Shunshoku Umegoyomi Vol. 1: Into Hiding

Fig. 1: 相
談さい中
お屋敷か
ら。久八
が宅へ役
人衆がご
ざられて

Fig. 2: 
殿の
御国
へ御
立ゆ
ゑ。
心づ
かず
にお
いた
るが。

"While [we were] in the middle of discussing [this], young government officials arrived at Kyūhachi’s house from [Lord Hatakeyama’s] mansion (fig. 1)."

The word 「さい中」 is just 「最中」 written in kana for the first character only. This is somewhat reminiscent of mazegaki, although that term is typically used to refer to words written in a mix of kanji and kana as a result of the post-WW2 orthographic reforms.

I couldn't figure out the meaning of the kanji 「㐬」, so I just ignored it in the translation above. Perhaps that's not the right kanji, but the reading does match.

Edit: according to Matt's suggestion in the comments, I've changed 「役人㐬」 to 「役人衆」. He suggested that the reading was 「わかしゅ」, which meant "young man" in the Edo period. However, the difference in the kanji and the furigana for the first two kanji clearly being 「やくにん」 (which is a valid reading for 「役人」) by itself led me to changing the furigana to 「やくにんしゅ」. Therefore, I included the meanings of both readings (「やくにん」 and 「わかしゅ」) in the translation, as "young government officials."

The first component of the verb 「ござられて」 is 「ござら」, or the verb 「ござる」 in the imperfective form （未然形）. Next is 「れ」, or the auxiliary verb 「る」 (which makes the preceding verb honorific) in the continuative form （連用形）. This is presumably added because the men coming are officials from the government. Last is the continuative particle, 「て」.

Fig. 4: 松
兵へならび
に當主人。

"Because the Lord was departing for his [home] province (fig. 2), he had not noticed [the matter] and let it be, but because the Natsui household had been broken up [and sold off], he wouldn't sway for us [in terms of] the price of the tea caddy (fig. 3)."

In fig. 3, the verb 「心づかず」 can be parsed as the verb 「心づく」 in the imperfective form followed by the negative auxiliary verb 「ず」.

Fig. 3: 夏
井の家分
散とあれ
ばゆるが
せならね
茶入の
金子

I wasn't entirely sure about how to break down 「ゆるかせ」, but I'm guessing it's the classical Japanese verb 「許る」 ("to permit") followed by the verb 「仮す」, which means "to grant" or "to forgive."

Edit: according to Matt's comments below, I've changed「ゆるかす」 to 「ゆるがす」, meaning "to sway," which I took to refer to his firmness on receiving repayment for the tea caddy.

The following pattern 「ならね」 is just 「ならない」 with a slightly different pronunciation.

I was also a little confused about the meaning, but I think the issue at hand is that since the Natsui household had already been liquidated, there was no way for Tanjirou (or anyone else from the household, for that matter) to pay Lord Hatakeyama the price of the tea caddy. In such a situation, the debt could have simply been forgiven, but the Lord chose not to in this case.

Fig. 5:
丹次郎
同道い
たせと
大むづ
かし。

"He commanded [the government officials] to get (fig. 5) Matsubei, as well as the husband (fig. 4), Tanjirou, to accompany [them back]. This was a big problem (fig. 5)."

I wasn't sure about what the function of 「當」 in 「當主人」 was, so I just ignored it in my translation above.

In fig. 6, the term 「同道」 ("going with" or "accompanying") is used. The second kanji looked quite different from the print form, so I tracked down this entry in a kuzushiji dictionary to confirm its identity.

Continuing the interpretation from above, the government officials are taking Matsubei and Tanjirou into custody because they cannot pay off their debt from the tea caddy.

Fig. 6: それ
から久八
がはからひで。

Fig. 7:
おれハ
しバら
く世を
しのぶ
身の
うへ。

"After that, Kyūhachi made arrangements (fig. 6). I would, for a while, hide myself and my welfare from society (fig. 7)."

Note the phrase 「世をしのぶ」 in fig. 7. 「世を忍ぶ」 means "to hide [oneself] from the view of society."

Later is the phrase 「身のうへ」, or 「身の上」, which means "one's welfare."

