nntsuzu/KFTT huggingface dataset:
English: It is thought that kuchikami-sake was produced for the first time in Japan during the latter half of Jomon period.
Japanese: 日本列島での米の口噛み酒は、縄文時代後期以降であると考えられている。
English: When producing in Shinto ritual, miko (shrine maiden) or shojo (maiden) was selected as a person to chew ingredient in the mouth.
Japanese: このため、神事で醸す場合には、原料を口で噛む人間として巫女や処女が選ばれていた。
English: There is a theory that 'kamosu' (producing sake), an expression of Japanese, derived from 'kamu' (chewing) of kuchikami-sake.
Japanese: 酒造りを表現する「醸（かも）す」は、口噛み酒の「噛（か）む」が語源であるという説がある。
English: However, an agronomist Kinshi SUMIE asserts in his book "Sake" (published by Nishigahara kankokai) that these two words have different origins and 'kamosu' derived from 'kabisu' (mold).
Japanese: しかし、農業博士の住江金之は著書『酒』（西ヶ原刊行会）にて、これらは別系統の言葉であると指摘、「醸す」は「かびす」から転じたものであると分析している。
English: Sangobei SASANO, a former feudal retainer of the Satsuma Domain, was adopted by Sugisai SASANO, the chief priest of the Tanjo-Hachiman Shrine, thanks to the efforts of his close friend Gengobei HISHIKAWA, but fell in love with Oman, the daughter of a nearby merchant, Chigusaya, and the rumor of their relationship spread throughout the town.
Japanese: 元薩摩藩士の笹野三五兵衛は、朋友である菱川源五兵衛の尽力で、誕生八幡の神主・笹野杉斎の養子となるも、近くの商家千草屋の娘・おまんと恋仲になって、その噂は町内に知れ渡っていた。
English: Sangobei and Oman meet in secret at the house of Sangobei, but they were both disinherited by their families after it became known that Sangobei hid Oman in a large oblong chest used to store ceremonial equipments.
Japanese: そんな二人は三五兵衛の家で密会するが、おまんを祭具を入れる長持に隠したことが露見し、二人とも実家から勘当される。
English: As Gengobei could not just watch their miserable situation, he decides to take care of them and advised them to live separately until the two families accepted them.
Japanese: 見かねた源五兵衛は、二人を引き取り、勘当が解けるまでは別々に住むがいいと提案する。
English: When Gengobei was drinking alone after the chugen left, he noticed Oman's kanzashi (ornamental hairpin) lying at his foot.
Japanese: 中間が去ったあと一人で飲んでいると、足もとにおまんの簪が落ちていた。
English: He could no longer contain his sexual desire as he was aroused by the evocative sound of shinnai coming from a neighboring house.
Japanese: やがて、隣家から聞こえてくる新内の煽情的な調べに欲望を抑えきれなくなった。
English: He took Oman to Chigusaya and tried to persuade Chigusaya to offer him Oman as his wife as he could no longer bear being single at the age of thirty.
Japanese: おまんを連れて千草屋に赴き、三十にもなっての独身に耐えきれなくなったので、おまんを妻に呉れるように談判する。
English: Chigusaya, who valued his dealings with the Satsuma household, readily agreed, however, Oman could not restrain her anger.
Japanese: 薩摩屋敷との取引を重んじる千草屋は快諾するが、おさまらないのはおまんである。
English: Gengobei chased Oman until they met Sangobei and asked Sangobei to offer Oman to him.
Japanese: 後を追った源五兵衛が三五兵衛のもとに来ておまんを譲るように談判する。
English: Gengobei, now all by himself, is filled with loneliness and hopelessness, and prepares to commit seppuku.
Japanese: 一人残された源五兵衛は、孤独と無力感に苛まれつつ切腹の用意をするのであった。
English: The romance between Oman and Gengobei was known from around the 17th century by the song "Looking down into a valley from a top of a high mountain, sweet Oman is hanging sarashi (long white cloth)
Japanese: おまん（小万）源五兵衛の情話は、17世紀ごろから「高い山から谷底見れば、小万かわいや晒ほす。
English: and the song was used as the theme of some novels and plays such as "Koshoku Gonin Onna" by Saikaku IHARA, "Satsuma uta" by Monzaemon CHIKAMATSU, "Godairiki Koino Fujime" by Gohei NAMIKI, and "Kamikakete Sango Taisetsu" by Nanboku TSURUYA.
