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さらに続けて、杜牧が張保皐・鄭年の交わりを安禄山の乱における郭汾陽・李臨淮の交わりに見立てて仁義の人であると賞賛したことを伝え、『新唐書』の列伝を編纂した宋祁の評として、国難の時期に義の心を持って国家の憂患を第一に考えた人として晋 (春秋)代の祁奚、唐代の郭汾陽・張保皐を挙げ、「どうして東方の蛮国に優れた人物がいないということがあろうか」と称えている(原文:嗟乎、不以怨毒相槊、而先國家之憂、晉有祁奚、唐有汾陽・保皋、孰謂夷無人哉。)。
It also states that Du Mu praised Jang as a man of humanity and justice comparing Jang and Jeongyeon's relationship with that of Bunyang GWAK and Imhoe YI at the An Lushan War and as a comment of Song Qi who edited the story collection of "Shintojo", he listed the names of people, who thought about the nation first with the mind of righteousness during a difficult time for the country, as Qi Xi of the Jin (Spring and Autumn) Period and Bunyang GWAK and Bogo JANG of the Tang Period, saying 'How can we say that there were no excellent people in the foreign countries of East' (Original: 嗟乎、不以怨毒相槊、而先國家之憂、晉有祁奚、唐有汾陽・保皋、孰謂夷無人哉).
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問題の天正13年の朝廷の人事については『公卿補任』をはじめ当時の朝廷人事に関する史料・記録・文書の日付がバラバラで余りにも錯綜しているため、同年前半の任官記録を矛盾無く並べる事が事実上不可能で歴史学者の間でも頭を悩ませている問題であるが、大まかな流れとして左大臣が一条内基から二条昭実、更に近衛信輔に移り、右大臣は二条昭実から近衛信輔、更に菊亭晴季(前内大臣)に移り、内大臣は菊亭晴季から近衛信輔を経て秀吉の就任に至ったと考えられている。
As for the matter over the personnel of the Imperial Court in 1985, historical materials, records, documents including the "kugyo bunin" (list of high court nobles) list different dates for the matter, and thus, it is too distorted to put in order the dates of accessions in the first half of the year coherently, causing historians to puzzle over the matter; roughly speaking, however, it is assumed that the position of Sadaijin was transferred from Uchimoto ICHIJO to Akizane NIJO and then to Nobusuke KONOE, that that of Udaijin from Akizane NIJO to Nobusuke KONOE and then to Harusue KIKUTEI (former Naidaijin), and that that of Naidaijin from Harusue KIKUTEI to Nobusuke KONOE and finally to Hideyoshi.
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大隈の大蔵卿在任時期は1873年10月25日 ‐ 1880年2月28日であるが、実際には1869年8月15日(旧暦明治2年7月8日 (旧暦))に近代大蔵省創立とともに大蔵大輔に就任して以来事実上の大蔵省の最高責任者であり、大蔵卿退任も伊藤博文が進めた「参議・省卿分離案」によって参議専念の合意が成立したこと(後任大蔵卿佐野常民は大隈直系)によるもので、実際には1881年10月11日の御前会議による参議免官(明治14年の政変)まで大蔵省及び日本財政の責任者であった。
Okuma served as the Minister of the Treasury from October 25, 1873 to February 28, 1880, but he had effectively been the highest officer of the Ministry of Treasury since he assumed the post of senior assistant minister of the Ministry of Treasury upon the launch of the modern Ministry of Treasury on August 15, 1869, therefore he continued to be in charge of the Ministry of Treasury and the Japanese financial policy until he was dismissed as the councilor during a conference in the presence of the Emperor on October 11, 1881 (Political Change of 1881), however his resignation as the Minister of the Treasury was because an agreement to serve exclusively as a councilor was reached by 'Proposal to Separate Councilor and Minister' promoted by Hirobumi ITO (a successor Minister of the Treasury was Tsunetami SANO, Okuma's direct subordinate).