Fig. 8:
松兵へハ
行方しれ
す段々
久八が
難儀する
そふだ。

Fig. 9:
とハい
ふものゝ
おれも
まアく
やしい
難をき
たじや
アねへか

“Due to Matsubei being missing, the hardships have gradually [built up] for Kyūhachi (fig. 8), and because of all this, frustrating difficulties have come to me too, haven’t they? (fig. 9)”

Note the verb 「しれす」. 「しれ」 is the shimo-nidan （下二段） conjugation of the verb 「知る」 in the imperfective form. The meaning is the same as 「かかわる」's in modern Japanese: "to have to do with."

Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 9)

Fig. 2:
阿羅漢
來テ海
ノ邊リ
ニ流レ
寄タル
栴檀ノ
木ヲ拾
ヒ集メ
テ

And now the final part of this tale:

Fig. 1: 霊鷲山ニ
入ムト為ル時ニ

霊鷲山ニ入（はいら）ムト為（す）ル時ニ、阿羅漢（あらかん）來て海ノ邊（ほと）リニ流レ寄（よせ）タル栴檀ノ木ヲ拾ヒ集メテ、大王ノ御身ヲ焼キ奉ル。

When [they] were about to arrive at at Vulture Peak (fig. 1), arhat came [to Śuddhodana]. [They] picked up and gathered chinaberry wood drifting along the side of the sea (fig. 2), and burned the Great King's body (fig. 3).

The only thing that tripped me up in fig. 1 was the verb 「入ム」. I'm guessing the meaning is the same as 「入る」, but I couldn't find any dictionary entries to prove this. So I just assumed that was the meaning, and got the reading from an unrelated entry, for 「見に入む」, where 「入」 was read as 「し」.

Edit: as Chris has mentioned in the comments, 「むとす」 is a phrase which has the same meaning as 「しようとする」 in modern Japanese (see entry 2 here). In this case, the interpretation "to be about to do X" is the more likely one. 「為る」 is 「す」 in the attributive form （連体形）.

Fig. 3: 大王
ノ御身ヲ
焼キ奉ル

We previously encountered (fig. 1) the term 「阿羅漢果」, meaning "arhathood." Here we see the truncated term 「阿羅漢」, which means just "arhat."

In fig. 2, we see the verb 「寄タル」. This can be parsed as the verb 「寄す」 (with the okurigana folded into the furigana) in the realis form （已然形） followed by the auxiliary verb 「たり」 (indicating resultativeness) in the attributive form （連体形）.

空くうヲ響カス。

The emptiness reverberated (fig. 4).

Fig. 4: 空ヲ
響カス

The first kanji we see here, 「空」, has a Buddhism-specific interpretation. It refers to śūnyatā, which has many differing meanings related to emptiness. I don't know much about the topic, so I'm not sure of the exact religious significance of the sentence in fig. 4.

Fig. 5: 其ノ時
ニ佛无常ノ文
ヲ說給フ

其ノ時ニ佛、无常（むじょう）ノ文ヲ說（とき）給フ。

At that moment, the Buddha preached the writings on transience (fig. 5).

The first thing to note here is the use of the word 「無常」 with an alternate kanji, 「无」.

The reading for the kanji 「說」 was just a guess, based on the verb 「説く」.

Edit: as Chris has suggested, the reading for the kanji 「說」 is most likely 「とき」, another case where the okurigana from 「説く」 has been folded into the furigana.

As with fig. 4, I'm not too sure of the religious significance of fig. 5.

焼キ畢（おわり）奉リツレハ舎利ヲ拾ヒ集メテ、金ノ箱ニ入レテ塔ヲ立（たつ）テ置キ奉（たてまつり）ケリトナム語リ傳（つた）ヘタルトヤ。

When [the body] had finished burning, the remaining bones were picked up and gathered (fig. 6), then placed in a golden box. A stūpa was constructed [there], or so the story is told (fig. 7).

First of all, note the verb 「畢る」, in fig. 6. Once again, the okurigana have been folded into furigana. It is followed by the phrase 「奉リツレバ」 (the dakuten on 「バ」 are omitted in the original manuscript). This can be broken down as the verb 「奉る」 in the continuative form （連用形）, followed by 「ツレ」, which is the realis form of the auxiliary verb 「つ」, which makes the preceding verb perfective in this case. Finally, we have the conjunctive particle （接続助詞） 「バ」, which provides a temporal logical connection ("when") here.

