tag:blogger.com,1999:blog-72052838252765652842024-03-12T23:57:13.630-05:00KakekotobaAnalyzing Classical Japanese Literature | Samir UnniSamir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.comBlogger34125tag:blogger.com,1999:blog-7205283825276565284.post-55787184023451892952013-10-19T21:01:00.000-05:002014-02-01T22:07:12.243-06:00Shunshoku Umegoyomi Vol. 1: Into Hiding<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTqJ6cFdRAlr6H3fGAbOkG8Pt5UDtmmEATGnAZ_nocOQwo1pHGY5__FJYa9NaWsp8GMJcguT1RklAfAgIr6NXZ8oewoW7DXzw1TJ9RxXB_VXZ2kqTZKvdxMbiDnBys-zXINFXGtsRAMJA/s1600/131.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTqJ6cFdRAlr6H3fGAbOkG8Pt5UDtmmEATGnAZ_nocOQwo1pHGY5__FJYa9NaWsp8GMJcguT1RklAfAgIr6NXZ8oewoW7DXzw1TJ9RxXB_VXZ2kqTZKvdxMbiDnBys-zXINFXGtsRAMJA/s400/131.png" height="400" width="68" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 相<br />談さい中<br />お屋敷か<br />ら。久八<br />が宅へ役<br />人</span><span style="font-size: small;">衆がご<br />ざられて</span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCJA0codAXEUjpP0C0dD3UJ7wjA9Zx4dXg0XbqMAMOd8aRnv3psZYlMLluh8fyN4zNhptpsyYWvU-J-jEk_YeyJrcNt9UJ02N2hz-G7jNB94fMPYW50fqqnu55R6skG13k5JYy4MS50fk/s1600/132.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCJA0codAXEUjpP0C0dD3UJ7wjA9Zx4dXg0XbqMAMOd8aRnv3psZYlMLluh8fyN4zNhptpsyYWvU-J-jEk_YeyJrcNt9UJ02N2hz-G7jNB94fMPYW50fqqnu55R6skG13k5JYy4MS50fk/s200/132.png" height="200" width="45" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: </span><br />
<span style="font-size: small;">殿の</span><br />
<span style="font-size: small;">御国<br />へ御</span><br />
<span style="font-size: small;">立ゆ</span><br />
<span style="font-size: small;">ゑ。</span><br />
<span style="font-size: small;">心づ</span><br />
<span style="font-size: small;">かず</span><br />
<span style="font-size: small;">にお</span><br />
<span style="font-size: small;">いた</span><br />
<span style="font-size: small;">るが。 </span></td></tr>
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<span style="font-size: large;"><i>"While [we were] in the middle of discussing [this], young government officials arrived at Kyū</i><i>hachi’s house from [Lord Hatakeyama’s] mansion</i> (fig. 1)<i>."</i></span><br />
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The word 「さい中」 is just 「<a href="http://tangorin.com/general/%E6%9C%80%E4%B8%AD" target="_blank">最中</a>」 written in <i>kana</i> for the first character only. This is somewhat reminiscent of <a href="https://en.wikipedia.org/wiki/Japanese_script_reform#Mazegaki" style="font-style: italic;" target="_blank">mazegaki</a>, although that term is typically used to refer to words written in a mix of <i>kanji</i> and <i>kana</i> as a result of the post-WW2 orthographic reforms.<br />
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<strike>I couldn't figure out the meaning of the <i>kanji</i> 「㐬」, so I just ignored it in the translation above. Perhaps that's not the right <i>kanji</i>, but the reading does match.</strike><br />
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<b><u>Edit</u></b>: according to Matt's suggestion in the comments, I've changed 「役人㐬」 to 「役人衆」. He suggested that the reading was 「<a href="http://tangorin.com/general/%E8%8B%A5%E8%A1%86" target="_blank">わかしゅ</a>」, which meant "young man" in the Edo period. However, the difference in the <i>kanji</i> and the <i>furigana</i> for the first two <i>kanji</i> clearly being 「やくにん」 (which is a valid reading for 「役人」) by itself led me to changing the <i>furigana</i> 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."<br />
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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」.<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhX3GovPv7EqYjO0piEBOvBBoxA6wW7WToKxOdMnFy36Khj2E1kHBW7XUXFcyf8LsUguR8NGDJtk7tmNrdiuHRoEf-FGXk8HmmfXUzRiFIjYHR6NCGwDt-JRO1CHgGjH3G6Gn2X5KOANQo/s1600/134.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhX3GovPv7EqYjO0piEBOvBBoxA6wW7WToKxOdMnFy36Khj2E1kHBW7XUXFcyf8LsUguR8NGDJtk7tmNrdiuHRoEf-FGXk8HmmfXUzRiFIjYHR6NCGwDt-JRO1CHgGjH3G6Gn2X5KOANQo/s200/134.png" height="200" width="81" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 松<br />兵へならび<br />に</span><span style="font-size: small;">當主人。</span></td></tr>
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<span style="font-size: large;"><i>"Because the Lord was departing for his [home] province</i> (fig. 2)<i>, 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</i> (fig. 3)<i>."</i></span><br />
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In fig. 3, the verb 「心づかず」 can be parsed as the verb 「<a href="http://tangorin.com/general/%E5%BF%83%E3%81%A5%E3%81%8F" target="_blank">心づく</a>」 in the imperfective form followed by the negative auxiliary verb 「ず」.<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNtOJzSLb3JlUoA6s0YY6mSqSb0v7jQnn04AdYqZvYREM3-Yerwa055sED9YSvgUNNODBeHBE6vtfNDS3KcvUa4AdPczYsaftveRcCpEKcAQZ4e8unRVjEypUd55hm1FChP22YJGRDtE0/s1600/133.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNtOJzSLb3JlUoA6s0YY6mSqSb0v7jQnn04AdYqZvYREM3-Yerwa055sED9YSvgUNNODBeHBE6vtfNDS3KcvUa4AdPczYsaftveRcCpEKcAQZ4e8unRVjEypUd55hm1FChP22YJGRDtE0/s400/133.png" height="400" width="71" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 夏</span><br />
<span style="font-size: small;">井の家分</span><br />
<span style="font-size: small;">散とあれ</span><br />
<span style="font-size: small;">ばゆるが</span><br />
<span style="font-size: small;">せならね</span><br />
<span style="font-size: small;">茶入の</span><br />
<span style="font-size: small;">金子</span></td></tr>
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<strike>I wasn't entirely sure about how to break down 「ゆるかせ」, but I'm guessing it's the classical Japanese verb 「<a href="http://kobun.weblio.jp/content/%E8%A8%B1%E3%82%8B" target="_blank">許る</a>」 ("to permit") followed by the verb 「<a href="http://tangorin.com/general/%E4%BB%AE%E3%81%99" target="_blank">仮す</a>」, which means "to grant" or "to forgive."</strike><br />
<br />
<u><b>Edit</b></u>: according to Matt's comments below, I've changed「ゆるかす」 to 「<a href="http://tangorin.com/general/%E6%8F%BA%E3%82%8B%E3%81%8C%E3%81%99" target="_blank">ゆるがす</a>」, meaning "to sway," which I took to refer to his firmness on receiving repayment for the tea caddy.<br />
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The following pattern 「ならね」 is just 「ならない」 with a slightly different pronunciation.<br />
<br />
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.<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjM6rnCLYjup_sWpwBC0G-0f4lf4luIWY3Kx9w0JtCnyc_IgnZT368NVXc8zyJ-pKwBSfdes1JA5oNJMJ4buEKa40beVRJk3TX0jZ0F0XEAdChaCMmwef2VRoF3rJivPWRZ7YgOdT31rec/s1600/135.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjM6rnCLYjup_sWpwBC0G-0f4lf4luIWY3Kx9w0JtCnyc_IgnZT368NVXc8zyJ-pKwBSfdes1JA5oNJMJ4buEKa40beVRJk3TX0jZ0F0XEAdChaCMmwef2VRoF3rJivPWRZ7YgOdT31rec/s200/135.png" height="200" width="58" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5:<br />丹次郎<br />同道い<br />たせと<br />大むづ<br />かし。</span></td></tr>
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<blockquote class="tr_bq">
<span style="font-size: large;"><i>"He commanded [the government officials] to get</i> (fig. 5)<i> Matsubei, as well as the husband</i> (fig. 4)<i>, Tanjirou, to accompany [them back]. This was a big problem</i> (fig. 5)<i>."</i></span></blockquote>
I wasn't sure about what the function of 「當」 in 「當主人」 was, so I just ignored it in my translation above.<br />
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In fig. 6, the term 「<a href="http://tangorin.com/general/%E5%90%8C%E9%81%93" target="_blank">同道</a>」 ("going with" or "accompanying") is used. The second <i>kanji</i> looked quite different from the print form, so I tracked down <a href="http://clioz39.hi.u-tokyo.ac.jp/ships/ZClient/W34/z_detail.php?title=%E9%81%93&mgno=34016790&count=2&countAll=263" target="_blank">this entry in a <i>kuzushiji</i> dictionary</a> to confirm its identity.<br />
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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.<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKNTK1NuqhC0SS9-l-LYPn_ftFAHmSQf2PVt0w-0TWtsFDw7VVZphSVKLYA8_Eb9MMfgt8hG-UslJmHf1GXCYKKNAccEwipqLdVzsWfr7zZtYqbGe8mC_v50aSLLSKfBOKb2JCuiODRRQ/s1600/136.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKNTK1NuqhC0SS9-l-LYPn_ftFAHmSQf2PVt0w-0TWtsFDw7VVZphSVKLYA8_Eb9MMfgt8hG-UslJmHf1GXCYKKNAccEwipqLdVzsWfr7zZtYqbGe8mC_v50aSLLSKfBOKb2JCuiODRRQ/s200/136.png" height="200" width="82" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: それ<br />から久八<br />がはか</span><span style="font-size: small;">らひ</span><span style="font-size: small;">で。</span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjmzG3HTVb_Lf1K-wxDvj-FTw7DXtwphyphenhyphensn1ujz6FJW_bwOzYqv1Pedc5Q4C0_gTRcWtU6w5Vypu-iALHWBByK1QMe1OBPp6XzMIinCJGJebf2zQP_AbL0A_XtBQR_3cuB9dwniovKFaU/s1600/137.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjmzG3HTVb_Lf1K-wxDvj-FTw7DXtwphyphenhyphensn1ujz6FJW_bwOzYqv1Pedc5Q4C0_gTRcWtU6w5Vypu-iALHWBByK1QMe1OBPp6XzMIinCJGJebf2zQP_AbL0A_XtBQR_3cuB9dwniovKFaU/s200/137.png" height="200" width="62" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 7:<br />おれハ<br />しバら<br />く世を<br />しのぶ<br />身の<br />うへ。</span></td></tr>
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<span style="font-size: large;"><i>"After that, Ky</i><i>ū</i><i>hachi made arrangements</i> (fig. 6)<i>. I would, for a while, hide myself and my welfare from society</i> (fig. 7)<i>."</i></span><br />
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Note the phrase 「世をしのぶ」 in fig. 7. 「<a href="http://kotobank.jp/word/%E4%B8%96%E3%82%92%E5%BF%8D%E3%81%B6" target="_blank">世を忍ぶ</a>」 means "to hide [oneself] from the view of society."<br />
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Later is the phrase 「身のうへ」, or 「<a href="http://tangorin.com/general/%E8%BA%AB%E3%81%AE%E4%B8%8A" target="_blank">身の上</a>」, which means "one's welfare."<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzltzaCVwIxTcu97wM3LKDQ1BZpamxMnBfzUOddL1oJRXVqlT17Tg_efSjVQNfZTlZuTaaYm4vyUGdG47d39Lr9Eoo_KOyr5vAPP2251P2gSYPe5Oogavm94bfipGxtnyYg-cX0qcHdz8/s1600/138.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzltzaCVwIxTcu97wM3LKDQ1BZpamxMnBfzUOddL1oJRXVqlT17Tg_efSjVQNfZTlZuTaaYm4vyUGdG47d39Lr9Eoo_KOyr5vAPP2251P2gSYPe5Oogavm94bfipGxtnyYg-cX0qcHdz8/s320/138.png" height="320" width="73" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 8:</span><br />
<span style="font-size: small;">松兵へハ</span><br />
<span style="font-size: small;">行方しれ</span><br />
<span style="font-size: small;">す段々</span><br />
<span style="font-size: small;">久八が</span><br />
<span style="font-size: small;">難儀する</span><br />
<span style="font-size: small;">そふだ。</span></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihobuyTmB0s0A8gZgAZpHmusYqPZpahggn53FRjSjBoVzf-_Czo4W0-HXzklPR3NI7RdBe1D-H9Jui1dK17N3gMM92tVCUtjYlrKw3N7lMgUKGWDJ7Z-N3Sl7VkiJpK1sF2UOr2Y_DYSU/s1600/139.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihobuyTmB0s0A8gZgAZpHmusYqPZpahggn53FRjSjBoVzf-_Czo4W0-HXzklPR3NI7RdBe1D-H9Jui1dK17N3gMM92tVCUtjYlrKw3N7lMgUKGWDJ7Z-N3Sl7VkiJpK1sF2UOr2Y_DYSU/s320/139.png" height="320" width="57" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 9:<br />とハい<br />ふもの</span><span style="font-size: small;">ゝ</span><br />
<span style="font-size: small;">おれも<br />まアく<br />やしい</span><br />
<span style="font-size: small;">難をき<br />たじや<br />アねへか</span></td></tr>
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<span style="font-size: large;"><i>“Due to Matsubei being missing, the hardships
have
gradually [built up] for Kyū</i><i>hachi</i> (fig. 8)<i>, and because of all this, frustrating difficulties have come to me too, haven’t they?</i> (fig. 9)<i>”</i></span><br />
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Note the verb 「しれす」. 「しれ」 is the <i>shimo-nidan</i> (下二段) conjugation of the verb 「<a href="http://kobun.weblio.jp/content/%E7%9F%A5%E3%82%8B" target="_blank">知る</a>」 in the imperfective form. The meaning is the same as 「かかわる」's in modern Japanese: "to have to do with."<br />
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Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com4tag:blogger.com,1999:blog-7205283825276565284.post-434559465527077152013-10-12T22:58:00.001-05:002013-10-19T19:50:49.036-05:00Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 9)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="clear: left; float: left; margin-bottom: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhir5Q28G49mVgz9mEZwZplSMPiUPQH1ENRMgz-z1gzxDsn1b2ANGcDAHbztKMtNXdIO4H3PVl6OodSPQHqSaZbfrG3e7Uv1amojUPrBGxR3wzxxqsl4bilOFL247CQXNztM6x_6CKXbOk/s1600/50.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhir5Q28G49mVgz9mEZwZplSMPiUPQH1ENRMgz-z1gzxDsn1b2ANGcDAHbztKMtNXdIO4H3PVl6OodSPQHqSaZbfrG3e7Uv1amojUPrBGxR3wzxxqsl4bilOFL247CQXNztM6x_6CKXbOk/s400/50.png" width="57" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2:<br />阿羅漢<br />來テ海<br />ノ邊リ<br />ニ流レ<br />寄タル<br />栴檀ノ<br />木ヲ拾<br />ヒ集メ<br />テ</span></td></tr>
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And now the final part of this tale:<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYRezG_21ExyeoAVaOWL2HXrVsvXIMYzRGbr2qlkuEQAKLY__WR6vEO6A9z9HGLJPBgyb4nE-KbyejrLiYQ0iy7L9ZYw77bURKL1EMLCONrFaHdnf-n-nE59DzzREPV8BrikIXv5UzUuA/s1600/49.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYRezG_21ExyeoAVaOWL2HXrVsvXIMYzRGbr2qlkuEQAKLY__WR6vEO6A9z9HGLJPBgyb4nE-KbyejrLiYQ0iy7L9ZYw77bURKL1EMLCONrFaHdnf-n-nE59DzzREPV8BrikIXv5UzUuA/s200/49.png" width="74" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 霊鷲山ニ<br />入ムト為ル時ニ</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
<span style="font-size: large;">霊鷲山ニ<ruby><rb>入</rb><rp>(</rp><rt>はいら</rt><rp>)</rp></ruby>ムト<ruby><rb>為</rb><rp>(</rp><rt>す</rt><rp>)</rp></ruby>ル時ニ、<ruby><rb>阿羅漢</rb><rp>(</rp><rt>あらかん</rt><rp>)</rp></ruby>來て海ノ<ruby><rb>邊</rb><rp>(</rp><rt>ほと</rt><rp>)</rp></ruby>リニ流レ<ruby><rb>寄</rb><rp>(</rp><rt>よせ</rt><rp>)</rp></ruby>タル栴檀ノ木ヲ拾ヒ集メテ、大王ノ御身ヲ焼キ奉ル。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>When [they] were about to arrive at at Vulture Peak</i> (fig. 1), <i><a href="https://en.wikipedia.org/wiki/Arhat" target="_blank">arhat</a> came [to Śuddhodana]. [They] picked up and gathered <a href="https://en.wikipedia.org/wiki/Melia_azedarach" target="_blank">chinaberry</a> wood drifting along the side of the sea</i> (fig. 2)<i>, and burned the Great King's body</i> (fig. 3).</span></blockquote>
<strike>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 <a href="http://www.weblio.jp/content/%E8%BA%AB%E3%81%AB%E5%85%A5%E3%82%80" target="_blank">an unrelated entry</a>, for 「見に入む」, where 「入」 was read as 「し」.</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: 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 <a href="http://kobun.weblio.jp/content/%E3%82%80%E3%81%A8%E3%81%99" target="_blank">here</a>). 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).<br />
<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkTIONU-7ejNLFNBLmJAJ3fWmRqW3M_Z8qd9G3hzX21-T3_-6tqigSEcwuxSAw8XoKDoZEvBUPcXmXDmuxMLTv3zl0AwNZiF_gWAq6icfPXYU5a6_LFvmHd7Eyl2QeemhelHvq31g6Dps/s1600/51.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkTIONU-7ejNLFNBLmJAJ3fWmRqW3M_Z8qd9G3hzX21-T3_-6tqigSEcwuxSAw8XoKDoZEvBUPcXmXDmuxMLTv3zl0AwNZiF_gWAq6icfPXYU5a6_LFvmHd7Eyl2QeemhelHvq31g6Dps/s200/51.png" width="70" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 大</span><span style="font-size: small;">王</span><br />
<span style="font-size: small;">ノ</span><span style="font-size: small;">御身ヲ<br />焼キ奉ル</span></td></tr>
</tbody></table>
We <a href="http://www.kakekotoba.com/2013/01/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">previously encountered</a> (fig. 1) the term 「阿羅漢果」, meaning "arhathood." Here we see the truncated term 「阿羅漢」, which means just "arhat."<br />
<br />
In fig. 2, we see the verb 「寄タル」. This can be parsed as the verb 「<a href="http://kobun.weblio.jp/content/%E5%AF%84%E3%81%99" target="_blank">寄す</a>」 (with the <i>okurigana</i> folded into the <i>furigana</i>) in the realis form (已然形) followed by the auxiliary verb 「たり」 (indicating resultativeness) in the attributive form (連体形).<br />
<br />
<ruby style="font-size: x-large;"><rb>空</rb><rt>くう</rt></ruby><span style="font-size: large;">ヲ響カス。</span><br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>The <a href="https://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81" target="_blank">emptiness</a> reverberated</i> (fig. 4).</span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgAx-SnphK4K_MTaUsTxVVCxppoYW1y1QhX7lqgUsQiwwtBn1NEU0dxooaRKWaGhHkGKdesqkuAmH25caUcoD5klgy_C6GXNRY6vPi3iDGyFoU6a1Ec9eO_XqTt1j6JjE-4dx1MiMazc6s/s1600/52.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgAx-SnphK4K_MTaUsTxVVCxppoYW1y1QhX7lqgUsQiwwtBn1NEU0dxooaRKWaGhHkGKdesqkuAmH25caUcoD5klgy_C6GXNRY6vPi3iDGyFoU6a1Ec9eO_XqTt1j6JjE-4dx1MiMazc6s/s1600/52.png" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 空ヲ<br />響カス</span></td></tr>
</tbody></table>
The first <i>kanji</i> we see here, 「空」, has a Buddhism-specific interpretation. It refers to <a href="https://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81" target="_blank">śūnyatā</a>, 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.<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhA0_S-9QOE_z52pQpLETnkkO5R9BgdmCdUlnS1CeUDi4Dfz03TOCXgb1S6JIz-ybraITNYD7fZ0bz-faE2IrWA94IUJ6tj3yidj3FpkkJ6tWHmTj2yVlzIrBA4PP2GDfP4i5U06KO9bP4/s1600/53.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhA0_S-9QOE_z52pQpLETnkkO5R9BgdmCdUlnS1CeUDi4Dfz03TOCXgb1S6JIz-ybraITNYD7fZ0bz-faE2IrWA94IUJ6tj3yidj3FpkkJ6tWHmTj2yVlzIrBA4PP2GDfP4i5U06KO9bP4/s320/53.png" width="94" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 其ノ</span><span style="font-size: small;">時<br />ニ佛</span><span style="font-size: small;">无常ノ文<br />ヲ說給フ</span></td></tr>
</tbody></table>
<br />
<blockquote class="tr_bq">
<span style="font-size: large;">其ノ時ニ佛、<ruby><rb>无常</rb><rp>(</rp><rt>むじょう</rt><rp>)</rp></ruby>ノ文ヲ<ruby><rb>說</rb><rp>(</rp><rt>とき</rt><rp>)</rp></ruby>給フ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>At that moment, the Buddha preached the writings on transience</i> (fig. 5).</span></blockquote>
The first thing to note here is the use of the word 「無常」 with an alternate <i>kanji</i>, 「无」.<br />
<br />
<strike>The reading for the <i>kanji</i> 「說」 was just a guess, based on the verb 「<a href="http://tangorin.com/general/%E8%AA%AC%E3%81%8F" target="_blank">説く</a>」.</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: as Chris has suggested, the reading for the <i>kanji</i> 「說」 is most likely 「とき」, another case where the <i>okurigana</i> from 「説く」 has been folded into the <i>furigana</i>.<br />
<br />
As with fig. 4, I'm not too sure of the religious significance of fig. 5.<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;">焼キ<ruby><rb>畢</rb><rp>(</rp><rt>おわり</rt><rp>)</rp></ruby>奉リツレハ舎利ヲ拾ヒ集メテ、金ノ箱ニ入レテ塔ヲ<ruby><rb>立</rb><rp>(</rp><rt>たつ</rt><rp>)</rp></ruby>テ置キ<ruby><rb>奉</rb><rp>(</rp><rt>たてまつり</rt><rp>)</rp></ruby>ケリトナム語リ<ruby><rb>傳</rb><rp>(</rp><rt>つた</rt><rp>)</rp></ruby>ヘタルトヤ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>When [the body] had finished burning, the remaining bones were picked up and gathered</i> (fig. 6)<i>, then placed in a golden box. A <a href="https://en.wikipedia.org/wiki/Stupa" target="_blank">stūpa</a> was constructed [there], or so the story is told</i> (fig. 7)<i>.</i></span></blockquote>
First of all, note the verb 「畢る」, in fig. 6. Once again, the <i>okurigana</i> have been folded into <i>furigana</i>. It is followed by the phrase 「奉リツレバ」 (the <i>dakuten</i> 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.<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiR3LGdP_skPfjXkhmRhb5fZphl7APAvhAOyRJRqxDXtVKjiyKd-j-FVnwzUJhoEcDGmQ6161A9tSIhKx91sa1Aspbgl_AMCXV-w7sDFvUV4M_2qIc5pDDjeqRnFvlqfRKeCnhf_Fm2PQQ/s1600/54.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiR3LGdP_skPfjXkhmRhb5fZphl7APAvhAOyRJRqxDXtVKjiyKd-j-FVnwzUJhoEcDGmQ6161A9tSIhKx91sa1Aspbgl_AMCXV-w7sDFvUV4M_2qIc5pDDjeqRnFvlqfRKeCnhf_Fm2PQQ/s320/54.png" width="82" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: 焼キ<br />畢奉リツレ<br />ハ舎利ヲ拾<br />ヒ集メテ</span></td></tr>
</tbody></table>
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJ6N4jLk28fSSzT215nOdmgstwD2YRy-cy4Zv6vIuohOSxKA1O1p_1ge2IYvjxY9_TEiNGLfWcETv47BS8amaIj74dgjZqFylPpeBC0z_i4sgiABgNQXvdlbPVa1frJJtSCvmPTNlozW4/s1600/55.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJ6N4jLk28fSSzT215nOdmgstwD2YRy-cy4Zv6vIuohOSxKA1O1p_1ge2IYvjxY9_TEiNGLfWcETv47BS8amaIj74dgjZqFylPpeBC0z_i4sgiABgNQXvdlbPVa1frJJtSCvmPTNlozW4/s400/55.png" width="68" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 7: 金<br />ノ箱ニ入<br />レテ塔ヲ<br />立テ置キ<br />奉ケリト<br />ナム語り<br />傳ヘタル<br />トヤ</span></td></tr>
</tbody></table>
The term 「<a href="http://tangorin.com/general/%E8%88%8E%E5%88%A9" target="_blank">舎利</a>」 also has a Buddhism-specific meaning, referring to the bones remaining after a body is cremated.<br />
<br />
Moving on to fig. 7, there is the <i>kanji</i> 「塔」, which also takes on a Buddhism-specific meaning, this time <i>stūpa</i>, which is a type of burial mound that often contains the ashes of Buddhist monks. This <i>kanji</i> used by itself is an abbreviation of the terms 「<a href="http://tangorin.com/general/%E5%8D%92%E5%A1%94%E5%A9%86" target="_blank">卒塔婆</a>」 and 「<a href="http://tangorin.com/general/%E5%A1%94%E5%A9%86" target="_blank">塔婆</a>」.<br />
<br />
A third instance of the <i>okurigana</i> being folded into the <i>furigana</i> 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 <i>Konjaku</i>, and likely in other works of this genre/time. 「ケリ」 indicates hearsay, while 「<a href="http://kobun.weblio.jp/content/%E3%81%AA%E3%82%80" target="_blank">ナム</a>」 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).<br />
<div class="separator" style="clear: both; text-align: center;">
</div>
Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com13tag:blogger.com,1999:blog-7205283825276565284.post-61757814649041862162013-09-13T20:16:00.000-05:002013-10-15T22:10:04.409-05:00Shunshoku Umegoyomi Vol. 1: The Tea Caddy Zangetsu<div>
Returning after a (long) break:</div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-8nbjl5ri0TBG_UESNkecA8SqUz0tb8Bl734HXyFpIq2Doin6c-nQP37LAxzbYfrXyB2rhsufk5Zz4MQqcHV7c1PnpgoU3CrK-DEgvS_uQCf6EkTsUyMqndieOKHqVwa_Yn-sDQwe7k4/s1600/127.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-8nbjl5ri0TBG_UESNkecA8SqUz0tb8Bl734HXyFpIq2Doin6c-nQP37LAxzbYfrXyB2rhsufk5Zz4MQqcHV7c1PnpgoU3CrK-DEgvS_uQCf6EkTsUyMqndieOKHqVwa_Yn-sDQwe7k4/s400/127.png" width="52" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 二番<br />ばん頭久八<br />といふ者が<br />信切に。お<br />れが名代に</span><span style="font-size: small;">。</span><span style="font-size: small;"><br />畠山さま</span><span style="font-size: small;">へ</span><span style="font-size: small;"><br />行たれバ。</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
</blockquote>
<blockquote class="tr_bq">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="clear: left; float: left; margin-bottom: 1em; text-align: left;"><tbody>
<tr><td class="tr-caption" style="text-align: center;"></td></tr>
</tbody></table>
</blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"When the second clerk, a person named Kyūhachi, kindly arrived at Lord Hatakeyama['s residence] as my representative</i> (fig. 1)<i>, he [Lord Hatakeyama] immediately agreed to give me the money, but the other day he had commanded Matsubei</i> (fig. 2)<i> 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</i> (fig. 3)<i>."</i></span></blockquote>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgKZHK6EqQgQBtcPa-mP-CIbSXUsvmLhIBDRl_ivE64kcMtgrXSqAiJyJfxpw17YDQe9cnj5FlxFFXeVqw6hKSG7lOK-kADlEXl1PqMyoOLAgiRaUPmao8rlqB9_K9zJCcuv31qGPPyR8/s1600/128.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgKZHK6EqQgQBtcPa-mP-CIbSXUsvmLhIBDRl_ivE64kcMtgrXSqAiJyJfxpw17YDQe9cnj5FlxFFXeVqw6hKSG7lOK-kADlEXl1PqMyoOLAgiRaUPmao8rlqB9_K9zJCcuv31qGPPyR8/s400/128.png" width="65" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2:<br />随分金子<br />ハ下げつ<br />ゝハそが。<br />先達て待</span><br />
<span style="font-size: small;">兵へにお</span><br />
<span style="font-size: small;">ふせつけ</span><br />
<span style="font-size: small;">られた。</span></td></tr>
</tbody></table>
First of all, note the irregular <i>kanji</i> for 「<a href="http://tangorin.com/general/%E8%A6%AA%E5%88%87" target="_blank">親切</a>」 (meaning "kindness"). The first character written with the <i>kanji</i> 「信」 instead. Since I can't decipher any semantic connection between the two <i>kanji</i> ("faith" for 「信」 and "parent" for 「親」), it appears that this is purely due their homophonicity (both can be read as 「しん」).<br />
<br />
Next, note the use of the particle 「が」 (after 「おれ」) to indicate possession, analogous to modern Japanese's 「の」.<br />
<br />
The sequence 「行たれば」 can be broken down as the verb 「<ruby><rb>行</rb><rp>(</rp><rt>い</rt><rp>)</rp></ruby>たる」 (an irregular writing of the verb 「<ruby><rb>至</rb><rp>(</rp><rt>いた</rt><rp>)</rp></ruby>る」) in the realis form (已然形), followed by the auxiliary verb 「ば」, which here takes on the temporal meaning of "when".<br />
<br />
Moving on to fig. 2, I had difficulty parsing 「<span style="text-align: center;">下げつゝハそ」. I think that 「下げ」 is derived from the classical verb 「<a href="http://kobun.weblio.jp/content/%E4%B8%8B%E3%81%90" target="_blank">下ぐ</a>」. 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.</span><br />
<span style="text-align: center;"></span><br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTEKU4SGl8U43zrVPA134hwFKUoH_Dyc0ndgIWUSTY8Ld-e82CHSjKumOmPoo9E7b5amCA8ehC0lS1oP3NtxmHuNDAlFj_05r07amFHziArDC8BUbSdNUOq0sMcwJSXR7z5uuNLXwVf9M/s1600/129.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTEKU4SGl8U43zrVPA134hwFKUoH_Dyc0ndgIWUSTY8Ld-e82CHSjKumOmPoo9E7b5amCA8ehC0lS1oP3NtxmHuNDAlFj_05r07amFHziArDC8BUbSdNUOq0sMcwJSXR7z5uuNLXwVf9M/s400/129.png" width="40" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3:<br />残月の<br />而茶入。<br />而拂もの<br />とてわた<br />しおかれ<br />しが。此<br />ほど聞バ<br />梶原家へ<br />千五百両<br />納りしと<br />の事</span></td></tr>
</tbody></table>
<span style="text-align: center;"></span>
<span style="text-align: center;">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.</span><br />
<span style="text-align: center;"><br /></span>
<span style="text-align: center;"><u style="font-weight: bold;">Edit</u>: 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 <i>kana</i> in parentheses are implied. The meaning/translation would basically stay the same.</span><br />
<span style="text-align: center;"><br /></span>
<span style="text-align: center;">Finally, the verb 「おふせつけられた」 has the same meaning as the MJ </span><span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;">「</span><a href="http://tangorin.com/general/%E3%81%8A%E3%81%8A%E3%81%9B%E3%81%A4%E3%81%91%E3%82%8B" style="text-decoration: none;"><span style="color: #1155cc; font-family: Arial; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">おおせつける</span></a><span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;">」, or 「</span><span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;">仰せ付ける」 - “to command/request/appoint”. The difference is in the </span><span style="font-family: Arial; font-style: italic; vertical-align: baseline; white-space: pre-wrap;">kana</span><span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;">. The MJ noun 「</span><a href="http://tangorin.com/general/%E4%BB%B0%E3%81%9B" style="text-decoration: none;"><span style="color: #1155cc; font-family: Arial; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">仰せ</span></a><span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;">」 comes from the 古文 verb 「おふす」, or 「</span><a href="http://kobun.weblio.jp/content/%E3%81%8A%E3%81%B5%E3%81%99" style="text-decoration: none;"><span style="color: #1155cc; font-family: Arial; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">仰す</span></a><span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;">」, also meaning “to command/appoint.”</span><br />
<span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;"></span><br />
<span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;"></span>
<span style="font-family: Arial;"><span style="white-space: pre-wrap;">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」)</span></span><span style="font-family: Arial; white-space: pre-wrap;">, but it would be great to get some clarification on this matter. One minor detail about the </span><i style="font-family: Arial; white-space: pre-wrap;">furigana</i><span style="font-family: Arial; white-space: pre-wrap;"> - note how the </span><i style="font-family: Arial; white-space: pre-wrap;">dakuten</i><span style="font-family: Arial; white-space: pre-wrap;"> are missing for the 「ざ」, but not for the 「げ」.</span><br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhu-qf0iotYYQUZGKwOc0OO2o29Tur7tuVSNrmEk8tfXrmxOAypfQeWCe0mql7PLlm5NjD52xmaPrzCCinQsRjxtXR6nl6DZO49FvXEaGs2he_UAEIQVaWuDGwmGk5ff54PdUymNHpWvXo/s1600/130.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhu-qf0iotYYQUZGKwOc0OO2o29Tur7tuVSNrmEk8tfXrmxOAypfQeWCe0mql7PLlm5NjD52xmaPrzCCinQsRjxtXR6nl6DZO49FvXEaGs2he_UAEIQVaWuDGwmGk5ff54PdUymNHpWvXo/s400/130.png" width="35" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4:<br />夏井</span><span style="font-size: small;">丹次</span><span style="font-size: small;"><br /></span><span style="font-size: small;">郎よりさし<br />あげ至たる<br />五百両を<br />さし引遺り<br />千両は。<br />早速に上納<br />いたせと。<br />いはれて<br />びつくり<br />立かへり。</span></td></tr>
</tbody></table>
<span style="font-family: Arial;"><span style="white-space: pre-wrap;"></span></span><br />
<span style="font-family: Arial;"><span style="white-space: pre-wrap;"></span></span>
<span style="font-family: Arial;"><span style="white-space: pre-wrap;">「梶原」, on the other hand, is clearly a family name, which is particularly clarified by the use of the <i>kanji</i> 「家」 right after it. It would be read as 「かじわら」.</span></span><br />
<span style="font-family: Arial;"><span style="white-space: pre-wrap;"></span></span><br />
<span style="font-family: Arial;"><span style="white-space: pre-wrap;"></span></span>
<span style="font-family: Arial;"><span style="white-space: pre-wrap;">「而拂もの」 is similar to the MJ 「<a href="http://tangorin.com/general/%E6%89%95%E3%81%84%E7%89%A9" target="_blank">払い物</a>」, meaning "discarded article".</span></span><br />
<span style="font-family: Arial;"><span style="white-space: pre-wrap;"></span></span><br />
<span style="font-family: Arial;"><span style="white-space: pre-wrap;"></span></span>
<span style="font-family: Arial;"><span style="white-space: pre-wrap;">「此ほど」, read as 「<a href="http://tangorin.com/general/%E3%81%93%E3%81%AE%E3%81%BB%E3%81%A9" target="_blank">このほど</a>」, means "at this time".</span></span><br />
<span style="font-family: Arial;"><span style="white-space: pre-wrap;"></span></span><br />
<span style="font-family: Arial;"><span style="white-space: pre-wrap;"></span></span>
<span style="font-family: Arial;"><span style="white-space: pre-wrap;">The final point to note in fig. 3 is the irregular use of the <i>kanji</i> 「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」.</span></span><br />
<span style="font-family: Arial;"><span style="white-space: pre-wrap;"></span></span><br />
<blockquote class="tr_bq">
<span style="font-family: Arial; font-size: large; white-space: pre-wrap;"><i>"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 </i>(fig. 4)<i>."</i></span></blockquote>
<div style="text-align: left;">
</div>
In fig. 4, I wasn't sure about the <i>kanji</i> in 「至たる」, so if that's wrong, let me know.<br />
<br />
<u style="font-weight: bold;">Edit</u>: Chris has suggested below that it might be 「老たる」, but I can't find a matching dictionary entry.<br />
<br />
The compound verb 「さし引遺り」 can be broken down as <span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;">「</span><a href="http://tangorin.com/general/%E3%81%95%E3%81%97%E3%81%B2%E3%81%8F" style="text-decoration: none;"><span style="color: #1155cc; font-family: Arial; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">差し引く</span></a><span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;">」(“to deduct”) + 「残る」.</span><br />
<span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;"></span><br />
<span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;"></span>
<span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;">「立かへり」 of course comes from the verb 「<a href="http://tangorin.com/general/%E7%AB%8B%E3%81%A1%E8%BF%94%E3%82%8B" target="_blank">立ち返る</a>」 ("to come back").</span><br />
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Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com3tag:blogger.com,1999:blog-7205283825276565284.post-46508031865036176312013-04-14T18:10:00.001-05:002013-05-09T12:02:06.432-05:00Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 8)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhn9vfc9G-LREpHDmLDxINdygj0XiL1zmYq9uPPqvWo1fdJecypLDWMu9HO6iNyXcKfIuU9xwBGoUIgZ112dEvww2JRYHMaQ3Wpo4CwpFq1FDk68Oz4ScpaYOJXIu_qEiWLHxf5EKd3otU/s1600/43.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhn9vfc9G-LREpHDmLDxINdygj0XiL1zmYq9uPPqvWo1fdJecypLDWMu9HO6iNyXcKfIuU9xwBGoUIgZ112dEvww2JRYHMaQ3Wpo4CwpFq1FDk68Oz4ScpaYOJXIu_qEiWLHxf5EKd3otU/s320/43.png" width="99" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 然レハ<br />諸ノ衆生皆</span><span style="font-size: small;">俄<br />ニ踊リ騒ク</span></td></tr>
