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Story of Noh perfomance
２０１０ Matsumushi→Ｓｏｕｓｈｉａｒａｉ→Makurajidou→ｐｈｏｔｏ
2009Tsutigumo→Ｙａｓｈｉｍａ→Fuji→ｐｈｏｔｏ
2008Kogou→Iwafune→Atsumori→ｐｈｏｔｏ
2007Hagoromo→
syoujyoh→ｋｏｔｙｏｕ→ｐｈｏｔｏ
2006ｋokaji→Momijigari→Tsutigumo→ｐｈｏｔｏ
2005Tsunemasa.→ Kazuragi→kosodesoga→Touboku→Krozuka→ｐｈｏｔｏ
2004Seioubo→Tamakazura→Sumagenji
→Tamura→Fuji →ｐｈｏｔｏ
2003Ominameshi→Kogou→Hagoromo→Hibariyama→Tikubushima
→ｐｈｏｔｏ
2002Momijigari→Makurajidou→Kiyotuine→ｐｈｏｔｏ
In most Noh performances, the
leading character (shite) takes the form of a human during the
first half of the play, but is actually a God, Buddha, Demon,
or Fairy. In the second half of the play, the shite reveals his
true character, evident from dramatic changes in mask and costume.
The supporting actor (waki), on the other hand, does not change
his facial expression nor does he make any exaggerated gestures.
This contrast presents an interesting opportunity to discover
what kinds of actions express emotions for different characters.
Matsumusi (pine cricket )
There was a man who sold sake in
the market of Abeno in the country of Settu. There were young
men who came to this liquor store every day. The master in the
shop recommends men sake. And, the master requests men to compose
the Japanese poem that cheers up person's mind. Men compose the
Japanese poem by doing the feast according to the recommendation,
and using the word of the autumn wind, the warm sake, the medicine,
the chrysanthemum, moonlight, and the matsumushi, etc.The master
asks what meaning "When matsumushi's sound is heard, the
friend is recalled" is. One of young men starts the following
stories.
A long time ago two men passed a pine‐covered area of this
Abeno at which Matsumushi was singing a lovely song.
One person who was fascinated by matsumushi's song went into
the pine-covered area . The friend did not return though one
remaining person waited for a while. When one remaining person
went to look for the friend, the friend lay in the grass and
was dead. A man who had wanted to
be the death with the friend secretly buried the friend in the
soil while bewailing it.
However, the rumor "When matsumushi's sound is heard, the
friend is recalled" has spread how it did. A man says, "I
am actually a revenant of a man who lost the friend here though
I came here being pulled to matsumushi's sound".
The revenant said that we wished to express our gratitude for
the villager's holding a funeral for us, and disappeared in the
field of Abeno. (interval)
The revenant begins to dance according to the song of the insect
that overflows in the field of autumn while chanting wonderful
of sake and friendship. The revenant disappears regrettably when
the sky begins to dawn. It is a huge grass afterwards and only
the singing of insects remains in the field of Abeno that grows
in abundance.
Makurajidou The vassal who serves
the king Buntei of Gi of ancient China receives the royal command
that examines the source of the medical water at the foot of
the Tekkenzan mountain. When the vassal enters the mountain,
he meets one child who lives in the crude house. When the vassal
asks, "Who are you?", the child answers, "I am
a person who served the king Bokuou of Syu of ancient China (about
BC 1,000)". The vassal says. Now is the reign of the Bun
emperor of Gi, after 700 years from the king Boku of Syu.
Because a human being cannot live for 700 years, you might surely
be a monster. However the child says that a monster may be you.
I have the pillow, given by the King Boku. Ａｎｄ Buddhist scriptures
of two phrases to praise Buhhda are written in the pillow.
"See this" a child explains, and the pillow（Makura）
is shown to the vassal. "The drip from the leaf became an
elixir of life if two phrases were written onto the leaf of the
chrysanthemum. Therefore, I have lived for 700 years by drinking
this drip." Then,he dances saying that the dew of the chrysanthemums
in this mountain changes to the medicine.