Fig. 6: 焼キ
畢奉リツレ
ハ舎利ヲ拾
ヒ集メテ

Fig. 7: 金
ノ箱ニ入
レテ塔ヲ
立テ置キ
奉ケリト
ナム語り
傳ヘタル
トヤ

The term 「舎利」 also has a Buddhism-specific meaning, referring to the bones remaining after a body is cremated.

Moving on to fig. 7, there is the kanji 「塔」, which also takes on a Buddhism-specific meaning, this time stūpa, which is a type of burial mound that often contains the ashes of Buddhist monks. This kanji used by itself is an abbreviation of the terms 「卒塔婆」 and 「塔婆」.

A third instance of the okurigana being folded into the furigana is seen with 「奉ケリ」. The ending construct 「ケリトナム語リ傳ヘタルトヤ」 seems to be common to all stories in Konjaku, and likely in other works of this genre/time. 「ケリ」 indicates hearsay, while 「ナム」 emphasizes the preceding content. I translated it as "or so the story is told," but there are probably a lot of alternate translations, both more and less direct (in terms of meanings).

Shunshoku Umegoyomi Vol. 1: The Tea Caddy Zangetsu

Returning after a (long) break:

Fig. 1: 二番
ばん頭久八
といふ者が
信切に。お
れが名代に。
畠山さまへ
行たれバ。

"When the second clerk, a person named Kyūhachi, kindly arrived at Lord Hatakeyama['s residence] as my representative (fig. 1), he [Lord Hatakeyama] immediately agreed to give me the money, but the other day he had commanded Matsubei (fig. 2) to take a tea caddy, Zangetsu, to sell off, and when he asked [about it] at this time, [he learned] it had been sold to the Kajiwara family for 1500 ryou (fig. 3)."

Fig. 2:
随分金子
ハ下げつ
ゝハそが。
先達て待
兵へにお
ふせつけ
られた。

First of all, note the irregular kanji for 「親切」 (meaning "kindness"). The first character written with the kanji 「信」 instead. Since I can't decipher any semantic connection between the two kanji ("faith" for 「信」 and "parent" for 「親」), it appears that this is purely due their homophonicity (both can be read as 「しん」).

Next, note the use of the particle 「が」 (after 「おれ」) to indicate possession, analogous to modern Japanese's 「の」.

The sequence 「行たれば」 can be broken down as the verb 「行（い）たる」 (an irregular writing of the verb 「至（いた）る」) in the realis form （已然形）, followed by the auxiliary verb 「ば」, which here takes on the temporal meaning of "when".

Moving on to fig. 2, I had difficulty parsing 「下げつゝハそ」. I think that 「下げ」 is derived from the classical verb 「下ぐ」. However, after searching through the various entries listed on that page, I couldn't find one that really fit this sentence. My best guess, based on the context, is that it takes on the opposite meaning of 「上げる」 - that is, "give (to someone below you)", similar to 「遣る」 in modern Japanese.

Fig. 3:
残月の
而茶入。
而拂もの
とてわた
しおかれ
しが。此
ほど聞バ
梶原家へ
千五百両
納りしと
の事

I had no idea how to parse 「つつハそ」. 「つつ」 in classical Japanese takes on a meaning similar to 「何度も」 in the modern language - it indicates repetition. But that by itself wasn't too helpful.

Edit: as Chris has suggested in the comments, 「つつハそが」 might be interpreted as 「つつ（こと）ハそ（れ）が」, where the kana in parentheses are implied. The meaning/translation would basically stay the same.

Finally, the verb 「おふせつけられた」 has the same meaning as the MJ 「おおせつける」, or 「仰せ付ける」 - “to command/request/appoint”. The difference is in the kana. The MJ noun 「仰せ」 comes from the 古文 verb 「おふす」, or 「仰す」, also meaning “to command/appoint.”

In fig. 3, we see the word 「残月」, which I had difficulty figuring out the meaning of. It appears to be just the name of the tea caddy （「而茶入」）, but it would be great to get some clarification on this matter. One minor detail about the furigana - note how the dakuten are missing for the 「ざ」, but not for the 「げ」.

Fig. 4:
夏井丹次
郎よりさし
あげ至たる
五百両を
さし引遺り
千両は。
早速に上納
いたせと。
いはれて
びつくり
立かへり。

「梶原」, on the other hand, is clearly a family name, which is particularly clarified by the use of the kanji 「家」 right after it. It would be read as 「かじわら」.