Japanese: 」の唄で知られ、井原西鶴の『好色五人女』、近松門左衛門の『薩摩歌』、並木五瓶の『五大力恋緘』、鶴屋南北の『盟三五大切』などの小説や戯曲の主題とされていた。
English: Although it is performed in the traditional Kabuki kyogen style, such as using shinnai and takemoto, one can also observe some modern tastes in it such as in the personalities of the characters and the depiction of their psychology.
Japanese: 演出こそ、新内や竹本を用いるなど旧来の歌舞伎狂言そのものであるが、人物の性格や心理描写などに近代的な点が見られる。
English: It is especially effective that a chobo of shinnai is used to portray how a clumsy middle-aged warrior falls in love.
Japanese: 特に、無骨一辺倒の中年武士が恋に落ちる様を新内のチョボを採用することで効果があがっている。
English: Gengobei and Oman played by Sadanji ICHIKAWA II and Shocho ICHIKAWA II in the first performance became so popular that Sadanji included the play in the "Kyoka jusshu", a collection of household specialties.
Japanese: 初演時の市川左團次(2代目)の源五兵衛、市川松蔦(2代目)のおまんが大好評で、左團次は家の芸である「杏花十種」に入れている。
English: In the subsequent years, Jukai ICHIKAWA III and Hakuo MATSUMOTO I among others were renowned for playing the role of Gengobei.
Japanese: その後は、市川壽海(3代目)、松本白鸚(初代)などが源五兵衛を得意とした。
English: The play is not put on stage as often as a masterpiece should because there are not enough actors who can play the unique character of Gengobei and because the play does not meet its potential unless the most suitable actors are there to play the various roles.
Japanese: しかし、源五兵衛の特異なキャラクターを演じる俳優がいないのと、キャストが揃わないと効果が上がらないなどの理由で、名作の割には上演回数が極端に少ない。
English: In the part where Gengobei loses the inner fight to hold down his sexual urge for Oman while listening to shinnai, Sadanji chose to have the audience understand the volatile emotion by being rapt in listening to shinnai, while other actors struggled to express the emotion.
Japanese: 新内を聞きながらおまんへの欲情が抑えきれなくなる件では、他の俳優が表現の工夫にもて余す中で、左團次は何もしないでじっと新内を聞いている演技によって源五兵衛の揺れ動く心理を観客に理解させたという。
English: It is commonly known as "Bunya goroshi (Bunya killer)", or "Usunoya-toge pass".
Japanese: 『Bunya殺し』（ぶんやごろし）、または『宇都谷峠』（うつのやとうげ）の通称で知られる。
English: Tsutamomiji Utsunoya-toge (painted maples in Utsunoya-toge pass) was a sewamono play (basically concerned with the lives of the townspeople and merchants), written by Mokuami KAWATAKE, based on the ninjobanasi (human-interest story) by Basho KINGENTEI.
Japanese: 『蔦紅葉宇都谷峠』は金原亭馬生の人情噺を原案として河竹黙阿弥が書いた世話物である。
English: The play became well-known with the famous lines of, ' our evil karma led us to Utuyano-toge where I kill you, in the tangled ivy path, the maples of blood stain are bloody tears, your life will end in this morning, forgive me, Mr. Bunya'
Japanese: 「因果同士の悪縁が、殺すところも宇都谷峠、しがらむ蔦の細道で、血汐の紅葉血の涙、この引明けが命の終わり、許してくだされ文弥殿」の名科白で有名になった作品である。
English: This kyogen of five acts and one scene unfolds the story of at least three 'worlds' that had already established at the first performance.
Japanese: 全五幕一場からなるこの狂言は、初演時には既に確立されていた少なくとも三つの「世界(曖昧さ回避)」のなかで物語が展開する。
English: Tha world of 'A love story of keisei (a courtesan) Kokin and Hikozo KUROKIYA' from the "Kokusenya Sugatano Utsushie"(Hikozo KOKIN).
