|
●能「土蜘」
能『土蜘』あらすじ解説。五番目物・鬼畜物。所（都の源頼光の屋敷、葛城山）。季節不明。
武人として有名な源頼光は近頃病がちになっていた。頼光の侍女小蝶は朝廷の典薬頭（てんにゃくのかみ・薬局長官）が調剤した薬を持って頼光の御所に戻り頼光に面会する。頼光は小蝶を前に「このところ病気のため気力が無くなり、もはや死期を待つばかりだ。」と思いを述べる。小蝶は「病は苦しいものだが、治療により恢復するものだ。」と力づける。とある夜中、伏せっている頼光の枕元に一人の僧が現れ頼光に襲いかかる。僧は土蜘に変化（へんげ）し千筋の蜘の糸を吐き出し頼光を苦しめる。頼光は枕元の「膝丸」（ひざまる・護身用の太刀）を抜き放し、土蜘に斬りつける。土蜘が逃げようとするところを何度も斬り伏せる。確かな手応えがあった。土蜘はこらえきれずに姿をくらます。そこに異常を聞きつけ、独武者（ひとりむしゃ）が駆けつける。頼光は事の次第を話し、土蜘を追い払ったのは膝丸の手柄だと言い、膝丸を尊んで「蜘切（くもきり）」と名付ける。独武者は点々と落ちている血を辿り土蜘を退治したいと申し出る。頼光は独武者の勇気を褒め土蜘退治を許す。
独武者は他の武者を引連れ、血を辿って大きな塚の前にたどり着く。武者達が勇ましい声をあげながら塚を崩し石を取り除けていると、塚の中から火焔が襲いかかり、また水が噴き出される。それにもめげず、武者達が塚を崩していくと、岩の間から鬼神（土蜘の精霊）が姿を現し、「御代に災いをなすために頼光に近づいたがかえって命の瀬戸際を迎えてしまった。」と武者達に襲いかかる。武者達は「神国王地」の力を頼み戦う。激しい戦いの後鬼神は首を切り落され、武者達は喜び勇んで都に帰る。
この曲では激しい戦いの中、鬼神が大鼓・小鼓・太鼓・笛のみで演奏される「舞働（まいばたらき）」を舞う。見所の一つである。
●Tutigumo( spider in the
soil)
Minamoto no Raikou, a famous
warrior and chief of the Seiwa Genji clan, has been affected
by sickness lately. His maid Kochou returns to his residence
with medicine prepared by Tenyakunokami (a secretary in the drugstore).
He grieves, "I haven't much energy left for anything due
to sickness. I am awaiting my death." Kochou encourages
him "The sickness is painful, but medical treatment will
lead to your recovery."
One night, an unknown monk shows up at the bedside of the sleeping
Raikou. The monk transforms into the apparition of Tsuchigumo,
a spider monster. Tsuchigumo vomits the strings of a spider's
web. Raikou cuts at the apparition with his sword in self-defense.
Raikou stabs at Tsuchigumo who tries to run away many times.
Tsuchigumo cannot endure Raikou`s attacks and disappears at last.
Hitorimusha, a warrior serving Raikou, hears the commotion and
runs there. Raikou explains the situation. He says, "I was
able to drive Tsuchigumo away thanks to this celebrated sword."
He says that the sword hereafter will be named Kumokiri, which
means "spider slayer." Raikou sends Hitorimusha to
finish off Tsuchigumo. Hitorimusha traces the blood that has
dropped here and there , tracking Tsuchigumo back to its lair.
(interval)
Hitorimusya and two attendants trace the blood, and at last arrive
in front of a big tomb. They begin to destroy the tomb and remove
the stone. Flames and water spouting from the tomb assault the
warriors. An ogre, the apparition of a spider, appears between
the rocks. The ogre attacks the warriors and says, "I approached
this world to do harm Raikou, but instead I am facing the crisis
of my life." The ogre is beheaded after a violent fight,
and the warriors return to the capital with great glee.
The highlight of this Noh is maibataraki, a violent fight dance
between the warriors and the ogre.(Nyssa Shannon)
●能「八島」
都から西国行脚の途上屋島にやって来た僧（ワキ）とワキヅレが次第の囃子で舞台に入り、「月も南の海原やー」と謡う。そしてワキはワキ座に、ワキヅレも地謡の前に座る。
今回は上演時間の関係で前半の一部を演じてのちに後半に移行する半能形式で演じます。次の小文字の内容は省略されます。
前シテの年老いた漁師が舞台に現れます。僧は漁翁に塩屋を貸してくれるように頼みますが、漁翁は、塩屋は粗末だからといって断ります。しかし、その後、漁翁は僧が都の人だと聞いて懐かしがり、塩屋に招き入れます。漁翁は僧の求めに応じて、屋島での源平合戦について景清（かげきよ）と三保谷（みおのや）の戦いぶりなどを詳しく語って聞かせます。地謡は佐藤継信が義経に代わって矢を取って倒れ、首を取ろうとした能登守の家来菊王丸は忠信の矢に倒されたなどを説明します。
僧は、源平の戦に詳しい漁師を不審に思い、彼の名を聞きます。すると、漁翁は夜の明け方、修羅の時に名を明かそうといって、義経の亡霊であることをほのめかしつつ姿を消します。
後半はワキの待謡から始まります。その夜、僧の夢にりりしい甲冑姿の義経が現れ、今も屋島の地に執心が残っているのだと語り、屋島の戦いでの「弓流し」の有様を再現し、さらに死後堕ちた修羅道の絶え間ない争いの有様を演じ、やがて夜明けとともに姿を消します。その後には浦風の音だけが残るばかりです。
見所は義経の弓流しの「居グセ」と修羅道での激しい戦いの有様を表現する「カケリ」という舞の部分でしょう。居グセは地謡いに合わせわずかな動きで表現する。義経は弓を拾う無謀さを家来に言われるが、「弓を敵に取られ嘲笑されるより、命に代えても弓をとる」と答え家来を感動させたといわれる。
カケリは修羅道の苦しみや物狂い、不安などを表す所作のことです。精神的な興奮状態、心の動揺や苦痛を表現するものです。（文責 鈴木）
● Yashima
Two priests (the waki
and wakitsure) from the capital on the way to the western country
pilgrimage enter the stage with shidai music (quiet entrance
music ). They arrive at Yashima Bay and sing of the moon and
the ocean．Afterwards, they sit down at the wakiza (the area at
downstage left).
Yashima Bay is in Sanuki Province (the present Takamatsu City,
Kagawa Prefecture, Shikoku) and was the place of a famous battle
between the Taira (or Heike) and Minamoto (or Genji) clans (historically
in 1185). The Minamoto forces were lead by Yoshitsune, a famous
general.
The following content of the first half is omitted because of
the presentation time. The performance resumes in the latter
half.
A fisherman (maejite, main actor of the first half) appears.
The priest asks the fisherman for a night's lodging in the salt-house
and is at first refused because the house is so poor. But the
fisherman relents when the priest asks about the battle fought
here.
The fisherman tells the priests in detail about the struggle
between Kagekiyo of the Taira and Mionoya of the Minamoto. The
chorus describes how Sato Tsuginobu took an arrow in place of
Yoshitsune and the Lord of Noto was in turn struck down. The
priest doubts that a poor fisherman would be so well informed
about the Genji-Heike war and asks for the old man`s name. The
old fisherman says at dawn, when he is a Shura, he will reveal
his name. He disappears hinting that he is Yoshitsune`s revenant,
urging the priests not to awake from their dream.
The latter half resumes
with the priests` waiting songs.
That night the priests dream of the dignified armored figure
of Yoshitsune (nochi-shite, main actor of the second half). Yoshitsune
speaks of his tenacious and devotional mind in the battle at
Yashima .He reenacts dropping his bow in the sea (this incident
is known as yumi nagashi, or the Dropped Bow) during the battle.
Yoshitsune performs a vigorous kakeri dance in anguish and then
mimes the continuous battle of Asura hell. Before long, he disappears
with the daybreak. Afterwards, only the sound of the sea breeze
remains.
The highlights of this Noh
might be the iguse（a section in which the actor sits and does
not dance） that express Yoshitsune's yumi nagashi (the Dropped
Bow), followed by the violent anguish of the kakeri dance. The
kakeri is a type of dance used for warriors in a deranged stage
and is performed with a sudden increase in tempo.(Nyssa Shannon)
●敦盛 あらすじ
源氏の武将であった熊谷直実が、出家して蓮生法師となり、一の谷に向っている。戦とはいえ、平氏の年若き公達（平敦盛）を討ったことに心を痛め、その跡を弔おうと思っているのである。
一の谷に着くと、どこからともなく聞こえてくる心地よい笛の音が聞こえる。それはこの辺りの草刈男たちが、一日の労働の慰めにと、家路に着く道すがら吹く笛の音だった。 その風流心に蓮生法師が声を掛けると、男たちは「自分よりも偉い人だからといって羨むことなく、自分より劣る者だからといってさげすむものではない」ということわざを引き、自分たちのような草刈男が笛を吹いても不思議ではない、といって帰っていく。
ところが、一人の男だけがその場を離れようとしない。
蓮生法師が理由を問うと、十念（南無阿弥陀仏を十回唱えること）をもらいたいとの由。重ねて身分を問えば、敦盛の縁者であるという。
その名を聞いて心打たれた蓮生法師は、心から念仏を唱え始める。
すると男は、蓮生法師の毎日毎夜にわたる回向を感謝し、自分の名はいわなくても分かるはずだ、と言い残してどこへともなく消えてしまうのだった。
その夜、敦盛の菩提を弔う蓮生法師の許に、夢か現か、軍姿の敦盛の霊（後シテ）が現れる。敦盛の霊は、蓮生法師の日夜の回向によって成仏できたと礼を述べると、わが身を懺悔するために最期の様子を語り始める。
一度は栄華をほしいままにしたが、天下をとってわずか二十年余りで、源氏の軍勢に敗れた平家一門。
その大敗北を喫した一の谷の合戦の前夜、寿永二年如月六日の夜に、敦盛の父である経盛は、一族郎党を集めて"最後の宴"を催した。 その時敦盛もまた、翌日の合戦での死を覚悟し、秘蔵の笛を心ゆくまで奏でたのである。 その笛の音は、敵陣の熊谷直実にも聞こえたという。
ところがいざ合戦の日を迎え戦の火蓋が切って落されると、平家の軍勢は戦わずして、我もわれもと舟に乗り込み海上に逃げ出す始末。
それを見た熊谷直実は、逃がすものかと平家の軍勢を追っかける。船に乗り遅れた敦盛は気を取り直し、波打ち際に馬を返して立ちはだかった。 敦盛は刀を抜いて、ニ太刀、三太刀打ち合うが、平家の豪傑直実の腕力にはかわなず、馬上で組み合ったかと思うと、波打ち際に一緒に落ち、そのまま討ち取られたのだった。自分の最期を回顧し終わり、仇を恩で報いてくれた蓮生法師に重ねて礼を言う敦盛である。敦盛は、「二人はもはや敵同士ではなく、ともに来世を蓮台で迎える身（成仏）である」と言う。
●Ａｔｓｕｍｏｒｉ
Kumagai Naozane who was a general of Genji clan became a priest
and went to the Itinotani valley. He felt guilty for having killed
a young Atsumori of Taira clan in battle, so he tried to hold
a funeral for Atsumori at the place where he died.
