⽇本研究センター教育研究年報第６号 (2017.9)

アメリカ・カナダ大学連合日本研究センター『教育研究年報』第 6 号 2017 年
松本隆「心学道話を素材にした明治前期の日本語学習資料」
付録①オニール版『鳩翁道話』二の上 1874 年

付録①の概要と見方
オニール版『鳩翁道話（ A First Japanese Book for English Students ） 』は、木版刷りの和本を読むための教材という特徴をもつが、この付録①にはアルファベットで再現できる文字情報だけを収めた。中心となるのは序文と本体（本文）と語彙の３つである。このほか、最初に表紙と扉があり、本体の後に正誤表が続く。
英国で出版されたオニールの原本は左とじの洋書であるが、本体は和本の右とじ体裁に合わせて最後に配されている。しかしこの付録では、表紙・扉・序文・本体・正誤表・語彙の順に並べ替えた。本体（脚注を除く）以外は、もとの改頁や改行の位置には配慮せずに文字を入力した。序文は節が細かく分かれ番号が振られており、また語彙はアルファベ
ット順のため、頁番号がなくても、画像情報との照合や必要な箇所を探し出すのに不都合はないであろう。序文の原注は、もともと各頁の下部に脚注として置かれていたが、この付録では当該の節の最後に移した。原注は「 *1*」や「 *2*」のような番号（原本と異なる形式）で示した。なお稿者（松本）による注釈は【 】内に書き込んだ。
本体の各頁は、( 1a )ローマ字転写文、( 1b )逐語訳、( 1c)文単位の直訳と、( 2 )脚注からなる。(1)の a から c の 3 行が 1 組となり、もとの和文 1 行に対応している。この付録では 3 行 1 組の冒頭をカギ記号で括ってまとまりを表した。 a ～ c の改行位置はオニールの原本に従ったが、 b の逐語訳の配置は再現できていない。原本
では、 a の当該語句（日本語）の真下の位置に、 b の逐語英訳を小書きしているが、付録①の b はそのような配慮をしていない。また、( 2)脚注は序文と同じく、もとの改行位置と関係なく文字入力した。
この付録①は、下記サイトから得たカリフォルニア大学図書館蔵本の文字情報に手を加えたものである。
O'Neill, John ( 1874) A First Japanese Book for English Students. London: Harrison & Sons.

〈 https://books.google.co.jp/books?id=j0ARAQAAIAAJ&hl 〉～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～～【 表紙 】- 74 -

⽇本研究センター教育研究年報第６号 (2017.9)

A First Japanese Book for English Students.
By John O'Neill.

【扉】

A First Japanese Book for English Students;

CONSISTING OF(1) The Text of a Buddhist Sermon in the colloquial dialect, printed in Japan, in cursive Chinese &hiragana characters;(2) An interleaved Transcription in English letters;(3) A Literal Translation, with(4) Interlinear Glosses,(5) Explanatory otes, &(6) A Copious Vocabulary —BYJohn O'Neill.

WITH(7) Table of the Japanese hiragana & katakana characters.

LONDON:
published by Harrison & Sons, at
No.59, Pall Mall.
1874【 序文 】ITRODUCTIO.

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⽇本研究センター教育研究年報第６号 (2017.9)§ 1. This is a book written by a student for students, and if it can lay claim to any of the advantages,
it must also confess to the drawbacks inseparable from such a production. On the one hand, there are
no pretensions to advanced scholarship, but, on the other, minute care has been taken to elucidate thenumerous difficulties that seem insuperable to a beginner, but are almost forgotten by the time masteryis acquired. Whatever be the merits and demerits of the publication, it is believed that the idea worked
out is now for the first time applied to Japanese.

§ 2. The book consists of a Japanese text cut on wood and printed in Japan, interleaved by atranscription in English letters, and accompanied by a literal translation, with interlinear glosses,
running, clause by clause, sentence by sentence, and line by line, with the Japanese; explanatory notes
at the foot of each page, and a full vocabulary of nearly a thousand words. By the kindness of Mr. W.
G. Aston, the Interpreter to our Legation in Japan,*1* I am enabled to add tables of the hiragana andkatakana characters from his Grammar of the Japanese Written Language ( London, 1872) .
*1* Without whose kind encouragement, advice, and assistance, this book would perhaps never
have seen the light.

§ 3. The Japanese text is one of Kiu-Ō's Dō-Wa, or Path Discourses ( michi no hanashi ) , sermons on
the Path of Morality, ― an expression analogous to our "path of virtue" and "narrow way,"― by thepreacher Kiu-Ō, a priest belonging to the Shingakŭ sect, which professes to combine all that is
excellent in the Buddhist, Confucian, and Shinto teaching. This sect maintains the original excellenceof the human heart,― a doctrine the reverse of that of original sin,― and teaches that we should
endeavour to revert to our original state, and that we have only to follow the dictates of the conscience(hon-shin) implanted in us at birth,*1* in order to follow the right path.
*1* Ichido hon-shin wo go yetokŭ nasaremasuru to, kimĭyōna mono ja. Sermon, p 19. Hĭto tabi
hon-shin wo yetokŭ sureba, naranŭ koto wa naranŭ to shiri, nangina koto wa nangi to gaten suru. Ibid,
p. 32. See also pp. 21, 22, et passim.

§ 4. A Sermon has been chosen as the groundwork of this First Japanese Book, because sermons suchas the Kiu-Ō Dō-Wa and the Shingakŭ Dō-Wa are some of the best and most easily accessible of the
few books which are published in the colloquial dialect, and because it is to this dialect, the grammarof which differs much from that of the written language, that the practical student should first address
himself. The Kiu-Ō Dō-Wa are written in the spoken language of the Central Provinces.

§ 5. The Sermon has long been a popular institution in Japan. Occasionally delivered as part of aservice on special days of the month, sermons are more frequently preached in courses, the delivery- 76 -

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occupying about a fortnight, during which two sermons are given every day. Frequently the preachers
are itinerant priests who go about the towns and villages, lecturing in the main hall of some temple orin the guestroom of the resident priest. Mitford, in his Tales of Old Japan, gives the following accountof a sermon, preached in the Chō-ō-ji temple at Yedo by a priest of the Buddhist sect of Nichiren:―In one corner was a low writing desk at which sat, or rather squatted, a lay clerk. . .
The congregation seemed poor enough. It was principally composed of old women, nuns withbald shiny pates and grotesque faces, a few petty tradesmen, and half a dozen chubby children, perfectlittle models of decorum and devoutness.
Fire-boxes and spittoons*1* were freely handed about, so that half an hour which passed before
the sermon began, was agreeably spent. . . . .
The lay clerk sat himself down by the hanging drum and to its accompaniment began intoning theprayer "Na Mu Miyô Hô Ren Go Kiyô," the congregation fervently joining in unison with him. Thesewords, repeated over and over again, are the distinctive prayer of the Buddhist sect of Nichiren, towhich the temple Chô-ô-ji is dedicated. They are approximations to Sanscrit sounds*2*, and have no
meaning in Japanese, nor do the worshippers in using them know their precise value.
Soon the preacher, gorgeous in red and white robes, made his appearance, following an acolyte
who carried the sacred book, called Hokké ( upon which the sect of Nichiren is founded) , on a tray
covered with scarlet and gold brocade. Having bowed to the sacred picture which hung over the
tokonoma ― that portion of the Japanese room which is raised a few inches above the rest of the floor,
and which is regarded as the place of honour ― his reverence took his seat at the table, and adjusted
his robes; then tying up the muscles of his face into a knot expressive of utter abstraction, he struck
the bell upon the table thrice, burnt a little incense, and read a passage from the sacred book, which hereverently lifted to his head. The congregation joined in chorus, devout but unintelligent; for the Word,
written in ancient Chinese,*3* is as obscure to the ordinary Japanese worshipper as are the Latin
liturgies to a high-capped Norman peasant-woman. The priest next recited a passage alone and .... asmall shaven-pated boy brought in a cup of tea, thrice afterwards to be replenished, for his reverence's
refreshment, and he, having untied his face, gave a broad grin, cleared his throat, swallowed his tea,
and beamed down upon us, as jolly rosy a priest as ever donned stole or scarf. His discourse, which
was delivered in the most familiar and easy manner, was an extempore dissertation on certain passages
from the sacred books. Whenever he paused or made a point the congregation broke in with a cry of"Nammiyô!" a corruption of the first three words of the prayer cited above, to which they always
contrived to give an expression or intonation in harmony with the preacher's meaning. Vol.II, p.125.
*1* The preacher terminates the first of the Shingakŭ Sermons by saying, Tōseba nagō narimasŭ
yuye, madzu ippuku itashimashō: As it will be long if we go through with it, let us first smoke a pipe.
I. O'N.

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⽇本研究センター教育研究年報第６号 (2017.9)*2* By the kind help of Professor Cowell and a learned Japanese, I am enabled to offer an
explanation of the prayer, amu mĭyo hō Ren-ge kĭyō. amu is for namah, the ordinary Sanskrit word
at the beginning of ascriptions of praise, and means 'Hail!' or 'Glory!'; mĭyo, 'efficient,' is a translationof sad, 'good,' 'true,' 'real' or 'existent'; hō, 'means,' i.e., means of obtaining purification and nirvána,translates dharma, 'law'; Ren-ge is pundaríka, 'lotus'; kĭyō, 'book,' is sútra. The prayer is thus, Namahsad-dharma-pundaríka-sútra, and may be roughly Englished, 'Glory ( to the ) efficient-means-lotus
sútra.' It is an invocation to the great metaphysical text-book of Northern Buddhism, theSad-dharma-pundaríka or Le lotus de la bonne loi, as translated by Burnouf, which was taken by theJapanese Nichiren as the starting point in founding his sect. There is another common prayer, amuamida Butsŭ, which is not a translation, but an imitation of the sound of the Sanskrit phrase, Namo'mita buddha, 'Hail! immeasurable Buddha!' Here I beg to be allowed to express my obligations to theJapanese gentlemen who, with the willing kindliness of their nation, have been good enough to assistin elucidating many of my difficulties. It would be a pleasure, were it permissible, to mention theirnames.― I. O'N.
*3* See the remarks on this subject at p.1 of the Sermon.

§ 6. As this book may, perhaps, be taken up by some who are not already familiar with Japanese
texts, it is as well to say that the first page of Japanese books takes the place of the last page of ours.
Thus, the Japanese portion of the present book begins at the end of the volume and necessitates areversed pagination. The lines, too, run perpendicularly from the top to the bottom ( North to South )of the page, and follow each other from the left to the right ( East to West) .

§ 7. With the exceptions pointed out in the note to Ima ( Sermon, p.1) , the sermon is written in
Japanese with cursive Chinese characters and Japanese hiragana intermixed. In most instances, thepronunciation of the Chinese character ( i.e. either the pure Japanese equivalent or the Japanized
Chinese pronunciation) is given in hiragana at the side, but this is occasionally omitted, as in the caseof the verb mōsu, to say, where the Chinese character sometimes stands for mō ( Sermon, p.2, line 3) ,and sometimes for mōshi ( page 2, lines 6, 7, &c) . Koto, thing, kokoro, heart, and hĭto, man, will also
be found without the hiragana ( Sermon, p.9, &c) . The student will be left to detect other instances ofthese omissions.

§ 8. The student of this book has the advantage of being able to divide his work into two distinct
portions, the study of the language and the study of the character. In the first he may confine himself
to the English transcription, on which he can work with the aid of the interlinear translation, the notes
and the vocabulary, though, if he intends to make solid progress, industrious labour with Aston's- 78 -

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Grammar and Hepburn's Dictionary must also be undertaken. The second division of his work will be
the learning of the hiragana and katakana writing, and for this he will, syllable by syllable, compare
the Japanese text with the English transcription, referring constantly to the tables at pp.viii to xiv. He
had better not at first trouble himself with the Chinese characters, or only with the more simple andfrequent, such as koto, hĭto, mōsu, dai, kokoro, &c.

§ 9. The punctuation of a Japanese text is conspicuous for one of two reasons; either for its absenceor for its capriciousness. When an attempt at punctuation is made, it generally consists of one sign, asmall circle,― the same that converts ha, hi, &c., into pa, pi, &c.,― placed at the end of a clause toindicate a breathing place. The Japanese are also frequently heedless of the proper division of words,
which thus run into each other, or break off in the middle. It has been suggested that their mode of
cursive writing is now somewhat in the same condition as the Western mode was in the time of theearliest uncial manuscripts. Taking for instance, at hazard, the second line or column on page 5 of the
Sermon, it is found that "shikazaru ga tame nari to mōshite gozarimasŭ. Naruhodo" appears as shi
kazaru ga tame nari tomōshi te go zari massŭ. aruho do. These difficulties are not slight to a
beginner, but when he reaches the point at which he can correctly write down and punctuate aJapanese text in English letters, he may console himself by the reflection that he has made sensible
progress.

Errata in the Japanese Text.

§ 10. It should be borne in mind, that moveable type have not hitherto been used generally in Japan,
and that books are cut on wooden blocks, each of which contains the matter of two pages, with thetitle and pagination*1* in the centre where the pages are folded. As the paper receives an impression
on one side only, a thin quality suffices, and the doubling is explained. The woodcutters copy
accurately what is put before them, and it may really be said, that many Japanese books give thehandwriting as well as the headwork, the manner in its fullest meaning as well as the matter of theauthor. This also explains the differing appearances of the characters in different books, and the student
must not be discouraged should he find that, although he has become tolerably familiar with the
hiragana in one publication, he can scarcely read it at a first effort in another. The woodcutting will
also to some extent excuse the following inaccuracies, several of which are mentioned only for theassistance of the beginner: ―Page 5, line 1. ― The ka of kara is not well formed.
,,

6

,,

4.― Kakkontō. The ko is very bad, more like ku.

,,

10

,,

3.― Makiye. The kana is miscut mataye.

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⽇本研究センター教育研究年報

,,

11

,,

5.― To is more like ko.

,,

12

,,

5.― Arō (arau) . The ra is not at all clear.

,,

14

,,

8.― Katachi. The ka is miscut ha, and the ta is far from clear.

,,

15

,,

3.― Inebutte. The te is careless.

,,

16

,,

8.― Utsubuite. Same remark.

,,

20

,,

4.― The first stroke of to is imperfect.

第６号 (2017.9)

Page 27, line 1.― A katakana character is used for na.
,,

,,

,,

29

,,

,,

3.― Shimpai. The small circle which converts ha into pa is omitted.

,,,,

2.― Second iwaretari. The wa is not well formed.
3.― Kakari-udo. The woodcutter has here made a compromise between udo and,,hĭto ( bito in composition ) , and has produced hido. See Notes 29|3.
Page 31, line 3.― Kiki ( ki with the sign of repetition) , is too much like kiku.
,,

,,

,,

32

,,

,,

9.― Suru. The ru is not good.

,,
,,
,,

4.― Iteki. Te is miscut se.
5.― Kun-shi. Shi is miscut ki.

As is generally the case in Japanese books, the nigori sign is frequently omitted. A list of theinstances would be tedious. The student will speedily discover the omissions in going over theJapanese text with the transcription.
*1* It is hardly necessary to point out that the pagination always embraces two pages; thus the
14th double leaf of the Japanese text represents pp.27 and 28 of the interleaves.

Transcription of the Japanese Text in English Characters.

§ 11. Hepburn's method of transcription ( 2nd ed. of his Dictionary) , a practical compromise between
the actual orthography and the pronunciation, has, for the convenience of English-speaking students,
been generally followed, although there are one or two points in his method on which difference of
opinion exists. To the Introduction to that Dictionary, and the remarks on the syllabary in Aston's
Grammars of the Spoken and Written Language, the student is referred for detailed information on thesubject of the English transliteration of Japanese, the following observations being necessarily of ageneral character.

§ 12. Crasis of Vowel Sounds. The student should direct his early attention to this point, which
presents little difficulty. There is a full table in Hepburn's Introduction. Instances are so incessant as toforbid a separate list here of all those that occur in the present volume, but the formation of such a list
will be an admirable exercise for the student; the instances are clearly to be seen by a comparison of- 80 -

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the English transcription and the Japanese text. A reference to Hepburn's Table should clear up any
doubt. It will merely be stated here, that au, ou, and oo are pronounced and transcribed as ō; and eu
and eo as ō or yō.

§ 13. The aspirates of the syllabary lose their aspiration in the middle of words. Ha then becomes aor wa; hi, i; fu, u or yu; he, e or ye and ho, o. Under these circumstances, combination with anothersimilar syllable or with a vowel often occurs, and a crasis is the result, as in the case of combined
vowels.

§ 14. , being pronounced m before a labial, is so transcribed, as zemban ( Sermon, p.1, line 5) . The
hiragana is ze-n-ba-n.

§ 15. The instances of the elision of tsu and the doubling of the following consonant in pronunciation
are numerous, as : ―Page 2. ― Motsutomo....

mottomoYotsute

....

yotte

Itsusin....

isshinPage 3. ― Hitsukeu....

hikkyō

Shitsuta....

shittaKatsukontou....

kakkontō

Itsutai

....

ittai

&c.

&c.

In such words as yotte and shitta, which represent the spoken abbreviations of yorite and shirita, thespelling with tsu is erroneous and obscures the real origin of the words. Although the abbreviations
correctly represent the colloquial sounds, such words should properly be written and read as yo-ri-te,
shi-ri-ta.
The transcription is divided by upright strokes (｜) to indicate the commencement of eachcolumn of the Japanese text.

§ 16. As to pronunciation, natives of Japan had better, if possible, be consulted, but it may be said
that the mode of transcription here adopted is a fair phonetic help to Englishmen. The vowels have, tospeak roughly, the continental value, and long and short vowels are frequent. The long sign ( ˉ)denotes that the vowel retains its sound, but that that sound is lengthened. The short sign ( ˘) denotesthat the sound is so shortened as sometimes to be almost lost altogether, as in shĭta, shĭka, which arepronounced almost sh'ta, sh'ka, and aisatsŭ, fŭta, aranŭ, sŭkoshi, kitsŭne, which are pronounced almost- 81 -

⽇本研究センター教育研究年報第６号 (2017.9)

aisats', f'ta, aran', s'koshi, kits'ne. Double consonants must be carefully dwelt on, as chĭyotto and shitta,
pronounced chót-to, sh't-ta. The sound of hi before t at the commencement of a word should certainly
be picked up from a native. It resembles sh' expired forcibly with a minimum of sibillant sound.

§ 17. The literal translation is literally as literal as it could be made. It is feared that the endeavour toadhere as closely as possible to each sentence and even to each clause of the Japanese, and so to give
real help to the careful student, has in places left the English in a rather puzzling shape. In the moreglaring instances of this nature an explanatory note has been added.*1* But faithful as the translator
has endeavoured to be, the Japanese idiom is so constantly the very reverse of the English, that he has
had to call in the auxiliary aid of an interlinear gloss giving the meaning of the majority of words.
When the same word occurs several times in a page, the gloss has not always been repeated. Where it
was found wholly impossible to translate the Japanese into literal English with any hope of being
understood, a note supplies the key. Some of the notes*2* may be thought trivial, but this is perhaps,from the student's point of view, a fault on the right side. The vocabulary does not pretend to do morethan give the signification borne by each word as used in the Sermon, with such elucidation as seemednecessary. The explanation of the various tenses of the verb should be of use to the beginner, who isadvised to lose no time in mastering the Tables of the Verbs in Aston's Grammar of the Spoken
Language.
*1* There is also an excellent and more popular translation of three of Kiu-Ō's Sermons,
including that here edited, in Mitford's interesting and valuable "Tales of Old Japan."*2* The references in the Notes ( and in the Vocabulary to the Notes ) are to the columns of theJapanese text. Thus the Note "To [ 9] " at p.22 of the Sermon refers to to in the 9th column of the
opposite Japanese page, and "Notes 8|3" under Tonari in the Vocabulary refers to a note regarding thatword where it occurs in column 3, page 8, of the Sermon.

The Iroha or A.B.C.

§ 18. The Iroha comprises the 48 sounds which form the Japanese syllabary, arranged in the orderwhich they take in a sort of doggrel verse into which they have been tortured to assist childish memory.
It is the A.B.C. taught in the Japanese infant schools, and is contained in the following tables, pp.x toxiv. The first column in each page gives the English sounds of the syllables, the second gives,
inscribed in small circles, the corresponding stiff katakana characters, with the Chinese squarecharacters from which they are taken. The remaining columns contain a selection from the cursive
hiragana characters, with the Chinese characters from which they are derivations. An endeavour has
been made to arrange the hiragana characters in the older of their most frequent occurrence; those in- 82 -

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the first column being generally far more frequently met with than others.

§ 19. The more scientific arrangement of the syllabary given at p.viii is usually preferred to the Iroha
by native scholars. It follows the vowel sounds a, i, u, e, o, and is here confined to the katakana. The
three characters which have circles drawn round them were perhaps never in general use, and it isprobable that they have been introduced by Japanese systematic writers on grammar to fill up the
breaks which were found to exist in arranging the syllables in this tabular form. On the opposite page(ix) the table is reproduced in English letters. It will be observed that the  final is wanting in thistable, but it will be found ( in the circle) at the end of the Iroha tables, p.xiv.

§ 20. With these introductory remarks I commend my First Japanese Book to the indulgence both of
the scholar and of the student.

War Office, February 1874.

I. O'N.

【 本体 】【1 頁】
KIU-Ō DŌ-WA.
Kiu-O's Sermons on Moral Subjects.
┌ Ni no jo.
│ Two of upper.
└ First (part ) of the second ( volume) .
┌ Dan Bu-shu bun sho.
│ Son to hear to write.
└ Bu-shu, son ( of the preacher) took it down.
┌

Mōshi no iwakŭ, "Ima mŭmei no yubi ari, kagande│

Mencius to say now nameless finger to be being bent└

A saying of Mencius: "Now there is the nameless finger, having become deformed┌ "nobizu. Shittzū koto-ni gai aru ni arazu. Moshi yoku kore
│ flexes not itching & pain particularly harm to be not to be If well this└ it flexes not. The itching and pain are not particularly harmful. If there be a man who┌ "wo noburu mono aru toki wa, sunawachi Shin So no michi tōshi- 83 -

⽇本研究センター教育研究年報第６号 (2017.9)│ to straighten person to be time then( conj.) way distant└ can well straighten it, then the way from Shin to So he makes not┌ "to sezŭ, yubi no hĭto ni shikazaru ga tame nari; yubi
│ not to make men to be unlike because to be└ too far, because it is unlike ordinary men's fingers; when┌ "hĭto ni shikazaru toki wa, sunawachi kore wo nikumu koto wo│ to time this to dislike affair└ the finger is unlike ordinary men's fingers, then he feels this a thing he dislikes┌ "shiru; kokoro hĭto ni shikazaru toki wa, sunawachi nikumu koto
│ to feel heart└ ; when the heart is unlike ordinary men's hearts, then he does not feel that┌ "wo shirazu. Kore wo tagui wo shiranŭ to iu." Sate, | kore wa│ not to feel class not to know to say now└ it is any dislike. This is called ignorance of classes. Now, this is the verse┌ zemban benjimashĭta, "Jin wa hĭto no kokoro nari" no tsugi no |│ previous evening explained benevolence man heart to be next
└ which follows the ( verse I) explained last evening, ( viz: ―) "Benevolence is the heart of man┌ shō de gozarimasŭ. Sunawachi, "Gakŭ-mon no michi ta nashi sono│ verse to be namely learning path other is not that
└ That is to say, it is a text in which Mencius follows up the┌ "hō-shin wo motomuru nomi," to iu koto ni yotte, Mōshi mata ta-|
│ diverged heart to seek alone to referring further i1└ statement that "the path of learning is nothing more than the seeking――――――――――――――――――――――――――――――――――――――
Kiu-O [ 1 ] The name of the preacher.

Dō-wa [ 1] Way-discourse. The phrase michi no hanashi

is substituted in the Shingaku sermons. The meaning is 'discourse on the Path,' i.e., the path of virtue,the "narrow way" in fact.

Jō [ 1] upper, i.e., first of two parts.

Ima, etc. [ 3] Here begins thepreacher's text, which is all written in Chinese, with square characters. Where these are employedthroughout the sermon the sentences are pure Chinese. The marks which indicate the transposition of
the words, and the Japanese katakana rendering at the side ( called wa-kun ) are but rude glosses forthe uneducated. The construction and grammar of the wakun are often barely tolerable, and the words
and phrases differ much from the spoken dialect, in which this sermon is written; e.g., ta nashi in thesecond quotation on this page would probably be hoka wa nai in the spoken dialect. The greater
portion of the text is amplified and explained in the course of the sermon. "It may be well to warn thestudent against the interlinear translations which often accompany Japanese editions of Chinese books.

