Takasago Text

Author	Zeami
School Version	Kongō
Translation	Rebecca Teele Ogamo

ACT 1

Waki Enters: Kaikō
Waki: SORE NIGIWAERU SHIMOGYO MIDORISASU SUJIN NO CHI NI ATARASHIKI MANABIYA NO IDEKITARI ONKOCHISHIN INISHIE NO CHIE WO UKE ATARASHIKI WAZA WO UMI MIRAI WO HIRAKU NAMESHI TOTE KOKO YORI SEKAI NI TODOKEN TO YOMO NO HITOBITO TSUDOI TSUTSU MEDETA KARIKERU TOKI TO KAYA	Waki: A new school facility has been built in the thriving Sujin area of Shimogyo ward. People from all over will gather here to learn from the past, and, receiving the wisdom of ancient times, generate new skills to share with the world as they anticipate the future. This is a joyous time indeed!
Waki Enters: Nanori
Waki: SOMO SOMO KOREWA KIUSHIU HIGO NO KUNI ASO NO MIYA NO KANNUSHI TOMONARI TO WA WAGA KOTONARI WARE IMADA MIYAKO WO MIZUSORŌ HODO NI KONO HARU OMOITACHI MIYAKO EH NOBORISORŌ MATA YOKI TSUIDENAREBA BANSHIU TAKASAGO NO URA WO MO IKKENSEBAYA TO ZONJISŌRO	Waki: Now then, I am Tomonari, a priest of Aso Shrine in Higo province in Kyushu. As I have never seen the capital, Miyako, I have decided to go up to the capital this spring. I also think this is a good chance to go to see Takasago Bay in Banshū as well.
Waki Enters: Shidai Chant
Waki Wakizure: IMA WO HAJIME NO TABIGOROMO IMA WO HAJIME NO TABIGOROMO HI MO YUKUSUE ZO HISASHIKI	Waki Wakizure: Now we have put on our travel robes, now we have put on our travel robes their cords long as our days ahead.
Jiutai: IMA WO HAJIME NO TABIGOROMO HI MO YUKUSUE ZO HISASHIKI	Jiutai: Now we have put on our travel robes their cords long as our days ahead.
Waki Wakizure: IMA WO HAJIME NO TABIGOROMO IMA WO HAJIME NO TABIGOROMO HI MO YUKUSUE ZO HISASHIKI	Waki Wakizure: Now we have put on our travel robes, now we have put on our travel robes their cords long as our days ahead.
Waki Enters: Michiyuki
Waki Wakizure: TABI GOROMO SUE HARUBARU NO MIYAKOJI WO	Waki Wakizure: In our travel robes we go forward on our way to the capital, faraway miyako
Wakizure: SUE HARUBARU NO MIYAKOJI WO	Wakizure: Today we go out on our way to the distant capital.
Waki Wakizure: KYŌ OMOITACHI URANO NAMI FUNAJI NODOKEKI HARUKAZE NO IKUKAKINURAN ATOSUEMO ISASHIRAKUMO NO HARUBARU TO SASHIMO OMOISHI HARIMAGATA TAKASAGO NO URA NI TSUKINIKERI TAKASAGO NO URA NI TSUKINIKERI	Waki Wakizure: The waves on the beach, the course we sail in the mild spring breeze, stretches on for countless days before us. Clouds after and before, obscure our way ’til now, having come so far, we see the coast of Harima and have arrived at the shore of Takasago. We have arrived at the shore of Takasago.
Waki Enters: Tsuki-zerifu
Waki: ISOGISORŌ HODO NI BANSHIU TAKASAGO NO URA NI TSUKITE SORŌ HITO KITATTE MATSU NO IWARE WO TAZUNYŌZURU NITE SORŌ	Waki: As we have made good time, we have reached the shore of Takasago in Harima province. When someone comes, we will ask them the story of the pine.
Wakizure: SHIKARUBYŌSORŌ	Wakizure: We will do as you say.
Shite Enters: Shin no Issei Chant
Shite Shitezure: TAKASAGO NO MATSU NO HARU KAZE FUKI KURETE ONOE NO KANE MO HIBIKUNARI	Shite Shitezure: At Takasago the spring wind blows unceasing through the pine, bringing the day to a close as the bell on the hillside tolls.
Shitezure: NAMI WA KASUMI NO ISO GAKURE	Shitezure: The waves, by mist are hidden from the shore:
Shite Shitezure: OTO KOSO SHIO NO MICHIHI NARE	Shite Shitezure: It is by their very sound we know the tides’ ebb and flow.