When Naozane arrived at Itinotani, he heard the sound of a comfortable
whistle coming from somewhere around him.
It was the sounds of the flute that the mowing men around here
are blowing as the comfort of labor during a day on the way home.
The priest called to the persons of elegant and they replied
using a saying ,"There is no need to envy those above you
or despise those below you." They continued, "It's
not so strange that the mowing men like us are playing the flute,"
and then left.
However, a man of them didn't try to leave. The man asked the
priest to recite Namiamudabutsu ten times. The priest began sincerely
to recite the prayer to the Buddha.
When the priest finished praying, the man said, "I am a
relative of Atsumori, You should know my name even if I don't
tell my name to you. " and the man disappeared.
That night, the ghost of Atsumori, wearing the armor, appeared
either in his dream or perhaps reality there when the priest
was praying for Atsumori.
Atsumori said "I could rest in peace by your prayer of day
and night," and he started to tell of the end of the Heike.
"The family of us Heike was as prosperous as they could
want, yet we were defeated in twenty short years by the Genji."
Tsunemori, father of Atsumori, gathered the family and held a
"Last feast" on February 2,Jyuei 2 (AC1185) at the
previous night of the battle of Itinotani that ended in large
defeat. Atsumori, set himself on dying, played the flute to his
heart's content that night. It was said that the sound of his
flute could be heard by everyone in the Genji's camp, including
Kumagai Naozane . The next day, however, the troops of Heike
did not fight in spite of the war started and they scrambled
onto the boats, and ran away toward the sea. Atsumori, having
missed the boat, returned to the beach and blocked Kumagai who
was chasing after troops of Heike. Atsumori and Kumagai both
drew their swords and clashed, charging on their horses at each
other and crossing swords two or three times.
However, Atsumori was defeated at the physical strength of hero
Naozane of Genji. Two samurais on the horse fell down to the
beach together. And, Atsumori was killed at once.
The ghost of Atsumori finished the recount of his death, and
thanked Kumagai for repraying his moral debt. Finally,the ghost
of Atsumori said, "we are no longer enemies. In next world,
we will face Buddha on lotuses together in peace."
●羽衣
本日の舞台は古くから親しまれている「羽衣伝説」に元にした曲です。舞台は能特有の簡素なもので、松立木の置物（作り物という）を置くだけで三保の松原を現しています。春風が吹き海辺からは雪をいただく富士山が見える風景を思い浮かべて御覧ください。
囃子にのって漁師の白龍（ワキ）とワキヅレの漁師が登場し、のどかな春の風景を謡いあげます。一行が三保の松原に上がってみると、妙なる音楽と、霊妙な香りに気づき、不思議に思います。白龍は一本の松の木を見上げると、見馴れない美しい
衣がかかっています。近寄ってみますと、その美しさといい、香りといいとても言葉ではあらわすことが出来ません。これはただの衣ではないので、家の宝にしようと思い、これを取って帰ろうとすると、「その衣は私のものです」と言って呼び止める声と共に、美しい女（シテの天女）が現れます（天女の着付けは羽衣を脱いで水浴をしている姿を表現しています）そして「それは天人の羽衣ですから、人間には与えられません」と言うのです。白龍は驚いて「あなたは天人なのですか、ならばなお更のこと、この美しい衣は国の宝といたしましょう。衣はお返し出来ません」と言い切ります。天女は途方にくれて「その衣がないと私は天に帰ることができません」と雲の流れや、雁の渡る様子を眺めて嘆き悲しみます。それを見た白龍はあまりにいたわしく思い「天人の舞をお見せ下されば、この羽衣をお返しします」と条件を出します。天人はたいそう喜んで、「それではまず衣をお返しください」といいます。白龍は衣を返せば舞曲をしないで天に帰ってしまうでしょうと疑います。天人は「疑いは人間にあり,天に偽りはありません」と答えます。白龍は自分の言葉を恥じて、衣を返します。天人は衣を受け取り舞台後ろに下がって衣を纏います。
この間を「物着」といいますが、この間，大・小鼓はアシライという打ち方を続けます。
羽衣を纏った天人は「乙女は衣を着しつつ」と謡いだし、天上界（月宮殿）のありさまを謡い、東遊びの駿河湾を舞い、厳粛に格調高く「序の舞」を舞い上げ、三保の松原・愛鷹山・富士の高嶺のかなたへ、次第に空高く舞い上がって、遂に霞にまぎれて消え失せてしまうのであります。この舞は太鼓も加わり一段とにぎやかな囃子となっています。
●Hagoromo
The stage of today is made from
the Hagoromo legend with which the Japanese is familiar for a
long time.
Today's performance is "Hagoromo", one of the best
works in Noh. The setting is quite simple, which is a characteristic
of Noh. Some artificial properties on the stage express the pine
ｔｒｅｅｓ along the shore (Miho-no-matsubara ). We would like you
to imagine that you see Mt Fuji whose top is covered with snow、from
the beautiful sandy beach in a soft, spring breeze .
There, with the music, Hakuryo
the fisherman and his fellows come on the stage. They sing about
the peaceful spring on the shore.
When Hakuryou and attendants go up to Miho-no-matubara, they
find the excellent music and strange smells there and wonder.
Hakuryo looks up at a pine and finds the incredibly beautiful
piece of clothing hanging from a branch. It has an amazing fragrance
and marvelous appearance. So he decides to bring it back and
keep as his own treasure.
Suddenly, he hears a beautiful
woman (the leading role, her dress expresses the appearance
of the water bathing in.) claiming that the cloth is hers.
She says that she is a TEN-NYO( heavenly woman) and the
cloth is her cape for flying ( Hagoromo in Japanese),
so it should not belong to any humans. He is surprised to hear
that and even insists he keep it to make it the national treasure.
The woman looks lost, telling him that she can not go back to
where she came from without it. She expresses her grief with
looking up the clouds in the sky and the geese flying home. The
man thinks it is too cruel for her to keep her cloth, thus he
promises to return it once she dances for him. She gladly says.
"Please give it back to me now. " Hakuryou says, "If
I give back the cape to you, you will go back to heaven without
showing the dance to me." The woman answers, "A
man on earth may behave in such a manner, but a heavenly creature
never behaves like that. We keep our promises." Being
quite ashamed of his own words, Hakuryo decides to give it back
to her.
The woman goes behind the stage
to put on the cape. During this scene, the drums keep playing
a specific rhythm called Ashirai.
Then the woman starts dancing,
describing the heaven and eventually goes up into the sky. With
the elegance of her dance, she disappears in the mist of the
Mt Fuji. In this scene, drums add a vivid rhythm and make the
atmosphere more lively.（ｂｙ ｋｓｋ）
In most of Noh performances,
the leading character （ghost , God, Buddha, demon, flower nymph,
etc ）appears with the look of human being at first. However,
as the play goes on, she shows her real character. You can tell
from the changes in her mask and costume. If it were theatre,
there should have been a separation of acts in this play. This
HAGOROMO'S performance does not do so. Hagoromo is the one act
play in the theater.
●猩々
猩々は中国の想像上の怪獣で、顔は人間だが身は獣である。（人面獣身）、海に住み、ことばを理解し，酒好きの動物である。これは酒の功徳(仏教用語で神仏からよい報いを受ける善い行い)を讃える祝言能である。
あらすじ
親孝行で評判の高い高風という男が、ある夜、市場で酒を売ると富貴の身になるという夢を見た。高風はその夢のお告げのとおりに市で酒を売っていると、しだいに金持ちになりました。もう一つ不思議なことは、市の度毎に高風の店に来て酒を飲む者で、いくら飲んでも顔色が変わらない者がおりました。ある日、高風はその者に名を尋ねます。するとその者は「私は海中に住む猩々だ」と言って帰えりました。
高風は、ある月の美しい夜に、潯陽の江のほとりに酒壺を置き、猩々の出てくるのを待っています。ワキはここまで前半の情景を「語り」と「謡」で行います。
下り端(さがりは)という囃子にのってシテが登場します。この音楽のメロディとリズムは、シテが沖合からゆるやかな波に乗ってゆっくり岸に近づいてくる様子を表現しています。
やがて、猩々は、よき友と会うことを楽しみに、波間から浮かび出て、高風と酒を酌み交わします。折から空には月も星も輝き、岸辺の芦の葉は風に吹かれて笛の音を奏で、打ち寄せる波の音は鼓の調べのように響きます。この天然の音楽にのって、猩々は舞い出します（中の舞）。
そして、「あなたの心があまりにも素直なのでこの壺に泉の酒を一杯に詰めてあげましょう」と言います。この酒は今までに市で飲んだ酒の返礼であり、親孝行をたたえるための芳志なのです。「この壺の酒はいくら汲めども尽きないでしょう」と言い、飲み交わすうち、さすがの猩々も足下はよろよろとして、その場のゴロリと酔い伏します。と思ったのは、実は高風の夢で、岸には寒い秋風が吹いているばかりであった。しかし、壺の中には猩々の約束とおり、霊酒が満々と湛えられていた。
●Syoujyoh
Syoujyoh is a monster in the
China imagination. It has the body of a beast, but the face of
a man. Syoujyoh is a thirsty soul's animal, living in the sea,
and can speak with mankind. Noh Syoujyoh praises Kudoku of sake.
Ａ Kudoku is a good deed by which a good repaying can be received
from gods and Buddha by the Buddhism term.
Story
Ａ man named Kouhoo who was dutiful to parents dreamed the dream
of becoming rich if he sold sake in the market on a certain night.
