It’s been so hot that it’s more appropriate to send a midsummer greeting card than a late summer one. I keep getting ‘Heatstroke Alert’ notifications from the Yahoo Disaster Alert app on my smartphone. For us elderly folks, staying indoors is the best option.
This summer, I’ve been watching Japanese festivals and Bon dances extensively on YouTube. I never knew there were so many diverse festivals and Bon dances across Japan. At the same time, I was reminded of how much the times have changed, making it possible to see such things only through a medium like YouTube.
Among all this, what intrigued me the most was a Bon dance called ‘Nanyadoyara,’ passed down in the northern Tohoku region of North Okushu. It’s a Bon dance handed down in the area from southern Aomori Prefecture to northern Iwate Prefecture, as well as in the former Nambu domain area of the Oga region in Akita Prefecture. It is named ‘Nanyadoyara’ after the lyrics of the accompanying song. It is said to be the root of Japanese Bon dances and the oldest Bon dance in Japan. Although the content of the song varies by region, it generally goes like this: ‘Nanyado Nasarete Nanyadoyara Nanyadore Nasarede Noo Nanyadore Nanyadoyarayo Nanya Nasarete Saae Nanyado Yarayo Nanya Nasarete Nanyadoyara Nanyado.’ The lyrics are completely incomprehensible, like some kind of incantation. Due to the enigmatic nature of these lyrics, various researchers throughout history have shown interest, proposing theories such as the ‘Sanskrit theory,’ ‘Dowa theory,’ or even ‘love song theory.’ Folklorist Kunio Yanagita suggested that the lyrics, which he learned from a village girl, mean ‘whatever you do, do as you like,’ and he interpreted it as a love song directed at men on special festival days. However, this explanation has not been entirely convincing, and the mysterious lyrics remain unexplained.
However, in the Taisho era, a theologian from Ichinohe Town in Iwate Prefecture, Eiji Kawamorita, took up this Aomori folk song in his book ‘Jews in Japan’ and made a big splash by asserting that if the pronunciation of ‘Nanyadoyara’ is read as ‘Nagyadoyara’ in Hebrew, it suddenly turns into a song with meaningful words. Kawamorita explained how a Hebrew-rooted poem transformed and took root as a Japanese folk song, presenting several examples of Japanese folk song lyrics and accompanying words that can be read in Hebrew.
To this day, there’s a village in Aomori Prefecture called Herai, which some believe might be a Hebrew village, meaning an ancient Israelite settlement. In the dialect of Herai Village, fathers are sometimes called ‘Ada’ and mothers ‘Aba,’ which some suggest could be transformations of ‘Adam’ and ‘Eve.’ There are numerous similarities between Japanese and Hebrew, such as ‘Akinafu’ (to buy), ‘Ari-Gad’ (lucky for me), ‘Essa’ (I’ll lift it up), ‘Kaku’ (to write), ‘Komaru’ (to be troubled), and ‘Nikumu’ (to avenge), and some words are almost identical.
Today, the theory that the Japanese and Jews share a common ancestry often comes up in discussions about history, and through Bon dances, I’ve gained new insights, deepening my interest in Japan’s ancient history.