Japanese: 『国姓爺姿写真鏡』（古今彦惣こきんひこぞう）「傾城古今と黒木屋彦惣の情話」の世界
English: Both 'Saya-ate' and 'Hikozo KOKIN' were Kabuki kyogen plays written by Nanboku TSURUYA Ⅳ, and 'Okuma SHIRAKOYA' was a factual attempted murder happened in 1727.
Japanese: このうち「鞘当」と「古今彦惣」はともに鶴屋南北(4代目)作の歌舞伎狂言、「白木屋お熊」は享保27年(1727)に実際におきた殺人未遂事件である。
English: Bunya ANMA (messasu Bunya) and Daiba no Nisa, whose personalities and backgrounds have completely different, are the leading characters.
Japanese: 按摩文弥（あんまぶんや）と堤婆の仁三（だいばのにさ）という、性格も素性もまったく異なる二人の人物が主人公。
English: In additiion, in this kyogen (kabuki act), Mokuami assigned two roles for Kodanji Ⅳthat required him quick-changes.
Japanese: そのうえ、黙阿弥はこの狂言を四代目小團次が二役早変わりで勤めるように書いている。
English: Therefore, after the first stage, this play has never been performed as Toshi kyogen (full-length play); only the opening and the ending, where Buyna and Jubei have a dialogue, have been played.
Japanese: このため初演以後は通し狂言として上演されることがまったくなく、文弥と十兵衛のからみがある序幕と大詰めの部分のみが上演されてきた。
English: The only exception until now was, in July, 1969, with Kanzaburo NAKAMURA XVII as Bunya and Nisa, the full length play was re-performed at the National Theater.
Japanese: 昭和44年(1969)7月、国立劇場で中村勘三郎(17代目)の文弥・仁三で通し狂言が復活上演されたのが、今日までその唯一の例外となっている。
English: Okiku, a daughter of a poor family, accidentally dropped her younger baby brother Bunya on a stone, which made him blind.
Japanese: 貧しい家の娘、お菊は弟の文弥が幼い頃、石の上に誤って落としてしまい失明させてしまう。
English: Then she gave the 100 ryo she made to Bunya so that he could go to Kyoto to get an official rank as Zato (a blind massage professional).
Japanese: そして作った百両の大金を文弥にもたせ、京へ上らせて座頭の官位を取らせようとする。
English: At Mariko-juku post station on his way, DAIBA no Nisa, a thief who tried to steal Bunya's big money, but was captured by Jubei ITAMIYA, a fellow lodger.
Japanese: 途中の鞠子宿で胡麻の灰、提婆の仁三は文弥の大金を狙うが、同宿の伊丹屋十兵衛に取り押さえられる。
English: When Bunya and Jubei reached the Utusoya-toge pass, Jubei knew about the money for the first time and asked for a loan for his master.
Japanese: 文弥と十兵衛が宇都谷峠まで来たところで、十兵衛は初めて大金のことを知り、自分の主人のために借金を申し入れする
English: Jubei, who once gave up the idea, finally killed Bunya to snatch his money.
Japanese: 一度は考えを改めた十兵衛だったが、結局は文弥を殺して金を奪ってしまう。
English: However, Nisa, who was hiding behind the small Buddhist temple saw the whole event happened.
Japanese: だが、その一部始終を見ていたのが辻堂に身をひそませていた仁三であった。
English: In fact, Rokurozaemon OBANA, Jubei's master and Shobei, Bunya's father, were longtime foes regarding their family trouble.
Japanese: 実は十兵衛の主人尾花六郎左衛門と文弥の父小兵衛はお家騒動をめぐる旧敵同士。
English: However, a Zato ghost came to trouble Jubei and his wife, and Daiba no Nisa started to play blackmail referring to a cigarette case that Jubei left on the scene.
Japanese: しかし、座頭の亡霊が十兵衛とその妻を悩ませるようになり、さらに落とした煙草入れをネタにして提婆の仁三によるゆすりが始まる。
English: After Jubei killing his wife to keep her mouth shut, he lured Nisa into the Suzugamori forest and killed him.