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⽇本研究センター教育研究年報第６号 (2017.9)

It is sufficient to say that as regards grammar and style they are barely on a par with the worst of theinterlinear translations of Latin and Greek works which are sometimes seen in the hands of schoolboys
in this country." ( Aston's Written Grammar, p.iv. )Division of Lines.― Where Chinese occurs it is sometimes impossible to show the divisions,because of the inversions of the characters necessary to produce even an indifferent Japanese.
Iwaku [ 3] a verbal noun formed by adding ku to the negative base of the verb. This form isforeign to the spoken language, and is not common even in the written language.

Kagande [ 3 ] thedeformity being hypothetical we must supply 'if' or 'supposing that' before kagande.

Toki, lit. 'time';

also 'when' or 'it.'

Tōshi would be tōi in the spoken language.

Hĭto [ in【2 頁】┌ -toye wo hiite, hĭto no kokoro no tai-setsŭ naru koto wo o shime│ -lustration drawing man heart important thing to point└ for the heart from which one has diverged," by further deigning to point out by means of┌ shi | nasareta no de gozarimasŭ. "Ima" to wa, ima koko ni│ out ( mono) to be here
└ an illustration the importance of the heart of man. "Now" ( in the text ) is the word called┌ to | mōsu koto ja. "Mumei no yubi" to wa, koyubi no tonari│ to call thing ( de aru) nameleas finger little linger neighbour└ now here. The "nameless finger" ( of the text) is the neighbouring finger┌ no | yubi de gozarimasŭ. Sono hoka no yubi wa, oya-yubi wo│ of those other as to parent└ to the little finger. As to the other fingers, the thumb is called┌ dai-|shi to ii; hĭto-sashi-yubi wo tō-shi to ii; taka-daka-yubi | wo
│ great linger to say to point head high high└ the great finger; the index-finger is called the head finger; the tallest finger is called the┌ chu-shi to ii; ko-yubi wo shō-shi to mōshimasŭ. Tada, | koyubi│ middle little to call only
└ middle finger; the little finger is called the little finger. Only there is not a┌ no tonari no yubi ni na ga nai. Mottomo, beni-sashi-yubi |│ name not to be certainly vermillion to stick└ name for the neighbouring finger to the little finger. Although it is quite true that it is┌ to wa mōshimasŭredo, kore wa go fujin gata bakari no | koto de│ although called this woman ( plural ) only term
└ called the rouge-putting-finger, this being only a woman's term

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⽇本研究センター教育研究年報第６号 (2017.9)┌ tenka tsūyō de wa gozarimasenŭ. Soko de, na no |│ whole nation current not to be therewithal name└ is not current throughout the kingdom. Therewithal, the――――――――――――――――――――――――――――――――――――――(Note to page 1 continued. )in the text must be taken in the sense of the general run of men. 'Ordinary men's fingers' in thetranslation gives the sense.

Yubi no hĭto ni shikazaru. The no goes with shikazaru and not with hĭto.

Tagui, etc. The meaning is that crookedness of one's finger and crookedness of heart belong to thesame class, and one ought to be equally ashamed of both.
discourse.

Sate, etc. [ 6] Here begins the preacher's

Benjimashĭta [ 7] must be taken as an adjective qualifying the phrase which follows,

down to shō. In English a relative clause would be introduced, such as "which I explained last night."
De [8] marks the predicate of the proposition.

Hō-shin. This expression indicates a theory thevery reverse of that of Original Sin. In the philosophy of Mencius man is born with an originally purenature ( hon-shin) to revert to which is the object of all virtuous aspirations.

To iu koto ni yotte,referring to the statement that, etc.
(Notes to page 2. )Shimeshi nasareta no [ l, 2] lit., a having-deigned-to-point-out thing.

"Ima," etc., [ 2] The

preacher clears the way by giving the audience a necessary explanation of his Chinese text.

Wa [ 2]

There is considerable confusion in the statements of grammarians as to this particle. It is often foundwith the nominative case, but its full force is selective and contrasting, and frequently can best betranslated by as to. "Wa is a distinctive or separative particle. It has the force of isolating or singlingout one object from among a number, or of opposing one thing to another. In English the same idea isusually expressed not by a separate word but by means of a greater emphasis on the noun. Wa has
frequently very little meaning, and its presence or absence is often immaterial." ( Aston's Spoken
Grammar, 3rd. ed., p.3. )To mōsŭ [ 2, 3 ] is called, i.e., means.

De [ 2 and 4] the mark of thepredicate. Line 2. Kono shō, 'this verse,' which may be supplied after sunawachĭ, is the nominative togozarimasŭ.

Ii [ 5 and 6] , root of iu, to say or call. Note the important rule of Japanese syntax, that"when two or more verbs are co-ordinated in the same sentence, the last only receives the inflection
which properly [ belongs【3 頁】┌ nai ga, na to narimashĭte, "mŭmei-shi" to mōshimasu.
│ not to be name having become nameless finger to call
└ non-existence of a name having become a name, it is called the "nameless finger."┌ "Nani yuye | mata na ga nai zo?" to iu ni; tonto yō no nai- 86 -

⽇本研究センター教育研究年報第６号 (2017.9)│ what because again name in at all function└ Again, if we ask, 'Why has it no name?'; ( the answer is ) it is a wholly functionless┌ yubi ja. | Mono wo nigiru wa oya-yubi ko-yubi no chikara; tsumari│(de aru) things to grasp thumb little finger strength head└ finger. To take hold of objects is the province of the thumb and little linger; to┌ wo kaku wa hito-|sashi-yubi; sake no kan wo kokoro-miru wa│ to scratch hot to test
└ scratch the head ( that of) the first finger; to test hot sake ( is) the office of the little finger.
┌ koyubi no yaku. Mina sore-zore | ni yō ga aredomo, mŭmei-shi│ office all each although there is└ Although there is a function for every one, the nameless finger┌ bakari wa mŭyō no yubi, | atte, jama ni narazu; nakŭte, koto wa│ only not-fonction being obstacle becomes not not being things└ alone ( being) a functionless finger, being ( there ) it is no obstacle; being absent there┌ kakemasenŭ. | Isshin no uchi nite mottomo karui mono ja.
│ not to be imperfect one body inside in most unimportant ( de aru)
└ would be no imperfection. In the whole body it is the most unimportant thing.
┌ Sono yubi ga kagande | nobinu; mochiron itami mo kayumi mo nai.
│ that being bent not to straighten of course pain itching└ That finger being bent does not straighten; of course there is neither pain nor itching.
┌ Karu-ga-yuye-ni "shittzū koto-|ni gai arazu" to mōshĭte aru.
│ wherefore being said to be└ Wherefore it is said ( in the text ) that "inflammation causes no particular harm."┌ Hikkyō nakŭte mo kurushi-|│ altogether even
└ Since it is a finger even the total absence――――――――――――――――――――――――――――――――――――――(Notes to page 2 continued.)belongs to all; those which precede being placed in the root form." ( Aston's Written Grammar, p.81.)
There is a good exemplification of this in the sentence under notice, where the root it occurs thrice
before the conclusive form mōshimasŭ. In the nomenclature of the fingers both the Japanese and theChinese names are given and contrasted in each case.

Mōshimasuredo [ 8] . It is often convenient,as here, to translate active forms as if they were passive, but the real explanation is that some such
word as hĭto, people, ( the French on and our own 'they' ) must be understood as a nominative to theverb mōsŭ.

Koto de ( 9) , atte, being, is understood after de.

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⽇本研究センター教育研究年報第６号 (2017.9)(Notes to page 3. )Mŭmei shi. It is also called na nashi yubi, ( Shingaku Do-wa, I., p.5) .

Ga [ 1] following a verb

often shows that the verb is to be taken as a verbal noun, so that nai here means 'the not being' or 'thenot having.'

To iu ni [ 2] more lit., 'in saying that ― .'Sore-zore [ 4] The kana has sore with thesign of repetition, but the repeated word in such a case takes the nigori.
This sentence is hypothetical. Supply 'if' or 'supposing that.' See p.1.

Sono yubi ga, etc., [ 7]

obinu [ 8 ] negative of nobiru,

to stretch, ( 2nd. conj.) In the sentence, 'India rubber stretches,' the verb would be nobiru; in, 'I stretch
India rubber,' the verb would be nobasŭ.

Itami mo, etc., [ 8 ] Both pain and itching are not. That is.

should the third finger become permanently bent, no further disagreeable symptoms occur. It is not an
uncommon deformity in this country.
do any harm.

Shittzū, etc., [ 8] i.e., there is no particular pain or itching toMōshĭte [ 9] an active form, although translated passively.

Hikkyō, etc., [ 9] The

literal translation only shows more clearly the "bull" of the original. That figure of speech flourishes inmany languages. The anatomy need not be qualified.

【4 頁】┌ -k'aranŭ yubi nareba, magatte atte mo, itami saye nakuba | sŭtete│ since it is bent being even pain only letting└ of which causes no pain, although it ought to make no matter even if let alone┌ oite yoi hadzu naredomo; moshi kore wo yoku | nobashĭte-kureru│ alone good necessity although it were if this well
└ when bent, if there be only no pain; if one should hear that there is a doctor who would┌ isha dono ga aru to kiitara, michi no | tōi mo itowazu sadamete│ doctor Mr. is if should hear road distant even not caring certainly└ be so kind as to straighten it well, disregarding even a long journey, one would cer┌ ryōji wo uke ni yuku de | arō.
│ treatment to receive going would be└ tainly be going to receive treatment.
┌

Sore wa nani yuye? Yubi ga seken no hĭto to sŭkoshi |│that what because finger the world men a little└

And why is this? Because of ( your ) finger differing slightly from┌ chigōte aru yuye, hadzukashū oboyete, ryōji wo | ukemasuru no ja.
│ differing ashamed feeling a receiving ( mono) there is└ the generality of men, feeling ashamed, there is a receiving of treatment.
┌"Shin So no michi" to wa, Shin no kuni to | So no kuni│

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⽇本研究センター教育研究年報└第６号 (2017.9)

As to the road from Shin to So ( vide text) , the country of Shin in respect to the┌ to wa, michinori ga sen ri. Kore wa, tōi tokoro wo | itowazu│ road measurement 1000 this distant place└ country of So, the distance is 1000 ri. This is an illustration of not caring for a dis┌ to iu tatoye ja. Kore, sono yubi no hĭtonami ni |│ example this that usual type of man└ tant place. Because he dislikes his finger which is not as――――――――――――――――――――――――――――――――――――――(Notes to page 4. )Magatte, etc. [ 1] , More lit., Although, even being bent ( if there be only no pain) , letting alone
would be necessarily good.
Moshi,

etc.

[ 2] ,

More

lit.,

If

one

shouldhearthat there

is

a

this

( finger)well-straightening-to-deign Mr. Doctor.
Tōi [ 4] , Observe the adjective put for an abstract noun. Toi here means distance.
Seken no hĭto [ 5], The men of the world; men in general.
Shin and So [ 7] The ancient names of two provinces in China.
Ri [ 8], The Chinese ri is shorter than the Japanese. The value of the latter is given as 4,275 yards,
or about two English miles and two-fifths.
To in line 3 is almost the exact equivalent of 'that.' In line 5 it marks the comparison, and istranslated 'from'; so do the second to in line 7 and that in line 8. The first to in line 7 is the sign ofquotation.
Tōi tokoro wo itowazu [ 8], Disregards a distant place. Does not mind a long journey.

【5 頁】┌ nai wo iyagaru kara mairimasŭ. Soko de, "yubi no hĭto ni |│ not to be to dislike because to go Therefore finger men└ the ordinary run of men's he goes. Therefore it is said, "it is because it ( his┌ "shikazaru ga tame nari" to mōshite gozarimasŭ.
│ to be unlike because to be being said to be└ finger) is unlike men's fingers."┌

Naruhodo | yō hĭto wa haji wo shĭtta mono ja. Sono hadzu│

well shame known ( de aru) that necessity└

Verily, man is a thing knowing shame. It is that ne-┌ de go-|zarimasŭ. "Shu-wo no kokoro wa gi no hashi" to│ shame heart righteousness beginning- 89 -

⽇本研究センター教育研究年報第６号 (2017.9)└ cessity. The saying "a heart of shame is the beginning of righteous┌ mōshĭte, haji wo shiru | ga hĭto no ŭmare-tsŭki. Shĭkashi nagara,│ being said shame to know nature nevertheless└ ness" ( implies ) it is men's nature to know shame. Nevertheless,┌ sono haji wo shiru ni | fŭta yō gozarimashĭte, sugata no haji wo│ two kinds being appearance└ in that knowledge of shame there being two kinds, there are men knowing┌ shĭtte, kokoro no | haji wo shiranŭ hĭto ga gozarimasŭ. Kore wa│ knowing not to know this└ the shame of appearance who do not know the shame of the heart. This is a
┌ kitsui go riyō-|ken-chigai ja.
│ violent mistake ( de aru)
└ terrible mistake.
┌

Kokoro hodo taisetsŭ na mono wa gozarimase-|nŭ. "Kokoro│

important ( naru)└

There is no more important thing than the heart. The say-

┌ wa mi no aruji" to mōshĭte, ikken no uchi de wa danna dono |│ body master one house master Mr.
└ ing that "the heart is the lord of the body," is the same thing as the master is one household――――――――――――――――――――――――――――――――――――――(Notes to page 5. )ai [1] , the root of the verb, must here be taken as a noun: 'the not being.'
Sono hadzu, etc. [ 3] , i.e., nor can it be otherwise.
Shu-wo no kokoro [ 4] , i.e., a sense of shame.
Shiru ni [ 5], In the knowledge. Shiri ( root ) ni, in order to know.
Hĭto [7 ] is qualified by shĭtte and shiranŭ.
Hodo [ 8], lit., amount, quantity; has quite an idiomatic signification here.
"Is the same thing as ― " [ 9] , i.e., ' means that ― 'Ikken [ 9], for ichi-ken; ken being the numeral for house.

【6 頁】┌ to onaji koto ja.
└ same thing ( de aru)┌

Sono danna dono no kokoro ga wadzurai-kurushi-|nde iru│

That master Mr. heart being ill and in pain to be- 90 -

⽇本研究センター教育研究年報└第６号 (2017.9)

Neglecting the pain and illness of that heart which is the master,┌ wo sŭtete-oite, kerai no karada bakari | kawaigari, "Hiza-gashira│ neglecting servant body only to tend affectionately knee-cap└ we nurse the body which is the servant only, "( My) knee is┌ "suri-muita": "Hokuchi wo tsŭkei"; | "Kĭu ga ibōta": "Kōyakŭ
│ abraded moxa put on blister suppurated plaster└ abraded": "Put on a moxa "; "The moxa has suppurated": "Spread┌ "hare"; "Kaze hiita": "Kakkontō, | nebuka, zōsŭi, shōgazake"│ spread garlic hotch-potch ginger-sake└ a plaster"; " ( I ) have caught cold": "An infusion of kakkon, garlic, hotch-potch, ginger┌ to; karisome ni mo, karada | no go sewa wa nasare│ thus trifle even trouble altho'└ sake," thus ( prescribing) ; altho' one takes trouble for the body even in trifles,┌ masuredo, kokoro no koto wa ittai | o kamai nashi ja.
│ one does affair altogether to care is not ( de aru)
└ as to matters which affect the heart one is altogether careless.
┌Hĭto ni ŭmarete, hĭto no yōna | kokoro mo motazu; oni no│being born sort not to possess devil└

Being born a human being, ( but) not possessing even a human sort of heart; some-┌ yōna kokoro wo mottari, kitsŭne no | yōna kokoro wo mottari,│ to have sometimes fox└ times having a devil's sort of heart, sometimes having a fox's sort of heart,┌ hebi no yōna kokoro wo mottari, |│ snake└ sometimes having a snake's sort of heart,――――――――――――――――――――――――――――――――――――――(Notes to page 6. )Sono, etc. [ 1 ] more lit., neglecting the being ill and in pain of that heart which is, etc. When two
nouns are in apposition, as danna and kokoro are here, the Japanese idiom introduces no between them.
The same remark applies to kerai and karada, line 2.
Kaze hiita [ 3], An idiom; lit., have drawn wind.
To [ 5] Iute, saying, or some equivalent verb, e.g., prescribing, must be understood.
Kitsŭne, etc. [ 8] , an allusion to the well-known superstitions of the Japanese concerning foxes.

【7 頁】- 91 -

⽇本研究センター教育研究年報第６号 (2017.9)┌ karasu no yōna kokoro wo motte, hadzukashii to mo omowazu,│ crow sort heart having shameful even not to think└ having a crow's sort of heart, not feeling shame,┌ ka-|rada bakari gimmi shĭte gozaru wa dō iu tokoro kara | ma│ body only examination making the being how to call place from hav└ as to the examining the body alone from a how-called-place, having┌ chigōte kita yara?
│ ing mistaken it is come└ mistaken, has it come?
┌Kono machigai wa furū aru koto | to miyete, "Yubi hĭto ni│

This mistake anciently to exist matter seeming└This mistake seeming to have existed of old time,［ "shikazaru toki wa, kore wo nikumu koto wo shiru. Kokoro［ "hĭto ni shikazaru toki wa, sunawachi nikumu koto wo shirazu.
┌ "Kore wo tagui wo shirazu to iu," to Mōshi mo ōserare-|ta.
│ thus too└ Thus Mencius too has said.
┌

Kore wa omoi to karui to wakaranŭ no ja. "Dai wo│heavy light not to distinguish ( mono) ( de aru) great└This is not to distinguish the weighty from the trifling. It is what┌ "sŭte-|te, shō wo toru" to mōsu mono de gozarimasŭ. Nin-jō│ rejecting little to take to call man nature└ we call "rejecting the important, and embracing bagatelles." Man's na┌ wa ip-|pan shō wa kirai, dai wa suki; karui wa kirai, omoi
│ as a whole to dislike to like└ ture upon the whole is to dislike the small ( and) like the great; to dislike the trifling and┌ wa | suki ja.
└ to like the important.
┌

Soko de, shinrui yenja ye manekarete, go-chisō ni |│relations connections being invited feast└

Now, being invited to relations and connections, at the time――――――――――――――――――――――――――――――――――――――(Notes to page 7. )Hadzukashii to mo [ 1] , lit., even that ( it is ) shameful.
Dō iu tokoro, etc , [ 2] , i.e., what can have been the origin of this error.

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⽇本研究センター教育研究年報第６号 (2017.9)

Yara [ 3] an interrogative which has not quite the force of demanding an answer, bnt is rather
rhetorical.
Yubi hĭto, etc. [ 4] , see the rendering and notes, p.1.
Oserareta [ 5, 6] , an honorific verb, used only of a sage or some exalted personage: 'has deigned to
say.'

【8 頁】
┌ adzukaru toki, honzen ga deru ato kara, yaki-mono wo hiite |│ to receive time to come ont after from to roast thing└ of receiving a feast, from after the appearance of the chief dish, as soon as they pass round┌ mawaru to haya, me no tama ga kĭyoro-tsŭtiki-dashĭ, mukō | sangen│ to go round when soon eye ball└ the roasts, rolling out the eye-balls, glaring round at the┌ riyō donari wo nirami-mawashi, waga yaki-mono to | mi-kurabete,│ both neighbour to glare at caus. of mawaru one's own to see comparing└ three opposite and the right and left neighbours, comparing ( theirs ) with one's own ( piece┌ tonari no yakimono ga go roku bu hodo okii to, |│ 5 6 tenth quantity large if└ of the ) roast, if a neighbour's piece of roast ( be) 5 or 6 tenths larger,'┌ kanshakŭ ga mune ni tsuppari, "Kore no teishu wa nanto│ rage breast to swell out here master what
└ rage swelling out in the breast, "What can the master of this house be┌ "kokoro-|yete iru zo? Taro-Bei mo o kĭyakŭ, ore mo o kĭyakŭ
│ thinking of to be guest I also
└ thinking of? Taro-Bei is a guest, I also am a guest.
┌ "ja. | Nande ore ni wa chiisai yaki-mono wo tsŭketa no ja? |│(de aru) why I to small given ( mono ) ( de aru )└ Why is a small piece of roast given to me?
┌ "Nanzo kore ni wa ishu ikon demo aru koto ka?" to, | hara no│ something this in object ill-will oven to be ? belly└ "Is there not some object or ill-will in this? thus ( saying) the┌ uchi ga nejire-dasŭ. Yō omōte go-rōji-|│ inside to wriggle well considering look└ inside of his belly begins to wriggle. Be so good as to reflect.
――――――――――――――――――――――――――――――――――――――- 93 -

⽇本研究センター教育研究年報第６号 (2017.9)(Notes to page 8. )Honzen [ 1], the chief table at an entertainment, trans., chief dish or piéce de resistance.

Hiite[1] for hikite, part. of hiku, lit. 'to draw': extends its meaning when used in this way. Kuwashi wohiku, to pass round the dessert. Hiite mawaru may be translated here 'pass round.'Kĭyoro-tsukĭ-dashĭ [ 2 ], one of the long compound verbs common in Japanese. Tsŭki is 'to apply'(root) ; kĭyoro-tsŭki, 'to stare about.' Dashi is the root of dasu, caus. of deru, 'to come out,' which isoften added in compound verbs, as ji wo mi-dashĭta, 'I have found the character;' medzŭrashī kotokiki-dashĭta, 'I have heard ( found out by hearing) a strange thing.' Here the long verb is an intensitive
for 'to roll the eyes.'

Mukō [ 2] , to be opposite to.

Sangen [ 3] , lit. three houses; the phrase isborrowed from town life; riyō tonari being 'your neighbours right and left,' and mukō sangen 'the threeopposite houses.'

Donari [ 3] d = t with the nigori for euphony.

Bu [ 4] tenths, also means 'part.'

It is used to express the denominator in fractions, as, 'one-third,' sam bun no ichi or sam bu ichi, 'of
three parts, one.'

Okii [ 4] . The Japanese adj. has no degrees of comparison. Go roku, etc., lit. is'five ( or) six tenths quantity large,' but the meaning is obvious.

Zo [ 6 ], a particle of emphasis.

Taro Bei [ 6]. So pronounced. At full length, Taro-Biyoye. Taro is a very common family name, andBiyoye, which here takes the nigori for euphony, is equally common as a pre- ( or rather post-) name.
John Smith is the English equivalent.

To [ 8] Iute, saying, is understood.

ejiredasŭ [ 9 ], Thedasŭ here in compos. conveys the idea of commencement. It has not always this force, see note supra.
Hara no, etc. [ 9] , i.e. he begins to be disturbed in himself. It must be remembered that theJapanese use 'heart' and 'belly,' etc., where we would say 'mind' and 'head,' etc., believing the seat ofintelligence to be in the abdomen.

Yō, etc. [ 9] , more lit. well considering, be so good as to look.

See vocab.

【9 頁】┌ -mase. Yaki-mono ni nan no ikon ga aru mono? Kore hodo
│ roasts what of ill-will to be thing this size
└ What ill-will is there in roasts? Even in the case┌ no wadzuka | na koto demo, shō wo kirai dai wo toru. Sore│ trifling ( naru) thing even small to hate great to select that└ of a this-size trifling thing, one hates the small and chooses the great. That
┌ ni, nanzoya yubi | no magatta no wo hadzukashu oboyete,│ in something or other finger being bent ( mono) ashamed feeling└ being so, feeling ashamed at your finger having become somewhat or other bent,┌ kokoro no magari wa ku ni | naranŭ to iu wa, dai wo│ heart distortion as to anxiety not to become to say- 94 -

⽇本研究センター教育研究年報第６号 (2017.9)└(but) as to the distortion of the heart, the fact that it turns not to anxiety, is called┌ sutete shō wo toru to mōsu mono ja. | Saru ni yotte, Mōshi│ throwing away to call thing ( de aru.)└ throwing away the great and choosing the small. In reference to this being so, Mencius┌ mo "Kore wo tagui wo shirazu to iu" to o shikari | nasareta.
│ too class not to know to reprove has been pleased└ too has uttered this reproof, "This is what is called being ignorant of classes."┌ Nanto hito wa yō urotayeta mono ja goza-|rimasenŭka? Ko-ka│ mankind well been bewildered ( de wa) is not old poetry└ What ( think you) ? Is not man a thing that has been quite bewildered? In the┌ ni "Katachi koso mi-yama-gakure no kuchi-|ki nare,│ outward appearance deep mountain to be hidden a decayed tree to be└ old poetry, ''The exterior and that alone is a decayed tree in a deep mountain-recess,┌ "kokoro wa, hana ni nasaba, nari nan." Yubi ya ashi ni│ heart flower if caused to be to become leg└ as to the heart, if caused to flower, it blossoms perfectly." This is not a matter┌ kaka-|watta koto ja gozarimasenŭ. Mina kokoro no koto ja. |│ related to all└ concerning the finger or the leg. It is all the affair of the heart.
――――――――――――――――――――――――――――――――――――――(Notes to page 9. )anzoya [ 2] , qualifies magatta.
Omou ka is understood.

Tagui wo shirazu [ 5] . See the notes to page 1.

an to [ 6] .

Gozarimasenŭka [ 6, 7 ]. The ka is not kana but a Chinese character.