残暑見舞いどころか暑中見舞いを出してもおかしくない暑さが続いています。スマホに入れているヤフーのアプリ「防災速報」からは絶えず「熱中症警戒アラート」が飛び込んできます。我々老人は外に出ないことが一番。
今年の夏はYouTubeで日本の祭りや盆踊りを隈なく見ることになりました。日本国中にこんなに多くてこんなに多彩な祭りや盆踊りがあることを初めて知りました。と同時に、YouTubeという媒体がなければ見ることができない時代の変化に改めて感じ入った次第です。
そんな中で最も興味を引いたのは、東北地方の北奥羽に伝承されている『ナニャドヤラ』という盆踊りです。青森県南部から岩手県北部にかけての地域及び秋田県男鹿地方の旧南部藩領内に伝わる盆踊りで、その「はやし歌」の歌詞からとられて『ナニャドヤラ』の名で呼ばれています。日本の盆踊りのルーツともいわれ、日本最古の盆踊りだそうです。お囃子の歌の内容は地域によってばらつきはありますが、おおむね「ナニャド　ナサレテ　ナニャドヤラ　ナニャドヤレ ナサレデ　ノーオ　ナニャドヤレ　ナニャドヤラヨー　ナニャド　ナサレテ サーエ　ナニャド　ヤラヨー　ナニャド　ナサレテ　ナニャドヤラ ナニャド」という内容です。全く意味不明です。まるで呪文のような歌詞です。あまりにも意味不明な歌詞のために古来さまざまな研究者が興味を持ち、これまで「梵語説」や「道歌説」、また「恋の歌説」などが提言されてきました。民俗学者の柳田国男は、村の娘に教わったというその歌詞の意味は「なにヤとやーれ なにヤとなされのう」ということで、これを柳田は「何なりともせよかし、どうなりとなさるがよい」 と、祭りという特別な日に、男に向かって呼びかけた恋の歌だとしました。しかしながら、これとて説得力はなくその不可解な歌詞を解明するまでには至りませんでした。
ところが、岩手県一戸町出身の神学博士・川守田英二が大正時代にその著『日本の中のユダヤ』でこの青森民謡を大きく取り上げ、「ナニャドヤラ」の発音を「ナギャドヤラ」としてヘブライ語で読むと一変して意味のある言葉を有する唄に様変わりすると唱えたので大騒ぎになりました。川守田はいかにしてヘブライルーツの詩が日本民謡に姿を変えて土着したかを解説し、ヘブライ語で書かれた日本民謡の歌詞や囃子言葉があることを複数の事例をもって紹介したのです。
今日まで青森県に存在する戸来(ヘライ)村は、古代イスラエルの集落を意味するヘブライ村ではないかとも語り継がれ、戸来村の方言では父親を「アダ」、母親を「アバ」と呼ぶことがあるそうですが、これは「アダム」と「エヴァ」が転化したものではないかと指摘されています。日本語とヘブライ語の類似は実は枚挙に暇がなく、「アキナフ（買う）」、「アリ・ガド（私にとって幸運です）」、「エッサ（持ち上げるぞ）」、「カク（書く）」、「コマル（困る）」、「ニクム（復讐する）」などなど、中には日本語そのままの言葉も少なくありません。
今日、日ユ同祖論として、日本とユダヤの関係を歴史に遡ってよく話題にも上っていますが、盆踊りを通してまた新たな知見を得、日本の古代史にいっそうの興味を呼び起こしてくれました。

When it comes to Bon Odori, it is one of the Bon memorial services held across Japan during the Obon period from the 13th to the 15th. However, in the Kansai region, especially in Kyoto, Osaka, and Kobe, there is a custom called Jizō Bon, which is held on the 23rd and 24th of August. The main participants of Jizō Bon are children, and in Kyoto, the place of origin, each neighborhood sets up stalls in front of the Jizō statues to offer flowers and rice cakes, enjoy games and lotteries. In Osaka, where I lived, Bon Odori was held during this time, and as a child, I thought the dance held at this time was Bon Odori.
In each neighborhood, Jizō statues were enshrined, and during Jizō Bon, many offerings were placed in front of the statues, and after the festival, the children in the neighborhood received a share of these offerings. Additionally, participating in Bon Odori was a joy because Ramune soda and juice were handed out, which was a treat for us. For children, Jizō Bon was the biggest and final event of summer vacation, and when it ended, the summer holiday was almost over. While there was still unfinished summer homework to worry about, by that time, the once loud cicadas had fallen silent, and the sky began to change from summer clouds to autumn clouds, leaving only the sadness of summer’s end.
Jizō Bon originated in Kyoto and became widely practiced in the Kansai region, but it seems it did not take root much in Tokai or Kanto regions. This is due to the differences in the history of Jizō worship; in Kyoto, Jizō Bon became very popular during the Muromachi period, whereas in Tokyo, Jizō statues were only made in the Edo period, and in Edo, Inari worship was more prevalent than Jizō worship.

