"Karaika" - Kyakurai

Japanese: 《却来華》 - きゃくらいか

...His father, Yasaburo, was appointed as a tayu by the monks of Kofuku-ji Temple in 1386 (3rd year of Genchu/3rd year of Shitoku), and later the position of head carpenter of the Enman-i-za was passed down to him by Bishao Jiro, the son of Kotaro, the eldest brother of Konparu Gonshu, but he seems to have died young, and Zenchiku does not mention his father's art. Perhaps for this reason, Zenchiku often sought guidance from his father-in-law, Zeami, and after becoming Konparu Tayu, in 1428 (35th year of Oei), Zeami taught him Rikugi and in 1428 (1st year of Shocho), Shugyokutokuka. From the colophon and the wording of Kakurai-ka, we know that Zeami had high hopes for Zenchiku's future. His brother-in-law, Kanze Motomasa, was also favorably disposed towards Zenchiku, showing him a copy of "One Volume of the Secret Teachings of Great Destiny" (possibly the Flower Mirror). ...

From Zeami

Even under Yoshinori's oppression, Zeami's enthusiasm did not wane, as he wrote Shuugigyokutotsuka for his son-in-law Konparu Zenchiku and Shudoshiyo to strengthen the unity of the troupe. In 1430, Motono compiled his father's discussions on the arts in Sarugakudangi and retired, and in August 1432, Motomasa died in Ise, cutting off the main line of the Kanze troupe. In his old age, he laments the loss of his successor with a painful expression in Musekiitsushi, and the following year, Kiyakuraika was written as a memento for future generations, without a successor. In 1900, Motoshige became Kanze Daifu, but Zeami was exiled to Sado Island the following year as an elderly man, possibly because of the anger of the Shogun over his succession.

*Some of the terminology explanations that mention "Ke Lai Hua" are listed below.

Source | Heibonsha World Encyclopedia 2nd Edition | Information

Japanese:

…父の弥三郎は1386年(元中3∥至徳3)に興福寺衆徒から大夫に補任され，後に円満井座の棟梁の地位を金春権守の長兄光太郎の子の毘沙王（びしやおう）次郎から譲られたものの，早世したらしく，禅竹は父の芸についてひと言もふれていない。そのためか禅竹は岳父の世阿弥に教導を仰ぐことが多かったようで，金春大夫になった後の1428年(応永35)には《六義（りくぎ）》を，1428年(正長1)には《拾玉得花》を世阿弥から相伝されており，その奥書や《却来華》の文言から，世阿弥が禅竹の将来に嘱望していたことが知られる。義兄の観世元雅も〈一大事の秘伝の一巻〉(《花鏡》か)を見せるなど，禅竹に好意的であった。…

【世阿弥】より

…義教の弾圧下にも，女婿金春禅竹（こんぱるぜんちく）のため《拾玉得花（しゆうぎよくとつか）》を著述し，《習道書（しゆどうしよ）》を書いて一座の結束をはかるなど，世阿弥の意欲は衰えなかったが，1430年には元能が父の芸談を《申楽談儀（さるがくだんぎ）》にまとめて遁世し，32年8月には元雅が伊勢で客死し，観世座の本流は断絶してしまった。老後に後嗣を失った嘆きは《夢跡一紙（むせきいつし）》に痛ましく，翌年成立の《却来華（きやくらいか）》は相伝者のいないまま後代への形見として書かれている。33年に元重が観世大夫となったが，その大夫継承をめぐって将軍の怒りに触れたのか，世阿弥は翌年老残の身を佐渡へ流された。…

※「《却来華》」について言及している用語解説の一部を掲載しています。

出典｜株式会社平凡社世界大百科事典第２版について | 情報

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