The sonnet quoted [ 7, 8] is in the written language, and the forms and grammar thus differ fromthe spoken language of the sermon itself. It may best be written down as follows in English letters:―
Katachi koso ( 5)Mi-yama-gakure no ( 7)Kuchiki nare; ( 5)Kokoro wa, hana ni ( 7)asaba, nari nan. ( 7 )The number of syllables is marked at the end of each line; in the last the final n counts as a syllable.
For some excellent observations on Japanese poetry the student is referred to the Introduction to Léonde Rosny's Anthologie Japonaise.

Katachi, etc. [ 7 ] Here, as is essential to the excellence of aJapanese sonnet, there is a double signification throughout, katachi being both the body of man and theexterior of the tree, while kokoro stands for the heart of both. After koso [ 7] , a selective particle of- 95 -

⽇本研究センター教育研究年報第６号 (2017.9)

strong emphasis, nare, the written perfect form, is used instead of naru. ( Aston's Written Grammar,
p.36. )

an [ 8] after the root of a verb is the future of naru, inuru ( Aston's Written Grammar, p.65,etc) . It implies thoroughness in the action denoted by the verb; yuku, 'to go'; yuki nan, 'to go away';naru, 'to become'; nari nan, 'to become quite.' Here hana ni nari nan means 'blossoms perfectly.' anis commonest in poetry.

【 10 頁 】┌ Kokoro ga magatte atte wa, iro wa shirok'arō ga, hana-suji wa |│ heart bent being complexion white may be nose line
└ In case of the heart's being depraved, the complexion may be white, the profile of the┌ tōtte arō ga, hayegiwa ga utsŭkushĭk'arō ga, sore wa | mise│ the hair line beautiful that appear└ nose may he well drawn, the boundary line of the hair may be elegant, but these being only
┌ kake bakari de, nani no yaku ni tatanŭ koto; makiye no |│ ance only what gold lacquer└ external, are circumstances of no value; it is as if horse┌ ju-bako ni ŭma no kŭso itta yōna mono ja. Kore wo | "hon│ nest of boxes horse dung entered sort ( de aru) this real
└ dung was in a nest of gold lacquer boxes. This is what we call┌ "no mi-kake-dōshi" to mōshimasŭ.
│ to call└ "an unmistakeable deception."┌

Meshitaki no o San dono ga | nagashi-moto de nabe no│cook sink place ( nite ) pot└

Miss San the cook is washing the bottoms of her pots at┌ shiri wo arōte iru. Dettchi no Chō-|kichi ga soba ye kite:│ bottom washing to remain apprentice beside towards coming└ the sink. Chōkichi the apprentice coming beside ( her) :┌ "O San don, omaye no hana no saki ni | sŭmi ga tsuite aru;
│ you nose end ink sticking to be└ "Miss San there's ink sticking to the end of your nose;┌ "mitomunai" to oshiyete kureru. | O San don wa ureshigatte:│ ugly warning to be pleased to do joyful-feeling└ it is ugly," thus he informs ( her ) . Miss San, feeling pleased:┌ "Sōka ye, doko ni tsuite |- 96 -

⽇本研究センター教育研究年報第６号 (2017.9)│ where└ "Is it so? where is it――――――――――――――――――――――――――――――――――――――(Notes to page 10.)
Shirok'aro ga [ 1] . The u of shirokŭ lost before another vowel. Ga has not its most ordinary
signification. Here it resembles, but has not quite the force of, 'but.'
Tōtte [ 2] for torite, part, of tōru, to pass through from one place to another.
Bakari de [ 3], atte, being, understood.
Yaku ni tatanŭ [ 3] , more lit., not to stand to use, an idiom, phrase meaning, 'useless.' Yō ( oryaku) ni tatsŭ is the opposite, 'useful.' De aru is understood at the end of this clause.
Itta [ 4] for irita. Iri is represented by a Chinese character in the text, and the hiragana -ta added.
Hon no [ 5] an adj. qualifying mi-kake-dōshi.

【 11 頁 】┌ "aru?" to, yubi no saki ni tenugui wo maite, hĭtai-guchi de│ finger tip towel having rolled└ "sticking?" thus ( saying) rolling a towel round the end of her finger, looking steadily┌ onore | ga hana no saki wo nagame, Gotō ga menuki wo horu yō│ oneself of nose to look steadily to carve manner└ with the front of the forehead at the tip of her nose, twisting round ( the towel ) thereabouts┌ ni | sokora-ju hine-kuri-mawashĭte: "Chōkichi don, mō tore-|ta│ in twisting round Mr. already└ like Gotō carving the ornament of a sword-handle( she says ) "Chōkichi, has it by this time been
┌ ka ye?" "Iya, iya, hōbeta no kata ye yokei ni natta." "Dore,│ ? cheek quarter towards more than over has become└ removed?" "Ah! ah! it has gone more than ever towards the cheek." "Which!
┌ dore, | dokoni?" to, midzu-kagami ni kawo wo utsushĭte sōji shĭte
│ water mirror face having reflected cleansing making└ which! where?" thus ( saying) , having reflected her face in the surface of ( some) water,┌ go-|zaru. O San don no kokoro ni wa: "Ano Chōkichi don│ is Miss heart that Mr.
└ she cleanses ( it) . As to what is in Miss San's heart: ― "That Mr. Chokichi is a
┌ "wa kawairashi-|i kodomo shu ja. Ban no o kazu wo│ loveable boy person ( de aru) evening└ loveable boy. I must thank him when I- 97 -

⽇本研究センター教育研究年報第６号 (2017.9)┌ "shakŭshi-atari de o rei | mōsanĭya narumai" to, metta ni│ wooden ladle thanks└ serve the evening meal," thus ( thinking ) , feel┌ ureshigatte, rei wo | iu. Moshi kono Chōkichi dono ga:│ joyful feeling thanks to say Mr.
└ ing exceedingly joyful, she speaks ( her) thanks. If this Mr. Chokichi had said:┌ "Kore, kore, o San don, omaye no |│ this this└ "Look here, Miss San, your――――――――――――――――――――――――――――――――――――――(Notes to page 11.)
To [ 1] Iute, saying, understood.

Hĭtai-guchi [ 1] . The expresion is humorous and vulgar. Hĭtai isforehead, and the compound means, front of the forehead. She leans forward to get a better sight of her
nose.

First ga [ 2] has the same signification as no. The second has the ordinary office of denoting
Gotō [ 2] , "A famous gold and silver smith of the olden time. A Benvenuto Cellini

the nominative.

among the Japanese. His mark on a piece of metal-work enhances its value ten-fold." ( Mitford.)
Menuki [ 2] . Ornaments of the sword handle. They are often of minute and beautiful workmanship.
Hence Miss San is said to nib her nose as carefully as Gotō, a celebrated workman, would carve oneof these menuki.

Sokora-ju [ 3] . Sokora, 'there'; ju, 'within,' is often, like ra, used loosely as a
Ye [ 4] , a particle

plural; it also gives to an adverb a more general meaning; trans., thereabouts.

often found after interrogntives. Resembles the English, 'Eh?' It must not be confounded with the prep,
ye, 'towards.'

Hōbeta [ 4 ] is vulgar; ho is more correct. To [ 5] Iute, saying, understood. To may

in such a case be rendered by, thus.

Wa [ 6] . Observe the force of the particle, which is much morestrongly marked in the first than in the second instance in this line.

O kazu [ 7] . Vegetables oranything else eaten with rice; Sai is another term. Miss San is so pleased with Chōkichi that she, evenin her thoughts of him, twice uses the honorific O in this sentence.

Shakŭshi-atari de [ 7] . Ataru is

to hit the target; atari thus comes to mean vicinity in place or time, as ju go nichĭ atari, 'about the
15th.' The phrase under note thus is literally, 'at the wooden-ladle time.' She will then thank Chōkichi
by serving him well.

To [ 8] is followed by omōte, thinking, understood.

Metta ni [ 8] is anintensitive adverb, with a variety of significations. Here trans., exceedingly.

【 12 頁 】┌ "konjō wa shibutoi konjō ja; chitto fukure-dzura yame | nasare"│ disposition sullen ( dearu) a little to puff out cease└ "disposition is a sullen disposition; be good enough to give over pouting a little,"- 98 -

⽇本研究センター教育研究年報第６号 (2017.9)┌ to iutara, o San don ga nan to iu de arō zo? | Chito│ had said Miss to say will be a little└ thus if he had said, what would Miss San say? Reflect┌ kanayete, gorōjimase. "Ata! name-kŭsatta kodettchi ( detzu-|chi ) │ reflecting look ( interjection ) ( see vocab. ) little apprentice└ ing a little, be so good as to look. "What! ( you) conceited little apprentice face!
┌ "dzura! Washi ga kokoro ga yugande arō ga, san kaku ni│ I of heart distorted 3 comer└ My heart may be depraved, it may have be┌ "natte | arō ga, onore ga sewa ni naru mono ka? Onore│ having become you of trouble to become thing ? yourself└ come three-cornered, but has it anything to do with you? Mind
┌ "oboye-|te ketsukare! Shō-ben tarete mo futon no sen-daku wa│ remembering ( see vocab.) even mattress the washing└ "your own business! Even when you make your water, I won't wash ( your)┌ "shite | yari wa senŭ" to, tsuno no hayenŭ oni no yōni nari│ doing to give not to do horn not to grow devil like to└ "mattress for you," thus ( saying ) sho becomes a devil without the horns.
┌ masuru. | Kore wa o San don no koto bakari ja nai.
│ become this affair only ( de wa ) not to be└ This is not Miss San's affair only.
┌"Iya! nani! Gunda | Bei dono o kami-shimo no go mon│

ah! why! Mr. ( see voeab. ) cognisance└"Hola! Mr. Gunda-Bei, the cognisance on your costume appears a little o' one┌ "ga sŭkoshi kata-yotte miye-|│ a little side-approaching to ap└ "side."――――――――――――――――――――――――――――――――――――――(Notes to page 12.)Dzura [ 1, 4] is tsura with the nigori. The word is never used but in a bad sense, as 'phiz;' kawo iscorrect.

Iutara [ 2] for iutaraba.

an to, etc. [ 2] lit., 'to say that what, will she be?' an for

nani. De marks the predicate. Arō. The future very frequently has a potential signification. See alsolines 4 & 5. Zo, an emphatic particle translated by putting "would" in italics.

San [ 2] . The Chinesecharacter for San here shows that, like many Japanese names, it is translateable. It is simply, Three.
Chito [ 3] same as Chitto [ 1] .

Gorōjimase [ 3] . See vocabulary. Look, that is, see and think what

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⽇本研究センター教育研究年報

she would be likely to say.
of petit crevé.

第６号 (2017.9)

ame-kŭsatta [ 3] , lit. raw-rotten. Rotten before he's ripe. Reminds one

Ko-dettchi-dzura [ 3,4 ]. As Charlotte might call Oliver Twist "Workus."[4] vulgarly for Watakŭshi.

Washi

Ga [ 4,5] . The first ga in this sentence is the sign of the genitive case,so is the fifth; the second denotes that kokoro is the nominative to arō; in the third and fourth
instances ga has the force of, although it is not quite equal to 'but.'

Onore ga Sewa, etc. [ 5] , morelit., Is it a thing that becomes your trouble? Is it to be a trouble to you? I won't trouble you to mend it!
Ketsukare [ 6] is an insulting auxiliary used in the same way as the polite auxiliaries nasare andkudasare.

Sen-daku, etc. [ 6, 7] . Sen, to wash, is Chinese; arau is the Japanese verb. Daku is takuwith the nigori. There is an idiomatic piling up of verbs here ; more lit., The washing of the mattressdoing, I will not do the bestowal. Yari wa senŭ is a strong negative for yaranŭ.
is understood.

To [ 7] , Iute, saying,

Tsuno, etc. [ 7] , lit., She becomes in the manner ( yō) of a not-growing-of-horns

devil. The Japanese devil, like our own, is represented with horns.

O and go [ 9], Honorifics.

【 13 頁 】┌ "masuru." Gunda-Bei shĭkatsŭberashu kata-ginu wo tadashite |│ -pear precisely shoulder silk having adjusted└ Gunda-Bei having adjusted bis coat with great nicety┌ "Kore wa, kore wa, o ki wo tsukerare, sen-ban katajikenō│ this this mind 1,000 10,000 grateful└ "Ah, I see, I feel infinitely obliged ( to you) for noticing it.
┌ "zonzuru. Nani nari | to mo, sō-ō no go yō mo gozaraba,│ to think what to be even suitable service even if there should be└ "If there should be any, be it what it may, suitable service ( for you) I┌ "uketamawaru de gozarō" to, | ureshi-sōna kawo shĭte aisatsu seraruru.
│ to listen will be joyful like face making reply to make└ "will attend to it," thus ( saying) forming a pleased countenance, he makes reply.
┌

Koitsŭ ga machiga-|ute; ― "Toki ni, Gunda-Bei dono, sokka│

This fellow time in you└

If this fellow differing: "By the bye Mr. Gunda-Bei, I cannot┌ "no go shinjutsu hanahada motte | sono i yemasenŭ; chito kokoro│ heart that meaning not to get a very little└ "make out the meaning of your heart at all; be so good as to┌ "wo shōjiki ni o mochi nasare; kokoro no | yugami ga miyete│ upright -ly to hold distortion being visible└ "keep it a little honest; the depravity of the heart being visible is- 100 -

⽇本研究センター教育研究年報第６号 (2017.9)┌ "hanahada migurushu gozaru" to iutara, | dō sura de arō zo?
│ very painful to see is if he said how to do will be└ "very painful to see," thus had said, what would he do?
┌ Katana ni sori-utte, tsuba uchi-narashi, | tachimachi ninjō ni oyobu│ sword ( vocab.) guard ( vocab.) immediately sword-edge to come to└ Turning up the back of his sword, noisily slamming the guard, immediately it will come to a
┌ de arō.
│ will be└ sword fight.
┌

Nanto, hito wa, karada no koto |│mankind body affair└

Well! well! as to man, if one takes trouble――――――――――――――――――――――――――――――――――――――(Notes to page 13.)
Ki wo tsukerare [ 2] , lit., to apply the mind. Pass. voice used as an honorif.
Sen-ban, etc. [ 2] , lit., ten million grateful I think.
ani nari to, etc. [ 2] . Shite, doing, is understood after to.
Uketamawaru de gozarō [ 3] lit., to listen ( the listening) will be. The honorifics go, gozaraba,

gozarō, are sufficient without employing a pronoun of the first or second persons.
Second To [ 3] Iute, saying, is understood.
Seraruru [ 4] , honorific form for suru.
Koitsu [ 4], nom. to iutara [ 7] . "If this fellow differing thus had said."
Machiga-[ ute [4, 5] , machigōte necessarily written thus to show the division of the lines; au = ō,see General Notes.
Hanahada motte [ 5], an adverbial phrase, lit., very much taking. The sense is more lit., your heart,very much I do not get its meaning.
Hĭto wa [ 9], the force of wa is well exemplified here. See note, p.2.

【 14 頁 】┌ sewa shĭte yaru to, metta ni ureshigatte naosŭ: kokoro no |│ trouble doing to give if extremely joyful-feeling to mend heart└ for his body, feeling much pleased he amends ( it) : if there is a
┌ sewa wo suru hĭto ga aru to, makkuro ni natte, hara wo│ to do man to be if very black having become belly└ man to take trouble for ( his ) heart, having become very black, getting into a- 101 -

⽇本研究センター教育研究年報第６号 (2017.9)┌ tate, | sono kokoro wo naosō to senŭ wa, dō iu hiyōshi no│ vetting up that will mend not to do how to call harmony└ passion, ( his ) not amending ( his ) heart, from a how-called mistake┌ machi-|gai de, kore hodo made mayōta mono de gozarimashō│ mistake from this quantity as far as gone astray thing can it be└ in harmony, can so great an error arise?
┌ zo? | Kore wa yoso no koto de wa nai. O tagai ni, tai│ this elsewhere affair not to be you & I to more
└ This is not the affair of others. To all of us, more
┌ ka shō ka, | iro kaye shina kaye, konna machigai wa yete
│ or less this sort error getting ( at )└ or less, in all ways, this sort of error is apt to occur.
┌ aritagaru | mono de gozarimasŭ. Yō go gimmi wo nasarimase. |│ well examination please to do└ Examine well ( into this ) .
┌Kore ga kore, katachi wa hĭto no me ni kakaredomo,│

this appearance men eyes altho' it affects└

It is this, because although outward appearance strikes,┌ kokoro wa hĭto no | me ni kakaranŭ yuye, yugande atte mo,│ not to affect because bent being even
└ the heart does not strike men's eyes, thinking that it is not┌ magatte atte mo, |│ twisted└ distressing even being――――――――――――――――――――――――――――――――――――――(Notes to page 14.)
Koto sewa shĭte [ 1], more lit., affair-trouble doing.
To [ 1]; sureba, if one does, is understood.
Kokoro etc. [ 1 etc. ] More intelligibly, What can we call the discordant condition of mind which
gives rise to such an error as not alone not amending one's faults when they are pointed out, but also
working oneself into a passion at the very suggestion.
Hara wo tate [ 2], see vocab.
Kore hodo made [ 4], translate, 'so great,' 'so much'
Mayōta mono [ 4], a going astray, an error.
De gozarimashō [ 4 ]. The future often has a potential meaning. De marks the predicate.

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⽇本研究センター教育研究年報第６号 (2017.9)

Zo [ 4], an emphatic particle.
O tagai ni etc. [ 5] The sentence is somewhat of a crux, but the interlinear translation is offered.
Aritagaru seems to be for aritaki aru, to be desirous, to be apt to.
Kore wa etc. [ 5] that is to say, it concerns ourselves closely.
Iro kaye shina kaye [ 5], lit., colour change, article change, an idiomatic expression meaning, 'inall ways.'
Yō go etc. [ 7, etc.] more freely, Examine well into the cause of this mistake. It is the following:outward appearances strike our eyes, but the heart does not, and therefore we do not consider the
deformity of the heart to be distressing. It is from this want of discrimination that the mistake arises.

【 15 頁 】┌ kurushiu nai to, kono mufumbetsu kara okoru koto ja. Kore |│ painful not to be this non-discrimination from to arise affair ( de aru)
└ bent, even being twisted; it arises from this want of discrimination. Because┌ ja ni yotte, sŭkoshi mo yudan wa narimasenŭ.
│(de aru) a little even negligence does not become└ this is the case, there ought not to be even a particle of negligence.
┌

Aru tokoro no | danna dono ga dai-dokoro ni i-nebutto iru│

to exist place master Mr. kitchen dozing to be└

The master of a certain place calling up Chōkichi ( who was) dozing in the kitchen┌ Chōkichi wo yobi-oko-|shĭte, "Kore! Chōkichi; o kyakŭ sama ga│ calling up guest gentleman└(says ) , "Here! Chōkichi; the guests have already┌ mō o kayeri nasareta: | oku ni aru sake ya sakana wo dai-kokoro│ already to return have pleased to do back to be wine or fish kitchen└ departed: the having carried the wine or fish ( that ) are in the back┌ ye hakonda ga yoi." Chō-|kichi, me wo kosuri-gosuri,│ into having carried good eye to rub└(part of the house) into the kitchen, is good." Chokichi rubbing his eyes,┌ fusho-busho ni henji shi nagara, | oku ye itte, sokora wo│ unwilling -ly answer to make whilst having gone thereabouts└ having gone to the back ( of the house) whilst unwillingly answering, when he looked┌ mireba suzuri-buta yara kobachi yara, | umai mono no sei-zoroye│ when he saw a lacquer tray or little bowl sweet the display└ round, what with lacquer trays, what with little bowls, the display of dainties ―- 103 -

⽇本研究センター教育研究年報第６号 (2017.9)┌ ―(kowai mono ja!)― Tare ga sai-|soku mo senŭ ni, me no tama
│ terrible ( de aru) anyone instigation not to do ball└(what a terrible thing it is!) ?Without anyone's instigation, rolling about┌ ga kiyoro-tsuki-dashi, "Nan ja ? |│ rolling about└(his ) eyeballs, "What is this?
――――――――――――――――――――――――――――――――――――――(Notes to page 15.)
To ( omōte, thinking, understood) translated last page by, 'thinking that.'
Okoru koto ja [ 1 ], lit., it is an arising affair, i.e., the mistake of attending to the body and not tothe heart.
Oku, etc. [ 5] , i.e., you had better take the wine, etc.
Kosuri-gosuri [ 6] ; shĭte, doing, is understood.
When nagara [ 6 ] is employed with a verb, it is always attached to the root form.
Suzuri-buta [ 7]. The nigori here is a vulgarity. It should be suzuri-futa.
Tare ga [ 8], more lit., as to ( the) anyone's not doing even instigation.
Kiyoro-tsuki-dashi [ 9 ], see note p.8.
an ja [ 9] (for nani de aru) , what is it!

【 16 頁 】┌ "koitsŭ wa uma-sōna mono ga tanto aru; suzuri-buta wa tama-|go│ dainty like plenty to bo lacquer tray egg└ "As to these here, there are plenty of dainties; the lacquer-tray, ( was ) an
┌ "no maki-yaki, tatta hito-kire haka nokotte nai. Yō kū | kĭyaku
│ roll roast merely one slice left not to be well to eat guest└ "omelette, there is not left other than one slice merely. Well-eating guests┌ "ja. Koitsŭ wa nan ja? Ha, ha-a! kama-boko ja sō-|na" to,│(de aru) ( de aru) ( de aru) like└ "they are! As to this here, what is it? Ha! it is like a baked mince of fish," thus ( think┌ hito-kire tsumande kuchi ye hōbari, katawara wo mireba |│ mouth side when he saw└ ing) , taking up a slice ( and ) stuffing it into his mouth, when he looked aside there are┌ ii-dako ga nanatsŭ yatsŭ Nankin no domburi no naka ni kuruma│ seven eight bowl middle wheel└ seven or eight cuttle-lish seated in a circle in a Nankin bowl,- 104 -

⽇本研究センター教育研究年報第６号 (2017.9)┌ za ni | zazen shĭte iru. "Koitsŭ wa yerai" to, tsumamu│ seat doing to remain choice└ lost in meditation. "This here is choice!" thus ( thinking) , just as he was┌ tokoro ye | danna no ashi-oto,― "Kore de wa naranŭ" to,│ master foot sound this└ picking it up, the footsteps of ( his ) master!" This will never do 1" thus ( thinking) ,┌ tamoto ye oshi-komi, | chōshi saka-dzuki wo utsubuite toru, hĭyōshi│ sleeve to thrust to put in stooping to take└ thrusting ( it ) into ( his ) sleeve, stooping he takes the sake bottle and cups, just as┌ ni ii-dako ga tamoto | kara koro-goro to,― danna me-bayaku,│ from roll roll eye-swiftly└(he) does so, the cuttle-fish rolling from ( his ) sleeve, the master quick-eye'd-ly ( says )┌ "Sore wa nan ja?" |└ "What is that?"――――――――――――――――――――――――――――――――――――――(Notes to page 16.)
Koitsŭ [ 1, 8, 6 ], vulg. for kore, 'these,' trans, 'these here.'hoka, 'other.'

Haka [ 2] vulgar pronunciation ofYō, etc. [ 2, 3] . The absence of honorifics shows that Chōkichi was in no pleasedmood with his master's guests.

Sōna to [ 3, 4] . Omōte, 'thinking,' is understood.

Tsumande [ 4]for tsumamite, part. of tsumamu ( line 6) , 'to pinch, to take up with the finger and thumb.'[4], hō hari; lit., check-to-stretch.
combined.

Ii-dako [ 5 ] . Ii, 'boiled rice,' tako, 'cuttle-fish.' A dish of the two

Zazen [ 6] , 'meditation.' A term used by the Zenshū sect of Buddhists. The preacher

indulges in a little jocular profanity.

Kurumaza, etc. [ 5, 6] , lit., remain doing zazen in a wheel-seat.

Yerai [ 6], used here in the way in which we say "This is jolly."
understood.

HōbariTo [ 6] . Omōte, 'thinking,'

Tokoro [ 6] here used for 'occasion.' It more generally means 'spot' or 'place'; tsumamu

tokoro ye,' at the picking up occasion, i.e., just as he was picking it up. See also note p.18.

Danna

no ashioto [ 7] . The sentence breaks off abruptly, leaving the impression of surprise, as we might say,When, lo! the master's footsteps.
be,' 'will not do,' etc.

aranŭ [ 7] , lit., does not become; the idiom, form for, 'must not

Chōshi [ 8] , a porcelain sake bottle.

which sake ( which becomes saka in compos. ) is drunk.

Sakadzuki [ 8 ] , shallow cups fromHĭyōshi [ 8] , beating time to music. As it

were, in unison with his stooping to take the sake-bottle. Trans. 'just as he does.'

Koro-goro [ 9] , anadverb; koro repeated with the nigori. Another instance of a figurative breaking off in the middle ofthe sentence, which perhaps might be completed thus, koro-goro to shĭte korobu, i.e., rollingly ( tocoin a word) doing it rolls down.

