Note English ◆Explaining the difficult words◆ 0:59【Note１】Seisai (legal wife) : In the Heian era, polygamy was common and a husband had two or more wives. A legal wife is a woman who occupies the position of the first wife. 1:49【Note２】Saigu (imperial ritual lady): An unmarried royal woman serving at the Ise Shrine. 2:09【Note３】Aoi-matsuri (Aoi Festival) : The formal name is Kamo Festival, and it is an annual celebration that takes place at Kamo-Mioya-Jinja Shrine (Shimogamo Shrine) and Kamo-Wakeikazuchi Shrine (Kamigamo Shrine) in Kyoto City on May 15th (the Rooster day in the middle of the fourth month of the lunar calendar) even now. It is named after the Futaba Aoi (also called Kamo Aoi), the family emblem of the Kamo Shrine from ancient times. 2:11【Note４】Gogei (purification ceremony) : To be purified in the Kamo-Gawa river. 3:14【Note５】A Waka poem composed by Miyasudokoro during this scene in The Tale of Genji: “Kage wo nomi Mitarashi-Gawa (Kawa) no tsurenaki ni Mi no uki Hodo zo ito do shiraruru” (The Mitarashi River looks cold showing only its shadow, and I can feel my pain to the bone) 3:20【Note６】Mononoke (evil spirits): Evil spirits (Onryo), dead spirits (Shiryo), and living spirits (Ikiryo) that are said to possess people and cause torment, illness, and even death. 3:29【Note７】Kaji-Kito (incantation and prayer ritual): A prayer ritual of esoteric Buddhism (Mikkyo) or Shugendo (mountain asceticism in which Shugensha or Yamabushi go through self-tormenting training in mountain wilderness to attain enlightenment) to protect people from disease and misfortune. They form hand gestures and recite mantras while they perform the ritual using symbolic instruments. 3:38【Note８】This is a Waka poem composed by Aoi while she was possessed by Miyasudokoro. Prince Genji noticed that the voice was different from Aoi’s usual voice, and suspected it was the spirit of Miyasudokoro. “I am in so much despair that my soul is flailing in the sky. I wish I could tie it down to the Shitamae (hem corner of the lower layer of Kimono) to come to my senses”. It was believed back then that if you tie these parts together, the soul is tied down and you can keep it from straying around. You can also interpret this poem as Aoi’s desperate wish to mend her relationship with her husband and start over in her life. 4:25【Note９】Azusa-Yumi : A bow that a medium uses to make a sound to summon a spirit. It is made of Azusa, a holy and sacred tree. In Noh, the actual bow is not used, and the Tsuzumi (small hand drum) is played in a special repetitive rhythm to symbolize it, creating a shamanistic atmosphere. The medium (Tsure) recites lines to summon the disembodied spirit. 4:31【Note１０】Rinne (reincarnation): The endless cycle of life and death in which a person is reborn to San-Gai (The three Three Worlds) and Roku-Do (The Six Realms) that are full of delusions. San-Gai is composed of the following three : Yoku-Kai (Delusion of Desires), a world that is bound to desires and suffering. Shiki-Kai (Delusion of Beauty), a world trapped in superficial beauty. Mu-Shiki-Kai (Delusion of De-enlightenment), a colorless world that is beyond the attachment to beauty, but has not reached enlightenment yet. Roku-Do : The six posthumous realms that sentient beings should go to after death according to their Karma. Ten-Do (Realm of Heaven), Nin-Do (Realm of Humans), Ashura-Do (Realm of War), Gaki-Do (Realm of Hunger), Chikusho-Do (Realm of Animals), and Jigoku-Do (Realm of Hell). 4:37【Note１１】Ikiryo: The disembodied spirit of a living human that possesses other people. In Medieval Japan, it was believed that if you had an intense jealousy, grudge or hatred toward another person, your spirit could sneak away from your body and possess the other, causing illness or even death. 