Shite Enters: Sashi 1
Shite: TARE WO KAMOSHIRU HITO NI SEN TAKASAGO NO MATSU NO MUKASHI NO TOMO NARADE	Shite: Is there no one I can call a friend? No, not even that ancient pine of Takasago
Shite Shitezure: SUGIKOSHI YOYO HA SHIRAYUKI NO TSUMORITE OI NO TSURU NO NEGURANI NOKORU ARIYAKE NO HARU NO SHIMOYO NO OKII NI MO MATSUKAZE WO NO MI KIKINARETE KOKORO WO TOMO TO SUGAMUSHIRO NO OMOI WO NOBURU BAKARI NARI	Shite Shitezure: The passing ages have piled up on us, like white snow. We are like old cranes, left on our perch when the spring dawn’s light awakens us after a frosty night. The familiar sound of the wind in the pines, our friend as on our rush mat we share the feelings in our hearts.
Shite Enters: Sageuta
Shite Shitezure: OTOZURE WA MATSU NI KOTO TŌ URAKAZE NO OCHIBA GOROMO NO SODE SOETE KOKAGE NO CHIRI WO KAKŌYO KOKAGE NO CHIRI WO KAKŌYO	Shite Shitezure: The only visitor to the pine, the wind from the shore bringing with it the fallen needles now on our sleeves. Together let us go and sweep the dust from under the tree, sweep up the litter from under the tree.
Shite Enters: Ageuta 1
Shite Shitezure: TOKORO WA TAKASAGO NO	Shite Shitezure: Here at this place, Takasago
Shitezure: TOKORO WA TAKASAGO NO	Shitezure: Here at this place, Takasago,
Shite Shitezure: ONOE NO MATSU MO TOSHI FURITE OI NO NAMI MO YORIKURUYA KONO SHITAKAGE NO OCHIBA KAKU NARU MADE INOCHI NAGARAETE NAO ITSU MADE KA IKI NO MATSU SORE MO HISASHIKI MEISHO KANA SORE MO HISASHIKI MEISHO KANA	Shite Shitezure: where the pine on the hill has grown old, The waves aged too, ancient as they wash up on the shore where over long years we sweep the leaves under the tree. How long will our lives continue? Will it be as long as the Live Pine of Iki, a place famous from long ago! A place famous from long ago!
Dialogue: Mondō
Waki: IKANI KORENARU RŌJIN NI TAZUNUBEKI KOTO NO SŌRŌ	Waki: Pardon me, but may I ask you elders about something?
Shite: KONATA NO KOTO NITE SŌRŌ KA NANIGOTO NITO SŌRŌZO	Shite: Do you mean us? What would you like to ask us about?
Waki: KONO TOKORO NI OITE TAKASAGO NO MATSU TO HA IZURE NO KI WO MŌSHISŌRŌ	Waki: Its concerning this place. Which is the tree called the Takasago Pine?
Shite: SANZŌRŌ TAKASAGO NO MATSU TO WA TORIWAKI KORE NARU MATSU WO MŌSHI NARAWASHITE SŌRŌ	Shite: The Pine of Takasago is this one here. It is the custom to call it by that name.
Waki: SATESATE TAKASAGO SUMINOE NO MATSU NI AIOI NO NA ARI TŌSHO TO SUMINOE NO WA KUNI WO HEDATETARU NI NANITOTE AIOI NO MATSU TO WA MŌSHISŌRŌZO	Waki: Now then, Takasago and Suminoe Pines are called “paired pines.” As the shrine here and Suminoe are in separate provinces why are they known as “paired pines”?
Shite: KOKINSHIU NO JO NITEWAKU TAKASAGO SUMINOE NO MATSU MO AIOI NO YŌ NI OBOE TO ARI JŌ WA TSU NO KUNI SUMINOE NO MONO NBA KOSO TŌSHO NO HITO NARE SHIRU KOTO ARABA MŌSATAMAE	Shite: According to the preface to the Kokinshu, the pines of Takasago and Suminoe are considered to be a pair. So I, this old man, am from Suminoe in Tsu while this old woman is a person of this shrine. If you know anything else, please tell them.
