Today is the ‘Chūshū no Meigetsu’ (Mid-Autumn Full Moon). It is a traditional Japanese event that has continued since the Heian period. ‘Chūshū no Meigetsu’ refers to the custom of moon-viewing on the night of the 15th day of the 8th month in the lunar calendar. In the lunar calendar, autumn is from July to September, and the 15th day of the 8th month, which falls in the middle, was called ‘Chūshū’ (Mid-Autumn). The moon that rises on the night of the 15th day of Chūshū is called the ‘Chūshū no Tsuki’ (Mid-Autumn Moon), and because the moon appears particularly beautiful around this time, it became known as the ‘Chūshū no Meigetsu’ (Mid-Autumn Full Moon).
In the modern solar calendar, there is about a one-month discrepancy, so this year (2023), the day of ‘Chūshū no Meigetsu’ falls on September 29. Since ‘Chūshū no Meigetsu’ is based on the solar calendar, the date changes every year. For example, in 2022, it was on September 10, in 2023 on September 29, in 2025 on October 6, and in 2026 on September 25, showing that the date can differ by nearly a month depending on the year.
When it comes to offerings for moon-viewing, ‘Tsukimi Dango’ (moon-viewing rice dumplings) and pampas grass are traditionally used. A table is set up in a place where the moon is easily visible, and 15 dumplings, representing the 15th night, are piled high on a large plate, with pampas grass arranged beside them as a stand-in for rice ears.
The pampas grass in the photograph was coincidentally taken today, and its formal name is ‘Shiroganeyoshi’ (silver grass). In English, it is called ‘Pampas Grass,’ and it originates from the grasslands (pampas) of South America, including Brazil, Argentina, and Chile. Pampas grass was introduced to Japan during the Meiji era, and it is now commonly seen in parks and wetlands across the country.

今日は中秋の名月。平安時代から続く日本の伝統行事です。中秋の名月とは、旧暦8月15日の十五夜に月見をする習わしのことです。旧暦では秋を7月～9月としており、その真ん中にあたる8月15日を中秋と呼んでいました。この中秋にあたる8月15日の夜に昇る月を「中秋の月」と呼び、さらにこの頃の月が特に美しく見えることから、「中秋の名月」と呼ばれるようになったとされています。
新暦ではほぼ１ヶ月のずれがあり、今年は9月の17日が中秋のの名月の日になります。中秋の名月は太陽暦に基づき決まるため、毎年日付が変わります。ちなみに2022年は9月10日、2023年は9月29日、2025年は10月6日、2026年は9月25日と、実は年によって１ヶ月近くの開きがあります。
お月見のお供え物といえば、「月見団子」とススキ。月がよく見える場所に台を置き、十五夜にちなみ15個の団子を大皿にうず高く盛り、側には稲穂に見立てたススキを飾るのが伝統的なお供え物です。
写真の大ススキはたまたま今日撮った写真で、正式名はシロガネヨシです。英名をパンパスグラスと呼び、原産地はブラジル、アルゼンチン、チリなどの南米大陸の草原(パンパス)です。日本には明治時代に入ってきて、今では全国の公園や湖沼で見かけます。

The mornings and evenings have become slightly cooler, but during the day, the temperature still feels like it’s in the height of summer. The once-bustling beach is now deserted, and you can faintly hear the sound of fishing boats far off in the distance. Occasionally, a red dragonfly flies by, subtly reminding you that autumn is approaching. It’s a strange seasonal feeling—too early to call it late summer, but not quite early autumn either. In haiku, it’s customary to include seasonal words to signify the season, but even the seasonal almanacs are of little help. For instance, “late summer” is a seasonal term that, according to the almanac, refers to the period from Shōsho (around July 7) to Risshū (around August 7), but this time frame is still the peak of summer, making it an awkward term to begin with. Especially with this year’s weather, it leaves one wondering, “When exactly is late summer?” Next week, on the 19th, marks the start of the autumn equinox period. Ideally, we’d call it early autumn, but that too feels off given the current weather. Recently, the climate has shifted dramatically. I’m concerned about the environmental changes brought about by these climate fluctuations.

朝晩は微かに涼しくなりましたが，昼間はまだ真っ盛りの様な気温です。賑わった海辺には人影はなく、遙か沖合を行く漁船のエンジン音が微かに聞こえてきます。時折飛んで来る赤トンボが秋の訪れをふと気づかせます。晩夏とも言い難く、初秋とも言い難い何とも奇妙な季節感です。俳句では原則、季語を入れることで季題を表しますが、歳時記もまるで役に立ちません。例えば「晩夏」、歳時記によると、小暑(７月７日頃)から立秋(８月７日頃)の時期を表す季語ですが、この時期はまさに夏の真っ盛り、元々無理がある季語です。ましてや、今年の様な気候では「晩夏」っていつなんだということになります。来週の19日は秋の彼岸の入り。初秋と言いたいところですが、これもそぐわない気候です。この様に最近は気候がガラッと変わりました。気候の変動がもたらす地球環境の変化が心配です。