</tbody></table>
We continue the description of Śuddhodana's funeral from <a href="http://www.kakekotoba.com/2013/02/konjaku-monogatarishu-vol-2-tale-1.html">last time</a>:<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><ruby><rb>然</rb><rp>(</rp><rt>さ</rt><rp>)</rp></ruby>レバ諸ノ<ruby><rb>衆生</rb><rp>(</rp><rt>しゅじょう</rt><rp>)</rp></ruby>皆<ruby><rb>俄</rb><rp>(</rp><rt>にわか</rt><rp>)</rp></ruby>ニ踊リ騒グ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>So many living things all suddenly [began] to hop up and down and make a racket</i> <i> </i>(fig. 1).</span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEifRZk_BOXq9L_QaRLeDO0xYo8Ev0TvD-xGEU4JjLv-6R7hHm9zXs77FFnNNDlwF6yPlVXcnVRBmkXGP22ld08hqfakiNU76RWv45zKyjKfY-Pc8-x7OHVFzdKW4MV4kFy4CAS0vcx0-8k/s1600/44.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEifRZk_BOXq9L_QaRLeDO0xYo8Ev0TvD-xGEU4JjLv-6R7hHm9zXs77FFnNNDlwF6yPlVXcnVRBmkXGP22ld08hqfakiNU76RWv45zKyjKfY-Pc8-x7OHVFzdKW4MV4kFy4CAS0vcx0-8k/s320/44.png" width="100" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 水ノ</span><span style="font-size: small;">上<br />ニ有ル船ノ波<br />ニ値ヘルカ<br />如シ</span></td></tr>
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The first word, 「然レバ」, can be read in modern Japanese as <a href="http://tangorin.com/general/%E7%84%B6%E3%82%8C%E3%81%B0">either <span id="goog_199212263"></span>「しかれば」 or 「されば」</a>, but a classical Japanese dictionary only lists the reading 「<a href="http://kobun.weblio.jp/content/%E3%81%95%E3%82%8C%E3%81%B0">されば</a>」, which is why I selected it.<span id="goog_199212264"></span><br />
<br />
Also note the use of the word 「踊リ」. The modern meaning of the verb 「<a href="http://tangorin.com/general/%E8%B8%8A%E3%82%8B">踊る</a>」 refers to dancing. But the original meaning was <a href="http://kobun.weblio.jp/content/%E8%B8%8A%E3%82%8B">equivalent to the modern Japanese word 「飛び跳ねる」</a>: to jump or hop up and down.<br />
<blockquote class="tr_bq">
<span style="font-size: large;">水ノ上ニ有ル船の波ニ<ruby><rb>値</rb><rp>(</rp><rt>あ</rt><rp>)</rp></ruby>ヘルガ如シ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>They were like boats on the water being struck by waves</i> (fig. 2)<i>.</i></span></blockquote>
<div>
Note the irregular use of the <i>kanji</i> 「値」 for the verb 「与える」. It seems like it was selected purely for its phonetic value here, as its meaning (<a href="http://tangorin.com/kanji/%E5%80%A4">"price"/"cost"/"value"</a>) is not used at all here.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3t5XjSw3sWEJNaBPq79rfjjgfbADS-KWS8x7khs-QsBc71XYclxzM6w1ERvfBhxwuYKjHYNEMUkGLhjRBlNOOgs5osOMeXU-R3oTfcYMEwcRlTrWIaoHDJVjo0EeqpOYsREsqLDP1KIQ/s1600/45.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3t5XjSw3sWEJNaBPq79rfjjgfbADS-KWS8x7khs-QsBc71XYclxzM6w1ERvfBhxwuYKjHYNEMUkGLhjRBlNOOgs5osOMeXU-R3oTfcYMEwcRlTrWIaoHDJVjo0EeqpOYsREsqLDP1KIQ/s320/45.png" width="75" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 其ノ<br />時ニ四天</span><br />
<span style="font-size: small;">王佛ニ</span><br />
<span style="font-size: small;">申</span><span style="font-size: small;">シ請テ</span><br />
<span style="font-size: small;">棺</span><span style="font-size: small;">ヲ荷ヒ</span><br />
<span style="font-size: small;">奉ル</span> </td></tr>
</tbody></table>
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 <i>yodan</i> verbs. This makes sense, since the <i>yodan</i> 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.<br />
<br />
<u style="font-weight: bold;">Edit</u>: Chris has suggested that 「値ヘル」 is actually a contraction of 「<ruby><rb>値</rb><rp>(</rp><rt>あ</rt><rp>)</rp></ruby>ひ」+「ある」. However, it's still not clear exactly what the meaning of this is.<br />
<blockquote class="tr_bq">
</blockquote>
<blockquote class="tr_bq">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td class="tr-caption" style="text-align: center;"></td></tr>
</tbody></table>
<span style="font-size: large;">其ノ時ニ<ruby><rb>四天王</rb><rp>(</rp><rt>してんおう</rt><rp>)</rp></ruby>仏ニ申シ<ruby><rb>請</rb><rp>(</rp><rt>うけ</rt><rp>)</rp></ruby>テ、棺ヲ<ruby><rb>荷</rb><rp>(</rp><rt>にな</rt><rp>)</rp></ruby>ヒ奉ル。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>At that time, the Four Heavenly Kings asked the Buddha [for permission to] shoulder the coffin </i>(fig. 3)<i>. </i></span></blockquote>
The <a href="http://en.wikipedia.org/wiki/Four_Heavenly_Kings">Four Heavenly Kings</a> (<i>caturmahārāja</i>, or चतुर्महाराज, in Sanskrit) mentioned here "are the protectors of the world and fighters of evil."<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcyeq9TOPv_zUZCRcCpqWR5eYWDtAR_cadiuXeCChxEIn6hIVXCy2RSx_D4_OR1U4bvzL-leVI_BByH0i8Gsh9507IUIGvJ97yBdY_IX_nZ6Z9xUEOB3Gv0XINlymuOXqj78QEeK0B774/s1600/46.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcyeq9TOPv_zUZCRcCpqWR5eYWDtAR_cadiuXeCChxEIn6hIVXCy2RSx_D4_OR1U4bvzL-leVI_BByH0i8Gsh9507IUIGvJ97yBdY_IX_nZ6Z9xUEOB3Gv0XINlymuOXqj78QEeK0B774/s200/46.png" width="68" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 佛<br />此レヲ</span><span style="font-size: small;">許<br />テ荷ハシ<br />メ給フ</span></td></tr>
</tbody></table>
The word 「荷ヒ」 is related to the modern Japanese word 「<a href="http://tangorin.com/general/%E8%8D%B7%E3%81%AA%E3%81%86">荷なう</a>」, and appears to have the same meaning: "to carry on [one's] shoulders".<br />
<blockquote class="tr_bq">
<span style="font-size: large;">仏<ruby><rb>此</rb><rp>(</rp><rt>こ</rt><rp>)</rp></ruby>レヲ<ruby><rb>許</rb><rp>(</rp><rt>ゆるし</rt><rp>)</rp></ruby>テ荷ハシメ給フ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>The Buddha permitted this, and had them shoulder [the coffin]</i> (fig. 4)<i>.</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwxXaNCMFBQPxivUUaFqEAg8gMBYTgKluIlZyTp2pFmu0sYOW99VT7VkMol8eYk_8h9elBcSYFmNDND6d_s0Ijusiyizupl2lwQrxQ5ooKtIPTpNDPRyuaCpZHkKADN9hyphenhyphenZ0tjwvVQbdM/s1600/47.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwxXaNCMFBQPxivUUaFqEAg8gMBYTgKluIlZyTp2pFmu0sYOW99VT7VkMol8eYk_8h9elBcSYFmNDND6d_s0Ijusiyizupl2lwQrxQ5ooKtIPTpNDPRyuaCpZHkKADN9hyphenhyphenZ0tjwvVQbdM/s320/47.png" width="91" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 佛ハ<br />香爐ヲ取</span><span style="font-size: small;">テ<br />大王ノ前ニ<br />歩ミ給フ</span></td></tr>
</tbody></table>
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).<br />
<blockquote class="tr_bq">
<span style="font-size: large;">仏ハ<ruby><rb>香炉</rb><rt>こうろ</rt></ruby>ヲ<ruby><rb>取</rb><rt>とつ</rt></ruby>テ大王ノ前ニ<ruby><rb>歩</rb><rt>あゆ</rt></ruby>ミ給フ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>The Buddha, holding an incense burner, walked in front of the Great King</i> (fig. 5)<i>.</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRFeK5Ji9msq4DfJq2Grt_ucv5O8MGHLXEW8EknTtd4LCOIzf3vlHbkkoE85UD7BT9KwJp2uWE1h3CURLc2MYafohXr5NXVkXci7blUlwolU6Ocl-aRkuLHoXC78SD2rIl86OhGwOW8eY/s1600/48.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRFeK5Ji9msq4DfJq2Grt_ucv5O8MGHLXEW8EknTtd4LCOIzf3vlHbkkoE85UD7BT9KwJp2uWE1h3CURLc2MYafohXr5NXVkXci7blUlwolU6Ocl-aRkuLHoXC78SD2rIl86OhGwOW8eY/s200/48.png" width="76" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: 其<br />墓所ハ<br />霊鷲山<br />ノ上也</span></td></tr>
</tbody></table>
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.<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><ruby><rb>其</rb><rp>(</rp><rt>その</rt><rp>)</rp></ruby><ruby><rb>墓所</rb><rp>(</rp><rt>むしょ</rt><rp>)</rp></ruby>ハ<ruby><rb>霊鷲山</rb><rp>(</rp><rt>りょうじゅせん</rt><rp>)</rp></ruby>の上<ruby><rb>也</rb><rp>(</rp><rt>なり</rt><rp>)</rp></ruby>。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>The graveyard was on top of Vulture Peak</i> (fig. 6).</span></blockquote>
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 「<a href="http://kobun.weblio.jp/content/%E5%A2%93%E6%89%80">むしょ</a>」.<br />
<br />
<u style="font-weight: bold;">Edit</u>: in the comments, Chris has suggested that 「墓所」 could also be read using <i>kun'yomi</i>, as 「はかどころ」.<br />
<br />
<a href="http://en.wikipedia.org/wiki/Griddhraj_Parvat">Vulture Peak</a>, which we encountered in <a href="http://www.kakekotoba.com/2012/12/konjaku-monogatarishu-vol-2-tale-1.html">a previous post</a>, comes up again in fig. 6.<br />
<br />
Finally, we once again encounter the archaic copula 「也」. It has appeared before, in <a href="http://www.kakekotoba.com/2012/11/konjaku-monogatarishu-vol-2-tale-1_25.html">a previous <i>Konjaku</i> post (see fig. 2)</a>.</div>
Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com1tag:blogger.com,1999:blog-7205283825276565284.post-16738299551244591462013-04-07T17:01:00.001-05:002013-04-22T13:34:24.360-05:00Shunshoku Umegoyomi Vol. 1: The Yōshi (part 3)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh1kJZKQcZLDRbiDZfahryYjpjs2v0hcYyXC2qe-IEdNnk7Pei8gxTTRMYhRNxpaCrepcTZrXQl4yhKpn8GPe4xbjv80b496HgYItGnO_eX1JtWOzvTAxb0cOw3TRM9mLh2NvcKVZCPZk/s1600/118.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh1kJZKQcZLDRbiDZfahryYjpjs2v0hcYyXC2qe-IEdNnk7Pei8gxTTRMYhRNxpaCrepcTZrXQl4yhKpn8GPe4xbjv80b496HgYItGnO_eX1JtWOzvTAxb0cOw3TRM9mLh2NvcKVZCPZk/s200/118.png" width="87" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: それから宅へ<br />出入もならず。</span></td></tr>
</tbody></table>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWN978S_vUMtnPOrXoamptQfbgn2RaesqkALrMdxXGeMMESK9p0o6PUdxaQIkRZsZpGI1t0IqQTmMi6hhBZfx_dHJe-66gTQYV8Vo5JvcLOhJCZplCqYctTHpYJEhjZYQ_5N4Kmen4Iqk/s1600/119.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWN978S_vUMtnPOrXoamptQfbgn2RaesqkALrMdxXGeMMESK9p0o6PUdxaQIkRZsZpGI1t0IqQTmMi6hhBZfx_dHJe-66gTQYV8Vo5JvcLOhJCZplCqYctTHpYJEhjZYQ_5N4Kmen4Iqk/s320/119.png" width="78" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 音信<br />不通とさ<br />れたのは。<br />みんな</span><span style="font-size: small;">此</span><span style="font-size: small;">方<br />がふつゝか</span><br />
<span style="font-size: small;">ゆゑ。</span></td></tr>
</tbody></table>
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.<br />
<br />
Today we continue to learn about Tanjirou's misfortunes:<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"From then on, [I] didn’t even go to and from the house</i> (fig. 1)<i>. The break in contact was entirely because of my incompetence</i> (fig. 2).<i>"</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="clear: right; float: right; margin-bottom: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRTexyNHoU9zigg5ajEFAj-e5FIwSwxLy6hDsROlEPnj5ohManrr9eWYma5skAeByLQPVKPtDkwL1GzQ6H5_76u5MotIKZ25SQzDB1sLHP7KUscbjpgIAOD6zWYFavxNJxOHZtRnjlg5s/s1600/120.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRTexyNHoU9zigg5ajEFAj-e5FIwSwxLy6hDsROlEPnj5ohManrr9eWYma5skAeByLQPVKPtDkwL1GzQ6H5_76u5MotIKZ25SQzDB1sLHP7KUscbjpgIAOD6zWYFavxNJxOHZtRnjlg5s/s320/120.png" width="83" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: また<br />そのうへに<br />養子先の</span><span style="font-size: small;">身<br />上はふんさ<br />んして。</span></td></tr>
</tbody></table>
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 <a href="http://kobun.weblio.jp/content/%E3%81%AA%E3%82%89%E3%81%9A">this dictionary entry</a>, the meaning is equivalent to the modern Japanese 「でない」 or 「ではない」.<br />
<br />
In fig. 2, we see the phrase 「<a href="http://tangorin.com/general/%E9%9F%B3%E4%BF%A1%E4%B8%8D%E9%80%9A">音信不通</a>」, 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 <a href="http://tangorin.com/general/%E3%81%BF%E3%82%93%E3%81%AA">listed in Tangorin</a> as a secondary entry.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFs_8uybX2qGOobpRj58OPrgAo0xQ1ydPkzamCHy_j7FZMBMYiPrhaHwJle6MR6suxhvGSTZro37LvoE3KqhAYoNPXik8CUDdoNGgZSt1z9m5utZ0DRmt0F0mvzP0C5dFwPM72ZlgTMOs/s1600/121.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFs_8uybX2qGOobpRj58OPrgAo0xQ1ydPkzamCHy_j7FZMBMYiPrhaHwJle6MR6suxhvGSTZro37LvoE3KqhAYoNPXik8CUDdoNGgZSt1z9m5utZ0DRmt0F0mvzP0C5dFwPM72ZlgTMOs/s200/121.png" width="74" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: まだ後日<br />にはこれがある<br />と。</span></td></tr>
</tbody></table>
We also see the word 「ふつゝか」, which means, among other things, <a href="http://tangorin.com/general/%E3%81%B5%E3%81%A4%E3%81%A4%E3%81%8B">"inexperienced" or "incompetent"</a>. Finally, 「ゆゑ」, equivalent to 「ゆえ」 in modern <i>kana</i> or 「故」 in <i>kanji</i>, means <a href="http://tangorin.com/general/%E3%82%86%E3%81%88">"reason"/"cause"</a>.<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"And on top of that, the assets that didn’t come from [my] adoption were dispersed</i> (fig. 3)<i>. Later, saying 'I have this,' </i>(fig. 4)<i> the clerk Matsubei [produced a bond] for 500 ryō he had lent to Hatakeyama-sama</i> (fig. 5)<i>. </i><i>[He said that] he would give this to me in return [for giving him] </i> (fig. 6) <i>70 of the remaining 100 ryō of [the funds from the adoption that were] dispersed</i> (fig. 7)<i>. </i><i>He said he would give it to the others later,</i> (fig. 8)<i> [but] saying he was going to [the capital] Kyoto </i><i>[lit. ascending]</i><i>, he disappeared</i> (fig. 9)<i>.</i><i>"</i></span></blockquote>
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<i> kanji)</i> with the <i>dakuten</i> missing. It <a href="http://tangorin.com/general/%E5%88%86%E6%95%A3">means "scatter" or "disperse"</a>.<br />
<br />
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 <i>Umegoyomi</i> 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 "<a href="http://tangorin.com/general/%E4%B8%8A%E6%96%B9">Kansai region (esp. during Edo period)</a>".<br />
<br />
The rest is fairly self-explanatory, but one word to note is 「其身」(in fig. 9), which literally means "<a href="http://ejje.weblio.jp/content/%E5%85%B6%E8%BA%AB">body</a>". In this context, I used the pronoun "he" instead in the translation.<br />
<table cellpadding="5" cellspacing="0" class="tr-caption-container" style="clear: center; float: center; margin-bottom: 1em; margin-right: 1em; text-align: center;"><tbody>
<tr><td style="text-align: center; vertical-align: bottom;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdKbflTbvIZ4rYUck3VqobfPWJYThIARfKZgpJRAsfjY_yAgYJrNcUnCx3GLZdzKs3U1pss02mo1YVEEpxPO3VG65j-0uA-PybcT5Um1nGHfOZ9y85svbG_fRxWJnqXGweB9IiP4WJviY/s1600/126.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdKbflTbvIZ4rYUck3VqobfPWJYThIARfKZgpJRAsfjY_yAgYJrNcUnCx3GLZdzKs3U1pss02mo1YVEEpxPO3VG65j-0uA-PybcT5Um1nGHfOZ9y85svbG_fRxWJnqXGweB9IiP4WJviY/s320/126.png" width="78" /></a></td><td style="text-align: center; vertical-align: bottom;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjvmgd8KGXuokw4_iHmM5oFn7thCkE1sBn_AhlLw2EvTsmXVgxmk03ug-Ws9Qe2YV26ICkC2kNnaLJh-_2y05zvkEfacHjKXDTPFdOrb64uGDrvGI63hjK9kDsxWFV6r0hTcnh0cai9K0/s1600/125.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjvmgd8KGXuokw4_iHmM5oFn7thCkE1sBn_AhlLw2EvTsmXVgxmk03ug-Ws9Qe2YV26ICkC2kNnaLJh-_2y05zvkEfacHjKXDTPFdOrb64uGDrvGI63hjK9kDsxWFV6r0hTcnh0cai9K0/s320/125.png" width="109" /></a></td><td style="text-align: center; vertical-align: bottom;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKYM7Eireqlr3Q0xo51XLvn3UaAKf4P8-9nABRHCVOOo5K-TXhmT_tMMUG0e8ZV-oSGVC_DDHZ1E_-w5dUHHdIVoJs48jhVzGMXrobxnyKWqTCJo-F8FM_jLtK_tILUqIOQaFD08i5l8I/s1600/124.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKYM7Eireqlr3Q0xo51XLvn3UaAKf4P8-9nABRHCVOOo5K-TXhmT_tMMUG0e8ZV-oSGVC_DDHZ1E_-w5dUHHdIVoJs48jhVzGMXrobxnyKWqTCJo-F8FM_jLtK_tILUqIOQaFD08i5l8I/s320/124.png" width="118" /></a></td><td style="text-align: center; vertical-align: bottom;"><br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhvKlvk9XueJ9qqKKjzlyS91aEyrRY3glxI3MrJgONrJodXQmEDFP5eTyVihyphenhyphensqPb9KshGCaTcmN-Ovslh-6yINYoh1UL4O_VjiZ0QV_Y4vJpa1Oq06B9zR47tUagMsFML7OWNBBMbMlCY/s1600/123.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhvKlvk9XueJ9qqKKjzlyS91aEyrRY3glxI3MrJgONrJodXQmEDFP5eTyVihyphenhyphensqPb9KshGCaTcmN-Ovslh-6yINYoh1UL4O_VjiZ0QV_Y4vJpa1Oq06B9zR47tUagMsFML7OWNBBMbMlCY/s320/123.png" width="93" /></a></td><td style="text-align: center; vertical-align: bottom;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhClXZX6D5iIc4d1jhiCnpFtK_ZakNFo08TWi8807Rmrm9dB2RA2xa4sGMMWMj4oZOnY5w1PXlNvgerP6IpyjPJF_pOSxOdxn9fi8WnNAPl54gNLiC4K62wW8IgYGQgKXjRyMbIt_NtC0o/s1600/122.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhClXZX6D5iIc4d1jhiCnpFtK_ZakNFo08TWi8807Rmrm9dB2RA2xa4sGMMWMj4oZOnY5w1PXlNvgerP6IpyjPJF_pOSxOdxn9fi8WnNAPl54gNLiC4K62wW8IgYGQgKXjRyMbIt_NtC0o/s400/122.png" width="100" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center; vertical-align: top;"><span style="font-size: small;">Fig. 9: 其身<br />は上方へ</span><span style="font-size: small;">登</span><span style="font-size: small;"><br />るといつ</span><span style="font-size: small;">て</span><span style="font-size: small;"><br />行方なく。</span></td><td class="tr-caption" style="text-align: center; vertical-align: top;"><span style="font-size: small;">Fig. 8: 後は他の<br />者へつかはし<br />ますといつて</span></td><td class="tr-caption" style="text-align: center; vertical-align: top;"><span style="font-size: small;">Fig. 7: 分散</span><br />
<span style="font-size: small;">残りの百両は。</span><br />
<span style="font-size: small;">私</span><span style="font-size: small;">が</span><span style="font-size: small;">七十両。</span></td><td class="tr-caption" style="text-align: center; vertical-align: top;"><span style="font-size: small;">Fig. 6: この証</span><br />
<span style="font-size: small;">文</span><span style="font-size: small;">はおまへ<br />に上ますそ<br />の代り。</span></td><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 言て番<br />頭松兵へが。<br />畠山さまへ</span><span style="font-size: small;">出<br />してある五百<br />両。</span></td></tr>
</tbody></table>
Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com0tag:blogger.com,1999:blog-7205283825276565284.post-80368748324644233472013-02-27T15:19:00.001-06:002013-04-02T15:29:47.501-05:00Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 7)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEir9jZUzeK4g8ZVkhQLTgtgbxSpf0qlNhsRJH2-rb8MVpMnQwlYNU-Dc8MenYUiUenAIgBwsxekXfc1efz1DyO_y616cxKkBJBA1zVyQot-1n18432mLI_j4dmASDNrQKEck7jPn1Pa9Ig/s1600/37.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEir9jZUzeK4g8ZVkhQLTgtgbxSpf0qlNhsRJH2-rb8MVpMnQwlYNU-Dc8MenYUiUenAIgBwsxekXfc1efz1DyO_y616cxKkBJBA1zVyQot-1n18432mLI_j4dmASDNrQKEck7jPn1Pa9Ig/s320/37.png" width="70" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 失<br />セ給フ間<br />ニハ御枕<br />上ニ佛<br />難陀二人<br />在シマス</span></td></tr>
</tbody></table>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOZsVcKewz7K6o-iw3AhcHOlN_KR4EZ2JkTBCTFkh7mK_0NSQFXhNWtmJJFTJw7O6O_KaJkLmuh_0ppeg99sUiiKH0hIPlk0xXvYQ5HNEafDhd0OAPngXdrlZxqemUahnuHoVpBAQCTis/s1600/38.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOZsVcKewz7K6o-iw3AhcHOlN_KR4EZ2JkTBCTFkh7mK_0NSQFXhNWtmJJFTJw7O6O_KaJkLmuh_0ppeg99sUiiKH0hIPlk0xXvYQ5HNEafDhd0OAPngXdrlZxqemUahnuHoVpBAQCTis/s320/38.png" width="72" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 御<br />跡の方ニ<br />ハ阿難羅<br />睺羅二人<br />候ヒ給フ</span></td></tr>
</tbody></table>
<a href="http://www.kakekotoba.com/2013/01/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">Last time</a>, Śuddhodana's life finally came to an end. But the story doesn't end there:<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><ruby><rb>失</rb><rp>(</rp><rt>う</rt><rp>)</rp></ruby>セ給フ間ニハ<ruby><rb>御枕上</rb><rp>(</rp><rt>おちんじょう</rt><rp>)</rp></ruby>ニ仏・難陀二人<ruby><rb>在</rb><rp>(</rp><rt>ま</rt><rp>)</rp></ruby>シマス、<ruby><rb>御跡</rb><rp>(</rp><rt>みあと</rt><rp>)</rp></ruby>ノ方ニハ阿難・羅睺羅二人<ruby><rb>候</rb><rp>(</rp><rt>さ</rt><rp>)</rp></ruby>ヒ給フ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>As [Śuddhodana] vanished, the Buddha and Nanda were both at his bedside </i>(fig. 1)<i>, while Ānanda and Rāhula were both at his feet </i>(fig. 2)<i>.</i></span></blockquote>
<div style="text-align: left;">
</div>
Note the term 「<a href="http://kotobank.jp/word/%E6%9E%95%E4%B8%8A" target="_blank">枕上</a>」 — 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 「<a href="http://tangorin.com/general/%E5%80%99%E3%81%B5" target="_blank">候ふ</a>」, which is an archaic verb for "to be".<br />
<br />
I wasn't entirely sure about the <i>furigana</i> for the <i>kanji</i> in 「在シマス」, but based on dictionary entries like 「<a href="http://kotobank.jp/word/%E5%9C%A8%E3%81%99"><ruby><rb>在</rb><rp>(</rp><rt>ましま</rt><rp>)</rp></ruby>す</a>」, I guessed that the text had an alternate writing where 「しま」 had been moved from the <i>furigana</i> into the <i>okurigana</i>.<br />
<br />
<u style="font-weight: bold;">Edit</u>: as explained by Matt in the comments below, 「御跡」 means "feet", rather than the literal meaning of "remains".<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg7W_TlMzZGo-bw1x0ojFoW6OPZ_kRckY9jn_HDv-zBQO-E75GHBxXzpU-vX-6dMO-uyPbol0LWn0u-XIujTCqcg8tVTT5AjP4fvQ_icazgsiFXjORGT5bd837bXM35FrY7r7SaVZCyHo8/s1600/40.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg7W_TlMzZGo-bw1x0ojFoW6OPZ_kRckY9jn_HDv-zBQO-E75GHBxXzpU-vX-6dMO-uyPbol0LWn0u-XIujTCqcg8tVTT5AjP4fvQ_icazgsiFXjORGT5bd837bXM35FrY7r7SaVZCyHo8/s640/40.png" width="81" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 佛</span><span style="font-size: small;">末</span><br />
<span style="font-size: small;">世ノ衆生ノ<br />父母ノ養</span><span style="font-size: small;">育<br />ノ恩ヲ不</span><span style="font-size: small;">報</span><br />
<span style="font-size: small;">サラム事ヲ</span><br />
<span style="font-size: small;">誡シメ給ハ</span><br />
<span style="font-size: small;">ムカ為メニ</span></td></tr>
</tbody></table>
<span style="font-size: large;">カクテ<ruby><rb>葬送</rb><rt>そうそう</rt></ruby>ノ時ニ、仏<ruby><rb>末世</rb><rt>まっせ</rt></ruby>ノ<ruby><rb>衆生</rb><rt>しゅじょう</rt></ruby>ノ父母ノ養育ノ恩ヲ<ruby><rb>報</rb><rt>もく</rt></ruby>ハザラム事ヲ<ruby><rb>誡</rb><rt>いま</rt></ruby>シメ給ハムガ為メニ、父ノ<ruby><rb>御棺</rb><rt>おかん</rt></ruby>ヲ<ruby><rb>荷</rb><rt>にな</rt></ruby>ハムト<ruby><rb>為</rb><rt>す</rt></ruby>給フ時ニ、<ruby><rb>大地震動</rb><rt>だいじしんどう</rt></ruby>シ、世界<ruby><rb>安</rb><rt>やす</rt></ruby>カラズ。</span><br />
<blockquote class="tr_bq">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTadSxo91IKXHdpMnPy5K9iP5_SGTh_r54in46AOkelsueE6iJ6gn-zMo2ftAGgejVuy5OwYSunOvUfGNtK3VIv3_xMgAcCSmJz2B-s6yuOSWQM_gG481AjcvLxVOR84vHLVFbmdyUbWs/s1600/39.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTadSxo91IKXHdpMnPy5K9iP5_SGTh_r54in46AOkelsueE6iJ6gn-zMo2ftAGgejVuy5OwYSunOvUfGNtK3VIv3_xMgAcCSmJz2B-s6yuOSWQM_gG481AjcvLxVOR84vHLVFbmdyUbWs/s200/39.png" width="90" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: カクテ<br />葬送ノ時ニ</span></td></tr>
</tbody></table>
<span style="font-size: large;"><i>Thus, during the funeral</i> (fig. 3)<i>, 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 </i>(fig. 4)<i> went to shoulder his father’s coffin, when</i> (fig. 5)<i> a major earthquake hit, and the world was not calm</i> (fig. 6)<i>.</i></span></blockquote>
The first point of confusion in fig. 4 is the meaning of the phrase 「末世の衆生」. According to the explanation on <a href="http://detail.chiebukuro.yahoo.co.jp/qa/question_detail/q1133988076" target="_blank">this page</a>, it refers to "people [the masses] in the distant future", which makes sense in this context.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnSWwnl8fefN-tXOdApW8klgKIA5iN3QcMsmqtzpybGolG53HLyibycMdcCnUXOAJKgp4lwUPAyAXOM7dZiU2WgycfPVpQgzgXolvaHwrlTSzEfwFUD26NbL6pNsWkZF56x3sPajA14Rg/s1600/41.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnSWwnl8fefN-tXOdApW8klgKIA5iN3QcMsmqtzpybGolG53HLyibycMdcCnUXOAJKgp4lwUPAyAXOM7dZiU2WgycfPVpQgzgXolvaHwrlTSzEfwFUD26NbL6pNsWkZF56x3sPajA14Rg/s320/41.png" width="89" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 父ノ<br />御棺ヲ荷ハ<br />ムト為給フ<br />時ニ</span></td></tr>
</tbody></table>
Next, we see the <i>kanji</i> 「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.<br />
<br />
There is also the verb 「<span id="goog_1513216128"></span><a href="http://kobun.weblio.jp/content/%E5%A0%B1%E3%81%B5" target="_blank">報ふ</a><span id="goog_1513216129"></span>」, 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.<br />
<br />
「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.<br />
<br />
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」.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEho4eOkPU8hk9Xjb7e6f6by2waOBd00wxgITquLkU3DOna12IGB4nwivpfjQR9QBReQxciCI4TXGys12VaVhFyDkEyTDz7dM5IeVbVyYTetCcIAqGuD5AwB6lf3slwknEZ9dvHqld4NqfQ/s1600/42.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEho4eOkPU8hk9Xjb7e6f6by2waOBd00wxgITquLkU3DOna12IGB4nwivpfjQR9QBReQxciCI4TXGys12VaVhFyDkEyTDz7dM5IeVbVyYTetCcIAqGuD5AwB6lf3slwknEZ9dvHqld4NqfQ/s200/42.png" width="65" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: </span><span style="font-size: small;">大<br />地震動</span><span style="font-size: small;">シ<br />世界不ス</span></td></tr>
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The meaning of 「御棺」 is explained <a href="http://www.manaka-net.com/glossary/detail-32-1.html" target="_blank">here</a> — it's a polite way of referring to the coffin that Śuddhodana was placed in.<br />
<br />
The <i>kanji</i> 「為」 is used in fig. 5 for a different purpose than it is at the end of fig. 4. Here, it represents the verb 「<ruby><rb>為</rb><rp>(</rp><rt>す</rt><rp>)</rp></ruby>」, which has the same meaning as the modern verb 「する」.<br />
<br />
At the end of fig. 6, there is another Sinitic negative pattern — 「不安ス」. The <i>okurigana</i> 「ス」 is missing <i>dakuten</i>. This is very interesting, as it must be the auxiliary negative verb 「ず」, even though there is also a 「不」 in the original text.<br />
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Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com1tag:blogger.com,1999:blog-7205283825276565284.post-9945638539229858782013-02-10T15:02:00.001-06:002013-04-07T12:08:41.937-05:00Shunshoku Umegoyomi Vol. 1: The Yōshi (part 2)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7ynf29atT9Rw8OBIpGnLBPJSkkFb_o-EQGeHcaifpkvtHo-Aa-QK3MqMsCuQms70yfAbrLxEwSHta83YuBGjQY5D74Tiu_AbO7HmjMusIlLo5ho-Pw8086w4oWirRHfoN5mLT2NdvGsI/s1600/110.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7ynf29atT9Rw8OBIpGnLBPJSkkFb_o-EQGeHcaifpkvtHo-Aa-QK3MqMsCuQms70yfAbrLxEwSHta83YuBGjQY5D74Tiu_AbO7HmjMusIlLo5ho-Pw8086w4oWirRHfoN5mLT2NdvGsI/s320/110.png" width="85" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 主「さ<br />れバサ。</span><span style="font-size: small;">今<br />さら考て見り<br />やア。</span></td></tr>
</tbody></table>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9vUVxkWvYKiMlZWx5B4gOJBxSYUF7wEd_porT0oRk8I6xTp6tJ0a1WuKyq_G6ar8FBhzDmS104XdSwLplrw0uMQ7e5b8FTy-o_VmRRiuinth-8Kema77Ea40I8RcC4k0cIUV7-BG8z6M/s1600/111.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9vUVxkWvYKiMlZWx5B4gOJBxSYUF7wEd_porT0oRk8I6xTp6tJ0a1WuKyq_G6ar8FBhzDmS104XdSwLplrw0uMQ7e5b8FTy-o_VmRRiuinth-8Kema77Ea40I8RcC4k0cIUV7-BG8z6M/s320/111.png" width="90" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: やつ<br />はり鬼兵へ</span><span style="font-size: small;"><br /></span><span style="font-size: small;">が</span><span style="font-size: small;">。先の</span><span style="font-size: small;">番</span><br />
<span style="font-size: small;">頭の松</span><span style="font-size: small;">兵へ</span><span style="font-size: small;"><br />となれ合て</span></td></tr>
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<a href="http://www.kakekotoba.com/2012/12/shunshoku-umegoyomi-vol-1-yoshi.html" target="_blank">Last time</a>, we found out about Tanjirou's stint as a <i>yōshi</i>. Now we get into the details of what actually happened to him:<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>Master [Tanjirou]: "Well...when I think about it now </i>(fig. 1)<i>,</i> <i>after all, Kihei was conspiring with the previous head clerk, Matsubei </i>(fig. 2)<i>, and as soon as the door was closed, being fully aware of [the state of] the household assets, [he] immediately [made] me a yōshi</i> (fig. 3).<i>"</i></span></blockquote>
In fig. 1, we see the phrase 「今さら」, which is of course the same as 「<a href="http://tangorin.com/general/%E4%BB%8A%E6%9B%B4" target="_blank">今更</a>」. In this case, it specifically has the first definition listed on Tangorin: "now", including the parenthetical "after such a long time".<br />
<span style="text-align: center;"><br /></span>
<span style="text-align: center;">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 <i>handakuten</i>. The meaning stays the same.</span><br />
<div style="text-align: left;">
<br /></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEha1eSICKmZMRddGgu769nbsoOy1S68B4bQTmZfbu4w2zWAO1mHsn4trvCdm-AnR9VFQ4-2DFgvrrjoQwyLNvy2EsLTW8VHWl-sB8A-FUcxUZUcHazCssl-dUjkmgVT4wh7lr9qcONk-_A/s1600/112.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEha1eSICKmZMRddGgu769nbsoOy1S68B4bQTmZfbu4w2zWAO1mHsn4trvCdm-AnR9VFQ4-2DFgvrrjoQwyLNvy2EsLTW8VHWl-sB8A-FUcxUZUcHazCssl-dUjkmgVT4wh7lr9qcONk-_A/s320/112.png" width="67" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 直に<br />戸を塞身</span><span style="font-size: small;">上<br />を承知でお<br />れを急養</span><span style="font-size: small;">子。</span></td></tr>
</tbody></table>
<strike><span style="text-align: center;">Some online sources have suggested that Kihei is written here as 「</span>鬼兵へ」, rather than 「<span style="text-align: center;">鬼兵」. However, I don't see that being true (at least with this manuscript), since then the bottom of 「</span>兵」 would be missing from the script.</strike><br />
<strike><br /></strike>
<br />
<div style="text-align: left;">
<u style="font-weight: bold;">Edit</u>: as Chris has suggested below, his <i>kuzushiji</i> dictionary suggested that this is actually 「兵へ」. The bottom radical in 「兵」 is essentially omitted. This applies both for Kihei (<span style="text-align: center;">鬼兵へ) and Matsubei (松</span>兵へ), in fig. 2 and 6.</div>
<div style="text-align: left;">
</div>
<span style="text-align: center;"></span><br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUHe69ucD_ZEf0qrvcsjO9MWXi1TlJLvm1h7fe_R5hNTqaC4m2QaU_lui8qQD7-HMScwT_BfGd-BP2GBYJY6nS7KC0pc0uLFwypuhesMr7u73XrggI-KfOQh1SEX6qOOvWXnGvqpT-n38/s1600/113.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUHe69ucD_ZEf0qrvcsjO9MWXi1TlJLvm1h7fe_R5hNTqaC4m2QaU_lui8qQD7-HMScwT_BfGd-BP2GBYJY6nS7KC0pc0uLFwypuhesMr7u73XrggI-KfOQh1SEX6qOOvWXnGvqpT-n38/s320/113.png" width="100" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: そ<br />んなこと<br />は露しら<br />す。這入<br />て見れば<br />借金の。</span></td></tr>
</tbody></table>
<span style="text-align: center;"></span>
<span style="text-align: center;">Also note the use of the phrase 「なれ合」 </span>—<span style="text-align: center;"> this is equivalent to 「</span><a href="http://tangorin.com/general/%E9%A6%B4%E3%82%8C%E5%90%88%E3%81%84" target="_blank">馴れ合い</a>」, which can mean "conspiracy".<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"[I] knew very little [about all] that. When I entered the family</i> (fig. 4)<i>, I also married the mountain</i> (fig. 5)<i> of debt</i> (fig. 4)<i>, and so</i> (fig. 5)<i>, for that reason, I also had Kihei</i> (fig. 6)<i> stamp a 100 </i><i>ryō</i> (fig. 7)<i> coin and gave it to my adoptive family, but it turned out to be a waste [of money] </i>(fig. 8).<i>"</i></span></blockquote>
In fig. 4, we see the <i>kanji</i> 「露」. Although the common meaning is "dew", it can also mean "<a href="http://dictionary.goo.ne.jp/leaf/jn2/148406/m0u/" target="_blank">a small quantity</a>" (「わずかなこと」).<br />
<i></i><br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6YAFVSSn3CrQVXH4HfqMNSyAP8Cp3oq-kAVVtVyvDJrQGgttEJXKOAm2c2nH4V2aubkeCnTxCFkwsbf-hOErw9enJLMZpljA1pfeKInqvjW5OovCYpUF8C-YVyelBscJBExbjps6G9cg/s1600/114.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6YAFVSSn3CrQVXH4HfqMNSyAP8Cp3oq-kAVVtVyvDJrQGgttEJXKOAm2c2nH4V2aubkeCnTxCFkwsbf-hOErw9enJLMZpljA1pfeKInqvjW5OovCYpUF8C-YVyelBscJBExbjps6G9cg/s200/114.png" width="72" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 山<br />も縁つく<br />とふそて<br />と。</span></td></tr>
</tbody></table>
<strike><i></i>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 <i>kanji</i> this <i>kana</i> 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<b>ら</b>」 (the original verb presumably being 「知る」), but perhaps it's using a non-<i>yodan</i> conjugation (I don't have my dictionary with me, so I can't check).</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: as Chris explains below, the <i>kana</i> after 「しら」 is actually 「す」, derived from the <i>kanji</i> 「須」. This is a little confusing because the <i>dakuten</i> 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).<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpQRbMKVH5pw859VDRp-FmOjBcDR8hrUPs1SbXGnWFimPrlcWN6g72d02ey7oPBHa7uIB7u4wkOUxvcEeRIEuaIVhM6162DsdILJtmLkljucqJh5MR9yrA-O5zNbk2WSvt-vUTNWMokWw/s1600/115.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpQRbMKVH5pw859VDRp-FmOjBcDR8hrUPs1SbXGnWFimPrlcWN6g72d02ey7oPBHa7uIB7u4wkOUxvcEeRIEuaIVhM6162DsdILJtmLkljucqJh5MR9yrA-O5zNbk2WSvt-vUTNWMokWw/s200/115.png" width="81" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: 思つ<br />たゆへに</span><span style="font-size: x-small; text-align: start;">鬼</span><span style="font-size: x-small; text-align: start;"><br /></span><span style="font-size: x-small; text-align: start;">兵へにも。</span></td></tr>
</tbody></table>
There is also an irregular form of 「入る」 — 「這入る」. Both are pronounced 「はいる」.<br />
<br />