盆踊りと言えば13日から15日のお盆の時期に日本各地で行われる盆供養の一つです。しかし、京都、大阪、神戸など、関西地域を中心に地蔵盆と言う風習があって、8月の23日・24日の両日に行われました。地蔵盆の主役は子どもたちで、発祥地である京都では、町内ごとに地蔵尊の前に屋台を組んで花や餅などをお供えし、ゲームなどの遊び、福引きなどを楽しむようですが、私が住む大阪ではこの時に盆踊りがあって、子供の頃は、この時に行われる踊りが盆踊りだと思っていました。
町内毎にお地蔵さんが祀られていて、地蔵盆にはお地蔵さんの前には沢山のお供え物が供えられ、地蔵盆が終わると近所中の子供達にお裾分けされました。また、盆踊りに参加すると、ラムネやジュースが配られ、それが楽しみで踊りに行ったものです。地蔵盆は、子どもたちにとって夏休み最大にして最後のイベント、地蔵盆が終わると夏休みも残りわずかです。やり残した夏休みの宿題が気掛かりですが、その頃には、あんなにうるさかった蝉の声はいつのまにか聞こえなくなり、空には入道雲から秋の雲に変わりつつ、夏の終わりの寂しさだけが残りました。
地蔵盆は京都生まれで、近畿地方では広く行われた行事ですが、東海や関東にはほとんど定着しなかったようです。それは、地蔵信仰の歴史の違いによるものので、京都では室町時代に地蔵盆が大流行しましたが、東京では江戸時代になってやっとお地蔵さんがつくられたことと、江戸にはお地蔵さんよりお稲荷さん信仰の方が盛んだったからのようです。

When one thinks of the Daimonji Okuribi (bonfire event), the first thing that comes to mind is the Daimonji of Kyoto’s Gozan no Okuribi. However, very few people, even in the Kansai region, are aware of the Daimonji Okuribi on Mount Takamado in Nara. Today is the day for Kyoto’s Gozan no Okuribi, but Nara’s Takamado Okuribi was held yesterday, on the 15th.
Of course, Kyoto’s Daimonji Okuribi has a long history, with origins said to be either from the Heian or Edo periods, but the Okuribi on Mount Takamado in Nara began in Showa 35 (1960). It was started to console the souls of those who died in the war, but now it has become a ritual to console all the deceased and to pray for world peace. It is also cherished as a summer tradition in the ancient capital of Nara. Additionally, before lighting the “大” character on Mount Takamado, a Shinto memorial service is held in Kasuga Taisha’s Tobihino area by the priests of Kasuga Taisha, followed by a Buddhist memorial service by monks from temples within the prefecture. This event, which transcends religion and sects to pray for peace, is a very rare practice even on a national level.
While Kyoto’s Gozan no Okuribi has become fully commercialized and attracts tens of thousands of visitors every year, including many foreign tourists, Nara and Kyoto are often compared and contrasted. However, compared to Kyoto’s splendor, Nara still carries a somewhat subdued image. It’s often said that while Kyoto is known for its extravagant clothing culture and Osaka for its food culture, Nara is humorously referred to as a place where people “sleep their lives away.” Though one might nod in agreement, on the other hand, the charm of Nara, which was also the beginning of the Yamato Province, is encapsulated in the classical epithet “Aoniyoshi（.a traditional Japanese poetic epithet known as a “makurakotoba” (pillow word)）,”

