翻刻
し時成平か胸板を足にて蹴破りし也其時成平口惜や我等其
方に殺されし事かへす〳〵も遺恨なれ我死なは七日の内に其方
を取殺さんといひて死しけり果して梅若は成平に取殺されしよし
梅若か死骸は今の木母寺に葬り木母寺其時は道心者坊主の
庵にて有之候を段〻取広め梅若か墓有之候に付文字を片と
作りをわかちて木毎寺と名付て寺となしける由夫を今は木母寺と書
替し由扨又成平は彼角力の辺に葬けるか其後成平か霊現れ本
庄辺の町方へ祟りをなし候故所の者恐れて天神に祭けるか霊もあ
らはれす止ぬ今はいかなる事にや梅若丸とは公卿の嫡子の由申伝ふ
成平もいつしか在原中将業平朝臣の霊の様に申ならはす事
是又異説也
右の説は江戸金砂子に沾凉かいへるとも又小異也扨謡曲に作たる梅若の人
商人の手わたりて隅田川に没したりし事は全く妄言なるへけれと我白川
城東北に二里隔て泉崎といへる村の内人買惣太といへるものゝ住し跡
とて今に惣太屋敷とて人も住す荒野と成て有是彼梅若丸を
衒わかせし人商人也と此縁によて今も泉崎の里人隅田川に行は
必禍有とてゆかぬよし其里人の物かたり也泉崎の内岩崎といへる
に此惣太か末なりとて梁にあるしも見ぬものを結付てをくと聞ぬ
一 青山因幡守殿大坂御城代之時家中に石井宇右衛門といふ者は年頃五十
はかりにて物毎相心得人品いみじき振舞なれは侍輩中迄も敬ひけり
然るに西国方に赤堀源五右衛門といへる浪人廿歳余にて日来有付を
かせけ共思はしくもなかりし其知人の何氏にものし何卒其方親類の
現代語訳
した時、成平の胸板を足にて蹴り破ったのである。その時成平は「口惜しや、我等がそなた
に殺されし事、返す返すも遺恨なり。我死なば七日の内にそなた
を取り殺さん」と言って死んでしまった。果たして梅若は成平に取り殺されたとのこと。
梅若の死骸は今の木母寺に葬り、木母寺はその時は道心者坊主の
庵であったのを、段々と取り広め、梅若の墓があることにつき、文字を片と
作りを分かちて木毎寺と名付けて寺となしたという。それを今は木母寺と書き
替えたという。さて又成平は、かの角力の辺りに葬ったが、その後成平の霊が現れ、本
庄辺りの町方へ祟りをなし候故、所の者恐れて天神に祭ったが、霊も現
われず止んだ。今はいかなることにや、梅若丸とは公卿の嫡子の由申し伝う。
成平もいつしか在原中将業平朝臣の霊の様に申しならわす事、
これまた異説である。
右の説は江戸金砂子に沾凉が言えるとも、また小異である。さて謡曲に作たる梅若の人
商人の手渡りて隅田川に没したりし事は全く妄言なるべけれど、我が白川
城東北に二里隔てて泉崎という村の内、人買惣太というものの住みし跡
とて、今に惣太屋敷とて人も住まず荒野と成ってある。これがかの梅若丸を
誘わかせし人商人なりと。この縁によって今も泉崎の里人、隅田川に行けば
必ず禍ありとて行かぬよし。その里人の物語である。泉崎の内岩崎という
に、この惣太の末なりとて、梁に主も見ぬものを結び付けて置くと聞く。
一 青山因幡守殿大坂御城代の時、家中に石井宇右衛門という者は年頃五十
ばかりにて、物毎相心得、人品いみじき振舞なれば侍輩中までも敬いけり。
然るに西国方に赤堀源五右衛門という浪人二十歳余にて、日頃有り付きを
稼がせけれども思わしくもなかりし。その知人の何氏にものし、何卒その方親類の
英語訳
at that moment, kicked through Narihira's chest with his foot. At that time Narihira said, "How regrettable! That I should be killed by you
is endlessly vexing. When I die, within seven days I shall
kill you!" and then died. Indeed, Umewaka was killed by Narihira as predicted.
Umewaka's corpse was buried at present-day Bokuboji Temple. Bokuboji at that time was a hermitage of a Buddhist monk who had renounced the world,
which was gradually expanded. Since Umewaka's grave was there, they divided the characters and
named it Bokuboji (木毎寺, "tree-every-temple") and made it into a temple. Now it is written
as Bokuboji (木母寺, "tree-mother-temple"). Now as for Narihira, he was buried near that wrestling ground, but afterwards Narihira's spirit appeared and
brought curses upon the townspeople around Honjō. The local people, fearing this, enshrined him as Tenjin, and the spirit
ceased to appear and stopped. Now for some reason, it is said that Umewaka-maru was the eldest son of a court noble.
As for Narihira, he came to be spoken of as if he were the spirit of Middle Captain Ariwara no Narihira.
This too is a variant account.
The above account differs slightly from what Senshū wrote in "Edo Kanazukoshi." Now, the story in the Noh play about Umewaka being
passed through human traffickers' hands and drowning in the Sumida River is probably complete fabrication, but in our Shirakawa
Castle, two ri to the northeast, in a village called Izumisaki, there are the remains of where a human trafficker named Sōta lived,
which even now is called the Sōta estate, uninhabited and turned into wasteland. This is said to be the human trafficker who
lured away that Umewaka-maru. Due to this connection, even now the villagers of Izumisaki say that if they go to the Sumida River,
misfortune will surely befall them, so they do not go. This is the story of those villagers. In Iwasaki within Izumisaki,
there are said to be descendants of this Sōta, who tie unknown objects to the roof beams, I hear.
One: When Lord Aoyama Inaba no Kami was castle administrator of Osaka Castle, among his retainers was a man named Ishii Uemon, about fifty years old,
who understood all matters well and whose character and conduct were so admirable that even his fellow samurai respected him.
However, in the western provinces there was a ronin named Akahori Gengoemon, over twenty years old, who had been seeking
employment for some time but without success. A certain acquaintance of his suggested, "By all means, through your relatives