The child of this literary work is treated
as a symbol of vitality, and is piling it up with the image of
the chrysanthemum that is the symbol of the long life similarly.
Sake is praised in this Noh, saying that the source of the water
of the medicine is a fountain, and it is sake. This Noh finishes
up celebrating the long life.(by ksk)
Soshi-Arai
Synopsis
During the 9th century of the Heian Era, Otomo no Kuronushi (waki)
and Ono no Komachi (shite), both among the "Six Poetic Geniuses"
of the time, are set to compete against each other in a poetry
contest at the imperial palace.
Kuronushi is sure he will lose because Komachi`s skill is greater.
So, he sneaks into Komachi`s house. Komachi is at home composing
a poem based on the contest topic, "water grasses."
Kuronushi eavesdrops and steals her poem.
Kuronushi`s plan is to insert Komachi`s poem into the "Man`yoshu"(an
anthology of 4,500 poems compiled around 759 AD) and accuse her
of plagiarism. And so, he waits for the contest to begin on the
following day.
(Interval)
The day of the contest, the greatest poets of the era have gathered
before the Emperor. It is a spectacular display of courtly elegance.
The reading of poems begins. Komachi`s poem is chosen first.
Kuronushi objects and presents the copy of the "Man`yoshu"
he has prepared as evidence. He says Komachi copied an old poem.
Alarmed by this sudden accusation, Komachi defends herself at
all odds. She notices that the black ink of the stolen poem is
newer than the rest of the book. She requests to wash the book
in clean water. The courtier, Tsurayuki, says that if the book
is washed and the ink doesn`t fade, it would be a disgrace. Upset
and overcome by shame, Komachi attempts to leave. But, Tsurayuki
speaks to the Emperor, who decrees that he will forgive the washing
of the book.
Then, Komachi washes the book in a golden wash tub. The ink of
the old poems does not fade. However, the new ink Kuronushi used
to write the stolen poem is completely washed away. Kuronushi`s
trick is uncovered and Komachi is proven innocent.
In this turn of events, Kuronushi becomes ashamed and decides
he has no choice but to commit suicide. Komachi stops him and
says his actions were caused by an enthusiasm that is essential
to the art of poetry composition. The emperor agrees with Komachi
and forgives Kuronushi. The gathering of poets is glad Komachi`s
name has been cleared and Kuronushi`s devotion to the art of
poetry has been forgiven. In a flowered robe and courtier`s cap,
Komachi dances before the court in celebration of peace and the
virtues of poetry.
Commentary
This play may be referred to as "gendai noh"(realistic).
All the poets who appear are in the "Kokinwakashu,"
(or "Kokinshu") which is an anthology compiled around
920 AD. It covers about 140 years of court poetry arranged by
topic (e.g. seasons, congratulations, love, travel, laments).
Komachi and Kuronushi lived during the same time period, but
Ki no Tsurayuki (one of the four compilers) lived fifty years
later. This means that the events of this play are probably fictional.
The theme is "When the poet is ardent, the art of poetry
is superior." The audience`s interest is captured by the
suspenseful drama of Kuronushi`s crafty plan and how Komachi
clears herself of suspicion. The scene in which she washes the
book is a particular highlight of this play. With joy, she performs
chuunomai (a medium tempo dance) and kiri (a faster tempo closing
dance).
Makurajidou The
vassal who serves the king Buntei of Gi of ancient China receives
the royal command that examines the source of the medical water
at the foot of the Tekkenzan mountain. When the vassal enters
the mountain, he meets one child who lives in the crude house.
When the vassal asks, "Who are you?", the child answers,
"I am a person who served the king Bokuou of Syu of ancient
China (about BC 1,000)". The vassal says. Now is the reign
of the Bun emperor of Gi, after 700 years from the king Boku
of Syu.
Because a human being cannot live for 700 years, you might surely
be a monster. However the child says that a monster may be you.
I have the pillow, given by the King Boku. Ａｎｄ Buddhist scriptures
of two phrases to praise Buhhda are written in the pillow.