大文字送り火といえば誰もが思い浮かべるのは京都五山の送り火。奈良高円山の大文字送り火を知る人は地元関西でも知る人は僅かです。今日は京都五山の送り火ですが、奈良高円の送り火は昨日15日に執り行われました。
もちろん京都五山の送り火は歴史も古く、起源は平安時代とも江戸時代とも言われていますが、奈良高円山の送り火は昭和35年(1960年)に始まりました。戦争で亡くなった方々の魂を慰めるために始まりましたが、今では亡くなられたすべての人々の慰霊と世界平和を祈る行事で、古都奈良の夏の風物詩としても親しまれています。また、高円山への「大」の字の点火に先立ち、春日大社境内の飛火野では、春日大社の神職による神式慰霊祭に続き、県下の寺院の僧侶による仏式慰霊祭が執り行われますが、これは「宗教・宗派をこえて平和を祈る」という全国的にも大変珍しい形で執り行われます。
京都五山の送り火はすっかり観光化され、訪れる観光客も外国人も含め、毎年数万人にも及びます。古都奈良と京都は何かにつけ比較対照されますが、京都の華やかさに比べて、奈良はくすんだ印象が拭えません。京都は着倒れ、大阪は食い倒れとよく言いますが、奈良は寝倒れと揶揄する人がいます。なるほどと頷く反面、大和の国の始まりでもある奈良の良さは、枕詞「あおによし」に込められていると思います。

Japanese summers feel like they begin and end with festivals. From a foreigner’s perspective, they might wonder if Japanese people ever work during the summer, with so many festivals taking place. The core of these summer festivals is the Bon Odori. During the Obon season, lively festival music can be heard everywhere, and Bon Odori, held across the country, is one of the summer’s joys for ordinary people. Originally, Bon Odori was meant to entertain and honor the spirits of ancestors who returned during Obon and then send them off again.
The origin of Bon Odori dates back to the Heian period when it was initiated by the monk Kūya. It was later popularized in the Kamakura period by the monk Ippen. It is said that the original form of Bon Odori was the ‘Nenbutsu Odori,’ a dance accompanied by the chanting of Buddhist prayers, as well as the beating of gongs and drums. Later, during the Nanbokuchō and Muromachi periods, a refined aesthetic sense called ‘fūryū’ became popular, characterized by ornate and elaborate designs. Under the influence of ‘fūryū,’ Bon Odori evolved into a dance accompanied by lively music with flutes and drums, and performers dressed in colorful costumes.
Today, Bon Odori is held throughout Japan. Among them, the three most famous Bon Odori are the Nishimonai Bon Odori (in Ugo Town, Akita Prefecture), the Awa Odori (in Tokushima City, Tokushima Prefecture), and the Gujo Odori (in Hachiman Town, Gujo City, Gifu Prefecture). The Awa Odori, which begins today, is leading the way, marking the climax of this summer.

日本の夏は祭りに明けて祭りに暮れる感があります。外国人から見たら、日本の夏は祭りだらけで日本人はいつ働いているのだろうと思うでしょうね。夏祭りの中核になるのは盆踊りです。お盆の時期になるとどこからともなく聞こえてくる賑やかな祭り囃子、全国各地で行われる盆踊りは庶民の夏の楽しみのひとつです。この盆踊りとは、本来はお盆に帰ってきたご先祖をもてなして供養し、再び送り出すためのものといわれています。
盆踊りの起源は、平安時代に空也上人によって始められ、鎌倉時代に一遍上人によって一気に広められました。念仏を唱えながら鉦（かね）や太鼓をなどを叩きながら踊る『踊り念仏』が盆踊りの原型といわれています。その後、南北朝、室町時代になると人目をひく華美で趣向を凝らした美意識を持つ“風流”が流行しました。その“風流”の影響を受け、盆踊りは派手な衣装で笛や太鼓などの賑やかな演奏とともに踊られるようになりました。
盆踊りは今や日本全国のつづ浦々で催されます。中でも、日本三大盆踊りと言われている、西馬音内盆踊り（にしもないぼんおどり、秋田県羽後町）、阿波踊り(徳島県徳島市)、郡上踊り（ぐじょうおどり、岐阜県郡上市八幡町）の先陣を切って、今日から阿波踊りが始まります。今年の夏もいよいよクライマックスです。