When he sold sake in the market as instructed by the dream, he
gradually became rich. Mysteriously, however, one particular
customer's facial complexion never changed, no matter how much
sake he drank. One day， he asks the person the name. Then, the
person says, "I am Syoujyoh that lives in the sea"
and leaves. Kouhoo puts Sake-jar near Shinyoh River on a certain
night when the moon is beautiful, and waits for Syoujyoh to come
out. Waki explains the scene in
the first half by "Talk" and "Utai".
Shite appears riding on Hayashi music named Sagariha. The melody
and the rhythm of this music express the appearance of Shite
who approaches ashore slowly riding on a gradual wave from offshore.
Syoujyoh floats among the waves
and goes out for meeting to a good friend. Syoujyoh drinks and
talks with Kouhoo before long. The moon and the star just then
twinkle to the sky.The leaves of the reeds on the shore are blown
in the wind, making the sounds of a played reed flute. The surging
wave sounds hears like of the hand drum. Syoujyoh is on a roll
in the music of the nature and begins to dance.
Syoujyoh saｙｓ, "Because your heart is so honest, let me
pack this jar full of sake." This sake is in return for
the sake that has been drunk before in the market shop, and the
reward for Kouhoo's dutiful devotion to his parents. Syoujyoh
said, "The sake of this jar will be not exhausted no matter
how you drink." Syoujyoh's feet become unsteady as he continues
to drink and talk pleasantly with Kouhoo. Syoujyoh gets drunk
and at last lies down. In the end, this was also a dream of Kouhoo,
and when he awakens he finds nothing but a cold autumn wind blowing
ashore. However, the sake jar is filled with the magical and
mysterious sake as have promised. ( by ksk )
●胡蝶
吉野山（現、奈良県）に住む僧が都見物に出て来ます。
僧は京都の一条大宮あたりまで来ると、由緒ありそうな古い宮殿を見つけます。彼は垣根の隙間から中を覗くと、そこには美しい梅の花が、今を盛りと、咲いています。彼は、梅の香りに誘われるように、その梅の木のところに近づきます。 すると、だれも住んでいるはずのない御所の内から、若い女が現われ「ここは宮廷に近いので、梅の季節には、殿上人が大勢集まり、昔はにぎやかであった」と語ります。
僧は「あなたは誰ですか」、そして「この宮殿の由緒を教えてください」と彼女に質問します。
彼女はしばらく僧を見つめた後「実は，私は人間ではなく、胡蝶の精です。
私は冬に咲く梅の花にとまることも出来ず、梅を恋しく思っていたので、姿を変えて現われました。私はあなたのお経の力によって極楽往生を願っています」と告白します。
やがて、月が出てくると「私の本当の姿を、あなたの夢の中で見せましょう」と約束し消えてしまいます。
そんな夜、僧が仮寝していると、美しい胡蝶の精が姿を現し、長い間、恋いこがれた梅の花にも飛びかけることが出来た喜びを舞で表現します。胡蝶の精が夜明けの空に飛び去ったと思うと、僧の一瞬の夢も覚めたのである。
見 所
草木の精を主人公にした演劇は世界演劇史の中でも独自の題材であります。「草木国土悉皆成仏」「あらゆる物に仏が宿っている」と教えるのが仏教思想にある。草や木のように姿の見える物、土の中にいて、目には見えない生き物にも仏が宿っている。この能では蝶の妖精を人間の姿にあらわし、仏教思想を観客に同化させようとの意図があります。
毛虫が、一夜にして、華麗な女王に変身する神秘性は今も昔も変らない。蝶の活動期は春から秋の僅かな期間で、冬に咲く梅には蝶は戯れることは出来ない。
梅に憧れて仏の力に頼る胡蝶の精のせつなさがある。それを描くのがこの曲のねらいである。前シテの限りない憧憬と思慕.後シテの念願かなった歓喜と法悦.
その対極的な構成が見所です。（ｋｓｋ）
●ｋｏｔｙｏｕ
Ａ monk who lives in Mt. Yoshino (Nara Prefecture)
goes out sightseeing in the capital. When he comes up to around
Itijyoh Ohmiya, he finds an old palace. It appears to be historic
site.
He can see beautiful plum blossoms in full bloom when he peeps
from the space of the fence into the inside.
He approaches the plum tree as if he is invited to the smell
of the plum tree. Although the palace is probably uninhabited,
a young woman appears from inside.
She says "This palace is very popular during plum blossom
season. It is close to the court, so many lords come here."
The monk asks her who she is and if she will teach him the history
of this palace.
She looks at him for a while and then says "to tell you
the truth, I am the spirit of a butterfly but not human being.
I transmogrified to human being and appeared here because, despite
my great desire, I was unable to see plum blossoms in winter.
Please pray for me to have a peaceful death. I promise to show
you my true appearance in your dream."
Before long, the moon comes out and the spirit disappears.
On such night, the beautiful spirit appears when the monk naps.
Through dance, she expresses the joy she felt in being able to
visit a long
sought-after blossom.
At daybreak, the fairy flies to the sky and the monk awakes up
from a moment dream just at the same scene.
Central point
In the history of the world play, making the fairy a leading
part of theme is original. "Buddha is present in all things"
is Buddhist idea. In this Noh play, the fairy is present in human
form in order to help the viewers more readily accept this Buddhist
philosophy. The mystique that the caterpillar transforms to a
magnificent queen in one night hasn't changed over the century.
Butterfly's activity period is a short period of autumn from
spring, and the butterfly cannot play in the plum tree, which
bloom in winter.
The aim of this Noh is to draw on the sad of the fairy, who relies
on the power of the Buddha. There is an unlimited yearning and
longing of Mae-Shite; rejoicing and ecstasy of Noti-Shite. This
contrast, comparison composition is a central point. ( by ksk)
●小鍛治 五番目物。場所、京都三条宗近邸及び伏見稲荷明神社。無季。
能「小鍛治」は名工小鍛治宗近を素材としたもので、古事記に書かれている倭建命（やまとたけるのみこと）の草薙の剣（くさなぎのつるぎ）の神話を織り込み、伏見稲荷神社の霊験と名刀信仰を主題とした曲である。
一条帝はある夜霊夢をご覧になった。帝は臣下橘道成（たちばなのみちなり）を名工であった三条の小鍛治宗近の許に向かわせ、御剣（みつるぎ）を打つように命じる。宗近は相槌を打つ者がいないので途方に暮れるが、勅命なので受諾する。宗近は日頃信仰している伏見稲荷神社に参詣し祈願をしていると、一人の童子が現れ、帝に霊夢があったこと、御剣は神通力により必ず鍛造されること、倭建命の草薙の剣の霊験を語り、姿を消す。
宗近が注連縄をはった壇を築き、鍛冶支度を整え、祝詞を唱えていると、稲荷明神の使いの狐が現れ、相槌で御剣を打ち上げ、剣の表に小鍛治宗近、裏に小狐と銘を入れ、勅使に捧げ、群雲に飛び乗って稲荷の峯に帰っていく。
曲として随所に謡所があり、また囃子も通常の「あしらい」の他に、テンポの速い「早笛」や力強い「働き」が組み込まれている。
●kokaji
NohKokaji is a story made from skillful
craftsman Kokaji Munetika. The myth of Kusanaginoturugi (sword)
and Prince Yamatotakeru incorporates into this Noh. This is written
in Kojiki (the oldest history book in Japan). The motif is in
the miraculous efficacy of Hushimi Inari Sharine and faith in
excellent sword.
Emperor Itijyou saw
Reimu (dream with god's reporting) on a certain night. The emperor
sends vassal Tatibana Mitinari to Kokaji Munetika of Sanjyoh,
and Emperor's sword is ordered.
Munetika had to accept the order because it is a royal command
though nobody strikes the sword together.
A child （god's incarnation）shows up when he visited and prays
Hushimi Inari Sharine that he has been always believed in.
The child talks about "The emperor had the dream of god's
reporting", "The sword is forged with the curious power
without fail", and "Sword Kusanagi of Yamatotakeru
has the curious power", etc. and disappears. He builds the
altar where Shimenawa(holy rope showing god's territory ) was
put, and does blacksmith preparing and recites Norito( Shinto
prayer ). The fox with red hair, Inari Myoujin's incarnation,
appears there. The sword is forged by him and the fox, and the
signature of surface is put in Kokaji Munetika and the reverse
signature is put in Kogitune(small fox).
The fox returns to the mountains of Inari jumping on to the crowded
cloud. (by ksk)
●紅葉狩 場所、信濃国戸隠山。季節、秋。
秋も半ば、信濃国の戸隠山ではある上臈（じょうろう）が侍女を伴い、満山の紅葉の中で、幕を廻らし酒宴を開いていた。そこに鹿狩りにやってきていた平維茂（たいらのこれもち）一行が通りかかる。維茂は山中で幕を廻らせての酒宴を不審に思い、従者を遣わし名を尋ねる。従者は、名を尋ねたが名乗らず、ただ身分の高い女性の忍び遊びである由を報告する。維茂は女達の酒宴の興を冷まさないようにと、馬を下り、道を変えて通り過ぎようとする。女は男の心遣いに感心し、維茂を引き留め、酒宴に誘う。維茂は断り切れずに幕内に入り、勧められるままに盃を重ねる。維茂は女の美しい舞をみているうちに酔いが回りついうとうと寝入ってしまう。女は維茂の寝入ったのを見届けると、本性を現して鬼となり、「目を覚ますな」と呪縛し姿を消す。
維茂はまどろむ中で危険が迫る夢の告げを受ける。維茂が目を覚ますと、天地もどよみ、雷光が乱れる中に以前の女達は姿を消し、目の前に身の丈一丈もあろうかと思える鬼神が立ち、角を朱に染め爛々とした眼で維茂に襲いかかる。維茂は心に八幡大菩薩を念じ、剣を抜いて激しく戦い、ついに鬼神を倒す。その維茂の威勢は凄まじいものだった。
見所 前半、唐織の装束で装った女性達の華やかな雰囲気が、女の舞う「急之舞」の特殊なテンポを境に一気に変わり、激しい戦いに入って行く変化が面白い。
紅葉と鬼の取り合わせは奇妙に見えるが、私は満山の紅葉の中にいると、とある紅葉の陰からいたずら鬼が出てきそうな感じを受ける。貴方はどうですか。
（文責 山田和彦）
●Momijigari
In Mt.Togakushi of Shinano (current
Nagano Prefecture), a lady being accompanied by the maids is
holding the feast which is a party (called Momijigari) to view
the scarlet-tinged leaves. Taira no Koremochi who had come to
the deer hunting happen to pass. Koremochi doubts the ladies,
and makes the attendant ask her name. She doesn't answer the
attendant's question. And the attendant reports to the master,
"They are women of high position in the palace, and are
incognito".