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⽇本研究センター教育研究年報第６号 (2017.9)【 17 頁 】┌ Chōkichi nukaranŭ kawo de, tatami wo tataite, "Ototsui koi,
│ innocent face with mats beating day before yesterday└ Chokichi with an innocent face, beating the mats, said, "Come the day be┌ "ototsui koi" | to mōshimashĭta. Nambo kumo ashirai│ come said how much spider treatment└ fore yesterday: come the day before yesterday." Howsoever much he may┌ ni shĭte mo, ii-dako wa | kumo ni wa miyenŭ.
│ doing soever cuttle-fish not to seem└ treat them as spiders, the cuttle-fish will not look like spiders.
┌"Kakuretaru yori arawaruru wa nashi" ja. |│to be hidden than to be manifest not to be└

It is ( the saying) , "Than that which is hidden that which is manifest is not ( other) ."┌ Kore ja ni yotte, hĭto no kokoro wa kakusaremasenŭ. Kokoro│ man heart not to be hidden└ In regard to this being so, the heart of man cannot be concealed. When┌ ni | ikari ga aru to, hĭtai ni awo-suji ga tachimasuru. Kokoro ni│ anger to be when forehead blue vein to arise└ there is anger in the heart, blue veins arise in the forehead. When there is┌ kanashi-|mi ga aru to, me ni namida ga ukami; kokoro ni│ sadness eye tear to swim
└ sadness in the heart, tears swim in the eyes; when there is┌ ureshimi ga | aru to, hōbeta ni yekubo ga iri; kokoro ni okashimi│ joy cheek dimple to enter merriment└ joy in the heart, dimples come in the cheeks; when there is merriment┌ ga aru | to, warai-gawo ni narimasuru. Kore mina kokoro yori
│ laughter face to become all from└ in the heart, ( the face) bocomes a laughing face. All these being done from the┌ shĭte, kawo ye | demasuru. Me ni namida ga dete, kokoro ga│ being done come out eye tear coming out└ heart, come out into the face. It is not ( that ) tears having started in the eyes, the┌ kanashiu naru no de wa |│ sorrowful to become ( mono)└ heart ( afterwards ) becomes――――――――――――――――――――――――――――――――――――――- 106 -

⽇本研究センター教育研究年報第６号 (2017.9)(Notes to page 17.)
Tatami [ 1 ], the rice-straw mats which are laid down in Japanese houses.

Ototsui koi [ 1]. A

charm used to drive away spiders. Like our children's "Rain, rain, go to Spain"; "Lady bird, ladybird,
fly away home," etc.

ambo, etc. [ 2] , more lit., 'howsoever much doing spider-treatment, as to

cuttle-fish they do not seem spiders.' Observe the force of wa here, contrasting the two objects, seenote p.2.

Kakuretaru [ 3 ] . Written form of kakureru: the quotation is from some book. Hoka,'other,' is understood before wa. The meaning is evident.― That which is hidden and that which ismanifest are ( will be) the same. Nothing remains concealed. Murder will out. Tout se sait.
Kakusaremasenŭ [ 4], neg. pass. of kakusareru, 'to be hidden ( by some one) '; used as a potential.
Kakureru, 'to be,' or 'remain, hidden'; kakusu 'to hide ( anything) .'Kokoro ni ........ narimasuru [ 5to 8] This is an excellent example of the rule in Japanese syntax, ― "When two or more verbs are
co-ordinated in the same sentence, the last only receives the inflection which properly belongs to all,those which precede being placed in the root form" ( Aston's Written Grammar, p.31) . Here ukami andiri are roots, while narimasuru is the present tense.

Kanashi-mi [ 5] , ureshi-mi [ 6] , okashi-mi [ 7] .

These are all adjectival roots with the termination -mi which forms the derived noun.

o [ 9] neednot be translated. More lit., kanashiu naru no is 'a sorrowful-become thing.' The idiom is one of thecommonest in Japanese.

【 18 頁 】┌ gozarirnasenŭ. Hĭtai ni suji ga tatte, ato-kara hara no tatsu no |│ forehead veins having arisen afterwards belly to arise ( mono)└ sorrowful. It is not ( that) the veins having swollen in the forehead, we ( after┌ de wa gozarimasenŭ. Nani-goto mo kokoro ga saki ja. Sono
│ what thing even front ( de aru)
└ wards ) become angry. "Whatsoever it be, the heart is foremost. All┌ kokoro ni | omou tokoro wa mina katachi ye arawaremasuru.
│ to think all appearance to become manifest└ the thoughts in that heart become manifest externally.
┌

Kore wo "uchi ni makoto areba hoka ni arawaruru" to│inside truth if there be outside to become manifest└

This is called ( in the text ) "if there be truth within, it becomes manifest without."┌ mōshimasŭ. Nan to, kore de mo kokoro no yugami ga |│ to be distorted└ What! notwithstanding this, can the deformity of the heart be a thing┌ kakusareru mono de gozarimashō ka.

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⽇本研究センター教育研究年報第６号 (2017.9)│ to be hidden ( future )└ to be hidden?
┌

Kuchi-gotaye mo kokoro no wadzurai, | hana-uta mo kokoro│

both disease and└Both surly answers to superiors and muttering to oneself are diseases of the┌ no wadzurai; hayō yōjō wo itashimasenŭ | to, tachi-wadzurai wa│ quickly not to do if to stand disease└ heart; if you do not quickly attend to yourself, the chronic disease is┌ hombuku ga mutsukashii. Moshi tai-biyō ni nari-|mashĭte wa,│ recovery difficult if great disease having become└ difficult of recovery. If it becomes a grave disease,┌ Giba Henjaku ga haizai de mo, dō mo itashĭ-|kata wa gozari│ of consultation howsoever to do side is└ even with a consultation of Giba and Henjaku, there is no help for it.
┌ masenŭ. Saru ni yotte, sono tai-biyō ni naranŭ |│ not that
└ In regard to this being so, before it becomes that grave――――――――――――――――――――――――――――――――――――――(Notes to page 18.)
Hara no tatsu [ 1] . See vocab.

Tokoro [ 3] , which chiefly means 'place,' sometimes, as here,

signifies circumstance, and is equivalent to koto. Omou tokoro, a thinking circumstance, i.e., what one
thinks; tokoro thus supplying the place of a relative which does not exist in Japanese. ( See also note
p.16. )

Kuchi-gotaye [ 5] , lit., mouth to reply.

Hana-uta [ 6] , lit., nose-song, trans., muttering;tsubuyaki seems to have a similar signification. The audience consists perhaps chiefly of women of thelower class.

Yō-Jō [ 6] , ( Chi.) fostering, the taking care of oneself generally, attention to health indiet, clothing, etc. The Japanese equivalent is sei wo yashinau; 'to cherish life.' The meaning is, if you
do not take the disease in hand in time, it becomes chronic and then cure is difficult. There is here atransition from the heart to the body without breaking off. A common figure in Japanese.
Henjaku [ 8] . "Famous Indian and Chinese physicians." ( Mitford.)
no how soever a doing side.

Giba andDō mo, etc. [ 8] , lit., there is

Sono, etc. [ 9] , lit., inside the not becoming that grave disease. A

common idiom.

【 19 頁 】┌ uchi, shingaku wo o sŭsŭme-mōshimasuru. Ichido hon-shin wo│ inside heart learning to persuade I say ( polite ) one time original heart- 108 -

⽇本研究センター教育研究年報第６号 (2017.9)└ disease, let me persuade you to the study of morality. When once you compre┌ go ye-|tokŭ nasaremasuru to, kimĭyōna mono ja. Chĭyotto shĭ-|ta│ to comprehend to do when wonderful slightly done
└ hend the original heart, it is a wonderful thing. Even a slightly done
┌ mibĭki migatte de mo, jikini mune ye kotayemasuru.
│ partiality selfishness even soon breast to penetrate└ bias or selfishness, soon affects the breast.
┌

Kore ni tsuite, aru hĭto mayekata mono-gatari no tsuide│this to exist man previously└

Connected with this, is the thing told by a certain man in the course of old┌ ni | saru riyō-gaye-ya no aruji no tokui no hanashi nari tote |│ certain money to change house master to be└ story-telling, mentioning ( tote ) that it was ( nari ) a favourite story of the master of a cer┌ mōsaretaru wa ; ―│ the thing told
└ tain money-changer's shop.
┌

Riyō-gaye tosei wa kin-gin no yoshi-ashi wo | mi-wakuru ga│

business gold silver good bad to see to distinguish└

As to the money-changing business, distinguishing the good and bad of gold and┌ kanyō ja. Sono mi-wake yō wo ko-mono ni oshi-|yuru ni,│ essential ( de aru) that to see distinguish manner shop-boy to teach└ silver is essential. In teaching the shop-boys the mode of distinguishing ( them) ,┌ sono iye-iye nite chigai aredomo, kono riyō-gaye-ya no | aruji│ those in difference altho' there be this└ altho' there be differences in various houses, as to the system of instruction of tho master┌ no oshiye-kata wa, hajime yori sŭkoshi mo akugin wo misezu |│ to instruct side beginning from a little even bad silver "not to show
└ of this money-changer's, not even in the least showing ( them ) bad silver from the commencement――――――――――――――――――――――――――――――――――――――(Notes to page 19.)
O sŭsŭme, etc. [ 1] , lit., I say persuasion. This is the polite way of putting the first person. For thesecond, nasaru is used instead of mōsŭ, as may be seen in the next line.

Yetokŭ nasaremasuru [ 1,2], to do comprehension. The address is in the second person to those present, and for that reason also
an honorific go precedes yetokŭ. See remarks on sureba p.32.
have attained to is a wonderful thing.

Kimĭyōna, etc. [ 2] , i.e., what you

Jikini etc., [ 3 ] , lit., soon it penetrates to, or reacts on, the- 109 -

⽇本研究センター教育研究年報

breast.

第６号 (2017.9)

Tsuite [ 4] , part, of tsuku, 'to stick.' The passage which contains this story appears to berelated from a book in the written language, and many of the written forms are retained in thepreacher's version.

Tsuide [ 4 ] , part, of tsugu, 'to join on.'Saru [ 5] sa aru, 'thus to be.'Tokui

no hanashi [ 5] . Tokui is forte, speciality, skilfulness, and thus the phrase seems to mean that thestory is one of the skilfulness of the master, one that redounded to his credit and that he was fond oftelling; a story that exhibits a little boastful vanity. Tokui no kawo, a pleased countenance; tokui na
koto, a thing in which one excels; tokui no kĭyōgai, easy circumstances; ano hĭto wa Yokohama dehanahada tokui de gozarimasŭ, that man is very much pleased with Yokohama. These examples showthat tokui has many senses, and it eventually comes to mean, 'a customer,' i.e., one accustomed.
[5], for to iute, 'thus saying.'

Mōsaretaru, [ 6] written form.

【 20 頁 】┌ tada yoroshiki kane wo nichi-nichi ni mise-oki, shĭkato yoki kano
│ only good money every day to show to pat folly good└ displaying ( before them) only good money every day, when ( koro) they fully┌ wo | mi-oboyetaru koro, zoto akugin wo misureba, tachi-machi ni |│ to look to remember time stealthily if lie shows sadden -ly└ know good money, if one stealthily show ( them) bad money, suddenly the┌ ashiki kane to shiru koto kagami wo terashĭte mono wo miru ga│ bad that to know circumstance mirror causing to reflect to see└ knowledge that ( it is ) bad money resembles the seeing an object, having caused a mirror┌ | gotoshi. Kore, ichi-mokŭka ni akugin to mi-kiwamuru koto wa│ like unto this one glance that to see to decide└ to reflect. This distinguishing at a glance that it is bad money,┌ saijo no | kane wo mi-oboyetaru yuye nari. Kaku no gotoku│ best because to be thus like└ is because they recollect the appearance of the best money. When they are taught in┌ oshiyuru toki wa | kono komono shōgai akugin wo mi-son-zuru koto
│ to teach time these shop-boys life-limit to mistake└ this way, these shop-boys their lives long do not mistake bad money┌ nashi to mo-|saretaru yoshi uketamawarimashĭta. Kono hanashi│ not to be thus the saying purport have heard this story└ thus I have heard. Although I know
┌ no hongi wa | zonjimasenedomo, dōri ni oite wa naruhodo mottomo│ true-false although I do not know principle really most- 110 -Tote

⽇本研究センター教育研究年報第６号 (2017.9)└ not whether this story is true or false, in principle this really excellent mode ( kata) of┌ na | oshiye-kata jitsuni abunage no nai keiko de gozari-|│(naru ) to teach side indeed danger not to be practice└ teaching is indeed a training devoid of danger――――――――――――――――――――――――――――――――――――――(Notes to pane 20.)
Yoroshiki [ 1], written form. The spoken is yoroshiu.
Shĭte, doing, is understood after shĭkato [ 1] .
Yoki [1] , written form. The spoken is yoi.
Koro [ 2] is for toki, which is the word used in the spoken language. [ an exact parallel.
Akugin [ 2 and 4 ] , lit., bad silver, has here the sense of bad money. The French argent is
Ashiki [ 3] is again a written form.
Ashiki kane, etc. [ 3] , naru, to be, understood before to.
Akugin [ 4] , naru, to be, is understood before to.
Kaku and gotoku [ 5] are written forms. More lit., as to the teaching-time like thus.
Kono, etc. [ 6] , more lit., these shop-boys, ( their) lives long, the mistaking-circumstance of badmoney is not.
To, etc. [ 6] , more lit., the saying-thus-purport, I have heard.
i oite [ 8] is simply the same as nite, in.
Abunage [ 9] -ge is a termination which converts an adj. into a noun. It is identical with ki, spirit,and thus abunage means the spirit of danger, i.e., dangerousness.

【 21 頁 】┌ -masŭ. Shĭkashi nagara, saijō no kane wo mi-oboyete mo, han-|│ but best money to see-remembering even half
└ But even after they were well acquainted with the beet money, if for┌ ki ichi nen hoka shōbai wo shite, kingin wo tori-atsŭkawa-|nŭ to,│ year one year other business doing gold & silver to take not to handle if└ half or a whole year doing other business, they do not handle gold or silver,┌ mata moto no shirōto-gata dōyō ni narite, yoshi-ashi wo | mi│ again origin a non-professional In the same manner having become good bad to see└ having again become like non-professionals as they originally were, it said ( i.e., the book )┌ wakuru koto ga dekimasenŭ to mōsaremashĭta.
│ to distinguish affair they cannot it said
└ that they cannot distinguish good from bad.

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⽇本研究センター教育研究年報┌

Kore de, | yō go gaten wo nasaremase. Hĭto tabi hon-│

this by well comprehension one time original└

By this please to understand well. When you are once

第６号 (2017.9)┌ shin wo mi-oboye-|masuru to, sono ato kara, sŭkoshi bakari│ heart so soon as that-after-from a little only
└ well acquainted with the original heart, thenceforward even if only a little selfish┌ no mibiiki mi-|gatte ga dekite mo, jikini shireru. Naze nareba?
│ selfishness being produced even soon to be known why└ ness springs up, it is soon known. Why?
┌ Honshin | no akiraka naru muri no nai koto wo mi-oboyeta│ bright to be wrong to be not└ Because one has a recollection of the bright faultlessness of the original heart,┌ yuye, | chĭyotto demo murirashii koto wa naka-naka uketsŭkeru |│ because a little even fault-like thoroughly to admit of└ even a little fault-resembling thing――――――――――――――――――――――――――――――――――――――(Notes to page 21.)
Mōsaremashĭta [ 4] . Refers apparently to the book from which the story is taken.
Mibiiki migatte [ 6,7]= mi hiiki mi katte, self-party, self-convenience. The phrase is one thatfrequently recurs, and simply means 'selfishness.'
aze nareba [ 7] -ba is wa with the nigori, and the phrase is 'in regard to its being, Why?' or 'Why
is it? or simply 'Why?'【 22 頁 】┌ mono de wa gozarimasenŭ. Shĭkashi mata, honshin ni tōzakari, |│ original heart└ is utterly inadmissible. But again, if one falls away from and┌ honshin wo mi-wasureru to, izen no tōri makkuro ni natte, |│ to see to forget if former like very black having become└ forgets the original heart, having become quite black as formerly,┌ akugin ga miye-nikū narimasuru. Go yō-jin wo nasare-|mase.
│ bad money to see difficult becomes watchfulness└ the bad money becomes difficult to be distinguished. I beg you to be watchful.
┌

Warū suru to, honshin ja yara akushin ja | yara, ware to│

bad to do if ( de aru) will it be bad heart by oneself- 112 -

⽇本研究センター教育研究年報└第６号 (2017.9)

If one acts badly, whether it be the original heart, or a bad heart, by oneself┌ waga-de ni gaten ga yukazu. Sono kurai | kokoro kara omoi│ one's own hand comprehension not to go this dark heart from to re└ singlehandedly one cannot understand. Because of this benighted heart, if what
┌ tsŭku ho do no koto ga omou yō ni yukanŭ | to, "haa, sū; haa,
│ solve on amount to desire fashion not to go ( interjections)└ ever he intends does not go as he desires, he is obliged, saying┌ sū" to, kata-de-iki wo senĭya naranŭ. Nangi | na mono ja.
│ shoulder breath if one do not not to become painful ( de aru)
└ ha! and su! to sigh. It is a painful matter.
┌ Semete damatte nado ireba yokeredo, | karisome ni mo,│ at least being silent &c. If he should remain altho' it were good trifle even
└ Although it would be better if at least he should remain silent or so, even in trifles,┌ "kurushii, setsunai" to, hara no uchi no yugami |│ distressed uneasy belly inside twisting└ saying that he is distressed and uneasy, in case he meets people he betrays――――――――――――――――――――――――――――――――――――――(Notee to page 22. )Tōzakari [ 1], to become distant from, to be estranged.
Miye-nikū [ 3], to see-difficult, hard to be distinguished. Mi-nikū is ugly.
Waga-de [ 5] , de is te, hand, with the nigori.
Gaten ga yukazu [ 5 ], comprehension does not go. Similar to the idiom in French; ça ira,
Comment ça va? &c.
Omoi-tsŭku hodo no koto [ 6 ]. the thing amounting to one's intentions.
Senĭya ( for seneba) naranŭ [ 7] if one does not do so, it does not become. A very common
idiom, meaning, one must do so.
To [ 9] Iute, saying, is perhaps to be understood. The meaning then is that he betrays the depravityof his mind to every one he meets, by complaining of being distressed and uneasy even on the smallest
occasion.
Hara no uchi, &c. [ 9] The Japanese place the mental seat in the stomach. Lit., the twisting of theinside of the belly; internal crookedness; mental distortion.

【 23 頁 】┌ wo hĭto ni ōte wa hakujō wo itashimasuru. Sari to te wa, |│ people meeting to confess he does

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⽇本研究センター教育研究年報第６号 (2017.9)└ his mental distortion. This being so,┌ komatta mono ja. Kore ja ni yotte, nani to zo, ichido hon-|│ painful ( de aru) In regard to this being so by all means once original└ it is a painful case. By all means, therefore, I would that┌ shin no shōgin wo mi-oboye, jinyoku no akugin wo mi-son│ heart genuine money to see remember man-greed bad money to see-mis└ you and I should not depart from the path all our lives, so that ( yō) we should once for all┌ zenŭ | yō dōzo o tagai ni isshō michi ni hanarenŭ yō ni itashĭ-|│ take-not fashion mutually life-long path not to stray from would wish└(ichido) see-remember the original heart which is the good money and not see-mistake┌ tō gozarimasŭ.
│ to do└ greed which is the bad money.
┌

Kore ni tsuite, omoshiroi hanashi ga | aru. Tsuide ni│

this sticking amusing story is in the course└

In connection with this, there is an amusing story. Be so good┌ kiite kudasarimase. Aki mo yo-samu ni nari-|mashita koro,│ hearing be so good autumn already night-cold became time
└ as to listen. In autumn when the nights had already become cold,┌ sō-ō ni kurasŭ chōnin shu ga go roku nin ii-awasete | shĭka
│ suitable -ly to live merchant ( plural ) 5 6 men to speak-causing to meet deer
└ five or six well-to-do merchants having consulted together, ( thinking) they will go in order┌ no ne wo kiki ni yukō to, nani ga bentō sasaye wo | yōi│ belling to hear will go ( see notes ) pic-nic box wine flask preparation└ to hear the belling of the deer, having got ready the pic-nic box and wine
┌ wo shi, aru yamadera ni kokoro-yasui oshō ga aru. |│ to do to exist mountain-temple intimate priest to be└ flask, there was a friendly priest ( who lived ) in a certain mountain-temple.
――――――――――――――――――――――――――――――――――――――(Notes to page 23.)
Wa [ 1] the force of this particle is well instanced here; as to, in the case of, meeting people.
Hakujō wo itashimasuru [ 1] lit., he makes disclosure, i.e., he involuntarily betrays his condition.
Hanashi [ 5 ] root of hanasu, to speak, taken as a noun.
arimashĭta koro [ 6, 7]; lit., the became-time, i.e., when it had become.
Sō-ō ni kurasu [ 7], suitably to live, well-to-do.

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⽇本研究センター教育研究年報第６号 (2017.9)

Kiki (root ) ni [ 8], in order to hear; kiku ( infin. or pres.) ni, in the hearing, whilst hearing.
To [ 8], omōte, thinking, must be supplied here, vide Vocabulary under To.
ani ga [ 8] , a detached, filling-up phrase, like the 'and so' of the story-tellers of our youth; lit.,
something.
Aru yamadera [ 9], an existing, i.e., a certain mountain temple, -dera is tera with the nigori incomposition.

【 24 頁 】┌ Kore wo kokoro-ate ni tadzŭne-yuki, kĭyaku-den wo kari-uke, |│ this ( priest ) relying to visit to go guest room to hire to receive└ Relying on him they went to pay a visit, to engage the guest-room,┌ tomari-gake no yusan.
│ to stay all night-to set about excursion.
└ the excursion was a stay-all-night one.
┌

Shika no ne wo machi-wabite, uta wo | yomu hĭto mo ari,│deer belling to wait suffering poetry persons to be└

Being tired waiting for the belling of the deer, some persons compose poetry,┌ achira de wa shi wo tsŭkuri, kochira de wa hok-|ku, saitsŭ
│ there to make here
└ there they make Chinese poetry, here they make hokku, passing┌ osayetsŭ. Iri-ai no koro ni natte mo tonto shĭka ga | naki│ twilight time having become even at all do└ the wine-cup. Even when it became the time of twilight, the deer do not bell ( cry ) at
┌ masenŭ. Shōya ni natte mo, yotsŭ ni natte mo│ not bell beginning night four
└ all. Even when it became the early part of the night, even when it became ten┌ shika no | ne wa issai kikoyezu, "Kore wa dō ja? mō│ not to hear this how already└ o'clock, the cry of the deer not being in the least audible, "How is this? the deer┌ "shika ga naki-|sōna mono ja" to, matedomo nakazu. Soro-soro│ to cry like thing altho' they wait to cry not gradually└ "ought to cry by this time" ( so thinking) although they wait, they cry not. Gradually┌ nebuke wa | saite-kuru; shi mo uta mo iya ni nari,│ sleepiness opening to come both and to become└ sleepiness comes on; both Japanese and Chinese poetry become distasteful things,- 115 -

⽇本研究センター教育研究年報第６号 (2017.9)┌ akubi ni uki-yo-|banashi mo togire, mina mokunen to shite iru│ yawningly gossip to suspend all silently doing to be└ yawningly they suspend ( their ) gossip also, while all are silent,┌ uchi ni, go ju bakari no |│ while 5 10 about└ a man of about――――――――――――――――――――――――――――――――――――――(Note to page 24. )Uta wo yomu [ 2, 3 ]. Yomu is lit., to read, but the phrase means to compose that sort of Japanese
poetry called uta, see p.9.

Achira [ 3] , 'there,' is the adverb of the third person; kochira, 'here,' isthat of the first person, and sochira, 'there,' that of the second person.

Shi [ 3] Chinese poetry.

Hokku [ 3, 4] , A shorter kind of verse than the uta. The line divides the kana thus, hotsu|ku.

Saitsŭ

osayetsŭ [ 4]. Passing the wine-cup. The Europcan custom of 'taking wine' with your fellow-guests
appears in another form in Japan. There, one drinks first oneself and then passes one's own cup to theperson with whom one takes wine. To superiors and guests belongs the giving of the glass, saitsŭ.
Osayetsŭ is the receiving of the glass or cup.
negative verb.

