nntsuzu/KFTT huggingface dataset:
English: It is mentioned as tale of a vengeful spirit (vindictive ghost) in setsuwa (anecdotes) dating back to the end of the Heian period and its name appears in "Heike Monogatari" (The Tale of the Heike) and so on.
Japanese: 平安時代末期の説話で怨霊wiktja譚として語られており、『平家物語』などにその名が見られる。
English: Behind the background of the tale of Tesso was intense power struggle in the Buddhist region at the end of the Heian period and also it is a historical material to pass on to today the picture of the sogai (rat damage) at that time.
Japanese: 鉄鼠の物語は平安末期における仏教界の激しい勢力争いを背景としたものであり、また、当時の鼠害（そがい）の様子を今に伝える史料でもある。
English: After the death of a Heian period's high priest, Raigo (the Great Priest of Mii-dera Temple) who was famous for being efficacious, he was transformed by wicked thoughts into a vengeful spirit of a rat.
Japanese: 効験あらたかと評された平安時代の高僧・頼豪が死後、鼠の怨霊と化したもの。
English: Because Emperor Shirakawa promised that, if efficacious, he would be given as rewards whatever he wanted, Raigo who was an ajari (a master of esoteric Buddhism) of Onjo-ji Temple (Mii-dera Temple) continued to pray for the birth of a prince and accomplished it honorably on December 16, 1074.
Japanese: 園城寺（三井寺）の阿闍梨（あじゃり）・頼豪は、効験があれば思いのままに褒美を取らせるという白河天皇との約束のもと、切望される皇子の誕生を祈祷し続け、承保元年（1074年）12月16日、見事これを成就させた。
English: In spite of this, the erection of Buddhist ordination platform in Onjo-ji Temple which he requested for was not granted after all because of the objection from the competing power, Enryaku-ji Temple on Mt. Hiei.
Japanese: ところがそれにもかかわらず、申し出た園城寺の戒壇建立の願いは、対抗勢力である比叡山延暦寺の横槍にwiktja遇遂に叶えられることなく終わってしまう。
English: Building animosity on this matter, Raigo started fasting to pray for dropping into the path of evil Imperial Prince Atsufumi who had been born as a result of his prayer.
Japanese: このことに恨みを募らせた頼豪は、自分の祈祷で誕生した皇子・敦文親王を、今度は祈祷で魔道に落とそうと、断食に入った。
English: After 100 days, Raigo changed to a goblinesque figure and died, and around that time a shady, white-haired old monk began to appear at the head of Imperial Prince Atsufumi's bed.
Japanese: やがて100日後、頼豪は悪鬼のような姿に成り果てて死んだが、その頃から皇子・敦文親王の枕元に、妖しい白髪の老僧が現れるようになった。
English: Emperor Shirakawa was afraid of Raigo's curse and relied on prayer but without success, and it is said that Imperial Prince Atsufumi passed away at the age of only four.
Japanese: 白河天皇は頼豪の呪詛を恐れて祈祷にすがったが効果はなく、敦文親王はわずか4歳にしてこの世を去ったという。
English: The Raigo's curse did not end with the killing of the prince, but he was transfigured to a giant rat like a bull which had a stone body and iron fangs.
Japanese: 頼豪の恨みは皇子を取り殺してもなおおさまることはなく、その身は石の体と鉄の牙を持つ、ウシのように巨大な大鼠へと変化（へんげ）した。
English: Then in order to work off the grudge, he led a large army of 84,000 rats and climbed up Mt. Hiei and bit off statues of Buddha and Buddhist scriptures in Enryaku-ji Temple.
Japanese: そうして、生前の恨みを晴らすため、8万4千匹もの鼠の大群を率いて比叡山を駆け登り、延暦寺の仏像や経典を食い破ったとされる。
English: Enryaku-ji Temple feared the curse of Raigo and built a shrine at Higashi-Sakamoto to quell it.
Japanese: 延暦寺は頼豪の怨念に怖れをなし、東坂本に社を築いて頼豪の怨念をwiktja鎮。
English: Juhachimyojin enshrined beside the stone steps at Onjo-ji Temple is called 'Nezumi no Miya' (the shrine sacred to rat goblin) and it is said that it is settling the spirits of rats and built in the direction of Mt. Hiei.