Koremochi gets off of the horse so as not to obstruct women's
feasts and changes the course. The woman feels admiration for
the man's consideration and detains Koremochi. She invites him
to the feast.
The sake is recommended by her and piled up.
Koremochi gradually gets drunk. He drowses at last while he is
watching woman's beautiful dance. She shows her true nature of
the demon, and casts a spell to him and disappears, saying that
"You must not wake up" when she makes sure that Koremochi
fell asleep. ( interval )
He had a dream about a god of Iwashimizu Hachiman Shrine. The
god says, "These women are the ogres of this mountain, so
wake up before they will take you away to eat".
When Koremochi waked up, women disappeared. The ogre of about
3meters height stands in the presence, a horn dyed to the vermillion.
And the ogre attacks Koremochi with glaring eyes. Koremochi prays
for Hatiman Daibosatsu to the mind, pulls out the sword, fights
violently, and finally defeats the ogre. The power of the Koremoti
was terrific.
view point Ｔｈｅ ｃolorful
atmosphere of women who put on the costume of Ｋaraori in the
first half changes on the boundary of a special tempo of Ｋyuunomai( dance
of hitempo) ,where the woman dances at a dash. I take interest
in the change to the fightly dance.
Though the autumn tint and demon's assortment looks strange. When
you put your body in the autumn tint of the whole hill, the mischief
demon seems to come out from the shadow of a certain autumn tint.
How about you? (by ksk)
●土蜘 五番目物・鬼畜物。所（都の源頼光の屋敷、葛城山）。季節不明。
武人として有名な源頼光は近頃病がちになっていた。頼光の侍女小蝶は朝廷の典薬頭（てんにゃくのかみ・薬局長官）が調剤した薬を持って頼光の御所に戻り頼光に面会する。頼光は小蝶を前に「このところ病気のため気力が無くなり、もはや死期を待つばかりだ。」と思いを述べる。小蝶は「病は苦しいものだが、治療により恢復するものだ。」と力づける。とある夜中、伏せっている頼光の枕元に一人の僧が現れ頼光に襲いかかる。僧は土蜘に変化（へんげ）し千筋の蜘の糸を吐き出し頼光を苦しめる。頼光は枕元の「膝丸」（ひざまる・護身用の太刀）を抜き放し、土蜘に斬りつける。土蜘が逃げようとするところを何度も斬り伏せる。確かな手応えがあった。土蜘はこらえきれずに姿をくらます。そこに異常を聞きつけ、独武者（ひとりむしゃ）が駆けつける。頼光は事の次第を話し、土蜘を追い払ったのは膝丸の手柄だと言い、膝丸を尊んで「蜘切（くもきり）」と名付ける。独武者は点々と落ちている血を辿り土蜘を退治したいと申し出る。頼光は独武者の勇気を褒め土蜘退治を許す。
独武者は他の武者を引連れ、血を辿って大きな塚の前にたどり着く。武者達が勇ましい声をあげながら塚を崩し石を取り除けていると、塚の中から火焔が襲いかかり、また水が噴き出される。それにもめげず、武者達が塚を崩していくと、岩の間から鬼神（土蜘の精霊）が姿を現し、「御代に災いをなすために頼光に近づいたがかえって命の瀬戸際を迎えてしまった。」と武者達に襲いかかる。武者達は「神国王地」の力を頼み戦う。激しい戦いの後鬼神は首を切り落され、武者達は喜び勇んで都に帰る。
この曲では激しい戦いの中、鬼神が大鼓・小鼓・太鼓・笛のみで演奏される「舞働（まいばたらき）」を舞う。見所の一つである。
●Tutigumo( Spider in the Soil)
Raikou, a famous samurai, has been sick of late. His maid, Kotyou,
returns to him with the medicine by which Tenyakunokami (secretary
in the drugstore) prepared it. He grieves "I have no energy
left because of my illness. I am only waiting for death."
She encourages him "the sickness may be painful, but the
medicine will help you recover." One night at midnight,
a monk comes to the bedside of sleeping Raikou . The monk transforms
to the apparition of Tutigumo, and vomits the strings of spider's
web onto the soldier. Raikou awings his sword at the monster
in self-defense.
Raikou stabs at Tutigumo who tries to run away many times. Tutigumo
can not endure his attacking, and disappears at last. Hitorimusya,
hearing the struggle, runs into the room. Raikou explains the
situation. He says "I could drive away Tutigumo using this
celebrated sword." And he says that the sword will hereafter
be named "Kumokiri," meaning "to cut a spider."
Hitorimusya offers him the conquest of Tutigumo by tracing the
blood that has dropped here and there.
(Interval)
Hitorimusya and two attendants trace the blood, and at last
reach in front of a big tomb.
They begin to destroy the tomb and remove the stone. The flame
and spouted water from among the tomb attacks the warriors. The
ogre, the apparition of a spider, appears between the rocks.
The ogre attacks the warriors and says "I approached this
world to do harm Raikou, but I am facing the crisis of the life
on the contrary." The fighting continues,during which the
ogre is beheaded. The warriors return to the capital, with great
glee.
The central point in this Noh is "Maibataraki", a violent
fight-like dance between the warriors and the ogre.
●経政
二番目（修羅）物。時は秋。所は京、仁和寺。
修羅道とは武士が死後に落ちる地獄の一種で、そこは永遠に殺し合いが続く苦しみの世界です。
平家一門の平経政は琵琶の名手であり貴公子である。仁和寺御室の守覚法親王（しゅかくほっしんのう）に寵愛され、「青山」という琵琶を与えられていたが、「青山」を仁和寺に残し、一門と共に西に向かう途上、一ノ谷の合戦において討たれてしまう。仁和寺では守覚法親王の命により、経政の霊を弔うため管弦講を催します。管弦講の中に若武者姿の経政が現れ、妄執に惹かれて人間世界に戻ってきたことを語る。ワキの行慶が声をかけると、自分は経政だと名乗るが影は幽かで声ばかりが残る。行慶の問いに経政は答え、何不足のない日々を送ったことを懐かしみ、姿は見えないながら「青山」の琵琶を弾く（シテは持ち物として琵琶を持つわけでない。観客は琵琶を弾くシテを思い浮かべなければならない）
経政は俄雨と聞き違える松風の音の中、中国の伝説や近くに見える衣笠山などを思い描きながら琵琶を弾き続ける。心が高揚し経政はカケリを舞うが、突然一ノ谷で討たれた無念の念に襲われる。その恨みの思いがあるために、たちまちに経政は修羅道という地獄に堕ち、阿修羅王の兵と帝釈天や梵天の兵との果てしない戦いに巻き込まれ、激しく戦う。やがて経政は自分のその身を恥じ、暗闇に紛れて姿を消す。
●Tsunemasa.
This story is called Shuramono
and is the second program. Shuramono is one of the hell into
which the samurai falls after death, and is the world of suffering
to which killing one another continues there through all eternity.
The place is Ninna-ji Palace in autumn.
Heike family's Tairanoｔsunemasa is
an expert of the Japanese lute and is a young nobleman. He was
loved by a prince Syukakuhossin, and given a Japanese lute "Seizan".
He deposited Seizan to Ninna-ji temple, and went to the western
front with the family because he did not want to lose the rare
utensil "Seizan" by the fight. However, he was killed
in the battle at Itinotani on the way.
Kangenkou ( a funeral with the stringed instrument) for the soul
of Tsunemasa is held in Ninna-ji temple by direction of the prince
Syukakuhossin.
Kangenkou continued to midnight,and Tsunemasa of the appearance
of a young samurai appears while the shadow is faint. He talks
that he returned to the human world for the obsession. Only his
voice hears into the faint shadow. He brings up and picks the
lute "Seizan" and speaks that he spent satisfied and
joyful in this world. He answers that he is Tunemasa when Gyoukei
of the Waki post calls him. He keeps playing the lute while imagining,recollecting
various scenes, and spends the time of bliss. Suddenly the anger
and regret about having been killed by the fight welled up in
him. He dances Cakeri before long. Soon he is caught up into
an unmeasured fight against Asyura and Taisyakuten's army and
fights violently in the hell named Syuradou. He finds himself
changed into an ugly appearance and is ashamed of it. And soon
he is diverted to the dark and disappears when daybreak will
begin to become near before long.
●葛城
三番目物また四番目物。時は冬。所は大和葛城山。
かつて、葛城山の一言主神は役行者（えんのぎょうじゃ）の命令に背いたので、不動明王の索により蔦葛により身を縛られてしまった（日本霊異記）。この伝説をふまえている。
出羽の羽黒山の行者が葛城山に来るが、雪に見舞われる。木陰に休んでいると薪を背負った里の女が現れる。雪の積もった笠、白の装束を纏った前シテの出で、観客は雪の舞台であることを感じ取ります。女は行者を伴い家に導く。夜寒が強まったので標（しもと・薪）を燃やして暖をとる。女は標の名の由来を説明する。夜が更け、行者が勤めを始めると、女は行者に自分を三熱の苦しみから救ってくれるように頼む。行者が不審に思っていると女は「自分は葛城の神で役行者の命令を遂行できなかったために蔦葛で身を縛られ、三熱の苦しみを与えられ、岩屋に置かれているのだ。」と言い、呪縛を解く祈祷を頼み姿を消す。
行者が祈っていると、葛城の神が女体の神となって現れ、その姿は高天の原の岩戸から出てきた天照大神の姿ながら、蔦葛で身を戒められている痛々しい姿であった（被り物の天冠に蔦をつけて縛られていることを表現）。女体の神は高天原の大神への心を込め、神楽歌を歌い、大和舞（序之舞）を舞う。葛城の神は月の光の下の雪景色の中にしだいに自分の醜い顔が現れるのを恥じ、夜が明けぬ先に姿を消し、再び岩屋に戻って行く。
●Kazuragi
Noh Kazuragi is made from the myth
as follows. A godness of Mt Kazuragi was bound to the rock by
the rope of Hudohmyohou with Tsutacazura (very heavy ivy) because
she disobeyed the order to build the bridge between the mountains.
An ascetic in Mt Haguro comes to
snowy Mt Kazuragi. He is taking a rest,suffering the heavy snow,
under the tree. A local woman, shouldering the firewoods,appears
to there. She takes along him to house in the valley because
it become cold night.