At the end of fig. 4 is the word 「<ruby><rb>借金</rb><rp>(</rp><rt>しゃっきん</rt><rp>)</rp></ruby>」, which is read as 「しゃくきん」 here instead, but retains its meaning.<br />
<br />
In fig. 5, we see the phrase 「縁つく」, which is equivalent to 「縁づく」, also written as 「<a href="http://tangorin.com/general/%E7%B8%81%E4%BB%98%E3%81%8F" target="_blank">縁付く</a>」 — "to marry".<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFWcMryLT71vk7HZsqVdfW6nCfgR9abKERYjVF6MJCBQA7m8K0siwhXSmBVwq41DmiwbvSMY8tcVcDbyFVzR-jrTxJufrzZEkImcw0elZVXhBKOFUkQTNu7TtjWztETDC2lypahbxO4J8/s1600/116.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFWcMryLT71vk7HZsqVdfW6nCfgR9abKERYjVF6MJCBQA7m8K0siwhXSmBVwq41DmiwbvSMY8tcVcDbyFVzR-jrTxJufrzZEkImcw0elZVXhBKOFUkQTNu7TtjWztETDC2lypahbxO4J8/s200/116.png" width="87" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 7: 判を<br />おさせた<br />百両の。</span></td></tr>
</tbody></table>
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.<br />
<br />
The <i>kanji</i> 「両」 refers to a premodern Japanese currency, the <a href="http://en.wikipedia.org/wiki/Ry%C5%8D_(Japanese_coin)" target="_blank">ryō</a>. 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).<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgO1wjz6w_3ic5WcA_5ZFSdSjHdwVcyv91IFEzkOizREcGE2IkxEsSzqFJ78sKp935BaZ4Xrs1G5xNG8uXKlJRFABdNTvNRY7ctxAurIH1HL1Z_Cg4aF7E4FoT3bnaeyTVr8h38yBZbbdE/s1600/117.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgO1wjz6w_3ic5WcA_5ZFSdSjHdwVcyv91IFEzkOizREcGE2IkxEsSzqFJ78sKp935BaZ4Xrs1G5xNG8uXKlJRFABdNTvNRY7ctxAurIH1HL1Z_Cg4aF7E4FoT3bnaeyTVr8h38yBZbbdE/s200/117.png" width="83" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 8: 金も<br />養家へいれ<br />仏事。</span></td></tr>
</tbody></table>
The phrase 「いれ仏事」, also written as 「<a href="http://kotobank.jp/word/%E5%85%A5%E3%82%8C%E4%BB%8F%E4%BA%8B"><ruby><rb>入</rb><rp>(</rp><rt>い</rt><rp>)</rp></ruby>れ<ruby><rb>仏事</rb><rp>(</rp><rt>ぶつじ</rt><rp>)</rp></ruby></a>」, refers to pointlessly throwing money at something (「むだな出費」). It's very interesting how <i>dakuten</i> are included for the <i>furigana</i> 「ぶつ」, but excluded for 「事」, which has its furigana written as 「し」, rather than 「じ」.Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com1tag:blogger.com,1999:blog-7205283825276565284.post-66495073235783755822013-01-17T01:41:00.001-06:002013-02-05T20:59:05.683-06:00Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 6)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzyM2WAPlhvpdue649yMbKKswXcnTR9tlxnaJ5cEt18jp1WJDA4BIFIxJsx5I06HohdsGcOuFK3aa6iiwrJ8wWVQ3jdLf0inCgDj6xgC3NJY9Krhx9bx0rI4O6W4DEqf-AqNMSUN2XlCE/s1600/29.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzyM2WAPlhvpdue649yMbKKswXcnTR9tlxnaJ5cEt18jp1WJDA4BIFIxJsx5I06HohdsGcOuFK3aa6iiwrJ8wWVQ3jdLf0inCgDj6xgC3NJY9Krhx9bx0rI4O6W4DEqf-AqNMSUN2XlCE/s320/29.png" width="69" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 大<br />王佛ノ御<br />手ヲ取テ<br />我カ御胸<br />ニ曳寄セ<br />給フ時ニ</span></td></tr>
</tbody></table>
We continue with the next segment of Śuddhodana's story:<br />
<blockquote class="tr_bq">
<span style="font-size: large;">大王、仏ノ<ruby><rb>御手</rb><rp>(</rp><rt>おて</rt><rp>)</rp></ruby>ヲ<ruby><rb>取</rb><rp>(</rp><rt>とり</rt><rp>)</rp></ruby>テ<ruby><rb>我</rb><rp>(</rp><rt>わ</rt><rp>)</rp></ruby>ガ<ruby><rb>御胸</rb><rp>(</rp><rt>おむね</rt><rp>)</rp></ruby>ニ<ruby><rb>曳寄</rb><rp>(</rp><rt>ひきよ</rt><rp>)</rp></ruby>セ給フ時ニ、<ruby><rb>阿羅漢果</rb><rp>(</rp><rt>あらかんか</rt><rp>)</rp></ruby>ヲ<ruby><rb>得給</rb><rp>(</rp><rt>えたまひ</rt><rp>)</rp></ruby>ヌ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>The Great King took the Buddha's hand and pulled it close to his own chest, at which point</i> (fig. 1)<i> he [Śuddhodana] ended up achieving <a href="http://en.wikipedia.org/wiki/Arhat" target="_blank">arhat</a>hood</i> (fig. 2)<i>.</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh33B208BxotRNcLy39YOZcgwJfw9q-bITE9lk5W16-XgDceVx5XNnlJwsYh-V6a0hH6o9tdKRZMnnGh7lMizJTz2g_n4lyELpPEe0oXmTo-3m15dXhNozkOHon_Xt-oLt_qUh41xWU_tk/s1600/30.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh33B208BxotRNcLy39YOZcgwJfw9q-bITE9lk5W16-XgDceVx5XNnlJwsYh-V6a0hH6o9tdKRZMnnGh7lMizJTz2g_n4lyELpPEe0oXmTo-3m15dXhNozkOHon_Xt-oLt_qUh41xWU_tk/s200/30.png" width="81" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 阿<br />羅漢果ヲ<br />得給ヌ</span></td></tr>
</tbody></table>
The first thing to note is of course the term <i>arhat</i> (Sanskrit: अर्हत). It essentially refers to someone who has achieved <i>nirvana</i>. Note that, just as with <i><a href="http://www.kakekotoba.com/2012/12/konjaku-monogatarishu-vol-2-tale-1_20.html" target="_blank">anāgāmi</a></i> (see fig. 5), the final <i>kanji</i> 「果」 represents the suffix -hood. Therefore, the Japanese term for <i>arhat</i> would be just 「阿羅漢」. This is a purely phonetic representation, as the first two <i>kanji</i> have been encountered before in unrelated contexts, such as the names Ānanda (阿難) and Rāhula (羅睺羅).<br />
<br />
Another interesting observation for fig. 1 is how the <i>kana</i> 「セ」 actually looks much more like its <i>hiragana</i> equivalent 「せ」. This appears to be one of the few cases in this text where a <i>kana</i> favored<i> </i>the modern <i>hiragana</i> style over the <i>katakana</i> version.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_pMF2be6rNZwoYL1lwI64EKmQM0gxUAavO7YCrZHTz3nHGtgRSrj9V-_f80Mj9opqFufigvNlvu4FHSk7GbwqsVZhtFqJkW9MdX5UlhKrOP_1uAbkUSAVMqQQ6k82awKpq-O_MlOYuck/s1600/31.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_pMF2be6rNZwoYL1lwI64EKmQM0gxUAavO7YCrZHTz3nHGtgRSrj9V-_f80Mj9opqFufigvNlvu4FHSk7GbwqsVZhtFqJkW9MdX5UlhKrOP_1uAbkUSAVMqQQ6k82awKpq-O_MlOYuck/s320/31.png" width="78" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 其ノ</span><span style="font-size: small;"><br /></span><span style="font-size: small;">後</span><span style="font-size: small;">暫ク有テ<br />大王ノ御</span><span style="font-size: small;">命</span><br />
<span style="font-size: small;">絶畢給ヒヌ</span></td></tr>
</tbody></table>
The final point of interest is the verb ending at the end of fig. 2. Note that we have the verb 「<ruby><rb>得</rb><rp>(</rp><rt>う</rt><rp>)</rp></ruby>」 ("to achieve") in its continuative form (連用形), which is 「<ruby><rb>得</rb><rp>(</rp><rt>え</rt><rp>)</rp></ruby>」. Next is the honorific verb 「給フ」, also in the continuative form. Finally is the auxiliary verb 「ヌ」, which is in the predicative form (終止形) and has the perfective (完了) function. The verb not only indicates the completion of an event/action, it also signifies that it occurred naturally, which is where the "ended up" part of the translation comes from. This is comparable to the modern Japanese 「なってしまった」.<br />
<blockquote class="tr_bq">
<span style="font-size: large;">其ノ後暫ク<ruby><rb>有</rb><rp>(</rp><rt>あり</rt><rp>)</rp></ruby>テ、大王ノ<ruby><rb>御命</rb><rp>(</rp><rt>おいのち</rt><rp>)</rp></ruby>、<ruby><rb>絶畢</rb><rp>(</rp><rt>たへはて</rt><rp>)</rp></ruby><ruby><rb>給</rb><rp>(</rp><rt>たま</rt><rp>)</rp></ruby>ヒヌ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>After that, some time passed, and the Great King's life came to an end</i> (fig. 3)<i>.</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKhD0SD-gyS2nuG9SvZK4D9_xHE_MV5E_lifWAgGJJTPVuLExTqfNz9a0kncyFcIUov_2hrajdG7Gc10IwRXIA6Aj_viJMXM0aSJUkiMZTJUR3x-ipdC4KW5Gx21KnRdFWBB4OjsTX17Y/s1600/32.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKhD0SD-gyS2nuG9SvZK4D9_xHE_MV5E_lifWAgGJJTPVuLExTqfNz9a0kncyFcIUov_2hrajdG7Gc10IwRXIA6Aj_viJMXM0aSJUkiMZTJUR3x-ipdC4KW5Gx21KnRdFWBB4OjsTX17Y/s200/32.png" width="83" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 其</span><span style="font-size: small;">ノ</span><br />
<span style="font-size: small;">時ニ城ノ<br />内上下ノ</span><span style="font-size: small;">人</span></td></tr>
</tbody></table>
I treated 「其ノ後」 as <a href="http://tangorin.com/general/%E3%81%9D%E3%81%AE%E5%BE%8C" target="_blank">a compound meaning "after that"</a>. Other than for that, the most confusing part of fig. 3 was the compound 「絶畢」, which I couldn't find a dictionary entry for. The meaning was pretty clear (and redundant), as the first <i>kanji</i> means "discontinue", while the second means "finish". However, I wasn't sure about the reading. <strike>What I've selected above, 「ぜつひつ」, is just based on the <i>on'yomi</i> of the two <i>kanji</i>. However, it might be read as 「ぜっぴつ」, which is the modern reading for 「絶筆」, which has the same first <i>kanji</i> and a similar second <i>kanji</i> (it also has the <i>on'yomi</i> reading 「ひつ」).</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: as Chris has suggested in the comments below, it is more likely that 「絶畢」 is read as 「たへはて」, since supplementary verbs such as 「給ふ」 must be preceded by a verb, rather than a nominal compound. Verbs are usually written using <i>kun'yomi</i>, making 「ぜつひつ」 or 「ぜっぴつ」 unlikely readings.<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgU5rD6fPNK2XFjv4d_6g1dZW44NQDWm4BKnZZbCrxsQV7YQqeaZ9IplTon4epmR9xncnchyphenhyphenQlOgrC_MioXK2xaLX_2IcqwtZ98fUmJ7ns1t7o_80fQ8ITPJ3Me8bJpWZi-wei3DfiB0qg/s1600/33.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgU5rD6fPNK2XFjv4d_6g1dZW44NQDWm4BKnZZbCrxsQV7YQqeaZ9IplTon4epmR9xncnchyphenhyphenQlOgrC_MioXK2xaLX_2IcqwtZ98fUmJ7ns1t7o_80fQ8ITPJ3Me8bJpWZi-wei3DfiB0qg/s200/33.png" width="78" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 皆</span><span style="font-size: small;">哭</span><span style="font-size: small;"><br />キ悲ム事无<br />限シ</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
<span style="font-size: large;">其ノ時ニ、城ノ内、上下の人、皆<ruby><rb>哭</rb><rp>(</rp><rt>な</rt><rp>)</rp></ruby>キ<ruby><rb>悲</rb><rp>(</rp><rt>かなし</rt><rp>)</rp></ruby>ム事限リ无シ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>At that time, inside the castle, the people, from top to bottom</i> (fig. 4)<i>, everyone wept and grieved without limit</i> (fig. 5)<i>.</i></span></blockquote>
There's not too much to say here. We see an alternate <i>kanji</i> for the verb for "to weep" (泣く). That verb is in the continuative form, followed by the verb 「悲む」 in the attributive form (also 「悲む」), as it is immediately followed by a noun (事).<br />
<br />
The same pattern with 「无限シ」 that we've seen many times before is repeated here.<br />
<blockquote class="tr_bq">
<span style="font-size: large;">其ノ音、城ヲ響カス。</span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="clear: right; float: right; margin-bottom: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6kCCEhITQCR84GsFygYTgX4Gu2uBwG2LwuAPMi3k6f9ONzoPUIaRfDDDDa6s1fJShI9LeZ7PnFsPsOdDxTr5LEOP1OvJubdl_FA24N7szNBv3QdZ7n0zzu-6cmi7WZ9Cr0C1SdV4WTc0/s1600/34.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6kCCEhITQCR84GsFygYTgX4Gu2uBwG2LwuAPMi3k6f9ONzoPUIaRfDDDDa6s1fJShI9LeZ7PnFsPsOdDxTr5LEOP1OvJubdl_FA24N7szNBv3QdZ7n0zzu-6cmi7WZ9Cr0C1SdV4WTc0/s200/34.png" width="98" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: 其ノ</span><span style="font-size: small;">音</span><br />
<span style="font-size: small;">城</span><span style="font-size: small;">ヲ響カス</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>Those sounds reverberated through the castle</i> (fig. 6)<i>.</i></span></blockquote>
The only thing of interest in fig. 6 is the verb ending. It is the verb 「響ク」 in the imperfective form (未然形) followed by the causative (使役) auxiliary verb 「す」 in the predicative form. It indicates the imposition of a deliberate action by someone on something/someone (in this case, that would be the sounds of the weeping causing reverberation through the castle). The word 「響かす」 exists as a verb by itself in modern Japanese, with <a href="http://tangorin.com/general/%E9%9F%BF%E3%81%8B%E3%81%99" target="_blank">the meaning of "to make something resound"</a>.<br />
<blockquote class="tr_bq">
<span style="font-size: large;">其ノ「<ruby><rb>悪</rb><rp>(</rp><rt>あく</rt><rp>)</rp></ruby>」後、<ruby><rb>忽</rb><rp>(</rp><rt>たちまち</rt><rp>)</rp></ruby>七宝ノ棺ヲ<ruby><rb>作</rb><rp>(</rp><rt>つくり</rt><rp>)</rp></ruby>テ、大王ノ<ruby><rb>御身</rb><rp>(</rp><rt>おんみ</rt><rp>)</rp></ruby>ニハ<ruby><rb>香湯</rb><rp>(</rp><rt>かうたう</rt><rp>)</rp></ruby>ヲ<ruby><rb>塗</rb><rp>(</rp><rt>ぬり</rt><rp>)</rp></ruby>テ錦ノ衣ヲ着セ奉リテ棺ニ入レ奉レリ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>After the "evil" [passed], a coffin was immediately made using the seven treasures</i> (fig. 7)<i>. The Great King's body was coated with scented hot water [i.e., it was bathed], and brocaded clothing was put on him. Then he was placed in the coffin</i> (fig. 8)<i>.</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnc2UzRdfxyK9fPf6wWiUo6BUy3JMzHsljmtNIJgufaItnGNzBa1rifyzpu_jeLCHqZ8zRvC_7RHwgZCdGjE20iI-Djk3P7z77FjpldiErvEIqTol70DoJjaqFVDrDNMQLTwAmmodS7ZI/s1600/35.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnc2UzRdfxyK9fPf6wWiUo6BUy3JMzHsljmtNIJgufaItnGNzBa1rifyzpu_jeLCHqZ8zRvC_7RHwgZCdGjE20iI-Djk3P7z77FjpldiErvEIqTol70DoJjaqFVDrDNMQLTwAmmodS7ZI/s320/35.png" width="105" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 7: 其ノ惡</span><span style="font-size: small;">後</span><br />
<span style="font-size: small;">忽七寶ノ棺ヲ<br />作テ</span></td></tr>
</tbody></table>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_chrmptrV8wtvnIqKie0QDGthYe55sIJJm1t_nlcvS_KSm4agEakBQgCb36ZJJ7YxlT52bmbKBQHJdYBe1Qwe2gJCnK4ekByRirBCqgZ1kTM4HYymw8qNhLcoerZwggTWgQWsxmd0r2g/s1600/36.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_chrmptrV8wtvnIqKie0QDGthYe55sIJJm1t_nlcvS_KSm4agEakBQgCb36ZJJ7YxlT52bmbKBQHJdYBe1Qwe2gJCnK4ekByRirBCqgZ1kTM4HYymw8qNhLcoerZwggTWgQWsxmd0r2g/s640/36.png" width="112" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 8: 大王ノ</span><span style="font-size: small;">御</span><br />
<span style="font-size: small;">身ニハ香湯ヲ</span><span style="font-size: small;">塗</span><span style="font-size: small;"><br />テ</span><span style="font-size: small;">錦</span><span style="font-size: small;">ノ衣ヲ着セ</span><span style="font-size: small;"><br />奉リテ棺ニ入レ<br />奉レリ</span></td></tr>
</tbody></table>
The first thing to note in fig. 7 is the use of the word 「悪」. I wasn't sure what the implications of it were here. Although there weren't quotation marks in the original text, they were in the transcription, so I kept them, both in my transcription and in my translation. As for the reading, it could be 「わる」 as well; I wasn't sure.<br />
<br />
<u style="font-weight: bold;">Edit</u>: as Chris has suggested in the comments, it appears that the <i>kanji</i> in the original manuscript for 「惡」 is an <i>itaiji</i> (variant <i>kanji</i>) that is actually the 「西」 radical on top instead (and the 「心」 radical still on bottom). It's not clear why it's used here though.<br />
<br />
<u style="font-weight: bold;">Edit 2</u>: it has been confirmed (by Chris) in an <i><a href="http://en.wikipedia.org/wiki/Variant_Chinese_character" target="_blank">itaiji</a></i> dictionary that the <i>kanji</i> with a 「西」 on top and a 「心」 on the bottom is a variant of 「惡」.<br />
<br />
I'm guessing it refers to some sort of evil spirits, but I can't find any references to the existence of such a concept in Buddhism. I'm not an expert on the topic though, so I might have missed some stuff. Similarly, the use a coffin is perplexing when cremation is standard. Likely, the coffin was a temporary device used for ceremonial transportation of the body to the cremation location. In any case, that question will probably be resolved in a future post.<br />
<br />
I didn't fully understand how to parse 「忽七宝」. By itself, 「七宝」 refers to the seven treasures of Buddhism, namely <a href="http://tangorin.com/general/%E4%B8%83%E5%AE%9D" target="_blank">gold, silver, pearls, agate, crystal, coral, and lapis lazuli</a>. 「忽」 can mean "immediately", which I thought was the most appropriate definition to use here.<br />
<br />
Moving on to fig. 8, the reading for 「香湯」 (written as 「こうとう」 in modern Japanese) is something I was able to derive from dictionary entries such as <a href="http://www.weblio.jp/content/%E9%9B%86%E9%A6%99%E6%B9%AF" target="_blank">this one</a>. However, I couldn't find an entry for 「香湯」 itself, so I just guessed at the meaning based on the two separate <i>kanji</i> and the context.<br />
<br />
We see another instance of 「せ」 vs. 「セ」 (as mentioned previously in the comments on fig. 1) in the verb 「着セ」. The second stroke of 「せ」 is clearly visible in the original manuscript. 「着セ」 is the continuative form of the premodern word 「<ruby><rb>着</rb><rt>き</rt></ruby>す」, which has the same meaning as the modern 「着せる」.<br />
<br />
Fig. 8 ends with 「入レ奉レリ」, which can be broken down as 「入レ」+「奉レ」+「リ」. The first part is the verb 「<ruby><rb>入</rb><rp>(</rp><rt>い</rt><rp>)</rp></ruby>ル」 ("to put inside") in its <i>shimo-nidan</i> "<i>ra</i>" form, where the continuative form would be 「入レ」. Next is the honorific verb 「奉ル」 in the realis (perfective) form (已然形). It is in this form because following it is the auxiliary verb 「リ」, which requires the preceding verb to be in that form. 「リ」 itself is in the predicative form, and takes on the perfective (完了) meaning here.<br />
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Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com7tag:blogger.com,1999:blog-7205283825276565284.post-5531911252126725162012-12-29T18:22:00.001-06:002013-01-15T15:45:11.365-06:00Shunshoku Umegoyomi Vol. 1: The Yōshi<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhozSdFINfuFrkokPm0ZZg08xHxjTy6tEzFuk-1CXTTpvRne8u1oj5_runqI3cBJB7s30RuaQHQaYe3uMhggHKLvg003sIG8gZhKQ_bQZiyYHQVUztCOOrNFeNxPgzglXXfp5EaxeG6byo/s1600/106.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhozSdFINfuFrkokPm0ZZg08xHxjTy6tEzFuk-1CXTTpvRne8u1oj5_runqI3cBJB7s30RuaQHQaYe3uMhggHKLvg003sIG8gZhKQ_bQZiyYHQVUztCOOrNFeNxPgzglXXfp5EaxeG6byo/s320/106.png" width="80" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 私き<br />やア今日</span><span style="font-size: small;">帰</span><span style="font-size: small;"><br />ると直に住<br />けへをねが<br />つて。</span></td></tr>
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Yonehachi finishes her monologue (finally):<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"If I return [home] today, I'll immediately ask [permission] to change houses</i> (fig. 1)<i>."</i></span></blockquote>
「私き」 is an alternate form of the modern 「 私」 that we've <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-apprentice.html" target="_blank">encountered before (see fig. 3)</a>.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1M-1AT5QLH8RHdjxxmk9hsndLW2GGQjEk7_2ZJ2DrV_DhPiDMKZP7Nw3Ddvuc_pnoTkN4x6Gn7xVnvqwY6Xkk2YoBC8EXSvga9KnDMRniF3Qlt3Dc7KZd4x2olR4JEPK1DJOTv5j7p4s/s1600/107.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1M-1AT5QLH8RHdjxxmk9hsndLW2GGQjEk7_2ZJ2DrV_DhPiDMKZP7Nw3Ddvuc_pnoTkN4x6Gn7xVnvqwY6Xkk2YoBC8EXSvga9KnDMRniF3Qlt3Dc7KZd4x2olR4JEPK1DJOTv5j7p4s/s640/107.png" width="75" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: </span><span style="font-size: small;">婦多<br />川へでも</span><span style="font-size: small;">行<br />て辛抱し</span><span style="font-size: small;">て<br />おまはん</span><span style="font-size: small;">の<br />身を少しも<br />樂にさせ申<br />てねへヱ<br />トしんじつ<br />見へし女の<br />いぢ男はし<br />ゞうふさい<br />でゐる</span></td></tr>
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「けへる」 is clearly an alternate form of 「<ruby><rb>帰</rb><rp>(</rp><rt>かえ</rt><rp>)</rp></ruby>る」. This also helps to explain 「住けへ」— it's just 「住み替える」, or "to change one's residence". 「ねがつて」 is of course 「願って」— "to desire".<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"Even if we [have to] go to Futagawa or somewhere, I will endure it if it makes things a little more comfortable for your body [health], OK?" the woman [Yonehachi] said, and showed her true obstinacy, [at which] the man [Tanjirou] continued to keep [his mouth] shut</i> (fig. 2)<i>.</i></span></blockquote>
First of all, we encounter the place name Futagawa (婦多川). As explained <a href="http://kotobank.jp/word/%E6%98%A5%E8%89%B2%E6%A2%85%E5%85%90%E8%AA%89%E7%BE%8E" target="_blank">here</a>, it is just another name for Fukagawa (<a href="http://kotobank.jp/word/%E6%B7%B1%E5%B7%9D" target="_blank">深川</a>), which <a href="http://en.wikipedia.org/wiki/Fukagawa_(Tokyo)" target="_blank">is itself a former ward</a> of the old <a href="http://en.wikipedia.org/wiki/Tokyo_City" target="_blank">Tōkyō City</a>. It can be found in the modern day ward of <a href="http://en.wikipedia.org/wiki/K%C5%8Dt%C5%8D" target="_blank">Kōtō</a> ward, which is made up of Fukagawa and Jōtō, another former Tōkyō City ward.<br />
<br />
We see the odd calligraphed form of 「身」 from <a href="http://www.kakekotoba.com/2012/12/shunshoku-umegoyomi-vol-1-fleeting.html" target="_blank">last time (see fig. 4)</a> again here. Note how this time it has the reading 「み」, which made it quite easy to determine which <i>kanji</i> it was.<br />
<br />
<strike>I wasn't entirely sure about how to transcribe the part I've got as 「させまして」, particularly the 「まし」. I couldn't think of anything else that made grammatical sense, but it seems like there might not be enough space for a 「し」.</strike> <u style="font-weight: bold;">Edit</u>: as Matt has suggested in the comments below, what I thought was 「まし」 is likely the <i>kanji</i> 「申」. The meaning is unaffected by this change, but the reading would be 「させもうして」.<br />
<br />
In the <a href="http://www.kakekotoba.com/2012/08/shunshoku-umegoyomi-vol-1-yonehachi_31.html" target="_blank"><i>togaki</i> (see fig. 5)</a>, we see 「見へし」. This is the <i>shimo-nidan "</i>ya" verb 「見ゆ」 in the continuative form (見へ) followed by the auxiliary verb 「き」 in the attributive form (連体形). The auxiliary verb 「き」 has an irregular conjugation, in which the attributive form is 「し」. It is used to indicate personal past or recollection (体験回想).<br />
<br />
<strike>I wasn't entirely sure about the <i>kana</i> 「く」 in the left column of the <i>togaki</i>. However, nothing else fit the context, and 「久」 had the closest-looking <i>kuzushiji</i> form of all the parent <i>kanji</i> for 「く」.</strike><br />
<br />
「ふさいで」 is derived from the verb 「<ruby><rb>塞</rb><rp>(</rp><rt>ふさ</rt><rp>)</rp></ruby>ぐ/<ruby><rb>鬱</rb><rp>(</rp><rt>ふさ</rt><rp>)</rp></ruby>ぐ」<strike>, which means "to feel depressed", or "to mope".</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: as suggested by Matt in the comments below, what I read as 「ご」 is more likely 「ゞ」, meaning that 「しゞう」 (which would be read as 「しじゅう」 in modern Japanese) is most likely 「始終」, meaning "continuously" or (more literally) "from start to finish". This would then suggest that the meaning of 「塞ぐ」 is likely an alternate one — "to shut up" or "to close (one's mouth)".<br />
<blockquote class="tr_bq">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeHqan-Lbjnu54Oq1Evtbc6AKrprBCb7ZQWcS4CMW2iNmDM3GliqyAvFCHfuUVugIM0HVAdk3J4djV3B6dj-VdyB3wXLg1wdBy89g1JTCTI6QNWY2Tsobl5tgM56m_qg_KlFs2Fp_vOv8/s1600/108.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeHqan-Lbjnu54Oq1Evtbc6AKrprBCb7ZQWcS4CMW2iNmDM3GliqyAvFCHfuUVugIM0HVAdk3J4djV3B6dj-VdyB3wXLg1wdBy89g1JTCTI6QNWY2Tsobl5tgM56m_qg_KlFs2Fp_vOv8/s320/108.png" width="80" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: よね<br />「ヱモシそ<br />して養子<br />に</span></td></tr>
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<span style="font-size: large;"><i>"Huh, then as for the house that adopted you as a son-in-law, well</i> (fig. 3)<i>, why was it that its fortune suddenly collapsed, huh?" Yonehachi asked</i> (fig. 4)<i>.</i></span></blockquote>
I wasn't entirely sure about the beginning of fig. 3 (the 「ヱモシ」 part), so if that looks wrong, let me know.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiom7h0Zq5Oy7-U6wIE42jKc-4gZfvODW83uCo7dLxPJWAt9olvVt-_aWmYIILGLBQ7Fp_iKQJsMCIcFccYcu53MpctmsxWVjYRsM0ssA8pSy6wU3Yz-aCx9Mm_eAtZkoy_kx6hWGyogO4/s1600/109.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiom7h0Zq5Oy7-U6wIE42jKc-4gZfvODW83uCo7dLxPJWAt9olvVt-_aWmYIILGLBQ7Fp_iKQJsMCIcFccYcu53MpctmsxWVjYRsM0ssA8pSy6wU3Yz-aCx9Mm_eAtZkoy_kx6hWGyogO4/s320/109.png" width="61" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: ど<br />うした</span><span style="font-size: small;">訳<br />で急に身<br />代がたゝ<br />なくなつ<br />たのであ<br />りますヱ</span></td></tr>
</tbody></table>
In fig. 3, we also see the term 「<ruby><rb>養子</rb><rp>(</rp><rt>ようし</rt><rp>)</rp></ruby>」, which refers to an adopted son-in-law. As explained <a href="http://books.google.com/books?id=gZFkfPrNErEC&ots=YX18sek6RF&pg=PA63" target="_blank">in this book</a>, the <i>yōshi</i> system of adoption came into play in those families who wanted to prevent the extinction of their family name/lineage, or those families who felt their biological sons did not possess the competence necessary to adequately preserve and propagate that legacy. In such situations, a suitable man would be adopted into the family by having one of the family's daughters marry him. He would change his last name to that of his adoptive family, move into that family's house, and be removed from the <i><a href="http://en.wikipedia.org/wiki/Koseki" target="_blank">koseki</a></i> (戸籍), or family registry, of his old family and added to that of his new family (this was essentially the same process regularly followed by women when they married into their husband's family). Individual <i>yōshi</i> might have risen from poor backgrounds to a place of sufficient prominence in society, or they might be sons from wealthy families who were not the firstborn, and thus had no responsibility (or right) to their own family's legacy.Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com3tag:blogger.com,1999:blog-7205283825276565284.post-24758849532588972022012-12-20T01:20:00.002-06:002013-01-16T01:28:13.845-06:00Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 5)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-Yk0bJcq_6YGzH6b5dkcLN4uepvxwbvNOa2fzFay7hOC1qANpXlQDVU4gY5I3CihQCRF-AhU-szZfU9YClINeddZdYlRQsZP0wf7d6yhJ7gcvyAyuL9pA2mr1Tjz-b8tit7saIt19kvA/s1600/24.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-Yk0bJcq_6YGzH6b5dkcLN4uepvxwbvNOa2fzFay7hOC1qANpXlQDVU4gY5I3CihQCRF-AhU-szZfU9YClINeddZdYlRQsZP0wf7d6yhJ7gcvyAyuL9pA2mr1Tjz-b8tit7saIt19kvA/s320/24.png" width="51" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1:<br />暫ク在<br />テ佛虛<br />空ヨリ<br />難陀阿<br />難羅睺<br />羅等ヲ<br />引将テ<br />來リ給<br />ヘリ</span></td></tr>
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<a href="http://www.kakekotoba.com/2012/12/konjaku-monogatarishu-vol-2-tale-1_9.html" target="_blank">Last time</a>, Śuddhodana was miraculously cured of his illness. Continuing the story:<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><ruby><rb>暫</rb><rp>(</rp><rt>しばら</rt><rp>)</rp></ruby>ク<ruby><rb>在</rb><rp>(</rp><rt>ありまし</rt><rp>)</rp></ruby>テ、仏、<ruby><rb>虚空</rb><rp>(</rp><rt>こくう</rt><rp>)</rp></ruby>ヨリ難陀・阿難・羅睺羅等ヲ引将テ<ruby><rb>来</rb><rp>(</rp><rt>きた</rt><rp>)</rp></ruby>リ給ヘリ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>After a while had passed, the Buddha, leading Nanda, Ānanda, Rāhula, etc. from the empty sky, arrived</i> (fig. 1)<i>.</i></span></blockquote>
I was a little confused about the meaning of the sentence in fig. 1. 「ヨリ」 here functions as a grammatical equivalent to 「から」 in modern Japanese, so I based the translation on a literal interpretation of that. However, that seems a little off.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjLecAGJFfTfb-7wN-Y0AQB8DsMGhZhyphenhyphenPgcNrEbHY0zrHi2c_f-2JDUjLc6Q5Uzl_ukzJPOk8GTIPtn8hUfqveIEPUfVXwV7Mbo-1TNLPO0A1Qu_bJ6OLmPyt69_Xg6ONf6TMrGKl3XdVo/s1600/25.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjLecAGJFfTfb-7wN-Y0AQB8DsMGhZhyphenhyphenPgcNrEbHY0zrHi2c_f-2JDUjLc6Q5Uzl_ukzJPOk8GTIPtn8hUfqveIEPUfVXwV7Mbo-1TNLPO0A1Qu_bJ6OLmPyt69_Xg6ONf6TMrGKl3XdVo/s320/25.png" width="74" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 先<br />ツ大王佛<br />ヲ見奉テ<br />涙ヲ流シ<br />給フ事雨<br />ノ如シ</span></td></tr>
</tbody></table>
The meaning of 「虚空」 wasn't entirely clear either. On the one hand, it has the secular meaning of "empty sky" or "empty space". But it is also the Chinese translation (漢訳) of the Buddhist term <a href="http://en.wikipedia.org/wiki/Akasha" target="_blank"><i>Ākāśa</i></a> (Sanskrit: "आकाश"). Perhaps there is some special significance here related to that meaning. Then again, the word might just have been selected because of the religious nature of the story, even though the meaning here is intended to be the first one I mentioned.<br />
<br />
The pattern seen with the verb 「給フ」 at the end of fig. 1 is the same as that seen at the end of fig. 8 in <a href="http://www.kakekotoba.com/2012/11/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">this post</a> (see the explanation there).<br />
<blockquote class="tr_bq">
<span style="font-size: large;">先ヅ大王、仏ヲ見<ruby><rb>奉</rb><rp>(</rp><rt>たてまつり</rt><rp>)</rp></ruby>テ、涙ヲ流シ給フ事雨ノ如シ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>First, the Great King, seeing the Buddha, shed tears, as if it were raining</i> (fig. 2).</span> </blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjv6FhjUSvZ2j0q5u3aK8QvBMigkre98IDZE5POFnSZN7q8vv4OF7FGJKRn6TBl0dEHsDw4Oqevnm51Mk2RNmHSWJjJfW8UwFQLzworOsiSfLUuKgrtcqF0RM7YBMGDOjmGxwT1PZcCf88/s1600/26.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjv6FhjUSvZ2j0q5u3aK8QvBMigkre98IDZE5POFnSZN7q8vv4OF7FGJKRn6TBl0dEHsDw4Oqevnm51Mk2RNmHSWJjJfW8UwFQLzworOsiSfLUuKgrtcqF0RM7YBMGDOjmGxwT1PZcCf88/s200/26.png" width="68" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig.3: 合掌<br />シテ喜給フ<br />事无限シ</span></td></tr>
</tbody></table>
There's not much to say about fig. 2. Just keep in mind that 「給フ」 is in the attributive form (連体形) here, rather than the predicative form (終止形). The two forms just happen to be identical in appearance, since 「給フ」 is a <i>yodan</i> verb.<br />
<blockquote class="tr_bq">
<span style="font-size: large;">合掌シテ<ruby><rb>喜</rb><rp>(</rp><rt>よろこび</rt><rp>)</rp></ruby>給フ事限リ无シ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>[Śuddhodana] <a href="http://en.wikipedia.org/wiki/A%C3%B1jali_Mudr%C4%81" target="_blank">pressed his hands together</a>, and his joy was limitless</i> (fig. 3).</span></blockquote>
As indicated above, the word 「<a href="http://tangorin.com/general/%E5%90%88%E6%8E%8C" target="_blank">合掌</a>」is a common Buddhist hand gesture, also known as <i>añjali</i> (Sanskrit: "अञ्जलि").<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0EQWMMfcHeQXSJ1KhrBlKLNknAm_48EwYF0b5BO1iGEfIlpPil-mX6cOuCwziQWK7XfFODMedw7zjdn0UnArnH9h3rrdiR-ztDUAW8V1K36_4o_3i86LVp2u6x5nurmYst5mD9Cq6cOo/s1600/27.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0EQWMMfcHeQXSJ1KhrBlKLNknAm_48EwYF0b5BO1iGEfIlpPil-mX6cOuCwziQWK7XfFODMedw7zjdn0UnArnH9h3rrdiR-ztDUAW8V1K36_4o_3i86LVp2u6x5nurmYst5mD9Cq6cOo/s320/27.png" width="67" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4:<br />佛父ノ王<br />ノ御傍ニ<br />在シテ本<br />経シ説<br />給フニ</span></td></tr>
</tbody></table>
Additionally, in fig. 3, we see the same 「給フ」 as in fig. 2 (i.e., in the attributive form). <br />
<blockquote class="tr_bq">
<span style="font-size: large;">仏<span style="font-size: large;">、</span>父<span style="font-size: large;">ノ</span>王ノ<ruby><rb>御傍</rb><rp>(</rp><rt>おそば</rt><rp>)</rp></ruby>ニ<ruby><rb>在</rb><rp>(</rp><rt>ありま</rt><rp>)</rp></ruby>シテ<ruby><rb>本経</rb><rp>(</rp><rt>ほんぎょう</rt><rp>)</rp></ruby>ヲ<ruby><rb>説</rb><rp>(</rp><rt>とき</rt><rp>)</rp></ruby>給フニ、大王<ruby><rb>即</rb><rp>(</rp><rt>すなは</rt><rp>)</rp></ruby>チ<ruby><rb>阿那含果</rb><rp>(</rp><rt>あなごんか</rt><rp>)</rp></ruby>ヲ得<ruby><rb>給</rb><rp>(</rp><rt>たまひ</rt><rp>)</rp></ruby>シ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>The Buddha was at his father's side and preached the main sutra, at which </i>(fig. 4)<i> the Great King immediately achieved <a href="http://en.wikipedia.org/wiki/An%C4%81g%C4%81mi" target="_blank">anāgāmi</a>hood</i> (fig. 5)<i>.</i></span></blockquote>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivgPixDXRQltorVopJUzKZmcnQH-SzNuJ-K2F68ZylGzeUd0TiAAAbzNJ9R9IOagUhuLiqrYEshm_CcuZZC91YX5qldrjj_NZ6qwL0Y8wJ0IgLFJI08TkapdV6JJYmlzv9aWflPBBcFb8/s1600/28.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivgPixDXRQltorVopJUzKZmcnQH-SzNuJ-K2F68ZylGzeUd0TiAAAbzNJ9R9IOagUhuLiqrYEshm_CcuZZC91YX5qldrjj_NZ6qwL0Y8wJ0IgLFJI08TkapdV6JJYmlzv9aWflPBBcFb8/s200/28.png" width="63" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5:<br />大王即チ<br />阿那含果<br />ヲ得給シ</span></td></tr>
</tbody></table>
I got pretty confused about fig. 4. First of all, there seems to be something missing between 「本」 and 「経」 in the original script, given the amount of blank space there. But they form a word together anyway, so I'm not entirely sure that's actually the case. Even if nothing is missing, though, what exactly is the "main sutra"? It seems to be a general term (i.e., doesn't refer to a particular sutra), so perhaps some more context is necessary here.<br />
<br />
<u style="font-weight: bold;">Edit</u>: as Matt has suggested in the comments, this could be 「本生経」, or the sutras expounded by the Buddha during his lifetime. However, there is no definitive evidence/proof of that.<br />
<br />
In fig. 5, we see the term 「即チ」, usually written as 「すなわち」 nowadays. Whereas the modern Japanese meaning is restricted to "that is" or "i.e.", in the premodern language, it also had the meaning "<a href="http://kobun.weblio.jp/content/%E5%8D%B3%E3%81%A1" target="_blank">immediately</a>". Given the context, that meaning seemed most appropriate.<br />
<br />