Tonto [ 4] has a negative meaning and is used with a

Yotsu [ 6] doki, ( i.e., toki with the nigori ) time, understood. The Japanese four, andthe English ten o'clock. The Japanese hour is equal to two English hours. Twice in the day, at six inthe morning and afternoon, the English and Japanese numbers for the hour coincide, but as there are
no Japanese hours【 25 頁 】┌ otoko sakadzuki wo maye ni hikayete, "Sate, komban wa idzure│ man wine cup before stopping now to-night on all└ fifty stopping the wine-cup in front of him, says "Now, with the assistance of all you┌ "mo sama no | o kage de yoi kara yururito o monogatari wo│ sides gentlemen with at one's ease stories└ gentlemen since the commencement of the evening, telling stories┌ "itashĭte, yoi | tanoshimi wo itashimashĭta. Shĭkashi nagara, wata│ doing good pleasure we have done however└ at our ease, we have had good pleasure. However, when┌ "-kŭshi wa kayōni | tanoshinde orimasuredo, sadamete kanai│ thus being joyful tho' I am doubtless└ "the thought suddenly struck me that ( to) although I am thus joyful, doubtless my family┌ "no mono ga | kokoro-dzukai wo itashĭte imasho to fŭto zonji-- 116 -

⽇本研究センター教育研究年報第６号 (2017.9)│ anxiety doing maybe suddenly└ "may be in a state of anxiety,┌ "dashi-|mashĭtareba, dō yara sake ga ri ni iru yō ni oboye-|masŭ"│(see vocab. ) ( vocab.) to enter to feel└ "somehow or other I feel as if the wine was disagreeing with┌ to iu. Zachu no hĭto ga, "Sore wa dō itashita wake de |│ to say that how made reason└ "me." One of the company ( says ) , "Why is that?"┌ "gozarimasŭ zo?" "Saa, o kiki kudasarimase. Go zonji no│ to listen do ( honorific ) to know
└ "Well, be so good as to listen. As you are┌ tōri, | hitori no segare tō nen ni ju ni sai ni narimasuru ga,│ manner one man this year 2 10 2 to becomo└ "aware, my only youngster becomes twenty-two years ( of age ) this year, but,┌ "saritote wa, |└ "nevertheless,――――――――――――――――――――――――――――――――――――――(Notes to page 24 continued. )called One, Two or Three, and as the other numbers run the reverse way from ours, the following is
the singular result:― Japanese Nine

English midnight ( or noon ) .

,,

Eight

,,

Two

,,

Seven

,,

Four

,,

Six

,,

Six

,,

Five

,,

Eight

,,

Four

,,

Ten

,,

Nine ( again),,

Noon ( or midnight.)

Issai [ 6], lit., 'one cut,' i.e., 'a trifling portion.' When joined to a negative, as here, it means 'in noway'; giving, with a change of words, the same meaning as tonto in the preceding sentence.
aki-sōna mono [ 6, 7] , lit., a 'to-cry-like thing.'

Uchi ni [ 9] , lit., 'in the inside' ( of their being

silent) , i.e., while.
(Notes to page 25.)
'Says' [ 1 ] is the iu of line 7.

Kage [ 2] , lit., shadow, has come to mean 'protection,' 'help.' See

Watakushi wa [ 3], 'as to me,' 'for my part.'

Kanai no mono [ 4] , ka, house; nai, inside;mono, persons; the persons of my house, my family.

Ri ni iru, etc. [ 6] , lit., I feel as if the wine

p.26.

entered the ri. This sentence is somewhat of a difficulty, but the interlinear translation is offered. Ri- 117 -

⽇本研究センター教育研究年報第６号 (2017.9)

being one's 'inside,' it would appear to mean that the wine affects his 'inside,' affects him deeply, morethan it otherwise would; or it may be a Yedo expression, the sermon being in the Yedo dialect, foravoir le vin mauvais.

Yō ni [ 6] , 'in the manner;' translated, 'as if.'persons in a room, the company.

Sore wa, etc. [ 7] , lit., as to that, on account of ( de ) a how-madereason is it? Zo is an emphatic particle.
'manner of honorable knowledge.'others.

Zachu [ 7 ] , seat-middle. The

Saa [ 8] , an interjection.

Go zonji, etc. [ 8] , more lit.,

Segare [ 9] Son. Humble term, in speaking of one's own son to

Sai [ 9] Year ( of age) . Iku sai, How old?

Saritote ( sa ari to iute) , saying that it is thus.

【 26 頁 】┌ "komatta yatsu de, watakŭshi ga yado ni imasureba, shibura│ troublesome rascal I house when I am lazi└ being a troublesome rascal, when I am at home,┌ "kobura | to mise no yō wo te-tsŭtaimasuredo, watakŭshi no kage│ ly shop business although he lends a band shadow└ although he lends a hand lazily to the business of the shop, when my shadow is not┌ "ga miye-|nŭ to, shiri ni ho kake de yū-jo gayoi. Mochiron│ not to be seen when back sail to hang up certainly└ "seen, hoisting a sail on his back, he is off to some haunt. Although┌ "shinrui yenja | domo mo iro-iro to kĭyōkun wo itashĭte kure│ relations connections ( plural ) in various ways instruction doing altho'└ " (his ) relations and connections kindly give him instruction in various ways,┌ "masuredo, | ikkō ŭma no mimi ni kaze dō yō. Ano yōna
│ they give wholly horse ear wind same manner that like└ " (it is ) wholly the same as wind in a horse's ear. When I think┌ "yatsŭ ni shindai wo | makasanĭya naranŭ ka to zonjimasureba,│ rascal property when I think└ "of the possibility of having to entrust ( my) property to a rascal like that,┌ "kokoro-bosoi | mono de gozarimasŭ. O kage de, nani hĭtotsŭ
│ sad one thing└ "it is a sad affair. I feel thankful that my condition┌ "fŭsokŭ no nai | watakŭshi no mibun naredomo, ko yuye ni mai│ deficient I condition son because of every└ "is not wanting ( in) any one thing, but nevertheless, because of ( my) son,┌ "nichi mai yo chi no | namida ― . Saritote wa, komatta mono│ day night blood tears painful- 118 -

⽇本研究センター教育研究年報第６号 (2017.9)└ "every day ( and) every night, tears of blood ― . This being so, it is a painful thing"┌ "ja" to, toiki wo |│(de aru) thus sighs└ thus (saying) when――――――――――――――――――――――――――――――――――――――(Notes to page 26.)
De [1] Atte, being, is understood.

Ga [ 1] is here the genitive particle. See Aston's Written

Grammar, p.45.

To [2 ] Shĭte, doing, is understood.

Kage ga miyenŭ [ 2] i.e., as soon as myback is turned.

Gayoi [ 3] Kayoi, root of kayō, to resort, to frequent. Yū-jo, a place of amusement.

Suru, to do, is understood after gayoi, where the sentence breaks off effectively.

Makasanĭya

naranŭ [ 6 ] lit., If I do not entrust, it does not become; a very common idiom, meaning, I must
entrust. With the interrogative ka, the meaning is, 'must I not entrust?'. . The more lit. translation of thewhole phrase is, 'To a rascal like that, must I not entrust property?― thus ( to ) when I think,' &c.

Okage de [ 7] , lit., by honorable help, I feel thankful. Kage is shadow, and thence, influence, help. Seeani [ 7 ], what; translated here, 'any.'aredomo [ 8] . Altho' it is. -Domo is separated in thetranslation, and expressed by 'but nevertheless.'

Chi no namida [ 8, 9] . Another sentence broken off

p.25.

without a verb, for effect.

Komatta mono ja [ 9] , i.e., my heart is broken.

To [ 9] . Iute, saying, isunderstood.

【 27 頁 】┌ tsuite hanasareru to, soba kara shi ju go roku na otoko ga,│ drawing to speak when beside from 4 10 5 6 ( naru) man└ he spoke drawing sighs, from beside ( him ) a man of 45 or 46, ( says )┌ "Iya, iya, | anata no wa, go nangi to wa mōsu mono no hikkĭyō
│ you trouble to call thing after all└ "Excuse me, as to your case, the thing called your troubles being, after all, an┌ "go shisoku ni | kane tsukawaruru to iu made no koto de, shiite│ son by money to be spent so much as affair└ "affair of so much as to say money being spent by your son, it will┌ "go shimpai ni mo | gozarimasŭmai. Watakŭshi nado wa naka│ anxiety even will not be tho└ "not be urgent cause for anxiety. As to such as I it is┌ "naka sayōna koto de wa | gozarimasenŭ. Tokaku kin-nen mise
│ roughly such of late years shop
└ "a thoroughly different matter. Somehow or other of late

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⽇本研究センター教育研究年報第６号 (2017.9)┌ "no mono domo ga karisome | ni mo hiki-oi wo itashĭte, go ju│ people (plural ) trifle in even debt making 5 10
└ "years (the ) people of ( my ) shop, getting into debt even for trifles, think┌ "riyō wa mamayo, shichi ju riyō wa | mamayo to, nen-nen no│ 7 10 yearly└ "ing that fifty riyos are nothing, that seventy riyos are nothing, year by year
┌ "chō-men no aki, yō oboshimeshĭte | gorōjimase. Hana tare no│ ledger empty nose to drip
└ "the ledger is emptier, well reflecting please to look. Having taken┌ "jibun kara, sewa wo itashi-|te, dō yara kō yara sŭkoshi bakari│ period from trouble doing a little only
└ "trouble ( with them) since the nose-dripping time, after all, when they come to be of some┌ "mise no yō ni tatsu |└ "little use in the shop――――――――――――――――――――――――――――――――――――――(Notes to page 27.)
Hanasareru [ 1 ] is the potential or passive.
[2]. Mono, translated 'case,' is understood.

Iya, iya [ 1] . An exclamation of dissent.

Go shisoku [ 2] . The honorific shows that anotherperson is addressed, and supplies the place of a pronoun of the second person.
being, is understood.

Anata noKoto de [ 3 ] . Atte,

Shiite [ 3] , the part, of shiiru, to urge, etc., used adverbially. Shiite sake wo

nomu, to force oneself to drink sake; more lit., urging, to drink. The sentence in the text is more lit.,"urging, it will not be even ( your ) 'anxiety.'

Watakushi nado wa [ 4] , lit., 'as to me, et cetera,' but

resembles the French phrase, nous autres, or the vulgar phrase 'the likes of me.'aka-naka, etc.,[4], lit., 'thoroughly, as to such an affair being, it is not.' Atte, being, is, as usual, understood after de.
Tokaku [ 5 and p.33, 1] . The Chinese characters used for this word are merely phonetic and not
ideographic. To, outside = 'that,' and kaku, 'this manner.' It has the meanings, 'in that way and thisway,' 'in various ways,' 'in one way and another,' etc.
Riyō [ 6] , a unit of money, not a coin.
'never mind!'

Domo [ 5] , a humble form of the plural.

Mamayo [ 6, 7] . An adverbial exclamation, 'no matter,To [ 7] . Omōte, thinking, is understood.

Dō yara, etc. [ 9] , lit., 'how will it be, will

it be thus!' = 'somehow or other.' Here translated, 'after all.'use period.'【 28 頁 】┌ "jibun hiki-oi wo koshirayete-kurete wa, shu-jin wa nani ni |│ when debt making master what into

- 120 -

Yō ni tatsŭ jibun [ 9] , lit., 'to stand to⽇本研究センター教育研究年報第６号 (2017.9)└ "incurring debts, what is to become of the┌ "narimasuru mono ja? Sore kara mireba, anata no wa | waga
│ to become thing ( de aru) that from If one looks you of one's own└ "master? Looking from my point of view, yours is only a case of┌ "ko ni kane wo tsukawareru bakari no koto" to iyeba, mata |│ child by money to be spent only thing again└ "money being spent by one's own child," thus when he said, again┌ katawara kara, "Iya! iya! mise no shu ni kane wo tsukawareru│ side shop people└ from beside him, "No! no! money being spent by the people of the shop is a
┌ wa mada-|shimo ja; kochi domo wa chikagoro tsŭgō ga warū
│ yet low I ( plural ) lately circumstance bad└ "small matter; as to us, things turning out badly of late,┌ "gozatte, | tokui-saki ga kata-hashi kara taoremasuru, achira de wa│ being customers that└ "the customers one after the other become bankrupt, on that side three┌ "san | gwamme, kochira de wa go kwamme, jitsu ni ki no heru
│ 3 this 6 really mind to decrease└ "kwamme, on this side five kwamme, really it is so that one loses┌ "yō ni | gozarirnasŭ" to iu shĭta kara, mukō no seki ni suwatte│ fashion to be opposite seat squatting└ "heart" thus, so soon as ( one ) speaks, an old man who was squatting┌ iru | rōjin ga ōgi wo pachi-pachi narashi nagara:― "Idzure mo no│ to remain old man fan whilst└ opposite, whilst fiddling with ( his ) fan:― "Although there is┌ "go shiu-|│ lamen└ "good reason――――――――――――――――――――――――――――――――――――――(Notes to page 28.)
Kurete [ 1 ]. Participle of kureru, an honorific auxiliary, like kudasareru.
Shu-jin, etc. [ 1] , lit., 'as to the master, he is a thing to become what?'Mata, etc. [ 3, 4] , i.e., another begins to speak, saying, "Iya, iya," etc. Mata katawara kara [ 3,4]......... to iu shĭta kara [ 8]. Again, from beside him so soon as ( one) speaks, thus, ―Kata-hashi kara [ 8], lit., 'half-end from,' i.e., from one end towards the other.

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⽇本研究センター教育研究年報第６号 (2017.9)

Taoremasuru [ 6] . See vocabulary.
Achira de wa, etc. [ 6, 7] . That is, by one he loses three, by another five kwamme, and so on. The
first kwamme takes the nigori for euphony. I am not quite clear as to the value of the kwamme here.
To iu shĭta kara [ 8], lit., 'from below his saying,' i.e., 'after he said.' This adverbial phrase has avery close meaning in point of time = immediately after.
Rōjin [ 9] . See note to iwasazu, page 29.
Wo [ 9] has been omitted from the Japanese text by an erratum. The sentence more lit. is, Whilst
causing his fan to sound pachi-pachi.

【 29 頁 】┌ "-tan go mottomo de gozaredomo, mata shinrui yenja domo
│ still relations connections ( plural)└ "for the lamentations of all of you, still, money being continually begged┌ "kara kane no | mushin wo iwaretari, 'Ingĭyō wo shĭte-kure' to│ from money seal doing└ "from relations and connections, 'Please put your seal' being┌ "iwaretari; | kanaidzure no kakari-udo, kore mo mata komatta│ too likewise vexing└ "continually said, poor relations, these too are vexing matters┌ "mono de | gozarimasuru" to hambun iwasazu, tonari no hito
│ half neighbour└ "likewise" thus not allowing him half to speak, a neighbouring man┌ ga: ― "lye, iye, | idzure mo sama no wa, mina yeiyō ja.
│ all gentlemen all prosperity└(says ) : ― "No, no, as to the ( affairs ) of all you gentlemen, all is prosperity.
┌ "Watakŭshi no tsurai koto wo | o kiki nasarete kudasarimase.
│ I hard matter to hear being pleased deign└ "Be so kind as to listen to my hard lines.
┌ "Dō shita koto yara, ka-|nai no mono to haha to no naka ga│ how done affair will be mother└ "I know not how it occurs, the relations of ( my) wife and mother being bad,┌ "warū gozatte, higana-ichi-nichi | ushi no tsuno dzuki-ai uchi-ju ga│ being the whole day cow horn to butt each other└ "butting at each other with cows' horns all day long, when, because┌ "kŭsŭborimasŭ yuye, isso | sato ye kayeshimashō to omoyeba, yō-shō- 122 -

⽇本研究センター教育研究年報第６号 (2017.9)│ because resolutely when I think youth└ "my home is ( thus ) made miserable, I resolutely think about divorcing, there┌ "no mono wa futari mo ari; |│ persons two even to be└ "are two little children;――――――――――――――――――――――――――――――――――――――(Notes to page 29.)
Mottomo [ 1], adv.; 'right,' ' most,' 'in the highest degree'; has an idiomatic force. Go mottomo degozarimasŭ, you are certainly right.

Mushin [ 2] , lit., not-heart. The Japanese is kokoro nashi. A

reluctant request, a reluctant begging.

Kure [ 2] , imperative of kureru; see kurete, page 28.

etc. [ 2] As is said in English, 'Give me your name,' or 'Back this bill for me.'Ingiyo,Kanaidzure, etc. [ 3] ,'family-to accompany.' The no must often, as here, be rendered by the verb 'to be.' Kakari-udo is thesame as kakari-bito, a man who is connected, a hanger-on. It is the established term for poor relations.
The phrase is lit. 'the family company who are hangers on.' See first note, page 6.
of caus. of iu, to say. Governs rōjin, page 28, line 9.
but is generally in the dictionaries.

Iwasazu [ 4 ] , neg.

Yeiyō [ 5] . The i is not in the hiragana text,

Idzure, etc. [ 5] . Mono, affair, is understood after no.

Kanai

no mono [ 6, 7 ], one of the many terms for 'wife.' Lit., person of the family. Go kanai sama is 'yourwife'; naigi ( nai = private, domestic) is used only of another's wife. O kami san, your wife; used also
in addressing a married woman = Mrs. Kami is superior; san, a contraction of sama = Mr. Oku sama(oku, 'innermost,' as kokoro no oku, the inmost recesses of the heart ) , sai, sai-jo ( jo = woman) , andniyō-bō ( woman-chamber) are other terms. ai-hō ( domestic side, uchi kata ) and tsŭma are
obsolete.

aka [ 7] , middle, inside, between; comes idiomatically to mean the state of feeling or

relations between persons; thus, naka ga warui, is our 'on bad terms.' aka ga yoi is said of friends;
noita ( past tense of noku, to depart from) naka, estranged terms, the relation that exists between
strangers.

Uchi-ju [ 8], ( house inside) , ju = chu with nigori. Translated 'my home.'[8], to be blackened by [ smoke【 30 頁 】┌ "aisatstŭ sureba, niyobō no hiiki wo suru to, haha-oya no kigen│ mediation when I do wife mother-parent feelings└ "when I try to make peace, if I take my wife's part, ( my) mother's feelings are┌ "ga | sokonemasuru. Niyobō wo shikareba, 'ta-nin ja to omōte, |│ to hurt if I scold stranger ( de aru) considering└ "hurt. If I scold my wife, ( saying ) considering ( me) as┌ "'hĭtori mugō-tsurō sassharu' to urami. Iya, mō naka

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Kŭsuboru

⽇本研究センター教育研究年報第６号 (2017.9)│ cruel hard to treat already middle└ "'a stranger, you treat a lone woman cruelly and hardly,' she detests ( me ) . Alas! having be┌ "ni | tatta hashira de, tsurai no kurushii no to mōsŭ yōna koto│ set up post hard ( mono) painful to call sort of affair└ "come a post set up between them, it is not the sort of matter to be called hard or┌ "de wa | gozarimasenŭ" to, hiyōshi ni kakatte mi no uye no│ is not harmony in self
└ "painful" thus ( saying) in chorus twaddling on about their personal┌ nangi-|banasbi;│ trouble to talk└ troubles;┌

Sono uchi ni, hitori, ki ga tsuite: ― "Hon ni mō shĭka ga |│a man mind applying truth in already deer└

Meanwhile one of them bethinking himself:― "In truth the deer ought to bell

┌ "nakisōna mono ja. Amari hanashi ni shikori ga kite, shĭka
│ cry-like ( de aru) to much talk engrossment by coming└ "by this time. Having come to be engrossed by too much talk, I do
┌ "no | ne wo kiki-hadzŭshĭta ka shiranŭ" to, yen no│ cry to hear missed not to know verandah└ "not know whether we have missed hearing the cry of the deer," thus ( saying) drawing back┌ shōji wo hiki-|akete mireba, ōkina shĭka ga niwa-saki ni│ to draw opening when he looked great garden front└ the slides of the verandah, when he looked ( out ) , a great deer was standing silently in┌ mokunen to shĭte |│ silently doing└ the front of the garden――――――――――――――――――――――――――――――――――――――(Notes to page 29 continued. )smoke, as a ceiling; means also, idiomatically, to be unhappy. Kŭsŭbutte imasŭ, = I am wretched.
Isso [8] . Or? 'once for all,' 'for good and all;' or perhaps for itsu zo, some time or other.

Sato [ 9] ,village, is used for the wife's home or family. Sato ye kayesuru, is to send ( the wife ) back to ( her)family,― to divorce her. Kayesuru, caus. of kayeru. He would divorce his wife only that he has twolittle children.
(Notes to page 30.)
Aisatsŭ-nin is a peace-maker, a mediator.

Hiiki [ 1] , partiality, favoritism. Hiiki wo sŭru, to- 124 -

⽇本研究センター教育研究年報

favour.

第６号 (2017.9)

Hĭtori [ 3] . Hĭtori-mono is a person without relations; hĭtori-mi is solitary, without kindred.

We here translate hĭtori, when used by the complaining wife, as 'lone woman.'saying, is understood.

De [ 4] . Atte, being, is under stood.

To [3, 5 and 8 ] . Iute,

Tsurai [ 4] . Just our common

expression, 'Hard is no name for it.' The saying about the post probably refers to some familiar proverb.
Kakatte [ 5], lit., 'being connected with,' but koye wo kakeru is to lift up the voice, and ki ni kakeru,
to brood over. Kakatte is the part. of kakaru, to be hung up; kakeru is 'to hang up.'
Uye is 'above,' but the phrase is idiomatic, meaning, 'concerning oneself.''in the inside of that' ( which precedes ) , meanwhile.

Sono uchi ni [ 6] More lit.

Yen [ 8] . The y is silent.

formed of paper pasted on wooden frames.

【 31 頁 】┌ iru. "Kore wa dō ja? Soko ni iru nara, naze sakki ni | kara│ to be this how ( de aru) there to remain why before in from└ "How is this? If you are remaining there, why do you not cry ere┌ "nakanŭ zo?" to iyeba, shĭka ga nukaranŭ kawo de: ― "Iye, iye, |│ not to cry when he said deer unconscious face with└ "this?" thus when he said, the deer, with an innocent face said: ― "No, no,┌ "washi wa omaye-gata no naku no wo kiki ni kita no de│ I you ( plural ) to cry ( mono) to hear come ( mono )└ "I came to hear your lamentations."┌ "gozaru" to | iuta.
└ to be said┌

Nanto! omoshiroi hanashi de gozarimashō ga, oitaru | mo│amusing story will be both└

What do you say! is it not an amusing story? but both old and┌ wakaki mo, otoko mo onna mo, kane no aru mo kane no nai│ and men women money to have not to have
└ young, men and women, rich and poor,┌ mo, | oshi-narashĭte chu-ya shiutan no koye wa yamimasenŭ. | Kore
│ day-night lamentation voice not to cease this└ all together, day and night, the voice of lamentation ceases not. This┌ ga mina kokoro no wadzurai ja. Hikkĭyō, sŭkoshi bakari no |│ all heart disease ( de aru) a little only
└ is all a disease of the heart. In fine, on account of only a little┌ mibiiki migatte no tame ni naranŭ koto wo muri-|yari ni yari-- 125 -

Mi no Uye [ 5] .

Shōji [ 8] . Slides

⽇本研究センター教育研究年報第６号 (2017.9)│ selfishness egotism account on not to become thing└ selfishness and egotism they do ( the) effecting recklessly of what is wrong:┌ tsukeyō to suru: mufumbetsŭ kara sama-zama no |│ to do want of judgment from all kinds└ from want of judgment there is a――――――――――――――――――――――――――――――――――――――(Notes to page 31.)ara [ 1] , for nareba, if ( you) be.

ukaranŭ [ 2 ] . See vocabulary.

Washi [ 3] , familiar style; so is omaye-gata. The more lit. translation is, As to me, I am acome-thing to hear the cry-things of you.
Gozarimashō [ 4]. The future here implicates a doubt, and thus, in asking a question to which no
reply is required, there is no interrogative particle ka to finish the sentence. The ga may be translated,'but.'
Oitaru [ 4 ], for oi to aru ( not te aru) , he who is old.
Wakaki [ 6] written form for wakai.
Oshi-narashĭte [ 6] lit. to thrust-striking an average. ?all together.
aranŭ koto [ 8] , a wrong thing; 'unbecoming thing' is literal and almost accurate.
Sama [ 9] , appearance, manner; sama-zama, all manner.
Muri-yari ni [ 9] , un(mu )reasonable-to do-ly = recklessly.
Yari-tsukeyō [ 8], to do-will fix = will effect.