She burns Shimoto(the firewood)for warmth. She explains the origin
of the name Shimoto. She asks the ascetic to save her from suffering
of three-heat in Buddhism when the night grows old, and the ascetic
starts praying. She says "I am a god in Mt Kazuragi and
now am suffering of three heat that was given by Hudohmyohou,and
I was left in the cave".
And "My body have been bound to the rock because I disobeyed
Ennojyoujya's instruction"she said.
She asks for him to save her from the suffering. She appears
when he is praying till midnight.
Her appearance is just like as noble greatest god Amaterasuookami
who came out from Amano-Iwato(the door made of large rock) of
Takamagahara(heaven). But it was a miserable appearance that
the body had been roped with Tstacazra. She identifies with Amaterasuookami
and she sing a god song dancing Yamatomai.
The godness of Kaduragi is ashamed of her ugly face that becomes
clearly in the snow scene under the moonlight and she returns
to the cave again before the morning doesn't dawn.
●小袖曽我
これは建久４年（AC1193）の5月半ばの話です。鎌倉幕府の源頼朝公は、富士
の裾野での大規模な狩りを計画し、諸国の武将達に狩のお供をするように命じます。曽我十郎祐成と弟五郎時致の兄弟はその狩りに参加し、このまたとない機会を利用して父の敵である工藤祐経
を討つ計画をたてます。すでに死を覚悟した曾我兄弟は、最後の別れをするため、曾我の里に住む母をたずねます。母は兄の祐成に会って大変喜びますが、勘当した弟のは会おうとはしません。兄の祐成は時致の勘当を許してくれと母に懇願します.
しかし、母はますます怒って、執り成す兄までも勘当すると言います。昔、彼らの父は狩のときに工藤祐経に殺されたのです。だから、二人にとって、狩は敵討ちを意味するのです。しかし、母は言外の意味に気がつきません。二人は落胆して、恨み顔で立ち去ります。彼らの去ったあと、狩の意味することにはっと気づいた母はあわてて大声で二人を呼び止めます。ようやく兄弟の心が母に通じたのです。母と子は門出を祝って杯を交わします。今生の別れを胸のうちにしながら、兄弟はそろって祝言の舞を舞います。やがて、二人は年来の敵を討って、武門の名声を富士の高嶺よりもさらに高く上げようと、狩への死出の旅路に出てゆきます。＜文責、鈴木＞
この曲は能には珍しく劇的色彩が強く、見所は勘当を許す人情味の場面及び二人の役者が颯爽と舞う（相舞）芸の競合でしょう。
●Kosodesoga
The story of the Noh play Kosodesoga
takes place in May of the fourth year of Kenkyu (1193). Minamoto
Yoritomo, then the leader of the Kamakura Shogunate, planned
a large-scale hunting trip in the skirts of Mt. Fuji, ordering
generals across the nation to participate. Soga Juroh Sukenari
and Soga Goroh Tokimune, two brothers, took part in the hunt,
with the ulterior motive of attacking and killing Kudou Suketune,
their father's enemy. The brothers, set upon death of their enemy
or their own death, visited their mother in Soga to bid her a
final farewell. She was gladdened by Sukenari's visit, but refused
to see Tokimune, who had been disinherited by the family. His
older brother appealed on his behalf for his mother to see him.
However, the mother became increasingly infuriated and decided
to disinherit Sukenari as well. Long before, Kudou Suketune killed
their father on a hunting expedition, so the hunting trip was
an opportunity for revenge to the two brothers, but the mother
seemed not to understand the meaning of the trip. The brothers,
heads hanging low, headed towards the hunt. Shortly after their
departure, the mother realized the meaning of the hunt and in
a panicked voice called after her sons. Finally the sons had
gotten through to their mother. Together they celebrated the
brothers' departure with cups of sake.
The brothers danced with joy, knowing they would soon leave this
world. In the end, the brothers killed their enemy and their
story was sung in voices that were heard beyond the heights of
Mt. Fuji.
The view point are the scean of the
permission of disinherit and the duet dance.
●東北
能「東北」は平安朝の女流歌人和泉式部伝説を素材とした作品です。時は春、所は東北院。三番目物。
東国から都に上ってきた旅の僧が折しも美しく咲く梅に見入っていると、どこからともなく美しい一人の里女が現れる。女はこの梅は今「和泉式部」、「好文木」また「鶯宿梅」とも呼ばれるが、昔ここが上東門院の御所であった頃、和泉式部が植えて「軒端の梅」と名付けたのだと語る。さらに女は奥の方丈は和泉式部の寝所を残したものであり、梅は今もなお昔の主を慕うように美しく香るのだと言い、自分はこの世の人ではなく、この梅の主、和泉式部であると告げて花の陰に消え失せる。
僧が法華経の譬喩品を読んでいると、先ほどの女が美しい上臈の姿で現れ、かつて藤原道長がこの御所の前を牛車で通りながらその譬喩品を読経した時、自分は「門の外 法の車の音を聞けば 我も火宅を出でにけるかな」と詠んだが、その功徳によって死後火宅の苦しみを受けずに、歌舞の菩薩となったのだと語る。式部は「和歌の徳」を述べ、東北院が霊地であることを讃え、静かで美しい舞（序之舞）を舞い、やがて僧に暇を請い、方丈に姿を消す（文責 山田和彦）
●Touboku
Noh Touboku is made from the legend of Izumi Sikibu, a female
poet at the Heian era . The place is Touboku-In in spring (In
means aristocrat's villa and palace).
A Butthist monk who has came to the capital Kyoto from the eastern
country, and he is gazing to the plum tree( named Izumi Sikibu)
that blooms beautifully. Ａ beautiful woman shows up out of thin
air and tells him. She says that this tree was named Nokibanoume
(The plum tree planted in the vicinity of the eaves is meant)
though this is called Izumishikibu (a love poet with famous Heian
age) or Ousyukubai (The plum tree to which the bush warbler stops
is meant). Izumishikibu planted this when here was Jyotohmon
emperor's palace in old times. In addition, the woman talks about
the bedroom where Izumisikibu slept in the interior.
The plum tree smells beautiful as still yearned for an ancient
hostess. And she says, "I am not a person of this world
but am a hostess of this plum tree, and my name is Izumisikibu"
and vanishes secretly to the shade of the flower. The woman ahead
shows up by the appearance of a beautiful lady.
She talks. "The worry about my love were cleared when I
heard the sound of passing oxcart and Mitinaga's sutra recitation
of Hokke from the outside of the gate"
Now I have never recieve the suffering of the evil passion
after I died. It is the reason why I had read the Japanese poem
piously. Therefore, I was able to become Bosatu ( Buddha under
song and dance life). She continues her talk about the effect
of the Japanese poem making. She praises that Toubokuin is a
sacred place of the Japanese poem. And, she dances Jonomae, and
disappears to a small room before long quietly and beautifully.(by
ksk)
●黒塚
能『黒塚』は「安達ヶ原の鬼婆伝説」を素材とした作品です。時は秋、所は奥州安達ヶ原。五番目物。
那智の東光坊の阿闍梨（あじゃり）祐慶は、所願成就のため本山の那智を出て諸国廻行の修行に出、一行は陸奥の安達ヶ原にやって来る。日も暮れ宿を取ろうとしますが人家が見えない。その時暗がりの中で遠くに灯りが見えたので、一夜の宿を借りるために立ち寄ると、家には女主人がいて「あまりにも見苦しいので宿を貸すことが出来ない」と応える。祐慶は何度もお願いする。女主人はその都度断るが、あまりにもいたわしく思いとうとう宿を貸し、茅筵で寝床を用意する。祐慶は礼を述べて室内に入るが、片隅に見慣れない道具があるので、「それは何に使う道具か」と尋ねる。女主人は「それは枠かせわと言って自分のように卑しい者が麻を紡ぐための道具だ」と答える。祐慶は「麻を紡ぐ作業を見せてほしい」とお願いする。女主人は「旅人にお見せするようなものではない」と恥ずかしそうに言いながらも、月影が差す部屋の中で糸を繰り始める。糸を繰りながら、女主人が「車が廻れば糸が繰られ、繰り返し繰り返しするだけで尽きることがないように、人の一生も浮き世を巡る物憂さから離れることが出来ないことだ」と涙を流す。そして「糸づくし」と言われる秋の詩情を感じさせる歌を謡い、糸のように細く長い命のつれなさを託ち泣き崩れ、糸を繰るのを止める。女主人は夜寒がつのったので裏の山に薪を採ってくると言い、祐慶に「自分の留守中に決して隣の部屋を覗いてはいけない」と念を押します。女主人が出かけると、祐慶はその禁を破って隣の部屋を覗いてしまう。そこには数え切れないほどの屍が積まれ、おびただしいほどの血が流れていた。祐慶はここは鬼のすみかであったと肝を消し、一行は慌てて逃げて行く。
そのとき、本性を現した鬼女が現れ「決して覗くなと言ったのに約束を破られたこの恨みを晴らさないではおれない。一口で食ってしまおう」と襲いかかる。祐慶は必死の祈りでかろうじて鬼女を調伏する。やがて鬼女はすさまじい声を残して姿を消す。
見所は、前段の糸を繰りながら秋の情趣をしみじみと謡い人生のつれなさを嘆く「静」の場面と、後段の祐慶と鬼女の対決、恨みを晴らせないまま次第に調伏されていく鬼女の悔しさを表現する「動」の場面にある。（文責 山田和彦）
●Krozuka
Noh Krozuka is a work made from Adatigahara hag legend. The
place is Adatigahara in autumn ( current Fukushima Prefecture).
A Buddhist monk of Nati ( current Wakayama Prefecture), Ajyari
Yuukei and his followers go out to the travel for the purpose
of the training and praying buddhist templeｓ.
The day grew dark, when they arrived at Adatigahara(wasteland)
on the way of the travel. They try to take the hotel but there
is not a house either. They find a light far away, and go to
borrow the lodging for one night. There is a mistress in the
rude house and she refuses their offer ,saying that "It
is not possible to lodge because here is too unsightly "
When Yuukei appeals her for the lodging many times, at last she
approves the lodging. She prepares the bed with Kayamusiro (a
kind of the carpet that is knited from the grass ). He finds
a strange tool to the corner of the room, and he asks her , "Is
this a tool used for what?" She answers. "It is called
Wakukasewa. It is a tool for a person as poor as me to spin hemp"
She begins to turn the string in the room that the moonlight
opens. She mutters while turning the string, and throws tears.