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その内容ははなはだ多様であって一概に語ることはむずかしいが、(1)世襲による家元に流儀の芸事に関する規範性・正統性を求め、流儀の同一性を保持すること、(2)家元を政治的な権威として流儀内の統率を行い、上意下達方式を中心にして流儀の運営を行うこと、(3)経済的には流儀内の素人、玄人(職分)などから資金を集めこれを流儀全体のために家元が再分配するかたちをとっていること、(4)免状発行の権限が家元にあること、(5)家元個人またはその家の私的な部分と流儀の公的な部分とが未分化な状態にあり、家元の存在そのものが流儀の根幹にかかわる制度をしいていること、などが特徴として挙げられる。
Although this system cannot be defined clearly because of its diversity, here are some characteristics: (1) hereditary Iemoto exists as a normative and legitimate model with regard to the school's accomplishments in order to preserve the identity of the style; (2) as a political authority, Iemoto leads and manages the school by top-down control system; (3) financially, Iemoto redistributes money collected from novices, experts, et al. to the entire school; (4) Iemoto has the authority to issue certificates; (5) Iemoto himself or herself is at the core of the school, and Iemoto's or his/her family's private matters and the school's public matters are not clearly differentiated.
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「朕惟うに我国通行の暦たる、太陰の朔望を以て月を立て太陽の躔度に合す。故に2, 3年間必ず閏月をおかざるを得ず、置閏の前後、時に季節の早晩あり、終に推歩の差を生ずるに至る。殊に中下段に掲る所の如きはおおむね亡誕無稽に属し、人智の開発を妨ぐるもの少しとせず」と論告し、同年11月24日、太政官布告を続いて発し「今般太陽暦御頒布に付、来明治6年限り略暦は歳徳・金神・日の善悪を始め、中下段掲載候不稽の説等増補致候儀一切相成らず候」とあり、これらの布告をもって禁止されたとする主張がある
It argues that 'Our traditional calendar divides a year into 12 months according to the cycle of new moon and full moon and fits it into the position of the sun in the sky. Thus, we have to put a leap month every two or three years and there happens a climate lag before and after the intercalation, which finally causes errors in calculating the travel of celestial body. Especially, most of the annotations (rekichu) on middle and lower part of calendars are absurd and largely prevent the development of human intelligence,' and, on November 24 in the same year, the Dajokan fukoku was again issued and said, 'Now on issuing the solar calendar, the absurd annotations on middle and lower part of calendars will be totally forbidden including the lucky direction, unlucky direction, and the good or bad of the day, from 1873,' which, some insist, banned rokuyo.
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彼が奉行として参画したと思われる遺構は、建築としては妙心寺麟祥院の春日のつぼね霊屋(慶長年間、うち溜りを移建)、氷室神社拝殿(慶長年間、内裏池亭を移建)、大覚寺宸殿(慶長年間の内裏の元和期増造の際に中宮宸殿となる)、金地院東照宮、同茶室、同方丈南庭(鶴亀庭)、南禅寺本坊方丈南庭、大徳寺竜光院密庵席(みったんせき)、孤篷庵表門前の石橋、同前庭、同忘筌席露地(建築は寛政年間に焼失後、旧様式を踏襲して復元された)、仙洞御所南池庭のいで島およびその東護岸の石積み部分などである
Work to which he is believed to have contributed include: the tamaya (mausoleum) for Kasuga no Tsubone (during the Keicho era (1596 - 1615), relocation of the waiting room); the haiden (hall of worship) of the Himuro-jinja Shrine (Keicho era (1596 - 1615), relocation of Dairi Chitei (an arbor by a pond of the Imperial Palace)); Shinden of the Daikaku-ji Temple (became Chugu Shinden in the Genna era (1615 - 1617) upon the expansion of the dairi (Imperial Palace) first constructed in the Keicho era); Toshogu (Priest house), tea house and south garden (Tsuru-Kame garden (literally, crane-turtle garden)) of hojo (abbot's chamber) of Konchi-in; south garden of hojo of the honbo (priests main living quarters) of the Nanzen-ji Temple; Mittanseki (tea house) of Ryukoin of Daitoku-ji Temple; stone bridge in front of the front gate of Kohoan, a front garden and Bosenseki Roji of the same (building was lost to fire in the Kansei era (1789 - 1800) and restored in the original style); and the islands and stone-lined eastern shore of the south garden of Sento Gosho.