Dialogue: Mondō Kakeai
Waki: FUSHIGI YA MIREBA RŌJYAIN NO FŪFU ISSHO NI ARINAGARA TŌKI SUMINOE TAKASAGO NO URAYAMA WO HEDATETE SUMU TO IU WA IKANARU KOTO YARAN	Waki: How strange! The elderly pair we see together here are at the same time from Suminoe and Takasago, living in separate provinces separated by the shore and mountains. What does this mean?
Shitezure: UTATENO ŌSEZŌRŌYA SANSENBANRI WO HEDATSUREDOMO TAGAI NI KAYŌ KOKORO ZUKAINO IMOSE NO MICHI WA TŌ KARAZU	Shitezure: You speak foolishly. Though separated by mountains, rivers and many miles, yet our hearts are known, one to the other, as we are husband and wife, meaning there is no distance between us
Shite: MAZU ANJITEMO GORANZEYO	Shite: So consider this well then.
Shite Shitezure: TAKASAGO SUMINOE NO MATSU HA HIJŌ NO MONO DANIMO AIOI NO NA WA ARUZOKASHI MASHITEYA SHŌ ARU HITO TOSHITE TOSHIHISASHIKUMO SUMIYOSHI YORI KAYOINARETARU JYŌ TO NBA WA MATSUMOROTOMONI KONO TOSHI MADE AIOI NO FŪFU TO NARU MONO WO	Shite Shitezure: The Takasago and Suminoe pines though insentient, are known by the name “paired.” This is so, and over the years, we, this old man and woman as humans, have gone freely between here and Suminoe, living many long years, growing old along with the pines, also “paired” as a couple.
Waki: IWARE WO KIKEBA OMOSHIROYA SATESATE SAKI NI KIKOETSURU AIOI NO MATSU NO MONOGATARI TOKORO NI KIKIOKU IWARE WA NAKIKA	Waki: The story you have told me so interesting! Well then, as I was just asking about the paired pines, is there any other story about the pines related here?
Shite: MUKASHI NO HITO NO MŌSHISHI WA KORE WA MEDETAKI YO NO TATOENARI	Shite: It was said by people long ago that they serve as a symbol of an auspicious reign
Shitezure: TAKASAGO YO IU WA JŌDAINO MANNYŌSHU NO INISHE NO GI	Shitezure: Takasago is said to represent the ancient time of the “Manyōshu”
Shite: SUMIYOSHI TO MŌSU WA IMA KONO MIYO NI SUMITAMŌ ENGI NO ONKOTO	Shite: Sumiyoshi is said to represent the present time and reigning emperor in this Engi era.
Shitezure: MATSU TO WA TSUKINU KOTO NO HA NO	Shitezure: The pine, is the ever-green spoken word-leaves (of poetry)
Shite: SAKAE HA KOKON AIONAJITO	Shite: Flourish together from the past through the present,
Shite Shitezure: MIYO WO AGAKURU TATOENARI	Shite Shitezure: praising the times they represent.
Waki: YOKUYOKU KIKEBA ARIGATAYA IMA KOSO FUSHIN HARU NO HI NO	Waki: How impressed I am to hear this story, and so thankful! Any doubts I had have vanished this spring day.
Shite: HIKARI YAWARAGU NISHI NO UMI NO	Shite: Its light soothing over the western sea.
Waki: KASHIKO WA SUMINOE	Waki: There at Suminoe,
Shite: KOKO WA TAKASAGO	Shite: and again, here at Takasago,
Waki: MATSU MO IRO SOI	Waki: the pine’s color deepens
Shite: HARU MO	Shite: the spring, too,
Shite Waki: NODOKA NI	Shite Waki: become peaceful.
Dialogue: Ageuta 2
Jiutai: SHIKAI NAMI SHIZUKA NITE KUNI MO OSAMARU TOKITSUKAZE EDA WO NARASANU MIYO NAREYA AINI AIOI NO MATSU KOSO MEDETAKARIKERE GENIYA AOGITEMO KOTO MO OROKAYA KAKARU YO NI SUMERU TAMI TOTE YUTAKANARU KIMI NO MEGUMI WA ARIGATAYA KIMI NO MEGUMI WA ARIGATAYA	Jiutai: The waves of the Four Seas are calm. the country at peace, the season’s wind not stirring the branches. At such a time the paired pines too, rejoice as they prosper together. Indeed, in vain it is to try to praise such an age, a reign of a sovereign whose blessing brings prosperity to all, such a sovereign whose blessing brings prosperity to all.
Dialogue: Dialogue
Waki: NAO NAO TAKASAGO NO MATSU NO IWARE NENGORO NI KATARARE SŌRAE	Waki: Now then, of this pine of Takasago speak in greater detail.