【 32 頁 】┌ ku wo ukeru no de gozarimasŭ. Hĭto-tabi hon-shin wo│ pain to receive ( mono) to be once original heart└ receiving of all kinds of pain. When once the comprehension┌ yetokŭ | sureba, naranŭ koto wa naranŭ to shiri, nangi na│ to comprehend when one does that to know ( naru)└ of the original heart is reached, knowing that a wrong thing is wrong, understanding┌ koto wa | nangi to gaten shĭte, shiite mi wo nogareyō to wa│ comprehension doing self
└ that a woeful thing is a woe, one does not attempt to rescue oneself,┌ itashi-|masenŭ. Kore wo Chuyō ni wa, "Fū-ki, hin-sen, iteki,│ this rich-noble poor-mean barbarian└ whether or no. This is called in the Chuyo, "When the superior man ap┌ "kwan, nan; | kun-shi iru to shĭte, jitoku sezu to iu koto- 126 -

⽇本研究センター教育研究年報第６号 (2017.9)│ calamity difficulty superior man to enter when doing understanding not doing└ "pears (iru) the thing called not understanding does not exist, whether the rich and noble,┌ "nashi" to iute | gozarimasuru. Kono aji ga shiremasenŭ
│ not to be being said is this taste not to be known└ "the poor and mean, the barbarian, calamity, difficulty." If this taste be not known,┌ to, ku-raku wa karada ni | aru yōni oboyete, kokoro wa waki ye│ pain-pleasure body in to be as if feeling heart side towards└ feeling as if pain and pleasure are in the body, leaving the heart aside┌ sŭtete-oite, hĭtasura-|ni katachi no raku wo motomuru tokoro│ leaving alone earnest-ly appearance comfort to seek circumstance└ in consequence of ( kara ) earnestly seeking the comfort of the exterior;┌ kara; ogori ni utsuri, rin-shoku | ni nari, kayette kokoro ni ku│ prodigality to pass parsimonious to become contrariwise pain
└ passing into prodigality ( or) becoming parsimonious, obtaining contrariwise pain
┌ wo ukete, naite bakari |│ receiving weeping└ in the heart, their existence――――――――――――――――――――――――――――――――――――――(Notes to page 32.)
aranŭ koto [ 2] , see page 31.
Sureba [ 2] is impersonal here. See remarks page 19 as to nasaremasurŭ and go yetokŭ.
Shiite [ 3], see page 27, and vocabulary. Shiite, etc., i.e. more lit. 'Whether or no thinking that hewill rescue himself he does not.' Omōte, or perhaps shĭte, is understood after to. ogareyō is the future.
See remarks under arō and gozarimashō, in the vocabulary and notes, as to the conditionalsignification of the future.
Chu-yō ( 4), the second book of Confucius.
Fū-ki, etc. [ 4 ] , i.e., the superior man is never at a loss how to conduct himself in the most varied
circumstances.
Tokoro [ 8], see notes pp.16, 18.
Ogori ni, etc. [ 8 ] i.e, they fall into extravagant extremes.
Kayette [ 9] , i.e. contrariwise to their search for katachi no rakŭ, they obtain kokoro ni ku.
aite, etc. [ 9] , more lit., 'they become into the way of living, weeping only.'【 33 頁 】┌ iru yō ni narimasuru. To-kaku, nani-goto mo kokoro- 127 -

⽇本研究センター教育研究年報第６号 (2017.9)│ to live manner in to become what thing soever heart└ becomes solely one of tears. In one form or another, all things are matters of┌ no koto ja. | Dō zo, mina sama o naki nasarenŭ yō no│ matter ( de aru) all gentlemen to weep not to do└ the heart. I implore all of you to take heed that you do not weep.
┌ go yō-jin wo | o tanomi mōshimasuru. Kiu-sokŭ.
└ heed to request to say Rest――――――――――――――――――――――――――――――――――――――(Notes to page 33.)
To-kaku [ 1], see note to page 27.
Dō zo [ 2] , lit., 'how,' with the particle of great emphasis, zo, but without interrogation, i.e., as it
were, 'in every manner,' and thence the idiomatic expression means entreating, beseeching, desiring =Please, I pray, I wish.
Mina sama [ 2] implies the second person.
Dō zo, etc. [ 2, 3] . The sentence more lit. is, Please, all you gentlemen, I say-request heed of themanner not to weep. That is, to avoid the course which he has shown leads to weeping.
Kiu-sokŭ [ 3], Pause. Indicates that the sermons will be resumed.

【 正誤表 】ERRATA I THE SERMO.
Page 8, notes, lines 9 and 10, Read,― riyō tonari being the neighbours to the right and left, andmukō sangen being the three opposite houses.
Page 10, line 5, second no, and line 6, second no. A reference should have been given to the
Vocabulary and to the Notes p.6, line 1, 2 and p. 29, line 3. The references are to the lines of theJapanese.
Page 10, notes, line 3, for torite read tōrite.
Page 25, notes, line 9, for zō read zo.
With regard to the Title printed at each end of the Sermon and at the head of the pages, it should bestated that the use of capital letters alone has prevented it from being printed as it should be,― Kiu-Ō
Dō-wa. See also notes to page 1.

ERRATA AD ADDITIOS.

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In the Vocabulary:—
P.7;—Kudasare. This is the root and imperative of the auxiliary verb kudasaru,
equivalent in meaning to nasaru, but more honorific.
P.7;—Kudasarimase. Dele comma after "deign."
P.11;—asare. This is the root and imperative of the honorific auxiliary verb nasaru.
P.16;—Insert the following:—Udo, see Kakari-udo.
P.18;—Yotte. For "thing named" read saying.
In the Sermon:—P.1, line 2; p.3, line 9 and Notes, p.3, line 10;—for "Shittzū" read Shitsū.
P.26, line 3;—for "Kake de" read Kakete.
P.30, line 4;—o ( twice) means 'or' and is not for mono.
P.31, note to Gozarimashō;—for "implicates" read implies.
Vide also Errata at the end of the Sermon.

【 語彙 】

VOCABULARY.

A.
Abunage, danger; -ge is a termination which converts adjectives into abustract nouns. Notes, 20|9.
Achira, there ( 3rd person) . Notes, 24|3. Achira de wa, on that side. See Kochira and Sochira.
Adzukaru, to be concerned with.
Aisatsŭ, reply, mediation. Notes, 30|1.
Aji, taste. Notes, 32|6.
Aki, autumun.
Aki, clear, empty.
Akiraka, bright.
Aku, bad. Aku-shin, a bad heart; aku-gin, bad money; gin = kin with the nigori in composition. Notes,
20|2,4.
Akubi, yawning.
Amari, too much.
Anata, you ( polite) . Aston,§ 15. Notes, 27|2.
Ano, that. Aston,§ 18. Demonstarative adjective pronoun; possessive of are. Ano hĭto, that man; lit.,- 129 -

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the man of that.
Aranŭ, neg. of aru. See Kurushik'aranŭ.
Arawaremasuru, honorif. form of Arawareru.
Arawareru, to become manifest.
Arawaruru, Western form of arawareru.
Arazu, neg. of aru.
Are, that; pro. ( 3rd pers.) See Kore and Sore. Aston, § 16.
Areba ( cond. of aru ) , if there be.
Aredomo (concess. of cond. of aru ) , although it be.
Ari, root of aru.
Aritagaru, to be desirous ( ?) . For aritaki aru( ?) . Notes, 14|5.
Arō, fut. of aru. Has a condit. meaning at times, and then = may be, probably is. Notes, 12|2.
Arōte, having washed, or washing. Western form of araite, part. of arai ( 1st conj. ) , to wash.
Aru ( 1st conj. ) , to be. Aru hĭto, a certain man. Aru koto or aru mono, an existing thing. Aru tokoro, acertain place. Notes, 23|9.
Aruji, master.
Ashi, leg. Ashi-oto ( foot-sound) , footstep. Notes, 16|7.
Ashi, bad.
Ashiki, bad. Written form. Notes, 20|3.
Ashirai, treatment.
Ata! an interjection.
Atari, root of ataru, to hit the target. Notes, 11|7.
Ate, root of ateru ( 2nd conj. ) , to aim at.
Ato, after.
Atokara ( after-from) , subsequently.
Atte ( for arite ) , having been or being. Part. of aru. Atte-mo, even if it be or were.
Awo-suji, veins apparent through the skin. Awo, blue, green, or pale: suji, line, vein.

B.
Bakari, only, about.
Ban, evening.
Ban, 10,000.
Beni-sashi-yubi ( vermilion ― to apply ― finger) , the third finger. Sashi, root of sasŭ ( 1st conj.) , tostick on. The vermililon is for the lips. Notes, 2|7.
Benjimashĭta, polite past tense of benzuru ( irreg. verb) , to explain; suru, to do, taking the nigori in- 130 -

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compos. Notes, 2.
Bentō, a pic-nic box.
Biyō, disease.
Bu, a fractional part. Originally a tenth. Aston, § 28. Notes, 8|4.
Buta. See Suzuri-buta.

C.
Chi, blood. Notes, 26|8.
Chigai, root of chigau. Used as a noun = difference.
Chigau ( 1st conj. ) , to be different form.
Chigōte, differing or having differed. Western form of chigaite, part. of chigau.
Chikagoro ( near-time) , recently. Goro = koro with the nigori in compos.
Chikara, sterength, forte.
Chīsai, small.
Chito or Chitto, a little, slightly, Notes, 12|1.
Chĭyotto, slightly.
Chō-men ( book-face ) , ledger.
Chōnin, merchant.
Chōshi, percelain sake-bottle. Notes, 16|8.
Chu-ya ( day-night) night and day, continually.
Chu-yō ( middle-important ) . The second book of Confucius. Notes, 32|4.

D.
Dai (ōki ) , great.
Dai-dokoro, kitchen. Dokoro = tokoro, place, with the nigori in compos.
Damatte, having been or being silent ( for damarite) , part. of damaru ( 1st conj.) , to be silent, toendure.
Danna dono ( master, Mr.) , the master. Equivalent to M. le maitre.
Dashi. root of dasu ( 1st conj. ) , to put out. Trans. of deru. In compos. see Kĭyoro. Notes, 8|2, 9.
De, the particle which serves to mark the predicate. Notes, 2, 3, 12|2, 14|4. Often used elliptically forde atte. Notes, 10|3. 26|1, 27|3, 4, 30|4.
De, in, with, by means of, at. Aston,§ 11. Notes, 11|7.
Dekimasenu, honorif. neg. of dekiru.
Dekiru ( 2nd conj.) , to be able.
Dekite, being, or having been able. Part. of dekiru.

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Demasuru, honorif. form of deru.
Demo ( for nite mo) , even.
Den = ten, a great hall, with the nigori. See Kĭyakŭ-den.
Deru ( 2nd conj.) , to come out. See Dashi.
Dete, coming, or having come out. Part. of deru.
Dettchi, apprentice. Notes, 12|3, 4.
Dō, how?
Dō mo. Notes, 18|8.
Dō yara ( how will it be?) , what can be the reason? some how or other. Notes, 27|9.
Dō-yō ( how-fashion) , what manner?
Dō-zo, emphatically how? some how or other. Used idiomatically as equivalent to the English word,
Please! in making a request. Notes, 33|2. See Yara, Yō, and Zo.
Doko ni, where?
Domburi, bowl.
Domo, a plural particle added to nouns. A humble form of expression. Notes, 27|5. Aston, § 6.
Dono (contracted, Don ) . A term of polite address, answering to our Mr. or Miss. Don is the morefamiliar.
Dore, which? Aston,§ 19.
Dōri, principle.
Dzura, tsura with the nigori. See Tsura. Notes, 12|1, 3, 4.

F.
Fujin, woman. Fu, female; jin, man ( homo) .
Fū-ki, ( tomi tattoki ) , rich and noble. Notes, 32|1.
Fukure-dzura, an ill-tempered face. Fukure, root of fukureru, to be swollen. See Dzura.
Furū, anciently.
Fusho-busho ni, unwillingly.
Fusokŭ, insufficiency, wanting. Fu = not.
Fŭta, two. Used immediately before a noun. Otherwise the correct word is word is fŭtatsŭ. Aston,§25.
Fŭtari, two. Numeral for men and women. See Hĭtori. Aston, § 26.
Fŭto, suddenly.
Futon, matress.

G.

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Ga, often follows nouns in the nominative case, Notes, 11|2; 12|4, 5; and is sometimes the sign of thegenitive case. Onore ga hana, one's own nose. Notes, 11|2; 12|4, 5; 26|1; Aston, § 8. Sometimes has asignification not quite equal to, although resembling, but. Notes, 10|1, 12|4, 5. It is also used as animpressive particle. Notes, 3; 31|4.
Gai, harm.
Gaku-mon, learning.
Gata, a polite plural particle which follows nouns to denote distinctly that the plural is meant, or toindicate a class. Fujin gata, women generally. Aston,§ 6.
Gaten, the act of understanding, comprehension. Notes, 22|5.
Gayoi = kayoi with the nigori in compos. Notes, 26|3.
Gi, righteousness.
Gimmi, examination.
Go, an honorific particle, as go fujin gata, women. Notes, 12|9, 13|3, 14|7, 19|1, 25|8, 27|2.
Go, five. Go-ju ( 5 × 10 ) , fifty.
Go-chisō, feast. The honorif. go is indispensable; chiso is a running up and down.
Gorōjimase, be good enough to look. Go, the honorif. particle ; rō for ran, to see; -ji ( shi with thenigori ) , root of suru; mase, imperative of masu. Notes, 8|9, 12|3.
Gotoku, like. Written form. Notes, 20|5.
Gotoshi, is like, resembles. Written form of verbal adj., including adj. and verb, "to be."Gozaraba, if there should be. Honorif. hypothetical of aru. Notes, 13|3.
Gozaredomo, although it be. Honorif. form of aredomo.
Gozarimasenŭ, neg. of gozarimasŭ.
Gozarimasenŭka, interrog. of preceding.
Gozarimashĭte, very honorif. part. of aru. See gozarimasŭ and mashĭte.
Gozarimashō, very honorif. fut. of aru. See gozarimasŭ. Masho, fut. of masŭ. Notes. 14|4, 31|4.
Gozarimasŭ ( go-za-ari-masŭ ) , very honorif. form of aru. Go, honorif.; za ( = sa with the nigori ) ,place; ari, root of aru, and masŭ.
Gozarimasuru, same as the preceding, with the addition of suru, as an aux.
Gozarō, honorif. form of arō. Notes, 13|3.
Gozaru, honorif. form of aru. When used as a noun, translate "the being."
Gozatte, honorif. form of atte.
Gwamme = kwamme with the nigori.

H.
Haa! an interjection.

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Hadzu, necessity. Notes, 5.
Hadzukashii, shameful ( adj. form) .
Hadzukashū, ashamed ( adv. form) .
Haha. mother. Haha-oya ( mother-parent ) , mother.
Haizai, consultation.
Haji, shame.
Hajime, beginning. Root of hajimeru, to begin.
Haka, vulg. pron. of hoka. Notes, 16|2.
Hakonda ( for hakobita) , the having carried. Past tense of hakobu ( 1st conj.) , to carry, used as anoun.
Hakujō, to confess. Notes, 23|1.
Hambun, half. Aston,§ 28.
Hana, flower. Notes, 9|8.
Hana, nose. Hana-suji ( nose-line) , profile of the nose. Hana-uta, see Notes, 18|6
Hanahada, very much. Hanahada motte ( very much taking) , very. An adverbial phrase. Notes, 13|5.
Hanarenŭ, neg. of hanareru, to get away from, to diverge, to separate, to err.
Hanasareru, pot. or pass. of hanasŭ, to speak. Notes, 27|1.
Hanashi, story, talk. Root of hanasŭ, to speak, used as a noun. Notes, 23|5.
Hanki, half a year.
Hara, belly. Hara wo tate ( setting up the belly) , working one's self into a rage. Notes, 14|2. Hara notatsŭ, the becoming angry. Hara tatsŭ, to fly into a passion. Notes, 8|9, 17|1. Hara no uchi no yugami.
Notes, 22|9.
Hare, imperative of haru, to spread, to stretch.
Hashi, beginning, end. Notes, 28|6.
Hashira, pillar.
Haya, soon.
Hayaku, quickly.
Haye-giwa, the hair-line ( on the forehead) . Haye, root of hayeru, to grow; giwa ( = kiwa with thenigori ) , border.
Hayenŭ, neg. of hayeru ( 2nd conj.) , to grow.
Hayō ( for hayaku ) , quickly.
Hebi, snake.
Henji, answer.
Heru, to decrease. Ki ( spirit) no heru, to lose heart.
Higana, daily.

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Hiiki, to take any one's part, to be partial. Notes, 30|1.
Hiita, past tense of hiku.
Hiite, drawing or having drawn. Part. of hiku. Notes, 6, 8|1.
Hikayete, holding or having held. Part. of hikayeru, to hold, keep, stop.
Hiki-akete, pulling open or having pulled open. Part. of hiki-akeru. Hiki, root of hiku; akeru, to open.
Hiki-oi, debt.
Hikkĭyō, after all, in short, at all, entirely.
Hiku, to draw or pull. Notes, 8|1.
Hine-kuri-mawashĭte, twisting or having twisted round. Hine-kuri, to twist; with part. of mawasŭ, toturn round.
Hin-sen ( madzushiki iyashī ) , poor and mean. Notes, 32|4.
Hitai-guchi ( forehead, mouth) . Guchi = kuchi with the nigori. The compound word simply means
forehead, the guchi being a vulgar suffix. Notes, 11|1.
Hitasura ni, wholly.
Hĭto, man ( homo ) . Otoko = vir. Hĭto is sometimes used in the sense of 'mankind,' and also, like theFrench autrui, in the sense of 'others.'
Hitonami ( nami, ordinary) , usual type of man, general run of men.
Hito-sashi-yubi ( man, to point, finger ) , the index. Sashi, root of sasŭ.
Hĭtori, one person, alone. Numeral for men or women. Notes, 30|3. Aston,§ 25.
Hitotsŭ, one. When used before a noun, the -tou is dropped, as hĭto kire, one slice. Aston,§ 25.
Hiyōshi, measure ( in music ) , concord, harmony.
Hiyōshi ni, pat upon that. Notes, 16|8.
Hizagashira, knee-cap. Gashira = kashira head, with the nigori in compos.
Ho, a sail.
Hōbari, root of hōbaru, to stuff into the mouth. Hō, cheek ; bari, root of haru, to stretch, with thenigori. Notes, 16|4.
Hōbeta, cheek. Vulgar; hō is correct. Notes, 11|4.
Hodo, quantity, size. Has also an idiomatic signification. Notes, 5. Kore hodo made ( this quantity, as
far as ) , so much. Notes, 14|4, 22|6.
Hoka, other. Notes, 17|3. Hoka ni, without, outside.
Hokku, a kind of Japanese poetry, the measure of which is shorter than uta. Notes, 24|3, 4.
Hokuchi, moxa. Kĭu seems to be the blister caused by the moxa, but there is some confusion about
this, perhaps owing to the fact that we ourselves use blister for both that which is applied and its result.
See Hepburn: Kĭu and Yaito. Our word moxa comes from Mo kŭsa, Mo plant, the Artemesia Chinensis,
from the dried leaves of which the tinder for the moxa is prepared. Hepburn only gives the meaning- 135 -

⽇本研究センター教育研究年報第６号 (2017.9)'tinder' for hokuchi. See Sermon, p.6.
Hombuku, recovery. Hon, original, and fuku, to return; to return to one's original state of health.
Hon, true, real, original. Notes, 10, 5. Hon ni, truly.
Hon-gi, true-false. See Sermon, p.20|7.
Hon-shin, original heart, conscience. This indicates a belief the reverse of that in Original Sin.
Hon-zen, pièce de resistance. Hon, chief, original; zen, dish, little table. Notes, 8|1.
Horu, to dig, to scoop.
Hō-shin, diverged heart; the heart which has become perverted from the true path. Notes, 2.

I.
I, meaning, opinion, thought.
Ibōta, past tense of ibou, to suppurate.
Ichi-do ( one-time ) , once.
Ichi-nichi ( one-day) , the whole day.
Idzure, who, where. Notes, 29|5. idzure mo, every one, all, wheresover, on all sides.
Ii, root of iu. Notes, 2.
Ii-awasete, part. of ii-awaseru ( to speak, to cause to meet ) , to consult, to plan.
Ii-dako, cuttle-fish ( cooked) . Ii, boiled rice; dako = tako, cuttle-fish, with the nigori. Notes, 16|5.
Ikari, rage.
Ikken ( for ichi ken) , one house. Notes, 5.
Ikkō ( for ichi kō) , wholly.
Ikon, grudge.
Ima. now.
Imashō, fut. of imasŭ.
Imasŭ, honorif. form of iru, to be. I, root of iru, and masŭ, honorif. aux. verb, "to be."Imasureba, when I am; condit. of imasu.
I-nebutte, part. of i-neburu, to doze. I, root of iru, to remain, and neburu, to doze.
Ingĭyō, seal. Notes, 29|2.
Ippan ( for ichi han) , on the whole, as a whole.
Ireba, condit. of iru, to be.
Iri, root of iru, to enter. Notes, 17|7.
Iri-ai ( to enter, to meet ) , twilight.
Iro, colour, and fig., appearance, variety. Iroiro, ( adv.) in endless ways. Aston,§ 6. Iro kaye shina
kaye, Notes, 14|5.
Iru, to be, to remain, to exist.

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Isha, doctor.
Ishu, meaning.
Issai ( for ichi sai, one cut) , trifling portion. With a neg. means, 'in no way.' Notes, 24|6.
Isshin ( for ichi shin, one body) , the body.
Isshō (for ichi shō, one life) , life-long.
Isso, see Notes, 29|8.
Itami, pain. Notes, 3.
Itashi, root of itasŭ. Itashi-kata ( side ) , a method of effecting. Almost always used with a neg., as in
the phrase itashi-kata nai, there is no help for it.
Itashimasenŭ, neg. of itashimasŭ.
Itashiinashĭta, past tense of itashimasŭ.
Itashimasŭ and ┐Itashimasuru┘ honorif. forms of itasŭ. Notes, 23|1.

Itashĭta, past tense of itasŭ.
Itashĭte, part. of itasŭ.
Itashĭtō for itashĭtaku, would like to do.
Itasŭ, to do; more polite than suru.
Iteki, barbarian.
Itowadzu, neg. pres. of itou, to care.
Itta ( for irita) , past tense of iru, to enter. Notes, 10|4.
Ittai ( for ichi tai, one body) , generally, wholly, altogether.
Itte ( for ikite ) , part. of iku, to go.
Iu, to say or call. To iu ni, Notes, 3.
Iuta, past tense of iu.
Iutara ( for iutareba ) , if he had said. Condit. past tense of iu. Notes, 12|2, 13|4. Aston,§ 50.
Iute, part. of iu. See To.
Iwaku. See Notes, 1.
Iwaretari, ( freq. of iwareru, pass. of iu) , sometimes being said.
Iwasazu, neg. of caus. of iu. Notes, 28|9, 29|4.
Iya, distasteful.
Iya! an exclamation, = perhaps, to Ah! or Oh!
Iya-iya! an exclamation of dissent. Notes, 27|1, 28|3, 4.
Iyagaru, to dislike.
lye, house. Iye-iye, different houses. Aston, § 6.
Iye-iye! an exclamation of dissent.

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Iyeba, if or when he says; condit. of iu.
Izen, former.

J.
Ja, is, or are. Western dialect for de aru, the verb, to be, with the particle which marks the predicate.
Ja, sometimes for de wa. Aston, § 11.
Jama, obstacle.
Jibun, period. Notes, 27|9.
Jiki-ni, soon. Notes, 19|3.
Jin, benevolence.
Jin, heart. Shin with the nigori in compos. See shin.
Jin-yokŭ ( man-greed) greed.
Jitokŭ, ( midzukara yeru) , to understand naturally.
Jitsu-ni, truly, really.
Jō, nature, feelings.
Ju (chu with the nigori ) , within. Often used as a loose plural like ra. Gives a more general meaning
to an adverb, as soko, there, sokora, there ( more indefinite) , sokora-ju, thereabouts.
Jū, ten.
Ju-bako ( to pile up, box) , nest of boxes. Ju is Chinese; bako = hako with the nigori.

K.
Ka, an interrog. particle. Notes, 9|7.
Kagami, mirror.
Kagande ( for kagamite) , being or having been bent. Part. of kagamu. Notes, 1.
Kage, shadow, help, protection. Notes, 25|2, 26|2, 7.
Kakaranŭ, neg. of kakaru, to have to do with, to affect.
Kakaredomo, although it affect, concess. of condit. of kakaru.
Kakari-udo, hanger-on. The name given in Japan to those who go down in the world, and then cometo live with their relations. Kakari, root of kakaru, to be hooked to, and udo, man, sometimes applied
to visitors instead of hĭto. Notes, 29|3.
Kakatte, part, of kakaru, to be connected with. Has an idiomatic signification, as hiyōshi ni kakatte, inchorus. Notes, 30|5.
Kakawatta, past tense of kakawaru, to relate to.
Kake, root of kakeru, to hang up.
Kakemasenŭ, polite neg. of kakeru, to be imperfect.