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隅田八幡神社旧蔵の国宝「隅田八幡神社人物画像鏡」の銘文に『癸未年八月日十大王年男弟王在意柴沙加宮時斯麻念長寿遣開中費直穢人今州利二人等取白上同二百旱作此竟』「癸未の年八月十日、男弟王が意柴沙加の宮にいます時、斯麻が長寿を念じて河内直、穢人今州利の二人らを遣わして白上銅二百旱を取ってこの鏡を作る」(判読・解釈には諸説あり)とある
The inscription on 'Suda Hachiman Shrine Mirror', a national treasure, once possessed by Sudahachiman-jinja Shrine says "癸未年八月日十大王年男弟王在意柴沙加宮時斯麻念長寿遣開中費直穢人今州利二人等取白上同二百旱作此竟" 'On August 10, year of Yin Water Sheep, when Otonokimi lived in Oshisaka no Miya Palace, Shima sent KAWACHI no Atai and AYAHITO Imasuri to make a mirror with 200 kan of high-quality copper to pray for his health.' (There are various theories as to the decipher and interpretation).
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さらには、当時の政治社会情勢からイスラム勢力の侵攻によるインド仏教の崩壊が予見されていたため、最後の密教経典である時輪タントラ(カーラ・チャクラ)の中でイスラムの隆盛とインド仏教の崩壊、インド仏教復興迄の期間(末法時代)は密教によってのみ往来が可能とされる秘密の仏教国土・理想郷シャンバラの概念、シャンバラの第32代の王となるルドラ・チャクリン(転輪聖王)、ルドラ・チャクリンによる侵略者(イスラム教徒)への反撃、ルドラ・チャクリンが最終戦争で悪の王とその支持者を破壊する予言、そして未来におけるインド仏教の復興、地上における秩序の回復、世界の調和と平和の到来、等が説かれた。
Additionally, since Indian Buddhism was expected to collapse under the Muslim invasion in the political and social situation at that time, the Kala cakra tantra (the last Mikkyo sutra) described the following: the flourishing of Islam; the collapse of Indian Buddhism, a concept of Shambhala; a secret Buddhist land and Utopia, which could be reached only through Mikkyo during the period before the revival of Indian Buddhism (the Age of Final Dharma); Raja Cakravarti (ルドラ・チャクリン(転輪聖王)), who became the thirty-second king of Shambhala; a counterattack by Raja Cakravarti against the invaders (Muslims); the prediction that Raja Cakravarti would destroy the king of evil and his supporters in the final war; the revival of Indian Buddhism in the future; the return to order on earth; the coming of the harmonization and peace of the world, and so on.
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しかし、環濠集落の出現は、未だ戦闘の証拠がほとんどない弥生時代早期にさかのぼること(福岡県江辻遺跡、同那珂遺跡群など)、受傷人骨などの事例から戦乱が頻発したと考えられる前期後半~中期前半、特に中期初頭以降の北部九州ではむしろ環濠集落の事例は少ないこと、しばしば環濠を掘削する際に排出された土を利用して環濠の外側に盛り土をした痕跡のある事例が報告されているが、環濠の外側に盛り土をすることによって、外敵を有利にしてしまう(外敵は、盛り土を矢避けにしたり、盛り土の上から攻撃できる)ことなどから、環濠集落と戦乱とを直接的に関連づける、すなわち環濠集落を防衛集落と考える研究者は最近では少なくなってきている。
However, recently not many researchers consider moat settlements as defensive and directly related with wars, for several reasons such as; the emergence of moat settlement goes back to earlier Yayoi period when there was very little evidence of battles (Etsuji site and Nakai sites in Fukuoka Prefecture), less moat settlements are excavated from northern Kyushu in the latter half of early period to first half of middle period, especially beginning of middle period when frequent wars were thought to have occurred from the evidence of human bones with trauma, and banks were created outside the moat in some cases using soil dug up to make the moat, which gives an advantage to the enemy (Enemy can use the bank as a shield against arrows and also can attack from the top of a bank.)