Shite: NENGORO NI MŌSHIAGGYŌZURU NITE SŌRŌ	Shite: Certainly, I will tell you in more detail.
Shite Performs: Kuri
Jiutai: SORE SŌMOKKOKORONASHI TOWA MŌSEDOMO KAJITSUNO TOKI WO TAGAEZU YŌ SHUN NO TOKU WO SONAETE NANSHIHANA HAJIMETE HIRAKU	Jiutai: Though plants and trees are said to be insentient Flowers and fruit know their time without fail. Filled with the vigor of spring, the western branches are the first to blossom.
Shite Performs: Sashi 2
Shite: SHIKAREDOMO KONO MATSU WA SONO KESHIKI TOKOSHINAENISHITE KAYŌTOKI WO WAKAZU	Shite: However, this pine always looks the same through the seasons, neither flowers nor leaves mark a time change.
Jiutai: YOTSU NO TOKIITARITEMO ISSEN NEN NO IRO YUKI NO UCHI NI FUKAKU MATA WA SHŌKA NO IRO TOKAERITOMO IERI	Jiutai: Through the four seasons, for a thousand years its color deepens in the snow. Then again, the flower of the pine is said to bloom ten times, once in a thousand years.
Shite: KAKARU TAYORI WO MATSUGAE NO	Shite: For such a sign the pine branches wait,
Jiutai: KOTO NO HAGUSA NO TSUYU NO TAMA KOKORO WO MIGAKU TANE TO NARITE	Jiutai: the dew on their word-leaves gems, which become seeds to inspire our hearts
Shite: IKI TOSHI IKEKU MONOGOTO NI	Shite: so that all living things
Jiutai: SHIKISHIMA NO KAGE NI YORU TOKAYA	Jiutai: are drawn to the light of these islands.
Shite Performs: Kuse
Jiutai: SHIKARU NI CHŌNŌ GA KOTOBA NI MO UJŌHIJŌ NO SONO KOE MINA UTA NI MORURU KOTONASHI SŌMOKUDOSHA FŪSEISUION MADE BANBUTTO KOMURU KOKORO ARI HARU NO HAYASHI NO TŌFŪ NI UGOKI AKI NO MUSHI NO HOKURO NI NAKU MO MINA WAKA NO SUGATA NARAZUYA NAKANIMO KONOMATSU WA BANBOKU NI SUGURETE SHIUHAKKO NO YOSŌI SENSHIU NO MDORI WO NASHITE KOKON NO IRO MIZU SHIKŌ NO ONSHAKU NI AZUKARU HODO NO KI NARI TOTE IKOKU NIMO HONCHŌ NIMO BANMIN KOREWO SHŌKANSU	Jiutai: As in the words of Chōnō: sentient or insentient, all beings have a voice and all, bar none, is a song. Plants, trees, the earth itself, even the sound of wind and water, each has concealed feeling within. The woods in spring stirred by the east wind, insects in autumn crying in the northern dew, do they not embody poetry? Among these, the pine surpasses all, a lordly figure of noble dignity, green through a thousand autumns, its color unchanging from the past to the present. Emperor Shikō granted it court rank, because of its attributes. In foreign lands as well as in our own country, all praise its virtues.
Shite: TAKASAGO NO ONOE NO KANE NO OTO SUNARI	Shite: At Takasago the hilltop bell tolls, serene.
Jiutai: AKATSUKI KAKETE SHIMO WA OKEDOMO MATSUGAE NO HAIRO WA ONAJI FUKAMIDORI TACHIYORU KAGE NO ASAIU NI KAKEDOMO OCHIBA NO TSUKISENU WA MAKOTO NARI MATSU NO HA NO CHIRIUSEZUSHITE IRO WA NAO MASAKI NO KAZURA NAGAKIYO NO TATOE NARIKERI TOKIWAGI NO NAKA NI MO NAWA TAKASAGONO MATSUDAI NO TAMESHI NI MO AIOI NO KAGEZO HISASHIKI	Jiutai: Though the dawn brings frost, the color of the needles on the pine boughs are the same deep green as I approach beneath the tree at dawn or dusk to sweep the needles, falling endlessly. Truly, though the pine needles fall without ceasing, their color is never lost, only deepens, like the masaki vine, an example of a long-lasting reign. Among ever-green trees, the name of Takasago stands out through generations, it’s paired pines the image of this blessing.
