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「 葵 上 (Aoi No Ue)」 (Noh “Lady Aoi”)

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「 葵 上 (Aoi No Ue)」 (Noh “Lady Aoi”) 能「 葵 上 (Aoi no Ue)」 (Noh “Lady Aoi”) 謡 曲 「葵 上」 詞 章 (Recitation of “Aoi no Ue [Lady Aoi]”)* *Words may vary a little depending on the School. 詞 章 (現代語訳) Romanization of Recitation (English translation) あらすじ Outline 朱雀院に仕える臣下が登場する。左大臣の Aoi no Ue is a Muromachi period Japanese Noh play based on the 娘・光源氏の北の方（正妻）葵上が、物の怪に character Lady Aoi from the Heian period novel “Tale of Genji”. In 取り憑かれ臥せっている。貴僧高僧による加持 the back story, Prince Genji, who was married to his wife Lady Aoi 祈祷をしても一向に回復しないので、梓弓によ at a young age, has taken a mistress, Lady Rokujo after her って霊を呼びよせる呪術を持つ照日の巫女に husband died. Lady Rokujo had been married to the crown prince, 命じ、物の怪の正体を占わせた。すると梓弓の and had been next in line to become empress. The death of her 音に引かれて、源氏の愛を失い、悲しみの六条 husband robbed her of the chance to become empress and left her 御息所の生霊が破れ車に乗って現れる。昔、賀 powerless. Following an episode in which she is humiliated in public 茂の祭見物の折、葵上の家来と御車の所争いに by Lady Aoi, Rokujo is enraged to discover that Aoi is pregnant. なり、侮辱されたその怨みを晴らさんと、枕元 Genji begins ignoring Rokujo, and in her jealousy her living spirit で葵上を打ち責めさいなみ、幽界へ連れ去ろう leaves her body and possesses Lady Aoi, resulting in Aoi's death. とする。 The action of the play focuses on a miko (priestess) and a kohijiri 急いで横川の小聖を呼び、怨霊を追い払おう (priest) exorcising the spirit of Lady Rokujo from the body of Lady と祈祷を始めるが、鬼女の姿になった六条御息 Aoi. Thanks to the mercy of Buddha, blessed Lady Rokujo finally 所は激しく争う。けれども御息所は法力に祈り can escape from her resentment, be enlightened, and become 伏せられ、読経する声に心和らげ、浅ましいわ capable of attain Buddhahood. Lady Aoi does not appear on stage - が姿を恥じて、ついには成仏する。 rather, an empty kimono, kosode, serves to represent her. 1. 巫女・延臣の登場 1. Priestess and Courtier Enter 病床の葵上を表す小袖が舞台正面前方に置か A kosode, which embodies the ill Aoi no Ue (Lady Aoi), is placed at れる。照日の巫女が登場。続いて、廷臣が登場 the center front of the stage. Miko (priestess) Teruhi enters the stage し、光源氏の正妻、葵上に物の怪がとりついた and sits at the waki-za, followed by the courtier (waki-tsure). He ため、その正体を調べるため照日の巫女に梓弓 announces that since a phantom is possessing Lady Aoi, the formal で占ってもらうと告げる. wife of Hikaru Genji, they have called upon the services of a priestess to identify the phantom by her art of Azusa-yumi (a bow made of Japanese cherry birch). 廷臣(Wakitsure) 是は朱雀院につかへ奉る臣 Courtier(Wakitsure) Kore wa suzakuin ni tsukae tatematsuru 下なり。 shinka nari. (I serve a retired Emperor, Sujaku-in.) (私は朱雀院に仕え申し上げる臣下です。) Satemo sadaijin no onsokujo Aoi no Ue no on-mononoke, motte no さても左大臣のおん息女・葵上の御物の気 hoka ni gozasourou hodo ni, kisou kousou wo shoji mousare, daihou 以ての外に御座候程に hihou iryou samazama no, on-koto nite sourae domo, sarani sono 貴僧高僧を請じ申され shirushi nashi. 大法秘法医療さまざまの (A daughter of the Sadaijin [the Senior Minister of State] family, おん事にて候へども 更にその験なし。 Lady Aoi, has been possessed by a phantom and is suffering greatly. (さて左大臣のご息女・葵上に取り憑いた物怪 Although the best exorcists and monks have been called to perform が、大層執念深いものですから、 esoteric prayers and medical treatment, there is no sign of recovery. 