Japanese: 十兵衛は口封じに女房を手に掛けたあと、仁三を鈴ヶ森へ誘い出して殺害する。
English: When Jubei knew the truth from Kokin and Hikozo who run after him, he committed seppuku (hara-kiri) because he was afraid of his karma.
Japanese: しかし、かけつけた古今や彦三から事実を知り、因果の恐ろしさに切腹して果てる。
English: It is said that she throws down sand at people walking by shrines or in desolate woods.
Japanese: 人が神社のそばや人通りの少ない森の中を歩いていると、砂を振りかけてくるものとされる。
English: It is said that in Nishinomiya City, Hyogo Prefecture, Sunakake-babaa appeared on a pine tree and was heard throwing sand, but actually no sand fell on anybody there.
Japanese: 兵庫県西宮市では、ある松の木の上に砂かけ婆が出没し、砂をかける音が聞こえてきたものの、実際に砂が振りかかってくることはなかったという。
English: It is also said that sand is thrown down at those walking under the gate of Inari-jinja Shrine in Amagasaki City, Hyogo Prefecture, and the mysterious event of sand-throwing is said to have occurred by Shoge River which runs through the city.
Japanese: 兵庫県尼崎市の稲荷神社でも、夜に鳥居の下をくぐると上から砂をかけられるといわれ、また同市内の庄下川でも砂かけの怪異があったという。
English: Since no one has seen Sunakake-babaa and there is no Emaki (picture scroll) or other records describing her, it is not known what she looks like.
Japanese: 誰も姿を見たことがないといわれ、絵巻などにも描かれていないために姿形は不明。
English: Although in many modern pictures of specters she is conveniently depicted as an old woman as her name suggests, some believe that it is small animals such as Japanese minks or raccoon dogs that throw sand while others believe it to be the work of a specter of an old woman.
Japanese: 近年の書籍の妖怪画では便宜上その名の通り老婆の姿で描かれることが多いが、老婆の妖怪とする説、タヌキやイタチといった小動物の仕業とする説がある。
English: Sunakake-babaa in the above mentioned cities of Nishinomiya and Amagasaki is referred to as an old woman by name but is actually explained to be Japanese raccoons.
Japanese: 前述の西宮市や尼崎市の砂かけ婆は、名前は婆だが実際にはタヌキとされる。
English: In Tsugaru region of Aomori Prefecture and Niigata, Aichi and Fukuoka Prefectures, it is said that raccoon dogs called Sunamaki-danuki (sand-throwing raccoon dog) similarly throw sand at people.
Japanese: また青森県津軽地方、新潟県、愛知県、福岡県では砂撒き狸（すなまきだぬき）というタヌキが同様に夜道で砂をかけてくるという。
English: According to one story, an old Sunamaki-danuki living in Myosho-ji Temple in Sadoga-shima Island, Niigata Prefecture, was so deeply religious that it smoothed out rough roads and purified them by spreading sand on them when Imperial Princess Tadako visited there to see her father, Emperor Juntoku who had been exiled to Sadoga-shima Island, and people there, seeing the sand-throwing, learned that the imperial princess visited her father that day.
Japanese: 新潟の佐渡島の妙照寺に住む老いた砂撒き狸は信心深く、佐渡に配流された順徳天皇のもとを子の忠子内親王が訪れる際、荒れた道に砂を撒いてならし清めたといわれ、砂撒きを見た人は忠子内親王が父に逢いに来た日だと知ったという。
English: At Kokuwajima aza Maegumi, Muya-cho, Itano County, Tokushima Prefecture, such a raccoon dog is called Sunafurashi (sand throwing ghost) and believed to throw sand at people to deprive them of the sense of direction, causing them to lose their way and fall into the water.
Japanese: 徳島県板野郡撫養町小桑島字前組ではこうしたタヌキを砂ふらし（すなふらし）といい、人に砂をかけることで方向感覚を狂わせて道を迷わせ、水辺に落としてしまうという。
English: In Chiba Prefecture, it was reported that an animal as small as a cat climbed onto a tree by the Tone River and sprinkled sand on travelers walking under the tree.