Shite Exits: Rongi1
Jiutai: GENI NA NISHIŌ MATSUGAE NO GENI NA NISHIŌ MATSUGAE NO OIKI NO MUKASHI ARAWASHITE SONO NA WO NANORITAMAEYA	Jiutai: Indeed, these celebrated pine branches Indeed, these celebrated pine boughs, illustrate a time of long ago, as do you. Tell us then who you are.
Shite Shitezure: IMA WA NANI WO KA TSUTSUMUBEKI KORE WA TAKASAGO SUMINOENO KAMI KOKO NI AIOI NO FŪFŪ TO GENJI KITARITARI	Shite Shitezure: What is there now to conceal? We are Takasago and Suminoe’s paired pine gods appearing before you here as man and wife.
Jiutai: FUSHIGIYA SATEWA NADOKORO NO MATSU NO KIDOKU WO ARAWASHITE	Jiutai: What a marvel! You have appeared then, revealing the miracle of the pines!
Shite Shitezure: SŌMOKU KOKORO NAKEREDOMO	Shite Shitezure: Though it is said plants and trees are without feeling
Jiutai: KASHIKOKIYO TOTE	Jiutai: In such an auspicious age
Shite Shitezure: TSUCHI MO KI MO	Shite Shitezure: earth and trees as well
Jiutai: WAGA ŌKIMI NO KUNI NAREBA ITSUMADEMO KIMI GA YO NO SUMIYOSHI NI MAZU YUKITE ARENITE MACHIMŌSANTO IUNAMI NO MIGIWA NARU AMANO KOBUNE NI UCHINORITE OIKAZE NI MAKASETSUTSU OKI NO KATA EH IDENIKERIYA OKI NO KATA EH IDENIKERI	Jiutai: All within the sovereign’s land, will share forever in the glory of the reign. To Sumiyoshi I will go now and wait for you there! So saying, where the evening waves meet the shore, he boards a fishing boat, and with a following fair wind, heads out for the open sea! heads out for the open sea!

AIKYŌGEN

Waki: IKANI DAREKA ARU	Waki: Is there someone here?
Wakizure: ONMAE NI SŌRŌ	Wakizure: Here I am, before you.
Waki: TŌURA NO MONO WO OYOBIKITARI SŌRAE	Waki: Call someone here to me who is a local person from this bay.
Wakizure: KASHIKOMATTESŌRŌ TŌURA NO MONO WO WATARI SŌRŌKA	Wakizure: Certainly. Are you a local person from this bay?
Aikyogen: TŌURA NO MONO TO ONTAZUNEARU MAKARIDE UKETAMAWARABAYA TO ZONJISŌRŌ TOURA NO MONO TO ONTAZUNE WA IKAYŌ NARU ONYŌ NITE SŌRŌ	Aikyogen: You asked for a local person of this bay and so I have come to answer any questions you may have. What sort of business do you have with me, a local person from this bay?
Wakizure: CHITO MONO WO TAZUNETAKIYOSHI ŌSE SŌRŌ CHIKŌKITTETAMAWARI SŌRAE	Wakizure: We would like to ask you about something. Please come closer.
Aikyogen: KOKORE MŌSHITESŌRŌ	Aikyogen: I understand.
Wakizure: TŌURA NO MONO WO MESHITEMAIRITE SŌRŌ	Wakizure: I have brought a person of the bay as you asked.
Aikyogen: TŌURA NO MONO ONMAE NI SŌRŌ	Aikyogen: I am a man of the bay, before you.
Waki: KORE WA KYŪSHŪ HIGO NO KUNI ASO NO MIYA NO KANNUSHI TOMONARI NITE SŌRŌ TŌURA HAJIMETE IKKEN NO KOTO NITE SŌRŌ KONO TOKORO NI OITE TAKASAGO NO MATSU NO IWARE KATTATEKIKASARE SŌRAE	Waki: I am Tomonari, a priest of the Aso Shrine in Higo, Kyushu. This is my first time to see this bay. I would like for you to tell me the story of the Takasago Pine here.
Aikyogen: KOREWA OMOI MO YORANU KOTO WO, ONTAZUNENASARYO MONO KANA WARERA MO KONOATARI NI SUMAIMŌSEDOMO KAYŌ NO KOTO KUWASHIKU ZONZEZUSŌRŌ SARINAGARA OYOSO UKETAMAWARI OYOBITARU TŌRI MONOGATARI MŌSŌZURU NITE SŌRŌ	Aikyogen: Well, this is an unexpected question! I live in this area but I am afraid I do not know in detail about what you have asked. However, I will do my best to tell you the story as I have heard it.
