Originally a gossipy account turned folktale, then adopted by Akutagawa into the two-monologue short story, and then into the 1953 movie “Gate of Hell” directed by Teinosuke Kinugasa.

Original Folktale:

Kesa and Morito is a morality story from the mid-13th century about an impetuous teenager, the Genji Clan samurai Morito, who lusts after a young woman, Kesa. When she was 14 she was betrothed to a man named Wataru Saemon, another samurai in the Genji clan, instead of being betrothed to Morito. At the time of the story, 3 years have passed and Morito sees Kesa again at a ceremony celebrating the completion of a new bridge. Morito’s lust for her is renewed and so he schemes to kill Kesa's mother for ignoring his previous request for Kesa’s hand in marriage. He threatens Kesa's mother with death if she does not summon Kesa immediately, and so Kesa sacrifices herself and submits to Morito in order to save her mother. Then, to save the family's honor and destroy Morito's, she demands that Morito kill her husband that night. She places herself in Saemon's room that night and Morito comes in to slice off his head -- because he is a coward he doesn't even have the wits about him to duel him. Then he runs away with the head in his kimono sleeve, and hears of the tragedy of Kesa's death. He looks at the head and is shocked to find that it is his beloved. He brings the head to Saemon and confesses his crime. The two samurai mourn together. Saemon concludes that Kesa must have been the deity Kannon (the Buddhist goddess of mercy) in disguise, who descended to teach the men of the world the sin of desire. The twist: the first sentence of this fable provides the context for this gossipy account of a rape-murder or an affair. “The origin of Priest Mongaku’s religious devotion was nothing but sexual desire.” In the end of the story, Kesa’s mother becomes a nun while Saemon and Morito both become priests – Morito becomes Mongaku. For him, it was his guilt and repentance that led him to intense training to be the holiest man in Japan. At his chest, he was said to carry a portrait of Buddha and of Kesa to gaze upon whenever grief or longing consumed him.

Kesa & Morito

See What I Wanna See Michael John LaChiusa

Dramaturgy Notes Cordelia Driussi

Jan 8 2016

Two lovers find themselves at the

climax of their relationship: one of

them must die to redeem the honor of

the other.

“Tonight I kiss my lover for the last time.”

2

Kesa to Morito (Akutagawa) Kesa & Morito (LaChiusa)

袈裟 Kanji meaning: “pure (e.g., buddhist) robes” She has her soliloquy after Morito's. Moon: pale, even sickly, light flooding in through the shutters. In this version she chose to sleep with Morito without the death threat. She plans to trick Morito into killing her instead of her husband (Saemon), which becomes the greatest sacrifice for love, referencing the original tale. “How can a woman’s heart ever be comforted once it has known the ugliness of her own person?... Oh, am I not—is not a woman a being that feels joy in being loved by a man even if she has to kill her own husband?” She hates Morito for knowing her true ugliness both inside and out, and wants to solidify her virtue as a good wife while also condemning Morito for his actions. She grieves the actions that led to this point of no return.

Kesa – as a word, means “this morning” We hear her side of the story first: "tonight I'll kiss my lover for the last time." We wouldn't know this was adultery if she didn't clarify that he is "thicker than her husband", and it is revealed that she is actively, rather than passively, adulterous in this.

Sleep & breathe & wake & sigh; laugh & kiss & fuck & lie

She has confessed her guilt to her husband, which is different than both the original folktale and the short story. Kesa also owns her attraction to Morito in this version – he is declared her lover rather than the reason for shame or the person who dishonors her. She will end Morito’s life and return to her body, to her room. “Time will resume.”

盛遠 Kanji meaning: “blast, copulate, distant” His soliloquy comes first. Moon: horrifyingly bright. Exposes his crime and his shame at the choice he's making -- he's planning to kill a man he doesn't hate… for a woman he does not love, or so he wonders. “What is that great power which impels me, this coward ‘me’, to murder an innocent man? I cannot tell. But possibly… No, it cannot be. I despise her. I fear her. I hate her. And yet, and yet, it may be because I love her.” He hates Kesa for revealing herself to be much different than his fantasy had always been. Instead, he sees her now as a ready adulteress, with dark circles under her eyes and with sweat sticking her dark hair to her face.