貴い立派な僧にお願いして、 Koko ni teruhi no miko to moushite, kakurenaki azusa no jouzu no 様々な祈祷や医療を 施したのですが、 sourou wo meshite, ikiryou shiryou no sakai wo azusa ni kakesase 一向に快報の兆しもありません。) mouse mouse tono onkoto nite soro hodo ni sono yoshi mousitsuke ここに照日の神子とて、隠なき梓の上手の候ふ agryou to zonji sourou. を召して、生霊死霊の間を梓に掛けさせ申せと (Hence, we have determined to call upon Priestess Teruhi, who has の御事にて候ほどにその由申しつけあげりょ a reputation as a skilled performer of the art of Azusa-yumi, and to うと存じ候 identify through the art of bow whether the possessing phantom is (今日は照日の巫女という梓弓で霊を呼ぶのが a living person’s spirit or the spirit of someone who is deceased. 上手な霊媒師を招き、憑き物が生霊なのか、死 Now, ask her to attract the phantom to come out by the sound of 霊なのか、梓弓で占わせようと思っています。) the string of the bow. 2. 巫女による梓の法 2. Priestess Conducts the Art of Azusa 照日の巫女は呪文を唱えながら梓弓の弦を鳴 Encouraged by the courtier, Priestess Teruhi intones a prayer and らし始める。「アズサの囃子」と呼ばれる特殊 starts to twang the string of the bow. The simple beat of a small な演奏が始まる。 hand drum represents the twanging sound of string, and the special music, called the music of Azusa (Azusa no hayashi) begins. 廷臣 やがて梓に御かけ候へ Courtier Yagate azusa ni on-kake sourae. （では、早速、梓弓を鳴らして、霊を呼び出し (Please immediately divine with the Azusa-yumi.) てください。） 巫女(ツレ) 天清浄 地清浄 内外清浄 六根 Priestess Ten shoujou, chi shoujou, naige shoujou, rokkon shoujou. 清浄 (Purify the sky and earth. Purify the inside and outside of my body. (天も地も清らかに、心の中も外も、眼耳鼻舌身 Purify the whole six sense.) の六根すべて清めたまえ) Yori hito wa imazo yorikuru nagahama no, ashige no koma ni より人は今ぞ寄りくる長浜の 芦毛の駒に手 tazuna yurikake. (You, who possess Lady Aoi, please appear before 綱ゆりかけ (梓の弓に寄って来る霊よ、今こそ us now, riding on a roan in the field of reeds in Nagahama, swinging 姿を現しなさい。長浜の葦の原の中の芦毛の馬 your rein and.) に乗り、手綱を揺らしていらっしゃい。) 3. 御息所の登場 3. Lady Rokujo Enters 巫女が梓弓の弦を鳴らし呪文を唱えると、弓の When the priestess twangs the string of her bow and chants the 音に引かれて、六条御息所の霊が近づいてく mantra, the spirit of Rokujo no miyasudokoro (Lady Rokujo) る。 approaches the priestess, attracted by the twanging of the bow. [一声] 霊の登場を誘いかけるような登場楽が [issei] In the entry music to entice the phantom, the spirit of Lady 奏でられ、六条御息所の霊が現れる。 Rokujo enters. 御息所(シテ) 三つの車に法の道 火宅の内を Rokujo(Shite) Mitsu no kuruma ni nori no michi kataku no kado や出でぬらん。(世のひとびとは仏の方便に導か woya ide nuran. (If I rode on the three carriages introduced by the れ、苦しみから逃れるといいます。) mercy of Buddha, I could escape from this agonizing world.) 御息所 夕顔の宿の破車 遺る方なきこそ悲し Rokujo Yuugao no yado no yareguruma yarukata naki koso けれ (源氏の君が夕顔の家にお通いになられて kanashi kere. (As Prince Genji visits to Lady Yugao, I cannot 心乱れ、心慰める術がないのは悲しいもので regretfully go anywhere, even riding on a shabby broken carriage.) す。) ［以下の部分スキップ］ [The following part is skipped] 御息所 [次第] 浮世は牛の小車の ／＼ Rokujo [Shidai] Ukiyo wa ushi no ／＼ 廻るや報なるらん Mawaru ya mukui naru ran. (憂き世の苦しみは牛車の車輪と同じ (Like a rounding wheel of an ox-drawn carriage, my agonizing life 因果応報、これも前世の報いだろうか) keeps turning with karma as if it’s the reward of my previous life.) 御息所 [サシ] およそ輪廻は車の輪の如く Rokujo [Sashi] Oyoso rinne wa kuruma no gotoku, rokushu shijou 六趣四生を出でやらず (およそ輪廻は車の輪 wo ide yarazu. Like a wheel of carriage, reincarnation could not run のごとく、六道(天道, 人(間)道, 修羅道, 畜生 off the four kinds of birth (viviparous, oviparous, born in moisture, 道, 餓鬼道, 地獄道)四生(胎生, 卵生, 湿生, 湿 and metamorphic) in the six realms (Deva realm、Asura realm、 気)の苦界を離れることはない) Human realm、Animal realm、Hungry Ghost realm、Nakara realm). 