Japanese: 千葉県では利根川のほとりで猫ほどの大きさの小動物が木に登り、通行人に砂を振りまいたことがあったという。
English: At Okinazaka slope in Sanjo City, Niigata Prefecture, it is said that Sunamaki-itachi (sand-throwing mink) not only throws sand at people but also deprives them of candle flames and is considered to be the true identity of the hitorima (fire-taking demon).
Japanese: 新潟県三条市の翁坂では砂撒きイタチといって、砂をかける以外に人の蝋燭の火を奪うといい、火取り魔の正体であるともいう。
English: In Shiga Prefecture, there is an example in which it is believed that not a small animal but a specter of an old woman called Sunahori-babaa (another name for sand-throwing hag) lived at a corner of a bamboo grove and threw sand at people passing by.
Japanese: 滋賀県では小動物ではなく婆の妖怪とする例があり、砂ほりばばあ（砂を放る婆の意）といって、ある竹薮の一角に婆が住み着き、そこを通る村人に砂を投げつけたという。
English: There is a theory that the word "babaa" included in the name does not mean an old woman but is derived from a slang word "baba" meaning slops.
Japanese: 名称の「婆」は老婆ではなく、汚物を意味する方言の「ババ」を由来とする説もある。
English: Also in Yokaichi, Higashiomi City, Shiga Prefecture, it is said that someone threw sand at people from a river and that those hit by the sand lost use of their legs or became ill.
Japanese: また滋賀の東近江市八日市でも何者かが川から砂を投げつけ、砂に当たると足がたたなくなったり体調が悪くなったりした。
English: Toshitaro YAMAGUCHI, a scholar of specters, referring to a ritual of amagoi (praying for rain) called Sunakake festival held at Hirose-jinja Shrine where sand is used as a symbol of rain or regional festivals where people throw sand at each other while calling out "sunakake-babaa," suggests that such rituals and events have led to the survival of legends about Sunakake-babaa.
Japanese: 妖怪研究家・山口敏太郎は、奈良県ではで砂を雨に見立てた広瀬神社の「砂かけ祭り」という雨乞いの神事や、砂をかけ合って「砂かけ婆だ」と囃し立てる祭りのある地域もあることから、そのような神事や祭りが砂かけ婆の伝承に繋がった可能性を示唆している。
English: One theory behind this strange phenomenon of sand-throwing is birds flying in the sky and dropping sand that had been stuck on their bodies.
Japanese: 鳥が空を飛びながら体に付着した砂を落としたものが、こうした砂かけの怪異の正体だとする説もある。
English: Sunakake-babaa is one of specters described in "Yokai Dangi" (Lecture about Specters) written by folklorist Kunio YANAGIDA and the story in the book is extracted from "Yamato Sekitan" (Old Stories of Japan) written by his friend, Shiro SAWADA, M.D.
Japanese: 民俗学者・柳田國男の著書『妖怪談義』に記述がある妖怪のひとつで、その話の出所は柳田の友人、沢田四郎作（さわたしろうさく）医学博士の『大和昔譚』である。
English: SAWADA's book says that there is a ghost called Sunakake-baba who surprises people by throwing sand at them while walking by desolate woods or shrines, but that no one has seen her.
Japanese: 同書には「おばけのうちにスナカケババといふものあり、人淋しき森のかげ、神社のかげを通れば、砂をバラバラふりかけておどろかすといふもの、その姿見たる人なし」とある。
English: Sunakake-babaa became instantly famous nationwide by a comic book titled "Ge-Ge-Ge no Kitaro" written by Shigeru MIZUKI, in which Sunakake-babaa is a specter who fights against enemies for justice together with the main character, Kitaro.
Japanese: 水木しげるによる漫画『ゲゲゲの鬼太郎』で鬼太郎と共に戦う正義の妖怪としての活躍により一躍、全国的に有名な妖怪となった。
English: In MIZUKI's pictures of specters including the above-mentioned comic, Sunakake-babaa is depicted as an old woman wearing traditional Japanese clothing as suggested by the name, but according to Natsuhiko KYOGOKU, a scholar of specters, the appearance is based on a mask used in a local performing art of Sadoga-shima Island called ondeko.