Morito His monologue comes after Kesa's. Nearly the same lyrics except for some alterations. Brings us back to the framing device of such a simple but challenging moral dilemma.

Sleep & breathe & wake & cry; sweat & shit & screw & lie

Both of them say that they are ambivalent as the innocent die – but that’s an idea from Akutagawa’s story, which seems different from the sentiment of this version of the plot. He claims he’ll strangle her and then return to his body, to his bones, to his skin, implies that he needs to regain his self-control. “Time will begin.”

Akutagawa

vs

LaChiusa

Akutagawa:

“If I don’t kill her husband, she will kill me one way or

another. I must kill him else she will kill me,” I thought

desperately, looking into her tearless but crying eyes.

(Morito)

If my husband sees my body, he will… no. I won’t think of him. My husband loves me.

But I have no strength to return his love. I can love

only one man. And that very man is coming to kill me

tonight.

(Kesa)

Soon the faint sound of the opening of a shutter is heard, and pale moonlight floods in.

3

Originally a folktale teaching about the dangers of trusting a stranger, then adapted by Akutagawa to illustrate the power of the speaker’s perspective compared to others in a confusing series of events, and then most famously adapted for the screen when it was combined with another Akutagawa story, “Rashomon”, in Akira Kurosawa’s 1950 film of the same name. Has been so influential that lawyers can call a case a “Rashomon case” when the testimonies conflict too much to get a clear idea of the truth and what really happened.

Original Folktale:

Of a Man Who Accompanied his Wife to Tanba and Was Tied to a Tree is a tale from the 12th century. He was walking as she was on horseback when they encountered a suspicious man who offered his beautifully engraved sword to our protagonist, in exchange for his bow and arrows. Of course our protagonist accepts, because his bow and arrows are worth nothing comparatively. They walk along with the stranger into a grove of trees, when suddenly the evil man readies the bow and strikes the arrow, pointing it at the husband. He demands that the wife dismount the horse. Thus, he ties up the husband to keep him from coming after him and then sees the wife in the light -- then realizes she looks like a bodhisattva (a person who could reach nirvana but refrains from doing so in compassion for other suffering beings) and desires her "even though she is of the common class". He loosens her robes and she submits to him, allowing him to take her in the grass as her husband looks on. He takes pity on her when he is done, expressing his fondness and sympathy, letting her keep her robes as he steals the bow and arrows and mounts the horse. He apologizes for this, as he needs the horse to make a speedy getaway. She then goes to her husband, unties him, and the two continue walking to Tanba without speaking a word to each other. The twist: this tale implies that the thief has a sense of honor by not taking her clothes, because they were very expensive and part of a person's personal assets. He feels bad for her because her husband is so inept. The tale also implies that the husband was a fool for letting a total stranger take his bow and arrows in the dark in the mountains.

In A Grove / R Shomon

See What I Wanna See Michael John LaChiusa

Dramaturgy Notes

Cordelia Driussi Jan 8 2016

Conflicting testimonies create a blurry account

of the events that transpire in a rape-

murder case in a grove of trees.

“I see what I wanna see, I know what I

wanna know.”

4

In a Grove (Akutagawa) R Shomon (LaChiusa)

Facts of the case: • Takehiro is dead. • Tajōmaru raped Masago. • Tajōmaru stole Takehiro's bow

and quiver, as well as the woman's horse.

• In each of the accounts, Masago wishes Takehiro dead, although the details vary.

• Masago and Tajōmaru did not leave together.

Facts of the case: • Louis is dead. • Jimmy and Lily had sex, though

consent is unclear. • Lily is unhappy in the marriage,

but in the men's accounts she wants him dead. In her account she wants to fix the marriage once there's no turning back.

• Jimmy and Lily did not leave together.