Finally, we see the term 「阿那含」, which is a Buddhist <i>ateji</i> term meaning <i><a href="http://en.wikipedia.org/wiki/An%C4%81g%C4%81mi" target="_blank">anāgāmi</a></i>, or a person who has reached the third of the <a href="http://en.wikipedia.org/wiki/Four_stages_of_enlightenment" target="_blank">four stages of enlightenment</a>. From the comments below by Matt, the suffix 「果」 indicates attainment of enlightenment as a result of Buddhist practice.Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com4tag:blogger.com,1999:blog-7205283825276565284.post-68711665015663450102012-12-12T23:41:00.000-06:002012-12-17T23:28:12.584-06:00Shunshoku Umegoyomi Vol. 1: A Fleeting Existence<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUUU9DFQu-YEFixsTrS0gXMX3MDTut4vKVJ88gqwviMYZfK1EYc_ry3vhFfW5IcAeap2YX16t19B5LduxDbIwWsXiwDF-3v3OFjod5FLUkl_4w5OR37rNdNL1TcT_L8rKqYxgt6nJQkNc/s1600/101.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUUU9DFQu-YEFixsTrS0gXMX3MDTut4vKVJ88gqwviMYZfK1EYc_ry3vhFfW5IcAeap2YX16t19B5LduxDbIwWsXiwDF-3v3OFjod5FLUkl_4w5OR37rNdNL1TcT_L8rKqYxgt6nJQkNc/s320/101.png" width="89" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 今日ま<br />じやア我慢して<br />居たけれど。</span></td></tr>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhAuBjfhwJMCjblJ8-F02sO8Q6mRV4gkEPFnB-RplE973BTH3Pzk8xTvD-d4Lzv88UrHWlJp0qfcyl3oYZeWega1aCw-KoBGiAqc6ah4_y227SDyvi4_j0cJHBKMqs2oX75pNq18juK1eU/s1600/102.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhAuBjfhwJMCjblJ8-F02sO8Q6mRV4gkEPFnB-RplE973BTH3Pzk8xTvD-d4Lzv88UrHWlJp0qfcyl3oYZeWega1aCw-KoBGiAqc6ah4_y227SDyvi4_j0cJHBKMqs2oX75pNq18juK1eU/s200/102.png" width="80" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: おま<br />はんの宅は<br />知れるし。</span></td></tr>
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A quick post today, continuing our story of Yonehachi and Tanjirou's conversation from <a href="http://www.kakekotoba.com/2012/11/shunshoku-umegoyomi-vol-1-kihei-don.html" target="_blank">last time</a>:<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"Until today, I had been patient, but</i> (fig. 1)<i> [now] I know where you live as well </i>(fig. 2)<i>, and</i> <i>s</i><i>o...," [Yonehachi said], looking around the neighborhood as tears spilled into her lap</i> (fig. 3)<i>.</i></span></blockquote>
<br />
In fig. 1, we see the expression 「まじや」 (pronounced 「まじゃ」), which is just a dialectical contraction of 「までは」, as seen in modern Japanese.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiaLdTt2nRMwv84bOqBhyphenhyphenDs26yFCu8Lrz5TyXgb8uE2hrWRJPaL-l6VchkCJkXehj11S1KmAXmb_euorJiMxpZgSFEPXQdUS_vMCVD380hTW_emJtBxPLdvdnzvH7dni_yBAmbhAYfCWBU/s1600/103.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiaLdTt2nRMwv84bOqBhyphenhyphenDs26yFCu8Lrz5TyXgb8uE2hrWRJPaL-l6VchkCJkXehj11S1KmAXmb_euorJiMxpZgSFEPXQdUS_vMCVD380hTW_emJtBxPLdvdnzvH7dni_yBAmbhAYfCWBU/s320/103.png" width="104" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: そして<br />マアトあたりを<br />みまはしなみだを<br />ひざにこぼしながら</span></td></tr>
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<br />
In fig. 3, note how the 「ながら」 portion at the end is separated from the rest of the text; it is on a new line in the original text.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="clear: right; float: right; margin-bottom: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaRizRgrVhN3b3K_6c9jS1k6rF8URCYOSINDBdGbR87VaL-HW10aJT06nuVDqkvwM4N2fG0gv0qXVRQQeA6A4FwiP2IOMo65NWV7otKYSPT01pQwPLovoAHSErlxWhKSeBYqyQ4HcZxZ4/s1600/104.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaRizRgrVhN3b3K_6c9jS1k6rF8URCYOSINDBdGbR87VaL-HW10aJT06nuVDqkvwM4N2fG0gv0qXVRQQeA6A4FwiP2IOMo65NWV7otKYSPT01pQwPLovoAHSErlxWhKSeBYqyQ4HcZxZ4/s320/104.png" width="66" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 此様<br />なはかない<br />形身になつ<br />てゐさつし<br />やるのを見て</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"Seeing [you] in this fleeting state [of existence], so weak and fragile</i> (fig. 4)<i>, why do [I wonder] if you will even be in this house tomorrow?"</i> (fig. 5)</span></blockquote>
<br />
In fig. 4, we see the same <i>kanji</i> pattern for 「こんな」 as seen in fig. 3 of <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi_16.html" target="_blank">this post</a>.<br />
<br />
<strike>I had difficulty parsing 「形丸」, as it doesn't show up in any of the dictionaries I've checked. The <i>furigana</i> 「なり」 can apply to just 「形」, but since the 「り」 is to the right of 「丸」, I assumed that this was an irregular reading, where 「なり」 applied to both <i>kanji</i>. This fits with the following <i>kana</i>「に」, which combines with 「なり」 to create the particle 「<a href="http://tangorin.com/general/%E3%81%AA%E3%82%8A%E3%81%AB" target="_blank">なりに</a>」.</strike><br />
<strike></strike><br />
<strike></strike>
<u style="font-weight: bold;">Edit</u>: with the help of an anonymous commenter and Matt, I was able to clear this up. First of all, the <i>kanji</i> after 「形」 is actually 「身」. I'm not sure how I could have figured that out <i>a priori</i>, but it looks quite similar to some examples in <a href="http://r-jiten.nabunken.go.jp/kensaku.php" target="_blank">online databases</a>, such as <a href="http://clioz39.hi.u-tokyo.ac.jp/ships/ZClient/W34/z_detail.php?title=%E8%BA%AB&mgno=34102223&count=33&countAll=86" target="_blank">this one</a>. Also, there is an occurrence of this same <i>kanji</i> in another few lines, where it is clearly labeled as having the reading 「み」.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEifYaH1VA5OcKQGHngqDdpGBJsonI2N1-OT8PYdlzMyg9_6dtKr_fwALrwa7aYZWiZyX0j9c4UfIaKxT8U_P_YHrkD7Qgw1df8TDi4d7lVonsKEqtOjQWyXZcJP4gG8NVChddRf08DksMg/s1600/105.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEifYaH1VA5OcKQGHngqDdpGBJsonI2N1-OT8PYdlzMyg9_6dtKr_fwALrwa7aYZWiZyX0j9c4UfIaKxT8U_P_YHrkD7Qgw1df8TDi4d7lVonsKEqtOjQWyXZcJP4gG8NVChddRf08DksMg/s320/105.png" width="82" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: どふ<br />してあすこ<br />の宅に居<br />られます<br />ものか。</span></td></tr>
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The meaning of the word is the same as that of 「なり」: "state". One reason for using <i>kanji</i> was to more clearly delineate word beginnings/endings, so the reader wouldn't get lost in a sea of <i>kana</i>. But also, 「形身」, which has no meaning of its own (even in premodern Japanese), was possibly a <i><a href="http://en.wikipedia.org/wiki/Japanese_script_reform#Kakikae" target="_blank">kakikae</a></i> of 「肩身」 (or perhaps just an orthographic error), which has the dual meanings of "body" and "image you present to society/strangers". Thus, there are three different meanings to this word, all of which contribute to the overall interpretation of the sentence, a literary technique that is reminiscent in some ways of <a href="http://en.wikipedia.org/wiki/Kakekotoba" target="_blank">the rhetorical device this blog is named after</a>.<br />
<br />
Finally, 「ゐさつしやる」 is read as 「いさっしゃる」, as explained for fig. 4 of <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi.html" target="_blank">this post</a>.<br />
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Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com6tag:blogger.com,1999:blog-7205283825276565284.post-47636526688782630862012-12-09T18:22:00.003-06:002012-12-20T00:13:38.210-06:00Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 4)<div style="text-align: right;">
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhutXpe02VoKDcP25RFgOdYm1QJQ8ePcjXdtIP5yu8vhu5Q6B2U5fD4-6J1KS3_ZHQTFZUTmYawbtdFGkghTBKgehGiG4Q83DrHakM3FarqTKzdsSLcDCaLlZLosIAl8uh66DQCG0Ex4RI/s1600/17.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhutXpe02VoKDcP25RFgOdYm1QJQ8ePcjXdtIP5yu8vhu5Q6B2U5fD4-6J1KS3_ZHQTFZUTmYawbtdFGkghTBKgehGiG4Q83DrHakM3FarqTKzdsSLcDCaLlZLosIAl8uh66DQCG0Ex4RI/s200/17.png" width="74" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 而ル<br />程ニ淨飯</span><span style="font-size: small;">王ノ宮</span></td></tr>
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The tale now takes a bit of a twist:<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><ruby><rb>而</rb><rp>(</rp><rt>しか</rt><rp>)</rp></ruby>ル程ニ浄飯王ノ宮、<ruby><rb>俄</rb><rp>(</rp><rt>にわか</rt><rp>)</rp></ruby>ニ朝日ノ光ノ<ruby><rb>差</rb><rp>(</rp><rt>さし</rt><rp>)</rp></ruby><ruby><rb>入</rb><rp>(</rp><rt>い</rt><rp>)</rp></ruby>タルガ如ク金ノ光リ<ruby><rb>隙</rb><rp>(</rp><rt>くま</rt><rp>)</rp></ruby>无く<ruby><rb>照</rb><rp>(</rp><rt>てり</rt><rp>)</rp></ruby>耀ク。</span></blockquote>
<blockquote class="tr_bq">
<i> </i><span style="font-size: large;"><i>While they were doing that, King Śuddhodana's palace</i> (fig. 1)<i> suddenly shined brilliantly with a gapless golden light, as if the light of the morning sun had entered it</i> (fig. 2)<i>.</i></span></blockquote>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqN1_YAOf6IumPL0fYGbPmGL6dLeRZJN94yUhwaaGMKZRChtmTFjADx4gLoX2HfK-rNwd31VhxHOaa4jEwl0c45WydGocCoCHV7vxRhci1fU6PebcdQL3j1rDQetUDRZo2ZkJkJ5bJ2S4/s1600/18.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqN1_YAOf6IumPL0fYGbPmGL6dLeRZJN94yUhwaaGMKZRChtmTFjADx4gLoX2HfK-rNwd31VhxHOaa4jEwl0c45WydGocCoCHV7vxRhci1fU6PebcdQL3j1rDQetUDRZo2ZkJkJ5bJ2S4/s320/18.png" width="55" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 俄ニ<br />朝日ノ光ノ<br />差入タルカ</span><br />
<span style="font-size: small;">如ク金ノ光</span><br />
<span style="font-size: small;">リ隙无ク照</span><br />
<span style="font-size: small;">耀ク</span></td></tr>
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<span style="font-family: inherit;">At the beginning of fig. 1, we see 「</span>而ル程ニ」, which can actually be treated as one phrase (接続). According to the <i>Nihongo Kokugo Daijiten</i>, it's equivalent to the modern Japanese phrase 「そうしているうちに」 — "while doing that". The first example given along with the definition is actually from another sentence in <i>Konjaku</i>.<br />
<br />
<u style="font-weight: bold;">Edit</u>: from Chris's explanation in the comments, 「而ル」 is a contraction of 「しか」 (an archaic 「そう」) and 「ある」. 「程ニ」 is equivalent to 「内ニ」.<br />
<br />
<u style="font-weight: bold;">Edit 2</u>: I initially had the reading for 「隙」 as 「すき」, but as Matt suggested in the comments, this is more likely read as 「くま」. Moreover, there are no real examples of 「すきなく」 that I could find online, whereas there are plenty of examples for 「くまなく」.<br />
<br />
In fig. 2, note the irregular <i>okurigana</i> usage with 「差入タル」. Once again, the "internal" <i>kana</i> — such as the 「し」 in 「<span id="goog_1030046243"></span>差し入れ<span id="goog_1030046244"></span>」 — is not present. This can also be seen in the fig. 2 with 「照耀ク」. You also see "light" written in two different ways in the same figure — 「光」 and 「光リ」.<br />
<br />
Note that the same 3-<i>kana</i> arrangement pattern that has been seen in previous sentences was observed again with 「タルカ」, with the <i>dakuten</i> for 「ガ」 omitted again.<br />
<br />
Adding the <i>okurigana</i> 「シ」 after 「如」 was a hard decision. The Suzuka Manuscript scan provided by Kyoto University has a relatively low <a href="http://en.wikipedia.org/wiki/Dots_per_inch" target="_blank">DPI</a>, particularly when compared to the <a href="http://dl.ndl.go.jp/info:ndljp/pid/2559379?tocOpened=1" target="_blank">National Diet Library's scan of <i>Shunshoku Umegoyomi</i></a>. The area of the manuscript where the <i>okurigana</i> would be expected to appear seems to have been damaged. Although there are no clear indications of a <i>kana</i> there, there is a bit of a smudge on the right side of the blank space between 「如」 and 「金」. The presence of such a large blank space between the two <i>kanji</i> was also convincing.<br />
<br />
<u style="font-weight: bold;">Edit</u>: as Chris has pointed out in the comments, it would make more grammatical sense to have 「ク」 here, and not 「シ」, so that the verb is in the continuative form (連用形), as it is followed by another clause.<br />
<blockquote class="tr_bq">
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmGy-mZfOAd2lo3MXLmKyX7lSf47wrRIo0elVthf4RAbjJuKOwriuH4B8C_dV8I9rFgscrPdTVQmk-Xm3i4vkDVAjQwEuohL6dOzuMu8G2dk9B0sfPjT0nyYt57Q32cDl9cVHN4IsPJ_k/s1600/19.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmGy-mZfOAd2lo3MXLmKyX7lSf47wrRIo0elVthf4RAbjJuKOwriuH4B8C_dV8I9rFgscrPdTVQmk-Xm3i4vkDVAjQwEuohL6dOzuMu8G2dk9B0sfPjT0nyYt57Q32cDl9cVHN4IsPJ_k/s200/19.png" width="72" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 其ノ時<br />淨飯王ヲ始テ</span></td></tr>
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<span style="font-size: large;">其ノ時ニ、浄飯王ヲ始テ、<ruby><rb>若干</rb><rp>(</rp><rt>そこばく</rt><rp>)</rp></ruby>ノ人驚キ怪シム事限リ无シ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>At that moment, King Śuddhodana, and </i>(fig. 3) <i>many other people as well, were amazed, and the awe was limitless</i> (fig. 4)<i>.</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKB9ThDpi9vnGOAIl7RVfkWf6XDflkVI2-rEhwH75x9CRueXqg9O7o7WvS16tGVi9S-UCxGETSh8XDkS30GceOPSxsnnX1rYVEndzi0x1n0mjV0fQPBB8KTl5k0Zn3LHIhuaWhrD04R00/s1600/20.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKB9ThDpi9vnGOAIl7RVfkWf6XDflkVI2-rEhwH75x9CRueXqg9O7o7WvS16tGVi9S-UCxGETSh8XDkS30GceOPSxsnnX1rYVEndzi0x1n0mjV0fQPBB8KTl5k0Zn3LHIhuaWhrD04R00/s320/20.png" width="80" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 若干<br />ノ人驚怪シ<br />ム事</span><span style="font-size: small;">无限シ</span></td></tr>
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<strike>I wasn't exactly sure how to interpret the 「始テ」 in fig. 3, so I kind of guessed that he woke up. I was a little tripped up by the 「ヲ」 that comes before it, and I'm still not entirely sure how it fits in.</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: as Matt has explained in the comments, 「Xを始め(て)Y」 is a pattern that means ""Y, including X". Also, 「怪しむ」 likely has <a href="http://dictionary.goo.ne.jp/leaf/je2/1785/m0u/" target="_blank">its older meaning of "wonderment" or "awe" here</a>.<br />
<br />
The meaning in modern Japanese of 「若干」 is "some" or "few", and the reading is 「じゃっかん」. However, there is <a href="http://tangorin.com/general/%E8%8B%A5%E5%B9%B2" target="_blank">also the archaic meaning of "a lot" or "many"</a> (see definition #3), with the reading 「そこばく」 (among others; I just picked this reading because it was the first one listed).<br />
<br />
Note how I added a 「キ」 after 「驚」 in the modified version above. This is because, unlike with 「如ク」 in fig. 2, I didn't feel that there was enough evidence of the presence of a 「キ」 in the original text. There doesn't seem to be that much space between 「驚怪」, nor any signs that there might have been an <i>okurigana</i> there (except for some damage to the manuscript in that region).<br />
<br />
「怪シム」 is a single verb; the 「ム」 is not an auxiliary verb or anything like that.<br />
<br />
Finally, we see the Chinese-origin pattern 「无限シ」 resurface. It was encountered previously in fig. 3 of <a href="http://www.kakekotoba.com/2012/11/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">this post</a>.<br />
<blockquote class="tr_bq">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeM4KCXqop5kE9mFQlUvFCkL6Rkke7ucznfksHVfDVRPgMn5h5DQyEKJEKl1-1FIX0lE3-CML5IST4HaJD-pROD4kbALDInpG1vf4wGaXXj4ycxeKDndR1ErGQ90rovbKl1exErSbWBww/s1600/21.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeM4KCXqop5kE9mFQlUvFCkL6Rkke7ucznfksHVfDVRPgMn5h5DQyEKJEKl1-1FIX0lE3-CML5IST4HaJD-pROD4kbALDInpG1vf4wGaXXj4ycxeKDndR1ErGQ90rovbKl1exErSbWBww/s200/21.png" width="80" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 大王<br />モ此ノ光ニ<br />照サレテ</span></td></tr>
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</blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;">大王モ此ノ光に<ruby><rb>照</rb><rp>(</rp><rt>てら</rt><rp>)</rp></ruby>サレテ、病ノ<ruby><rb>苦</rb><rp>(</rp><rt>くるし</rt></ruby></span><span style="font-size: large;">ビ忽チニ</span><ruby style="font-size: x-large;"><rb>除</rb><rt>のぞき</rt></ruby><span style="font-size: large;">テ、身ノ<ruby><rb>楽</rb><rp>(</rp><rt>たのし</rt><rp>)</rp></ruby>ビ限リ无シ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>The Great King was also illuminated by this light</i> (fig. 5)<i>, [his] suffering from disease was suddenly removed </i>(fig. 6)<i>, and his joy was limitless</i> (fig. 7)<i>.</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhScxPpAq1Sn1S3Hy_fPR65q0fERmBqKa8ztmcniTmGoBNJWopLTSBQV6LttDoNnWykq4NuggngSV8UOmPuuZGikR_Gn96OeOSab2kOEmWyZ6TtisNgUJbjpwJwZ4nWWw0IwrSWGqBkvZU/s1600/22.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhScxPpAq1Sn1S3Hy_fPR65q0fERmBqKa8ztmcniTmGoBNJWopLTSBQV6LttDoNnWykq4NuggngSV8UOmPuuZGikR_Gn96OeOSab2kOEmWyZ6TtisNgUJbjpwJwZ4nWWw0IwrSWGqBkvZU/s200/22.png" width="77" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: 病ノ<br />苦ヒ忽チニ<br />除テ</span></td></tr>
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Of interest in fig. 5 is 「照サレテ」, where 「照サ」 is the imperfective form (未然形) of 「照ス」 ("to illuminate"), 「レ」 is the continuative form (連用形) of the auxiliary verb 「る」, which has the passive (受身) function here. 「テ」 is, of course, the continuative particle.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp9AZ9cX-zdG55xnuBYey5QEItHstUxh2iWMvF6ve9ZqJkBSb_II0cQ2-tYgUFGTVMtrYxqAb_C3IzoBd6n2LGV07u0Svs9eRO3hYrvVOHZbrRiLlzK-c_Rw8HBHR_zWGBRAr-xsh19j8/s1600/23.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp9AZ9cX-zdG55xnuBYey5QEItHstUxh2iWMvF6ve9ZqJkBSb_II0cQ2-tYgUFGTVMtrYxqAb_C3IzoBd6n2LGV07u0Svs9eRO3hYrvVOHZbrRiLlzK-c_Rw8HBHR_zWGBRAr-xsh19j8/s200/23.png" width="114" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 7: 身ノ樂ヒ<br />无限シ</span></td></tr>
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In fig. 6, we see 「<a href="http://dictionary.goo.ne.jp/leaf/jn2/64353/m0u/" target="_blank">苦ビ</a>」, which is just an alternate form of 「苦しみ」. Same goes for 「<a href="http://dictionary.goo.ne.jp/leaf/jn2/138113/m0u/" target="_blank">楽ビ</a>」 in fig. 7.<br />
<br />
At the end of fig. 7, we see the 「无限シ」 pattern from fig. 4 again.Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com2tag:blogger.com,1999:blog-7205283825276565284.post-43819438354461932742012-12-04T02:02:00.000-06:002012-12-04T02:02:00.079-06:00Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 3)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgD0mrWw_eRdWRuUuSBxWIyepgC11huqHRuYMj58UE4yC6a8BE5CoHPEc52hP4jHK7W82uJgSnTGKSEYf40RWQGXdTzBf1Qd287jpDKQFNnkpjB4xZmK1KcyUajEGvVrx7jsLJA_6Bt4M/s1600/12.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgD0mrWw_eRdWRuUuSBxWIyepgC11huqHRuYMj58UE4yC6a8BE5CoHPEc52hP4jHK7W82uJgSnTGKSEYf40RWQGXdTzBf1Qd287jpDKQFNnkpjB4xZmK1KcyUajEGvVrx7jsLJA_6Bt4M/s320/12.png" width="91" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 然レハ<br />后大臣等此ノ<br />思惱</span><span style="font-size: small;">フ程ニ</span></td></tr>
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This part turned out to be fairly straightforward, so this post will be short.<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><ruby><rb>然</rb><rp>(</rp><rt>さ</rt><rp>)</rp></ruby>レバ后・大臣等、此ノ事ヲ<ruby><rb>思悩</rb><rp>(</rp><rt>おもひなや</rt><rp>)</rp></ruby>ブ程ニ、仏ハ<ruby><rb>霊鷲山</rb><rp>(</rp><rt>りょうじゅせん</rt><rp>)</rp></ruby>ニ<ruby><rb>在</rb><rp>(</rp><rt>ましま</rt><rp>)</rp></ruby>シテ、<ruby><rb>空</rb><rp>(</rp><rt>くう</rt><rp>)</rp></ruby>ニ父ノ大王ノ病ニ<ruby><rb>沈</rb><rp>(</rp><rt>しずみ</rt><rp>)</rp></ruby>テ、諸ノ人此ノ事ヲ歎キ合ヘル事ヲ<ruby><rb>知</rb><rp>(</rp><rt>しり</rt><rp>)</rp></ruby><ruby><rb>給</rb><rp>(</rp><rt>たまひ</rt><rp>)</rp></ruby>テ、難陀・阿難・</span><span style="font-size: large;">羅睺羅</span><span style="font-size: large;">等<ruby><rb>引将</rb><rt>ひきい</rt></ruby>テ、浄飯王ノ宮ニ行キ給フ。</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>That being the case, while the queen, the cabinet ministers, etc. were worrying about this</i> (fig. 1)<i>, the Buddha was at <a href="http://en.wikipedia.org/wiki/Griddhraj_Parvat" target="_blank">Vulture Peak</a>, and in the <a href="http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81" target="_blank">emptiness</a>, he was depressed because of his father's, the Great King's, illness</i> (fig. 2)<i>. Knowing that many people had been lamenting this fact together</i> (fig. 3)<i>, with Nanda, </i><i>Ānanda, </i><i>Rāhula, etc. leading</i> (fig. 4)<i>, they went to King </i><i>Śuddhodana's palace</i> (fig. 5)<i>.</i></span></blockquote>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEha0JcFjg6b2Ub4J3GgHdjh2MyAXnQl2wK5vs94vGRjSGGGO5F4tAU8GRJz9dj_xSA-d6Ep1Rz0i_FekoChHG3ZqWdwXpi6Gz4MZqWzx_E5OJITgQohuVnGg_JddX8ApvQxq6UESDCIn-M/s1600/3678731259_129b5ed917.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="212" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEha0JcFjg6b2Ub4J3GgHdjh2MyAXnQl2wK5vs94vGRjSGGGO5F4tAU8GRJz9dj_xSA-d6Ep1Rz0i_FekoChHG3ZqWdwXpi6Gz4MZqWzx_E5OJITgQohuVnGg_JddX8ApvQxq6UESDCIn-M/s320/3678731259_129b5ed917.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: Vulture Peak (<a href="http://toolserver.org/~geohack/geohack.php?pagename=Griddhraj_Parvat&params=24_18_00_N_81_15_00_E_type:mountain_" target="_blank">location</a>, <a href="http://wonderlane.blogspot.com/2011/08/vulture-peak-grdhrakuta-in-rajgir-where.html" target="_blank">image source</a>)<br /></span></td></tr>
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<div class="separator" style="clear: both; text-align: center;">
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5cpwjHrwV3XIfOZq94vfiOyuocDUL9wZejTYcbJ2Gs0RI8YEPfy0CnwvZB2pfkDN4ByvaL8OIZTv13FdFtVcbXCs6vmrBsjLZMTx_50Ov9Tjai21W92D1GtJyZ7uvJMlXdgyoHGEuBLg/s1600/13.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5cpwjHrwV3XIfOZq94vfiOyuocDUL9wZejTYcbJ2Gs0RI8YEPfy0CnwvZB2pfkDN4ByvaL8OIZTv13FdFtVcbXCs6vmrBsjLZMTx_50Ov9Tjai21W92D1GtJyZ7uvJMlXdgyoHGEuBLg/s320/13.png" width="66" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 佛<br />ハ靈鷲山<br />ニ在シテ<br />空ニ父ノ<br />病ニ沈テ</span></td></tr>
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The first thing to note in fig. 1 is the <i>yodan</i> verb 「思悩ブ」, which has the same meaning as the modern verb 「<a href="http://tangorin.com/general/%E6%80%9D%E3%81%84%E6%82%A9%E3%82%80" target="_blank">思い悩む</a>」, as stated in the <i>Nihon Kokugo Daijiten</i> (日本国語大辞典). In fact, it cites this particular sentence in its definition, along with another occurrence in <i>Konjaku</i>, so the 「ブ」 ending may be an idiosyncrasy of <i>Konjaku</i>.<br />
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLWJV5EBEV0Hcdf1ubyvd-Sr__wqWra0BjQda4LpruaOd6DCh392muS28KkfDpBw_udtJPuXiRjVgVrSU-cMbZVeYyyt8EKklgGYDGZcvodVLQiDY-Sk5vQtKLhQP7H4-x5b-dDptCrSg/s1600/14.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLWJV5EBEV0Hcdf1ubyvd-Sr__wqWra0BjQda4LpruaOd6DCh392muS28KkfDpBw_udtJPuXiRjVgVrSU-cMbZVeYyyt8EKklgGYDGZcvodVLQiDY-Sk5vQtKLhQP7H4-x5b-dDptCrSg/s320/14.png" width="71" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 諸<br />ノ人此ノ<br />事ヲ嘆き<br />合ヘル事<br />ヲ知給テ</span></td></tr>
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Continuing on to fig. 2, we encounter <a href="http://en.wikipedia.org/wiki/Griddhraj_Parvat" target="_blank">Vulture Peak</a>, the literal translation of a mountain known in Sanskrit as "गृध्रकूट" ("Gṛdhrakūṭa"). The <i>kanji</i> name is another meaning-based translation (意訳), since 「霊鷲」 means vulture. I couldn't find a definitive source for this definition, but that's what <a href="http://ja.wikipedia.org/wiki/%E9%9C%8A%E9%B7%B2%E5%B1%B1#.E5.90.8D.E7.A7.B0" target="_blank">the Japanese Wikipedia page</a> says, and the word for vulture written in <i>kanji</i> is 「禿鷲」, so the 2nd <i>kanji</i> match. The name comes from either (a) the shape of the peak being vulture-like (see fig. 6) or (b) the presence of many vultures there.<br />
<br />
The verb 「在シ」 looks similar to the instance of 「<ruby><rb>在</rb><rp>(</rp><rt>あり</rt><rp>)</rp></ruby>マス」 <a href="http://www.kakekotoba.com/2012/11/konjaku-monogatarishu-vol-2-tale-1_25.html" target="_blank">observed last time</a> (see fig. 2), but note that this time there is no 「マ」 in the <i>okurigana</i>, so it is more likely the verb 「<a href="http://kotobank.jp/word/%E5%9C%A8%E3%81%99" target="_blank"><ruby><rb>在</rb><rp>(</rp><rt>ましま</rt><rp>)</rp></ruby>ス</a>」, which is just an honorific version (尊敬語) of 「有る」 or 「居る」 <span style="font-family: sans-serif;"><span style="line-height: 19.200000762939453px;">—</span></span> so it ends up having essentially the same meaning as 「<ruby><rb>在</rb><rt>あり</rt></ruby>マス」.<br />
<br />
The word 「<ruby><rb>空</rb><rp>(</rp><rt>くう</rt><rp>)</rp></ruby>」 has this reading because it is a Buddhist term that has the meaning of "emptiness", or "<a href="http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81" target="_blank">Śūnyatā</a>" ("शून्यता" in Sanskrit). Finally, note that 「沈テ」 is a case of irregular kana usage — one would expect the 「み」 to be part of the <i>okurigana</i>.<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgVoFUxlnG_dYtkTFsszx5EIIoP-aIX2rU64jU4cJRD9L_qqV0RSqFls_3bVvkiuUy4W5eA2qbIXWp6bvqfJl4KoKYFrWEj4zsxMhQNjtWbgsdWhmA82s0zmGcQW5DyWM9BtCFefz-GHwg/s1600/15.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgVoFUxlnG_dYtkTFsszx5EIIoP-aIX2rU64jU4cJRD9L_qqV0RSqFls_3bVvkiuUy4W5eA2qbIXWp6bvqfJl4KoKYFrWEj4zsxMhQNjtWbgsdWhmA82s0zmGcQW5DyWM9BtCFefz-GHwg/s320/15.png" width="93" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 難陀<br />阿難羅睺羅<br />等引將</span><span style="font-size: small;">テ</span></td></tr>
</tbody></table>
<br />
In fig. 3, we see the phrase 「嘆キ合ヘル」. 「嘆き」 is the continuative form (連用形) of 「嘆く」, while 「合ヘ」 is the realis form (已然形) of the <i>yodan</i> verb 「合フ」. 「ル」 is the attributive form (連体形) of the auxiliary verb 「リ」, which takes on the resultative (結果の存続) function (i.e., "had been") here.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAG7ZT1j0atBQ_4bEQQkjhsH_Pw2sgAmF3v3cYgEgmIQ8d1PzZYQbKfUN4YnStH_goehYxAoyyOZuLdADx9aLAPda-s3sTPm1lUAFy6N-mc-O5XvrEYN05PSJehpbsP0KIo822m_VS7AE/s1600/16.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAG7ZT1j0atBQ_4bEQQkjhsH_Pw2sgAmF3v3cYgEgmIQ8d1PzZYQbKfUN4YnStH_goehYxAoyyOZuLdADx9aLAPda-s3sTPm1lUAFy6N-mc-O5XvrEYN05PSJehpbsP0KIo822m_VS7AE/s200/16.png" width="68" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5:<br />淨飯王ノ<br />宮ニ行キ<br />給フ</span></td></tr>
</tbody></table>
「知給テ」 is comparable to fig. 5 of <a href="http://www.kakekotoba.com/2012/11/konjaku-monogatarishu-vol-2-tale-1_25.html" target="_blank">the previous post</a> in terms of missing <i>okurigana</i> when using the honorific auxiliary verb 「給フ」.<br />
<br />
<span style="font-family: inherit;">In fig. 4, we encounter several familiar names, followed by the phrase 「引将テ」. I wasn't sure what to make of this, but since 「引き」 is read as 「ひき」 and 「将る」 is an alternate way of writing 「<a href="http://tangorin.com/general/%E7%8E%87%E3%81%84%E3%82%8B" target="_blank"><ruby><rb>率</rb><rp>(</rp><rt>ひき</rt><rp>)</rp></ruby>いる</a>」, I decided to go with</span><br />
<span style="font-family: inherit;">「<ruby><rb>引将</rb><rp>(</rp><rt>ひきい</rt><rp>)</rp></ruby>テ」, with the same meaning as 「率いる」: "to lead a group". This is primarily speculation, though.</span><br />
<span style="font-family: inherit;"><br /></span>
<span style="font-family: inherit;">There's not much to say about fig. 5 in terms of grammar, but note how parts of the original text are quite faded/missing, particularly the first character. This is a situation in which context is very important when determining the missing characters. Fortunately, in this case it was a proper name that we had encountered before.</span>Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com0tag:blogger.com,1999:blog-7205283825276565284.post-24172103588020771572012-11-25T23:57:00.000-06:002012-12-02T21:35:58.623-06:00Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 2)Continuing the story of Śuddhodana's death from <a href="http://www.kakekotoba.com/2012/11/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">last time</a>:<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvc0HN2vdDkvREJNBpd0Qy7FGVZkTd6jt6vDBtyBT55kiABmlnwqSidrcpKPWMFM3sRm4W2rpqlt49nDhWvEWS6_X3ziyXUAiH9q8b1Hntiprq8HFFoGgFGGpQelv5lcVLKvBC4aW3M58/s1600/08.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvc0HN2vdDkvREJNBpd0Qy7FGVZkTd6jt6vDBtyBT55kiABmlnwqSidrcpKPWMFM3sRm4W2rpqlt49nDhWvEWS6_X3ziyXUAiH9q8b1Hntiprq8HFFoGgFGGpQelv5lcVLKvBC4aW3M58/s320/08.png" width="103" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 此ノ由シ<br />佛ノ御許ニ告<br />奉ラムト為ルニ</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
<span style="font-size: large;">此ノ由シ仏ノ<ruby><rb>御許</rb><rp>(</rp><rt>みもと</rt><rp>)</rp></ruby>ニ<ruby><rb>告</rb><rp>(</rp><rt>つげ</rt><rp>)</rp></ruby><ruby><rb>奉</rb><rp>(</rp><rt>たてまつ</rt><rp>)</rp></ruby>ラムト<ruby><rb>為</rb><rp>(</rp><rt>す</rt><rp>)</rp></ruby>ルニ、仏ノ<ruby><rb>在</rb><rp>(</rp><rt>あり</rt><rp>)</rp></ruby>マス所ハ<ruby><rb>舎衛国</rb><rp>(</rp><rt>しゃえこく</rt><rp>)</rp></ruby><ruby><rb>也</rb><rp>(</rp><rt>なり</rt><rp>)</rp></ruby>、<ruby><rb>迦毘羅衛国</rb><rp>(</rp><rt>かぴらえこく</rt><rp>)</rp></ruby>ヨリ五十<ruby><rb>由旬</rb><rp>(</rp><rt>ゆじゅん</rt><rp>)</rp></ruby>ノ間ナレバ、使ノ行カム程ニ浄飯王ハ<ruby><rb>死</rb><rp>(</rp><rt>しに</rt><rp>)</rp></ruby><ruby><rb>給</rb><rp>(</rp><rt>たまひ</rt><rp>)</rp></ruby>ヌベシ</span></blockquote>
<blockquote class="tr_bq">
<blockquote class="tr_bq">
<div style="text-align: left;">
</div>
</blockquote>
<span style="font-size: large;"><i>For this reason, in order to reveal [his imminent death] to the Buddha</i> (fig. 1)<i>, [who] lived in the Country of </i><a href="http://en.wikipedia.org/wiki/Sravasti" style="font-style: italic;" target="_blank">Śrāvastī</a> (fig. 2)<i>, [Śuddhodana] was going to send a messenger</i> (fig. 5)<i>, but since [Śrāvastī] was 50 </i><a href="http://en.wikipedia.org/wiki/Yojana" style="font-style: italic;" target="_blank">yojana</a><i> from the Country of Kapilavastu</i> (fig. 3)<i>, King Śuddhodana would no doubt have died while [the messenger] was en route</i> (fig. 5)<i>.</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIw0WevOD1qrC3kh3nbBrwk8sKOaaC1joXgEhtkSZphyphenhyphenW6mEITO8Kwr9LgTA8NdZp5G2-1JcypaRAAKfpc8VSDzmgXVpT_Ej-Vp0jmtrV5Bljly2tl_yDdKrw_t2PzysiT_EiqT2zdTuQ/s1600/09.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIw0WevOD1qrC3kh3nbBrwk8sKOaaC1joXgEhtkSZphyphenhyphenW6mEITO8Kwr9LgTA8NdZp5G2-1JcypaRAAKfpc8VSDzmgXVpT_Ej-Vp0jmtrV5Bljly2tl_yDdKrw_t2PzysiT_EiqT2zdTuQ/s320/09.png" width="117" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 佛ノ在マス<br />所ハ舍</span><span style="font-size: small;">衛國也</span></td></tr>
</tbody></table>
In fig. 1, we encounter the word 「<a href="http://tangorin.com/general/%E5%BE%A1%E8%A8%B1" target="_blank">御許</a>」, meaning "(his) side", where "his" in this context refers to the Buddha. As noted in the linked dictionary entry, it is an archaism and honorific language (尊敬語).<br />
<br />
Also of importance is the phrase 「告奉ラムト為ルニ」. <strike>I wasn't entirely sure about the <i>furigana</i> here, but I assumed that 「告」 was used as a noun meaning "revelation" (which is just the <i>kanji</i>'s meaning by itself).</strike> <u style="font-weight: bold;">Edit</u>: from Chris's suggestion in the comments, this is more likely the verb 「告ぐ」 ― it is equivalent to the modern Japanese 「<a href="http://tangorin.com/general/%E5%91%8A%E3%81%92%E3%82%8B" target="_blank">告げる</a>」.<br />
<br />
That would make 「奉ラム」 the humble verb 「奉ル」 in the imperfective form (未然形), followed by the auxiliary verb 「ム」 in the predicative form (終止形), which indicates intention (意志). <strike>「ト」 is a case particle that, when it precedes the verb 「<ruby><rb>為</rb><rp>(</rp><rt>な</rt><rp>)</rp></ruby>ル」, indicates that whatever comes before it is the result of a change. It is comparable to 「に」 in modern Japanese. Finally, 「ニ」 is another case particle that indicates the purpose of an action, and is comparable to 「のために」 in modern Japanese.</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: from Matt's comment below (and the context of what comes next in the tale), the messenger is not <i>actually</i> sent, meaning that the correct reading is 「<ruby><rb>為</rb><rp>(</rp><rt>す</rt><rp>)</rp></ruby>ル」. In this case, 「ト」 is a citational (引用) case particle that indicates that what precedes it is the content of the following verb's action. 「為ル」 is the <i>sahen</i> (サ変) verb 「<ruby><rb>為</rb><rp>(</rp><rt>す</rt><rp>)</rp></ruby>」, which has an irregular conjugation, with 「為ル」 being the predicative form (連体形). The verb is in the predicative form because that is required by the following conjunctive particle 「ニ」, which has the meaning of concession ("despite the fact that"/"even though").<br />
<br />
Continuing on to fig. 2, note the verb 「在マス」. <strike>I sort of guessed here, since the standard<i> </i>way of writing 「います」 in my classical Japanese dictionary is 「坐す」. It fits grammatically, since the attributive form (連体形), which has to be used when preceding a noun (such as 「所」), of 「坐す」 is also 「坐す」 when using the <i>yodan</i> conjugation of that verb.</strike> <u style="font-weight: bold;">Edit</u>: as indicated by Chris in the comments, this is more likely read as 「あります」, which can be used for both animate and inanimate objects in classical Japanese. This can be broken down as the <i>rahen</i> (ラ変) verb 「在リ」 in the continuative form (連用形) followed by the honorific suffix 「ます」. Whereas 「ます」 is used in modern Japanese in polite speech (丁寧語), it also has the archaic function of indicating "<a href="http://tangorin.com/general/%E3%81%BE%E3%81%99" target="_blank">respect for those affected by the action</a>" (look at the entry for the auxiliary verb).<br />
<br />