4:52【Note１２】Ai : The role of the Kyogen-Kata performed in Noh. The word comes from the Kanji (Japanese character) meaning “middle” (pronounced as “Aida”), and “Aida” is shorten to “Ai”. 4:55【Note１３】Gyoja (ascetic): A person who has acquired supernatural power through special penance. They perform prayer, prophetic proclamation or fortune-telling. It is believed that their incantation and prayer ritual can cure illness and dispel evil human/animal spirits. 5:55【Note１４】Mono no Aware: An important aesthetic to understand the dynastic literature of the Heian period, advocated by Motoori Norinaga, a Japanese classical literature scholar of the late Edo period. It is said that this concept is recognized most evidently in the Tale of Genji. It is characterized by a sense of pathos over mortality, or profound sentiment caused by keen sensitivity. 5:59【Note１５】The original manuscript by Murasaki Shikibu has not been found. At that time, there was no printing technology and paper was precious and difficult to obtain, so people hand copied it by brush. Yukio Mishima (1925-1970. Internationally renowned writer representative of postwar Japanese literature. Nominated for the Nobel Prize in Literature. Major works include Shiosai and Kinkakuji) also wrote a work based on Noh Aoi no Ue in his Collection of Modern Noh Plays (Kindai Nohgakushu). 12:49【Note１６】In some special productions in an old-fashioned style called Kogaki, a carriage and an Ao-Nyobo appear on the stage. 12:59【Note１７】Uwanari Uchi (beating the second wife) : This was a custom from the Heian period to the seventeenth century. In Japan’s ancient polygamy system, the second and subsequent wives are called “Uwanari”. In the Heian period, the meaning changed to “the second wife”. When a first wife became estranged or divorced, she would attack the second wife with the aid of her friends and servant women using brooms and pestles. The second wife was given advance warning and she would fight back with her own group of women. From this, it refers to a jealous woman chasing another woman who stole her loved one. 16:28【Note１８】Myowo : A form of deity transformed from Buddha. To fulfill the order from Dai-Nichi Nyorai, Myowo has a fierce facial expression called Funnu (wrath) in order to scold and save people who are difficult to guide to the teachings of the Buddha. Godai Myowo (Five Great Myowo) : A group of five fierce deities that guard five directions, the center (Fudo Myowo) and the north, the south, the east, the west and the center around the incarnation of Dai-Nichi Nyorai. Center - Fudo Myowo, the incarnation of Dai-Nichi Nyorai East - Gouzanze Myowo, the incarnation of Ashuku Nyorai South - Gundari Yasha Myowo, the incarnation of Hosho Nyorai West - Dai-Itoku Myowo, the incarnation of Amida Nyorai North - Kongoyasha Myowo, the incarnation of Fukuu Joju Nyorai or Ususama Myowo. 16:38【Note１９】Shingon (Mantra) : A holy spell cast in esoteric Buddhism and Shugendo. The mantra recited in this scene of Noh Aoi no Ue is Fudo Myowo Jikuge (gatha). 16:42【Note２０】A Gemon (a verse that praises the Buddha and Bodhisattva) of Bussetsu Sho-Fudo-Kyo Sutra. The words represent a vow to liberate sentient beings of Fudo Myowo. 19:05【Note２１】The last verse of Noh Aoi no Ue, “I am grateful to hear the voice of the recitation…” has exactly the same lyric and melody as one of Noh Michimori. There is a theory that it was originally a different verse and may have been borrowed from the Utai of Noh Michimori later. 23:10【Note２２】Monogi : to change a part of the costume in the middle of a Noh performance without leaving the stage.
