As for the question of whether or not Hagiwara Sakutarō was a Modernist, it may help to offer a definition of Modernism. This is a term which has been notoriously difficult to define. Moreover, definitions have changed and developed over time. For our purposes here, the writings of Susan Stanford Friedman are most helpful. She argues that Modernism across the arts must be linked to modernity (much as I have suggested by the mentioning of socio-economic conditions contributing to the world of the poet in early 20th century). Modernism, thus, can be seen as encompassing “any cultural response to accelerated societal change brought about by a combination of new technologies, knowledge revolutions, state formations, and expanding intercultural contacts that contribute to radical questions and dismantling of traditional ontologies, epistemologies, and institutional structures.”


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