<a href="http://ja.wikipedia.org/wiki/%E8%88%8E%E8%A1%9B%E5%9F%8E#.E5.90.8D.E7.A7.B0" target="_blank">According to Wikipedia</a>, the <i>kanji</i> name 「舎衛」 for Śrāvastī is an abbreviation of <i>ateji</i>, such as 「室羅伐悉底」, although I'm not clear on where either of the <i>kanji</i> used in the abbreviation came from (perhaps they are unrelated and used just for their phonetic value as well). <strike>As will be seen in fig. 3, however, 「衛」 can be used in other place names as well, when placed before 「国」. Thus, it may not actually be a part of the <i>ateji</i>, even though that's what the Wikipedia article seems to indicate.</strike> <u style="font-weight: bold;">Edit</u>: as Matt explained in the comments, 「舎衛」 is an abbreviation of 「<ruby><rb>舎衛城</rb><rp>(</rp><rt>しゃえいじょう</rt><rp>)</rp></ruby>」. Although 「衛」 doesn't make much sense as an <i>ateji</i> with the modern Japanese reading, it fits the Mandarin ("wèi") and Vietnamese ("vệ"/"về") readings a little better.<br />
<br />
There are also meaning-based translations of Śrāvastī, such as 「聞者」, which is based on the Sanskrit root "śrāvas" ("श्रवस्"), which means "<a href="http://books.google.com/books?id=jnXzAAAAMAAJ&pg=PA259&lpg=PA259&dq=sravasti+etymology&source=bl&ots=U2H64zWQ7_&sig=sLIyaCcda16k1WtuL8keBYnzBRY&hl=en&sa=X&ei=XlGwUJXtLq6I2gXCmYG4CQ&ved=0CDwQ6AEwAjgK#v=onepage&q=sravasti%20etymology&f=false" target="_blank">hearing</a>" or "<a href="http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%B5%E0%A4%B8%E0%A5%8D&trans=Translate&direction=AU" target="_blank">fame</a>". As mentioned in the Google Books link, this is cognate to the Latin "<a href="http://latinlookup.com/word/10465/cluo" target="_blank">cluo</a>" and the Ancient Greek "kleos" ("<a href="http://en.wiktionary.org/wiki/%CE%BA%CE%BB%CE%AD%CE%BF%CF%82" target="_blank">κλέος</a>"), the latter being a theme <a href="http://en.wikipedia.org/wiki/Kleos" target="_blank">encountered in Greek works such as the <i>Iliad</i> and the <i>Odyssey</i></a>. The common ancestor of the cognates is the Proto-Indo-European word "<span style="line-height: 20px;"><a href="http://en.wiktionary.org/wiki/Appendix:Proto-Indo-European/%E1%B8%B1l%C3%A9wos" target="_blank">*ḱléwos</a>".</span><br />
<br />
Fig. 2 ends with the archaic copula 「<a href="http://tangorin.com/general/%E4%B9%9F" target="_blank">也</a>」. Note how the similarities between it and the <i>hiragana</i> 「や」 can be seen in its calligraphed form in the original text. Indeed, 「也」 is the <i>kanji</i> from which 「や」 is derived, and 「や」 is a possible reading of 「也」, one that I have encountered most often in <i>kanbun</i> texts.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhn_O_pJnYkG4Op6hH1irgwDhTKbqDOi2ADIzP2z6xp06B-vDallFNfCha2RjFE2zBYlXkBnOhtxA88ClyKi0x4DSOL2Lmsb8aQVYWmla9DNzd5ojE5peN5Tt8sliG4upWTURaaXhXwB-M/s1600/10.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhn_O_pJnYkG4Op6hH1irgwDhTKbqDOi2ADIzP2z6xp06B-vDallFNfCha2RjFE2zBYlXkBnOhtxA88ClyKi0x4DSOL2Lmsb8aQVYWmla9DNzd5ojE5peN5Tt8sliG4upWTURaaXhXwB-M/s320/10.png" width="111" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 迦毗羅衛国<br />ヨリ五十由旬ノ間<br />ナレハ</span></td></tr>
</tbody></table>
In fig. 3, we see Kapilavastu referred to as 「迦毘羅衛国」, which I briefly brought up earlier. <strike>I'm not sure why this pattern of inserting 「衛」 before 「国」 exists ― 「衛」 means "defense" or "protection", so there's no apparent connection to the meaning "country" or "nation".</strike> <u style="font-weight: bold;">Edit</u>: we can see the phonetic similarities between Śrāvastī and Kapilavastu in their shared /vaC/ syllable, which is why 「衛」 is used in both names.<br />
<br />
The case particle 「ヨリ」 is used here to indicate the point of origin (起点), and is analogous to the modern Japanese 「から」.<br />
<br />
「ナレバ」, at the end of fig. 3, is the copular auxiliary verb 「なり」 in its perfective form (已然形), followed by the conjunctive particle 「ば」, which takes on the function of providing a causal logical connection ("since"). This is analogous to 「ので」 in modern Japanese. Also, note how the <i>kana</i> 「ナレハ」 are written in the original text ― the third <i>kana</i> is written to the left of the first two, just as was seen in <a href="http://www.kakekotoba.com/2012/11/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">the previous post</a> in figs. 6 and 8. Matt suggested <a href="http://www.kakekotoba.com/2012/11/konjaku-monogatarishu-vol-2-tale-1.html?showComment=1353302609017#c593580806949168628" target="_blank">in the comments</a> for that post that this pattern might be unique to 「テ」, but it turns out that it actually isn't. Also, a similar occurrence can be observed with 「シ」 in fig. 5 of this post.<br />
<br />
We also encounter the <a href="http://en.wikipedia.org/wiki/Yojana" target="_blank">yojana</a> ("योजन" in Sanskrit; 「由旬」 in Japanese), a <a href="http://en.wikipedia.org/wiki/Vedas" target="_blank">Vedic</a> measure of distance for which the exact metric equivalent is unknown, but is estimated by scholars to be 6 to 15 kilometers. I tested this estimate by measuring the distance between where Śrāvastī and Kapilavastu are believed to be located, based on evidence discovered through archaeological digs. Their respective latitudinal/longitudinal coordinates are:<br />
<ul>
<li>Śrāvastī: <a href="http://toolserver.org/~geohack/geohack.php?pagename=Sravasti&params=27.517073_N_82.050619_E_type:city_region:IN-UP" target="_blank">27.517073°N 82.050619°E</a></li>
<li>Kapilavastu: <a href="http://toolserver.org/~geohack/geohack.php?pagename=Kapilavastu&params=27_34_36_N_83_03_17_E_type:landmark_region:EG" target="_blank">27.576667°N 83.054722°E</a></li>
</ul>
The <a href="http://en.wikipedia.org/wiki/Haversine_formula" target="_blank">haversine formula</a> can then be used to approximate the ground distance between two sets of latitude/longitude coordinates. <i>R</i> is the radius of the Earth (6367.5 km).<br />
<br />
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8zdBy3FUUM2EzL4oBdYHxVWhgGBYJXlO5BAbjMcH4BQKjJvAzRJ0ZPI2IPqq-mOjhFppBnTRAkffwQlQTLjcCzLGZVDJRmS8b-tUe6BTlvA9a2vwF8G97rdjgO263wKbejL0hIvwyzmU/s1600/10-calculations.gif" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8zdBy3FUUM2EzL4oBdYHxVWhgGBYJXlO5BAbjMcH4BQKjJvAzRJ0ZPI2IPqq-mOjhFppBnTRAkffwQlQTLjcCzLGZVDJRmS8b-tUe6BTlvA9a2vwF8G97rdjgO263wKbejL0hIvwyzmU/s1600/10-calculations.gif" /></a></div>
<br />
I also used <a href="http://www.daftlogic.com/projects-google-maps-distance-calculator.htm" target="_blank">Daft Logic's Google Maps Distance Calculator</a> to visualize/confirm this calculation:<br />
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgskWKpW3zYnYxdsQy8ZHKtkRAGSCxSaJ3hUVcROt0pxc07LL0DGuieNnw4FYXWz08chR6oWz3T5i8-Qnu3kZl0ic4VVRLGJoDKk_hv3IEAD1pTQUkqgzDL3ZcoPVlHBirjXjXykacGHB4/s1600/10-distance.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="283" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgskWKpW3zYnYxdsQy8ZHKtkRAGSCxSaJ3hUVcROt0pxc07LL0DGuieNnw4FYXWz08chR6oWz3T5i8-Qnu3kZl0ic4VVRLGJoDKk_hv3IEAD1pTQUkqgzDL3ZcoPVlHBirjXjXykacGHB4/s400/10-distance.png" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: the distance between Kapilavastu (on the right) and Śrāvastī (on the left).<br />Note how they are on different sides of the (modern) India-Nepal border.</span></td></tr>
</tbody></table>
According to the prior estimates of 6 to 15 kilometers per yojana, 50 yojana would be a distance of 300 to 750 km, so there is a significant discrepancy between <i>Konjaku</i>'s use of the unit and the distance a yojana is currently believed to represent. According to <i>Konjaku</i>, 1 yojana would be ~2 km. There are numerous possible reasons for this difference, but the most likely ones are that the distance was originally calculated incorrectly or that it was somehow changed in the course of various translations/retellings of the story as it progressed from India to Japan.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqiT5UPxe37j27cHy-cSZtyH0iZoFhVuTrDPV68sbV_lGi6x3TutHGgP4a-esM2ZF3Ejxhy8sja3_kuEgMm7_aONEqMZ5NwmfN55EugvlIxEOQ9yX97GwY-XgM4QfYUT161MAw5MbiNtA/s1600/11.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqiT5UPxe37j27cHy-cSZtyH0iZoFhVuTrDPV68sbV_lGi6x3TutHGgP4a-esM2ZF3Ejxhy8sja3_kuEgMm7_aONEqMZ5NwmfN55EugvlIxEOQ9yX97GwY-XgM4QfYUT161MAw5MbiNtA/s320/11.png" width="96" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 使ノ行<br />カム程ニ淨飯<br />王ハ死給ヌ</span><span style="font-size: small;">ベシ</span></td></tr>
</tbody></table>
Returning to the story, you can see that the portion of the text in fig. 5 was split into two separate clauses in the English translation.<br />
<br />
In this context, 「使」 is a noun that takes on the meaning of "messenger", or "emissary".<br />
<br />
「行カム」 can be broken down as the <i>yodan</i> verb 「行く」 in the imperfective form (未然形) followed by the auxiliary verb 「ム」 in the attributive form (連体形). In this context, 「ム」 has the function of speculation/conjecture about the future (推量).<br />
<br />
The most confusing part of fig. 5 was the ending ― 「死給ヌベシ」. <strike>I decided to rewrite this as 「死ニ給フベシ」 because the <i>okurigana</i> 「ヌ」 didn't fit 「給」, but it fit the verb 「死ヌ」 perfectly.</strike> The auxiliary verb 「ベシ」 is used here to conjecture with confidence (確信推量), as in "would no doubt". Note how this reinforces the conjectural nature of the clause in fig. 5, a meaning that was originally introduced by the 「ム」 in 「行カム」.<br />
<br />
<strike>「ベシ」 is expected to be preceded by a verb in its predicative form (終止形).<i> </i>Therefore, if 「給」 were simply left out, the sentence would make perfect grammatical sense, since the predicative form of 「死ヌ」 is just 「死ヌ」. However, the presence of 「給」 and the subject of the clause being Śuddhodana suggests that an honorific is necessary/appropriate here. The grammatically correct way to do that using the verb 「給フ」 would be to change 「死ヌ」 to the continuative form (連用形), which is 「死ニ」, then use 「給フ」 in the predicative form, which is still 「給フ」.</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: as suggested by Chris, this phrase can be better explained with irregular <i>okurigana</i> usage. If you assume that 「死」 is read as 「しに」, the continuative form (連用形) of the verb 「死ヌ」 and that 「給」 is read as 「たまひ」, the continuative form of 「給フ」, then it makes grammatical sense as-is. The 「ヌ」 that follows is an auxiliary verb that can indicate either perfection (完了) or certainty (確信) ― I think it has a little of both meanings here. You can see the "no doubt" aspect of the meaning in the translation, as well as the fact that it "would" have happened ― perfection (already happened).<br />
<div class="separator" style="clear: both; text-align: center;">
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Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com5tag:blogger.com,1999:blog-7205283825276565284.post-48843827147784402282012-11-18T00:42:00.001-06:002012-12-30T11:45:25.392-06:00Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 1)I'll be using a slightly different format for <i>Konjaku</i> than I have been using for <i>Umegoyomi</i>. <i>Konjaku</i> is written in a style known as <a href="http://ja.wikipedia.org/wiki/%E5%92%8C%E6%BC%A2%E6%B7%B7%E4%BA%A4%E6%96%87" style="font-style: italic;" target="_blank">wakan konkōbun</a> (和漢混淆文), or "<a href="http://en.wikipedia.org/wiki/Kunten" target="_blank">mingled Japanese and Chinese writing</a>". It is defined on Wikipedia as "Sino-Japanese composition written with Japanese syntax and mixed <i>on'yomi</i> and <i>kun'yomi</i> readings". As indicated on the linked Japanese Wikipedia page, <i>Konjaku</i> is one of the most famous early examples of <i>wakan konkōbun</i>, while later examples include <i><a href="http://en.wikipedia.org/wiki/Tsurezuregusa" target="_blank">Tsurezuregusa</a></i>, <a href="http://en.wikipedia.org/wiki/H%C5%8Dj%C5%8Dki" style="font-style: italic;" target="_blank">Hōjōki</a>, and <i><a href="http://en.wikipedia.org/wiki/The_Tale_of_the_Heike" target="_blank">Heike Monogatari</a></i>.<br />
<br />
There are also some other quirks that make the text more difficult to understand from just a transcription of the scans, so a modified transcription will be more prominently displayed. Also, there are a few things I've learned through the <i>Umegoyomi</i> translations about the whole process, so hopefully this approach will be more transparent.<br />
<br />
The main changes in the modified transcription will be:<br />
<ul>
<li>Any traditional characters (旧字体) will be changed to simplified characters (新字体). The traditional forms will still be used in the figures and their captions.</li>
<li>Any <i>kana</i> that lack <i>dakuten</i> or <i>handakuten</i> will have them added. <strike>As noted <a href="http://en.wikipedia.org/wiki/Dakuten" target="_blank">on Wikipedia</a>, these diacritics were not considered standard until the Tokugawa era, hundreds of years after this manuscript was produced.</strike> <u style="font-weight: bold;">Edit</u>: as suggested by yudantaiteki <a href="http://forum.koohii.com/viewtopic.php?pid=190986#p190986" target="_blank">on the RtK Forums</a>, <i>dakuten</i> usage can be more accurately characterized as having gradually developed over time, and there are cases in which they can be found in Heian-era writings. <i>Konjaku</i> doesn't appear to be one of them, though.</li>
<li>The replacement of certain Chinese grammatical patterns with their Japanese equivalents. This will become more apparent after starting to read the translations.</li>
<li>HTML <i>furigana</i> will be frequently added to parts of the text. The irregular <i>furigana</i> usage, frequent use of Indian names written in <a href="http://en.wikipedia.org/wiki/Ateji" style="font-style: italic;" target="_blank">ateji</a> (in the case of this tale, the <i>kanji</i> transcriptions were originally created by the Chinese), lack of <i>furigana</i> in the original work (unlike <i>Umegoyomi</i>), and continual use of obscure terms makes this quite useful. <i>Furigana</i> should render correctly by default on the latest versions of Chrome and IE; for Firefox, there's the extension <a href="https://addons.mozilla.org/en-us/firefox/addon/html-ruby/" target="_blank">HTML Ruby</a>, but many reviews claim it will cause serious performance issues when you have lots of tabs open (an issue I've run into myself). Similarly, there's <a href="https://addons.opera.com/en/extensions/details/html-ruby/" target="_blank">an Opera add-on</a>; it worked for me in my brief testing, but I don't have extensive experience with it (however, Opera's add-ons are architected quite differently from Firefox's extensions, so there being performance issues with the Opera add-on as well isn't a foregone conclusion).</li>
</ul>
<div>
I'm starting with the very first tale in the Indian (<ruby><rb>天竺</rb><rt>てんじく</rt></ruby>) part of <i>Konjaku</i> that is available in the Suzuka Manuscript. The first volume is missing (at least from Kyoto University's scans), so this will be tale 1 from volume 2 of the collection.</div>
<div>
<br /></div>
<div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiztu8sKjXWWfztZMo0WIB7KeoWMm6fCkicGoRuDRbPJNDtHRN1r2nh5QQ-JoafPPSmA6_3DQ_1MDweNul1xCxyuBP1v0YXJqk7lMckqfYsrKLof8OaDcg7CwGv7IXr-kHfE1dpXNBSam8/s1600/01.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiztu8sKjXWWfztZMo0WIB7KeoWMm6fCkicGoRuDRbPJNDtHRN1r2nh5QQ-JoafPPSmA6_3DQ_1MDweNul1xCxyuBP1v0YXJqk7lMckqfYsrKLof8OaDcg7CwGv7IXr-kHfE1dpXNBSam8/s320/01.png" width="108" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 佛御父</span><br />
<span style="font-size: small;">淨飯王死給時</span><br />
<span style="font-size: small;">話第一</span></td></tr>
</tbody></table>
First up is the title of the tale:</div>
<blockquote class="tr_bq">
<span style="font-size: large;">仏ノ<ruby><rb>御父</rb><rp>(</rp><rt>おとう</rt><rp>)</rp></ruby><ruby><rb>浄飯王</rb><rp>(</rp><rt>じょうぼんおう</rt><rp>)</rp></ruby>死ニ<ruby><rb>給</rb><rp>(</rp><rt>たま</rt><rp>)</rp></ruby>フ時ノ話第一</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>The story of when the Buddha's father, King <a href="http://en.wikipedia.org/wiki/%C5%9Auddhodana" target="_blank">Śuddhodana</a>, died, part 1</i> (fig. 1)</span></blockquote>
So the first thing you're probably wondering is where all those <i>okurigana</i> in the modified transcription came from. The truth is that I don't really know. They're not in the original text, but they're in <a href="http://edb.kulib.kyoto-u.ac.jp/exhibit/konjaku/frame/kj02/kj02fr04.htm" target="_blank">the transcription</a> from Kyoto University, and certainly make sense here.<br />
<br />
One might think that the lack of <i>kanji</i> indicates that the title is actually in Classical Chinese, which certainly could be the case. However, from my experience with <i>kanbun</i>, it would be very rare for a string of characters that long to be in the same order in both Japanese and Chinese, given their wildly differing grammars. My theory is that all <i>kana</i> are omitted, but the <i>kanji</i> are in the Japanese order. Therefore, the reader is required to supply the <i>kana</i> by himself. The <i>Heian</i> nobility was certainly obsessed with all things Chinese, so such a title would have made the text look more sophisticated.<br />
<br />
The verb 「給フ」, pronounced 「たもう」, is an honorific supplementary verb suffixed to verbs to show respect towards the subject of the sentence ― King Śuddhodana, in this case. Note that 「給フ」 requires the preceding verb to be in the continuative form (連用形). This is likely how it was determined that the <i>okurigana</i> for 「死」 should be 「ニ」. The use of <i>katakana</i>, rather than <i>hiragana</i>, is explained below.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="clear: left; float: left; margin-bottom: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiB2rXaeeDs68quM1oFKHmqKJDOE6KupALf1PeTqdl9MYA6kHfO26H2ZWz1xkCz3oIK-MIDADY4nzxe6gpX90dskWjyEfDtQ9zbCeAzJROcjkltf33k6V5MdYfV-ZRtieY1HcbnU6dSlRI/s1600/02.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiB2rXaeeDs68quM1oFKHmqKJDOE6KupALf1PeTqdl9MYA6kHfO26H2ZWz1xkCz3oIK-MIDADY4nzxe6gpX90dskWjyEfDtQ9zbCeAzJROcjkltf33k6V5MdYfV-ZRtieY1HcbnU6dSlRI/s320/02.png" width="87" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 今昔<br />佛ノ御父<br />迦毗羅国<br />ノ淨飯王</span></td></tr>
</tbody></table>
One interesting thing here is that Śuddhodana's name doesn't appear to be written using <i>ateji</i>, unlike many of the other names we will encounter. In modern-day Mandarin and Cantonese, the pronunciations of 「浄飯」 are "jìng fàn" and "zeng6 fang6", respectively. Even looking at the meaning ("clean" and "food"/"rice"), doesn't yield much useful information.<br />
<br />
<u style="font-weight: bold;">Edit</u>: Matt's comment below has cleared this up. "Śuddhodana" in Sanskrit is "शुद्धोधन", which can be broken down as "śuddha" ("शुद्ध"), <a href="http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=%E0%A4%B6%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%A7&trans=Translate&direction=AU" target="_blank">meaning "pure"</a>, and "odana" ("ओदन"), <a href="http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=%E0%A4%93%E0%A4%A6%E0%A4%A8&trans=Translate&direction=AU" target="_blank">meaning "rice" or "food"</a>. This fits the meaning of the <i>kanji</i> 「浄飯」, so this can be considered an 「意訳」, or meaning-based translation.<br />
<blockquote class="tr_bq">
</blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;">今ハ昔、仏ノ御父<ruby><rb>迦毘羅</rb><rp>(</rp><rt>かびら</rt><rp>)</rp></ruby>国ノ浄飯大王、<ruby><rb>老</rb><rp>(</rp><rt>ろう</rt><rp>)</rp></ruby>ニ<ruby><rb>臨</rb><rp>(</rp><rt>のぞみ</rt><rp>)</rp></ruby>テ、病ヲ<ruby><rb>受</rb><rp>(</rp><rt>うけ</rt><rp>)</rp></ruby>テ<ruby><rb>日来</rb><rp>(</rp><rt>にちらい</rt><rp>)</rp></ruby>ヲ経ル間、重ク<ruby><rb>悩乱</rb><rp>(</rp><rt>のうらん</rt><rp>)</rp></ruby>シ給フ事限リ<ruby><rb>无</rb><rp>(</rp><rt>な</rt><rp>)</rp></ruby>シ</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>Once upon a time, the Buddha's father, the Great King Śuddhodana of the country of </i><a href="http://en.wikipedia.org/wiki/Kapilavastu" style="font-style: italic;" target="_blank">Kapilavastu</a> (fig. 2)<i>, was confronted with old age, suffering from disease while some days passed</i><i> and worrying things weighed heavily upon him, with no limit</i> (fig. 3)<i>.</i></span></blockquote>
<div style="text-align: right;">
</div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEKnLJZh9ebP4IqKRP-aEOZ5PW8kRLV7GEbDeOXaMJm0zPJ9JbgnpGU0wn-_uMEe3cTLQ_-eTz_v1aeI5zhw5FrNWwNC8e-RhOLkWwTifjK7dYDiD8koaE5I900rtrvxd4mAed-SRINcA/s1600/03.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEKnLJZh9ebP4IqKRP-aEOZ5PW8kRLV7GEbDeOXaMJm0zPJ9JbgnpGU0wn-_uMEe3cTLQ_-eTz_v1aeI5zhw5FrNWwNC8e-RhOLkWwTifjK7dYDiD8koaE5I900rtrvxd4mAed-SRINcA/s320/03.png" width="49" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 老ニ<br />臨テ病ヲ受<br />テ日来ヲ經ル<br />間重ク悩乱シ<br />給フ事无限シ</span></td></tr>
</tbody></table>
First of all, we are encountering the use of <i>kana</i> in the original text for the first time. Note how only <i>katakana</i> are used, and how they are (often) set to the right side of the text and are in smaller print than the <i>kanji</i>. This was quite common in the Heian era, when <i>hiragana</i> were considered feminine, and therefore inappropriate for men to use (<b><u>E</u></b><u style="font-weight: bold;">dit</u>: also <a href="http://forum.koohii.com/viewtopic.php?pid=190986#p190986" target="_blank">suggested by yudantaiteki</a>, it's more that the male-dominated areas of writing used <i>katakana</i>. Men could also write in styles that used <i>hiragana</i>, like <i><a href="http://en.wikipedia.org/wiki/Waka_(poetry)" target="_blank">waka</a></i>). Since these works are of foreign origin (an area of literature that was, at that time, male-dominated), it makes sense that only <i>katakana</i> are used. Moreover, <i>katakana</i> were <a href="http://en.wikipedia.org/wiki/Katakana#History" target="_blank">originally devised by Buddhist monks</a>, and this work consists of many Buddhist tales.<br />
<br />
Obviously, there is no actual 「ハ」 between the first and second characters in fig. 2. The decision to add a 「 ハ」 (the modern particle 「は」) was made by me. Clearly, 「<ruby><rb>今昔</rb><rp>(</rp><rt>こんじゃく</rt><rp>)</rp></ruby>」 can have the same meaning as 「今ハ昔」 (and it does), but this makes it easier to read/understand.<br />
<br />
Our first example of <i>ateji</i> also appears in fig. 2, with 「迦毘羅」, which has a reading clearly created from the Japanese pronunciation of the first half of "Kapilavastu".<br />
<br />
<u style="font-weight: bold;">Edit</u>: as explained by a commenter below, the primary Japanese reading of 「迦毘羅」 is <i>"ka<b>b</b>ira"</i>, and not <i>"ka<b>p</b>ira"</i>, as listed <a href="http://dictionary.goo.ne.jp/leaf/jn2/44056/m0u/" target="_blank">here</a>, despite the original word having a "p". This is probably because the "name of the city must have entered China with a Prakrit or non-Indic source, which voiced the medial stop". However, according to <a href="http://www.weblio.jp/content/%E8%BF%A6%E6%AF%98%E7%BE%85" target="_blank">this page</a>, it appears that <i>"kapira"</i> is a valid alternate reading. This is interesting, considering that the modern readings of 「毘」 in Mandarin and Cantonese are pi2 and pei3, respectively.<br />
<br />
There are several interesting things to note about fig. 3. First is the verb 「臨テ」. This <i>kanji</i> is encountered in verb form in modern Japanese as 「<ruby><rb>臨</rb><rp>(</rp><rt>のぞ</rt><rp>)</rp></ruby>む」, meaning "to look out on" or "to confront". As is often seen, the meanings stick to the <i>kanji</i> much longer than the readings do, which change with the frequent shifts that occur in any spoken language. <strike>I chose to assign the reading 「み」 based on the fact that (a) it fits the </strike><i style="text-decoration: line-through;">okurigana</i><strike>, where 「のぞ」 does not, and that (b) it is still used as a reading for names, or </strike><i style="text-decoration: line-through;"><a href="http://en.wikipedia.org/wiki/Nanori" target="_blank">nanori</a></i><strike> (名乗り). I have noticed that </strike><i style="text-decoration: line-through;">nanori</i><strike> sometimes preserve archaic </strike><i style="text-decoration: line-through;">kanji</i><strike> readings</strike><strike style="font-style: italic;">.</strike><i> </i><u style="font-weight: bold;">Edit</u>: as Matt as suggested in the comments, it's more likely that 「臨テ」 is read as 「のぞみて」. This is indeed a grammatically valid construction, and is equivalent to 「望んで」 in modern Japanese, which is just a minor sound shift.<br />
<i><br /></i>
Also of note is the irregular <i>okurigana</i> for 「受」 ― this is something encountered previously in <i>Umegoyomi</i>, but it'll probably come up much more often with an older text like <i>Konjaku</i>.<br />
<br />
The word 「<a href="http://kotobank.jp/word/%E6%97%A5%E6%9D%A5" target="_blank">日来</a>」 has two possible readings ― 「にちらい」 and 「じつらい」. In fact, as suggested in <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-kihei-don.html?showComment=1352079941482#c3882677819196461627" target="_blank">this comment</a>, when <i>Konjaku</i> was originally written, such words may have actually been pronounced in Chinese. <strike>Since both have the same meaning, I just went with the first one listed.</strike> <u style="font-weight: bold;">Edit</u>: as Matt has suggested in the comments below, the meaning is likely 「日頃」, and not 「ふだん」. In classical Japanese, the phrase 「日頃を経る」 means "some (i.e., a few) days pass".<br />
<br />
Note how the <i>kana</i> right after 「悩乱」 looks much more like the <i>hiragana</i> 「し」 than it looks like the <i>katakana</i> 「シ」 (<u style="font-weight: bold;">Edit</u>: yudantaiteki, in <a href="http://forum.koohii.com/viewtopic.php?pid=190986#p190986" target="_blank">that same post</a>, said that in his experience, this way of writing 「シ」 is standard). One downside of these Kyoto University scans is that the quality isn't that high ― zooming in doesn't help much, given their low resolution. In any case, it appears that in the top left corner of that <i>kana</i>, there are two strokes, as seen in 「シ」, so I selected the <i>katakana</i> version. Moreover, it would be rather odd to see a random <i>hiragana</i> interspersed in a Heian text, even though we've seen that semi-arbitrary switching back and forth is quite commonplace in <i>Umegoyomi</i>.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjBT1QtNQ2SyvYIzoSWgnrhRQE6FCSQxsIMs6V-MiBDcWbtg19z3ZywJLhp9aFV7ADET6DEE8cklgoUc3vgxIfbbAnT2GqLvuTbpWhwRROOTfcUdzULWU03j24lf9G9Ph9RzP3-GVVqx5M/s1600/03-explanation.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjBT1QtNQ2SyvYIzoSWgnrhRQE6FCSQxsIMs6V-MiBDcWbtg19z3ZywJLhp9aFV7ADET6DEE8cklgoUc3vgxIfbbAnT2GqLvuTbpWhwRROOTfcUdzULWU03j24lf9G9Ph9RzP3-GVVqx5M/s1600/03-explanation.png" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 无限</span><br />
<span style="font-size: small;">(just an</span><br />
<span style="font-size: small;">example, not</span><br />
<span style="font-size: small;">from the text)</span></td></tr>
</tbody></table>
At the end of fig. 3, we encounter the first example of rewriting a Chinese grammatical pattern into its Japanese equivalent. <span style="text-align: center;">One might think from looking at the original manuscript that the <i>kanji</i> </span><span style="text-align: center;">「</span><span style="text-align: center;">无」 </span><span style="text-align: center;">should actually be 「元」, but the overlain version of the text provided by Kyoto University has it clearly marked as 「</span><span style="text-align: center;">无」. The differences in the handwritten versions of the two <i>kanji</i> are certainly minimal.</span><br />
<br />
Whereas the original text says 「<span style="text-align: center;">无限シ」, if there were <i>kunten</i> ("<a href="http://en.wikipedia.org/wiki/Kunten" target="_blank">guiding marks for rendering Chinese into Japanese</a>") included, they would likely indicate that this should be read as 「限り</span><span style="text-align: center;">无し」. This is also how it is transcribed on Kyoto University's site, albeit as 「限り無し」. </span><span style="text-align: center;">「</span><span style="text-align: center;">无」 is just an alternate <i>kanji</i> for 「無」, which can be seen in 「<ruby><rb>無</rb><rt>な</rt></ruby>い」 (although it is usually left in <i>kana</i> form in modern Japanese in in this context). I chose to leave it as 「无」, to reduce the number of unnecessary changes.</span><br />
<span style="text-align: center;"><br /></span>
<br />
<div style="text-align: left;">
The proper method in <i>kanbun</i> of indicating the way such a pattern should be read can be seen in fig. 4. The use of a <i>kaeriten</i> (the 「㆑」 symbol on the left side of the figure) between the two <i>kanji</i> indicates those two <i>kanji</i> should be reversed when being read in Japanese. The <i>hiragana</i> are the readings of the <i>kanji</i>, and the <i>katakana</i> are their <i>okurigana</i>. Thus, we get the 「限リ<span style="text-align: center;">无シ</span>」 for the <i>kakikudashibun</i> (書き下し文) - the equivalent text when rewritten in classical Japanese.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRP9Sifa4g9MVHcBfgV2nJnJOGwlMlR8JkqGeIZW9TTZ4ALiQK9QDvm0FLe-XwiisJlaRRsmRFyuhsyM54rOOnSfw_Y_sV-g1Zozwdd09A_wfSC9oQjoLO9ghF35dXCoVKDeVdaC-NBCI/s1600/04.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRP9Sifa4g9MVHcBfgV2nJnJOGwlMlR8JkqGeIZW9TTZ4ALiQK9QDvm0FLe-XwiisJlaRRsmRFyuhsyM54rOOnSfw_Y_sV-g1Zozwdd09A_wfSC9oQjoLO9ghF35dXCoVKDeVdaC-NBCI/s320/04.png" width="128" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 身ヲ迫ル事<br />油ヲ押スカ如シ</span></td></tr>
</tbody></table>
The way this pattern was written at the end of fig. 3 is probably just one of the idiosyncrasies of <i>wakan konkōbun</i>. As Chinese grammatical patterns go, this is a fairly simple one, so it was probably assumed that readers would be able to parse the text without the aid of a <i>kaeriten</i> or complete <i>okurigana</i>.<br />
<blockquote class="tr_bq">
<span style="font-size: large;">身ヲ迫ル事油ヲ押スガ如シ</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>Compelling the body [to do anything] was like pressing oil</i> (fig. 5).</span></blockquote>
This was an odd sentence because although it was short and the grammar was straightfoward, the meaning eluded me. It appears to be some sort of figure of speech I'm not aware of, so I could use some help here.<br />
<br />
There is one other interesting point ― we see the first example in <i>Konjaku</i> of how the addition of <i>dakuten</i> to the text is left up to the reader. That is, the 「ガ」 is left as 「カ」.<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEih35rFfFwrkutXYWWYxgTc2XDplCyG7PgVcx7YmEw4KFNWrqmVML1r_zC8oqgOUbx5vd1Q1tfculo9bACalz8Bw54gRr9iwztOgjbqrAtJCL_Q5QrMR3ZM_ojYpypkGe-aGfWm_zQaucI/s1600/05.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEih35rFfFwrkutXYWWYxgTc2XDplCyG7PgVcx7YmEw4KFNWrqmVML1r_zC8oqgOUbx5vd1Q1tfculo9bACalz8Bw54gRr9iwztOgjbqrAtJCL_Q5QrMR3ZM_ojYpypkGe-aGfWm_zQaucI/s200/05.png" width="114" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: 今ハ限リ<br />ト思シテ</span><span style="text-align: left;"> </span></td></tr>
</tbody></table>
<br />
<blockquote class="tr_bq">
</blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;">今ハ限リト<ruby><rb>思</rb><rp>(</rp><rt>おぼ</rt><rp>)</rp></ruby>シテ、<ruby><rb>御子</rb><rp>(</rp><rt>おこ</rt><rp>)</rp></ruby>ノ釈迦仏・<ruby><rb>難陀</rb><rp>(</rp><rt>なんだ</rt><rp>)</rp></ruby>・孫ノ<ruby><rb>羅睺羅</rb><rp>(</rp><rt>らごら</rt><rp>)</rp></ruby>、甥ノ<ruby><rb>阿難</rb><rp>(</rp><rt>あなん</rt><rp>)</rp></ruby>等ヲ見ズシテ死ナム事ヲ歎キ給ヘリ</span></blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>Thinking that now [he had reached his] limit</i> (fig. 6)<i>, [Śuddhodana] lamented that he would probably die without [first] seeing his sons the Buddha and </i><a href="http://en.wikipedia.org/wiki/Nanda_(Buddhist)" style="font-style: italic;" target="_blank">Nanda</a><i>, his grandson </i><a href="http://en.wikipedia.org/wiki/R%C4%81hula" style="font-style: italic;" target="_blank">Rāhula</a> (fig. 7)<i>, his nephew </i><a href="http://en.wikipedia.org/wiki/Ananda" style="font-style: italic;" target="_blank">Ānanda</a><i>, etc.</i> (fig. 8)</span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBJvR9Fr595wNWNcsIVJNuAQvJY06145RXNb78sHVjoV-eZi6nI44Hcnx8DZXTNjSClATbzxVKu-DF9z_Ay5BDCpRYebWn6XKJdqmfZDQENqq2s0dXS2W0MFvOImzxIdaNp6BL4fM78To/s1600/06.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBJvR9Fr595wNWNcsIVJNuAQvJY06145RXNb78sHVjoV-eZi6nI44Hcnx8DZXTNjSClATbzxVKu-DF9z_Ay5BDCpRYebWn6XKJdqmfZDQENqq2s0dXS2W0MFvOImzxIdaNp6BL4fM78To/s320/06.png" width="93" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 7: 御子ノ<br />釋迦佛難陀<br />孫ノ羅睺羅</span></td></tr>
</tbody></table>
The first point of interest in fig. 6 is 「思シテ」 ― it comes from the verb 「<a href="http://dictionary.goo.ne.jp/leaf/jn2/32933/m0u/" target="_blank"><ruby><rb>思</rb><rp>(</rp><rt>おぼ</rt><rp>)</rp></ruby>す</a>」, which is just a polite form of 「思う」. In fact, the modern Japanese translation given is just 「お思いになる」.<br />
<br />