Japanese: 園城寺の石段の脇に祀られる十八明神は「鼠の宮（現・ねずみの宮）」とも呼ばれ、鉄鼠たちの霊を祀り鎮めているといわれ、比叡山の方を向けて建てられている。
English: Also it is said that the Tesso was got rid of by a big cat which appeared by the power of Buddhism of a high priest at Mt. Hiei; and, against 'Nezumi no Miya' at Onjo-ji Temple, 'Neko no Miya' (the shrine sacred to cat goblin) was built at Sakamoto, Sakamoto-go, Shiga-gun, Omi Province (presently Sakamoto, Otsu City, Shiga Prefecture) known as the Monzen-machi (a temple town) of Enryaku-ji Temple, as if it were glaring down Enjo-ji Temple, which has been made known today.
Japanese: あるいはまた鉄鼠は、比叡山で高僧の法力で現れた大猫に退治されたともいわれ、園城寺の「鼠の宮」に対して大猫を祀った「猫の宮」が、延暦寺の門前町として知られる近江国滋賀郡坂本郷の坂本（現・滋賀県大津市坂本(大津市)）に、園城寺の方を睨みつけるように建てられ、今日に伝わっている。
English: In addition, according to another theory the damage caused by the Tesso and rats was not limited to Kinai region (the five capital provinces surrounding the ancient capitals of Nara and Kyoto), but spread to Togoku (eastern provinces); and, it has been told that, when they were about to invade Shimotsuke Province (presently Tochigi Prefecture), Jizo Bosatsu (Jizo Bodhisattva) Enmei (prolongation of life), Kaiun (better luck) and Shori (victory) appeared to keep them off and to put them into a cave at a tumulus.
Japanese: 加えて他の一説では、その後の鉄鼠と鼠たちがもたらす害は畿内にとどまらず、東国にまで及んだが、下野国（現・栃木県）に襲いかかろうとしたとき、地蔵菩薩延命・開運・勝利が現れてこれを防ぎ、塚の洞穴に封じたと伝えられる。
English: It is said that Atagozuka Tumulus still remaining at Doto, Oyama City is that particular cave, which is the origin of imyo (another name) Raisozuka (a tumulus containing rats).
Japanese: 小山市土塔に今も残る愛宕塚がそれであり、異名・来鼠塚の由来とのことである。
English: Also, the historical fact is that Raigo died in1084 and Prince Atsufumi had died in 1077, and so experts are pointing out that Raigo's shiryo (the spirit of a dead person) killing Prince Atsufumi contradicts the historical fact.
Japanese: なお史実では頼豪の没年は1084年、敦文親王の没年はそれ以前の1077年であるため、頼豪の死霊が敦文親王を取り殺したとする点ですでに史実との矛盾点があることが、専門家から指摘されている。
English: However, because it is a fact that Raigo made great efforts for the construction of Buddhist ordination platform of Mii-deraTemple, which is the Grand Head Temple of the Tendaijimon Buddhist sect, it is said that the Tesso legend was born in the context of the confrontation between the Tendaijimon Buddhist sects and that it occurred at the end of the tenth century.
Japanese: しかし頼豪が三井寺の戒壇院建立に尽力していたことは事実であり、三井寺が天台寺門宗の総本山であることから、鉄鼠伝説は10世紀末に起きた天台寺門宗の派閥間対立抗争を背景として生まれたものといわれている。
English: It is made in 'Kashiwa-ya', a time-honored confectioner since 1852, and it is a standard souvenir that is sold even in the shinkansen of the Tohoku Shinkansen line.
Japanese: 製造は、福島県郡山市、嘉永5年から続く菓子の老舗「柏屋」で、東北新幹線車内でも売っている定番のお土産である。
English: Although its part of 'an' (sweet paste usually made from red azuki beans) is larger than the part of the skin, it is not too heavy, rather plain.