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Note(注)日本語
◆用語解説◆
0:59【Note１】正妻（せいさい）：当時は一夫多妻制で、妻が複数おり、その第一婦人のこと
1:49【Note２】斎宮（さいぐう）：伊勢神宮に奉仕する未婚の女性皇族
2:09【Note３】葵祭（あおいまつり）：正式には賀茂祭。
京都の賀茂御祖神社（下鴨神社）と賀茂別雷神社（上賀茂神社）で今も5月15日（陰暦四月の中の酉の日）に行なわれる例祭。
当時「祭」といえば賀茂祭のことを指した。
古代より賀茂神社の神紋として使っていた二葉葵（別名、賀茂葵）が名前の由来。
2:11【Note４】御禊（ごけい）：賀茂川（かもがわ）で禊（みそぎ）をすること
3:14【Note５】このとき、御息所が詠んだ歌：「影をのみ 御手洗川（みたらしがわ）のつれなきに 身の憂き程ぞ いとど知らるゝ」
─姿を映しただけで流れ去ってしまう御手洗川のように、あなたがつれないので、そのお姿を遠くから見ているだけの我が身のつらさをますます思い知らされるのです─
3:20【Note６】物怪（もののけ）：人間に憑き、苦しめたり、病気にしたり、死に至らせたりするといわれる怨霊、死霊、生霊など
3:29【Note７】加持祈祷（かじきとう）：病気、災難などから身を守るために神仏に祈る密教（日本では真言宗の東密や天台宗での台密を指す）や修験道（山で厳しい修行を行い悟りを得る山岳信仰）の修法。手に印を結び、真言を唱えながら行われる。
3:38【Note８】「嘆きわび 空に乱るる我がたまを 結び留めよ 下がひの褄」：物怪に苦しむ葵上の口から源氏に詠まれた歌。その声がいつもの葵上の声ではないので、源氏は御息所の生霊だと思う。
ー嘆きすぎたあまり空をさ迷っている私の魂を（着物の）下前（したまえ。着物の前を合わせた時に内側になる部分）の褄（着物の裾の両側の先端部分。この部分を結んでおくと魂が出て行かず、留められると信じられていた）を結びとめて元の身に返して下さいー
「夫婦の絆を結び直すことで、儚くさまよう命を繋ぎとめて欲しい」と訴えている葵上の歌にも聞こえる。
4:25【Note９】梓弓（あずさゆみ）：巫女が霊を呼び出すために鳴らす弓で、聖なる木とされる梓の木で出来ている。
能では実際の弓は出さず、代わりに鼓が「梓」という特徴的な演奏をする。
鼓が「プ・ポ・プ・ポ・・・」と一定のリズムを繰り返し呪術的な空間を創り出し、巫女（ツレ）の口寄せの謡を謡う。
4:31【Note１０】輪廻（りんね）：生ある者が迷いに満ちた三界・六道に生まれ変わり、死に変わり、生死を絶え間なく繰り返すこと。
三界とは、欲界：欲望につながれて苦しみ迷う世界・色界：美しい形にとらわれている世界・無色界：美しさへのとらわれは超えているが、なお迷っている世界の三つ。
六道とは、衆生がその業（ごう）に従って死後に赴くべき六つの世界。天道・人道・阿修羅道・餓鬼道・畜生道・地獄道。
4:37【Note１１】生霊（いきりょう）：人に憑（つ）く人間の霊のうち、死霊（死者の霊）ではなく、生きた人の霊。憑き物現象である憑依（ひょうい）霊の一種。
古代～中世の日本では、ねたみ、そねみ、恨み、憎しみなどの激しい感情をもっていると、その人の霊（魂）は肉体から遊離して相手に取り憑いて苦しめ、ときには殺すこともあると考えられていた。
4:52【Note１２】アイ：能の中で狂言方が演じる役を間狂言（あいきょうげん）、略して間（アイ）という。
4:55【Note１３】行者（ぎょうじゃ）：苦行などによって超人間的な霊力をもち、祈祷（きとう）、予言託宣（たくせん）、卜占（うらない）などを行う人。
行者の加持祈祷は、病気治癒の祈願のほかに、災いの原因をなす目に見えぬ悪霊や動物霊を払い落とすと信じられる。
5:55【Note１４】もののあはれ：江戸時代後期の国学者本居宣長が提唱した、平安時代の王朝文学を理解する上で重要な美的理念。
その頂点が『源氏物語』であるとされる。折に触れ五感を触発されて生ずる、しみじみとした情趣や、無常観的な哀愁など。