人間の不定芭蕉泡沫の世の習 昨日の花は今 Ningen no futei bashou homatsu no yo no narai, sakujitsu no hana 日の夢と 驚かぬこそ愚なれ(人間の一生は、 wa kyou no yume to odorokanu koso oroka nare. (Like a water 芭蕉の葉の水泡のように儚く、昨日の花も今日 bubble on a leaf of Basho, human life is fragile and unstable. は夢のごとく散ってしまう、それに気付かぬと Yesterday’s glory is today’s dream. How silly I was not to notice the は何と愚かなことだろう) theme.) 身の憂きに人の恨のなほ添ひて 忘れもやら Mi no uki ni hito no urami no nao soite, wasure mo yaranu waga ぬ我が思い (この身の辛さに、人の恨みまで加 omoi. (Besides the recent depression, my bitterness toward her わって、忘れることもできないわが思い) causes me more suffering, and I can’t control my heart anymore. ) せめてや暫し慰むと 梓の弓に怨霊のこれまで Semete shibashi nagusamu to, Azusa no yumi ni onryou no kore 現れ出でたるなり。(せめて、ほんの暫くの心 made idetaru nari. (Looking for a moment of solace, I came at the の慰めにと、梓弓の音色に惹かれ、ここに現れ twang of the Azusa-yumi.) 出たのだ。) 御息所 [下歌] あら恥かしや今とても 忍車の Rokujo [Sageuta] Ara hazukashi ya ima tote mo, shinobi guruma no わが姿。(あぁ、なんと恥ずかしいことだろう。waga sugata. (Oh how shameful. Even now, I ride within a shabby 車争いの時と同じ忍び車の姿ではないか。) carriage to avoid people’s attention, just as I did at the Kamo 月をば眺め明かすとも／＼ 月には見えじかげ Festival.) ろふの (どれほど月を眺めて夜を明かしても, Tsuki oba nagame akasu tomo ／＼, tsuki niwa mieji kagerou no. 月には見えない陽炎のようなものだから) (Even though I look at the moon all night, even though I look at the 梓の弓のうらはずに 立ち寄り憂きを語らん moon overnight, the moon (the others) cannot see me like a shadow. ／＼(せめて梓弓の側まで 立ち寄って胸の辛さ Azusa no yumi no urahazu ni, tachiyori uki wo kata ran. ／＼(I を語ろう。) would speak my dolor while cuddling to the bow like air. Cuddling to the bow and speaking of my dolor.) 4. 御息所の正体と巫女・廷臣の会話 4. Identity of Lady Rokujo and Conversation between Priestess and 六条御息所の霊は梓の方に引かれて寄って来 The courtier るが、その姿は照日の巫女にしか見えていな The spirit of Lady Rokujo approaches attracted by the art of Azusa, い。廷臣は、巫女の説明から、怨霊の正体が御 and her appearance is seen only by the priestess. The courtier 息所だと知る。 knows the identity of the phantom through the priestess. 御息所 梓の弓の音は何くぞ ／＼ (梓弓の Rokujo Azusa no yumi no oto wa izukun zo ／＼ (Where does the 音はどこから聴こえてくるのでしょう？どこ sound of azusa-yumi come from? Where it come from?) から聴こえてくるのでしょう？) 巫女 東屋の母屋の・妻戸に居たれども (あず Priestess Azumaya no omoya no tsumando ni itare domo. (While I まやの母屋の戸口に立っていたが) was sitting at the door of the main house..., [Azumaya; one of the chapters in the Tale of Genji] 御息所 姿なければ問ふ人もなし (姿は見え Rokujo Sugata nakereba tou hito mo nashi. (No one talks to me as ないので、言葉をかける人もいない。) people cannot see me... 巫女 不思議やな誰とも知らぬ・上臈(じょうろ Priestess Fushigi yana dare tomo mienu jourou no, yabureguruma う)の、破車に召されたるに、青女房と思しき ni mesaretaru ni, ao-nyoubou to oboshiki hito no, ushi mo naki 人の、牛もなき車の轅に取りつき、さめざめと kuruma no nagae ni toritsuki, samezame to naki tamou wa 泣き給ふ傷はしさよ。若しかやうの人にてもや itamasisa yo. Moshi kayou no hito nite moya sourou ran? (Oddly 候ふらん? (不思議なことに、誰ともつかない高 enough, an unknown noble lady is riding in a broken carriage that is 貴な女性が、壊れた車にお乗りになっておられ approaching towards me. It is painful that a woman who seemingly るところに、お供らしき女の人がいて、牛も付 attends the noble lady is hanging on the shaft of an ox carriage けていない車の長い柄に取り付いて、さめざめ without an ox and crying copiously. The phantom with a figure of a 泣いておられる姿のいたわしさよ。もしや物怪 noble lady might be the lady in question?) は例のあのお方ではありませんか。) 廷臣 大方は推量申して候 Courtier Ohkata wa suiryou moushite sourou. (だいたいは推量した通りです。) (I think it is whom I have guessed.) 唯つゝまず名をおん名乗り候へ。 (ただ包み隠 Tada tsutsumazu na wo on nanori sourae.
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