Another thing to note is how the last two <i>kana</i> are not vertically aligned, as would be expected. This is a little reminiscent of <i>togaki</i>, which we <a href="http://www.kakekotoba.com/2012/08/shunshoku-umegoyomi-vol-1-yonehachi_31.html" target="_blank">saw in <i>Umegoyomi</i></a>, but I think that it might also have been to make the <i>kana</i> fit into the space of one <i>kanji</i>, so they don't stand out that much or waste space on what might have been expensive paper.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWM1yu-Ar6URPpSa0dga6gxRO5QCvKhn8D6aciCLn4up-FKwtWzF54i7_FHvVNrCudMTJkth1B8HZE71tHrsJuEW92agi5LB7k7F0ppX6UEDa9KhuYE0s124-ByzPYJCdRsLufu30ZEi0/s1600/07.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWM1yu-Ar6URPpSa0dga6gxRO5QCvKhn8D6aciCLn4up-FKwtWzF54i7_FHvVNrCudMTJkth1B8HZE71tHrsJuEW92agi5LB7k7F0ppX6UEDa9KhuYE0s124-ByzPYJCdRsLufu30ZEi0/s320/07.png" width="67" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 8: 甥ノ阿難<br />等ヲフ見スシテ<br />死ナム事ヲ<br />歎キ給ヘリ</span></td></tr>
</tbody></table>
Fig. 7 is full of name <i>ateji</i>. First we have another name for the Buddha, 「<ruby><rb>釈迦</rb><rp>(</rp><rt>しゃか</rt><rp>)</rp></ruby>」, which comes from his Sanskrit name Śākyamuni ("शाक्यमुनि"), meaning "Sage of the Śākyas", where the Śākyas were the tribe that the Buddha was born into.<br />
<br />
We see similar <i>ateji</i> for the Buddha's half-brother (Nanda, or 「<span style="text-align: center;">難陀」</span>), the Buddha's son (Rāhula, or 「羅睺羅」), and for the Buddha's cousin (Ānanda, or 「阿難」). The <i>kanji</i> for Rāhula are particularly interesting, for two reasons. First, 「羅睺羅」 is often written as 「羅ご羅」, including in the Kyoto University transcription and in the title of <a href="http://ja.wikipedia.org/wiki/%E7%BE%85%E3%81%94%E7%BE%85" target="_blank">his Japanese Wikipedia page</a>. For whatever reason, use of the <i>kanji</i> 「睺」 is not very common/popular. Second, notice how the first and third <i>kanji</i> are the same ― once again, there's clearly no meaning to be drawn from the <i>kanji</i> (which, in other contexts, can mean "gauze" or "net for catching birds").<br />
<br />
In fig. 8, there's another Chinese grammatical pattern ― 「不見スシテ」, which is how it is in the original text. This time, interestingly enough, it is dealt with in the opposite way ― it is <b>over</b>defined, rather than part of the interpretation being left up to the reader.<br />
<br />
The Chinese grammatical pattern 「不見」 simply indicates negation of the <i>kanji</i> 「見」, and would be written in premodern Japanese as 「見ズ」, which is exactly what we see in fig. 8, with 「見スシテ」 (remember that insertion of <i>dakuten</i> is left up to the reader). What's interesting is that <b>both</b> the <i>kanji</i> 「不」 <b>and</b> the <i>okurigana</i> 「ス」 are included, when just one would have sufficed.<br />
<br />
We once again see the placement of multiple <i>kana</i> (this time, three of them: 「スシテ」) in the space for one <i>kanji</i>.<br />
<br />
Also of interest here is the verb 「死ナム」, which can be parsed as the imperfective form (未然形) of the verb 「死ヌ」 (which is 「死ナ」), followed by the auxiliary verb 「ム」, in its attributive form (連体形), which is also 「ム」. <strike>The auxiliary verb takes on the meaning of appropriateness ― i.e., "should not die".</strike> <u style="font-weight: bold;">Edit</u>: as Matt pointed out in the comments, in this context, 「ム」 more likely has the meaning of "was apparently going to". He defined this as the "hypothetical" meaning of 「ム」, but I see another "hypothetical" meaning for 「ム」 in my textbook, used for "If..." sentences. It would be more appropriate to define this as being speculation/conjecture about the future (推量).<br />
<br />
The verb 「給フ」 is seen here in the perfective form (已然形), as 「給ヘ」, followed by 「リ」, which is an auxiliary verb with the perfective function ― it indicates the completion of an action or process.</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com4tag:blogger.com,1999:blog-7205283825276565284.post-28687534335144840802012-11-05T00:19:00.002-06:002013-10-15T22:32:38.473-05:00Introduction to Konjaku Monogatarishū (今昔物語集)I've decided to mix in some translation/analysis posts on another work that I've had (brief) exposure to: <i>Konjaku Monogatarishū </i>(今昔物語集), or <i>Compilation of Stories from the Past</i>, a collection of Buddhist and secular tales written and collated towards the end of the <a href="http://en.wikipedia.org/wiki/Heian_period" target="_blank">Heian period</a> (794-1185). Other than my prior exposure to it, one reason why I selected <i>Konjaku</i> is because, in many ways, it can be contrasted with <i>Shunshoku Umegoyomi</i>. The latter was written in the late Edo period, while the policy of <i><a href="http://en.wikipedia.org/wiki/Sakoku" target="_blank">sakoku</a> </i>was still in effect. It can thus be seen primarily as the product of an introverted Japan, one that shunned external influence. This juxtaposes very nicely with <i>Konjaku</i>, which consists of more than 1000 stories, including ones from India (<ruby><rb>天竺</rb><rp>(</rp><rt>てんじく</rt><rp>)</rp></ruby>), China (<ruby><rb>震旦</rb><rp>(</rp><rt>しんたん</rt><rp>)</rp></ruby>), and Japan (<ruby><rb>本朝</rb><rp>(</rp><rt>ほんちょう</rt><rp>)</rp></ruby>). Moreover, the presence of a strong Buddhist influence on many of the stories is a clear sign of foreign source material. Finally, the large difference in time periods between the two works (1100s vs. 1830s) allows us to compare and contrast premodern Japanese from different eras and perhaps trace some of its evolution.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOJXZG7UZW3_u3a6GS18JdB1qRrOo4JAPHAMyvkDKLNTAqgdMEAKkf-wMLW0guD1T87vogmYUPr0wsKVc1jBqeeXBYVYBCDT9vazogXkxXpzmLbzFUPFDgqZ9iTgNLJUMt0j-Z2Cd7txM/s1600/ex_poor_qual.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOJXZG7UZW3_u3a6GS18JdB1qRrOo4JAPHAMyvkDKLNTAqgdMEAKkf-wMLW0guD1T87vogmYUPr0wsKVc1jBqeeXBYVYBCDT9vazogXkxXpzmLbzFUPFDgqZ9iTgNLJUMt0j-Z2Cd7txM/s320/ex_poor_qual.jpg" width="41" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: An example<br />of the poor quality<br />of the text in the<br />Suzuka Manuscript</span><br />
<span style="font-size: small;">(from vol. 2,</span><br />
<span style="font-size: small;">tale 2, page 1)</span></td></tr>
</tbody></table>
One practical similarity that <i>Konjaku</i> has with <i>Umegoyomi</i> is that high quality scans of it are freely available online, this time <a href="http://edb.kulib.kyoto-u.ac.jp/exhibit/konjaku/kj_top.html" target="_blank"><b>from Kyoto University</b></a>. The version that Kyoto University has made available is the Suzuka Manuscript (鈴鹿家旧蔵本). <a href="http://en.wikipedia.org/wiki/Konjaku_Monogatarish%C5%AB" target="_blank">According to Wikipedia</a>, this is the oldest extant copy of <i>Konjaku</i>, dating back 700 to 800 years. Unlike <i>Umegoyomi</i>, however, a <i>kanji</i>/<i>kana</i> transcription in a print typeface is provided alongside the scanned copy. This will prove very useful, as <i>Konjaku</i> does not contain any <i>furigana</i> and is quite <i>kanji</i>-dense. Moreover, whereas the copy of <i>Umegoyomi</i> I've been referring to is a woodblock print that imitates handwritten Japanese of the late Edo period (and is thus slightly easier to read than actual handwriting), the Suzuka Manuscript is handwritten and of poor legibility in many places (see fig. 1). I can't imagine I would get very far trying to read such a work in just its original, handwritten form. My plan at the moment is to translate one or two stories from each of the 3 sections of <i>Konjaku</i>.<br />
<br />
Regarding the name, although 「今昔」 literally means "present and past", and not just "past", it is actually a reference to the opening line of many of the tales in the compilation, which starts with the phrase 「今は昔」 ("it is now a long time ago...", or more idiomatically: "once upon a time..."). The phrase is written as 「今昔」 in Chinese, and was co-opted as the title for the collection. Throughout <i>Konjaku</i>, I expect we will see numerous other signs of this strong Sinitic influence.<br />
<br />
<b>List of Translations:</b><br />
<b><br /></b>
Vol. 2:<br />
<ol>
<li><a href="http://www.kakekotoba.com/2012/11/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">Tale 1: Śuddhodana's Death #1 (part 1)</a></li>
<li><a href="http://www.kakekotoba.com/2012/11/konjaku-monogatarishu-vol-2-tale-1_25.html" target="_blank">Tale 1: Śuddhodana's Death #1 (part 2)</a></li>
<li><a href="http://www.kakekotoba.com/2012/12/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">Tale 1: Śuddhodana's Death #1 (part 3)</a></li>
<li><a href="http://www.kakekotoba.com/2012/12/konjaku-monogatarishu-vol-2-tale-1_9.html" target="_blank">Tale 1: Śuddhodana's Death #1 (part 4)</a></li>
<li><a href="http://www.kakekotoba.com/2012/12/konjaku-monogatarishu-vol-2-tale-1_20.html" target="_blank">Tale 1: Śuddhodana's Death #1 (part 5)</a></li>
<li><a href="http://www.kakekotoba.com/2013/01/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">Tale 1: Śuddhodana's Death #1 (part 6)</a></li>
<li><a href="http://www.kakekotoba.com/2013/02/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">Tale 1: Śuddhodana's Death #1 (part 7)</a></li>
<li><a href="http://www.kakekotoba.com/2013/04/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">Tale 1: Śuddhodana's Death #1 (part 8)</a></li>
<li><a href="http://www.kakekotoba.com/2013/10/konjaku-monogatarishu-vol-2-tale-1.html" target="_blank">Tale 1: Śuddhodana's Death #1 (part 9)</a></li>
</ol>
Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com0tag:blogger.com,1999:blog-7205283825276565284.post-62149835787810553612012-11-04T21:07:00.001-06:002012-12-12T19:16:20.648-06:00Shunshoku Umegoyomi Vol. 1: Kihei-don (part 2)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj81GchVh7Cha4lX6pSCt_RYr8UbRJB-LCIpFOA6-KM8cH2bINUb1Oh1PDCf-qqL64NhE6-GBL-9DOIcl4V44x_3QT_MDoO6PxOHx7FgoOmr6nvZY78Js11eu1BaLTm7xNmT_C03iXiLz0/s1600/093.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj81GchVh7Cha4lX6pSCt_RYr8UbRJB-LCIpFOA6-KM8cH2bINUb1Oh1PDCf-qqL64NhE6-GBL-9DOIcl4V44x_3QT_MDoO6PxOHx7FgoOmr6nvZY78Js11eu1BaLTm7xNmT_C03iXiLz0/s200/093.png" width="79" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: それを何<br />の角のと言て。</span></td></tr>
</tbody></table>
Continuing <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-kihei-don.html" target="_blank">the discussion from last time</a> about Kihei:<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"And it just won't end,</i> <i>the wife is constantly quarreling [with Kihei]</i> (fig. 2)<i> about this and that</i> (fig. 1)<i>."</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHD7iLh-_iprGL7H0NiWbgTleOkmpo4bgpYXz1ntBP7H0b4KbpYlHucos7crAN-waxQ7pG72ZbFOXuR3S9RU-iPv4Hu-UhY_PjgsqICXbahyphenhyphensZ7Kx8k-pTR2Uzjjl3JxuSdacFB5EsaIo/s1600/094.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHD7iLh-_iprGL7H0NiWbgTleOkmpo4bgpYXz1ntBP7H0b4KbpYlHucos7crAN-waxQ7pG72ZbFOXuR3S9RU-iPv4Hu-UhY_PjgsqICXbahyphenhyphensZ7Kx8k-pTR2Uzjjl3JxuSdacFB5EsaIo/s320/094.png" width="87" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 三日<br />にあげず内</span><span style="font-size: small; text-align: start;">證</span><span style="font-size: small;"><br />はもめが絶や<br />アしませんは。</span></td></tr>
</tbody></table>
<strike>The first thing to note in fig. 1 is the irregular <i>furigana</i> for 「角」, which is normally read by itself as 「かど」 ("corner"/"edge"), 「かく」 ("angle", among other things), or 「つの」 ("horn"). I took it here to mean "corner", since it fits the context and (sort of) fits the <i>furigana</i>. "Angle" might make sense too, but that feels like a Meiji-era repurposing of the <i>kanji</i> (though I have no etymological information at the moment to back this up).</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: as Matt points out in the comments, 「何の角の」 is probably the same as the modern 「<a href="http://dictionary.goo.ne.jp/leaf/je2/56927/m0u/" target="_blank">何の彼の</a>」, which just means "this or that".<br />
<br />
<u><strike><span style="font-weight: bold;">Edit</span>: after changing 「ないしやう」 in fig. 2 to mean "wife", I'm not really sure if "in every corner" makes sense. Perhaps it means "in every way"?</strike></u><br />
<br />
Fig. 2 starts off with the phrase「<a href="http://tangorin.com/general/%E4%B8%89%E6%97%A5%E3%81%AB%E3%81%82%E3%81%92%E3%81%9A" target="_blank">三日にあげず</a>」, which just means "constantly"/"frequently".<br />
<br />
<strike>I had difficulty deciphering the second <i>kanji</i> in 「ないしやう」. Since in the previous post, Yonehachi and Tanjirou were discussing Yonehachi's household, the most likely choice seemed to be 「<ruby><rb>内所</rb><rp>(</rp><rt>ないしょ</rt><rp>)</rp></ruby>」 ("kitchen"), despite the absence of a long vowel in the modern version. We've previously seen weird ways of writing 「所」 (such as in fig. 3 of <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-apprentice_12.html" target="_blank">this post</a>), so that's my (tentative) choice.</strike><br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdUE0Ev2pDxktczWbqXgJsj4adHYpA8uklXy73PrylTIjhyphenhyphenQlOuUvoXZRMh6YWYmhEahkT-muItFxj8e5VbD04cmt7g8bxouZHvK4ZWI0L7-iQAh4D9NOuRqe-ddKXyQd3WjmwBiHMqpo/s1600/095.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdUE0Ev2pDxktczWbqXgJsj4adHYpA8uklXy73PrylTIjhyphenhyphenQlOuUvoXZRMh6YWYmhEahkT-muItFxj8e5VbD04cmt7g8bxouZHvK4ZWI0L7-iQAh4D9NOuRqe-ddKXyQd3WjmwBiHMqpo/s200/095.png" width="93" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 私も<br />全体おま<br />はんの。</span></td></tr>
</tbody></table>
<b><u>Edit</u></b>: as explained by Chris in the comments below, the second <i>kanji</i> in 「ないしやう」 is actually 「證」, the traditional form of 「証」. 「<a href="http://tangorin.com/general/%E5%86%85%E8%A8%BC" target="_blank">内証</a>」 does technically mean "secret" or "one's circumstances (esp. fiscal)", but as Chris indicated, there's an older meaning of "wife". Or as listed in Koujien, 「妻または妾」: "a wife or concubine".<br />
<br />
「もめ」 is of course 「揉め」 ("quarrel"/"dispute").<br />
<br />
「絶やアしません」 seems to be some sort of colloquial version of 「絶えません」 where 「絶える」 has been nominalized to 「絶」, with the interjection 「やア」 between the noun and the verb 「する」, likely for emphasis.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLepdeZHCQCwWIISkBcuoq5betjR2mpZ4mwRZQiHuApqg0pyQjXgZo4N3cekcBNJ0K0xljgvV6rkeH1AGgyDUexQys548s4I2ZJGec1ezeJ_NvUgYjQSoWn2TRbzO1UYcQCLdhnSj-dyU/s1600/096.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLepdeZHCQCwWIISkBcuoq5betjR2mpZ4mwRZQiHuApqg0pyQjXgZo4N3cekcBNJ0K0xljgvV6rkeH1AGgyDUexQys548s4I2ZJGec1ezeJ_NvUgYjQSoWn2TRbzO1UYcQCLdhnSj-dyU/s320/096.png" width="86" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 養子に行<br />しつたときから。</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"Since you went to [become a] son-in-law</i> (fig. 4)<i>, I've also really</i> (fig. 3) <i>been thinking about wanting to leave to change houses</i> (fig. 5)<i> and so my feelings have been troubled, but</i> (fig. 6)<i> because [Kihei] is that kind of ill-tempered [person]</i> (fig. 7)<i>, [he's] being stubborn and [says he] won't let me leave</i> (fig. 8)<i>."</i></span></blockquote>
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh-uHVGvjtEKE-jYPryVbYU1A5xThgyAzKvwBgPIBdO0whDO9TV8hek4nORCci9mJ3Auim_5sAKQqdr-oZ1OBARUV1MlY5KbtPekoMGVNlo89qj-nu0Z9Xqj_htVLHh0xRmWXgSAcpqtoE/s1600/097.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh-uHVGvjtEKE-jYPryVbYU1A5xThgyAzKvwBgPIBdO0whDO9TV8hek4nORCci9mJ3Auim_5sAKQqdr-oZ1OBARUV1MlY5KbtPekoMGVNlo89qj-nu0Z9Xqj_htVLHh0xRmWXgSAcpqtoE/s200/097.png" width="83" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 住かへ<br />に出たいと<br />思つて。</span></td></tr>
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<strike>Note the unusual presence of (what seems to be) a <a href="http://en.wikipedia.org/wiki/Sokuon" style="font-style: italic;" target="_blank">sokuon</a> between 「し」 and 「た」. Given the context, it would make more sense to have the past tense of 「する」, 「した」, where 「しつた」 is.</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: as Matt suggested in the comments, the <i>kanji</i> before 「しつた」 is 「行」, not 「何」. The calligraphed version of 「行」 is similar to that observed in fig. 2 of <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi.html" target="_blank">this post</a>. As for the meaning, 「行しつた」 → (convert to modern <i>kana</i> orthography) 「行しった」 → (convert to modern <i>okurigana</i>) 「行かしった」 → (convert from dialectal variant to standard version) 「行かしゃった」. At this point, we just have the honorific past tense of 「行く」.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSHoTHv_30XsJDBsBOSlc248awMSy6fDJ2O8_2BJkYdJVK3eK0TDcIaRBgMtU4rSSBbzA4Qf2SFWGuYJ8JaQz1LhGMCriWhOGW9yloY4D41lsE1cxRnSb-6wIgCkF6Plwm7X3YOn_9Biw/s1600/098.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSHoTHv_30XsJDBsBOSlc248awMSy6fDJ2O8_2BJkYdJVK3eK0TDcIaRBgMtU4rSSBbzA4Qf2SFWGuYJ8JaQz1LhGMCriWhOGW9yloY4D41lsE1cxRnSb-6wIgCkF6Plwm7X3YOn_9Biw/s320/098.png" width="96" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: 氣を</span><span style="font-size: small;">もんで</span><span style="font-size: small;">居ました<br />けれども。</span></td></tr>
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<strike>The use of the 「かへ」 pattern in fig. 5 is reminiscent of previous posts, such as <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi.html" target="_blank">this one</a> (see fig. 4). As explained in that post, it can be viewed as grammatically equivalent to 「か」.</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: another correction: 「住かへ」 is actually just the same as 「住み替え」 ("to change houses"), not a colloquial variant of 「住か」. This is something I should've picked up on, since the particle 「に」 doesn't make sense here if it were just a noun ― it would've been 「を」, or maybe 「は」.<br />
<br />
The first <i>kanji</i> in fig. 6 seems to be 「氣」, but it's not entirely clear from the <i>kuzushiji</i>. The meaning and the top radical of the <i>kanji</i> certainly fit, but it's possible that it could be a variant version of 「氣」, with a radical other than 「米」 in the bottom left.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="clear: right; float: right; margin-bottom: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5TQSEObSj-mFqpSG26tc-AkTKKaYzvwzWdNb0_RXnd9vnvMRqYy2nDrtAOjyrYkpA_ysJhLMDwHeoEJC8NZUu_GyJ2TXB3j7YOXDk6aGiSvWo3_uRDD-oJjFz-QRQ4SjR44Slr3R0Xrw/s1600/099.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5TQSEObSj-mFqpSG26tc-AkTKKaYzvwzWdNb0_RXnd9vnvMRqYy2nDrtAOjyrYkpA_ysJhLMDwHeoEJC8NZUu_GyJ2TXB3j7YOXDk6aGiSvWo3_uRDD-oJjFz-QRQ4SjR44Slr3R0Xrw/s320/099.png" width="112" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 7: どうも<br />あゝいふ意地<br />わるだから。</span></td></tr>
</tbody></table>
「もんで」 is 「揉む」 in the continuative form (連用形), and here has the meaning "to be troubled about"/"to worry over".<br />
<br />
In fig. 7, note the writing of 「意地悪」 ("unkind"/"ill-tempered") as 「意地わる」. This is known as <a href="http://en.wikipedia.org/wiki/Japanese_script_reform#Mazegaki" target="_blank"><i>mazegaki</i></a>, and is stated on Wikipedia as having "originated with modern reforms" (that is, the orthographic reforms that occurred starting with the Meiji period).<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgVNI-lsOGfFvQ8fbSymRPLRCgyocHWOKs7nKJe9hooKD7b4vGFQYLRBHRGmopDvMYS2cW-qeGyyOl4t-Yc-9IOjr4165jcyG5QX-3p4ebELWKmRWDDV7Py8tmnwnVuI8kG7U9O3SB9LsU/s1600/100.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgVNI-lsOGfFvQ8fbSymRPLRCgyocHWOKs7nKJe9hooKD7b4vGFQYLRBHRGmopDvMYS2cW-qeGyyOl4t-Yc-9IOjr4165jcyG5QX-3p4ebELWKmRWDDV7Py8tmnwnVuI8kG7U9O3SB9LsU/s200/100.png" width="99" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 8: ゑこぢ<br />になつて出す<br />めへと。</span></td></tr>
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There is a comprehension problem with <i>mazegaki</i> because "in some respects it makes the text more difficult to read, as it is not clear that the <i>hiragana</i> are part of a content word, and not <i>okurigana</i> or performing a grammatical function (inflection or particles)". It's very interesting to see that this practice existed, at least to some degree, even during the late Edo period.<br />
<br />
The word 「ゑこぢ」, in fig. 8, is the same as the modern word 「<ruby><rb>意固地</rb><rp>(</rp><rt>えこじ</rt><rp>)</rp></ruby>」 ("obstinate" or "stubborn").<br />
<br />
Finally, the word 「出すめへ」 can be understood as the grammatical equivalent of 「出すまい」 ("won't let [me] leave"), as explained for 「知れめへ」 in fig. 1 of <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi.html" target="_blank">this post</a>.<br />
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Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com4tag:blogger.com,1999:blog-7205283825276565284.post-9463501810061930582012-10-21T00:57:00.000-05:002012-10-30T22:14:44.419-05:00Shunshoku Umegoyomi Vol. 1: Kihei-don<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEtGagrlifhyJtn9MKnAUWbDnrhpAeJ9rV7BR-qH7Hyp8yAQKeNjKzl8gUN5BCrgTjK3b0P6L04bSv6ct2eKJ6cWW5UGbbwLNyVmDOxkIE7FInA2ZZ98hw835Ezdwxx02YfyWqK_mf1PU/s1600/087.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEtGagrlifhyJtn9MKnAUWbDnrhpAeJ9rV7BR-qH7Hyp8yAQKeNjKzl8gUN5BCrgTjK3b0P6L04bSv6ct2eKJ6cWW5UGbbwLNyVmDOxkIE7FInA2ZZ98hw835Ezdwxx02YfyWqK_mf1PU/s200/087.png" width="91" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: よね<br />「宅のようふす<br />は大変サ。</span></td></tr>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtls1W2a1NnH8F3HonvQMyzlEHyr3xM3Ht4pKjdsPHz1n36Lga8i1FtF3hJFiuwadjmtGigHPRK72Fx6OZaNZNn-40astx49GPz5vebyFIA2Ezvaw1VWJqyKYjEx0hhG1Qj8IWizrHYMc/s1600/088.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtls1W2a1NnH8F3HonvQMyzlEHyr3xM3Ht4pKjdsPHz1n36Lga8i1FtF3hJFiuwadjmtGigHPRK72Fx6OZaNZNn-40astx49GPz5vebyFIA2Ezvaw1VWJqyKYjEx0hhG1Qj8IWizrHYMc/s200/088.png" width="81" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 鬼兵衛どん<br />の氣じやア。</span></td></tr>
</tbody></table>
We've spent a lot of time talking about Tanjirou's house until now. Now we finally learn a little bit about where Yonehachi lives. <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-apprentice_17.html">Last time</a>, Tanjirou had just asked Yonehachi how things were at her house. She replies:<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"The state of affairs at [my] house is dreadful</i> (fig. 1)<i>. It's that Kihei-don wants </i>(fig. 2)<i> to be called "master" by everyone</i> (fig. 3).<i>"</i></span></blockquote>
Notice how in the previous sentence (fig. 5 of <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-apprentice_17.html">this post</a>), the 「す」 in 「よふす」 was written with the common 「寸」. Yet just one sentence later, 「春」 was used instead. I'd really like to know if there's any rhyme or reason behind the selection ― perhaps some undertone implied by them.<br />
<br />
<u><b>Edit</b></u>: according to Chris in the comments below, there has been no prior evidence of a pattern in <i>kana</i> selection.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNDydpIhvDaQRpSUVKSJ3pvBBmbkMlA6GNgDHECuVGrOYFcAVjzjtc5CPbLvE02sHAGNv5WOKTWmE4Sp7-Nak_WusVJ_zr1Q6TgZaJ5QHwM6aHQ2dsh52fbnW79uqQjNMg4yjQlqD8j3k/s1600/089.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNDydpIhvDaQRpSUVKSJ3pvBBmbkMlA6GNgDHECuVGrOYFcAVjzjtc5CPbLvE02sHAGNv5WOKTWmE4Sp7-Nak_WusVJ_zr1Q6TgZaJ5QHwM6aHQ2dsh52fbnW79uqQjNMg4yjQlqD8j3k/s320/089.png" width="73" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 皆に<br />旦那さんと<br />いはれてへ<br />心持で居ま<br />すのサ。</span></td></tr>
</tbody></table>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg21p_-il4FL_DZ5EjErjQv-6l-nA_xSVSeLLH8qWPUgn9tNWivsSEiFSlEkKMfZ_m3PphSWliM3xMJc7mTxRlBpirs4Q3yS3lrjGpriTrEr2Y-9QcHr1Ewx2KUZGGBGC_X2CN1mmM_MUk/s1600/090.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg21p_-il4FL_DZ5EjErjQv-6l-nA_xSVSeLLH8qWPUgn9tNWivsSEiFSlEkKMfZ_m3PphSWliM3xMJc7mTxRlBpirs4Q3yS3lrjGpriTrEr2Y-9QcHr1Ewx2KUZGGBGC_X2CN1mmM_MUk/s200/090.png" width="106" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: それ<br />だけれど</span></td></tr>
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Deciphering the <i>kanji</i> for "Kihei" was quite challenging, since there are so many possibilities. The first one was quite easy to determine to be 「鬼」, but for the latter two, I turned to <a href="http://tangorin.com/names/">Tangorin's name search</a>. Note that which <i>kana</i> you search with matter ― only 「きへい」 brought up a result with the correct first character (「鬼」), while only 「きへえ」 brought up results with 「兵衛」 for the second and third <i>kana</i>.<br />
<br />
The honorific 「どん」 is a dialectic form of 「どの」, a polite suffix, often used for apprentices. In any case, we can assume that it possesses less authority than "master".<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"Even so</i> (fig. 4)<i>, the situation was also like that even when his wife was still in good health, so</i> (fig. 5)<i> why has it turned out like that? </i>(fig. 6)<i>"</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWC2LJUvkJgCdgiUTTX_hoAsQ7oucT7USiY_xcgxcw6b_kZagzxPuKg99g0nuFKJFsXNtWBGlbuM7tITSP78HLsZvGawxysAugAjJGduVHAsiMiFBxZOKtomMOacwNK5cTunwzVWEj27U/s1600/092.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWC2LJUvkJgCdgiUTTX_hoAsQ7oucT7USiY_xcgxcw6b_kZagzxPuKg99g0nuFKJFsXNtWBGlbuM7tITSP78HLsZvGawxysAugAjJGduVHAsiMiFBxZOKtomMOacwNK5cTunwzVWEj27U/s320/092.png" width="78" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: どふして<br />そふいふ様に<br />いきますのか。</span></td></tr>
</tbody></table>
The first thing to note here is (from fig. 5) the word 「<ruby><rb>在世</rb><rp>(</rp><rt>たつしや</rt><rp>)</rp></ruby>」, which means "being alive" and is read as 「ざいせい」 in modern Japanese. The irregular reading comes from the word 「達者」, meaning "in good health" and read as 「たっしゃ」. The meanings are clearly similar, so Tamenaga just interchanged their readings.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHbRkFW2eOm3xRdasteZpnOTxqAhakk9GK3Cghs08NbPAsf3kW-PjWs7PFLUJzZaYffWg2PRq_yyQyrhbU8TQ2CgCUp7jja1ZrSJdJiIrM2c2j7aGZPVwZEr-yWWHMQopMm_-22b-O8pY/s1600/091.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHbRkFW2eOm3xRdasteZpnOTxqAhakk9GK3Cghs08NbPAsf3kW-PjWs7PFLUJzZaYffWg2PRq_yyQyrhbU8TQ2CgCUp7jja1ZrSJdJiIrM2c2j7aGZPVwZEr-yWWHMQopMm_-22b-O8pY/s320/091.png" width="62" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 御内室<br />の在世な時<br />さへあのとふり<br />の理由だもの<br />を。</span></td></tr>
</tbody></table>
Also in fig. 5, note the word 「<ruby><rb>理由</rb><rp>(</rp><rt>わけ</rt><rp>)</rp></ruby>」, which uses a rare reading while having the same meaning as 「わけ」 in modern Japanese: "circumstances"/"situation".<br />
<br />
Finally, at the end of fig. 5 is the phrase 「ものを」, which functions in the same way as it did in <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-apprentice_17.html">the previous post</a> (fig. 2).Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com4tag:blogger.com,1999:blog-7205283825276565284.post-58314929690037226392012-10-17T17:36:00.002-05:002012-10-19T21:54:22.069-05:00Shunshoku Umegoyomi Vol. 1:The Apprentice Girl (part 5)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOY3UUqF0V2xgzm2YtxAO_S4MZe1cPho3LmKfvHUocTmUrAFLi_AZ4j5mp3uK_mhMEbW4Au_L-c6ceQ0q5K1UFRS7vAWAuZtQNaWUaJ08dHuO7Alb4tokCqlRXzqmuu650NrbAj9DADYU/s1600/082.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOY3UUqF0V2xgzm2YtxAO_S4MZe1cPho3LmKfvHUocTmUrAFLi_AZ4j5mp3uK_mhMEbW4Au_L-c6ceQ0q5K1UFRS7vAWAuZtQNaWUaJ08dHuO7Alb4tokCqlRXzqmuu650NrbAj9DADYU/s200/082.png" width="82" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 主「ナニサ<br />隠すどこじやア<br />ねへ。</span></td></tr>
</tbody></table>
Back to Tanjirou yet again:<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"What are you talking about? I'm in no position to hide anything</i> (fig. 1)<i>. This [place] is exactly what it looks like, so carefully examine it, if you want</i> (fig. 2)<i>."</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg769XYU_TxCZeMs5_MZC7zI1mVLHurfmCbJRKrtY0OQHsOk6xTjbuIGB39LOkP60KdcL2jE9H_Tk4tsDzS8vGkWK9tXe2aQmumPAf86gXa82DaZa1-Lni-fDnW8g5ylWlvRbzV8D_3YBs/s1600/083.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg769XYU_TxCZeMs5_MZC7zI1mVLHurfmCbJRKrtY0OQHsOk6xTjbuIGB39LOkP60KdcL2jE9H_Tk4tsDzS8vGkWK9tXe2aQmumPAf86gXa82DaZa1-Lni-fDnW8g5ylWlvRbzV8D_3YBs/s320/083.png" width="86" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 此姿<br />だものを。<br />よくつもつて<br />見るがいゝ。</span></td></tr>
</tbody></table>
The first thing to note is the expression 「ナニサ」, which is defined in <a href="http://en.wikipedia.org/wiki/K%C5%8Djien">Kōjien</a> as "a word used to oppose the words of the other party" (相手の言動に反発して言う語). It also says it's primarily used by women, but Tanjirou hasn't hesitated in the past about using gender-specific words/phrases.<br />
<br />
Also keep in mind the unusual <i>kuzushiji</i> choice for 「す」 of 「春」, which we saw <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-the-apprentice-girl.html">once before</a> (fig. 5).<br />
<br />
<u style="font-weight: bold;">Edit</u>: As explained by Matt in <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-apprentice_17.html?showComment=1350543579895#c3705691178749929336">a comment below</a>, 「どこ」 in fig. 1 is an abbreviated version of 「どころ」. Both mean "to be in the position", a pattern that was <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-apprentice_12.html">encountered previously</a> (fig. 2).<br />
<br />
<strike>I didn't know how to parse the beginning of fig. 2 other than to assume that there was a sentence ending after 「だ」, but that assumption seems a little tenuous since there's no period there.</strike><br />
<br />
<u style="font-weight: bold;">Edit</u>: The use of 「だ」 is likely analogous to possessive particle 「の」, as <a href="http://forum.koohii.com/viewtopic.php?pid=189226#p189226">suggested by yudantaiteki</a>. Although in modern Japanese, 「だ」 is never used in this situation, it certainly could have been during the Edo period.<br />
<br />
<u style="font-weight: bold;">Edit 2</u>: also from that same comment by yudantaiteki, 「ものを」 can be interpreted as here as 「だから」 (see meaning 1.2 <a href="http://dictionary.goo.ne.jp/leaf/jn2/220048/m0u/%E3%82%82%E3%81%AE%E3%82%92/">here</a>).<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgsqw8ORADeQsusHuadnh6dNCC0qFZe2UIv_LAIngwmJJ0zhA62UTi8xN4lZiqFhQRbZzunnYZXucf8rJOOY-LL5Jk7QgOg959rA6rDZDDOht9KE3NqvWeWRRrHC-5z6oZQotAVWn5ZURg/s1600/084.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgsqw8ORADeQsusHuadnh6dNCC0qFZe2UIv_LAIngwmJJ0zhA62UTi8xN4lZiqFhQRbZzunnYZXucf8rJOOY-LL5Jk7QgOg959rA6rDZDDOht9KE3NqvWeWRRrHC-5z6oZQotAVWn5ZURg/s320/084.png" width="79" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 其子の<br />咄しだつても。<br />何だか知れも<br />しねへ。</span></td></tr>
</tbody></table>
I also wasn't entirely sure about the meaning of 「つもつて見る」, but 「つもって」 is likely the continuous form of 「積もる」. The overall phrase is probably an older form of the verb 「見積もる」, which means "to estimate", but "to examine" seemed more appropriate in this context.<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"Regardless of what that girl said, she didn't know what she was [talking] about</i> (fig. 3).<i>"</i></span></blockquote>
Once again, we see the unusual <i>kanji</i> 「<span style="text-align: center;">咄」, something that <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-the-apprentice-girl.html">surfaced in the past</a> (fig. 4), for 「はなし」. However, unlike that previous occurrence, 「し」 is <i>okurigana</i> and not part of the <i>kanji</i>'s reading, another example of irregular <i>okurigana</i> rules during the Edo period.</span><br />
<span style="text-align: center;"><br /></span>
<span style="text-align: center;">As for 「知れ」, 「も」 is a bound particle that, when it is preceded by a verb, is preceded by that verb's continuative form (連用形). The verb 「知る」 can be either a <i>yodan</i> verb with <i>ra</i>-conjugation or a <i>shimo-nidan</i> verb; in this case, it must have the <i>shimo-nidan</i> conjugation, since only that one has 「知れ」 for its continuative form.</span><br />
<span style="text-align: center;"><br /></span>
<span style="text-align: center;"><u style="font-weight: bold;">Edit</u>: as explained by Matt in the comments below, 「知れもしねへ」 is likely a dialectal/archaic form of 「知りもしない」, or "not even know (x)".</span><br />
<span style="text-align: center;"><br /></span>
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxJpUO5Vft_gL8YCR67Qw5pHTu8exay-u91VgTvCp0p4gdT6VFrdHIQyaTR2LWnjPeNq24-UcXwxHMPJX8cFwSJMMcmZyI_qLZdgxLqZ-cDvxXC6hE3the68pVeflwu3c5dtBtgF9pTrI/s1600/085.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxJpUO5Vft_gL8YCR67Qw5pHTu8exay-u91VgTvCp0p4gdT6VFrdHIQyaTR2LWnjPeNq24-UcXwxHMPJX8cFwSJMMcmZyI_qLZdgxLqZ-cDvxXC6hE3the68pVeflwu3c5dtBtgF9pTrI/s200/085.png" width="83" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: マアそり<br />やアそふと。</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
<span style="text-align: center;"><span style="font-size: large;"><i>"Well, that's that</i> (fig. 4)<i>. How are things at your house?</i> (fig. 5)<i>," Tanjirou asked.</i></span></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZo7hgr86wGY-U08_LHDmgr78b5NHOyi5dYcubDkiX60umvF4KDVmEs5N2KfNvdDWetN92HuKiYcRTU9AW_egIaZwYzoTdS-DIWlk1YUuNxUMLEgyGhn3wnMF5XhvjqgNyOoAiWHF09F4/s1600/086.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZo7hgr86wGY-U08_LHDmgr78b5NHOyi5dYcubDkiX60umvF4KDVmEs5N2KfNvdDWetN92HuKiYcRTU9AW_egIaZwYzoTdS-DIWlk1YUuNxUMLEgyGhn3wnMF5XhvjqgNyOoAiWHF09F4/s320/086.png" width="79" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 宅のよふす<br />はどふだノ</span></td></tr>
