Issa’s phrase, “Heaven’s River” (ama-no-gawa) refers to the Milky Way. The Chinese Taoist Chuang Tzu famously claimed to know the “joy of fishes” because of his own joy, walking along the river. Bonitos swim, along the Black Current (or Japan Current), from the Philippine Sea to the northern sea around Hokkaido. Thick clouds of black smoke obscure the sky. Is Issa letting the smoke enter his sleeves as a way for him to stay warm? Or, more comically, does he imagine that the smoke is crawling into his garment so that it can stay warm? “16 Whatever the case, the three-sentence entry in his war journal does not tell us how he felt when he was ordered to kill all of the prisoners. Do not all creatures revel in the beauty of the dawn, which might be read, symbolically, as the beginning of their lives? All of us know that some of the false impressions and misconceptions are spread out by those who do not have adequate details about the online gaming sector. Of course, biologists who inform us of the frog’s poor eyesight might doubt that such a creature could notice the dim, distant light of a star.
As he so often does, Issa tries to imagine the consciousness of a fellow creature. I will not come too often from now on. I will now explain about Tokyo. I will now send you the corrected version of those materials. ○ Please refrain from sharing meals with those who you do NOT meet regularly. Had the remaining Chinese soldiers who discarded their uniforms attacked from the Safety Zone, which existed only for civilians, the lives of those civilians would have been in danger. Second, if the Japanese had intended to execute the prisoners at night, they would not have removed the ropes that bound their hands, to avoid the possibility of rebellion. This part of the document may be considered a paraphrase of the “Qualifications of Belligerents.” If not in the same order, there is an item that corresponds to each of the four items in that section of the Convention. Readers who latch onto Issa’s verses of personal sorrows and consequently paint him as a poet of suffering, should remember this haiku. The verb, “sitting,” doesn’t appear in Issa’s text, but this action is implied.
I’m not saying which is better but to show one of the important characteristics of haiku. What about the Chinese Nationalist Party, which claimed that a multitude of compatriots had been massacred? However, they did not do so, which is proof that immediate execution was not official policy. The defense believed that some soldiers did commit immoral acts when the Japanese Army occupied Nanking. Here we have the thematic opposite of another haiku that Issa wrote in same year (1805), about tears shining in a frog’s eyes at sunset. What’s he doing here? I will not fail to return here. At the time of the O-Bon Festival, people return to their homes, if they are able to, to greet the souls of their ancestors. Obasute (sometimes Ubasute) is a mountain in Issa’s home province of Shinano (today’s Nagano Prefecture) where old people were, according to legend, “thrown away”: left to die.
But, on a deeper level (and there usually is a deeper level in Issa’s poetry), the question is valid and important. On a deeper level of comedy, the moon’s “face” is also the same. Or: “a traveler sets out.” On the second day of Seventh Month, 1804, Issa wrote three haiku that begin the same way. Issa humorously notes that the same people who attended the previous year’s moon-gazing party have gathered again. People have gathered on some sort of rock to view the moon. I will introduce an exercise to solve the problem you currently have. I will name him to the kingsguard. Soldiers fighting outside the city simply fled. These were soldiers from other regions, and a varied and sundry lot they were. It indicates that the horse from “elsewhere” (yoso) isn’t the only horse neighing in the autumn evening. Issa implies that the glorious moon (and gazing upon it) is his top priority.
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