Japanese: 餡の占める量が多い割りに、くどさが無くすっきりした味わいとなっている。
English: Some chain stores of Kashiwa-ya give demonstrations of making Usukawa-manju and let visitors have experience of making it (there is a charge for the experience).
Japanese: 柏屋の店舗によっては薄皮饅頭の手づくり実演や手づくり体験を行っている。（手作り体験は有料）
English: It is also known as Tetsuji HONNA's parents' home, who is the music adviser for the upgrading project of Vietnam National Symphony Orchestra.
Japanese: ベトナム国立交響楽団アップグレーディングプロジェクト・ミュージックアドヴァイザー本名徹次の実家でもある。
English: Genroku culture was a culture that flourished from the end of 17th century to the early 18th century, especially in the Genroku Period (1688-1707), and was centered in mainly Kamigata (Osaka and Kyoto area).
Japanese: 元禄文化（げんろくぶんか）とは、17世紀終わり頃から18世紀初頭にかけて、元禄時代（1688～1707）を中心として、主に京都・大阪などの上方を中心に発展した文化である。
English: As its characteristic, it was rather a culture of ordinary people, however, besides townsmen, samurai or worriers class also led Genroku culture.
Japanese: 特色として庶民的な面が濃く現れているが、必ずしも町人の出身ばかりでなく、元禄文化の担い手として武士階級出身の者も多かった。
English: In fine art, Rinpa school by Korin OGATA and others, and Tosa school played active roles, and Ninsei NONOMURA, Koetsu HONAMI and others developed ceramic art.
Japanese: 尾形光琳らによる琳派、土佐派などが活躍、野々村仁清、本阿弥光悦等による陶芸が発展した。
English: In music, koto (a long Japanese zither with thirteen strings) music of Ikuta-ryu School, Jiuta (a genre of traditional songs with shamisen accompaniment) of Nogawa School, Shin-joruri (new ballad drama) such as Gidayu-bushi (musical narrative of the puppet theatre) and Icchu-bushi melody, and Nagauta (long epic song with shamisen accompaniment) appeared.
Japanese: 音楽では生田流箏曲、地歌の野川流が生まれ、また義太夫節や一中節などの新浄瑠璃や長唄が生まれた。
English: "Tsumoru Koi Yuki no Seki no To" (The Barrier Gate), often shortened to "Seki no To," is the title of a Tokiwazu-bushi (a style of narrative music to accompany a Kabuki performance) and also the title of the Kabuki play performed to Tokiwazu music.
Japanese: 積恋雪関扉（つもるこいゆきのせきのと）　通称関の扉（せきのと）は、常磐津節及びそれに合せて演じられる歌舞伎舞踊の演目。
English: Although it is a relatively early piece of Tokiwazu music, this two-part epic is considered a masterpiece.
Japanese: 常磐津節の中では初期の作品だが、上下二巻の大曲で傑作との評価が高い。
English: Set in the world of six Waka poetry laureates ("Rokkasen" in Japanese), the performers demonstrate a variety of dances on the fantastic stage of cherry blossom in the snow.
Japanese: 六歌仙の世界を舞台に、雪中に桜の咲く幻想的な場面でさまざまな踊りが表現される。
English: Munesada YOSHIMINE (later Archbishop Henjo) is living there in secret as his lover ONO no Komachi arrives.
Japanese: そこには良岑宗貞（後の僧正遍照）が隠棲していたが、元の恋人小野小町が通りかかる。
English: Astrological signs indicate that now is the time for Kuronushi, who has been waiting for the chance, to take action.
Japanese: これまでその機会をうかがっていたのだが、星占いの結果今がその時と知る。
English: He then decides to cut the Komachi-zakura cherry tree in order to use it for the ritual to pray for wishes to come true.
Japanese: 早速、野望の成就祈願に使う護摩木とするため、小町桜を切り倒そうとする。
English: Usuzumi in fact is a Komachi-zakura cherry tree fairy, and she appeared in the form of a human in order to interfere with Sekibe's ambition.
Japanese: 薄墨こそ、小町桜の精で関兵衛の野望を阻止するため、人の姿をして現れたのだ。
English: Tenmei buri, the choreography used in the drama, is spontaneous and also refreshingly unstrained, and gives us a picture of the early form of Kabuki dances.