「而拂もの」 is similar to the MJ 「払い物」, meaning "discarded article".

「此ほど」, read as 「このほど」, means "at this time".

The final point to note in fig. 3 is the irregular use of the kanji 「納」 for the verb 「収まる」. It is in the continuative form （連用形） and followed by 「し」, which is the auxiliary verb 「き」 (indicating personal past) in the attributive form （連体形）. The attributive form is necessary here because it is followed by the particle 「と」.

"Kyūhachi was told that, deducting the 500 ryou to give to Natsui Tanjirou, the remaining 1000 ryou must be immediately repaid, and so [Kyūhachi] returned in shock (fig. 4)."

In fig. 4, I wasn't sure about the kanji in 「至たる」, so if that's wrong, let me know.

Edit: Chris has suggested below that it might be 「老たる」, but I can't find a matching dictionary entry.

The compound verb 「さし引遺り」 can be broken down as 「差し引く」(“to deduct”) + 「残る」.

「立かへり」 of course comes from the verb 「立ち返る」 ("to come back").

Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 8)

Fig. 1: 然レハ
諸ノ衆生皆俄
ニ踊リ騒ク

We continue the description of Śuddhodana's funeral from last time:

然（さ）レバ諸ノ衆生（しゅじょう）皆俄（にわか）ニ踊リ騒グ。

So many living things all suddenly [began] to hop up and down and make a racket  (fig. 1).

Fig. 2: 水ノ上
ニ有ル船ノ波
ニ値ヘルカ
如シ

The first word, 「然レバ」, can be read in modern Japanese as either 「しかれば」 or 「されば」, but a classical Japanese dictionary only lists the reading 「されば」, which is why I selected it.

Also note the use of the word 「踊リ」. The modern meaning of the verb 「踊る」 refers to dancing. But the original meaning was equivalent to the modern Japanese word 「飛び跳ねる」: to jump or hop up and down.

水ノ上ニ有ル船の波ニ値（あ）ヘルガ如シ。

They were like boats on the water being struck by waves (fig. 2).

Note the irregular use of the kanji 「値」 for the verb 「与える」. It seems like it was selected purely for its phonetic value here, as its meaning ("price"/"cost"/"value") is not used at all here.

Fig. 3: 其ノ
時ニ四天
王佛ニ
申シ請テ
棺ヲ荷ヒ
奉ル 

I'm not sure how to grammatically parse the phrase 「値ヘル」. Since 「ガ如シ」 has to be preceded by a verb in the attributive form （連体形）, 「ル」 is likely an auxiliary verb in that form. It is most likely the perfective verb 「り」, which itself is preceded by the perfective/realis form （已然形） of yodan verbs. This makes sense, since the yodan verb 「値フ」 would be 「値ヘ」 in the perfective form. However, I couldn't find an entry 「値フ」 in any dictionaries, so I'm not entirely sure.

Edit: Chris has suggested that 「値ヘル」 is actually a contraction of 「値（あ）ひ」＋「ある」.  However, it's still not clear exactly what the meaning of this is.

其ノ時ニ四天王（してんおう）仏ニ申シ請（うけ）テ、棺ヲ荷（にな）ヒ奉ル。

At that time, the Four Heavenly Kings asked the Buddha [for permission to] shoulder the coffin (fig. 3). 

The Four Heavenly Kings (caturmahārāja, or चतुर्महाराज, in Sanskrit) mentioned here "are the protectors of the world and fighters of evil."

Fig. 4: 佛
此レヲ許
テ荷ハシ
メ給フ

The word 「荷ヒ」 is related to the modern Japanese word 「荷なう」, and appears to have the same meaning: "to carry on [one's] shoulders".

仏此（こ）レヲ許（ゆるし）テ荷ハシメ給フ。

The Buddha permitted this, and had them shoulder [the coffin] (fig. 4).

Fig. 5: 佛ハ
香爐ヲ取テ
大王ノ前ニ
歩ミ給フ

The construct 「荷ハシメ給フ」 can be broken down into the previously encountered verb 「荷フ」 in the imperfective form （未然形）, followed by the causative auxiliary verb 「しむ」 in the continuative form （連用形）, followed by the honorific auxiliary verb 「給フ」, in the predicative form （終止形）.