Tajomaru 多襄丸 "Many cyclical truths" Blue silk kimono Claims that he did violate Masago and then she said the winner of the duel would get to have her as a wife.

Jimmy Mako 真子 "Child of truth" Claims it was her own damn fault for leading him on. Then he dueled with Louis and won (though it’s 23 strikes in the story and 4 bars in the musical)

Takahiro (Takejiro) 敬浩 "Great Nobility" Lilac kimono Claims that the thief seduced Masago and that she then turned against him, screaming to “Kill him! Kill him!” Also adds that the thief gave him the option to just kill her for him if he wanted. Then left alone, suicide.

Louis From German: Ludwig, "Great warrior" Claims that his wife falls in love with Jimmy – I’ll go away with you, which is straight from the short story [quote in the sidebar]. Jimmy offers to kill her if Louis wants him to, but she runs, and Jimmy runs out after her. Louis commits suicide when he’s left alone.

Masago 真砂 "Sand" or "Eggs", also the fish roe often found in sushi. Claims she killed Takehiro, and then attempted suicide many times unsuccessfully. “I must have been forsaken even by the most merciful Kannon.”

Lily Pale white flower. "Purity" Claims she was raped and then awoke to see Louis looking at her with hatred. Tries to fix the relationship, tell me what to do, I’ll do as you say, then agrees to die with him. Kills him, then blacks out, and then runs away, too scared to die.

Woodcutter Janitor of a movie house

Medium Psychic/Medium

Buddhist Priest (Well… Priest in Gloryday!)

Bounty Hunter The Cops interrogating everyone

Mother of the Wife (Mother of Louis is mentioned)

Akutagawa

vs

LaChiusa

Akutagawa:

“Once your virtue is stained, you won’t get along well

with your husband, so won’t you be my wife instead? It’s

my love for you that made me be violent toward you.”

While the criminal talked, my wife raised her face as if in a trance. She had never looked

so beautiful as at that moment. What did my

beautiful wife say in answer to him while I was sitting bound there? I am lost in

space, but I have never thought of her answer

without burning with anger and jealousy. Truly she

said… “Then take me away with you wherever you go.”

(The Dead Husband’s Testimony, as told

through a Medium)

5

Originally a farcical story told as a joke with a pun as the punchline, then adapted by Akutagawa to tell a story about personal truth and public deception becoming personal faith, and what faith really means for religion and for the believers themselves.

Original Folktale:

Tokugo the Storehouse Official and the Incident at Sarusawa Pond is from the 13th century, telling the tale of a priest with the nickname Hanakura, or "nosestore", because of his red nose that is apparently swollen with all the official titles he's earned. He puts up a sign by the pond saying "A dragon will rise from the pond on a certain day of the upcoming month." Then as masses are coming to see this prophecy come true, he is amused at their gullibility. But as it gets closer to the day of his own fake prophecy, he realizes that this many people cannot possibly be wrong, so he positions himself to see the pond as well. In the end, it doesn't happen, and so he runs away as night falls and bumps into a man who he thinks is blind. "Watch out, mekura [you are blind]!" he shouted. "No, I'm not, hanakura [it's dark beyond the nose]," the man replied. The wordplay here isn't easily translated, but it means that the night is so dark that one cannot see past one's nose, and it is an added joke that this stranger would say a phrase that includes the priest's silly nickname, "Hanakura". The twist: In the original, it is a lie that becomes far too powerful and is proven to be untrue when the dragon does not ascend from Sarusawa pond. But in Akutagawa’s version, the dragon really does ascend! And everyone rejoices in the miracle that it is, and doesn’t listen when Hanazo tries to convince them that it was his lie that came true. In our version, it is the same situation of a lie that gets blown out of proportion, but then Michael ends up being the only person who witnesses the appearance of Christ and it falls apart in his face when no one else sees it. In addition, in Chinese mythology, the dragon represents the Imperial Throne, making it a Godlike and supreme experience to witness. But in Japanese folklore, seeing a dragon is a great blessing, and has to do with renewal and miracles. In our show, this symbol of hope and renewal is represented in Jesus: "In three weeks, on Tuesday, at 1 p.m. sharp, a miracle will occur here in Central Park... from the depths of the pond Christ will appear, believe and be free"

The Dragon / Gloryday

See What I Wanna See Michael John LaChiusa

Dramaturgy Notes

Cordelia Driussi Jan 8 2016

A priest makes up a prophecy about the arrival of Christ in

Central Park. As more people start to believe

in the prophecy, he starts to question what

faith really is.