Japanese: 振付けは天明振りという大らかかつ洒脱なもので、歌舞伎舞踊の初期の姿を伝えている。
English: From the conversation between Komachi-hime princess and Sekibe, the dancing by all three roles in the first part, Sekibe's behavior in the last part, the talk about pleasure quarters, and identifying himself in the final stylized fight scene, the drama has continuous action.
Japanese: 上巻の小町姫と関兵衛の問答・三人の総踊り、下巻の関兵衛の行動・廓話・見現しから最後の立回りと、様々な見せ場が続く。
English: It was first staged in Kiri-za theater, Edo in November 1784 as the final act of the drama "Juni Hitoe Komachizakura."
Japanese: 天明四年（1784年）11月、江戸・桐座で『重重人重小町桜（じゅうにひとえこまちざくら）』の大詰めの浄瑠璃として上演された。
English: It looks like a snake, having a diameter of about 15cm and a length of about 1m, and it is short for its thickness.
Japanese: ヘビのようだが、直径15センチ、体長1メートルくらいで、太さの割りに短い。
English: Other than a mouth at the top of its head, there are no eyes or a nose and it looks almost like a hammer ('tsuchiつち' or 'zuchiづち') without a grip.
Japanese: 頭のてっぺんに口がある以外は目も鼻もなく、ちょうど柄のない槌のような形をしている。
English: According to the history books compiled during the Nara Period including "Kojiki" (Records of Ancient Matters) and "Nihon Shoki" (Chronicles of Japan), Nozuchi is a nickname of Kaya no Hime (the goddess of grass) and a spirit of fields and of mountains.
Japanese: 奈良時代の歴史書『古事記』や『日本書紀』では草の女神カヤノヒメの別名とされ、山野の精とされた。
English: Although the myths recorded in "Kojiki" and in "Nihon Shoki" do not mention Kaya no Hime as a goddess with a snake's body, according to some myth her husband Oyamatsumi no Kami (the god of mountains) has a snake's body.
Japanese: 記紀神話にはカヤノヒメを蛇とする記述は見られないものの、夫のオオヤマツミを蛇体とする説がある。
English: After Buddhism spread in Japan, Kaya no Hime began to be considered to have been the mother of the god of fog, of the god of darkness and of the god of worldly desires, therefore, Nozuchi began to be considered to be a god bearing various specters, and Nozuchi itself was gradually considered to be a specter or a govlin.
Japanese: 後に仏教が普及すると、カヤノヒメが霧の神、暗闇の神、惑わしの神を産んだとされることから、野槌は妖怪変化を産む神とみなされ、野槌自体も次第に妖怪視された。
English: It is found in Buddhist stories; according to "Shaseki-shu," a collection of Buddhist stories compiled in the Kamakura period, a priest without virtue was born again as a hammer-shaped snake living deep in the mountains, and the priest had had a glib tongue while he had not have the eyes of the wisdom nor the hands of the piety nor the legs of the commandment, so Nozuchi he became had only a mouth and did not have eyes nor hands nor legs.
Japanese: また仏教説話中にも取り入れられており、鎌倉時代の仏教説話集『沙石集』には、徳のない僧侶は深山に住む槌型の蛇に生まれ変わり、生前に口だけが達者で智慧の眼も信の手も戒めの足もなかったため、野槌は口だけがあって目や手足のない姿だとある。
English: According to "Wakan Sansai Zue," an encyclopedia compiled during the Edo period, Nozuchi was often seen in Natsumi-gawa River and Seimei-daki Waterfall in Yoshino-yama mountain range, and its name originated from its resemblance to a hammer ('tsuchi' or 'zuchi').
Japanese: 江戸時代の百科事典『和漢三才図会』によれば、大和国（現・奈良県）吉野山中の菜摘川（夏実川）や清明滝（蜻螟滝）でよく見かけるもので、野槌の名は槌に似ていることが由来とある。
English: According to it, Nozuchi lives in holes of trees deep in the mountains, and a large one is 3 jaku (about 90cm) long and 5 sun (about 15cm) in diameter; on seeing a human being, it comes down the hill and bites his/her on the leg, however, since it cannot crawl up hills fast, when encountering Nozuchi, it can be dodged by running away to a higher place.