Waki: YAGATE KATARARE SŌRAE	Waki: Tell me about it at your own pace.
Aikyogen: MAZU TŌURA NI OITE TAKASAGO NO MATSU TO MŌSU WA TORIWAKE KORENARU MATSU WO MŌSUNARAWASHI SŌRŌ SATE MATA AIOI TO MŌSU SHISAI WA KOKINSHU NO JO NIMO TAKASAGO SUMINOE NO MATSU MO AIOI NO YŌ NI OBOE TO SHIRUSHI OKARETE SŌRŌ KORE WA SHOKUIŌKI NAKA NIMO MATSU WA TOKIWAGI NISHITE SAKAE HISASHIKI MONO NAREBA WAKA NO MICHI SAKAE YUKU KOTOMO KONO TAKASAGO SUMINOE NO MATSU NO HA NO GOTOKU NARUBESHI TO TATOE OKARETE SŌRŌ SAREBA TŌSHA MYŌJIN TO SUMIYOSHI NO MYŌJINNA, FŪFU NO ONGAMI NITE SUMIYOSHI NO MYŌJIN TŌSHA EH ŌRAI MUKAI NO TOKI MO MATA TŌSHA MYŌJIN SUMIYOSHI E GORAIKŌ NO TOKI MO KORE NARU MATSU NITE KAMI KATARAI WO NASARE MUKASHI YORI IMANI ITARUMADE IKUHISASHIKU AIKITARITAMAU NI YORI AIOI NO MATSU TOMO KONO TOKORO NITE MŌSHI NARAWASHITE SŌRŌ SAREBA TŌSHA MYŌJIN TO SUMIYOSHI NO MYŌJIN NA ITTAIBUNSHIN NO ONGAMI NAREBA WAKA NO MICHI SAKAE YUKU KOTO MO DANJŌ FŪFU NO SUENAGAKI HISASHIKU MEDETAKI KOTO MO HITOE NI KONO GOSHINTOKU NITE SŌRŌ SAREBA WAKA NO KOTOBA NIMO ISAGO CHŌJITE IWAO TO NARI CHIRITUMORITE YAMA TO NARU HAMA NO MASAGO WA KOTOGOTOKURUTOMO YOMU KOTONOHA WA TSUKI MA JI NANDO TO UKETAMAWARITE SŌRŌ SAREBA MATSU NO MEDETAKI SHISAI NA SAMAZAMA NO ONNUTA NIMO YOMASERARETE SŌRŌ GA NAKA NIMO AME KUDARU ARAHITOGAMI MO AIOI MO OMOI HISASHIKI SUMINOE NO MATSU TO KAYŌ NI YOMASERARE KONO TOKORO WOBA GOJŪ ROKU OKU SHICHI SEN SAI MADEMO MAMORASETARU YOSHI KONO ATARI NITE MŌSHI NARAWASHITE SŌRŌ MAZU MATSU NO MEDETAKI SHISAI ŌKATA KAKU NO GOTOKU NITE SŌRŌ GA TADAIMA WA NANTO OBOSHIMESHITE YARAN ONTAZUNE FUSHIN NI ZONJI SŌRŌ	Aikyogen: To start with, at this bay the particular pine known as the Takasago pine is this one here. In addition, the origin of “growing together” also appear in the preface of the Kokinshu” where it is written that the pine trees at Takasago and Suminoe should be remembered as growing together. This is because, as among the many trees there are, the pine is an evergreen that flourishes for a long time, so it is said the way of waka poetry must also flourish like the pines of Takasago and Suminoe, verses following the example of pine needles. Therefore, the god of our shrine and the god of Sumiyoshi are deities who are husband and wife. When the god of Sumiyoshi visits our shrine, or again, our god visits Sumiyoshi, they have their godly conversations here at this pine. As they have been visiting each other in this way from ancient times until the present time, it is known now as the pine tree of their relationship together. Since the god of our shrine and the god of Sumiyoshi are as one, it is entirely due to this divine virtue that the path of waka poetry will prosper just as marriage between man and woman will be happy and long-lasting. Also, in words about waka, too, is written that even as pebbles, over time, will become stone, dust pile up to become mountains, and sand on the beach at last give out, there is no end to what may be expressed through words. Now then, the details of the auspicious virtues of the pine have been written about in many poems. Among them is one about the pine at Suminoe where, long ago, gods descended from heaven to live together supporting each other. It is the custom here to say that this place has been protected for fifty-six billion seven thousand (ten thousand) years. First of all, these are the details of why the pine is auspicious, but I would like to ask you what you think as your question seems strange to me.