"See this" a child explains, and the pillow（Makura）
is shown to the vassal. "The drip from the leaf became an
elixir of life if two phrases were written onto the leaf of the
chrysanthemum. Therefore, I have lived for 700 years by drinking
this drip." Then,he dances saying that the dew of the chrysanthemums
in this mountain changes to the medicine.
The child of this literary work is treated
as a symbol of vitality, and is piling it up with the image of
the chrysanthemum that is the symbol of the long life similarly.
Sake is praised in this Noh, saying that the source of the water
of the medicine is a fountain, and it is sake. This Noh finishes
up celebrating the long life.(by ksk)
●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)
● Noh Yashima (Yashima
Bay) 2009 Takigi Noh
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)
●Fuji (wistaria-flower) 2009 spring
The season is spring. The place is country Tagonoura (Toyama
Prefecture) coast in Etchu.
A priest, Waki, in the capital came back from the pilgrimage
of northern countries. He happens to pass the Tagonoura coast
on the way to the Zenkouji-temple in the country of Shinano（Nagano
Prefecture）.
The wistaria flower is at their best just now there. He is impressed
by the beautiful wistaria flower and hums old Japanese poem Waka,
saying that "The wistaria that overhangs to the pine scatters
at once though the pine is always green".
To there, a beautiful woman appears and says that here is a showplace
of the wisteria-flower.
And she goes on speaking "There is a Japanese poem that
the wisteria- flower reflects in water and the water becomes
purple."
She says to him " Why did not you choose this Japanese poem?".
He answers that he hummed it thinking nobody hears.
She says about another Japanese poem that is written "I
will have the wisteria- flower for the person who cannot see
the beautiful wisteria-flower that reflects in the bottom of
the water."She says that the previous poem being hummed
by you disgraces the wisteria-flower therefore.
He asks, " Why are you well informed about an old Japanese
poem Waka？" Then, the woman reveals her feature and disappears,
saying that "I am a floral fairy of the wisteria-flower".
(Intermission).
While the priest is taking a nap, the floral fairy with her new
costume appears again.
She tells "I was spiritually awakened by the honorable Buddha's
teaching, and was able to become Buddhist saint of the flower
and can speak with you in spite of the floral fairy " She
dances gracefully praising scenery of beautiful Tagonoura and
disappears in the haze of the morning dawn.
(comment)There are several Noh plays that plant and
small animals' fairies admire for Budhha just like this Noh. The
wisteria-flower is anywhere very usual at late spring. The wisteria-flower
that blooms as smoking to the pale purple in the pale green flower
has the atmosphere related to the fairy.
The fluttering butterfly in Noh Kotyou is a leading character,
and is associated to the fairy. There are two methods of stage
effects in this Noh play when Tsukurimono (wisteria-flower that
hangs over the branch of pine) is put on the downstage side and
when it doesn't put.
Tsukurimono doesn't put when the wisteria of purple is held
up in Tenkan on head, and Tsukurimono is put when Shite put the
moon to Tenkan. It seems to prevent
the image from coming in succession. (by ksk)
●Outline and explanation
of Noh"Kogou"
Prologue Kogou(1157-?)
is a woman of Takakura Tennou seraglio of the Heian era end.
She is told that she was a daughter of aristocrat Fujiwara Naritsune,
and that she was a pretty face of a rare kind and expert of the
harp. Takakura Tennou(Emperor) loses a beloved woman, and has
suffered grief.
To comfort heartsick Tennou, the empress introduced her to the
emperor. She who went up to the court was called Kogou no Tsubone,
and came to receive love of Tennou exclusively.
However, because the empress was a daughter of Kiyomori, she
hesitated in the power of kiyomori。She left the court and lived
secretly in Sagano region (west suburbs in the capital). Noh"Kogou"
has taken the scene in Sagano.
This story catches Japanese heart forever because the life of
Kogou is beautiful,sad. So,this Noh Kogou has the presentation
still often.