Japanese: 深山の木の穴に住み、大きいものでは体長3尺（約90センチメートル）、直径5寸（約15センチメートル）、人を見ると坂を転がり下って人の足に噛みつくが、坂を登るのは遅いので、出くわしたときには高いところへ逃げると良いという。
English: Other than Nara Prefecture, in Tokushima Prefecture, in Hokuriku region and in Chubu region remain the legends of Nozuchi.
Japanese: 民俗伝承においては奈良県のほかにも徳島県、北陸地方、中部地方に伝承されている。
English: It is also said that Nozuchi eats a deer in one gulp, and that a person, who was hit by Nozuchi which had been rolling off, would die, and that a person, who was even just found by Nozuchi, would contract some disease or even suffer from a bad fever and die.
Japanese: また、シカを一飲みにする、転がってくる野槌に当たると死ぬ、野槌に見つけられただけでも病気を患ったり、高熱を発して死ぬともいう。
English: In "Konjaku Gazu Zoku Hyakki" (Ancient and Modern Illustrations of Various Demons, Continued), Sekien TORIYAMA depicts Nozuchi with its entire body covered in hair and eating a rabbit; in the comment, he says 'Nozuchi is a spirit of grasses and trees', and by quoting from "Shaseki-shu" he describes its shape as 'a thing with no eyes nor nose.'
Japanese: 鳥山石燕は『今昔画図続百鬼』で、全身毛だらけの野槌がウサギを食べる様子を描いており、解説文で「草木の精をいふ」と述べ、その形状を『沙石集』からの引用で「目も鼻もなき物也といへり」と述べている。
English: In a kibyoshi (illustrated book of popular fiction in the Edo period) "Bakemono Shiuchi Hyobanki" (Reputations of Various Ghosts), Nozuchi is also found; however, unlike the legend and folklores, Nozuchi depicted in the book is a monster in the shape of a man with no eyes and no nose like Nopperabo (a monster), and it eats food using its big mouth on the top of its head.
Japanese: 黄表紙『妖怪仕内評判記』（ばけものしうちひょうばんき）にも野槌が登場するが、こちらは伝説・伝承と異なり、のっぺらぼうのように目鼻のない人型の化け物で、頭の上の大きな口で物を食べる姿として描かれている。
English: Ippon-datara is a specter of Japan, living in the mountains of Kumano (Wakayama Prefecture) and other areas.
Japanese: 一本だたら、一本踏鞴（いっぽんだたら）とは、日本に伝わる妖怪の一種で、熊野（和歌山県）の山中などに棲む。
English: Likewise, it has been said that if a person goes into Mt. Obagamine on December 20, he/she would encounter Ippon-datara.
Japanese: 奈良県の伯母ヶ峰山でも同様に、12月20日に山中に入ると一本だたらに遭うという。
English: Moreover, Ippon-datara of Mt. Obagamine sometimes refers to a fierce god called Inosasa-o (King Inosasa) which is transformed from the spirit of a wild boar.
Japanese: また伯母ヶ峰山の一本だたらは、猪笹王（いのささおう）というイノシシの霊が化けた鬼神を指すこともある。
English: Although there are many legends that Ippon-datara attacks people, it is said that it never attacks a mailman for unknown reasons.
Japanese: 人間を襲うという伝承が多いが、なぜか郵便屋だけは襲わないといわれる。
English: Someone says it is because in the past the heavy labor of blacksmiths had weakened their one eye and one leg; other says it is because Ippon-datara had appeared near the remains of mines (refer to myths of single eye and single eye in legends).
Japanese: これは鍛冶師が重労働で片目と片脚が萎えること、一本だたらの出没場所が鉱山跡に近いことに関連するとの説がある（隻眼神話・伝説の中の隻眼を参照）。
English: Someone says that it is Ame no Mahitotsu no Kami, the one-eyed god of smith, who ruined himself.