"While ｔhe spining wheel is turned, the string never stop
turning. Human being cannot apart from the worldly dull and gloomy
as like as the string" She chants the song that makes the
poetic sentiment of autumn, and grieves for a thin,long life
like the string. She stops the spining finally.
Because it becomes cold night , she says that I will take the
firewood from the hillback. "Don't peep into a next room
in my absence" However, he breaks the prohibition, and peeps
into a room after the woman goes out.
A lot of corpses were piled up there, and the stream of the blood
were vast all over the floor. He learned that the demon lives
in this rude house. They are terrified and they run away. She
becomes demon's appearance because the secret was exposed by
him. You violated the promise although I told that you must not
to peep into her room. "It is impossible that my grudge
is not dispelled. I will eat you at a stretch". She attacks
them fiercely. When he recites desperately the Buddhist scriptures,
the magic of the ogress has gradually becomes weak. The ogress
left a terrific voice and will disappear before long.
The viewpoint of the former steps is a scene of "Quietness";
the woman grieves for an empty,bitter life while turning over
the string. The viewpoint of latter part is a scene of confrontation
"Movement"between Yuukei and the ogress. The scene
expresses mortifying gradually cursed without working off a grudge
of the ogress.(by ksk)
●西王母
中国の古代神話に「君主がよい政治を行うと、西母王がご褒美として、三千年に一度実る桃をその君主に献上する」と言われている。
能のはじめに大屋台という作り物が舞台に運ばれ、王（ワキ役）と大臣（ワキヅレ）が舞台に登場し、地謡とともに情景を次のように説明します。
「いまだかってない賢い王の政治のため、国は平和で栄えている。これは大変喜ばしいことだ。眩くまでに輝く宮殿の四方には、諸侯や身分の低い人たちも集まっている。そして町は昼も夜も賑わっている」。
観客は質素なつくりの大道具を見ながら、きらびやかな大きな宮殿を想像し、臣下に囲まれている王をイメージしなければなりません。
そこへ、桃の枝を肩に載せた一人の若い女性（前シテ）が現れます。
「この枝は3000年に一度だけ、片方の枝に花が咲きそして実を結ぶ桃の枝です。今しも、この枝に花が咲いたのは、名君の善政の賜物です。私はあなたにこの枝を捧げたい」と彼女は言います。
彼は尋ねます。「それでは、この枝はあのSeiouboの園の桃ですか？」
彼女はそれには答えません。「実は、私は天国の人間で、Seiouboの分身です」と彼女は身分を明かします。そして、天国が不老不死の楽園であると語ります。やがて桃が実るだろうからその時は、桃を献上するために再び戻ると彼女は彼に約束し、姿を消します。
彼はこの出来事を大層めでたいことが起こる前兆として考えます。そして彼は宮中の楽人を集め楽器を鳴らし西王母の出現を待ちます。やがて、宮殿の庭に光が差すと、赤い錦を着て、腰に剣を下げ、冠をつけた美しいSeiouboが現れます。
彼女は侍女から桃を受け取り、それを帝王に献上します。これで、彼の不老長寿は約束されたことになります。喜びの酒宴において、彼女は着物の袖を翻し、美しく舞います。やがて鳥たちを伴い、彼女は静かに西の天に舞い上がり帰ってゆきます。
●The story of Seioubo
The source of this Noh story is of an ancient
Chinese myth. It is said that if a sovereign performs good politics,
heavenly Seioubo (the queen of western heaven) will give as a
prize a peach which will fruit only once in 3000 years, to the
king (sovereign).
Before the beginning of Noh play, an artificial product (stage
setting called the Ohyatai) is carried on to the stage and the
king (main supporting role in a Noh play) and a minister appear
on the stage. They explain a sight as follows with the chorus
singers.
"The country is prosperous in peace by the politics brought
from the new wise king we have never had before. We are very
glad. The feudal lords' army and the poor peoples have gathered
to the surroundings of the king's palace that shines dazzlingly.
As for the town, the day and night time are prosperous and crowded."
By looking at the stage setting of a simple
structure, a spectator has to imagine a gorgeous big royal palace
and the king who is surrounded by followers. A young woman (protagonist
of the first half) appears with the branch of a peach tree on
her shoulder .
"This branch is the peach on only one of the two branches
a flower blooms . Moreover, the tree bears a fruit only once
in 3000years. A flower which bloomes on this branch indecates
your good politics" She says that she want to offer this
branch to him. He asks her. "Is this the peach of Seioubo's
garden?" She does not reply to it. She reveals a status
"Really, I am a heavenly human being, and I am the other
self of Seioubo " She also says that Heaven is an ageless
paradise. as the peach will soon fruit,she promises to return again in order to give it to
him. Then, she disappears. He considers this affair as a sign
from which a very auspicious thing arises. He assembles the musician
of the Imperial Court, sounds a musical instrument, and waits
for the appearance of Seioubo. Soon, the light shines on the
yard of the royal palace. Then, beautiful Seioubo who attaches
the crown appears. She wears the clothes of red Nishiki , and
carries a sword lowered to the waist. From a female maid, she
receives the peach and offers it to him. This means that his
perpetual youth and longevity are now promised . In the feast
she dances gracefully with fluttering the sleeve of her kimono.
She soars and returns to western heavens calmly with some birds
●玉葛
能「玉葛」は『源氏物語』にちなむ曲です。諸国一見の僧が奈良の都の社寺を巡礼し、こもりくの初瀬の長谷観音へ詣でます。初瀬川の川辺に来ると、山川の岩間伝いに小舟に棹を差して漕いでくる女に出会います。僧が不審に思い言葉をかけると、女は自分も長谷寺に参詣するのだが、古歌に「海士小舟初瀬の川」と読まれているから女が小舟を漕ぐのも不思議であるまいと言います。女は僧を二本の杉に案内し、源氏物語に、玉葛内侍が筑紫の国から都に逃げ上り、初瀬に来たところ、母の夕顔に仕えていた侍女右近に巡り会ったことなどを語り、自分はその玉葛の亡霊であるとほのめかして、姿を消します。
僧は哀れに思って、読経をしていると、玉葛の亡霊が現れ、恋の妄執に狂いますが、やがて昔の事を懺悔し、妄執を晴らし成仏を得て姿を消します。今回は、「半能」と言って、能の後半の部分を演じます。狂いを表す「カケリ」という舞が舞われます。
●Story of Tamakazura
A priest who is going on a pilgrimage to the
shrine and temple in Nara arrives
at the riverbank of Hatuse in order to worship Kannon Hase. He
notices a young
woman who rows and goes down a boat along a rock.
The woman answers to the question of the priest "I am going
to worship at Hase temple like you go"
And she shows him to the place of two Japan cedars currently
read by an old poem.
Then, she says as follows. When Tamakazura of Genjimonogatari(Genji-tales)
came to Hatsuse, she encountered the lady's maid Ukon who had
served Mother Yuugao.
She hints that she is a ghost of Tamakazura, and disappears.
While reciting sutras by the priest of regarding her as sad,
a ghost of Tamakazura appears.
For a while, although a woman is in agony and is troubled with
delusion of love, by sutra recitation of the priest, she dispels
delusion and disappears.
When the priest awakes out of a dream, it is beginning to become
bright unawares.
He notices that the encounter with the woman was a dreamy occurrence.
Since the portion of the second half is performed, this Noh is
said half Noh.
The leading role's Tamakazura dances dancing called kakeri showing
deviation.
●須磨源氏
能「須磨源氏」は『源氏物語』にちなむ曲です。日向の国の宮崎の社官藤原興範（ワキ）が、伊勢参宮を志し、今須磨の浦に着きますと、樵の老人が桜を眺めているので、この花は由緒のある木かと尋ねます。老人はこれこそ名に負う「若木の桜」であると答え、社官に問われるままに、光源氏の生涯を語り、自分こそ『源氏物語』の主人公光源氏であると告げて雲に隠れます。
社官が光源氏ゆかりの須磨の浦で奇特を拝もうと待っていると、音楽が聞こえ、月光の輝く浦に、光源氏の霊が天下り、青海波の舞（盤渉早舞）を美しく舞い、夜明けと共に天に戻って行きます。
●Sumagenji
Fujiwara Okinori who is the Shinto priest of
Miyazaki country goes to worship of the Isejinnguu shrine. He
arrives at the seashore of Suma. Since the one old man is looking
at the cherry tree, he asks the old man whether this flower is
a storied tree. Then, the old man answers that this is just the
cherry tree of famous Wakaki. The old man tells the whole life
of Hikarugenji as he is asked by the Shinto priest. Since this
neighborhood is the place which was the home of Hikarugenji,
Hikarugenji will go down from heavens and will appear on the
sea with the light of the moon。 The old man announces that really
he is Hikarugenji of the Tale of Genji, and hides in clouds this
evening.
Okinori wants to worship the wonderful phenomenone.
He takes a nap and is waiting for it on the seashore of a moonlight
night. Then, it is indistinguishable from the sound of a wave,
music can be heard, and the soul of Hikarugenji gets down from
heavens to the seashore where moonlight shines. He dances dancing
of Seikaiha beautifully, and returns to heavens with dawn.
●田村（たむら）
弥生３月の半ば、東国から都に上った僧が花の清水寺に参詣すると、そこに箒を手にした少年（実は田村丸の霊）が現れる。僧が尋ねると、少年は清水寺の地主権現に仕える者だという。少年は僧の問いに、清水寺は大和の国小島寺の僧賢心が生身の観世音を拝むために坂上田村麻呂をスポンサーにして建立したという寺の来歴を語る。折りも折、日が暮れ、音羽の峰に美しい月が昇り、花を照らしあたりの景色を浮かび上がらせた。少年は名所を一つずつ指差し僧に教え、田村堂の内陣に入っていく.(中入り)
僧が夜もすがら読経をしていると、坂上田村麻呂の霊が武人の姿で現れ、かって、鈴鹿山の凶賊と戦ったありさまを舞って見せ、凶賊を平定できたのは、観世音の佛力によるものだと語って曲を終える。
● Tamura
It is in the middle of March.
Ａ priest from an eastern country arrives in capital Kyoto. He
goes to Kiyomizutera temple, where cherry blossoms are in full
bloom.
A boy (as a matter of fact,the spirit of Tamuramaru ) with a
broom in his hands sweeps the dust away under the shade of a
cherry tree.
The priest feels strange and asks the boy if he is a watchman
of flowers?
The boy says that he is not the watchman but a servant of God
here (Jisyugongen).