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これについては、パスネットやトランパスでは、鉄道営業法第29条ノ1にある「有効ノ乗車券ナクシテ乗車シタルトキ(=有効な乗車券を持たずに乗車したとき)」(ここでは初乗り運賃に満たない時)に「鉄道係員ノ許諾ヲ受ケスシテ左ノ所為ヲ為シタル者ハ50円以下ノ罰金又ハ科料ニ処ス(=鉄道係員の許諾を受けないで左記の行為を行った者は50円以下~実際は1万円以上2万円以下~の罰金または科料に処する)」という条文に則っているためだが、スルッとKANSAIを含む関西の鉄道事業者が発行するカード(JR西日本のJスルーを含む)では、これを国土交通省に届け出て「特例扱い」(鉄道係員の許諾を受けている)としているため、カード残額が初乗り運賃に満たなくても入場可能となっている。
Regarding the above, using Passnet or Tran-Pass, according to Railway Operation Act Clause 29, 1, there is a fine of under 50 yen, in fact more than 10,000 yen, less than 20,000 yen to the passenger who gets onto the train without having a sufficient ticket whose value is more than the base rate, and without letting train staff know; however, Surutto KANSAI is an exception and allows this, since their cards (including those issued by other member companies, including J-Thru of JR West) are permitted as an exception by Ministry of Land, Infrastructure, Transport and Tourism (it is considered that the passengers have informed the railway staff).
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気多郡気多郡 (兵庫県)水上・山本(現・兵庫県豊岡市日高町 (兵庫県)水上及び日高町山本)の水上・山本小出氏、出石郡倉見(現・兵庫県豊岡市倉見)の倉見小出氏、養父郡大藪(現・兵庫県養父市大藪)の大藪小出氏、養父郡土田(現・兵庫県朝来市和田山町土田)の土田小出氏である
They were the Minokami and Yamamoto-Koide clans in Minokami and Yamamoto in Keta County (present Minokami or Yamamoto, Hidaka-cho, Toyooka City, Hyogo Prefecture), the Kurami-Koide clan in Kurami, Izushi County (present Kurami, Toyooka City, Hyogo Prefecture), the Oyabu-Koide clan in Oyabu, Yabu County (present, Oyabu, Yabu City, Hyogo Prefecture), and the Handa-Koide clan in Handa, Yabu County (present Handa, Wadayama-cho, Asago City, Hyogo Prefecture).
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玉川堂五代目田村綱造の『楽水紙製造起源及び沿革』によると、「和製唐紙の原料及び労力の多きに比し、支邦製唐紙の安価なると、西洋紙の使途ますます多きに圧され、この製唐紙業の永く継続し得べからざるより、ここに明治初年大いに意匠工夫を凝らしし結果、この楽水紙といふ紙を製することを案出し、今は玉川も名のみにて、鳥が鳴く東の京の北の端なる水鳥の巣鴨の村に一つの製紙場を構え、日々この紙を漉くことをもて専業とするに至れり。もっとも此の紙は全く余が考案せしものにはあらず、その源は先代(田村佐吉)に萌し、余がこれを大成せしものなれば、先代号を楽水といへるより、これをそのまま取りて楽水紙と名ずける。」とある
According to the "the origin and the history of rakusui-shi production" written by Kozo TAMURA, the fifth head of the Tamagawa-do Store, 'While domestic Chinese paper production requires a large amount of materials and labor, Chinese paper made in China is cheaper. In addition, the usage of Western paper is increasing more and more, which can interfere with continuing this domestic Chinese paper production over a long period. Thus, this "rakusui-shi" paper was invented as a result of tremendous trials of designs and ideas during the first year of the Meiji period (1868). Now, "Tamagawa" is only valid as a store name, and a paper mill has been operated in Sugamo village, named after a waterfowl, which is located in the north end of Tokyo where birds sing. We have produced this paper every day as our principal occupation. This paper, however, was not completely invented by myself. The original idea was hit upon by the previous head (Sakichi TAMURA) and I completed it. Because his pseudonym was "Rakusui," I named this paper as "rakusui-shi" after him.'