仏ハ香炉こうろヲ取とつテ大王ノ前ニ歩あゆミ給フ。

The Buddha, holding an incense burner, walked in front of the Great King (fig. 5).

Fig. 6: 其
墓所ハ
霊鷲山
ノ上也

By "in front", I'm guessing it means "in the front of the procession", one with the Buddha in front and the Four Heavenly Kings following him, shouldering the coffin.

其（その）墓所（むしょ）ハ霊鷲山（りょうじゅせん）の上也（なり）。

The graveyard was on top of Vulture Peak (fig. 6).

Note that the reading used for 「墓所」 is not a modern one (which would be either 「はかしょ」 or 「ぼしょ」). Rather, it's the classical reading 「むしょ」.

Edit: in the comments, Chris has suggested that 「墓所」 could also be read using kun'yomi, as 「はかどころ」.

Vulture Peak, which we encountered in a previous post, comes up again in fig. 6.

Finally, we once again encounter the archaic copula 「也」. It has appeared before, in a previous Konjaku post (see fig. 2).

Shunshoku Umegoyomi Vol. 1: The Yōshi (part 3)

Fig. 1: それから宅へ
出入もならず。

Fig. 2: 音信
不通とさ
れたのは。
みんな此方
がふつゝか
ゆゑ。

Things have been very busy over the last month, but I finally got a chance to write another post. Also, it's gotten to the point now that most of the time for creating a post is spent constructing the annotated images, such that my translations sit in Google Docs for a while before I get around to actually putting up the corresponding post. Hopefully I can come up with an easier/faster solution for annotation at some point - it would certainly allow me to post much more often.

Today we continue to learn about Tanjirou's misfortunes:

"From then on, [I] didn’t even go to and from the house (fig. 1). The break in contact was entirely because of my incompetence (fig. 2)."

Fig. 3: また
そのうへに
養子先の身
上はふんさ
んして。

 The only thing to note in fig. 1 is the pattern 「ならず」. It can likely be parsed as 「なら」, the imperfective form （未然形） of 「なる」, followed by the negative auxiliary verb 「ず」. As explained in this dictionary entry, the meaning is equivalent to the modern Japanese 「でない」 or 「ではない」.

In fig. 2, we see the phrase 「音信不通」, meaning "break in contact" or "having no communication with". Note that 「みんな」 here actually means "everything" (paraphrased as "entirely" in the translation above), rather than "everyone". That particular meaning is listed in Tangorin as a secondary entry.

Fig. 4: まだ後日
にはこれがある
と。

We also see the word 「ふつゝか」, which means, among other things, "inexperienced" or "incompetent". Finally, 「ゆゑ」, equivalent to 「ゆえ」 in modern kana or 「故」 in kanji, means "reason"/"cause".

"And on top of that, the assets that didn’t come from [my] adoption were dispersed (fig. 3). Later, saying 'I have this,' (fig. 4) the clerk Matsubei [produced a bond] for 500 ryō he had lent to Hatakeyama-sama (fig. 5). [He said that] he would give this to me in return [for giving him]  (fig. 6) 70 of the remaining 100 ryō of [the funds from the adoption that were] dispersed (fig. 7). He said he would give it to the others later, (fig. 8) [but] saying he was going to [the capital] Kyoto [lit. ascending], he disappeared (fig. 9)."

Near the end of fig. 3, we see the word 「ふんさん」.  This is most likely the word 「ぶんさん」（「分散」 in kanji) with the dakuten missing. It means "scatter" or "disperse".

In fig. 8, we see the verb 「登る」, which has a literal meaning of "to ascend", but can also refer to the act of going to the capital. Remember that Umegoyomi is set during the late Edo period, when Kyoto was still the official capital of Japan. As the novel itself is set in Edo, we can assume that Matsubei has absconded to Kyoto. This claim is strengthened by the fact that 「登る」 is preceded by the place name 「上方」, which referred to the "Kansai region (esp. during Edo period)".

The rest is fairly self-explanatory, but one word to note is 「其身」(in fig. 9), which literally means "body". In this context, I used the pronoun "he" instead in the translation.