The priest asks the boy to teach him the history of this temple.
The history of the temple is as follow
A priest named Kensin from Yamato county had wanted to worship
living kanzeon (one of the Buddha,the Goddess of Mercy).
One day, Kensin saw strange light in the sky and went to that
direction.
There was one old man and he said to Kensin that a big temple
should be built here.
So, Kensin asked Sakanouetamuramaru(a famous general and a man
of power) for it and he built a temple here on Daidou 2 (807
A.D.).
It got dark, and the beautiful moon rose upon the peak of Mt
Otowayama, and the flowers were lighted, and beautiful landscape
of the surroundings came to the surface.
He tells the priest about each beautifull spot by pointing, and
then he goes inside of Tamura temple.(intermisison)
When the priest is praying throughout a night ,Sakanouenotamuramaru
appears with the Samurai's costume.
Tamuramaru shows the appearance by dancing that he fought against
the bandit in Mt Suzuka.
He says" When I prayed to the Buddha(Goddess of Mercy )of
this temple for my victory, the Buddha gave a smile to me, and
I was encouraged.Therefore, I believe that I could subjugate
them by Buddha's power"
●藤（ふじ）
都からきた僧が北国をめぐり 、信濃の国善光寺に参詣する途上、越中の国多枯の浦を通りかかる。僧は折りしも今を盛りと咲きにほう藤の花を愛で,古歌「常磐なる松の名たてにあやなくもかかれる藤の咲きて散るやと」と口ずさむ。そこにどこからともなく美しい女が現れ、この地は藤の名所だが、どうして古歌「多枯の浦や汀の藤の咲きしより波の花さえ色に出でつつ」を詠じないのかとうらめし顔に言葉をかける。僧は女と歌についての問答をし、女の素性を尋ねると、女は藤の花の精であると答え、姿を消す。(中入り)
僧が仮寝をしていると、再び花の精が衣装を変えて現われる。花の精の身でありながら、仏法を行う問い尊い僧と言葉を交わせるのは「異性化身」・「自在不滅」ノ縁によるものだと喜びの心を述べ、美しい舞を見せ、夜が明ける頃，霞にまぎれて姿を消してゆく。
● Fuji (wisteria)
A priest of the capital city tours around the beautiful spot
of the northern country, and he goes to Zenkouji in Shinano country
(current Nagano Prefecture).
In the middle of the trip, he happens to pass by Tagonoura of
Ecchu country(current Toyama Prefecture)
The flowers of the wisteria are blooming there.
The priest recollects the old Waka which expressed about the
transience of those flowers, and he hums it.
'Why don't you recite the Waka which praised Tagonoura, the beauty
spot of the wisteria flower?"
The priest was impressed by her profound knowledge of Waka, and
he asks who she is. She says that she is a floral fairy of wisteria,
and she disappears. (Intermission).
While the priest is taking a nap, the floral fairy with her new
costume appears again.
She tells the priest.
" I can speak with you in spite of the floral fairy. That
is because I can change my figure freely by Buddha's power"
Thus, she expresses her joy by showing the beautiful dance and
disappears into the mist at daybreak.
●女郎花(おみなめし)
九州松浦潟の僧が都見物を思いたち、上洛の途上､郷里の宇佐八幡宮と同じ神を祭ってある津の国山崎にある岩清水八幡宮(男山八幡宮)に参詣します。折しも秋であり､男山の麓には女都花が美しく咲き乱れています。和歌に名高いそのおみなえしを故郷への土産物にしようと、一本折ろうとします。その時一人の老人が現れ､折ることを制します｡
僧は和歌に歌われている女郎花について老人と論じます。やがて、僧は花を採ることを諦めてその場を去ろうとします。すると、老人は僧を呼び止め､僧がいろいろな古歌を知っている事を褒め､八幡宮の社前に案内します。そして､麓の男塚･女塚にも連れて行き､この塚が小野頼風夫婦の墓であると教え今は弔う人もないと嘆き､自分は頼風の幽霊であることを告げ、回向頼み姿を消します。 （中入り）
旅の僧は、土地の人から、頼風夫婦の話を聞き､回向のため読経をします｡すると、読経にひかれて頼風夫婦が現れ､妻は「頼風と契ったが､頼風の訪れが中切れになったのを悲しみ川に身を投げた」と語ります｡頼風は「そのことを聞きつけ駆けつけけたが妻は既に死骸となっていたこと､悲しみのうちに死骸を埋めた女塚に女郎花か咲きだしたこと､頼風を思い死んでしまった妻を哀れに思い自分も後を追って入水したこと､そして死骸を埋めたのがこの男塚である」と語ります。そして恋いの恨みのため死んだ死後の苦界の様を激しく舞い､この苦界から共に救って欲しいと僧に成仏を依頼し消えてゆきます。
Story of Ominamesi
One day a monk living near
Matsura inlet in Kyushu (southern part of Japan) had decided
to go to see the capital, Kyoto. On his way to Kyoto he found
a shrine which was dedicated to the same god as the one in his
home town. The shrine was called Iwashimizu-Hachimangu (Otokoyama
Hachimangu) and it was on Otokoyama mountain. He went to visit
there. Since it was autumn, there were many beautiful flowers;
Ominaeshi were blooming all over the place. (It is a plant with
small yellow flowers and its scientific name is Patrinia scabiosaefolia.)
This flower is often read in
Waka, the Japanese ode. Thus he tried to pick some of then to
bring back home. However, suddenly an old man appeared and told
him not to pick them. He discussed with the old man what he had
read about the in the Waka. The monk gave it up and was leaving
there, but the man stopped him. The man appreciated the fact
that the monk was well versed in Waka enough to notice the grace
of Ominaeshi and guided him to the shrine. He also brought the
monk to the foot of the mountain, where there were Otokoduka
and Onnaduka, which were the graves of Ono Yorikaze and his wife.
The old man told that he was the ghost of Yorikaze himself and
he grieved about the fact that no one would come to pray for
them anymore. He asked the monk to pray for them and had disappeared.
(Intermission)The monk talked to the locals and heard about Ono
Yorikaze and his wife. He prayed in front of their graves. Then
the ghosts of them appeared. The wife started telling him that
she had committed suicide by throwing herself into the river
since Yorikaze stopped coming to visit her. ( in this period
of time, the form of marriage was as such that a man would go
to visit his wife's house at night and it was dishonor for a
woman if the man stopped coming to her. ) Then Yorikaze said
that when he heard that his wife threw herself into the river,
he hurried to the place but it was too late. She was buried in
Onnaduka and eventually Ominaeshi began blooming around there.
Yorikaze grieved for her and finally committed suicide as well.
Where he was buried was Otokoduka.( Ｙｏｒｉｋａｚｅ performs a dance
showing the torment in the hell since they died because of the
grudge from love.) They asked the monk for help to save them
from suffering and then disappeared.
●小督（こごう）
平清盛は娘徳子を高倉天皇の中宮とし､自分は入道相国(出家した太政大臣)として権勢を恣にしていた。しかし、小督の局は天皇の寵愛を受けながらも清盛を畏れ宮中を去り､身を隠してしまいました。高倉天皇は､小督の局が嵯峨野のあたりにいることを聞きだし､弾正の大粥平仲国に小督の局に勅命（文）を届けるように命じました。小督の局の手がかりは｢片折り戸｣のある家だけであったが､今宵は八月１５日夜、きっと小督の局は琴を弾くだろうと思い、月の嵯峨野に出かけます。仲国は方々に馬を歩ませ法輪寺近くに来るとかすかに琴の音が聞こえてきます。じっと耳を澄ますと｢想夫恋｣の曲であり､宮中で一緒に合奏したときの琴の音色でした。片折り戸を開け､案内を請いますが､小督の局は面会を断ります｡しかし､勅命であることを告げ､ようやく､対面がかないます｡御門（天皇）からの御文を渡すと小督の局は帝の思し召しに感泣し､迎えの車を待つことを告げます。仲国は名残を惜しみながら､酒宴で舞を舞い､小督の局に見送られながら都に帰ります。「峰の嵐か松風か､それかあらぬか､尋ぬる人の琴の音かーーー｣と名高い詞章メロディが織りなすロマンの世界を味わってください。
Story of Kogo.
Taira no Kiyomori, the head
of the Heike warriers, made his daughter, Tokuko married the
emperor in order to become his father-in-law . Kiyomori became
a principal minister and intervened in politics with his a great
power. Then there was a woman called Kogo who was loved by the
emperor. She was afraid of Kiyomori and left the palace to hide.
The emperor heard Kogo was somewhere in Sagano. (the suburb of
Kyoto) Therefore, he ordered Nakakuni to deliver a letter to
her. Nakakuni only knew that she was living in a house with a
specific kind of door, called Kataorito. However, it was full
moon that night, so he guessed she would be playing her Koto,
the Japanese zither. He went all over Sagano area and when he
came near the temple called Hohrinji, he heard the sound of Koto.
He listened to it carefully and realized that the song "Souhuren"
was the one she had played with him in the palace before. What
was more, there was the door as he heard. Thus he asked for her
to come. She refused once but when she read the letter from the
emperor, she was moved. He persuaded her finally. She told him
that she would wait for the servants from the palace to come
to pick her up. (Nakakuni performs the dance at the dinner and
goes back to the palace.) Hope you will enjoy this romantic music
and the well-known phrases "Mine no arasi ka matsukaze ka
tazunuru hito no Koto no ne ka" sung by Nakakuni.
●羽衣（はごろも）
駿河の国・三保の松原(現・静岡県清水市)に白龍(はくりょう)という漁夫がいま した。或る春の一日、棹を肩にかけ、釣に出てみると、浜辺の松に見馴れない美しい
衣がかかっています。近寄ってみますと、その美しさといい、香りといいとても言葉 ではあらわすことが出来ません。これはただの衣ではないので、家の宝にしようと思
い、これを取って帰ろうとすると「その衣はこちらのものです」と言って呼び止める 声と共に、美しい女が現れます。そして「それは天人の羽衣ですから、人間には与え
られません」と言います。白龍は羽衣と聞くと大いに喜んで「国の宝ともなりますか ら、衣は返されません」と言いますと「天女は羽衣がないと天上に帰ることができません」と雲の流れや、雁の渡る様子を眺めて嘆き悲しむのでした。それを見た白龍はあまりにいたわしく思い「天人の舞をお見せすれば、この羽衣
をお返しします」と頼みますと、天人は喜んで羽衣を身にまとい、天上界のありさま を述べ、舞をまい、君が代の限りなく栄えることを寿ぎながら、次第に空高く舞い上
がって、遂に富士山の彼方の霞にまぎれて消え失せてしまいました。
参考資料 宝生流謡本 羽衣
Story of Firewood Noh "Hagoromo"
There was a fisherman whose name was Hakuryo in Miho of Suruga
(current Shimizu in Shizuoka Prefecture). One spring day, he
went out for fishing and found an unusually beautiful piece of
cloth hanging from a branch of one pine tree on the beach. When
he came to see closer, it was beyond description in terms of
both its beauty and fragrance. He saw that it was not an ordinary
garment and decided to bring it home.