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オオヤマツミは「私が娘二人を一緒に差し上げたのは、イワナガヒメを妻にすれば天津神の御子(ニニギ)の命は岩のように永遠のものとなり、コノハナノサクヤビメを妻にすれば木の花が咲くように繁栄するだろうとうけい(うけひ)をしたからである。コノハナノサクヤビメだけと結婚したので、天津神の御子の命は木の花のようにはかなくなるだろう」(「我之女二並立奉者有因 使石長姬者 天神御子之命雖雪零風吹 恆可如石而常堅不動坐 亦使木花之佐久夜姬者 如木花之榮榮坐 因立此誓者而使二女貢進 今汝令返石長姬而獨留木花之佐久夜姬 故今後天神御子之御壽者 將如木花之稍縱即逝矣」『古事記』)と言った。
Oyamatsumi said, 'The reason why I offered my two daughters together was that I made a vow that by making Iwanagahime your wife, the son of Amatsukami (Ninigi)'s life would be as eternal as a rock, and by making Konohana sakuyabime your wife, you would prosper as a tree flowers. Because you married only Konohana sakuyabime, the son of Amatsukami's life will be short just as flowers on a tree' (the "Kojiki").
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大将に悪右衛門督信頼、その子 新侍従藤原信親、信頼の実兄にあたる兵部権大輔藤原家頼、民部権少輔藤原基成、弟の尾張少将藤原信説、そのほかに伏見源中納言源師仲、越後中将藤原成親、治部卿兼通、伊予前司信員、壱岐守貞知、但馬守有房、兵庫頭源頼政、出雲前司源光保(光保)、伊賀守光基、河内守源季実、その子息左衛門尉季盛、義朝はじめ源氏一門ではまず左馬頭義朝を筆頭に、長子鎌倉悪源太源義平、次男中宮大夫進源朝長、三男兵衛佐源頼朝、義朝の叔父陸奥六郎義隆、義朝の弟新宮十郎源行家、従兄弟の佐渡式部大輔(大夫)源重成、平賀四郎平賀義宣とある
Generals were: the Evil Uemon no kami (Captain of the Right Division of the Headquarters of the Outer Palace) Nobuyori; his child, the new Chamberlain FUJIWARA no Nobuchika; Nobuyori's own elder brother FUJIWARA no Ieyori the Hyobu no Gon no Taifu (provisional senior assistant minister of Hyobusho Ministry of Military), Minbugonshofu (Junior Assistant Minister of the Ministry of Popular Affairs) FUJIWARA no Motonari; younger brother FUJIWARA no Motonari the Owari Shosho (Minor captain of Owari Province); in addition, Middle counselor of Fushimi-Genji (Minamoto clan) MINAMOTO no Moronaka; Middle captain of Echigo FUJIWARA no Narichika; jibukyo (Minister of the Ministry of Civil Administration) Kanemichi; the former official of Iyo Province Nobutaka; Sadatomo the Governor of Iki Province; Arifusa the Governor of Tanba Province; MINAMOTO no Yorimasa the Head of Hyogo; MINAMOTO no Mitsuyasu the former official of Izuo Province (Mitsuyasu); Mitsumoto the Governor of Iga Province; MINAMOTO no Suezane the Governor of Kawachi; their children Suemori the saemon-no-jo (Secretary of the Left Division of the Headquarters of the Outer Palace Guard) for the first time in the Minamoto clan Yoshitomo was first on the list for Sama no kami (Chief of the Bureau of Horses); his eldest son Kamakura aku (evil) Genta MINAMOTO no Yoshihira; his second son MINAMOTO no Asanaga was chugudaifu (Master of the Empress' Palace); third son MINAMOTO no Yoritomo was Hyoe no suke (Assistant at Headquarters of the Middle Palace Guard); Yoshitomo's uncle Rokuro MUTSU Yoshitaka; Yoshitomo's younger brothers Juro SHINGU and MINAMOTO no Yukiie; cousin MINAMOTO no Shigenari who was Sado shikibu taiyu (the assistant minister of the Ceremonial Ministry, and also in charge of Sado Province) (Grand Master); and also Shirohei Hiraga and Yoshinori Hiraga.