Fig. 9: 其身
は上方へ登
るといつて
行方なく。

Fig. 8: 後は他の
者へつかはし
ますといつて

Fig. 7: 分散
残りの百両は。
私が七十両。

Fig. 6: この証
文はおまへ
に上ますそ
の代り。

Fig. 5: 言て番
頭松兵へが。
畠山さまへ出
してある五百
両。

Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 7)

Fig. 1: 失
セ給フ間
ニハ御枕
上ニ佛
難陀二人
在シマス

Fig. 2: 御
跡の方ニ
ハ阿難羅
睺羅二人
候ヒ給フ

Last time, Śuddhodana's life finally came to an end. But the story doesn't end there:

失（う）セ給フ間ニハ御枕上（おちんじょう）ニ仏・難陀二人在（ま）シマス、御跡（みあと）ノ方ニハ阿難・羅睺羅二人候（さ）ヒ給フ。

As [Śuddhodana] vanished, the Buddha and Nanda were both at his bedside (fig. 1), while Ānanda and Rāhula were both at his feet (fig. 2).

Note the term 「枕上」 — it means "a person's bedside", in this case Śuddhodana's. As for 「候ひ」, that is the continuative form （連用形） of the verb 「候ふ」, which is an archaic verb for "to be".

I wasn't entirely sure about the furigana for the kanji in 「在シマス」, but based on dictionary entries like 「在（ましま）す」, I guessed that the text had an alternate writing where 「しま」 had been moved from the furigana into the okurigana.

Edit: as explained by Matt in the comments below, 「御跡」 means "feet", rather than the literal meaning of "remains".

Fig. 4: 佛末
世ノ衆生ノ
父母ノ養育
ノ恩ヲ不報
サラム事ヲ
誡シメ給ハ
ムカ為メニ

カクテ葬送そうそうノ時ニ、仏末世まっせノ衆生しゅじょうノ父母ノ養育ノ恩ヲ報もくハザラム事ヲ誡いまシメ給ハムガ為メニ、父ノ御棺おかんヲ荷になハムト為す給フ時ニ、大地震動だいじしんどうシ、世界安やすカラズ。

Fig. 3: カクテ
葬送ノ時ニ

Thus, during the funeral (fig. 3), in order to warn people in the far future about failing to repay their debts of gratitude to their parents for their upbringings, the Buddha (fig. 4) went to shoulder his father’s coffin, when (fig. 5) a major earthquake hit, and the world was not calm (fig. 6).

 The first point of confusion in fig. 4 is the meaning of the phrase 「末世の衆生」. According to the explanation on this page, it refers to "people [the masses] in the distant future", which makes sense in this context.

Fig. 5: 父ノ
御棺ヲ荷ハ
ムト為給フ
時ニ

Next, we see the kanji 「恩」 by itself. It has a couple of meanings, including "favor", "obligation", and "debt of gratitude". I think either of the last 2 would apply here.

There is also the verb 「報ふ」, which means "to repay [a debt]". Note how it is in the Sinitic "negative first" grammatical format in the original text. I have changed it to the Japanese equivalent in the quoted text above.

「報ふ」 is in the imperfective form here （未然形）, followed by the negative auxiliary verb 「ず」, which is also in the imperfective form and takes on the form 「ざら」. Finally,  we see the auxiliary verb 「む」 in the attributive form （連体形）, which has several possible meanings. I think it takes on the "hypothetical" meaning here, since it refers to something that happens in the distant future.

That same verb is encountered at the end of 「給ハム」, but there takes on the meaning of intention ("in order to"). It's also seen with this meaning in fig. 5: 「荷ハム」.

Fig. 6: 大
地震動シ
世界不ス

The meaning of 「御棺」 is explained here — it's a polite way of referring to the coffin that Śuddhodana was placed in.

The kanji 「為」 is used in fig. 5 for a different purpose than it is at the end of fig. 4. Here, it represents the verb 「為（す）」, which has the same meaning as the modern verb 「する」.

At the end of fig. 6, there is another Sinitic negative pattern — 「不安ス」. The okurigana 「ス」 is missing dakuten. This is very interesting, as it must be the auxiliary negative verb 「ず」, even though there is also a 「不」 in the original text.