Synopsis :scene by scene
The fourth category. Sagano region. Midautumn of the harvest
moon.
Because Tyuuguu (empress) was a daughter of Kiyomori, she hesitates
in the power of him and leaves the court though Kogou had received
love of MikadoTakakura. Mikado deeply grieves for her disappearance,
and sends envoy (waki) to right-hand Minamoto Nakakuni(shite).
The order is to search out kogou and to deliver the letter to
her. The clue of Kogou is only living in the house with Kataorido
at west suburbs Sagano. Nakakuni says that it is a harvest moon
tonight and Kogou will surely enjoy the harp. I can look for
her because of the harp sound. Mikado gives Nakakuni the good
horse, and Nakakuni goes out to Sagano to search riding on the
good horse given from Mikado.
(interval) The first half is omitted
today.
Kogou and maid(tsure):entrance。 Kataorido: place on
On the other hand, Kogou is spent lonesomely,
and sadly in the Sagano region. To take her mind off worries,
she plays the harp.
Nakakuni （shite)entranceNakakuni
comes to bright Sagano of the harvest moon.
Because her clue is only Kataorido, he searches everywhere around
Sagano.
The sound of the harp can be faintly heard when he comes around
of Hourinji Temple.
Nakakuni strained his ears and he listened Souhuren (tune of
the woman's heart to long for a man).
He is convinced that the person who is playing this harp is Kogou
and begs the guide in front of the gate of Kataorido.
shite/tsure:conversation:letter exchange However, Kogou doesn't start meeting.
At the end he was able to meet Kogou in maid's intercession .Kogou
reads the letter of Mikado, is moved deeply by love of Mikado,
and cries. Nakakuni begs the letter from Kogou to Mikado. Kogou
writes a letter to Mikado, and entrusts to Nakakuni.
Kogou detains his return, and the maid entertains sake.
shite's action/ otokomai:last scene
Nakakuni dances Otokomai dance lovely under
the harvest moon .
Otokomai is the man'ｓ actor dance without applying the mask,and
must fit to Hayashi music of an early tempo.
Nakakuni promises kogou to arrange the guest car. He rides on
the horse with great glee because he brings good report to mikado.
Kogou sends him off with regrettable mind from kataorido .)
Epilogue
As for Kogou, her real intention was realized by the
tune of Souhuren. And, she gave way to the persuasion of Nakakuni
and she came back secretly to Tennou. Afterwards, the secret
meeting has leaked to Kiyomori though two lovers met secretly.
She was obliged to become a priest after she had given birth
to the second princess.
The news afterwards is uncertain though there is a record where
Fujiwara Teika visited the sickbed of her at Sagano in 1205.
( by ksk)
●Iwafune
Iwafune is a name of the ship
used when gods went down Takamagahara (heaven where God of Japanese
myth live) to this world. The season is autumn. The place is
a coast in country Sumiyoshi of Settsu (present Osaka).
The vassal who serves Mikado comes to the trade market in the
Sumiyoshi coast to buy the treasure of China and Koma by Mikado's
instruction. The child ( Shite) who speaks Japanese shows up
there though the appearance is Chinese. The child is putting
the treasure on the silver tray.
The child praises that the people's livings are peaceful and
rich by the good reign of Mikado.
And, the child presents the emperor a happy treasure.
The child praises the appearance of the market and the beautiful
scenery in the bay.
Iwafune comes from the offing. A lot of treasures of the palace
Takamagahara are piled to the Iwafune.
The treasures are for to be presented to Mikado as congratulation.The
child disappears, saying that I am Amanosakume the rower of Iwafune.
Hayabue music is a performance style
of a strong, sharp whistle that becomes a signal
of which Shite goes out.
God Dragon (post-Shite) that lives in the sea with Hayabue appears
dashingly, and he dances Maibataraki, dance of an intense movement.
Shite rows Iwafune that piled up the treasure with his companions
to Sumiyoshi coast.
They unload the treasure of a large amount of gold and silver
from the ship.