</tbody></table>
The only confusing point here is the ambiguous use of 「宅」 to refer to Yonehachi's house in fig. 5. It's not entirely clear from just this sentence that Tanjirou is referring to her house, but that will become more clear in the next post.<br />
<br />
Also interesting is the use of 「の」 as the interrogative particle (notably written with <i>katakana</i> here), something that hasn't been seen before in <i>Umegoyomi</i>.<br />
<br />
Finally, something I picked up on here is that there are no periods at the end of a character's lines (i.e., when another person starts speaking immediately afterwards). This suggests that the use of periods in <i>Umegoyomi</i> was not to indicate the <i>end</i> of sentences, but to <i>separate</i> them. There would have been no need to include a period at the end of fig. 5, since Yonehachi's name would have appeared in the top right corner of the next sentence, indicating that she was talking now anyway.Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com3tag:blogger.com,1999:blog-7205283825276565284.post-49456122535965893082012-10-12T16:28:00.001-05:002012-10-19T01:05:53.415-05:00Shunshoku Umegoyomi Vol. 1:The Apprentice Girl (part 4)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXoAJ_AbE3yWOXdwImQVnrIJMTJi0B0dSv3BlGLLNAT2ELzU2nT4cDiwwKdd1iYyDKZ_KbxwNEKlHo7eS0op7eXVxQWadzxVoE4DRKRPGYs2melbDCeAOP_SSjwm2l4DV1wPCPkrb3MLA/s1600/073.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXoAJ_AbE3yWOXdwImQVnrIJMTJi0B0dSv3BlGLLNAT2ELzU2nT4cDiwwKdd1iYyDKZ_KbxwNEKlHo7eS0op7eXVxQWadzxVoE4DRKRPGYs2melbDCeAOP_SSjwm2l4DV1wPCPkrb3MLA/s200/073.png" width="108" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 主「ナニ<br />つまらねへ。</span></td></tr>
</tbody></table>
Now we return to Tanjirou, who doesn't seem too happy about Yonehachi's accusations:<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_4oGCzsFEpvrTMdiXLTJsoPWTrxTkXusyqofilMw_3rHc-n5gVtkYiA7xdTCBbXDJSWmm0aGzsy22w80lonuDCn_MZvJHhbTKEQHV570n_Z4JDWDREhbBdiJH1WpZfCaUVjqnK6x43wY/s1600/074.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_4oGCzsFEpvrTMdiXLTJsoPWTrxTkXusyqofilMw_3rHc-n5gVtkYiA7xdTCBbXDJSWmm0aGzsy22w80lonuDCn_MZvJHhbTKEQHV570n_Z4JDWDREhbBdiJH1WpZfCaUVjqnK6x43wY/s320/074.png" width="104" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: どうして女房<br />どころなものか。</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"Don't be absurd</i> (fig. 1)<i>. How could I be in a position to have a wife?</i> (fig. 2)<i> And just which family's daughter is this girl anyway?"</i> (fig. 3)<i>, Tanjirou asked.</i></span> </blockquote>
Note the use in fig. 1 of the colloquial equivalent of the word 「つまらない」 to mean "absurd" or "foolish" ― one of its secondary meanings.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOejWVzofRfW22blkEUz4DCv20_8jNpt-hRdRpq6exHezp3X7aPcH5PY1FCEyVZN0qJJKdYJmVJSaVviZwHFUSRCCyvgcU1YheLaP33kNeevXIANn4YtslE913moa8NA1BtjB1n1xDcUo/s1600/075.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOejWVzofRfW22blkEUz4DCv20_8jNpt-hRdRpq6exHezp3X7aPcH5PY1FCEyVZN0qJJKdYJmVJSaVviZwHFUSRCCyvgcU1YheLaP33kNeevXIANn4YtslE913moa8NA1BtjB1n1xDcUo/s320/075.png" width="102" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: そして其子<br />は何所の娘だらふ</span></td></tr>
</tbody></table>
In fig. 2, Tanjirou utilizes the "compound" word 「女房どころ」. <strike>I wasn't exactly sure how to interpret this, but I took the suffix 「どころ」 to mean the compound as a whole referred to the place where the prefixed word (「女房」, or wife) was located.</strike> Matt explained this in <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-apprentice_17.html?showComment=1350543579895#c3705691178749929336">a comment for the next post</a> ― it means "to be in the position".<br />
<br />
Although nothing in fig. 3 directly suggests the word "family", I translated it as such because it was implied through the use of the word 「娘」 ("daughter"/"girl"). As we see here, 「どこ」 can be used for both the physical house and the family associated with it.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGjdcCV5Gn5m5FKdwbFSSfTXFXSx4rKFlQZFQOJwRIRdY2sRACf5xLiZSS0wnCLVOAaFgyG0HaxQ1t2oJLvGOuHuq25Pt16_zhDkTGaAH-uTAT1sQldd5Amc860IEpa4Ww8DR4LnJSZyU/s1600/076.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGjdcCV5Gn5m5FKdwbFSSfTXFXSx4rKFlQZFQOJwRIRdY2sRACf5xLiZSS0wnCLVOAaFgyG0HaxQ1t2oJLvGOuHuq25Pt16_zhDkTGaAH-uTAT1sQldd5Amc860IEpa4Ww8DR4LnJSZyU/s320/076.png" width="84" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: よね「なんだか<br />宅は八百屋だと<br />いひましたヨ。</span></td></tr>
</tbody></table>
Finally, note how Tanjirou softens the ending with 「だらふ」 (「だろう」 in modern Japanese), rather than asking directly with an interrogative particle, such as 「か」. Although I'm no expert on Edo-period social norms, Tanjirou's attempt to sound coy here automatically suggests to me that he's concealing something.<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"I think she said her family is in greengrocing</i> (fig. 4)<i>. But that's doesn't really matter, does it?</i> (fig. 5)<i> More importantly, you</i> (fig. 6)<i> probably didn't even bother to remember the likes of me now, did you?</i> (fig. 7)<i>"</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxInZS4O5wzs0GuqpCDoPzMEDAjL8wm8LgwzvxcO4lh0OW3-Wzir1qna3COT5dyAfNoe0EDrY4ELJWChSAxfUEVRkjUShGzHIM32_cMzjQS9pk2XrPkAkRfjVszDFptJma_zkvDryVoEg/s1600/077.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxInZS4O5wzs0GuqpCDoPzMEDAjL8wm8LgwzvxcO4lh0OW3-Wzir1qna3COT5dyAfNoe0EDrY4ELJWChSAxfUEVRkjUShGzHIM32_cMzjQS9pk2XrPkAkRfjVszDFptJma_zkvDryVoEg/s320/077.png" width="74" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: それやア<br />マアいゝじやア<br />ありませんか。</span></td></tr>
</tbody></table>
Note the historical <i>kana</i> orthography in fig. 4 that leads to 「八百屋」's <i>furigana</i> to be written as 「やをや」, rather than 「やおや」. We've seen 「お」 be replaced by 「ほ」 before, but I don't think 「を」 instead of 「お」 has been encountered. There's a parallel to the modern use of 「は」 as a particle even though it's pronounced as 「わ」 in that the modern particle 「を」 is pronounced as 「お」 ― both are cases of historical <i>kana</i> orthography not being entirely eliminated in modern Japanese.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTLwID8bW1pW-_irMHA64Zdqgcx6PKJWpHfr1sAWZaDTgZu1pqncXYgQGVsFP5QvK8eQUzfH_xMxX51UQl2QcQAFe-pD2Rxo_pxQQbH4UfYlJsqFd4egZT-c0n-rOMSCQ3JqIsX1bWcdU/s1600/078.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTLwID8bW1pW-_irMHA64Zdqgcx6PKJWpHfr1sAWZaDTgZu1pqncXYgQGVsFP5QvK8eQUzfH_xMxX51UQl2QcQAFe-pD2Rxo_pxQQbH4UfYlJsqFd4egZT-c0n-rOMSCQ3JqIsX1bWcdU/s200/078.png" width="68" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: おまはんマア<br />それよりか。</span></td></tr>
</tbody></table>
We see Yonehachi's histrionics begin with fig. 7, and it was here that I ran into a little trouble with the translation.<br />
<br />
But first a few notes: the frequent use of 「マア」 here implied a certain nonchalance (in this case, on Yonehachi's part) regarding the entire situation.<br />
<br />
Also, the word 「なんざア」 essentially means the same thing as 「など」, which I interpreted to mean "the likes of" here. As explained <a href="http://kotobank.jp/word/%E3%81%AA%E3%82%93%E3%81%96%E3%81%82">here</a>, 「なんざあ」 is a sound-shifted word that can be broken down into 「なんぞ」+「は」.<br />
<br />
<strike>I couldn't figure out what <i>kanji</i> corresponded to 「くん」 in fig. 7 or what its meaning was. It seemed to me the top radical might be 「口」 or 「日」, while the bottom one might be 「六」, but I couldn't find any matching <i>kanji</i>. However, the overall meaning of the sentence was nevertheless relatively easy to decipher, given the context.</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit</u>: Using <a href="http://forum.koohii.com/viewtopic.php?pid=188973#p188973">yudantaiteki's suggestion</a> that the kanji before 「なさる」 might be 「呉」, I searched for it online and came up with <a href="http://books.google.com/books?id=BZ89QczCeF0C&pg=PA33&lpg=PA33&dq=%22%E3%81%8A%E5%91%89%E3%81%AA%E3%81%95%E3%82%8B%22">a Google Books result</a>, which appears to contain an unrelated example that confirms that the kanji is indeed 「呉」.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-4YxkjR9vFuyRutiu50uD7ldNYXoTtCArYl6DlxTrfiwBYLwKiM_hq34bCWuZQuiaLESOsbkZXq5eGeszkw95R4b8OQW33B0McOqO8KGnnjXakiEVVpTGjw9iMnUsAftqT0Yfk08VzrA/s1600/079.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-4YxkjR9vFuyRutiu50uD7ldNYXoTtCArYl6DlxTrfiwBYLwKiM_hq34bCWuZQuiaLESOsbkZXq5eGeszkw95R4b8OQW33B0McOqO8KGnnjXakiEVVpTGjw9iMnUsAftqT0Yfk08VzrA/s320/079.png" width="70" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 7: 今じや<br />ア私のこと<br />なんざア<br />思い出しもして<br />はお呉なさる<br />まいね。</span></td></tr>
</tbody></table>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrSA_Kss8OycJENKcZq6JCKn4LfGz4l3QSBbR7tPNW2Opazs_OKz7tKBF4iX4J9VjUzfaLIqLk6l4ZZkrUsWhP3GxRaVOgGfmlRvm7WVI3pq1Rz9krlv_5bOEgp0tWpUjo4Cd1I9kxSxI/s1600/080.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrSA_Kss8OycJENKcZq6JCKn4LfGz4l3QSBbR7tPNW2Opazs_OKz7tKBF4iX4J9VjUzfaLIqLk6l4ZZkrUsWhP3GxRaVOgGfmlRvm7WVI3pq1Rz9krlv_5bOEgp0tWpUjo4Cd1I9kxSxI/s320/080.png" width="68" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 8: そして<br />噂にきいたお<br />内君のことを<br />かくさづとも。</span></td></tr>
</tbody></table>
「なさるまい」, as explained <a href="http://www.weblio.jp/content/%E7%82%BA%E3%81%95%E3%82%8B%E3%81%BE%E3%81%84">here</a>, is the honorific verb 「為さる」 ("to do") in the predicative form (終止形) combined with 「まい」, which is an auxiliary verb that both negates the preceding verb and makes it a "guess" (i.e., it is uncertain).<br />
<br />
At first, the final character in fig. 7 might appear to be the <i>kanji</i> 「子」, and since the attributive form (連体形) of the verb 「まい」 is also 「まい」, it would make grammatical sense as well. However, it obviously doesn't fit the context, and it turns out it's actually a <i>kuzushiji</i> for 「ね」.<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"And it's OK</i> (fig. 8)<i> even if you don't try to cover up what I heard in the rumors about you having a wife, isn't it?", Yonehachi asked</i> (fig. 9).</span></blockquote>
The only real confusion here was which <i>kanji</i> were used for 「かみさん」. Although the meaning was quite clear, I wasn't sure about the first <i>kanji</i> and had no idea about the second. <strike>The first looks a lot like 「円」, but not only does it have no relation to 「かみ」 in terms of the meaning or reading, it's a simplified <i>kanji</i> (新字体); the <i>kanji</i> in use when <i>Umegoyomi</i> was written would have been 「圓」. This makes it unlikely that it would have been used here (though it is certainly still possible, as this copy of <i>Umegoyomi </i>was written in a cursive script, which frequently used simplifications that were then later made standard with the post-WW2 orthographic reforms).</strike><br />
<br />
<u style="font-weight: bold;">Edit 2</u>: from <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-apprentice_12.html?showComment=1350383497526#c6968240932318479456">a comment below</a>, it's pretty clear that the first kanji is 「内」. First of all, this is reminiscent of the use of that <i>kanji</i> to write 「かみさん」 as 「内室」 <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-the-apprentice-girl.html">previously</a> (see fig. 7), and makes sense in terms of meaning, as before. Second, the <i>kuzushiji</i> form of the <i>kanji</i> matches the typewritten one quite closely. Finally, as with 「内室」, 「<ruby><rb>内君</rb><rp>(</rp><rt>うちぎみ</rt><rp>)</rp></ruby>」 is a compound word with its own reading/meaning ― in this case, it's a <a href="http://kotobank.jp/word/%E5%86%85%E5%90%9B">polite word for another person's wife</a>.<br />
<br />
<u style="font-weight: bold;">Edit</u>: also with <a href="http://forum.koohii.com/viewtopic.php?pid=188973#p188973">yudantaiteki's help</a>, it looks like the <i>kanji</i> after 「内」 is 「君」. Now this doesn't make sense based on the readings, but it fits in terms of function, since 「くん」 is used for a purpose similar to 「さん」. The bottom of the calligraphed <i>kanji</i> might not look correct, but after finding examples such as the one in fig. 10, I was convinced.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5fSYuk0H1rv8RZuW4i5Es3gyszadC6p6t-Qc6RHhckBeRdnJSmdmS_pLr5onTjzvOHduBbe-Tnxttxn0txyfd8yPyQumDc-Jec0Xf4WVrhauAxogEQm_QvWhCP6W1-alYGoul-oc59LE/s1600/081.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5fSYuk0H1rv8RZuW4i5Es3gyszadC6p6t-Qc6RHhckBeRdnJSmdmS_pLr5onTjzvOHduBbe-Tnxttxn0txyfd8yPyQumDc-Jec0Xf4WVrhauAxogEQm_QvWhCP6W1-alYGoul-oc59LE/s200/081.png" width="58" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 9: いゝじ<br />やアありま<br />せんかヱ</span></td></tr>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMXkoIkf9iuLdSUh1Twyz5KfZ3WEuD1loZI73FUY9zCjOcPp2nqDmKj04Qydw6x9-4Cei1ILpMdaejKg_jrk2jz0iL6feZGI9i7Kt2lvb7sJs31WXMhnAFm5E-lVlmIwEkT1Idz57m0Yw/s1600/00005266.bmp" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMXkoIkf9iuLdSUh1Twyz5KfZ3WEuD1loZI73FUY9zCjOcPp2nqDmKj04Qydw6x9-4Cei1ILpMdaejKg_jrk2jz0iL6feZGI9i7Kt2lvb7sJs31WXMhnAFm5E-lVlmIwEkT1Idz57m0Yw/s1600/00005266.bmp" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 10: </span><span style="font-size: small;">calligraphic</span><span style="font-size: small;"><br /> form of「君」<br />(<a href="http://clioz39.hi.u-tokyo.ac.jp/ships/ZClient/W34/z_detail.php?title=%E5%90%9B&mgno=34055992&count=14&countAll=36">source</a>) </span></td></tr>
</tbody></table>
Note that the verb 「かくさづ」, spelled 「かくさず」 in modern <i>kana</i> orthography, is the verb 「隠す」 ("to cover up"/"to conceal") in the imperfective form (未然形), 「かくさ」, followed by the negative auxiliary verb 「ず」.<br />
<br />
In fig. 9, we see the refrain 「いゝじやアありませんか」 repeated, with Yonehachi once again expressing her supposed disinterest in the entire issue of Tanjirou having a wife (though that's obviously not actually the case). Note that the use of 「ヱ」 at the end of the sentence is phonetically identical to the <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi.html">previously encountered</a> (see fig. 4) dialectical pattern 「かへ」, which is equivalent to 「かい」 in modern <i>kana</i> orthography.Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com2tag:blogger.com,1999:blog-7205283825276565284.post-59879580577669213932012-10-02T22:06:00.002-05:002012-10-11T21:44:58.325-05:00Shunshoku Umegoyomi Vol. 1:The Apprentice Girl (part 3)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpWuHdJ1P_pwxpxDS5FAOE_3I8DttCC8aPPmfrzkisQtOhWzxwQp4mttsfcFGpJD-UYHZvaVC3Jas24Q2yOOBS5uNiFrZRk8ZEkYZQmkc4uNJrpgjSnvkqq3r-7ReGDX8ZOyrN1uGmb9A/s1600/067.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpWuHdJ1P_pwxpxDS5FAOE_3I8DttCC8aPPmfrzkisQtOhWzxwQp4mttsfcFGpJD-UYHZvaVC3Jas24Q2yOOBS5uNiFrZRk8ZEkYZQmkc4uNJrpgjSnvkqq3r-7ReGDX8ZOyrN1uGmb9A/s320/067.png" width="61" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 十五日を<br />楽しみにして。<br />出て来てんで<br />ありまさアな。</span></td></tr>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6wfBwoTR9iTnWw-QfG8_nZna5Dlv8j0exiBJQgY5lCmI5CO81O2NQgYLfFQ4_tIen0shiyvmx6fjVVh2yNuw4LvWNY45X0blKlaDgPeXTP7NwEZuFmIdBieZ0QsI1ii0pNy6fVnoNvTo/s1600/068.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6wfBwoTR9iTnWw-QfG8_nZna5Dlv8j0exiBJQgY5lCmI5CO81O2NQgYLfFQ4_tIen0shiyvmx6fjVVh2yNuw4LvWNY45X0blKlaDgPeXTP7NwEZuFmIdBieZ0QsI1ii0pNy6fVnoNvTo/s200/068.png" width="71" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 日頃の<br />念力とはいふ<br />ものゝ。</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"Well, looking forward to the 15th of the month, I left my house and came here</i> (fig. 1)<i>. Due to my usual faith</i> (fig. 2)<i> and the grace of <a href="http://en.wikipedia.org/wiki/Myoken">Myoken</a></i> (fig. 4)<i>, </i><i>I had the good fortune to come to know where your house was</i> (fig. 3).<i>"</i></span></blockquote>
The "15th of the month" refers to the current day (i.e., "today"), from the context. As <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi_13.html">seen before</a>, if a character doesn't have <i>furigana</i> and it's not a <i>kana</i>, then it's probably a number <i>kanji</i>, or one of the common suffixes that follow them.<br />
<br />
<strike>I wasn't entirely sure at first about why Arima came up again here, but nothing else made particular sense in this context.</strike><br />
<br />
<u style="font-weight: bold;">Edit</u>: as <a href="http://www.jref.com/forum/learning-japanese-64/anyone-interested-classical-japanese-literature-50379/#post707764">suggested by undrentide on the Japan Reference Forums</a>, 「でありまさアな」 is likely a form of 「であります」, which is just 「です」. <strike>I can't quite figure out the verb conjugation though, so I could use suggestions there.</strike><br />
<strike><br /></strike>
<u style="font-weight: bold;">Edit 2</u>: <a href="http://www.jref.com/forum/learning-japanese-64/anyone-interested-classical-japanese-literature-50379/#post707777">a second post by Toritoribe</a> cleared this up. As explained <a href="http://www.weblio.jp/content/%E3%81%BE%E3%81%95%E3%81%82">here</a>,「まさあ」 is a sound-shifted form of 「ますわ」, which is just an emphasized form of 「ます」. Therefore, 「でありまさア」 is nothing more than an emphasized form of 「であります」.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj98UrPOJXzExzgNf4gLUSdbavDsjMwstuZ5S8gk695DZuLgmpRVf63lkDR4gO3Weonw5Pc1asWGYI8SyM1blAsDtdbNcHsl8LhIIreEixHYfCYJJmxLeNzlhvAzvNP4EJDCLu316tLkqM/s1600/069.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj98UrPOJXzExzgNf4gLUSdbavDsjMwstuZ5S8gk695DZuLgmpRVf63lkDR4gO3Weonw5Pc1asWGYI8SyM1blAsDtdbNcHsl8LhIIreEixHYfCYJJmxLeNzlhvAzvNP4EJDCLu316tLkqM/s320/069.png" width="66" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 風と<br />したことから<br />おまはんの。<br />在家が知れる<br />といふは。</span></td></tr>
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I interpreted the use of the <i>kanji</i> 「風」 ("wind") as meaning "good fortune" (as in, "the winds of good fortune"), building on the previous phrase 「日頃の念力」 ("usual faith"). It is read here using one of its <i><a href="http://en.wikipedia.org/wiki/On%27yomi#On.27yomi_.28Chinese_reading.29">on'yomi</a></i>, 「ふ」.<br />
<br />
<strike>Note how this particular "sentence" ends in 「だと」, an informal "reversal" (where the name, "Arima" in this case, comes at the beginning of the quoted clause) also observed in modern Japanese.</strike><br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3rFhjjgLz_Xhvx5X-F4qNuoH7ICYP0qM0YNtYvMIaPl4IP8NyyyNVrcETtEBZjbLWfOFCck-x9L-D8LSGWdFptPtbEUu-pOPwXmmndQXAHx3Qu4uu9yJNlznudd1PC55PA6Uw0BcjGxw/s1600/070.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3rFhjjgLz_Xhvx5X-F4qNuoH7ICYP0qM0YNtYvMIaPl4IP8NyyyNVrcETtEBZjbLWfOFCck-x9L-D8LSGWdFptPtbEUu-pOPwXmmndQXAHx3Qu4uu9yJNlznudd1PC55PA6Uw0BcjGxw/s200/070.png" width="86" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 妙見さま<br />のおかげだと。</span></td></tr>
</tbody></table>
<strike>I wasn't entirely sure about either the <i>kanji</i> or <i>furigana</i> for 「空」, but it's what turned up from my searches. 「あか」 isn't a listed reading for 「空」, but 「あく」 and 「あき」 are. I'm guessing the implied meaning behind "empty" is that, as previously mentioned, the house is "<a href="http://www.kakekotoba.com/2012/08/shunshoku-umegoyomi-vol-1-young-husband.html">lacking in various aspects</a>". For example, it could refer to the absence of Tanjirou's supposed wife, his poverty-stricken state, or his physical infirmity.</strike><br />
<strike><br /></strike>
<strike><span style="font-weight: bold;">Edit</span>: Chris has suggested in the comments below that the <i>furigana</i> for 「空」 might be 「あう」, which would give the compound 「空家」 an overall pronunciation (rendered in modern <i>kana</i> orthography) of 「おうか」.</strike><br />
<strike><br /></strike>
<strike>I'm still not sure how the grammar would work out in that case ― it would suggest that 「空家」 is not exactly a compound, but a verb without <i>okurigana</i> (which we've seen numerous examples of in <i>Umegoyomi</i>) followed by a noun. However, I'm not sure about how the verb conjugation would work out in this case. Also, the handwritten form of 「う」 usually has a larger first stroke, as observed in fig. 6, below.</strike><br />
<strike><br /></strike><u style="font-weight: bold;">Edit</u>: Matt's comment below seems to have cleared up the issue. The first <i>kanji</i> is 「在」, and not 「空」. The confusing part about this is that the bottom left stroke is missing, but that's something I should've picked up on, since it was seen before, in fig. 3 of <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi_16.html">this post</a>.<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"Although I'm happy to see you, I'm not entirely cheerful either</i> (fig. 5)<i> ― [because of] the rumor about you having a wife. Has she gone somewhere today?</i> (fig. 6)<i>"</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicKNp1x2K1cnM5CGt56tho68yunzf65-T8GMUaD_D20P8nln24FNapV-vS5xPiUkQDP7DP3fVQhN7JhqCFAnmn42JepkSXIQuvza2FEOaVWzyi6NDpl4BvT_-2s4HKSBWX8k02_hyphenhyphenN6Ns/s1600/071.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicKNp1x2K1cnM5CGt56tho68yunzf65-T8GMUaD_D20P8nln24FNapV-vS5xPiUkQDP7DP3fVQhN7JhqCFAnmn42JepkSXIQuvza2FEOaVWzyi6NDpl4BvT_-2s4HKSBWX8k02_hyphenhyphenN6Ns/s200/071.png" width="75" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: 嬉しいに付て<br />氣がるくなは。</span></td></tr>
</tbody></table>
There are two particles of interest in fig. 5. The first is 「に」, which is conjunctive in function in this case and indicates concession ("although"). It shows up in modern Japanese as 「のに」.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzRkn2Nhc1QYeYizA2mQ-DutrpqYR5FWRNZ5bh8m32OW8niiDt330ZezcgUQTGzSeNcBqyOsKF2ckKSVIcSc_Zthe_VFrsSk-lGx_iVCyiGNGEAO7Ei4uCDs-po03DAhFNZEzrLH2hp3g/s1600/072.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzRkn2Nhc1QYeYizA2mQ-DutrpqYR5FWRNZ5bh8m32OW8niiDt330ZezcgUQTGzSeNcBqyOsKF2ckKSVIcSc_Zthe_VFrsSk-lGx_iVCyiGNGEAO7Ei4uCDs-po03DAhFNZEzrLH2hp3g/s320/072.png" width="61" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: おかみさん<br />があるとの噂。<br />今日はどこぞへ<br />お他出のかへ</span></td></tr>
</tbody></table>
The second particle of interest is 「は」, which is of course the informal modern emphatic particle, and can be seen as a less strong version of 「よ」. Once again, we observe colloquial and informal speech creeping into the dialogue in <i>Umegoyomi</i>. In accordance with traditional <i>kana</i> orthography, the particle is written using the <i>kana</i> 「は」, and not 「わ」, as in modern Japanese. This is something to watch out for, as it can easily lead to confusion with the topic particle, written as 「は」 in both modern and classical Japanese.<br />
<br />
In fig. 6, we see the term 「どこぞ」, which is just a vaguer form of 「どこか」 ("somewhere"). It might be interpreted as an attempt on Yonehachi's part to appear not too concerned about Tanjirou's wife to him.<br />
<br />
The <i>kanji</i> used for 「おいで」 are normally read as 「たしゅつ」, and mean "going out", so the meaning fits. We saw this <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi_16.html">once before</a> with 「おいで」, but that time the <i>kanji</i> were 「在宅」 (meaning "being in" or "being at home"). Since 「おいで」 has a variety of meanings, including "coming", "going", and "being", it is very likely Tamenaga is using <i>kanji</i> compounds here with his desired meaning (and ignoring their readings) to clarify the meaning of 「おいで」 for benefit of the reader while preserving the ambiguous nature of the term within the context of the novel.<br />
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The final 「かへ」 is equivalent to the modern day informal interrogative sentence ending 「かい」, as <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi.html">previously encountered</a> (see fig. 4).Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com7tag:blogger.com,1999:blog-7205283825276565284.post-62254036520674837572012-09-30T23:27:00.001-05:002013-10-11T22:08:27.525-05:00Shunshoku Umegoyomi Vol. 1:The Apprentice Girl (part 2)Yonehachi continues her description of Tanjirou's supposed wife from last time:<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7kvz_OyFGw-nplKIDFZpFI0s2yIa4nHxCW2dFmrUektn71w2T-v1hrTalBRskB9w0XKgdSAjHM7u0lEuOlUbSen6iR9a72-lP-kS6X7iEgRgVCqFoQQb0sCxo1UgUtTW5UVtEuByMt6Y/s1600/063.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7kvz_OyFGw-nplKIDFZpFI0s2yIa4nHxCW2dFmrUektn71w2T-v1hrTalBRskB9w0XKgdSAjHM7u0lEuOlUbSen6iR9a72-lP-kS6X7iEgRgVCqFoQQb0sCxo1UgUtTW5UVtEuByMt6Y/s320/063.png" width="62" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: またおかみさん<br />は。とふして家には<br />居ないといふし。</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"Also, [Arima] said that your wife was passing [the time] not at home</i> (fig. 1)<i>"</i></span></blockquote>
I spent quite a bit of time trying to decipher the meaning of 「とふして」 here, but couldn't find anything that made sense. It's clearly distinct from the preceding 「は」, since there's a period. I checked for both verbs and nouns, but there wasn't anything helpful, so I could use some assistance here.<br />
<br />
<u style="font-weight: bold;">Edit</u>: yellow9031 suggested in the comments that 「とふして」 is the classical <i>kana</i> equivalent of 「とおして」, which would be written with <i>kanji</i> as 「通して」, or "to pass [the time]".<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWWet7gMJl_fW0Zo_aAVecEx2hFFkPkTVUg8SJcx6VyJPrDv_vykXAr3wwNJgjKmdVorTBiBa2HzZ8_1KnoaMV9PN9bYc3lskTIoRvNamdOsdTHDvgL75s6NoCMDrLenKbiMu4RA5x4uE/s1600/064.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWWet7gMJl_fW0Zo_aAVecEx2hFFkPkTVUg8SJcx6VyJPrDv_vykXAr3wwNJgjKmdVorTBiBa2HzZ8_1KnoaMV9PN9bYc3lskTIoRvNamdOsdTHDvgL75s6NoCMDrLenKbiMu4RA5x4uE/s320/064.png" width="65" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 聞ばきく<br />ほどなんだか<br />おまはんのよふ<br />な心持で。</span></td></tr>
</tbody></table>
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"The more I heard, I somehow started getting the feeling that it was you</i> (fig. 2)<i>, but no matter how much I heard, it didn't settle things [for me]</i><i>, so I specifically made sure to tell that girl that she was forbidden to speak about this matter to anyone</i> (fig. 3)<i>"</i></span></blockquote>
I wasn't sure what to make of 「モウ<span style="text-align: center;">ゝゝ</span>」 ― it didn't fit any <a href="http://tangorin.com/general/%E3%82%82%E3%81%86%E3%82%82%E3%81%86" target="_blank">modern Japanese patterns</a>, so I assumed it was a redoubling of 「モウ」, for emphasis.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXiFShY43F7XrPRHiVYIXLAuoULQIDcarkpGvjdc80vwc7AiJXkXGCgX5tebg_9M0WmvfP0m_3AFMnJOyndiOne3Ye48W2ji0CB93clkEENFiFiaNvEiIeot2l1cg10tleWmWNcZIaYJQ/s1600/065.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXiFShY43F7XrPRHiVYIXLAuoULQIDcarkpGvjdc80vwc7AiJXkXGCgX5tebg_9M0WmvfP0m_3AFMnJOyndiOne3Ye48W2ji0CB93clkEENFiFiaNvEiIeot2l1cg10tleWmWNcZIaYJQ/s320/065.png" width="47" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: モウゝゝ<br />どうも氣が濟ねへ<br />から其子によくゝゝ<br />私の聞たことを口<br />留して。置いて。</span></td></tr>
</tbody></table>
Note that 「氣が濟ねへ」 is just a dialectical version of the modern Japanese phrase 「気が済まない」. The <i>kanji</i> here were of course in <i><a href="http://en.wikipedia.org/wiki/Kyuujitai" target="_blank">kyuujitai</a></i>, and therefore a little difficult to read without prior knowledge of <i>kyuujitai</i> or taking the context into account.<br />
<br />
「<ruby><rb>私</rb><rp>(</rp><rt>わちき</rt><rp>)</rp></ruby>」 is of course a premodern reading of 「<ruby><rb>私</rb><rt>わたし</rt></ruby>」, which we <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi.html" target="_blank">encountered previously</a>. Also note the now-nonstandard writing of 「口止め」 ("forbidding to speak") as 「口留」 ― this isn't particularly surprising, given the relatively similar meanings of 「止める」 and 「留める」 in modern Japanese, but nevertheless made the <i>kanji</i> a bit harder to decipher.<br />
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="clear: left; float: left; margin-bottom: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgu8TtGsVZzatq9P9nUh5ML2wtd4mHnqeHmZDe1cZWVYfobgrxa4xf-ksh1myJ53WCNnY3mB323392gdNzAdEF3WwPHV1NFbUlK6nq9bNmn-YDFudYSdqkS-QNULfYrFt_Jh7zD6ccH-mc/s1600/066.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgu8TtGsVZzatq9P9nUh5ML2wtd4mHnqeHmZDe1cZWVYfobgrxa4xf-ksh1myJ53WCNnY3mB323392gdNzAdEF3WwPHV1NFbUlK6nq9bNmn-YDFudYSdqkS-QNULfYrFt_Jh7zD6ccH-mc/s320/066.png" width="94" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 今日の朝<br />参りには。なん<br />でも尋ねよふと<br />思つて。</span></td></tr>
</tbody></table>
I was a little uncertain about the <i>kanji</i> for 「おいて」. 「置」 is of course the most obvious and logical choice, but I can't see the connection between the printed character and the <i>kuzushiji</i> version in fig. 3.<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"This morning, I decided that no matter what, I would come and look into this</i> (fig. 4)<i>."</i></span></blockquote>
<br />
The main issue I had with fig. 4 was figuring out the <i>kanji</i> from which the <i>kuzushiji</i> form of the <i>furigana</i> 「け」, from 「今日」, comes from. The closest match I could come up with, 「介」. I ran into a similar issue with 「け」 in <a href="http://www.kakekotoba.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi_16.html" target="_blank">another post</a>, but the two <i>kuzushiji</i> forms don't appear to be related.<br />
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Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com2tag:blogger.com,1999:blog-7205283825276565284.post-1518024428140825092012-09-22T17:58:00.001-05:002012-10-11T21:44:18.581-05:00Shunshoku Umegoyomi Vol. 1: The Apprentice Girl<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgI3qwriJYvE388UzgIRdOHky2ZpIdF0updr4eOHGeWeSKLiAFTQolwYQbWO04RW8ElS8eAfpHgZIGmgHEaXsIDxHBB6YLuwTDm7cFoqfEInpboinXdGkffHuYFxV1omAqKFoNUBnMMsyY/s1600/053.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgI3qwriJYvE388UzgIRdOHky2ZpIdF0updr4eOHGeWeSKLiAFTQolwYQbWO04RW8ElS8eAfpHgZIGmgHEaXsIDxHBB6YLuwTDm7cFoqfEInpboinXdGkffHuYFxV1omAqKFoNUBnMMsyY/s320/053.png" width="61" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 此頃目見え</span><br />
<span style="font-size: small;">に来て居るしたじツ子</span><br />
<span style="font-size: small;">が(これげいしや</span><br />
<span style="font-size: small;">したじの子といふ</span><br />
<span style="font-size: small;">りやくしことばなり)</span><br />
<span style="font-size: small;">ありまはアな。</span></td></tr>
</tbody></table>
We now start to find out how Yonehachi tracked down Tanjirou:<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"It was a </i>shitajikko <i>(this is an abbreviation for a child being trained as a </i>geisha<i>), who has been recently coming for meetings with me </i>(fig. 1)<i>."</i></span></blockquote>
The most interesting feature of this sentence is the use of parallel lines that I previously thought were reserved for <a href="http://kakekotoba.blogspot.com/2012/08/shunshoku-umegoyomi-vol-1-yonehachi_31.html" target="_blank"><i>togaki</i> </a>(ト書き) for a parenthetical explanation. That is, the parenthetical sentence above is <u style="font-weight: bold;">not</u> a gloss that I added ― it was included by Tamenaga, for clarification.<br />
<br />
Presumably, the term <i>shitajikko</i> (written as 「下地っ子」 in modern Japanese), meaning "<a href="http://tangorin.com/general/%E4%B8%8B%E5%9C%B0%E3%81%A3%E5%AD%90" target="_blank">young boy or girl being trained as a <i>geisha</i> or as a <i>kabuki</i> actor</a>", wasn't one that the average reader would be familiar with. Since Yonehachi is a <i>geisha </i>herself, we can assume that it's referring to a young girl being trained by her. <strike>I wasn't completely sure how to parse the last part of the sentence (after the <i>togaki</i>), but it seems most logical to assume that 「ありま」 (Arima) is a name, since a new character had just been mentioned for the first time in the novel. There are <a href="http://tangorin.com/names/%E3%81%82%E3%82%8A%E3%81%BE" target="_blank">both female given names and family names that are "Arima"</a>, but since <a href="http://en.wikipedia.org/wiki/Japanese_name#Customs" target="_blank">most commoners didn't have family names before the Meiji Restoration</a>, it is most likely the girl's given (and only) name.</strike><br />
<br />
<u style="font-weight: bold;">Edit</u>: Matt's comment <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-apprentice.html?showComment=1350000075124#c5708023471020517315">here</a> explained the grammar for the end of the sentence in fig. 1. 「ありまはアな」 is a form of 「あります」 where 「ます」 has first been modified to the <i>geisha</i>-specific form 「まふ」, and then 「まはあ」 is a sound-shifted form of 「まふ」, similar to the transformation that resulted in 「まさア」 in fig. 1 of <a href="http://www.kakekotoba.com/2012/10/shunshoku-umegoyomi-vol-1-apprentice.html">this post</a>.<br />
<br />
The use of the humble word 「目見え」 to refer to the meetings between Yonehachi and the <i>shitajikko</i> shows the difference in their ranks ― Yonehachi is a full-fledged <i>geisha</i>, which puts her in a position of superiority with respect to her student.<br />