The “Naniwa Yodogawa Fireworks Festival,” which colors the summer night sky of Osaka, was held on the night of the 3rd, and a large crowd enjoyed the colorful fireworks. The “Naniwa Yodogawa Fireworks Festival” is held on the banks of the Yodo River, which flows through Osaka City, and attracts approximately 500,000 visitors each year. It was first held in 1989 (the first year of the Heisei era). The “Heisei Yodogawa Fireworks Festival Executive Committee,” formed from the operating committee of the “Juso Dontokoi Festival,” which had been held 16 times in the past, was established with the hope of revitalizing the city. Funded by donations from businesses and other sources, the event had been held annually as the “Heisei Yodogawa Fireworks Festival.” From the 18th event in 2006 (Heisei 18), the name was changed to the “Naniwa Yodogawa Fireworks Festival,” as it is known today.
The festival started as a handmade fireworks display organized by citizen volunteers and has now grown to be one of the largest and most popular summer events in Osaka. This year’s 36th event was themed “From the Sky of Naniwa, Deliver to the World!” The fireworks were launched in sync with the music, creating a dancing effect. The dynamic star mines that beautifully spread in a semicircle over the water surface at two locations, and the simultaneous launch of large shells that covered the entire field of vision, were overwhelmingly impressive. It was a truly spectacular sight.
When I was a child, there was a fireworks festival called the “Suitosai” held on the riverbank of the Yodo River. Upon researching, I found that it started in the summer of 1946 (Showa 21) near Toyosato Bridge on the banks of the Yodo River, hosted by the Osaka Nichinichi Newspaper, with hopes for the recovery of Osaka, which had been reduced to burned-out fields due to war damage. Since 2002 (Heisei 14), it has been held in conjunction with the Tenjin Festival Dedication Fireworks. It is operated with sponsorship from private companies and organizations, and during the Tenjin Festival, fireworks are launched at Sakuranomiya Park on the left bank of the Okawa River and the Mint Bureau. I feel that perhaps the “Naniwa Yodogawa Fireworks Festival” was established by people with nostalgia for the old “Suitosai.”

大阪の夏の夜空を彩る「なにわ淀川花火大会」が３日夜、行われ、大勢の人たちが色とりどりの花火を楽しみました。「なにわ淀川花火大会」は大阪市を流れる淀川の河川敷で行われていて、毎年、およそ５０万人が訪れています。誕生は平成元年（１９８９年）。過去16回にわたり開催されてきた「十三どんとこい祭」の運営委員会を母体として結成された「平成淀川花火大会運営委員会」が街の活性化を願い発足しました。企業などからの寄付によって「平成淀川花火大会」として毎年開催。平成１８年（２００６年）の第18回からは、名称を「なにわ淀川花火大会」に改めて今日に至ります。
市民ボランティアによる手づくりの花火大会としてスタートし、今や大阪の夏の風物詩として最大級の規模と人気を誇る花火大会となりました。第36回の今大会は「なにわのSORAから、届け世界へ！」をテーマに開催。花火は音楽とシンクロし、踊るように打ち上げられました。左右2カ所の水面の上できれいに半円状に広がるダイナミックなスターマインと、視界全体を覆うように広がる尺玉の一斉打ちなど、圧倒的な迫力は見応えがあるものでした。
子供のころ、やはり淀川の河川敷で「水都祭」という花火大会がありました。調べてみると、昭和21年（1946年）の夏、戦災で焼け野原となった大阪の復興を願い、大阪日日新聞の主催により淀川河畔の豊里大橋付近で開始されたそうです。平成14年（2002年）からは天神祭奉納花火と合同。民間企業・団体等の協賛金で運営され、天神祭りの際に大川左岸の桜ノ宮公園と造幣局で花火を打ち上げたそうです。おそらく「なにわ淀川花火大会」も昔の「水都祭」に郷愁を持ち人たちが立ち上げたような気がします。