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実際に涅槃経を読めば「牛より乳を出し、乳より酪酥(らくそ)を出し、酪酥より熟酥(じゅくそ salpis サルピス:カルピスの語源)を出し、熟酥より醍醐を出す、仏の教えもまた同じく、仏より十二部経を出し、十二部経より修多羅(しゅたら)を出し、修多羅より方等経を出し、方等経より般若波羅密を出し、般若波羅密より大涅槃経を出す」(「譬如從牛出乳 從乳出酪 從酪出生蘇 從生蘇出熟蘇 從熟蘇出醍醐 醍醐最上 若有服者 衆病皆除 所有諸藥、悉入其中 善男子 佛亦如是 從佛出生十二部經 從十二部経出修多羅 從修多羅出方等経 從方等経出般若波羅蜜 從般若波羅蜜出大涅槃 猶如醍醐 言醍醐者 喩于佛性」)とある
Precisely, the description of Nehan-gyo Sutra says 'a cow creates nyu (fresh milk), nyu creates rakuso, rakuso creates jukuso (salpis, which is the word origin of Calpis (Japanese milk-based soft drink) and jukuso creates ghee and similarly in the teaching of Buddhism, Buddha creates Junibu-kyo Sutra (the Twelve Divisions of Scriptures), Junibu-kyo Sutra creates Shutara (sutra), Shutara creates Hodo-kyo Sutra, Hodo-kyo sutra creates Hannya Haramitsu (prajnaparamita) and Hannya Haramitsu creates Dainehan-kyo Sutra' (the Nirvana Sutra).
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我輩がハイカラと云ふ言葉を書き始めた為めに、今日では大変に世間に行はれて居るが、此のハイカラと云ふ言葉を書いたのは、全く此のフルベツキ先生の話のピストルに対照させる為めで有ッた、即ち横浜毎日新聞に掲げたる当世人物評中に、「山縣有朋、鳥尾小弥太、谷干城などは保守主義の武断派、攘夷党の日本党、頑冥不霊なるチヨム髷党、ピストル党であるが、大隈重信、伊藤博文、西園寺公望等は進歩主義の文治派で、開国党の欧化党、胸襟闊達なるハイカラ党、ネクタイ党、コスメチツク党で有る」と書いたのが起因で、外のチヨム髷党、ピストル党、コスメチツク党、ネクタイ党などは少しも流行しなかッたが、唯此のハイカラと云ふ一語だけが、馬鹿に大流行を来した、今日では最早や我輩が発明したと云ふ事を知らずに用ひて居る者も多く、一の重要なる日本語となッて仕舞ふたが、然るに実は我輩が此のハイカ(p18/p19)ラと云ふことを書いた起因を申すと、全く此の時のフルベッキ先生の話を胸中に蓄えて居て、それを五六年の後に至って新聞の上に現はした結果で有る。
The word haikara I began to write has been used very often today in our society and the reason I wrote this word is to contrast it with a pistol in Verbeck's story, that is to say, I wrote in my Tosei Personal Criticism in the Yokohama Mainichi Shimbun that "Aritomo YAMAGATA, Koyata SHIMAO, Tateki TANI and so on belong to a conservative budanha (party of hawks), Nippon Party of Jyoiha (exclusionists sect), stubborn/unwise Party of hawks, Chiyomumage Party or Pistol Party, while Shigenobu OKUMA, Hirobumi ITO, Kinmochi SAIONJI and so on belong to a Liberal Party of doves, Oka (Westernization) Sect of Kaikoku (opening of Japan to western countries) party, free-spirited Haikara Party, Necktie Party or Cosmetic Party", which became the origin of the word haikara, and among them this word alone has become extremely popular, but today many people use it without knowing that I invented the word, which has become one important Japanese word, however, I originally wrote this word haikara (pp.18-19) in the newspaper five or six years after the interview with Mr.Verbeck.