Japanese: 一つ目の鍛冶神、天目一箇神（あめのまひとつのかみ）の零落した姿であるとも考えられている。
English: In spring of 2004, one-legged footsteps were fond in an area called Tomida in Tanabe City, Wakayama Prefecture.
Japanese: 2004年春には、和歌山県田辺市の富田という地域の田で1本足の足跡が発見された。
English: Since 2005, 'Ippon-ashi-datara Kokeshi' (wooden doll of ghost with one leg), a folk craft made by referring to the folklores of Ippon-datara, is sold at Matsumoto Kobo Craft Center in Yoshino County, Nara Prefecture.
Japanese: 奈良県吉野郡の松本工房では、一本だたらの伝承をもとにした民芸品「一本足だたらこけし」を2005年より販売している。
English: Moreover, in Kaminikawa County (present Toyama City) of Toyama Prefecture, and in Hida region of northern Gifu Prefecture, and in Tsukubo County of Okayama Prefecture, remain legends of Yuki-nyudo; it has been considered to be a snow monster with a bald head, and has one eye and one leg, and its footstep it leave on the snow is thirty centimeters long.
Japanese: また、富山県上新川郡（現・富山市）、岐阜県北部の飛騨地方、岡山県都窪郡に伝わる妖怪の雪入道（ゆきにゅうどう）も一つ目と一本足の大入道で、雪の上に30センチメートルほどの大きさの足跡を残すという。
English: However, since it has the same characteristics as Ippon-datara, they are regarded as the same and one specter in some literatures.
Japanese: しかし、一本だたらと特徴が共通することから、文献によっては同一の妖怪として混同されている。
English: It was based on a historical fact in a time between Akechi MITSUHIDE driving Nobunaga ODA into death and Hideyoshi TOYOTOMI killing Mitsuhide, extracted from "Shinsho Taikoki"and "Ehon Taikoki"and staged.
Japanese: 明智光秀が織田信長を討ち死にさせた後、豊臣秀吉が光秀を討つまでの史実を、『真書太閤記』『絵本太閤記』からとり脚色したもの。
English: Among these, the 10th act, the act of Amagasaki is commonly called 'Taijyu.'
Japanese: このうちの10段目の尼ヶ崎の段は、俗に「太十（たいじゅう）」と呼ばれる。
English: Generally speaking of 'Ehon Taikoki,' the 10th act represents 'Ehon Taikoki' because this act is such famous.
Japanese: 一般的に「絵本太功記」といえば暗黙に10段目を指すほど、この段は非常に有名である。
English: Mitsuhide TAKECHI, who was ashamed by his lord, Harunaga ODA finally got beyond bearing and decided to rise in revolt, killed Oda.
Japanese: 主君・尾田春永から辱められた武智光秀は、ついに耐えられなくなって謀反を決意しこれを討つ。
English: On the other hand, Hisayoshi MASHIBA who faced off against the Takamatsu castellan, Muneharu SHIMIZU ordered hara-kiri and immediately made peace with Kobaigawa (from historical fact, Kobayakawa).
Japanese: 一方、高松城主・清水宗治と対峙していた真柴久吉は、これを知ると宗治を切腹させ、急ぎ小梅川（史実の小早川）と和睦を成立させる。
English: Satsuki retreated in Amagasaki but Jujiro, a Mitsuhide's son and his fiancee Hatsugiku got married and Jujiro came out into the field.
Japanese: 尼ヶ崎に皐月は引きこもるが、光秀の子・十次郎とその許婚である初菊ととも祝言をあげ、十次郎は出陣する。
English: That time, a monk was looking for an inn but Mitsuhide, who came later detected the monk as Hisayoshi and pierce him with a spear over the shoji, Japanese paper door.
Japanese: その時ある僧が宿を求めていたが、後から来た光秀はこれを久吉と見破り、障子越しに槍で突いた。
English: Mitsuhide, who lost Satsuki and Jujiro was upset but Hisayoshi and Masakiyo SATO appeared and promised Mitsuhide to meet him again at Tenno-zan Mountain.