Seven years ago, in the summer of 2017, thinking that my legs had weakened and I might not be able to make such a trip again, I made a significant decision to visit Kamikōchi, a place full of memories. In the past, the only way to enter was from Matsumoto City in Nagano Prefecture, but now it’s much easier as you can enter from Hirayu Onsen in Gifu Prefecture. I took a shuttle bus from Hirayu and got off at the Taishō Pond bus stop, the entrance to Kamikōchi. As you descend the steps in front of the bus stop, the breathtaking view of Taishō Pond unfolds before your eyes. Beyond the pond, Mount Yake looms.
From here, it’s about a 4 km journey to Kappa Bridge. After walking for about 20–30 minutes from Taishō Pond, the view suddenly opens up, revealing the Tashiro Marsh spreading out before you. Beyond the marsh, you can catch a distant view of Mount Okuhotaka, the symbol of Kamikōchi. The feeling of standing at the summit resurfaces. Passing through the Tashiro Marsh, the trail splits into two: the “Azusa River Course” and the “Woodland Course.” I chose the “Azusa River Course.” Along the way, there are several signs warning, “Beware of bears!” The clear streams and the sound of babbling water evoke a deep sense of nostalgia. I still vividly remember the delicious taste of powdered juice mixed with the water from the Azusa River.
Continuing on, I crossed Tashiro Bridge and followed the right bank route along the Azusa River. There, a relief of the British missionary Walter Weston, who introduced the beauty of Kamikōchi to the world, is displayed, and now many accommodations, including Kamikōchi Alpen Hotel, have been built in the area. After walking for about 10 more minutes, Kappa Bridge comes into view. Standing on the bridge, you can see Mount Okuhotaka and Mount Myōjin. The course from Taishō Pond to Kappa Bridge takes about two hours if you walk leisurely, but it probably took me three hours.
As I crossed the bridge, I saw an old painter drawing at the foot of the bridge. After finishing his painting, he was drinking coffee. When I spoke to him, he kindly pulled out a folding cloth chair and offered me coffee, and we lost track of time as we reminisced.

今から７年前の2017年の夏、もう足腰も弱ってこの先行くこともないだろうと思って一大決心、思い出深い上高地を訪ねることにしました。昔は長野県の松本市からしか入れなかったのですが、今は岐阜県の平湯温泉から入れるので随分楽になりました。平湯からシャトルバスに乗って、上高地の入口、大正池のバス停を降りました。バス停前の階段を降りると大正池の絶景が目に飛び込んできます。池の向こうには焼岳が聳えています。
ここから河童橋まではおよそ４km程の工程です。大正池から20～30分ほど歩くと、急に視界が開け、目の前に田代湿原が広がります。湿原の向こうには上高地のシンボルとも言える奥穂高岳が遠望できます。あの頂に立った時の感動が蘇ります。田代湿原を抜けると、ここからは「梓川コース」と「林間コース」の2手にコースが分かれますが、「梓川コース」を選びました。途中には「クマにご注意！」の看板が何か所にも立っています。昔ながらの清流とそのせせらぎの音はいっそうの感懐を呼び起こします。粉末ジュースを梓川の水に溶かして飲んだ美味しさは今もはっきり覚えています。
しばらく進んで田代橋を渡り、右岸ルートを梓川沿いに進むと、上高地の魅力を世界に発信したイギリス人宣教師ウェストン氏のレリーフがあり、上高地アルペンホテルをはじめとした宿泊施設が今ではたくさん立っています。進むこと10分ほどで河童橋が見えてきます。橋に立って梓川の上流に目をやると奥穂高岳や明神岳などを望むことができます。大正池から河童橋まで、ゆっくり歩いても２時間ほどのコースですが、３時間は掛ったでしょうか。
橋を渡ると、橋のたもとで絵を描いている老画家がいました。絵を描き終えてコーヒーを飲んでいました。声をかけると、人懐かしそうに布製の折りたたみ椅子を出してくれ、コーヒーを進めてくれ、時間の経つのも忘れて思い出話に花を咲かせました。