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKjYbiAu_YYfkprC7rvyO3AtI9IwurqTE6tfV41Bz-cJESCAW8VgPGhfs23A9F8YN08mNmy3-Lke-ojoWuibjgE7CWlgW2Vj8pmDxMTFfRE3tfwiOL6jYjoxSFHiHc8eo_s0Bo161kITA/s1600/054.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKjYbiAu_YYfkprC7rvyO3AtI9IwurqTE6tfV41Bz-cJESCAW8VgPGhfs23A9F8YN08mNmy3-Lke-ojoWuibjgE7CWlgW2Vj8pmDxMTFfRE3tfwiOL6jYjoxSFHiHc8eo_s0Bo161kITA/s320/054.png" width="57" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: その</span><br />
<span style="font-size: small;">子</span><span style="font-size: small;">の宅を</span><br />
<span style="font-size: small;">聞たれ</span><span style="font-size: small;">ば</span><br />
<span style="font-size: small;">本所の方</span><br />
<span style="font-size: small;">だ</span><span style="font-size: small;">といいま</span><br />
<span style="font-size: small;">したが。</span></td></tr>
</tbody></table>
I'm not positive, but it looks like 「りやくしことば」 (i.e., 「略し言葉」 in modern Japanese) , meaning "abbreviated word", doesn't use premodern Japanese conjugation. Assuming that 「し」 is the modern verb 「する」 ("to do"), the equivalent premodern Japanese verb 「す」 would have been 「する」 in its attributive form (連体形). In any case, the term is still used in modern Japanese. This is an interesting juxtaposition with the clearly premodern copula, 「なり」, that follows it.<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"When I asked the girl where her house was, she said it was in Honjou</i> (fig. 2)<i>, and so while talking and having a good time with everyone </i>(fig. 3)<i>, when that girl was talking about her neighborhood</i> (fig. 4)<i>, the circumstances of the conversation became gossip about you </i>(fig. 5).<i>"</i> </span></blockquote>
<br />
This is the first time we're encountering the conjunctive particle 「ば」, in 「聞たれば」 (outside of the <i><a href="http://en.wikipedia.org/wiki/Japanese_proverbs#Kotowaza" target="_blank">kotowaza</a></i> 「<a href="http://kakekotoba.blogspot.com/2012/08/shunshoku-umegoyomi-vol-1-in-capital.html" target="_blank">住めば都</a>」). Note that the particle's meaning changes based upon the form of the verb preceding it. If the verb is in the imperfective form (未然形), then it takes on a hypothetical (if X, then Y) meaning. But in this case, it follows the realis form (已然形), meaning it implies a logical connection (i.e., "when").<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimbmLeB48298-aDcfLIETZTp3FqD2QJGK2WGUxo5CB3GM4v7NSMCJjreLlcyFnac01rViHkU0F1OS1TlTv_icQRi_bfWlWeaQad9moV0LivdQqr914pCY2cbZdi2yGe_Bgkf318I9US58/s1600/055.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimbmLeB48298-aDcfLIETZTp3FqD2QJGK2WGUxo5CB3GM4v7NSMCJjreLlcyFnac01rViHkU0F1OS1TlTv_icQRi_bfWlWeaQad9moV0LivdQqr914pCY2cbZdi2yGe_Bgkf318I9US58/s320/055.png" width="75" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: それから皆々<br />と種々なことを<br />聞て遊んで居るとき。</span><br />
<div style="text-align: start;">
<span style="font-family: sans-serif; font-size: small;"><span style="line-height: 19.200000762939453px;"></span></span></div>
</td></tr>
</tbody></table>
Deciphering the <i>kanji</i> for 「本所」 was challenging, as the <i>kanji</i> 「所」 does not usually have a lengthened vowel in its <i><a href="http://en.wikipedia.org/wiki/Onyomi#On.27yomi_.28Chinese_reading.29" target="_blank">on'yomi</a></i>. After exhausting the list of possibilities for <i>kanji</i> with a lengthened vowel, I ran into 「所」 by chance when I accidentally converted 「ほんじょ」 to <i>kanji</i> with my IME, and it happened to fit the calligraphed <i>kanji</i> quite well. I'm still not quite sure how to correctly determine the <i>kanji</i> there, other than by context/practice.<br />
<br />
<div style="text-align: left;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5jIyo0hvmIJ6QyUNwusdAvR9DWW8Wxyi4t_gRkC7kw3LRjcI6vzMYSLTzMkpE84SCyoEBv-Dmmicy3wMJrTC5qOFLNYGUnpJMSwnQBTWeGeIwi2yov1DSLWIyo-nR9OOLyYv6kMF6RrE/s1600/056.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5jIyo0hvmIJ6QyUNwusdAvR9DWW8Wxyi4t_gRkC7kw3LRjcI6vzMYSLTzMkpE84SCyoEBv-Dmmicy3wMJrTC5qOFLNYGUnpJMSwnQBTWeGeIwi2yov1DSLWIyo-nR9OOLyYv6kMF6RrE/s320/056.png" width="109" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 其子が宅<br />の近所の咄を<br />
する中で。</span></td></tr>
</tbody></table>
Note the repeated used of the iteration mark in fig. 3, which is of course written as 「<span style="text-align: center;">々」 in horizontal text. Less often encountered is the vertical equivalent, 「</span>〻」, which is <a href="http://en.wikipedia.org/wiki/Iteration_mark#Kanji" target="_blank">a cursive derivative of 「二」</a>.<br />
<br />
I'm not sure about the <i>kanji</i> for 「あそ」, since the <i>kuzushiji</i> version doesn't look anything like 「遊」. I couldn't find any <i>kanji</i> that had a similar meaning or reading, but the meaning of the word itself is quite clear.<br />
<br />
In fig. 4, you can see a nonstandard <i>kanji</i> for 「はなし」, namely 「咄]. The <i>kuzushiji</i> form of 「近」 is interesting because it seems to have entirely dropped the "advance" radical (之繞), or 「辶」. Also note how the <i>kuzushiji</i> form of 「所」 here is entirely different from the one observed in fig. 2, in 「本所」.<br />
<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_gJG1nWl9aUpvKn6KLlDvl32NVAw3J1T_TTksCXqY12dgi_0kcon8YAu9A8pYgNDqnKYh8lpdhG7IyY9VONSJy2a6sE-9pkMyqi7Hd5bVS8R13EyRh6D4Q7G9JYCmZLABXvTPEm0mZl4/s1600/057.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_gJG1nWl9aUpvKn6KLlDvl32NVAw3J1T_TTksCXqY12dgi_0kcon8YAu9A8pYgNDqnKYh8lpdhG7IyY9VONSJy2a6sE-9pkMyqi7Hd5bVS8R13EyRh6D4Q7G9JYCmZLABXvTPEm0mZl4/s320/057.png" width="80" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: どふも<br />はなしの様子</span><br />
<span style="font-size: small;">がおまえはん</span><br />
<span style="font-size: small;">の噂のよふだ</span><br />
<span style="font-size: small;">から。</span></td></tr>
</tbody></table>
In fig. 5, we encounter a slightly modified version of 「おまはん」 ― 「おまえはん」. But given the context and the replacement of 「ま」 with 「まえ」, which a valid reading of 「前」, we can safely assume the meaning remains the same.<br />
<br />
Note the unusual <i>kanji</i> choice for the <i>kuzushiji</i> form of 「す」 in the <i>furigana</i> for 「様子」 ― the most common one is 「寸」, which is the origin of the modern <i>hiragana</i> 「す」. I was able to decpiher the <i>kanji</i>, as we have seen 「様」 in <i>Umegoyomi</i> several times before, and 「子」 was quite straightforward too. But without the <i>kanji</i>, it would have been easy to overlook the squiggle at the top of 「す」 and think it was actually 「て」.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJRUkPZezGreQu22pPh04OnguNaGIVYVimJ8R7Ozalh0CdGKCI6AMiqJnWUg8nKgGVi5NgYKJBIFNRLoea3rnl8PqgTJDUgSESYohEH66Odp_sAEtvgGJ8h39YEIqTZv1ptI-uVY0LSso/s1600/058.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJRUkPZezGreQu22pPh04OnguNaGIVYVimJ8R7Ozalh0CdGKCI6AMiqJnWUg8nKgGVi5NgYKJBIFNRLoea3rnl8PqgTJDUgSESYohEH66Odp_sAEtvgGJ8h39YEIqTZv1ptI-uVY0LSso/s320/058.png" width="86" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: 其の晩<br />一所に寝か<br />してよくゝゝ<br />聞たら。</span></td></tr>
</tbody></table>
<span style="font-size: large;"><i>"So that night I had her sleep with me and when I asked her [about it] more</i> (fig. 6)<i>, [she said that] that in [your] house there is a beautiful wife </i>(fig. 7).<i>"</i></span><br />
<br />
In fig. 6, once again we see the use of a modern verb ― 「寝かす」, as this sentence takes places within a character's dialogue.<br />
<br />
The first thing to note about fig. 7 is the use of the word 「意気」 ― although its literal meaning is heart/spirit, it seemed to me that Yonehachi was primarily referring to the wife's appearance.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju0wiUTQL5aiDOhESyYjU6ILs3RiA_uupUCwct6-0VhhqBDvsyxF_Hs0pzd7RPq0ZICA6wGydgAttyXr6W_zwid1Vr_OoqIwCbVBdRQbsjV1iLR3CdxwUlwkmFHeaZgdyQsebtu0ZgfW4/s1600/059.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju0wiUTQL5aiDOhESyYjU6ILs3RiA_uupUCwct6-0VhhqBDvsyxF_Hs0pzd7RPq0ZICA6wGydgAttyXr6W_zwid1Vr_OoqIwCbVBdRQbsjV1iLR3CdxwUlwkmFHeaZgdyQsebtu0ZgfW4/s320/059.png" width="62" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 7: 宅に意気<br />な美しいお内室<br />さんが居ると<br />言ましたから。</span></td></tr>
</tbody></table>
Next, we see a new word ― 「お内室さん」, read as 「おかみさん」. The second <i>kanji</i> in 「内室」 was a little difficult to read, so I turned to Nihongo Resources again, knowing only the first <i>kanji</i>. From the meaning of 「おかみさん」, it was clear that Yonehachi thought that Tanjirou was already married, although she is likely referring to <a href="http://kakekotoba.blogspot.com/2012/08/introduction-to-shunshoku-umegoyomi.html" target="_blank">Tanjirou's fiance, Ochou</a>. 「内室」, literally "inside the room", is a not-so-common term for a wife.<br />
<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTVo5Luj6CG87Cqo5zDX5pauvf_rLmOv-JhqhwnptCDf02zJ8Fk9UeMeJXoX9VlQ8hLr9ATVL2YpwlcwxRnkhc2Xjv98ofLjzHxPnsE1zh1n_bvF94yPmj8YqGVNEhWn7xcGVXszurjoc/s1600/060.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTVo5Luj6CG87Cqo5zDX5pauvf_rLmOv-JhqhwnptCDf02zJ8Fk9UeMeJXoX9VlQ8hLr9ATVL2YpwlcwxRnkhc2Xjv98ofLjzHxPnsE1zh1n_bvF94yPmj8YqGVNEhWn7xcGVXszurjoc/s200/060.png" width="77" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 8: 夫じや<br />ア違つたかと<br />思つたて。</span></td></tr>
</tbody></table>
<span style="font-size: large;"><i>Since the guy was married, I thought that [she] must be mistaken [that it was you]</i> (fig. 8)<i>, [so] when [I] asked her for yet more detail</i> (fig. 9)<i>, she said that there was a wife whose age seems to be greater than your age</i> (fig. 10).</span>
<br />
<br /></div>
At first glance, it appeared that the first word in fig. 8 was just 「それ」 (as in "that"), written with a nonstandard <i>kanji</i>. However, when <a href="http://tangorin.com/kanji/%E3%81%9D%E3%82%8C" target="_blank">trying to find that <i>kanji</i></a>, it turned out that it was actually a nonstandard <b>reading</b> for 「夫」, meaning "husband", of course. Thus, it seems to me that 「夫」 is used here to refer specifically to Tanjirou, while also alluding to his (supposed) marital state.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgCVNIBlVVo2IH3xjaoKRxyWnu0Y_zUu21923fm5IzSOnLnxhpIh28MqTuZ2UcxBgUsPqxR_12HKagrn5oPG-g0yGJFdPP1pF5x2TABE-euCyksTCBLZ-Mu0bEq6Mu6Z7dvRxAuIgHUkv4/s1600/061.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgCVNIBlVVo2IH3xjaoKRxyWnu0Y_zUu21923fm5IzSOnLnxhpIh28MqTuZ2UcxBgUsPqxR_12HKagrn5oPG-g0yGJFdPP1pF5x2TABE-euCyksTCBLZ-Mu0bEq6Mu6Z7dvRxAuIgHUkv4/s200/061.png" width="88" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 9: 猶くわ<br />しく聞たれば。</span></td></tr>
</tbody></table>
The word 「<a href="http://tangorin.com/general/%E3%81%AA%E3%81%8A" target="_blank">なほ</a>」, meaning "yet more", is usually written using <i>kana</i> nowadays, but seen written here with the <i>kanji</i> 「猶」. This usage still exists in modern Japanese, but just isn't seen very often.<br />
<br />
The word 「くわしく」 would be grammatically valid according to either premodern or modern Japanese rules. In premodern Japanese, the continuative form (連用形) of the adjective 「くわし」 is also 「くわしく」, with the primary distinction being in the dictionary forms, where the premodern version doesn't end with an 「い」 (thus「くわし」, instead of 「くわしい」).<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEik26Z5X7mZwxlueuZHwqBZsG3TZ5OJvnsuGHjapQT0dejMJL0D_4ELA74Xy3jNs82i-gYsmwc07_y9-jhPhJfNBywemvKDboGz5BftGEMNZDJxdXjsMEGGORrbZlxbNEzJjZxjn6lR22E/s1600/062.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEik26Z5X7mZwxlueuZHwqBZsG3TZ5OJvnsuGHjapQT0dejMJL0D_4ELA74Xy3jNs82i-gYsmwc07_y9-jhPhJfNBywemvKDboGz5BftGEMNZDJxdXjsMEGGORrbZlxbNEzJjZxjn6lR22E/s320/062.png" width="65" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 10: おまはん<br />の年よりおかみ<br />さんの方が年<br />うへのやうだと<br />いひますし。</span></td></tr>
</tbody></table>
Not much to remark about fig. 10 other than the use of 「須」 as the <i>kanji</i> from which the <i>kuzushiji</i> form of 「す」, at the end of the sentence, was derived. I mostly just figured that out from context, since there wasn't much else that was grammatically correct that could fit between 「ま」 and 「し」.<br />
<br />
I have to say, this dialogue is much easier to understand and follow than the narration. It's almost as if two different languages are in use. After transcribing the <i>kuzushiji</i> into typewritten <i>kanji</i>/<i>kana</i>, reading the dialogue is quite similar to reading modern Japanese.Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com0tag:blogger.com,1999:blog-7205283825276565284.post-46320244069195317012012-09-16T21:55:00.000-05:002012-12-30T11:48:46.038-06:00Shunshoku Umegoyomi Vol. 1: Yonehachi & Tanjirou, Reunited (part 5)Now back to Yonehachi:<br />
<blockquote class="tr_bq">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaw2oB7Ph1-mZekaI_1_Idl4xu9ylRXKZh5OrwKsFZ9rE-3ZpsmGJCAaEk2_eQJSMdPeQC-L8b88LSQ1imbbjf-hx_SDVdVotVi6iB267U46Qpd4yd1gWowXXXe-6HSsP8Y1_3XFeTnHQ/s1600/049.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaw2oB7Ph1-mZekaI_1_Idl4xu9ylRXKZh5OrwKsFZ9rE-3ZpsmGJCAaEk2_eQJSMdPeQC-L8b88LSQ1imbbjf-hx_SDVdVotVi6iB267U46Qpd4yd1gWowXXXe-6HSsP8Y1_3XFeTnHQ/s320/049.png" width="67" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: よね「ナニ</span><br />
<span style="font-size: small;">今朝は妙見さまへ</span><br />
<span style="font-size: small;">参りに来たつもりで</span><br />
<span style="font-size: small;">宅は出ましたヨ。</span></td></tr>
</tbody></table>
<span style="font-size: large;"><i>"Huh? It was this morning, when I left my house and came with the intention of going to the <a href="http://en.wikipedia.org/wiki/Myoken" target="_blank">Myoken</a> [temple] </i>(fig. 1)."</span></blockquote>
The main difficulty I had here was deciphering 「妙見」, as it was a proper noun. I still don't know which <i>kanji</i> the 「け」 in the <i>furigana</i> for 「妙見」 originates from ― I actually figured this compound out directly from the <i>kanji</i>. 「見」 was a little challenging, but I remembered fig. 4 from <a href="http://kakekotoba.blogspot.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi.html" target="_blank">this post</a>, which has the same <i>kanji</i> in the same calligraphed form.<br />
<br />
Also of assistance was the use of the verb 「参る」, which here retains its premodern definition of "to go to the place of a god or a person of high status", which suggested to me that Yonehachi had initially intended to visit a religious place or a wealthy/noble person's house.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1PiC8kiCmHQ7hF4kJwgpP4E_Oz92mRCZF-wj-SZ98LNAmriqqeHV6sQvKnIwQflXyd3Yk46YGt5NwL2G0bSc7acD-H7TRY0gZpbPeQz61qC6a1IURdI6PjDJd-DGWoqZloaSAmIgysog/s1600/050.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1PiC8kiCmHQ7hF4kJwgpP4E_Oz92mRCZF-wj-SZ98LNAmriqqeHV6sQvKnIwQflXyd3Yk46YGt5NwL2G0bSc7acD-H7TRY0gZpbPeQz61qC6a1IURdI6PjDJd-DGWoqZloaSAmIgysog/s200/050.png" width="76" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: 実にふしぎ</span><br />
<span style="font-size: small;">なことサねへ</span></td></tr>
</tbody></table>
Another new pattern that pops up regularly after this is the (now) irregular reading of the <i>kanji</i>「宅」 as 「うち」, although it makes sense from the meaning.<br />
<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><i>"It really is a mysterious thing, isn't it? </i>(fig. 2)<i> That you would be in a place like this is truly something that I wouldn't have thought even in my dreams, you know</i> (fig. 3,4)<i>," [</i><i>Yonehachi said].</i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjY2iLKfwcFcOaDaAIhdbl_9CgJJ4QbhF7cJ7xd_y_muOWgmKCNAUserSofISb5q2b55-rsSfyaZeM4UGcmMtsn05Zh7wN6nCtPFehwPDt2XEIbrWjkE3xGFoWvSmu8xEj9JK6OWS0LXew/s1600/051.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjY2iLKfwcFcOaDaAIhdbl_9CgJJ4QbhF7cJ7xd_y_muOWgmKCNAUserSofISb5q2b55-rsSfyaZeM4UGcmMtsn05Zh7wN6nCtPFehwPDt2XEIbrWjkE3xGFoWvSmu8xEj9JK6OWS0LXew/s320/051.png" width="84" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: お前様が<br />が此様な所に<br />御在宅といふ<br />ことは。</span></td></tr>
</tbody></table>
Fig. 2 was straightforward. The first difficulty in fig. 3 was deciphering the <i>kanji</i> for 「おまはん」, although I already knew the meaning from <a href="http://kakekotoba.blogspot.com/2012/09/shunshoku-umegoyomi-vol-1-yonehachi.html" target="_blank">a previous post</a>. Given its association with the modern 「お前」, it was obvious that the first <i>kanji</i> was 「前」. The second <i>kanji</i> I determined from <a href="http://www.weblio.jp/content/%E3%81%8A%E3%81%BE%E3%81%AF%E3%82%93" target="_blank">this dictionary entry for 「おまはん」</a>. In the <a href="http://en.wikipedia.org/wiki/Osaka-ben#Osaka" target="_blank">Osaka dialect</a> (大阪弁), it means 「お前様」, and the <i>kanji</i> 「様」 matches the second calligraphed <i>kanji</i> for 「おまはん」. This fits the traditional use of 「お前」 as a term of respect.<br />
<br />
The next problem was deciphering the <i>kanji</i> for 「こんな」. The first <i>kanji</i> is one we saw before <a href="http://kakekotoba.blogspot.com/2012/08/shunshoku-umegoyomi-vol-1-yonehachi_31.html" target="_blank">in 「ここ」</a> ― 「此」. The second one would have been quite difficult, but it's the same as the second <i>kanji</i> as in 「おまはん」 ― 「様」. This use makes sense when you consider the additional use of 「様」 in modern Japanese as 「よう」, meaning "way to" or "method of". The word can thus be expanded to the modern Japanese phrase 「<a href="http://ejje.weblio.jp/content/%E6%AD%A4%E6%A7%98%E3%81%AA" target="_blank"><ruby><rb>此</rb><rp>(</rp><rt><span id="goog_1420060503"></span>この</rt><rp>)</rp></ruby><ruby><rb>様</rb><rp>(</rp><rt>よう</rt><rp>)</rp></ruby>な<span id="goog_1420060504"></span></a>」, commonly written as 「このような」, which has the same meaning.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrG12aRqYQ4gC6vs7RdCIzrVBElBl93jvQpweoP-QDPt7aoWTkWObW50PEbVAF95VtHURxfr9x9p3e5Q6iaG2AC0X86r9aGtl9w1sehuY2MTYtnEKSleUbAeClEtz74SmjSwAHYvQu5eY/s1600/052.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrG12aRqYQ4gC6vs7RdCIzrVBElBl93jvQpweoP-QDPt7aoWTkWObW50PEbVAF95VtHURxfr9x9p3e5Q6iaG2AC0X86r9aGtl9w1sehuY2MTYtnEKSleUbAeClEtz74SmjSwAHYvQu5eY/s320/052.png" width="134" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: ほんに夢にも</span><br />
<span style="font-size: small;">知らなんだがね。</span></td></tr>
</tbody></table>
Also difficult to determine was the second <i>kanji</i> in 「<a href="http://www.weblio.jp/content/%E5%BE%A1%E5%9C%A8%E5%AE%85" target="_blank">御在宅</a>」, largely due to the 3rd stroke (the vertical one in the bottom left) being missing. The first was obvious because an 「お」 or 「ご」 at the beginning of a word is usually 「御」(and it definitely is for 「おいで」 in modern Japanese). The last <i>kanji</i> was clear from having just encountered it in fig. 1. I then just used NihongoResources' wild card search to determine that it was 「在宅」, through visual comparison and word meaning. Although the <i>furigana</i> use is irregular, the meaning of 「在宅」 ("being in"/"being at home") matches the contextual meaning of 「おいで」, its reading in in fig. 3. Note that the latter is a polite expression, once again showing the difference in status between Yonehachi and Tanjirou (whether that be personal or societal).<br />
<br />
There was some guesswork when it came to fig. 4, because of the use of colloquial speech. I assumed that 「ほんに」 had the same meaning as 「本当に」<strike>, and that 「知らなん」 meant 「知らないん」, mainly from the context.</strike> <b style="text-decoration: underline;">Edit</b>: as Matt says in the comments, 「知らなんだ」 can be broken down into 「知ら」+「なんだ」, where the former is the imperfective form (未然形) of 「知る」 ("to know"), while 「なんだ」 is an auxiliary verb attached to verbs in the imperfective form to both negate them and make them past tense.<br />
<br />
<u style="font-weight: bold;">Edit 2</u>: as another commenter has mentioned, this pattern is still standard in the Kansai dialect. Since <i>Umegoyomi</i> is set in Tokyo, this would suggest that the Kansai dialect better preserves premodern pronunciation than modern standard Japanese does.<br />
<br />
Without context, one might have assumed that the last character was the <i>kanji</i> 「子」, which it very well could have been, were it not for the grammar of the surrounding words indicating it was 「ね」, which can in fact be represented in <i>kuzushiji</i> by 「子」. But the first thing that tipped me off was the lack of <i>furigana</i>, which seems to be ever-present in <i>Umegoyomi</i>.Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com2tag:blogger.com,1999:blog-7205283825276565284.post-56631426338839553762012-09-13T00:09:00.002-05:002012-09-16T23:52:03.185-05:00Shunshoku Umegoyomi Vol. 1: Yonehachi & Tanjirou, Reunited (part 4)Continuing the discussion about Tanjirou's condition:<br />
<br />
<blockquote class="tr_bq">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpW9oL2YkiLqPPMtLVIGXOTrbwz3tqhi2pWinBXI8tIWD5GkmjJua3EdFOFXWxtm6CDoYxdxPRUYvqB1kzqqhVrSJXs_Cf4M1RikPFhupw0EJF64XoTbOmpZIOnJJ7R89jL3Zk0hawv4E/s1600/042.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpW9oL2YkiLqPPMtLVIGXOTrbwz3tqhi2pWinBXI8tIWD5GkmjJua3EdFOFXWxtm6CDoYxdxPRUYvqB1kzqqhVrSJXs_Cf4M1RikPFhupw0EJF64XoTbOmpZIOnJJ7R89jL3Zk0hawv4E/s200/042.png" width="144" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 1: 実にやせたねへ。</span></td></tr>
</tbody></table>
<i><span style="font-size: large;">"You've lost a lot of weight, haven't you?</span></i><span style="font-size: large;"> (fig. 1) <i>Well, your face's color isn't good </i></span><span style="font-size: large;"><i>— it's ghastly pale</i> (fig. 2). <i>Since when has it been this bad?", asked Yonehachi</i> (fig. 3)</span></blockquote>
Note the use of <a href="http://ja.wikipedia.org/wiki/%E3%83%95%E3%82%A1%E3%82%A4%E3%83%AB:Ligature_hiragana_koto.gif" target="_blank">the abbreviated form of <i>koto</i></a> (known as a <a href="http://ja.wikipedia.org/wiki/%E5%90%88%E7%95%A5%E4%BB%AE%E5%90%8D" target="_blank"><i>gouryakugana</i></a>) in the <i>furigana</i> for 「実」. The use of that <i>kanji </i>is itself unusual, in that 「実に」 is typically read 「じつに」 in modern Japanese. However, the <i>kanji</i> does have the alternate reading 「まこと」, so it is entirely permissible.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEifnwAjKnaQMf2hFrPIktA2m0emcyVn4TMJ6WCG1Vrn9HrGaS8OTZtnWLEAy8t_pQrxdfQV0UlhL2y8tzBHYy6fIw_gqJGT0v51tGaVCTO6_pcyzcLdShXbNSIEO7rFOVk8PYb1gV1awMo/s1600/043.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEifnwAjKnaQMf2hFrPIktA2m0emcyVn4TMJ6WCG1Vrn9HrGaS8OTZtnWLEAy8t_pQrxdfQV0UlhL2y8tzBHYy6fIw_gqJGT0v51tGaVCTO6_pcyzcLdShXbNSIEO7rFOVk8PYb1gV1awMo/s320/043.png" width="103" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 2: マア色のわるい<br />ことは。真青だヨ。</span></td><td class="tr-caption" style="text-align: center;"><br /></td><td class="tr-caption" style="text-align: center;"><br /></td></tr>
</tbody></table>
The gouryakugana is used again in fig. 2, as regular <i>kana</i>. And once again, the combination of historical <i>kana</i> orthography and calligraphed <i>kanji</i> make it challenging to read a compound, 「真青」 this time, although the second <i>kanji</i> was very easy to decipher, and from there it was just a process of elimination.<br />
<br />
The use <i>katakana</i> for the <a href="http://en.wikipedia.org/wiki/Japanese_particles#yo" target="_blank">assertive sentence particle <i>yo</i></a> seems to be another established pattern in <i>Umegoyomi</i>. It also appears to be consistently written in a smaller size than the rest of the glyphs.<br />
<br />
We also see the irregular use of periods once again — there appears to be no apparent grammatical reason for placing a period between 「は」 and 「真」, but there it is.<br />
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJ86wq9_0FUq6PYwHRc5xZOVm8EaBvdaHyBVK5Nxg_0qyexgMkyQkIHpmrRHqA91zRjTS9ezK1W21Sd4VNWYVPaOU9mmMnzM8UBGC3t_b8LBg_kCQ7vrGoy7r9Ya4racrkQBrOZgyOU8E/s1600/044.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJ86wq9_0FUq6PYwHRc5xZOVm8EaBvdaHyBVK5Nxg_0qyexgMkyQkIHpmrRHqA91zRjTS9ezK1W21Sd4VNWYVPaOU9mmMnzM8UBGC3t_b8LBg_kCQ7vrGoy7r9Ya4racrkQBrOZgyOU8E/s320/044.png" width="116" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 3: 何時分から</span><br />
<span style="font-size: small;">わるいのだへ</span></td></tr>
</tbody></table>
Fig. 3 is interesting in that it starts off with an irregular <i>kanji</i> compound of a new sort. It appears to combine the compounds 「<ruby><rb>何時</rb><rp>(</rp><rt>いつ</rt><rp>)</rp></ruby>」, meaning "when", and 「<ruby><rb>時分</rb><rp>(</rp><rt>じぶん</rt><rp>)</rp></ruby>」, meaning "time", by removing the one copy of the shared 「時」 <i>kanji</i> to create 「<ruby><rb>何時分</rb><rp>(</rp><rt>いつじぶん</rt><rp>)</rp></ruby>」, which I interpreted as "since when".<br />
<br />
The sentence-ending 「だへ」 seems to be historical <i>kana</i> orthography for 「だい」, which is still used informally as an interrogative sentence particle.<br />
<br />
<blockquote class="tr_bq">
<i><span style="font-size: large;">"Huh? It's been like this since after the 15th or 16th [of the month]</span></i><span style="font-size: large;"> (fig. 4)</span><i><span style="font-size: large;">. It's not that big of a deal, but I've been feeling depressed, which won't do"</span></i><span style="font-size: large;"> (fig. 5).<i> </i></span></blockquote>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgW5IGjntzmy8neqT8YC_5cOuQIGPyLI3bHg-je3GwrijllUr4Pyqxgon8BSVpbyY71JL1D4ch9wFuLBRw3wd_aFfLfvgyl_636_N6bPox4fsvJxtQwToOKamjoIgjbodnSAhxKDT0tluw/s1600/045.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgW5IGjntzmy8neqT8YC_5cOuQIGPyLI3bHg-je3GwrijllUr4Pyqxgon8BSVpbyY71JL1D4ch9wFuLBRw3wd_aFfLfvgyl_636_N6bPox4fsvJxtQwToOKamjoIgjbodnSAhxKDT0tluw/s200/045.png" width="94" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 4: 主「ナニ</span><br />
<span style="font-size: small;"><span style="font-size: small;"><span style="font-size: small;">十五</span>六日</span>跡からヨ。</span></td></tr>
</tbody></table>
The first difficulty I ran into with fig. 4 was deciphering the second <i>kanji</i>. It didn't look at all recognizable, and there were no <i>furigana</i>. The key was to realize that since preceding and following it were 「十」 and 「六」, both numbers, a number was highly likely (this was compounded by the lack of <i>furigana</i>). At that point, I just searched a <i>kuzushiji</i> database for number kanji, and found 「五」. It also fits because the use of a numerical range makes grammatical and contextual sense here.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjYcq7uoH3fnJaD-9Fj9r6vtI9Pn-2NdH3nFWkSAuaeip5NAMqjbV0d5nP_X_QUSYdHPVcMxxv63ptBH9GKhVWaIT46DN-NT4wL0xuYjvQzIomJmiegRm2m-B8gsuC2dNJu5wyyiCNQs3g/s1600/046.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjYcq7uoH3fnJaD-9Fj9r6vtI9Pn-2NdH3nFWkSAuaeip5NAMqjbV0d5nP_X_QUSYdHPVcMxxv63ptBH9GKhVWaIT46DN-NT4wL0xuYjvQzIomJmiegRm2m-B8gsuC2dNJu5wyyiCNQs3g/s320/046.png" width="68" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 5: </span>大造なこと<br />
でもねへが。どふも<br />
氣が閉でならねへ。 </td></tr>
</tbody></table>
The next difficulty was with the <i>kanji</i> 「跡」. Although in terms of meaning, this <i>kanji</i> should clearly be the homophonic 「後」, the <i>kuzushiji</i> version looked nothing like that. It's always a good bet to try homophones, so I searched for 「あと」, and 「跡」 ("tracks"/"prints") popped up.<br />
<br />
<strike>The final thing I wasn't sure about was how to translate 「ナニ」. As it's written in <i>katakana</i>, it appears to be an interjection, without any particular semantic significance. If there's an "official" way to translate it so that it remains true to the original text while also being readable in English, that would be helpful.</strike><br />
<br />
The first word in fig. 5 was relatively easy to decipher in terms of <i>kuzushiji</i> by searching for the radicals, but the meaning of the word 「大造」, was only found after extensive searches online, which led me to <a href="http://dictionary.goo.ne.jp/leaf/jn2/133790/m0u/" target="_blank">this dictionary definition</a>. It wasn't in the Koujien, but was in the <a href="http://en.wikipedia.org/wiki/Daijisen" target="_blank">Daijisen</a>. <u style="font-weight: bold;">Edit</u>: from a comment below, it looks like it may actually an alternate spelling of the common modern Japanese word 「大層」. However, both words have similar meanings, so the end result is the same either way.<br />
<br />
The <i>kanji</i> 「氣」<i> </i>was a little easier to decipher thanks to my knowledge of the traditional version (旧字体) of the <i>kanji</i> 「気」. The <i>kanji</i> is part of a compound verb, 「<span id="goog_2068360618"></span>気がふさぐ<span id="goog_2068360619"></span>」, meaning "to feel depressed". What was really odd was the use of an unrelated <i>kanji</i>, 「閉」, to represent the end of the verb.<br />
<br />
That the last <i>kanji</i> in fig. 5 is 「閉」 is only a guess. Anyone who has studied simplified Chinese characters knows that the radical 「門」 is simplified to 「门」. Many of the simplifications in Chinese come from traditional simplifications used in brush writing, and so I assumed that the <i>kanji</i> of interest would have a 「門」 radical and 3 more strokes below. The <i>kanji</i> that best matched this description was 「閉」, although I couldn't find a reading for it that matches this claim (therefore, other <i>kanji</i> might be possible matches too, so feel free to suggest any possibilities that come to mind).<br />
<br />
I wasn't sure about the 「ならねへ」 at the end of fig. 5 either. I assumed that it was a dialectal version of 「ならない」, which is used in modern Japanese as a formal verb for expressing that something won't do. Any suggestions would be nice for this as well.<br />
<br />
<blockquote class="tr_bq">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8pV71sMqGPw71jHY11U04iMYzpNNHpSt_bEBDbCqUnzZoX1ELPGi-t3Z5n3I4D-d8tbF-F68i3qd8J6u1UMAguR_0m78DllYR9KqWvXxq6isQisXkp4se2slOTKus3_aOMGnCUsUieRw/s1600/047.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8pV71sMqGPw71jHY11U04iMYzpNNHpSt_bEBDbCqUnzZoX1ELPGi-t3Z5n3I4D-d8tbF-F68i3qd8J6u1UMAguR_0m78DllYR9KqWvXxq6isQisXkp4se2slOTKus3_aOMGnCUsUieRw/s320/047.png" width="71" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 6: それはいゝ</span><br />
<span style="font-size: small;">が手めへマ。どふ</span><br />
<span style="font-size: small;">して知つて来たのだ。</span></td></tr>
</tbody></table>
<span style="font-size: large;"><i>"But that's all fine </i></span><span style="font-size: large;"><i>— but how did y</i></span><i><span style="font-size: large;">ou come to know [where I was]?</span></i><span style="font-size: large;">(fig. 6) <i>There are also many things I want</i></span><i><span style="font-size: large;"> to ask [you]." Tanjirou, moved to tears</span></i><span style="font-size: large;"><i>, looked pitiful</i> (fig. 7)<i>.</i></span></blockquote>
Note the use of an iteration mark in fig. 6. It looks more like the <i>katakana</i> iteration mark, 「ヽ」, than the <i>hiragana</i> iteration mark. However, since both serve the same purpose, it makes no real difference.<br />
<br />
The use of 「手めへ」 for 「手前」 was also very interesting, as it appears to be a precursor to the modern Japanese orthographical problem of <a href="http://en.wikipedia.org/wiki/Japanese_script_reform#Mazegaki" target="_blank"><i>mazegaki</i></a>. Once again, the close, informal, relationship between Yonehachi and Tanjirou is established.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoVcnq7HZe7wyWLnCrqI6bdmJY_XfCZ14FIVbl8zKVP5yAG2-hr_uARB8e9Io29FzQgahZ-LxNKQi-QZZz7dXbNIzQHm7eSN8DAMSpVuC2-OTkB4I7KszeJWaTJuDwRji6jBik6DqDX1s/s1600/048.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoVcnq7HZe7wyWLnCrqI6bdmJY_XfCZ14FIVbl8zKVP5yAG2-hr_uARB8e9Io29FzQgahZ-LxNKQi-QZZz7dXbNIzQHm7eSN8DAMSpVuC2-OTkB4I7KszeJWaTJuDwRji6jBik6DqDX1s/s320/048.png" width="103" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: small;">Fig. 7: 聞てへことも</span><br />
<span style="font-size: small;">たんとあるトすこし</span><br />
<span style="font-size: small;">なみだぐみて あはれ也</span></td><td class="tr-caption" style="text-align: center;"><br /></td></tr>
</tbody></table>
We see the "simplified" 「門」 once again in fig. 7, this time with the <i>kanji</i> 「聞」. Note the irregular assignment of <i>furigana</i> — the <i>kanji</i> 「聞」 is normally read with only one 「き」. Once the pronunciation is modernized, the first word in fig. 7 becomes 「聞きたい」 ("to want to ask").<br />
<br />
Also of interest is that the word 「たんと」, which means "many" or "much", is possibly a Kansai-ben term. This term may have simply disappeared from Tokyo at some point later on in history.<br />
<br />
The <i>togaki</i> contains a compound verb, 「なみだぐむ」, "to be moved to tears". You have to be careful here not to try to split up these verbs — always watch out for the continuous particle 「て」, because if it's absent, then you may have ended up splitting a verb when it shouldn't have been.<br />
<br />
The final difficulty was the last <i>kanji</i> in the <i>togaki</i>, 「也」. The <i>kuzushiji</i> was impossible to decipher, but having heard the term 「哀れなり」 several times before, 「也」 came to mind fairly quickly. Looking at a <i>kuzushiji</i> database helped confirm that. Also, as you can see in fig. 1, it is the <i>kanji</i> from which the <i>hiragana</i> 「や」 is derived, and this character looks similar to 「や」.Samir Unnihttp://www.blogger.com/profile/00045312174573082503noreply@blogger.com2