Japanese: 皐月も十次郎も死んでしまい動転した光秀の前に久吉と佐藤正清が現れ、後日天王山で再び会うことを約束し、去っていく。
English: The tequnic giving different names to the characters from historical real ones is also shown in "the Kanatehon Chushingura"and other works.
Japanese: ※人物名を史実と異なるものにする手法は、仮名手本忠臣蔵など他の作品でも用いられている。
English: The scene of a farewell between Jujiro, who prepare for death and Hatsugiku raised a sympathy by the audience, who lost their family during WWII.
Japanese: 死を決意した十次郎が初菊と別れを惜しむ場面は、終戦後身内を戦争で失った観客の共感を呼んだ。
English: With a heroic Gidayu (Japanese traditional music) (入るや月漏る片庇、ここに刈り取る真柴垣、夕顔棚のこなたよりあらわれ出でたる武智光秀) and Mitsuhide's omie (kabuki's highly theatrical pose) taking off his kasa (a Japanese hat), the last half starts.
Japanese: 「入るや月漏る片庇、ここに刈り取る真柴垣、夕顔棚のこなたよりあらわれ出でたる武智光秀」の勇壮な義太夫で、笠を取った光秀の大見得から後半部が始まる。
English: At first, Satsuki and Misao give their deep feeling of sorrow but he closes his eyes quietly but this requires high skill performance as if he plays nothing,
Japanese: はじめ皐月、操のクドキではじっとして瞑目しているが、演じてないようで演じる「腹芸」が要求される。
English: There are a lot of actable highlights, such as Mitsuhide being surprised at Jujiro saying 'Traitor Takechi' and shouting 'oh what!,' crying loudly for the death of a mother and her son, and brave performance with Hisayhoshi and Masakiyo in the end.
Japanese: 十次郎の「逆族武智」の科白に「なな何と」と驚く場面や母と子の死に対しての大泣き、最後の久吉正清相手の勇壮な演技など演じところが多い。
English: Successive Mituhide actors such as Danzo ICHIKAWA the seventh, Cyusha ICHIKAWA the seventh, Shoroku ONOE the second, their excellent stages became legendry.
Japanese: 七代目市川團蔵、七代目市川中車、二代目尾上松緑など歴代の光秀役者の名舞台が現在にまで語り継がれている。
English: Such as Musumeyaku (a daughter role-player), Tateyaku (a male lead of the Kabuki troupe), Babayaku (an old woman role-player), this play allows Kabuki actors plays a completely different role, it's often chosen for the name-taking ceremony play.
Japanese: 娘役、立役、婆役など巧く登場人物の役割が分かれているために、しばしば襲名披露狂言に選ばれる。
English: Especially in 1972, in the name taking ceremony Kyogen theater for Tosshi SAWAMURA the eighth at the Kabukiza theater, it provided the best casting such as, Chusya the seventh as Mitsuhide, Uzaemon ICHIMURA the fifteenth as Jujiro,Sojuro SAWAMURA the seventh as Hatsugiku,Baiko ONOE the sixth as Misao,Sadanji ICHIKAWA the second as Hisayoshi, Gennosuke SAWAMURA the sixth as Satsuki, and Tosshi as Masakiyo that moved Tosshi to tears.
Japanese: とくに1927（昭和2）年歌舞伎座での八代目澤村訥子襲名披露狂言では、七代目中車の光秀、十五代目市村羽左衛門の十次郎、七代目澤村宗十郎の初菊、六代目尾上梅幸の操、二代目市川左團次の久吉、四代目澤村源之助の皐月、訥子の正清という最高の配役で、訥子が感激して泣いたという。
English: It's was a rendering to signify that he was just back from the battlefield, however, it was regarded as too much detailed and fell into disrepute.
Japanese: これは戦場から帰ってきたという演出だが、流石に細かすぎると不評であった。
English: The idea was taken from that, when a blind actor took a misstep due to his enthusiastic performance, an accompanist Shamisen (Japanese stringed instrument) player used his wit to played strongly to cover his mistake.
Japanese: 盲目の俳優が熱演のあまり足を踏み外したのを伴奏の三味線の機転で強い音を出したのが好評で生まれた。
English: "Shinju Tenno Amishima" refers to Joruri (dramatic narrative chanted to a samisen accompaniment) written by Monzaemon CHIKAMATSU.