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Kakkontō, an infusion of kakkon, "a kind, of medicine." Hepburn.
Kaku, to scratch.
Kaku, thus. Notes, 20|5, 33|1. See Tokaku.
Kaku, angle, corner.
Kakuretaru, that which is hidden. Written form; the -ta- is that of the past tense. Notes, 17|3.
Kakusaremasenŭ, polite neg. of kakusareru, to be hidden ( by some one ) . Kakusŭ, to hide ( cacher) ;kakureru, to remain concealed ( se cacher ) ; kakusareru, to be hidden ( être caché) . Notes, 17|4.
Kakusareru, used as an adj., hideable. See preceding. Notes, 17|4.
Kamaboko, a baked hash of fish.
Kamai, root of kamau, to care.
Kami-shimo ( upper-lower) , coat and trousers, ceremonial dress, costume.
Kan, hot, said only of hot sake ( sake no kan) .
Kanai ( house-inside ) , family. Kanai no mono ( person of the family) , wife. Notes, 25|4, 29|6, 7.
Kanai-dzure ( familycompany) , members of the family; dzure = tsure with the nigori. Notes, 29|3.
Kanashimi, sadness. Kanashi, root of adj., sorrowful; -mi, termination which converts adjectives into
nouns. Notes, 17|5.
Kanashiu ( for kanashiku) , sorrowful.
Kane, money. Kane no oru, those who have money, the rich. Kane no nai, the poor.
Kangayete, part. of kangayeru, to reflect.
Kanshaku, rage.
Kanyō, essential. Yō, hinge.
Kara, because, from, in consequence of. Notes, 28|3, 4, 8.
Karada, body.
Karasu, crow ( corvus ) .
Karisome, trifle, bagatelle.
Kari-uke ( to hire, to receive) , to engage; root form.
Karu-ga-yuye-ni ( in the reason of thus ) , wherefore.
Karui, light, unimportant.
Kata, quarter, side. Hobeta no kata ye, towards the cheek. See Itashi and Maye.
Katachi, outward appearance, form. Notes, 9|7.
Kata-de-iki ( shoulder-from-breath) , gasping for breath.
Kata-ginu ( shoulder-silk) , that part of the dress which is on the shoulders, coat; same as kami. Ginu
= kinu with the nigori.
Kata-hashi-kara, see Notes, 28|6.
Katajikenō, grateful, obliged: -nō for naku.

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Katana, sword.
Katawara, side, beside that. Notes, 28|3, 4.
Kata-yotte ( side-approaching) , on one side, crooked.
Kawaigari ( root ) , to tend affectionately, to nurse.
Kawo, face. Notes, 12|1, 4.
Kaye, change. Iro kaye, shina kaye. Notes, 14|5.
Kayeri, root of kayeru.
Kayeru, to return.
Kayeshimashō, honorif. fut. of kayesu, caus. of kayeru.
Kayette, part, of kayeru. Idiomatically, on the contrary. Notes, 32|9
Kayoi, root of kayou, to resort. Notes, 26|3.
Kayō-ni, thus, in this manner.
Kayumi, itching.
Kaze, wind. Kaze hiita ( wind-drawn) , caught cold. Notes, 6.
Kazu ( o kazu) , vegetables, or "kitchen," eaten with the rice. Notes, 11|7.
Keiko, practice; in the sense of study, education.
Ken, house. Also the numeral for houses, see Ikken. Notes, 5.
Kerai, servant.
Ketsŭkare, an insulting aux. verb, the opposite of kudasare. Very vulgar. Notes, 12|6.
Ki, mind, spirit. Notes, 13|2, 20|9. Ki no heru ( to decrease) , to lose heart.
Kigen, temper.
Kiitara ( for kikitareba) , if he should hear. Condit. of kiku.
Kiite ( for kikite ) , part. of kiku.
Kiki, root of kiku. Kiki ni, in order to hear. Notes, 23|8.
Kiki-hadzushĭta, past tense of kiki-hadzusu, to miss hearing.
Kikoyezu, neg. root of kikoyeru, to be audible.
Kiku, to hear. Kiku ni, in ( whilst) hearing. Notes, 23|8.
Kimyōna, wonderful. Notes, 19|2.
Kin-gin, gold and silver.
Kin-nen, recent years.
Kirai, root of kirau, to dislike, to hate.
Kire, root of kireru, pass. of kiru, to cut. Taken as a noun = slice.
Kita, past tense of kuru.
Kite, part. of kuru.
Kitsui, violent, severe.

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Kitsŭne, fox. Notes, 6.
Kĭu, the blister caused by a moxa. See hokuchi.
Kĭu-sokŭ ( iki wo yasumu) , resting. Notes, 33|3.
Kĭyakŭ, guest. Kĭyakŭ-den, guest room. -den = ten, a large hall, with the nigori in compos.
Kĭyō-kun, instruction. Kun = explanation.
Kĭyoro-tsuki-dashi, to roll the eyes. Notes, 8|2, 15|9.
Ko, son, child.
Ko, little. Ko-bachĭ, a little bowl. Bachĭ = hachĭ with the nigori.
Kochi, here, hither. Kochi domo, I, we. Domo is a plural particle.
Kochira, here, hither ( 1st person) . Kochira de wa, on this side. See Achira and Sochira.
Koi, imperative of irreg. verb kuru.
Koitsu (for kono yatsŭ) , this fellow. Opprobrious; used also vulgarly and familiarly for kore. Notes,
13|4,16|1, 3, 6.
Koka, the old poetry of Japan.
Koko-ni, here.
Kokoro, heart. Notes, 5; 9|7; 14|1. Kokoro-bosoi, sad; bosoi = hosoi, slender, with the nigori.
Kokoro-dzukai ( obstacle) , anxiety. Kokoro-miru ( to see) , to test. Kokoro-yasui ( easy) , intimate.
Kokoro-yete, part. of kokoro-yeru, to think of. See Sermon 8|5.
Komatta, annoying, painful. Past tense of komaru, to be pained. Notes, 26|9.
Komban ( for kono ban) , to-night, this evening.
Ko-mono ( small person) , apprentice, shopboy.
Konjō ( root-disposition) , disposition.
Konna ( for kayōnaru) , this sort of.
Kono, this.
Kore, this, here( lst person) , see Are and Sore. Aston, § 18. Kore! here! ( i.e. come here) . Kore de,by means of this. Kore de mo, notwithstanding this, nonobstant. Kore ga kore ( this is this ) , it is in
this wise. Kore! kore! used as an exclamation: Look here! I say! Kore wa! kore wa! Ah! I see.
Koro, time. Written language, for toki. Notes, 20|2; 23|7.
Koro-goro ( roll-roll ) , tumbling down ( adv.) . Notes, 16|9.
Koshirayete, part. of koshirayeru, to make, to prepare. Sermon 28|1.
Koso, an adverb of strong emphasis; verily, in very truth, this and no other, thus and thus only. Notes,
9|7.
Kosuri-gosuri ( rub-rub ) , rubbing. Shĭte, doing, understood; implies a good deal of rubbing. Gosuri =kosuri, root of kosuru, to rub, with the nigori. Notes, 15|6.
Kotayemasuru, polite form of kotayeru. Notes, 19|3.

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Kotayeru, to rebound, to reply.
Koto, thing, affair, matter, term, action. Has an abstract meaning when contrasted with mono, which
has a more material signification. Notes, 14|1, 15|1, 18|3, 31|8.
Koto-ni, particularly, extraordinarily.
Kowai, terrible.
Kōyaku, plaster ( surgical ) .
Koye, voice.
Ko-yubi, the little finger.
Ku, distress, pain.
Kū, to eat.
Kuchi, mouth. Kuchi-gotaye, "answering back" in a surly manner to one's superiors; "argufying."
Gotaye = kotaye, root of kotayeru, to reply, with the nigori. Notes, 18|5. See Hĭtai-guchi.
Kuchi-ki ( to decay, tree) . Notes, 9|7, 8.
Kudasare, Notes, 12|6.
Kudasarimase, imperative of very honorif. verb kudasarimasŭ, to deign to do.
Kumo, spider.
Kuni, country.
Kun-shi, the superior man. See Sermon, 32|5.
Kurai, dark.
Kurasŭ, to live. Notes, 23|7.
Kure, imperative of kureru. Notes, 29|2.
Kuremasŭredo, although one gives. Polite condit. of kureru.
Kureru (2nd conj.) same meaning as kudasaru, to deign to do.
Kurete, part. of kureru. Notes, 28|1.
kuruma-za ( wheel-seat ) , circle seat. Notes, 16|5.
Kurushii ( for kurusiki ) , distressed painful.
Kurushik'aranŭ, painless. Aranŭ, neg. of aru, to be. The final vowel of the adjective yields the firstof the verb in compos.
Kurushū, painful.
Kŭso, dung.
Kŭsŭborimasŭ, polite form of Kŭsŭboru, to be blackened by smoke, and fig., to be miserable,
wretched. Notes, 29.
Kwamme, see Notes, 28|6,7. Aston,§ 106.
Kwan, calamity.

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M.
Machigai, mistake.
Mackigōte, part. of machigau, to differ, to mistake. Notes, 13|4, 5.
Machi-wabite, part. of machi-wabiru, to be tired of waiting. Machi, root of matsu, to wait ; wabiru, tosuffer.
Mada. still.
Made, as far as.
Magari, twisting, distortion; root of magaru, to bend.
Magatta, past tense of magaru. Notes, 9.
Magatte ( for magarite ) , part. of magaru, bent, twisted, depraved.
Mai, every. Only in compos., as mai nichi, every day.
Mairimasŭ, honorif. form of mairu, to go, to enter. Mairi, root of mairu, and see masŭ.
Maite (for makite) , part. of maku, to roll.
Makasanĭya ( for makasaneba) , if one does not entrust. Neg. condit. of makasŭ. Notes, 20|6.
Maki-yaki, lit., roll-roast; roots of maku and yaku. Tamago ( egg) no maki-yaki, omelette.
Maki-ye ( gold lacquer, picture ) , gold lacquer.
Makkuro, very black.
Makoto, truth.
Mamayo, never mind! Notes, 27|6, 7.
Manekarete, part. of pass. form of maneku, to invite.
Masenŭ, neg. of masŭ.
Mashĭta, past tense of masŭ.
Mashite, part. of masŭ.
Masŭ, honorif. aux. verb, to be. Often suffixed to verbal roots to form a compound polite verb without
altering the signification. Aston,§ § 46, 77.
Masuru, another form of masŭ.
Mata, again. Notes, 28|3, 4.
Matedomo, although they wait. Concess. of condit. of matsŭ.
Mawaru, to go round. Notes, 8|1.
Maye, before. Maye ni, in front. Maye kata ( previous side) , formerly.
Mayōta, past tense of mayō, to go astray. Notes, 14|4.
Me, eye. Me-bayaku, quick-eye'dly. Bayaku = hayaku, with the nigori. Me no tama, eyeball.
Menuki, a sword handle ornament. Notes, 11|2.
Meshi-taki, cook. Meshi, boiled rice; taki, root of taku, to boil.
Metta-ni, an intensitive adverb; very, excessively, extremely. Notes, 11|8.

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Mi, the body, self. Notes, 30|5.
Mibiiki ( self-party) , selfishness, egotism. Biiki = hiiki with the nigori. Mibiiki migatte, is anexpression used several times in the Sermon to denote the self-seeking or "egoism" which warps themind, as contradistinguished from duty to our neighbour, or "altruism." Notes, 21|6, 7.
Mibun ( body-part ) , condition or station in life.
Michi, path, road. Notes, 1.
Michinori ( nori, law, rule, measurement ) , distance by road.
Midzu-kagami ( water-mirror) , surface of water used as a mirror.
Migatte, self-interest. Gatte = katte, convenience, with the nigori.
Mi-gurushu, painful to see. Mi, root of miru; gurushu = kurushu, with the nigori.
Mi-kake-dōshi. to differ from appearance, humbug. Mi, root of miru; kake, root of kakeru, to place;tōshi, to turn upside down. Notes, 10|5.
Mi-kawamuru, to distinguish by sight. Mi, root of miru; kiwamuru, Western form of kiwameru, todecide.
Mi-kurabete, comparing by looking. Mi, root of miru, with part. of kuraberu, to. compare.
Mimi, ear.
Mina, all. Notes, 33|2.
Mi-oboye, root of mi-oboyeru.
Mi-oboyeru ( 2nd conj.) , to recognise. Mi, root of miru; oboyeru, to remember.
Mi-oboyemasuru, honorif. form of preceding. See Masuru.
Mi-oboyeta, past tense of mi-oboyeru.
Mi-oboyetaru. Written form of past tense of mi-oboyeru, with idea of continuance.
Mi-oboyete, part. of mi-oboyeru.
Mireba, when he saw, upon his looking at. Condit. of miru.
Miru, to see.
Mise, shop.
Mise-kake, outward appearance. Mise, root of miseru, to show; kake, root of kakeru, to put forward.
Mise-oki, to display. Mise, root of miseru; oki, root of oku, to put.
Miseru, to show.
Misezu, neg. of miseru.
Mi-son-zenŭ, neg. of the following: -ze = se, neg. base of suru; -nŭ, neg. particle.
Mi-son-zuru, to mistake. Mi, root of miru, to see; son, loss; zuru = suru, to do, with the nigori.
Misureba, if he shows. Condit. of misuru, Western form of miseru.
Mitomunai, it is unsightly ( verbal adj. )Mi-wake, root of mi-wakeru, to distinguish by sight. Mi, root of miru.

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Mi-wakuru. Western form of preceding.
Mi-wasureru, to forget the sight of. Mi, root of miru.
Mi-yama-gakure ( deep-mountain, to be hid) , deep mountain recess. Gakure = kakure, root of
kakureru, to be hid, with the nigori. Notes, 9|7.
Miyemasuru, polite form of miyeru, see Masuru.
Miye-nikū, indistinguishable. Miye, root of miyeru; nikū ( in compos.) , difficult. Notes, 22|3.
Mi-nikū, ugly; mi, root 'of miru. Notes, 22|3.
Miyenŭ, neg. of the following. Notes, 26|2.
Miyeru, to seem, to be visible, Formed from miru.
Miyete, part. of miyeru.
Mo, even, too, already. Sometimes to be translated, 'both,' as shinrui yenja domo mo, both relations
and connections.
Mo....mo, both... and.
Mō, already.
Mochi, root of motsu.
Mochiron ( not-argument ) , of course, clearly, certainly.
Mokŭka ( eye-under) , glance.
Moku-nen ( silence-ly) silently.
Mon, crest, cognisance.
Mono, thing, object, person. Sometimes unexpressed and to be understood. Notes, 29|5.
Mono-gatari ( thing, to relate ) , story-telling. Gatari = katari, root of kataru, with the nigori.
Mōsanĭya ( for mōsaneba ) , if I do not speak, neg. condit. of mōsŭ. Mōsa, neg. base; ne, neg. particle;
ba, if.
Mōsaremashĭta, honorif. past tense of mōsu. Mashĭta, past tense of masŭ. Notes. 21|4.
Mosaretaru, a thing told, the saying. Written form. Notes, 19|6.
Moshi, if.
Mōshi, the moralist Mencius, whom the Chinese call Meng Tse.
Mōshimashĭta, honorif. past tense of mōsŭ: root of that verb and the past tense of masŭ.
Mōshimasŭ, honorif. form of mōsŭ; root of that verb and masŭ.
Mōshimasŭredo, although called. Root of mōsŭ and concess. of condit. of masŭ. Notes, 3.
Moshimasuru, same as mōshimasŭ. See Masuru. Notes, 19|1.
Mōshite, part, of mōsŭ. Notes, 3.
Mōsu, to call, to say. Notes, 19|1. To mōsŭ, Notes, 2.
Motadzu, neg. of motsŭ.
Moto, origin.

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Motomuru, Western form of motomeru, to seek.
Mottari, frequentative form of motsŭ.
Motte, part of motsŭ, to hold, to possess.
Mottomo ( adv.) , most, very, very much, it is quite true, superlative. Go mottomo, quite right! Notes,
29|1.
Mufumbetsŭ, want of discrimination. Mu is the neg. prefix, = non-.
Mugō, cruel.
Mukō, opposite. Notes, 8|2.
Mŭma, horse.
Mŭmei, nameless. Mŭmei shi ( finger) , the third finger. Notes, 3.
Muna, see the following.
Mune, breast. Sometimes muna, for euphony, as before ye. Sermon, 19|3.
Muri, wrong, fault. Mu, not; ri, reason.
Muri-rashī, fault-resembling. Rashī = English termination -ish; kodomo-rashī. child-ish. Aston,§ 37.
Muri-yari, reckless. Yari, root of yaru, to do. Notes, 31|8, 9.
Mushin, application, request. Notes, 29|2.
Mutsŭkashī, difficult.
Muyō ( not-function) , the being without an office or function.

N.
a, name.
a ( for naru) , used much in compos., as ōki-na, yō-na, &c.
abe, pot, stewpan.
ado, et cetera; see also Notes, 27|4.
agame, root of nagameru, to look fixedly.
agara, whilst. Notes, 15|6.
agashi-moto, the sink in a scullery. agashi, root of caus. of nagareru, to flow; moto, quarter,
direction.
ai (for naki) is not, (adj.) , used as neg. of aru, to be. Notes, 5. Aston,§ § 37, 62.
aite, part. of naku. Notes, 32|9.
aka, middle; also the relations subsisting between individuals. Notes, 29|7. akanaka, to the very
heart, thoroughly, utterly. Notes, 27|4.
akanū, neg. of naku, to cry.
akazu, neg. of naku, to cry.
akimasenŭ, neg. of nakimasŭ, polite, form of naku.

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akisōna ( see Sōna) , likely to cry. Notes, 24|6, 7. aki, root of naku.
aku, adverbial form of nai.
aku, to cry.
akuba, if there be not.
akutte, not being ; part. of naku.
ambo ( for nanihodo) , how much? what quantity? Notes, 17|2.
ame-kŭsatta, conceited, impudent. ama, raw; kusatta, past tense of kusaru, to be rotten. Notes, 12|3.
amida, tear. Notes, 26|9.
an, difficulty.
an (for nani ) , what. Aston, § 19. an de? ( for what? ) why? anja? for nani de aru? what is it?
Notes, 15|9. an no? what? an to ( that what?) what? as in nan to shite? what is he doing? nan to
iu? saying what? an to! ( an exclamation) well! well! what? Notes, 9|6, 12|2. an zo, something.
an zo ya, something or other; zo, emphatic, and ya, interrogative particles. Notes, 9|2. See ani.
an, fut. of nuru, written form. Notes, 9|8.
anatsŭ, seven.
angi ( difficulty-thing) trouble, woe. angi-banashi, trouble-talk, twaddling about one's troubles.
Banashi = hanashi with the nigori.
ani, what? why? Aston,§§ 19,20. Notes, 26|7, § 19, 20. ani ga, something; a detached phraseused in conversation to fill up a pause. Notes, 23|8. ani-goto mo, all things soever ; goto = koto with
the nigori. ani nari to mo, be it what it may; see the several words; shĭte, doing, may be supplied
after to. ani to zo ( emphatically, what?) , by all means. ( See an. )ankin, southern capital. Pekin ( in Japanese Hok-kin) , northern capital.
aosō, fut. of naosu.
aosu, to mend.
ara, for nareba. Notes, 31|1.
aranŭ, neg. of aru, to be.
aranŭ, neg. of naru. Lit., 'becomes not'; idiomatically, 'will not do,' 'will not answer'; an important
idiom in Japanese; Manebaneba naranŭ, if one does not learn, it will not become, i.e., one must learn.
Notes, 16|7, 22|7, 26|6. aranŭ koto, a wrong thing. It is odd that the literal translation is, 'a thing that
does not become,' 'an unbecoming thing.' Notes, 18|9, 31|8, 32|2.
arashi, root of narasu, caus. of naru, to sound.
arazu, neg. of naru.
are, to be ( after koso in the written language) . Notes, 9|7.
areba, since it is ; condit. of naru.
aredomo, although it be; concess. of condit. of naru. Notes, 26|8.

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ari, root of naru. Notes, 9|8.
arimasenŭ, polite neg. of naru. See Masenŭ and remarks on naranŭ.
arimashĭta, past tense of narimasuru. Notes, 23|6, 7. See Mashĭta.
arimashite, part, of narimasuru. See Mashĭte.
arimasuru, polite form of naru. See Masuru.
arite, part. of naru.
aru, to be, to becomearu-hodo ( to become, quantity,― i.e., actual amount ) , really. An idiomatic expression much used;resembles our, Quite so!
arumai, neg. fut. of naru ( 1st. conj. ) . This tense is formed from the infin. in the 1st conj., and fromthe neg. base in the 2nd.
asaba, if one caused ( something ) to become. Hypothetical of nasu, cans. of naru. Notes, 9|8.
asare, Notes, 12|6.
asaremase, polite imperative of nasaru.
asaremasuredo, although one does, concess. condit. of nasaremasŭ.
asaremasuru, to do; very honorif. compound verb. Contains nasaru, masŭ, and suru; all meaning, todo. The two first are honorific. Notes, 19|2.
asarenŭ, neg. of nasaru.
asareta, past tense of nasaru.
asarete, part. of nasaru.
asarimase, same as asaremase.
asaru, to do, to please to do; an honorif. verb. Notes, 19|1. Aston, § 78.
ashi ( adj.) used as neg. of aru, to be. ai is more common. Aston, § 37.
atta ( for narita) , past tense of naru.
atte (for narite) , part. of naru.
aze, why? aze nareba ( why, because it is?) -ba = wa; therefore the phrase is, 'in regard to its
being, why?' or, 'why is it?' or, simply, 'why?' Notes, 21|7.
e, sound. Shĭka no ne, the belling of the stag. Tori no ne, the singing of birds.
ebuka, a kind of garlic.
ebuke, sleepiness. ebu, from neburu, same as nemuru, to sleep ; ke, spirit.
ejire-dasu, to begin to be twisted. ejire, root of nejiru, to be twisted. Notes, 8, 9.
en, year. en-nen, yearly.
i, two.
i, to, in, or at. It is the particle which is the sign of the dative case or ni kaku. Following the root ofa verb it means, 'in order to,' as uke ni, in order to receive. After the attributive form, on the other- 148 -

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hand, it is 'in,' as iu ni, in saying. Aston,§ § 9, 64.
ichi-nichi, every day.
igiru, to grasp.
in, man.
injō, sword-edge. Sermon, 13|8.
irami-mawashi, to glare round. irami, root of niramu; mawashi, root of cans. of mawaru, to go
round.
ite, in. See Oite. Notes, 20|8.
iwa, garden.
iyobō, wife.
o, the particle which is the usual sign of the genitive case, or no kaku. When two nouns are inapposition, the Japanese idiom introduces no between them; see Notes, 6|1, 2; 29|3. Meshitaki no o San
dono, Sermon, 10|5. Dettchi no Chōkichi, Ibid., 10|6, 7. See also Notes, 10|6.
o, has frequently the same signification as mono, a thing. Notes, 17|9.
obashĭte, part. of trans. verb nobasu ( 1st conj. ) , to stretch.
obinu, neg. of intrans, verb, nobiru, to stretch. Notes, 3.
ogareyō, fut. of nogareru, to escape, to avoid. Notes, 32|3.
okotte ( for nokorite ) , part, of nokoru, to remain behind, to be left.
omi, alone ( adv.) .
ukaranŭ, unconscious. u, not; karanŭ, to be disjointed. ukaranŭ kawo, an unconscious face, has acunning sense; is used of a face that is assumed, or, as we say, put on. Notes, 31|2.

O.
O, an honorif. particle largely employed. Notes, 11|7, 12|9, &c.
Oboshimeshĭte, part. of oboshimesŭ, an honorif. verb, to think.
Oboshimesŭ, honorif. form of oboyeru.
oboyete, part. of oboyeru.
oboyeru, to feel, to think.
Ōgi, fan.
Ogori, prodigality. Notes, 38|2.
Oitaru, old. For oi to aru, he who is old. Notes, 31|4.
Oite ( for okite) part. of oku, to place. i-oite is the same as nite, in. Notes, 20|8.
Okashimi, merriment. Root of adj. ridiculous, and -mi teimination which converts adj. into nouns.
Notes, 17|7.
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Ōki ┘ large. Notes, 8|4.
Okoru, to arise. Notes, 15|1.
Omaye, you ( familiar) . Aston,§ 10. Notes, 31|3.
Omoi, root of omou.
Omoi, heavy.
Omoi-tsŭkŭ ( to think, to stick ) to resolve on, to intend. Notes, 22|6.
Omoshiroi, amusing.
Omōte, part. of omou. See To.
Omou, to think.
Omowadzu. neg. root of omou.
Omoyeba, when I think. Condit. of omou.
Onaji, same.
Oni, devil.
Onna, woman.
Onore, oneself. You, yourself ( in an opprobrious sense) . Notes, 12|5.
Ore, I. Self-abasing. Aston,§ 14.
Orimasŭredo, although one remains. Concess. of condit. of orimasŭ, honorif. form of oru, to be, toremain.
Osayetsŭ. See Saitsu.
Ōserareta, past tense of ōseru, to say. An honorif. verb used only in quoting the dictum of a sage.
Notes, 7.
Oshi-komi, to thrust in. Roots of osŭ, to thrust, and komu, to put into.
Oshi-narashite, striking an average, taking all together. Root of osŭ, to thrust, and part. of narasŭ, tolevel. Notes, 31|6.
Oshiye-kata. Mode of instruction. Root of oshiyeru; kata, side.
Oshiyeru, to teach, to instruct, to inform.
Oshiyete, part. of oshiyeru.
Oshiyuru, Western form of oshiyeru.
Oshō, priest.
Ōte ( for aite) part. of au, to meet.
Otoko, man ( vir) . Hĭto = homo.
Ototsui, the day before yesterday. Notes, 17|1.
Oya-yubi ( parent-finger) , thumb.
Oyobu, to come to.