Finally, they return to the sea praying prosperity of this country
until the thousand generations.
This Noh is often performed as Shugen-Noh
(Noh of the celebration) at the end of the program, and, in that
case, the part of front shite is omitted. This production form
is performed with Shugen-Noh. Therefore, this Noh ends immediately.（by
ksk）
●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."
●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.
●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 )
●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)
●Noh
Kokaji 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)
●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
one height height with the body 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)
●Tutigumo( spider in the
soil)
Raikou, a famous samurai, have been
the sickness lately. His maid Kotyou returns to him with the
medicine by which Tenyakunokami (secretary in the drugstore)
prepared it. He grieves "I haven't much pep left for anything
due to sickness. I am already waiting for the death." She
encourages him "The sickness is painful, but recovers by
the medical treatment." A monk shows up in the bedside of
sleeping Raikou on a certain midnight. The monk transforms to
the apparition of Tutigumo, and vomits the strings of spider's
web. He cuts at the apparition with the sword for self-defense.
Raikou stabs at Tutigumo who tries to run away many times. Tutigumo
can not endure his attacking, and disappears at last. Hitorimusya
who heard of the accident runs there. Raikou explains the situation.
He says "I could drive away Tutigumo by an exploit of this
celebrated sword." And he says that the sword hereafter
will be named Kumokiri (It means 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 ogre is beheaded after violent fights,
and the warriors return to the capital with great glee.
A viewpoint in this Noh is Maibataraki, a violent fight dance
between the warriors and the ogre.
●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 Tairano Tsunemasa
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.
●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.
●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.
●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)
●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)
● Seioubo
The source of this Noh story is the ancient
China myth. It is said that if a sovereign performs good politics,
heavenly Seioubo (the queen of western heaven) will give as a
prize the peach which will fruit only once in 3000 years to the
king (sovereign).
Before beginning of Noh play, an artificial product (stage setting
called the Ohyatai) is carried to the stage and a king (main
supporting role in a Noh play) and a minister appear on the stage,
and they explain a sight as follows with the chorus singers.
"The country is prosperous in peace by the politics of the
wise king who is not yet.
This is very glad. The feudal lords' army and the poor peoples
have gathered to the surroundings of the king's palace that shines
dazzlingly.
And as for the town, the daytime and night are prosperous and
crowded. By looking at the stage setting of simple structure,
a spectator has to imagine a gorgeous big royal palace and the
king who is surrounded by the followers. A young woman (protagonist
of the first half) with the branch of a peach on the shoulder
appears.
"This branch is the peach.A flower blooms only one of the
two branches. Moreover, the fruit bears a fruit only once in
3000years. Now, a flower bloomed on this branch means 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 heavenly human being, and I am the other self of Seioubo
" And she says that Heaven is an ageless paradise. She promises to return again to him
in order to give a peach,since a peach will fruit soon. Then, she disappears.
He considers this affairs as a sign from which a very auspicious
thing arises. And 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 a royal palace.
Then, beautiful Seioubo who attaches the crown appears. She has
the clothes of red Nishiki on, and, a sword is lowered to the
waist. Her maid hands the peach to the King. It means that his
perpetual youth and longevity were promised now. In the feast
she dances gracefully with fluttering the sleeve of kimono. She
soars and returns to western heavens calmly with some birds
● 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.
●Sumagenji
Fujiwara-Okinori who is the
Shinto priest of Miyazaki country goes to worship of the Isejinnguu,
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.
●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.
Thus, she expresses her joy by showing the beautiful dance and
disappears into the mist at daybreak.
● 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 (the spirit of Tamuramaru, as a matter of fact) 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 Buddhas,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 beautiful 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 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"
● 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.
● 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.
● 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.
● 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.
●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.
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. ever
this HAGOROMO'S performance does not do so. Additionally the
supporting actor would not change the facial expression or gesture
so much. Therefore, it would be interesting to try to find how
actors show different emotions through their acts.We hope you
will enjoy the grace of the TEN-NYO's dance and the performances.
● 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.
● 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. |
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