5:59【Note１５】紫式部直筆の原本は見つかっていないが、印刷技術もなく紙も貴重で入手しにくかった当時、人々は筆でそれを写して愛読した。
三島由紀夫（みしま ゆきお、1925-1970)戦後の日本文学界を代表し、ノーベル文学賞候補になるなど日本国外に広く認められた作家。
代表作:『潮騒』『金閣寺』など）も『近代能楽集』の中で「葵上」という作品を書いている。
12:49【Note１６】「古式」の小書(特殊演出)の場合には、車や青女房を出す。
12:59【Note1７】後妻（うわなり）打ち：日本の古代の一夫多妻制では、二度目およびそれ以後の妻を「うはなり」と言い、平安時代には今の後妻（ごさい）の意に転じた。ある人が妻と別れ後妻を迎えると、前妻が仲間と箒（ほうき）やすりこ木などで後妻を襲い、後妻も仲間と応じた習俗が平安時代から戦国時代ごろまで行われた。
そこから、嫉妬した女性が恋人の愛を奪った相手をこらしめることを言う。
16:28【Note1８】明王（みょうおう）：大日如来（だいにちにょらい）の意を受け、導きがたい人々を仏の教えに導いて救済するために忿怒（ふんぬ）の姿に変身したとされる諸尊（しょそん）。
五大明王（ごだいみょうおう)：大日如来の化身(けしん)である不動明王（ふどうみょうおう）を中心として東西南北それぞれの方角を守護する五体の明王。
中央-不動明王（ふどうみょうおう）-大日如来の化身
東方-降三世明王（ごうざんぜみょうおう）- 阿閦如来（あしゅくにょらい）の化身
南方-軍荼利明王（ぐんだりやしゃみょうおう）-宝生如来（ほうしょうにょらい）の化身
西方-大威徳明王（だいいとくみょうおう）-阿弥陀如来（あみだにょらい）の化身
北方-金剛夜叉明王（こんごうやしゃみょうおう）-不空成就如来（ふくうじょうじゅにょらい）または烏枢沙摩明王（うすさまみょうおう）の化身
16:38【Note１９】真言（しんごん）：密教や修験道で唱えられる聖なる呪文。この真言は、「不動明王慈救偈（じくげ）」。
16:42【Note２０】仏説聖不動経（ぶっせつしょうふどうきょう）の中の偈文(げもん。仏・菩薩をたたえる韻文)で、不動明王の衆生済度の誓いを示した言葉。
19:05【Note２１】能「葵上」の最後の詞章「読誦の声を聞く時は～有難き」は、「通盛」の詞章と節も全く同じで、当初は異なる詞章だったものが、後世「通盛」の謡が転用されたのでは、という説がある。
23:10【Note２２】物著（ものぎ）：演技の途中、退場せず演者が舞台の後見座で扮装（ふんそう）の一部を変えること
毎回本当に素晴らしい……
分りやすく解説する工夫がいっぱい！！ありがとうございます！
毎回ご視聴と過分なお言葉を恐れ入ります。大変励みになりました。「高砂」「敦盛」「羽衣」「隅田川」「葵上」と、神男女狂鬼の五番立てが完成しましたので、これで能の紹介動画制作は終わりにしたいと思います。
能にご興味のある方にお勧め頂ければ、大変有難く存じます。
小早川サイトに公演予定も掲載しておりますので、今度は是非能楽堂へお越し下さいませ。有難うございました。
良かったです
Thank you very much for the video! ありがとうございました！
こちらもご覧くださったのですね！ありがとうございます！
外国の方にも能の魅力を知っていただきたくて作りましたので、喜んでいただき、とても嬉しく存じます。
来週10月10日（祝日・月）には、銀座シックス地下3階の観世能楽堂で能「淡路」を鑑賞いただけます。
入場は無料ですが予約制ですので、ご希望でしたらシテ方観世流小早川家のHPのお問合せフォームよりお申し込みくださいませ。
Note English
◆Explaining the difficult words◆
0:59【Note１】Seisai (legal wife) : In the Heian era, polygamy was common and a husband had two or more wives. A legal wife is a woman who occupies the position of the first wife.
