Scholars have long recognized the religious significance of Matsuo Basho, but what that religiosity consists of and how it can be talked about are perplexing issues. This dissertation examines the religious character of the literary works of Basho, rather than the religiosity of his biography or aesthetics, and to discuss that religious character in a new way by applying certain cross-cultural methodologies.The dissertation applies to Basho's works the theories of religion of two anthropologists, Clifford Geertz and Victor Turner. Geertz holds that religion provides the conviction that the values one holds are grounded in the inherent structure of reality, and that between the way one ought to live and the way things really are there is an unbreakable inner connection. In addition, Geertz states that one of religion's primary functions is to deal with the problem of meaning. By examining closely certain passages in Basho's journals concern- ing impermanence and itinerancy, I argue that Basho's way of life reflects and embodies his world view in a religious way. By examining passages that concern fate and "heaven's will," I argue that Basho deals directly and complexly with the problem of meaning.Turner's studies of anti-structure help specify the particular "betwixt and between" character of Basho's religious stance, which Basho characterizes as being like a bat, between a bird and a mouse. By critically developing Turner's notion of anti-structure, I argue that Basho's religiosity represents outsiderhood, the permanent location of oneself outside of both secular and religious structure.Basho's religiosity is usually discussed in terms of Buddhism. In the final chapter I critically review representative approaches to the study of Basho's relation to Buddhism, and then argue that it is mis- leading to claim that the persona in Basho's journals is Buddhist. By discussing Basho as a seer and analyzing the dialectical nature of his works, I suggest certain similarities between Basho and Buddhism. However, by examining Basho's works in light of what William LaFleur has called the Buddhist episteme of medieval Japanese culture, I argue that Basho's literary works embody a religiosity that cannot be identified with Buddhism. It is instead an eclectic and unique development of the traditions of impermanence, itinerancy, and fate. (Abstract shortened with permission of author.)