“This is what it’s like to be God!”

6

The Dragon (Akutagawa) Gloryday (LaChiusa)

Basic storyline: Kurudo Tokyugo (nicknamed Hanazo) is tired of being made fun of and decides to make up a prophecy that a dragon will come out of the pond on a specific day at a specific hour. He manages to fool his fellow priests, which makes him triumphant, until the word gets too far out and he realizes the scope of his actions. His dying aunt, a priestess, comes to see it with the hordes of people. He is crawling out of his skin with anxiety at being found out, but cannot convince anyone to leave, so he hides with his aunt and then everyone sees the dragon burst out of the pond and ascend to the heavens. He tries to tell everyone it was a fake prophecy, but everyone hails the miracle as one from the heavens and Hanazo must grapple with the lie he told to others and the truth he has to grapple with.

Basic storyline: A priest is overwhelmed by his duties in post-9/11 New York and searches desperately for something to help people. He makes up a message about Christ returning to Earth from the pond in Central Park on a specific day at a specific hour. He manages to convince everyone, despite initial skepticism. Everyone needs something to hope for, everyone's story comes to light and then it comes to a peak when the hour strikes. His aunt, who is atheist, is eventually convinced to come see the miracle occur. Gloryday arrives! A storm comes crashing down over the park and everyone runs away, so the Priest is the only one who sees it. Everyone is angry at him for lying and run away soaked by the storm. He is rejected by all, and realizes that he told the lie for everyone else, but he was the only one to receive the truth.

Kurudo Tokyugo Known by general population as "Hanazo", or "nose-store", because of all his honors and titles as a priest swelling up his red nose.

Priest (Michael) Heavy with the weight of post-9/11 Manhattan pain and suffering, and trying to find a way to give people hope even as he's lost his faith.

Aunt Dying, very religious, a priestess even, who comes to stay with Hanazo in order to see the dragon ascend from Sarusawa pond.

Aunt Monica Communist, socialism or death, atheist, even anti-religious, but comes to see Christ appear. Also dying, according to the doctors

Other Priest Named “Emon” (interesting because Kesa’s husband is named Sa-emon), suspicious of Hanazo but gets swept along with the lie as well.

Reporter Suspicious of the miracle but is looking for answers. “That’s what people do. The instinct to wonder is human. The instinct to survive is, too.”

Old lady at the pond The old woman, who had always been convinced that a priest never lied, was astounded out of her wits. “Is it possible that a dragon still lives in this pond? The color of the water over there does look suspicious!”

Actress (Deanna) Had a crisis in Hollywood (potentially because of 9/11?) and suffered a car crash, loses her boyfriend and is desperate for help or hope. Also, despoils Priest Michael behind a bush in the park when they first meet.

A man in the village He claims he saw a dragon once, and everyone laughs at him and thinks he just saw an otter, but he’s back at the pond to see the miracle occur.

CPA Had an episode of religious crisis that led to a break with society leading him to the bedraggled state he’s in – “don’t you lie to me: will God see me again?”

Akutagawa

vs

LaChiusa

Akutagawa:

“In that instant, between the spray and the clouds, his

eyes caught the faint image of a hundred-foot-long black

dragon rising straight up into the sky, its golden talons

flashing. That lasted but a split-second, and then, I’m told, all you could see was the storm whipping cherry

blossoms from the trees around the pond up into the pitch-dark sky. Had his eyes

been playing tricks on him when he saw the image of the

dragon? The thought made him feel – especially since he

had been the one to put up the signboard – that the

ascent of the dragon could not have happened. Still,

he’d seen what he’d seen.”