1:49【Note２】Saigu (imperial ritual lady): An unmarried royal woman serving at the Ise Shrine.
2:09【Note３】Aoi-matsuri (Aoi Festival) : The formal name is Kamo Festival, and it is an annual celebration that takes place at Kamo-Mioya-Jinja Shrine (Shimogamo Shrine) and Kamo-Wakeikazuchi Shrine (Kamigamo Shrine) in Kyoto City on May 15th (the Rooster day in the middle of the fourth month of the lunar calendar) even now.
It is named after the Futaba Aoi (also called Kamo Aoi), the family emblem of the Kamo Shrine from ancient times.
2:11【Note４】Gogei (purification ceremony) : To be purified in the Kamo-Gawa river.
3:14【Note５】A Waka poem composed by Miyasudokoro during this scene in The Tale of Genji:
“Kage wo nomi Mitarashi-Gawa (Kawa) no tsurenaki ni Mi no uki Hodo zo ito do shiraruru”
(The Mitarashi River looks cold showing only its shadow, and I can feel my pain to the bone)
3:20【Note６】Mononoke (evil spirits): Evil spirits (Onryo), dead spirits (Shiryo), and living spirits (Ikiryo) that are said to possess people and cause torment, illness, and even death.
3:29【Note７】Kaji-Kito (incantation and prayer ritual): A prayer ritual of esoteric Buddhism (Mikkyo) or Shugendo (mountain asceticism in which Shugensha or Yamabushi go through self-tormenting training in mountain wilderness to attain enlightenment) to protect people from disease and misfortune. They form hand gestures and recite mantras while they perform the ritual using symbolic instruments.
3:38【Note８】This is a Waka poem composed by Aoi while she was possessed by Miyasudokoro.
Prince Genji noticed that the voice was different from Aoi’s usual voice, and suspected it was the spirit of Miyasudokoro.
“I am in so much despair that my soul is flailing in the sky. I wish I could tie it down to the Shitamae (hem corner of the lower layer of Kimono) to come to my senses”. It was believed back then that if you tie these parts together, the soul is tied down and you can keep it from straying around.
You can also interpret this poem as Aoi’s desperate wish to mend her relationship with her husband and start over in her life.
4:25【Note９】Azusa-Yumi : A bow that a medium uses to make a sound to summon a spirit. It is made of Azusa, a holy and sacred tree. In Noh, the actual bow is not used, and the Tsuzumi (small hand drum) is played in a special repetitive rhythm to symbolize it, creating a shamanistic atmosphere. The medium (Tsure) recites lines to summon the disembodied spirit.
4:31【Note１０】Rinne (reincarnation): The endless cycle of life and death in which a person is reborn to San-Gai (The three Three Worlds) and Roku-Do (The Six Realms) that are full of delusions.
San-Gai is composed of the following three : Yoku-Kai (Delusion of Desires), a world that is bound to desires and suffering.
Shiki-Kai (Delusion of Beauty), a world trapped in superficial beauty.
Mu-Shiki-Kai (Delusion of De-enlightenment), a colorless world that is beyond the attachment to beauty, but has not reached enlightenment yet.
Roku-Do : The six posthumous realms that sentient beings should go to after death according to their Karma. Ten-Do (Realm of Heaven), Nin-Do (Realm of Humans), Ashura-Do (Realm of War), Gaki-Do (Realm of Hunger), Chikusho-Do (Realm of Animals), and Jigoku-Do (Realm of Hell).
4:37【Note１１】Ikiryo: The disembodied spirit of a living human that possesses other people. In Medieval Japan, it was believed that if you had an intense jealousy, grudge or hatred toward another person, your spirit could sneak away from your body and possess the other, causing illness or even death.