Japanese: また同漫画をはじめとする水木の妖怪画では、その名の通り和服姿の老婆として描かれているが、妖怪研究家・京極夏彦によれば佐渡島の郷土芸能・鬼太鼓の面がモデルとされる。
English: "Ehon Gappo ga Tsuji" (A Picture Book of the Crossroads of Gappo) is a Kabuki Kyogen play written by Nanboku TSURUYA the fourth.
Japanese: 『絵本合法衢』（えほんがっぽうがつじ、旧字体：繪本）は、四代目鶴屋南北作の歌舞伎狂言の演目。
English: It is commonly called 'Tateba no Taheiji' (Taheiji of rest station), first performed at Ichimura-za Theater in Edo on June 6, 1810, and consists of seven acts.
Japanese: 通称「立場の太平次」（たてばのたへいじ）、文化(元号)7年5月5日（1810年6月6日）江戸市村座初演、全七幕。
English: Its theme is a real incident of revenge that occurred at Gappo ga Tsuji Enma-do Temple (now in Tennoji Ward, Osaka City).
Japanese: 大阪天王寺の合邦辻閻魔堂（現大阪市天王寺区）で実際に起こった敵打ちをテーマにしている。
English: Nanboku (then called Hyozo KATSU) wrote it, based on the original Yomihon (a kind of novel) of "Ehon Gappo ga Tsuji," with villains called Daigakunosuke SAEDA and Tateba no Taheiji as main characters, who commit all crimes.
Japanese: 南北（当時は勝俵蔵）は読本『絵本合邦辻』を原作として、左枝大学之助と立場の太平次という極悪人を主人公に据え、悪事の限りを尽くさせている。
English: It is recognized as a masterpiece of the Kyogen play of revenge, for its elaborate structure, artful inclusion of parodies of classic Kyogen plays of revenge such as "Kanadehon Chushingura" (The Treasury of Loyal Retainers), and so on.
Japanese: 綿密な構成や『仮名手本忠臣蔵』などの古典の仇討狂言のパロデイを巧妙に取り入れるなど、仇討狂言の白眉と賞されている。
English: It starts, typically for a Kyogen play in which most of the characters are killed, with a villain Takuro SEKIGUCHI who kills a guard and steals the family heirloom, an incense burner that dates from the Reiki period.
Japanese: 登場人物の多くが殺される狂言にふさわしく、幕明きから悪人関口多九郎が番人を殺しお家の重宝霊亀の香炉を盗む。
English: They thank Magoshichi and chat with him, and then it is disclosed that Yohei is the younger brother of Sezaemon TAKAHASHI, a vassal of the Taga family, whom Magoshichi used to serve.
Japanese: 礼を述べた二人が孫七と話すをするうち、与兵衛は多賀家の家臣高橋瀬左衛門の弟で、孫七は瀬左衛門の旧臣と知る。
English: His wife Oyone, in order to help her husband, receives money from Hachinai, a Yakko (varlet) of Daigakunosuke, who then demands her body in return.
Japanese: 女房のお米は夫を救うべく大学之助の奴八内より金子を貰うが八内は代わりにお米の身体を要求する。
English: Daigakunosuke and Sezaemon come to the scene and investigate them, and discover that the imprint on the Hachinai's money indicates that it was stolen from the Taga family before.
Japanese: 大学之助、瀬左衛門等が駆け付け詮議するうち、八内の金子の刻印から以前多賀家から盗まれたことが分かる。
English: In the territory of Sezaemon, people speak ill of Daigakunosuke because he enjoys hawking there.
Japanese: 瀬左衛門の領地では、大学之助が鷹狩をするので領民は悪口を言っている。
English: His hawk, delivering a secret letter from his fellow villain, gets tangled in a pine tree and Daigakunosuke, getting upset, tells others to cut down the tree.
Japanese: 鷹が悪人仲間からの密書を持ったまま松の木に絡みつき大学之助は松の木を切れと騒ぎだす。
English: However, Rinpei KOJIMA, a vassal of Sezaemon, remonstrates with Daigakunosuke, who then shows remorse and promotes Rinpei to his own vassal.