Shunshoku Umegoyomi Vol. 1: The Yōshi (part 2)

Fig. 1: 主「さ
れバサ。今
さら考て見り
やア。

Fig. 2: やつ
はり鬼兵へ
が。先の番
頭の松兵へ
となれ合て

Last time, we found out about Tanjirou's stint as a yōshi. Now we get into the details of what actually happened to him:

Master [Tanjirou]: "Well...when I think about it now (fig. 1), after all, Kihei was conspiring with the previous head clerk, Matsubei (fig. 2), and as soon as the door was closed, being fully aware of [the state of] the household assets, [he] immediately [made] me a yōshi (fig. 3)."

In fig. 1, we see the phrase 「今さら」, which is of course the same as 「今更」. In this case, it specifically has the first definition listed on Tangorin: "now", including the parenthetical "after such a long time".

At the beginning of fig. 2 is 「やつはり」. This is equivalent to 「やっぱり」. There's just a large 「つ」 and a 「は」 without a handakuten. The meaning stays the same.

Fig. 3: 直に
戸を塞身上
を承知でお
れを急養子。

Some online sources have suggested that Kihei is written here as 「鬼兵へ」, rather than 「鬼兵」. However, I don't see that being true (at least with this manuscript), since then the bottom of 「兵」 would be missing from the script.

Edit: as Chris has suggested below, his kuzushiji dictionary suggested that this is actually 「兵へ」. The bottom radical in 「兵」 is essentially omitted. This applies both for Kihei （鬼兵へ） and Matsubei （松兵へ）, in fig. 2 and 6.

Fig. 4: そ
んなこと
は露しら
す。這入
て見れば
借金の。

Also note the use of the phrase 「なれ合」 — this is equivalent to 「馴れ合い」, which can mean "conspiracy".

"[I] knew very little [about all] that. When I entered the family (fig. 4), I also married the mountain (fig. 5) of debt (fig. 4), and so (fig. 5), for that reason, I also had Kihei (fig. 6) stamp a 100 ryō (fig. 7) coin and gave it to my adoptive family, but it turned out to be a waste [of money] (fig. 8)."

In fig. 4, we see the kanji 「露」. Although the common meaning is "dew", it can also mean "a small quantity" （「わずかなこと」）.

Fig. 5: 山
も縁つく
とふそて
と。

We also see the pattern 「しらき」. I wasn't entirely sure about having 「き」 at the end, but nothing else made sense grammatically. I couldn't figure out which kanji this kana would be derived from, though. If it is actually 「き」, in grammatical terms it would be the predicative form （終止形） of 「き」, an auxiliary verb that indicates that the preceding verb is in the personal past. Since the preceding verb has to be in the continuative form （連用形）, I'm not sure why it's 「しら」 (the original verb presumably being 「知る」), but perhaps it's using a non-yodan conjugation (I don't have my dictionary with me, so I can't check).

Edit: as Chris explains below, the kana after 「しら」 is actually 「す」, derived from the kanji  「須」. This is a little confusing because the dakuten have been omitted here. The correct way to read this is 「しらず」, which is the imperfective form （未然形） of the verb 「知る」 followed by the negative auxiliary verb 「ず」, in its predicative form （終止形）.

Fig. 6: 思つ
たゆへに鬼
兵へにも。

There is also an irregular form of 「入る」 — 「這入る」. Both are pronounced 「はいる」.

At the end of fig. 4 is the word 「借金（しゃっきん）」, which is read as 「しゃくきん」 here instead, but retains its meaning.

In fig. 5, we see the phrase 「縁つく」, which is equivalent to 「縁づく」, also written as 「縁付く」 — "to marry".

Fig. 7: 判を
おさせた
百両の。

In fig. 7, we see the term 「おさせた」, which is the past tense and causative form of 「押す」. This word appears to have been formed according to modern Japanese grammar. Once again, it may be that the author switches back and forth when going from narration (classical) to dialogue (modern). This particular instance occurs while Tanjirou is speaking, so the modern form was used.

The kanji 「両」 refers to a premodern Japanese currency, the ryō. As mentioned in that article, 100 ryō would have been a very significant amount of money, particularly for someone as poor as Tanjirou (perhaps he became poor as a result of wasting all this money).

Fig. 8: 金も
養家へいれ
仏事。

The phrase 「いれ仏事」, also written as 「入（い）れ仏事（ぶつじ）」, refers to pointlessly throwing money at something （「むだな出費」）. It's very interesting how dakuten are included for the furigana 「ぶつ」, but excluded for 「事」, which has its furigana written as 「し」, rather than 「じ」.