4:52【Note１２】Ai : The role of the Kyogen-Kata performed in Noh. The word comes from the Kanji (Japanese character) meaning “middle” (pronounced as “Aida”), and “Aida” is shorten to “Ai”.
4:55【Note１３】Gyoja (ascetic): A person who has acquired supernatural power through special penance. They perform prayer, prophetic proclamation or fortune-telling.
It is believed that their incantation and prayer ritual can cure illness and dispel evil human/animal spirits.
5:55【Note１４】Mono no Aware: An important aesthetic to understand the dynastic literature of the Heian period, advocated by Motoori Norinaga, a Japanese classical literature scholar of the late Edo period. It is said that this concept is recognized most evidently in the Tale of Genji. It is characterized by a sense of pathos over mortality, or profound sentiment caused by keen sensitivity.
5:59【Note１５】The original manuscript by Murasaki Shikibu has not been found.
At that time, there was no printing technology and paper was precious and difficult to obtain, so people hand copied it by brush.
Yukio Mishima (1925-1970. Internationally renowned writer representative of postwar Japanese literature.
Nominated for the Nobel Prize in Literature. Major works include Shiosai and Kinkakuji) also wrote a work based on Noh Aoi no Ue in his Collection of Modern Noh Plays (Kindai Nohgakushu).
12:49【Note１６】In some special productions in an old-fashioned style called Kogaki, a carriage and an Ao-Nyobo appear on the stage.
12:59【Note１７】Uwanari Uchi (beating the second wife) : This was a custom from the Heian period to the seventeenth century. In Japan’s ancient polygamy system, the second and subsequent wives are called “Uwanari”. In the Heian period, the meaning changed to “the second wife”. When a first wife became estranged or divorced, she would attack the second wife with the aid of her friends and servant women using brooms and pestles. The second wife was given advance warning and she would fight back with her own group of women. From this, it refers to a jealous woman chasing another woman who stole her loved one.
16:28【Note１８】Myowo : A form of deity transformed from Buddha. To fulfill the order from Dai-Nichi Nyorai, Myowo has a fierce facial expression called Funnu (wrath) in order to scold and save people who are difficult to guide to the teachings of the Buddha.
Godai Myowo (Five Great Myowo) : A group of five fierce deities that guard five directions, the center (Fudo Myowo) and the north, the south, the east, the west and the center around the incarnation of Dai-Nichi Nyorai.
Center - Fudo Myowo, the incarnation of Dai-Nichi Nyorai
East - Gouzanze Myowo, the incarnation of Ashuku Nyorai
South - Gundari Yasha Myowo, the incarnation of Hosho Nyorai
West - Dai-Itoku Myowo, the incarnation of Amida Nyorai
North - Kongoyasha Myowo, the incarnation of Fukuu Joju Nyorai or Ususama Myowo.
16:38【Note１９】Shingon (Mantra) : A holy spell cast in esoteric Buddhism and Shugendo. The mantra recited in this scene of Noh Aoi no Ue is Fudo Myowo Jikuge (gatha).
16:42【Note２０】A Gemon (a verse that praises the Buddha and Bodhisattva) of Bussetsu Sho-Fudo-Kyo Sutra. The words represent a vow to liberate sentient beings of Fudo Myowo.
19:05【Note２１】The last verse of Noh Aoi no Ue, “I am grateful to hear the voice of the recitation…” has exactly the same lyric and melody as one of Noh Michimori.
There is a theory that it was originally a different verse and may have been borrowed from the Utai of Noh Michimori later.
23:10【Note２２】Monogi : to change a part of the costume in the middle of a Noh performance without leaving the stage.
解りやすくて面白かった
嬉しいご感想を有難うございます。
能をご存知ない方に、なるべくわかりやすいように、と工夫したつもりですので、大変嬉しいです。
「羽衣」「敦盛」「隅田川」「高砂」の動画もご覧頂ければ有り難く存じます。