Then a beautiful maiden stopped him, saying that it was her belonging.
According to her, it was a piece of celestial raiment, which
should not begiven to a human being. Hakuryo, rejoiced to hear
that, stated that such aprecious item must be taken as a national
treasure, and refused to give it back to her. The maiden deplored,
as a heavenly maiden without the raiment would have no way to
return to the heavens. She pressed her sadness referring to the
flow of clouds in the sky and wild geese flying.
Hakuryo felt so sorry to see her in deep lament, and told her
that if she
showed him a heavenly dance, he would return the cloth to her.
Delighted, the maiden wore the raiment and started to dance.
Flying higher and higher, she gave an account
of the heavens, wished the
never-ending prosperity of the world, and disappeared in the
mist over Mt.Fuji.
当日の解説原稿より
本日の舞台は古くから親しまれている名曲「羽衣」です。舞台は能特有の簡素なもので、松立木の置物（作り物という）を置くだけで三保の松原を現しています。春風が吹き海辺からは雪をいただく富士山が見える風景を思い浮かべて御覧ください。
囃子にのって漁師の白龍（ワキ）とワキヅレの漁師が登場し、のどかな春の風景を謡いあげます。ふとみると、浜辺の松に見馴れない美しい
衣がかかっています。近寄ってみますと、その美しさといい、香りといいとても言葉 ではあらわすことが出来ません。これはただの衣ではないので、家の宝にしようと思
い、これを取って帰ろうとすると、「その衣は私のものです」と言って呼び止める声と共に、美しい女（主人公-シテの天女）が現れます。そして「それは天人の羽衣ですから、人間には与えられません」と言うのです。白龍は驚いて「あなたは天人なのですか、ならばなお更のこと、この美しい衣は国の宝といたしましょう。衣はお返し出来ません」と言い切ります。天女は途方にくれて「その衣がないと私は天に帰ることができません」と雲の流れや、雁の渡る様子を眺めて嘆き悲しみます。それを見た白龍はあまりにいたわしく思い「天人の舞をお見せ下されば、この羽衣
をお返しします」と条件を出します。天人はたいそう喜んで、「それではまず衣をお返しください」といいます。白龍は衣を返せば舞曲をしないで天に帰ってしまうでしょうと疑います。天人は「疑いは人間にあり,天に偽りはありません」と答えます。白龍は自分の言葉を恥じて、衣を返します。天人は衣を受け取り舞台後ろに下がって衣を纏います。
この間を「物着」といいますが、この間，大・小鼓はアシライという打ち方を続けます。
羽衣を纏った天人は「乙女は衣を着しつつ」と謡いだし、天上界（月宮殿）のありさまを謡い、東遊びの駿河湾を舞い、厳粛に格調高く序の舞を舞い上げ、三保の松原・愛鷹山・富士の高嶺のかなたへ、次第に空高く舞い上
がって、遂に霞にまぎれて消え失せてしまうのであります。この舞は太鼓も加わり一段とにぎやかな囃子となっています。
From the explanation before
the performance:
Today's performance is "Hagoromo",
one of the best works in Noh.The setting is quite simple, which
is a characteristic of Noh. Some artificial properties on the
stage express the pine ｔｒｅｅｓ along the shore (Miho-no-matsubara
) . We would like you to imagine that you see Mt Fuji whose top
is covered with snow ,from the beautiful sandy beach in a soft,
spring breeze . There, with the music, Hakuryo the fisherman
and his fellows come on the stage. They sing about the peaceful
spring on the shore. When Hakuryo looks up at a pine tree, he
finds the incredibly beautiful piece of clothing hanging from
a branch. It has an amazing fragrance and marvelous appearance.
So he decides to bring it back and keep as his own treasure.
Suddenly, he hears a beautiful woman (the leading role) claiming
that the cloth is hers. She says that she is a TEN-NYO(heavenly
woman) and the cloth is her cape for flying (Hagoromo in Japanese),
so it should not belong to any humans. He is surprised to hear
that and even insists he keep it to make it the national treasure.
The woman looks lost, telling him that she can not go back to
where she came from without it. She expresses her grief with
looking up the clouds in the sky and the geese flying home. The
man thinks it is too cruel for her to keek her cloth, thus he
promises to return it once she dances for him. She gladly says.
"please give it back to me now. " Hakuryou says,"If
I give back the cape to you,you will go back to heaven without
showing the dance to me."The woman answers, "A man
on earth may behave in such a manner, but a heavenly creature
never behaves like that .We keep our promises."Being quite
ashamed of his own words, Hakuryo decides to give it back to
her.
The woman goes behind the stage
to put on the cape. During this scene, the drums keep playing
a specific rhythm called Ashirai. Then the woman starts dancing,
describing the heaven and eventually goes up into the sky. With
the elegance of her dance, she disappears in the mist of the
Mt Fuji. In this scene, drums add a vivid rhythm and make the
atmosphere more lively.
●雲雀山（ひばりやま）
奈良の都に横佩(よこはぎ)の右大臣(うだいじん)豊成(とよなり)という人がいました。.ある人の讒言(ざんげん＝他人をおとしいれるため、ありもしない事を目上の人に告げ、その人を悪く言うこと)を信じて、娘の中将姫を雲雀山で殺すように家臣に命じました。家臣は姫のお供をして雲雀山まで来ましたが、姫をあまりにもいたわしく思い、山中に庵を結んで隠しておきました。乳母の侍従は春秋の草花を採って里へ出て売り、姫を養っていました。<中入> そのうち豊成は自分の非を悟って大変後悔し、乳母の侍従によって姫が山中に養われていることを聞き、猟に出る如くよそおって山中に入り、姫の庵をさがしていました。すると花売りをしている侍従に会い、自分の誤っていたことを告げて姫のいる所を尋ねましたが、侍従は「姫は既に亡くなりました」といい本当のことを明かさないでいました。豊成は涙を流し、心底から後悔しているようなので、侍従も遂に豊成を姫の庵に案内します。三人は再会を大いに喜び、都へ帰って行きます。
(参考資料＝宝生流謡本「雲雀山」)
Story of Hibariyama
There was a man whose name
was Yokohagi no Udaijin Toyonari. One day he heard a slander
about her daughter, Princess Chujo. He believed it and told one
of his vassals to take her to the Hibariyama and killed her there.
The vassal accompanied the Princess to Hibariyama but he felt
so sorry about her and had her live in a small hermitage in the
mountain. Her nanny and the servants gathered some flowers and
wild plants to sell them in town to bring her up.<intermission>Sooner
or later, Toyonari found that he was wrong and regretted what
he had done so badly. Then he heard that the Princess was living
in a mountain from a servant of the nanny and went into the mountain
pretending to hunt to find the hermitage where she was living.
In the mountain, Toyonari met her servant who was selling flowers
and told the servant that he was totally wrong and asked him
where she was. The servant told a lie to Toyonari that the Princess
passed away. Then Toyonari burst into tears and the servant thought
that he seemed to repent so fiercely so he decided to show Toyonari
the way to the hermitage. Three of them were delighted to meet
again and went back to town all together.
●竹生島（ちくぶしま）
醍醐天皇に仕えている臣下が、近江国(現・滋賀県)竹生島の弁財天(古くインドから伝わり、後に財宝を与える女神として信仰されました)に参詣しようと琵琶湖のほとりまで来て休んでいますと、老人が若い女を乗せて釣り船を漕ぎ寄せて来ましたので、それに便乗させてもらって湖上の人となりました。春の日はうららかで、波は静かです。山には霞がたなびき、岸辺岸辺には美しい花が咲き乱れ,のどかな気色ですほどなく釣り舟は竹生島へ着きました。老人は「ご案内をしましょう」と言って臣下を弁財天に案内し「竹生島に女人禁制のいわれはない」とこまごまと神社の由来を語ります。やがて、女は「実は我は人間ではない」と言って社殿の扉の中へ入ってしまい、老人は「この湖の主である」と言って湖の中に姿を消してしまいました。<中入> 臣下が神前で礼拝していると、社殿が鳴動をはじめ、弁財天があらわれ、音楽に合わせ舞を舞ます。つづいて湖面がにわかに波高くなり、竜神が水中から現れ、金銀珠玉を臣下に与え、激しい舞を見せます。そして弁財天と竜神とは、仏の二つの形であるといい、、国土の乱れを静め、外的・災難から守り、更に多くの人々を救うことを約束し、弁財天は再び社殿に入り、竜神は湖水の龍宮へ帰り去りました。
(参考資料＝宝生流謡本「竹生島」)
● Story of Chikubushima
A liegeman to Emperor Daigo
was going to pay a visit to Benzaiten (to be believed as Goddess
for giving treasure to people from ancient India) in Chikubushima
in Oumi (current Shiga Prefecture). When he was taking a rest
at the shore of Biwa Lake, an old man came together with a young
lady on a boat. The liegeman got into the boat.The day of spring
was beautiful and the water was very calm. The mountains were
hazy and there were pretty flowers along the shore. It was such
a peaceful view.Soon the boat arrived at Chikubushima. The old
man offered to be a guide for the liegeman and showed him the
way to Benzaiten Shrine explaining the origin of the shrine.
Then the young lady said, "I am not a human actually,"
and went into the shrine. The old man said as well, "I am
the guardian of the lake." And disappeared into the water.When
the liegeman was worshipping at the alter in the shrine, it started
rumbling and the Benzaiten Goddess emerged out of the shrine
and began to dance with music. The surface of the lake started
billowing, the Dragon King also emerged from the water and gave
some gems to the liegeman and danced furiously. Then the liegeman
was told by them that the Benzaiten Goddess and the Dragon King
stand for two shapes of Buddha, and they promised to stabilize
the nation, to protect people from enemies or disasters save
people as many as possible. The Benzaiten and the Dragon King
disappeared again after saying the above. |
上演される能のあらすじ( English )と解説