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生涯苦心致され候中にも、古史伝は最初文化の末頃より草稿取り掛かり、文政の始め頃に、成文一二巻程は、ざっと稿本成り候ところ、段々見識博くあいなり、殊に故鈴屋大人の御遺教をも相伺れ候て、いよいよ以って、世界悉く我が皇大神達の御鎔造(ツクリカタメ)なされたる事を感得致され候に付、古史伝は先ず差し置き、赤縣州を始め、印度及び西洋の古伝をも悉く皆探索網羅して、其の上にて、充分に古史の註解をと存し込まれ候て、文政の半ば頃より、専ら外国の学に困苦致され、凡そ廿余年も歳月を過ごされ候て、赤縣太古傳を初め、即ち今此れある丈の著述は出来候へ共、中々もって先人の心底に叶ひ候事には此れ無く候へ共、大抵は見当も付き候に依っては、私を始め門人の中の所存にも、段々時節後れ、先人も老年に成られ候に付き、先ず先ず外国の所は大抵にして差し置かれ、古史伝の清撰をしきりて、相願い催促致し候て、天保10年頃より、漸々と其の方にも趣かれ候所、言語規則の書之無きに付き、余儀なく五十音義の撰にかかり、凡そ一ヵ年ほど打ち過ぎられ候所、旧幕府の命に依って秋田へ放逐、尤も同所は本国の事、親族共も少なからず、第一旧君侯より厚く恩遇も之有りて会計の辛苦は薄らぎ候へ共、著述致す可き遑なく、此処両三年心配致され候内に病を発し入幽致され候次第にて残念至極にて御座候。
Our teacher dedicated his life to the study requiring great pains; as to "Koshi-den", at the end of the Bunka era (1804-1818), he began to write the draft, and by the early Bunsei era (1818-1830), about 12 volumes had been completed; however, by that time, he had also gradually gained an insight into the study and understood the teachings of the master of Suzunoya (Norinaga MOTOORI), then he realized that this world was the product of our great gods of Japan, so he decided to suspend "Koshi-den" temporarily, and first explore and read through all the past annotations of the histories of our country as well as those of India and Europe to use new knowledge to his advantage in writing "Koshi-den"; therefore, since the middle of the Bunsei era, he intensly studied foreign literature and culture mainly, and during a period of over 20 years, he completed almost all his works, which he left for us, including "Sekiken Taiko-den" (Japanese Early History); although he was never satisfied with his works, his students, of course, including myself, with a feeling of gratitude, thought that our master had succeeded in completing most his researches and studies, and were concerned about the delay in completing "Koshi-den" and because of our master's age, we repeatedly begged him to restart the writing, then thankfully at about the 10th year of the Tenpo era (1839), he restarted; however, he was requested to write on linguistic methods so he began to write "Goju Ongi" (Pronunciation and Meaning of 50 Kana) and suspended "Koshi-den" again; after a year, he was banished to Akita Province by order of the former bakufu (Japanese feudal government headed by a shogun), fortunately since Akita was his hometown and there were many relatives of his, besides the former load treated him very kindly, they relieved him off poor living, although under those conditions, he had no time to finish the remaining works; he was always concerned about those unfinished works, and after only a few years, he became sick and regrettably died.
Wikipedia日英京都関連文書対訳コーパス
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