Japanese: だが、瀬左衛門の家臣小島林平の諫言で大学之助は反省し林平を家臣に取り立てる。
English: However, Daigakunosuke, having been informed that his hawk has been killed by a village boy Satomatsu, kills the boy.
Japanese: だが、鷹が村の子里松によって殺された事を知った大学之助は里松を斬り捨てる。
English: Sezaemon's sincere attitude makes Daigakunosuke apologize and relieve everyone, but shortly after that, he kills Sezaemon with a spear.
Japanese: 瀬左衛門の心をこめた仕打ちに大学之助は悪かったと詫びみんなを安心させるが、すぐさま瀬左衛門を槍で殺す。
English: Yajuro TAKAHASHI, a younger brother of Sezaemon, wants revenge against Daigakunosuke, but cannot do anything because Daigakunosuke is his lord.
Japanese: 瀬左衛門の弟高橋弥十郎は大学之助に復讐の念を持つが主君故手出しが出来ない。
English: Kanbe SASAGAWA, a fellow of Daigakunosuke, comes to know that his lord Toshiyuki is in love with Satsuki, his younger sister and Yajuro's wife, and he then confines her in attempt to divorce her from Yajuro.
Japanese: 大学之助の仲間笹川勘兵衛は主君俊行が弥十郎の妻で妹の皐月に懸想してることを知り、夫婦を離縁させようと計略をしかけ皐月を監禁する。
English: Yajuro, being unable to refuse, explains to Satsuki what fidelity is, floating a leaf of Japanese iris on a pond and saying, 'a lord is a ship, a vassal is water,' and Satsuki, knowing that he is prepared to commit seppuku if she refuses, obeys him in tears.
Japanese: 是非もないと弥十郎はカキツバタの葉を池に浮かべ「君は船、臣は水」と忠義を説きさもなくば自身が腹を切るとの覚悟に皐月は泣く泣く従う。
English: Sasagawa asks for a reward, and Toshiyuki, while allowing him to succeed to the headship of the Taga family, threatens him to assume responsibility in return for the loss of the incense burner and scroll, and then finally makes him confess the crimes of Daigakunosuke and his gang.
Japanese: 褒美をもとめる笹川に俊行は多賀家の跡目相続を許すが、代わりに香炉と一軸の紛失の責を負うようにと笹川を脅し、ついに大学之助一味の悪事を白状させる。
English: Besides, he kills Genba and his younger sister Azami, members of the gang, and deceives others into believing that they are Yajuro and his wife, and then orders Yajuro to kill Daigakunosure to avenge the death of his older brother.
Japanese: さらに一味の玄番と妹のあざみを討ち、表向きは弥十郎夫婦手打ちと世間を欺き兄の敵大学之助を討つように命じる。
English: Denzo, the head clerk of tool merchant Yohei, visits Unzari Omatsu (disgusting Omatsu), a snake tamer who lives in Shijogawara, Kyoto.
Japanese: 京の四條河原に住む蛇つかいのうんざりお松のもとに道具屋与兵衛の番頭傳三が訪れる。
English: Denzo has an arrangement with Daigakunosuke to deliver the incense burner to the shop and has already received a commission for it.
Japanese: 傳三は香炉を店に渡る手はずを大学之助らと決めており、すでに手数料まで貰っている。
English: Denzo, who wants to usurp the shop and get Okame, obtains the blood of a poisonous snake from Omatsu and adds it to sake to kill his master.
Japanese: 店の乗っ取りとお亀を手に入れたい傳三は、主人を殺すためにお松から毒蛇の血を酒に入れる。
English: Okame and his mother Oriyo complain, worrying that Yohei is becoming profligate these days.
Japanese: お亀と母のおりよはこのごろ与兵衛は放蕩ぐせがついては気が気でないと愚痴を言っている。
English: She boldly enters the shop and says, 'I have something to talk about with Yohei,' and threatens them with a Kisho (written vow between lovers) addressed to Okame written by Yohei, which has come to her hand, telling them falsely that she is this Okame.