Waki: NENGORO NI KATARARE SŌRŌ MONO KANA KATAGATA IZEN NI RŌJIN FŪFU KORARE SŌRŌ HODO NI TAKASAGO NO MATSU NO SHISAI TAZUNETE SŌRAEBA TADAIMA NO GOTOKU NENGORONI KATARI SUMIYOSHI NITE MATŌZURU YOSHI MŌSARE MIGIWA NARU KOSEN NI TORINORI OKI O SASHITE IDETAMŌ TO MITE SUGATA WO MIUSHINŌTE SŌRŌ YO	Waki: I wonder if they were having an intimate conversation— that old couple we saw earlier. When we asked them about the significance of the Takasago pine they spoke to us kindly. Then, saying they would wait for us at Sumiyoshi, they boarded a small boat on the shore. We lost sight of them as they headed out to sea.
Aikyogen: GONGODŌDAN KITOKUNARU KOTO WO ŌSESŌRŌ MONO KANA SATEWA TADAIMA MONOGATARI MŌSUGOTOKU SUMIYOSHI NO MYŌJIN KONO TOKORO EH OKIKŌNASARE TŌSHA MYŌJIN TO TOMO NI MATSU NO KOKAGE WO KIYOMETAMŌ ORIFUSHI ONKOTOBA WO KAWASARETARU TO ZONJI SŌRŌ SATE SUMIYOSHI NITE MATŌZURU TOTE SHŌSEN NI TORINORI OKIESASHITE ONNIDE TO ŌSERARETE SŌRŌ GA KONO UE WA HENSHI MO HAYAKU SUMIYOSHI EH ONIDEAREKASHI TO ZONJI SŌRŌ SAREBA SORE GA SHI SHŌSEN ISSŌ TSUKURI MŌCHITE SŌRŌ GA IMADA NORIZOME WO ITASZU SŌRŌ IKANARU ONKATA NITEMO SHINRYO MEDETAKI OKATA WO NOSESOME MŌSHITAKU ZONJISŌRŌ TOKORO NI ASO NO SHINSHOKU TO MŌSARE MATA TŌSHA MYŌJIN SUMIYOSHI NO MYŌJIN TO ONKOTOBA WO KAWASARETARU HODO NO SHINRYO MEDETAKI ONKATA WO NOSE SOME MŌSABA SOREGASHI NO FUNE NO YUKUSUE MO MEDETAKARŌZURU TO ZONJISŌRŌ SĀREBA WARERA NO SHINZŌ NI MESARE SŌRAE SOREGASHI MO KANDORI TSUKAMATSURI ONTOMO MŌSŌZURU NITE SŌRŌ	Aikyogen: How astonishing! What a remarkable thing to say. As I have just told you, the God of Sumiyoshi comes here and together with the God of this shrine, they speak together as they clear the area under the pine tree. Now then, as you have said they told you they would wait for you at Sumiyoshi and then boarded a small boat and headed out to sea I think it is best for you to go to Sumiyoshi yourself as soon as possible! That being the case, I happen to have built a small boat but I haven’t sailed it yet. I had thought I would like to take someone of note on board the first time out, and to have someone touched by divine providence, a priest of Aso as you have told me, and who was chosen by divine will and even spoken with the god of our shrine and the God of Sumiyoshi, to be able to take such an auspicious person certainly promises a most favorable future for my boat. If this suits you, please get in and I will join you in your request, acting as helmsman.
Waki: SĀRABA KATAGATA NO FUNE NI NORI SUMIYOSHI EH MAIRŌZURU NITE SŌRŌ	Waki: Well then, let us board your boat and go to Sumiyoshi.
Aikyogen: YA GORAN SŌRAE SHINRYO NO KITOKU ICHIDAN NO OIKAZE NO FUKI KITARI SŌRAE YAGATE OFUNE NI MESARE SŌRAE	Aikyogen: Look! A miracle of the god’s will! A following wind has suddenly begun to blow. Get into the boat immediately.
Waki: KOKORETE SŌRŌ	Waki: Certainly.