Japanese: 『心中天網島』（しんじゅうてんのあみしま）は、近松門左衛門作の浄瑠璃。
English: This play shows a binding brought by love and obligations, and especially gained a high evaluation as a masterpiece among all of CHIKAMATSU's Sewa-mono.
Japanese: 愛と義理がもたらす束縛が描かれており、近松の世話物の中でも、特に傑作と高く評価されている。
English: The play was changed to a style of Kabuki (traditional drama performed by male actors) thereafter, and "Kawasho" and "Shigure no Kotatsu" (The coverlet drenched with tears) which were made by reorganizing its highlights are mainly performed at present.
Japanese: 後に歌舞伎化され、今日ではその中から見どころを再編した『河庄』（かわしょう）と『時雨の炬燵』（しぐれのこたつ）が主に上演されている。
English: The term 'Tenno Amishima' (described as 天網島 in Chinese characters) was created by combining a proverb, 'Tenmo kaikai' (the evil never fails to be punished) (described as 天網恢恢 in Chinese characters), with a place of love suicide, Amishima (described as 網島 in Chinese characters).
Japanese: 「天網島」とは、「天網恢恢」という諺と、心中の場所である網島とを結びつけた語。
English: It is said that CHIKAMATSU who received information on this case at a fancy Japanese-style restaurant and took fast palanquin came up with the first line, 'Hashirigaki, utai no hon wa Konoe-ryu, yaroboshi wa murasakino' on the way back to Osaka.
Japanese: 近松は住吉の料亭でこの知らせを受け、早駕に乗り大坂への帰途で、「走り書、謡の本は近衛流、野郎帽子は紫の」という書き出しを思いついたという。
English: Although he had two children and a wife, Jihe of KAMIYA was a regular customer of Kinokuniya Koharu, a prostitute in Sonezaki Shinchi, for about three years.
Japanese: 紙屋の治兵衛は二人の子供と女房がありながら、曽根崎新地の遊女・紀伊国屋小春のおよそ三年に亘る馴染み客になっていた。
English: A relationship between Koharu and Jihe was too deep for anyone to break it, and a worker of his shop getting beyond endurance laid various plans to destroy this relationship.
Japanese: 小春と治兵衛の仲はもう誰にも止められぬほど深いものになっており、見かねた店の者が二人の仲を裂こうとあれこれ画策する。
English: Koharu and Jihe who felt sorrow for getting separated exchanged vows of committing love suicide when it became impossible to meet again.
Japanese: 離れ離れになるのを悲しむ小春と治兵衛は二度と会えなくなるようならその時は共に死のうと心中の誓いを交わした。
English: Since Koharu only talked about frightening things when samurai tried to talk with her, he wondered about Koharu, and asked her a reason.
Japanese: 話をしようにも物騒な事ばかりを口にする小春を怪しみ、侍は小春に訳を尋ねる。
English: Koharu said, 'I made a promise to commit suicide with my regular customer, Jihe, but, to tell the truth, I don't want to die.'
Japanese: 小春は「馴染み客の治兵衛と心中する約束をしているのだが、本当は死にたくない。
English: When Koharu stood up to close a window which had been kept open, a short sword was put in from between lattices suddenly.
Japanese: 開け放しておいた窓を閉めようと小春が立った時、突如格子の隙間から脇差が差し込まれた。
English: A person who did it was Jihe who carried a short sword to commit suicide with Koharu, and came to Kawasho secretly without being spotted by staff at the shop.
Japanese: それは小春と心中する為に脇差を携え、店の人々の監視を掻い潜りながらこっそり河庄に来た治兵衛だった。
English: Jihe who recognized Koharu by the light through a window stood there listening to the whole story.
Japanese: 窓明かりから小春を認めた治兵衛は窓の側で話の一部始終を立ち聞きしていたのだ。
English: And unfortunately, Tahee in Itami who was a romantic rival of Jihe came to Kawasho.
Japanese: すると間が悪いことに治兵衛の恋敵である伊丹の太兵衛が河庄に来てしまう。