Japanese: 「与兵衛さんにちつとお目にかかりたいことがござりやしてさ。」と図々しく店に上がりこみ、お亀の名をかたり、手に入っていたお亀あての与兵衛の手になる起誓を見せて強請る。
English: However, Omatsu drops her Hozonoogaki (a small box to store an umbilical cord with the information of the baby written on it), which is found by Sagoemon, who happens to be there, and it is disclosed that Omatsu is an older sister of Sagoemon's second wife and has been expelled from her home for her loose morals.
Japanese: だが、居合わせた佐五衛門にお松が落した臍のお書きを見とがめられ、さらにお松は佐五衛門の後妻の姉であり身持ちの悪さに故郷を追われていたことが分かる。
English: Taheiji hides Omatsu and tries to trick him, asking if Taheiji's striking resemblance to his enemy Daigakunosuke reminds him of revenge so that he wants to be repudiated and is becoming profligate, and then offers him the poisoned sake.
Japanese: 太平次はお松を隠し、俺と敵の大学之助とが瓜二つなので仇討が気になり、勘当させてほしいがための放蕩かと鎌を掛け、毒酒をすすめる。
English: However, Oriyo, knowing his true feeling, repudiates Yohei and Okame on purpose and gives them the incense burner as a farewell gift.
Japanese: が、本心を知るおりよはわざと与兵衛とお亀を勘当し、銭別に香炉を渡す。
English: Taheiji takes this opportunity and offers the poisoned sake as farewell, but only Oriyo takes it, saying that it is unnecessary for those who have been repudiated.
Japanese: ここぞと太平次は別れの盃に毒酒を差し出すが勘当した者にはいらぬとおりよだけが盃を干す。
English: Omatsu is delighted and asks him sweetly to marry her, 'with that money, take me to somewhere nice and let's make a family there,' and Taheiji answers, 'yes, that's nice,' and pleases her.
Japanese: お松は嬉しそうに「これな。その金の内でわっちを引あげ、何処ぞこっそりおつな所へ世帯を持たしてくんねえな。」と夫婦になってと甘え、太平次は「よいさ。そりやアがってんだよ。」と答えてお松を喜ばせる。
English: However, on the way back, he strangles Omatsu to death at an old well of Myokaku-ji Temple (in Kyoto City), and throws her body into the well.
Japanese: しかし、帰る途中の妙覚寺(京都市)の古井戸でお松を扼殺し死体を井戸に放り投げる。
English: For Taheiji, who dreams about achieving prosperity by following his former lord Daigakunosuke, Omatsu is a mere tool which has lost its value.
Japanese: 旧主の大学之助に従って栄華を夢見る太平次にとって、お松は利用価値が失った道具に過ぎなかったのである。
English: Taheiji tells Okame that he knows where his former lord Daigakunosuke is, and recommends her to sell herself to Daigakunosuke in order to earn money to buy medicine for her husband and also to investigate the circumstances of the enemy.
Japanese: 太平次は、自分は旧主である大学之助の在処を知っており、夫の薬代と敵の様子を探るためにも大学之助のもとに身を売ることを勧める。
English: Taheiji has some villains attack Yohei, and then pretending to support him, injures Yohei's leg with a hatchet.
Japanese: 太平次は悪人に与兵衛を襲わせ、応援するふりでわざと鉈で与兵衛の足を傷つける。
English: Taheiji, after telling Yohei that it is dangerous to stay there and letting him leave, lures Magoshichi into the house and then follows Yohei.
Japanese: ここは危険と与兵衛を去らしたのち、太平次は孫七を家におびき寄せ、与兵衛のあとをつける。
English: Taheiji tries to kill Yohei on the mountain, but Yohei has already run away with the help of Omichi, Taheiji's wife.
Japanese: 太平次は山中で与兵衛を殺すつもりであったが、女房のおみちの機転で与兵衛は逃げたあとであった。
English: Taheiji, now a horrible killer, escapes from the police and hides in Yasui-fukuya Restaurant near Shitenno-ji Temple in Osaka.
Japanese: 殺人鬼と化した太平次は捕り手の網を逃れて大阪四天王寺近くの安井福屋に潜伏する。