ACT 2

Waki Waits: Machiutai
Waki Wakizure: TAKASAGO YA KONO URABUNE NI HO WO AGETE KONO URABUNE NI HO WO AGETE TSUKI MOROTOMO NI IDESHIONO NAMI NO AWAJI NO SHIMAKAGE YA TŌKU NARUO NO OKI SUGITE HAYA SUMINOE NI TSUKINIKERI HAYA SUMINOE NI TSUKINIKERI	Waki Wakizure: Takasago! Hoist the sail of this boat on the shore Hoist the sail on the boat on the shore. Rising with the moon and tide we go out on tide, the foam of waves at Awaji Island behind us, passing the distant Naruto coast, we have quickly reached Suminoe, we have so quickly reached Suminoe.
Dialogue: Sashi 3
Shite: WAREMITEMO HISASHIKUNARINU SUMIYOSHI NO KISHI NO HIMEMATSU IKUYOHENURAN MUTSUMASHI TO KIMI WA SHIRAZUYA MIZUGAKI NO HISASHIKI YOYO NO KAMI KAGURA YORU NO TUZUMI NO HYŌSHI WO SOROETE SUZUSHIMI TAMAE MIYAZUKOTACHI	Shite: So long ago it was I saw the pine on Sumiyoshi’s shore! How many ages must it have seen? Do you not know my devotion, within the sacred fence through the ages there. With sacred dances,the drums in the night, “With measured rhythm, soothe the god, celebrants of the shrine!”
Dialogue: Jō no ei
Jiutai: NISHI NO UMI AOKIGAHARA NO NAMIMA YORI	Jiutai: From the western sea, rising from the waves of Aoki Field
Shite: ARAWARE IDESHI SUMIYOSHI NO	Shite: I, the god, appear to spring at Sumiyoshi!
Dialogue: Issei Chant
Shite: HARU NAREYA NOKON NO YUKI NO ASAKA GATA	Shite: Lingering snow lies along the coast of Asaka
Jiutai: TAMAMO KARUNARU KISHIKAGE NO	Jiutai: along the beach where lustrous seaweed is gathered.
Shite: SHŌKON NI YOTTE KOSHI WO SUREBA	Shite: Approaching a pine root I rub my hips against it
Jiutai: SENNEN NO MIDORI TE NI MITERI	Jiutai: and a thousand years of evergreen fills my hands.
Shite: BAIKA WO OTTE KŌBE NI SASEBA	Shite: Picking plum blossoms, I set them in my hair,
Jiutai: JIGETN NO YUKI KOROMO NI OTSU	Jiutai: early spring snow of the second month falls on my robe.
Shite Exits: Rongi 2
Jiutai: ARIGATA NO YŌGŌ YA ARIGATA NO YŌGŌ YA TSUKI SUMIYOSHI NO KAMIASOBI MIKAGE WO OGAMU ARATA SAYO	Jiutai: How wondrous this vision of the god! How wonderful appearance by the god! In the clear moonlight the god of Sumiyoshi’s dances and we can but revere him, filled with awe!
Shite: GENI SAMAZAMA NO MAIBIME NO KOE MO SUMU NARI SUMINOE NO MATSUKAGE MO UTSURU NARU SEIGAIHA TO WA KORE YARAN	Shite: Indeed, the dancing maidens’ voices ring out clear at Suminoe, where the form of the pine is reflected in the “Dance of Blue Ocean Waves”
Jiutai: KAMI TO KIMO TONO MICHI SUGU NI MIYAKO NO HARU NI YUKUBEKU WA	Jiutai: The way of the gods and sovereign together goes straight to miyako, the capital in spring:
Shite: SOREZO GENJYŌRAKU NO MAI	Shite: that is the dance “Return to the Palace.”
Jiutai: SATE BANZEI NO	Jiutai: for an endless joyous reign
Shite: OMI GOROMO	Shite: in sacred Omi robes
Jiutai: SASU KAINA NI WA AKUMA WO HARAI OSAMURU TE NIWA JUFUKU WO IDAKI SENSHIURAKU WA TAMI WO NADE MANZAIRAKU NI WA INOCHI WO NOBU AIOI NO MATSUKAZE SASSATN NO KOE ZO TANOSHIMU SASSATN NO KOE ZO TANOSHIMU	Jiutai: outstretched arms ward off evil calming arms drawn in embrace blessings— “Thousand Autumns” a dance to bring joy and soothe all, “Ten Thousand Years” a dance of a joyful long life the voice of the paired pines murmur in the breeze of joy for all, their voices whisper of joy for all!