The term “Nihyakutōka” (the 210th day) was commonly heard in the past, but it’s rarely mentioned these days. “Nihyakutōka” is one of the traditional seasonal divisions and refers to the 210th day from the start of spring (around February 4th), which falls around September 1st each year. Around this day, various rituals such as Kazamatsuri (Wind Festivals) and Fūchinsai (Wind Calming Festivals) have been held at shrines across Japan to pray for protection from wind damage.
Additionally, on September 1, 1923 (Taisho 12), the Great Kanto Earthquake occurred, and in 1960 (Showa 35), this date was designated as “Disaster Prevention Day.” Wind festivals meant to protect crops and calm the winds still remain in various parts of the country. Particularly famous is the wind festival held in Yatsuo Town, Toyama City, the “Owara Kaze no Bon” of Etchu Yatsuo.
“Owara Kaze no Bon” is one of the most representative events of Toyama Prefecture, held annually from September 1st to 3rd in the Yatsuo district of Toyama City. In this festival, silent dancers wearing straw hats perform sophisticated dances along the streets of the hilly town, accompanied by the mournful melody of the Etchu Owara Bushi. The festival features graceful female dancers, vigorous male dancers, and the poignant music of the kokyū (a traditional Japanese string instrument), captivating visitors. During the three days of the Owara Kaze no Bon, from September 1st to 3rd, approximately 250,000 spectators visit Yatsuo.

「二百十日」（にひゃくとおか）という言葉は昔はよく聞きましたが、最近はめっきり聞かなくなりました。「二百十日」は雑節のひとつで、立春（2月4日頃）から数えて210日目の日で、毎年9月1日頃にあたります。この日の前後には、風害を免れるよう祈願して、各地の神社で風祭（かざまつり）や風鎮祭（ふうちんさい）などの祭りが催されてきました。
また、1923年（大正12年）には、ちょうどこの9月1日に関東大震災が発生し、これに因んで1960年（昭和35年）には「防災の日」として制定されました。農作物を守るために風を鎮めるための風祭りは全国各地に残っています。特に有名なのが富山市八尾町で行われる風祭り、越中八尾「おわら風の盆」です。
「おわら風の盆」は、富山県富山市八尾(やつお)地区で、毎年9月1日から3日にかけて行われている富山県を代表する行事です。 越中おわら節の哀切感に満ちた旋律にのって、坂が多い町の道筋で編笠を被った無言の踊り手たちが洗練された踊りを披露します。艶やかで優雅な女踊り、勇壮な男踊り、哀調のある音色を奏でる胡弓の調べなどが来訪者を魅了します。おわら風の盆が行なわれる９月１日から３日までの3日間には、合計25万人前後の見物客が八尾を訪れます。

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。

Samegai-juku, the 61st post town on the Nakasendo, is an old and new popular spot, known for its picturesque streetscape, the murmuring of the Jizo River, and the delicate flowers of the plum blossoms in the water. The Nakasendo is one of the five main routes established during the Edo period, connecting Nihonbashi in Edo (Tokyo) and Sanjo Ohashi in Kyoto through an inland route. Compared to the Tokaido, which runs along the Pacific coast, the Nakasendo is about 40 kilometers longer and passes through relatively steep mountainous terrain. However, the accommodations were cheaper, and the regulations by the Edo shogunate were more relaxed, resulting in traffic comparable to that on the Tokaido.
Samegai, where Samegai-juku was located, has long been a key transportation hub, and it is also mentioned in the Kojiki that this place, called “Isamei no Shimizu” (the healing spring), is where Yamato Takeru (Prince Ousu) healed his wounds after being defeated by the god of Mount Ibuki. The temperature of the clear stream water remains around 14 degrees Celsius throughout the year. The Baikamo flower blossoms, which grow along the bottom of the stream and crawl along with the flow, can reach lengths of about 50 centimeters and bloom white flowers resembling plum blossoms, about 1 to 1.5 centimeters in size, from early summer to late summer. The sight of these underwater flowers, the Baikamo flower, in Samegai-juku, near the end of a roughly two-week journey, must have left a particularly strong impression on travelers.

中山道61番目の宿場町である醒井宿（さめがいのしゅく）の風情ある街並みと地蔵川のせせらぎ、そして可憐な梅花藻もある醒井は古くて新しい人気のスポットです。中山道は江戸時代に整備された五街道の1つで、江戸の日本橋と京都の三条大橋を結ぶ内陸経由で結ぶ街道です。太平洋沿岸経由の東海道に比べて、距離は40 kmほど長く、比較的険しい山道が多かったわけですが、宿賃も安く、江戸幕府の取り締まりも緩やかだったので、東海道に負けないくらい往来は激しかった様です。
醒井宿のあった醒井は古代からの交通の要衝であり、伊吹山の神に敗れたヤマトタケル(倭建命・日本武尊）が傷を癒したのもこの地「居寤の清泉」（いさめいのしみづ）であると『古事記』にも記されています。水温は年間を通じて約14度前後の清流の水底に群生し、流れに沿って這うように育つ梅花藻は長さは約50センチほどで、初夏から晩夏にかけて、大きさ1〜1.5cmの梅花のような白い花を咲かせます。およそ2週間くらいの長旅を経て、京都三条大橋も間近な醒井宿で見る水中花、梅花藻は旅人にとってことさらに印象深かったに違いありません。