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P.
Pachi-pachi, such a noise as is made in 'flirting' a fan, or fiddling with it.

R.
Raku, ease.
Rei, thanks.
Ri, 4,275 yards. Notes, 4.
Ri, See Notes, 25|6.
Rinshoku ( oshimu ) parsimonious.
Riyō, Both. Notes, 8|2.
Riyō, an abstruct unit of money, like our 'pound.' At present equel to about one dollar. Notes, 27|6.
Riyō-gaye, money-changing. Gaye = kaye, root of kayeru, with the nigori. Riyō-gaye-ya,
money-changer's shop.
Riyō-ji, medical treatment.
Riyō-ken-chigai, mistake. Riyō-ken, plan, thought, idea, and chigai, root of chigau, to differ.
Rōjin, old man. Notes, 28|9.
Rokŭ, six.

S.
Sa! or Saa! an interjection arresting attention. Notes, 25|8.
Sadamete, having decided, certainly, surely, doubtless. Part. of sadameru, to fix, to settle. Sadame, arule or regulation.
Sai, year ( of age) . Notes, 25|9.
Sai-jō (extreme-upper ) , first, former, first of all, best.
Saisokŭ, demand, instigation.
Saite ( for sakite ) , part. of saku, to open ( as a flower) .
Saitsŭ osayetsŭ, passing the wine-cup. An idiomatic phrase, see Notes, 24|4.
Sakadzuki, wine-cup. Notes, 16|8.
Sakana, cooked fish.
Sake, a general name for all intoxicating liquors in Japan. Sake no kan, hot sake.
Saki, tip, point, end, before. See also tokui-saki, Sermon, p.28, which means, customers.
Sakki, same as foregoing. Sakki ni ( in the before) , 'ere now.
Sama, appearance. Sama-zama. all appearances, all kinds. Notes, 31|9.
Sama, gentleman. Notes, 33|2.
Samu, cold ( root form) .

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San, three. Notes, 12|2.
San-gen ( for san ken) , three houses. Aston,§ 26. Notes, 8|3.
San-kaku, three-cornered.
Sari (for sa ari) , so it is. Sari-tote( to iute ) , saying that so it is, this being so. Notes, 25|9.
Saru (for sa aru ) , such, so. Notes, 19|5. Saru hĭto, a certain man. Saru ni yotte, in regard to its being
so, therefore.
Sasaye, wine-jar.
Sassharu, same as saseru, caus. of suru.
Sate, now! as in the phrase, 'Now there was a man,' &c. Marks transition.
Sato, village ; also a wife's home. Sato ye kayesu, to send a wife back to her home, to divorce her.
Notes, 29|9.
Saye, only.
Sayōna (na for naru) thus-fashion, to be, such.
Segare, youngster. Said by a father of his son. Notes, 25|9.
Sei-zoroye, display. Sei, to prepare; zoroye = soroye, root of soroyeru, to sit in a row, with the nigori.
Seken, the world. Notes, 4.
Seki, seat.
Semete, at least.
Sen, a thousand.
Sen-ban ( 1,000 × 10,000 ) ten millions. Notes, 13|2.
Sen-daku, to wash. Sen ( Chinese) , by itself, means to wash; arau is the Japanese equivalent. Notes,
12|6, 7.
Senĭya ( for seneba) , if he do not. Neg. condit. of suru. Notes, 22|7.
Senŭ, neg. of suru. Notes, 12|6, 7.
Seraruru, pass.of suru, used as an honorif. Notes, 13|4.
Setsunai, uneasy.
Sewa, trouble. Notes, 12|5, 14|1. Sewa ni naru, to receive assistance.
Sezŭ ( for sedzu ) , not doing. Neg. part. of suru.
Shakŭshi, a wooden ladle. Notes, 11|7.
Shi, finger ( Chinese) , Tō ( head) shi, index finger; chu shi, middle finger; dai ( great) shi, thumb;shō shi, little finger. See also Yubi, the Japanese word for finger.
Shi, Chinese poetry. Notes .24|3.
Shi, four.
Shi, root of suru.
Shibura-kobura, lazily.

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Shibutoi, sluggish, sullen.
Shĭchĭ, seven.
Shĭka, deer.
Shĭkareba, if one scold; condit. of shĭkaru
Shĭkari, root of shikaru.
Shĭkaru, to scold, to reprove.
Shĭkashi, thus, this being so, but. Shikashi nagara, this being as it is, nevertheless, but.
Shĭkato, firmly accurately, steadily. Notes, 20|1.
Shĭkatsŭberashu, precisely, accurately, finically; -shu is for -shĭku.
Shĭkazaru, neg. of shĭku, to resemble.
Shĭkori, root of shikoru, to be engrossed by.
Shimeshi, root of shimesu, to instruct.
Shimo, lower; opposed to kami. Also, trousers.
Shimpai, anxiety.
Shin, heart. See aku-shin, hō-shin, hon-shin.
Shina, article. Iro kaye, shina kaye. Notes. 14|5.
Shindai, property.
Shingaku ( heart-learning) , the study of morality.
Shinjutsu ( heart-art ) , heart. The heart and its objects.
Shinrui, blood relation.
Shĭranŭ, neg. of shiru. Sermon, 5|7.
Shirazu ( for shiradzu ) , not knowing. Neg. part. of shiru. Notes, 9|5.
Shiremasenŭ, polite neg. of shireru.
Shireru, to be known. Intrans. of shiru. Shirareru is the pass. form.
Shiri, bottom, the back, hips.
Shiri, root of shiru. Notes, 5|5.
Shirok'arō ( for shiroku arō) will or may be white. Notes, 10|1.
Shirōto-gata ( white-man-person) , a nonprofessional.
Shiru, to know. When used as a noun, translate 'knowledge.' Notes, 5|5. Shiru-koto ( circumstance ) ,knowledge.
Shisokŭ, son.
Shĭta, past tense of suru.
Shĭta, below. Notes, 28|3, 4, 8.
Shĭte, part. of suru. See To. Notes, 15|6, 20|1.
Shīte, part, of Shīru, to urge. By force, 'right or wrong,' 'whether or no.' See Sermon, 27|3, and 32|3.

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Shitsū, itching and pain. Notes, 3.
Shĭtta ( for shirita) , past tense of shiru.
Shĭtte (for shirite ) , part. of shiru. Sermon, 5|6
Shiutan, lamentation.
Shō, section, sentence, verse.
Shō, little, small.
Shōbai, business.
Shō-ben ( little convenience) , micturition. Shō ben tareru, to micturate. See Tarete. Dai ben = great
convenience.
Shōgai ( life-limit) , lifelong.
Shōgazake ( ginger-sake) , ginger cordial, sake taking the nigori in compos.
Shō-gin, correct or genuine money, kin, money, taking the nigori in compos.
Shōji, sliding shutters consisting of wooden frames covered with paper. Notes, 30|8.
Shōjiki, straight, upright, honest.
Shōya ( beginning-night ) , early part of the night.
Shu, a plural particle. Mise no shu, the people of the shop.
Shu-jin, Master. Notes, 28|1.
Shu-wo, shame. Sermon, 5|4.
Soba, beside, near.
Sochira, there ( 2nd person) . See Achira and Kochira.
Soji, cleansing ( noun) .
Sōkaye, is it so, indeed? So, it is thus. it is so; very near the German so; ka, interrogative particle; ye
is here a particle with no translateable equivalent.
Sokka, you.
Soko, there. Soko de, therewithal, therefore, now.
Sokonemasuru, polite form of sokoneru, to spoil.
Sokora, there, sokora-ju, thereabouts. Ju, = chu with the nigori, a plural termination. Notes, 10|3.
Sōna ( for sayō naru) , it seems to be.
Sono, that. Aston, § 18. Sono ato kara ( that-after-from) , thenceforward.
Sō-ō, proportionate, suitable, fit. Notes, 23|7.
Sore, that ( 2nd person) . See Are and Kore. Aston,§ 18. Sore ni, that being so, in addition to that.
Sore-zore, each and every. The second sore takes the nigori. Notes, 3|14.
Sori, the back of a sword. Sori-utte, turning the back of the sword over in the belt so as to be ready to
draw. Utte, for uchite, part. of utsu, to strike.
Soro-soro, slowly, gradually.

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Sū, an interjection of distress.
Sugata, form, appearance.
Suji, line, vein visible through the skin.
Suki, root of suku, to like.
Sŭkoshi, slightly, a little.
Sŭmi, ink.
Sunawachi, namely, id est.
Sureba, if or when one does. Condit. of suru. Notes, 14|1, 19|1, 32|2.
Suri-muita, abraded. Suri, root of suru, to scrape; muite ( for mukita) , past tense of muku, to skin.
Suru ( irreg. verb) , to do, to make.
Susŭme, root of summeru, to persuade. Notes, 19|1.
Sŭtete, having thrown away, rejected. Part. of sŭteru. Sŭtete-oite, leaving alone. Oite, for okite, part. ofoku, to put. Sŭte ( root ) -oku, to leave alone.
Sŭwatte ( for suwarite ) , part. of sŭwuru, to squat.
Suzuri-buta, a lacquer tray. Notes, 15|7. Buta is vulgar; it should futa.

T.
Ta, other. Ta nashi, is not other. See ashi. Notes, 1. Ta-nin ( other-man) , stranger.
Tabi, time, occasion. Hito-tabi, once.
Tachi-machi, immediately, suddenly. Roots of tatsŭ, to stand, and matsŭ, to wait.
Tachimasuru, polite form of tatsu.
Tachi-wadzurai, a chronic malady.
Tada, only.
Tadashĭte, part. of tadasu, to correct, to adjust.
Tadzŭne, root of tadzŭneru, to inquire.
Tagai, both you and I, all of us. Tagai ni, mutually. Aston, § 21. Notes, 14|5.
Tagui, kind, class. Notes, 1, 9|5.
Tai, great. Tai-biyō, a grave disease.
Tai-setsŭ, important.
Taka, high. Taka-daka yubi, the ( high-high) middle finger. The second taka takes the nigori.
Tama, ball.
Tamago ( ball-little ) , egg. Tamago no makiyaki, an omelette.
Tame, reason. Tame-ni, because, on account of, by reason of.
Tamoto, sleeve. From te, hand, which becomes ta in compos., and moto, direction.
Ta-nin ( other man) , stranger.

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Tanomi, root of tanomu, to request.
Tanoshimi, pleasure.
Tanoshinde ( for tanoshimite) , part. of tanoshimu, to be joyful.
Tanto, plenty.
Taoremasuru, polite form of taoreru, to fall; at p.28 of the Sermon it means 'to become bankrupt.'
The kana is ta-fu, which would give tō, ― Introduction to Hepburn's Dictionary, 1st ed., p.xi, ― but I
have followed p.458 of the same edition, and p.34 of its Index, in writing tao, which also accords withthe pronunciation.
Tare, anyone, who? Notes, 15|8.
Tare, root of tareru.
Tareru, to drip, to evacuate.
Tarete, part, of tareru.
Tataite (for tatakite ) , part, of tataku, to knock.
Tatami, floor-mat. Notes, 17|1.
Tatanŭ, neg. of tatsu. Notes, 10|3.
Tate, root of tateru, to set up, formed from tatsŭ.
Tatoye, illustration, example.
Tatsŭ, to stand, to arise. Notes, 10|3, 18|1, 27|9.
Tatta (for tachita) , past tense of tatsŭ.
Tatta, same as tada, simply, merely, even.
Tatte ( for tachite ) , part. of tatsŭ.
Tei-shu, master, husband.
Ten, a large hall, see Kĭyakŭ.
Tenka ( heaven-under) , the whole nation.
Tenugui, towel. Te, hand; nugui, root of nugū, to wipe.
Terashĭte, part. of terasu, to cause to reflect.
Te-tsudaimasuredo, although he lends a hand. Concess. of condit. of tetsudaimasuru, polite form of
tetsudau. Te, hand; tsudau, to pass on from one to the other.
To, a particle of which the signification varies. It is frequently employed as a conj., in the sense of 'if,''when,' 'as soon as.' It more generally denotes a quotation, or the end of a speech in a dialogue, when it
may be rendered 'thus,' as in Milton's "To whom thus Adam ― ." Notes, 20|6. When used as the signof quotation, there are five verbs, parts of which, generally the participle, have constantly to besupplied in translation, beinug understood after to. They are, in the order of their frequency, iu, to say,omou, to think, suru, to do, miru, to see, and kiku, to hear. See Notes, passim.
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before to. See Notes, 4, 6, 8|8, 20|4.
Tō, this.
Togire, root of togireru, to suspend. Sermon, 24|9.
Tōi, distance, distant. Notes, 1, 4.
Toiki, sigh.
Tokaku, some how or other. See Notes, 27|5, 33|1.
Toki, time. Notes, 1, 20|2, 24|5. Toki ni, by the bye!
Tokoro, place, spot. Used also for circumstance, occasion. Notes, 16|6, 18|3, 32|8.
Tokui, customer. Notes, 19|5. Tokui saki, customers. Sermon 28|6. Tokui no hanashi. Notes, 19|5.
Tomari-gake, to stay all night. Root forms of tomaru, to stay, and kakeru, to set about; the latter with
the nigori.
Tonari, neighbour. To, door; nari ( for narabi ) , row. The man whose door is in a row with yours.
Notes, 8|3.
Tonto, at all. Notes, 24|4.
Toreta, past tense of intrans. verb toreru, to take oneself away.
Tori-atsŭkawanŭ, neg. of tori-atsŭkau, to handle. Tori, root of toru.
Tōri, manner, like.
Toru, to take.
Tosei ( yo watari ) , lit. world, to cross, ― to pass thro' the world, to live, and thence, livelihood,business.
Tōshi, to turn upside down, see mi-kake-dōshi.
Tōshi, distant. Notes, 1.
Tote ( for to iute ) , saying that . . . , thus saying. ari tote, saying that it was. Notes, 19|5.
Tōtte ( for tōrite ) , part. of tōru, to pass through from one place to another. Notes, 10|2.
Tōzakari ( distant, to split) , to become distant, to fall away from. Notes, 22|1.
Tsuba, the guard of a sword.
Tsugi, next, succeeding.
Tsŭgō, circumstance. Sermon, 28|5.
Tsuide, course, regular order. Part, of tsugu, to join on. Tsuide ni, in the course of a narration. Notes,
19|4.
Tsuite, part. of tsuku. Kore ni tsuite ( sticking to this ) , in connection with this. Notes, 19|4.
Tsukawareru, to be spent.
Tsukawaruru, Western form of preceding.
Tsŭkei, imperative of tsukeru, to put on. The imperative ( tsuke ) with i added is rare.
Tsukerare, pass. of tsukeru, formed from its root, tsuke. Used as honorif. Notes, 13|2.

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Tsuketa, past tense of tsukeru, to give, trans. of tsuku.
Tsukeyō, future of tsuku. Notes, 31|9.
Tsuki, root of the following. Notes, 8, 2.
Tsuku, to stick.
Tsukuri, root of Tsukuru, to make.
Tsumamu, to take between the finger and thumb.
Tsumande ( for tsumamite ) , part. of tsumamu. Notes, 16|4.
Tsumuri, head. Atama is a commoner word.
Tsuno, horn. Notes, 12|7. Tsuno-dzuki-ai ( of cows ) , to horn each other. Dzuki = tsuki, root of tsuku,
to stab, with the nigori; ai, root of au, to meet.
Tsuppari, for tsuki-hari, root of tsuki-haru, to swell out.
Tsura, face. More accurately 'phiz.' Never used but in a bad sense. The correct word is kao.
Tsurai, hard. Notes, 30|4.
Tsū-yō ( thorough-fashion) , current.

U.
Uchi, the inside. Notes, 22|9; also, house. Uchi-ni, within, while. Notes, 24|9. Sono uchi ni, in theinside of that ( i.e.,what has gone before) , meanwhile. Notes, 30|6. aranŭ uchi ( inside the not
becoming) , before it becomes. Notes, 18|9.
Uchi-ju ( house-middle ) , the whole family. Notes, 29|8. Ju = chu with the nigori.
Uchi-narashi, to sound by striking ( root ) . Roots of utsŭ, to strike, and of narasu, caus. of naru, tosound.
Ukami, root of ukamu, to float, to swim, Notes, 17|6.
Ukemasuru, polite form of ukeru. When used as a noun, translate 'the receiving.'
Uke, root of ukeru. Uke ni, in order to receive.
Ukeru, to receive. Ukeru ni, in the receipt.
Uketamawarimashĭta, polite past tense of uketamawaru.
Uketamawaru, to hear, to listen. Notes, 13|3. When used as a noun, translate 'the listening.' Ukete,
part. of ukeru.
Uketsukeru, to admit of. Uke, root of ukeru.
Uki-yo-banashi ( buoyaut-world-talk) gossip. Banashi = hanashi with the nigori.
Uma, horse. See mŭma.
Umai, sweet, savory. Umai mono, delicacies.
Umarete, part. of umareru, to be born.
Umare-tsuki, nature. Roots of umareru, to be born, and tsuku, to adhere.

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Uma-sōna. dainty-like. Uma for umai in compos. See Sōna.
Urami, root of uramu, to hate. Notes, 30|3.
Ureshigatte ( for ureshigarite) , joyful-feeling, feeling pleased. Part. of ureshigaru.
Ureahimi, joyfulness. -mi=-ness, termination which converts the root of an adjective into a noun.
Notes, 17|6.
Ureshi-sōna, joyful-like, pleased. See Sōna.
Urotayeta, past tense of urotayeru, to be confused.
Ushi, cow.
Uta, Japanese poetry, each stanza of which consists of five lines, coutaining five, seven, seven, fiveand seven syllables respectively. Uta wo yonu, to compose ( lit., to read) poetry. Notes, 9|7, 8, 24|2, 3.
Utsubuite ( for utsubukite) , part. of utsitbuku, to stoop.
Utsŭkushĭk'arō ( for utsŭkushĭku-arō) will, or may be, beautiful. Arō, fut. of aru, to be.
Utsuri, root of utsuru, to pass.
Utsŭshite, part. of utsusu, to copy, to reflect as a mirror.
Utte ( for uchite ) , part. of utsu, to strike. See Sori.
Uye, above. Mi no uya ( self-of-above) , concerning oneself ( idiom ) . Notes, 30|5.

W.
Wa, see Aston, § 7. Notes, 2, 11|6, 13|9, 17|2, 3, 23|1, 25|3, and 27|4.
Wadzŭka, trifling.
Wadzurai, disease. Tachi wadzurai, a standing, a chronic malady. Tachi, root of tatsŭ, to stand.
Wadzurai-kurushinde, being ill and in pain. Kurushinde ( fou kurushimite ) part. of kurushimu, tosuffer pain.
Waga, one's own. Waga-de, single-handed. De = te, hand, with the nigori. Notes, 22|5.
Wakaki, young. Written form of wakai. Notes, 31|5.
Wakaranŭ, neg. of wakaru, to understand.
Waki, side.
Warai, root of warau, to laugh. Warai-gao, smilling countenance. Gawo = kawo, face, with the nigori.
Ware, I.
Warū ( for wruku) , bad.
Washi ( vulg. for watakŭshi ) , I. Aston,§ 14. Notes, 12|4, 31|3.
Watakushi, I. Notes, 25|3, 27|4.
Wo, the particle which is the sign of the accusative case, or wo kaku. Aston, § 10. Notes, 28|9.

Y.

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Ya, or, A dubitative or interrogative particle.
Yado, house, dwelling.
Yaki, root of yaku, to roost. Yaki-mono, roast, róti.
Yaku, office, use. Notes, 10|3.
Yama-dera, mountain-temple. Dera = tera, temple, with the nigori. Notes, 23|9.
Yamimasenŭ, polite neg. of yamu, intrans. verb, to cease.
Yara, an interrogative used when no answer is expected, the inquiry being rhetorical. Notes, 7. aniyara shirimasenu, what it is I know not. Also, 'or.' From ya, interrogative and aran, old written future
form of aru, to be. Do yara, ko yara, somehow or other; lit., how will it be? will it be thus?
Yari, root of yaru. Yari wa senŭ ( I do not the giving) , a strong neg. instead of yaranŭ which is theneg. of yaru. Notes, 12|6, 7. See Senŭ. Yari-tsukeyō, will effect. Tsukeyō, fut. of tsuku, to stick. Notes,
31|9.
Yaru, to give.
Yatsŭ, fellow! in a bad sense. See Koitsŭ.
Yatsŭ, eight.
Ye, towards.
Ye, an expletive; a particle having no translateable meaning, although it is sometimes not unlike theEnglish, Eh! It is tacked on to phrases, as so ka ye, is it so, indeed! toreta ka ye, has it taken itself
away? Notes, 11|4.
Yei-yō, prosperity, luxury. Notes, 29|5.
Yekubo, dimple.
Yemasenŭ, polite neg. of yeru, to get.
Yen, verandah. Notes, 30|8.
Yen-ja, family connections.
Yerai, choice ( adj.) . Notes, 16|6.
Yete, part, of yeru, to get, to get at, to find out.
Yetoku, to comprehend, comprehension. Ye, root of yeru, to get; toku, to understand. Notes, 19|1, 2.
Yo, night.
Yō, function ! also matter, business. Yō ni tatsŭ, to be of use.
Yō, kind, sort, fashion. Yōna, sort, like; -na for naru, to be. Yōni, in the manner. Notes, 25|6, 27|9.
Yō ( for yoku ) , well.
Yobi-okoshĭte, part. of yobi-okosu, to call up. Yobi, root of yobu, to call; okosu, caus. of okoru, toarise.
Yoi, the commencement of evening.
Yoi, good.

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Yōi, preparation.
Yō-jin ( use-heart ) watchfulness, heed. Jin is shin with the nigori.
Yō-jō ( to nourish, life) , taking care of oneself. Notes, 18|6.
Yokei, more than enough, exceasive.
Yokeredo ( yoku-keredo) , although it were good.
Yoki, good. Notes, 20|1.
Yoku, well ( adv.) .
Yomu, to read. Uta wo yomu, to compose the Japanese poetry called uta. Notes, 24|2, 3.
Yōna. See Yō.
Yōni. See Yō.
Yori, than, from.
Yoroshiki, good. Written form of yoroshii. Notes, 20|1.
Yoshi, account, purport.
Yoshi, good. Yoshi-ashi, good or bad.
Yō-shō ( infant-little) , young child.
Yoso, elsewhere, others.
Yotsu, four. Notes, 24|4.
Yotte ( for yorite ) , part. of yoru, to approach. Much used in the sense of 'in reference to,' as to iu kotoni yotte, in reference to the thing named, Notes, 2; kore Ja ni yotte, in reference to this being so,
therefore.
Yubi, finger. Oya yubi, parent finger, thumb; hĭto sashi ( man, to point) yubi, the index; taka-daka(tall-tall ) yubi, middle finger; mŭmei no yubi, na nashi yubi, beni-sashi yubi, the nameless,rouge-putting, third finger; ko yubi, the little finger. See also Shi, the Chinese word for finger.
Yudan, negligence.
Yugami, root of yugamu, to be distorted. As a noun, distortion.
Yugande, part. of yugamu, to be distorted.
Yū-jo, haunt of dissipation. Notes, 26|3.
Yukanŭ, neg. of yuku.
Yukazu, neg. of yuku. Notes, 22|5.
Yuki, root of yuku.
Yukō, fut. of yuku.
Yuku ( or iku) to go. As a noun, 'the going.'
Yururito, leisurely.
Yusan ( amusement-mountain) , pleasure excursion.
Yuye, because.

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Z.
Za, seat.
Zachu ( seat-middle ) , room. Zachu no hĭto, the company. Notes, 25|7.
Zazen, the act of sitting in meditation like a Buddhist priest. Notes, 16|6.
Zen, previous.
Zemban, previous evening; n becoming m before b.
Zo, an emphatic particle. Notes, 8|6, 12|2, 14|4. anĭ zo, emphatically, what?
Zonji, root of zonzuru. As a noun, 'knowledge.' Ji = shi, root of suru, with the nigori. Notes, 25|8.
Zonji-dashi-mashitareba, when the thought struck me. See Zonji and Dashi. Mashĭtareba, condit. pastof masŭ.
Zonjimasenedo, though I do not know. Neg. concess. of zonjimasŭ.
Zonjimasŭ, honorif. form of zonzuru. Ji = shi, root of suru, with the nigori.
Zonjimasureba, when I think, condit. of zonjimasŭ.
Zonzuru, to think, to know. Zon, to think; zuru = suru, with the nigori.
Zō-sui, a hotch-potch of rice, herbs, and other ingredients.
Zoto, quietly, secretly, stealthily.

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