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- Herausgeber: Booksell-Verlag
- Kategorie: Sachliteratur, Reportagen, Biografien
- Sprache: Englisch
"Primitive & Mediaeval Japanese Texts" is an extraordinary compilation that offers a window into the linguistic and cultural evolution of Japan from its earliest narratives to the complex expressions of the medieval era. This anthology comprises an array of texts that span various genres including religious writings, poetry, and historical accounts, showcasing the rich tapestry of the Japanese literary tradition. The book is characterized by its meticulous translation and annotation, allowing readers to appreciate the nuances of language as it shifts through time, imbued with philosophical, spiritual, and social contexts reflective of the periods it encompasses. The editors of this collection have meticulously curated these texts to illuminate how Japan's literary landscape has been shaped by sociopolitical influences, religious sentiment, and interactions with neighboring cultures. Their scholarly expertise in both literary criticism and historical linguistics provides a framework that enriches the understanding of Japan'Äôs cultural progression. Such background likely stems from a profound commitment to preserving and evidencing the intricate connections between Japan'Äôs past and present. This volume is an essential read for scholars, students, and anyone interested in Japanese literature and history. It not only serves as a foundational resource for understanding the origins of Japanese texts but also invites readers to reflect on the cultural and philosophical undercurrents that have shaped Japan's identity. Engaging with this anthology is both an academic endeavor and a profound journey into the heart of Japanese cultural heritage.
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Veröffentlichungsjahr: 2021
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Primitive & Mediaeval Japanese Texts
Table of Contents
PREFACE
The following texts are exact transliterations of the Kana yomi of the Manyôshiu, and of the yomi of the mixed Japanese script of the Taketori Monogatari, the Preface to the Kokinwakashiu, and Takasago, according to the system devised by Sir Ernest Satow and adopted by Professor Chamberlain.
The translations of the texts are given in a companion volume, where full explanatory introductions and notes will be found.
The following abbreviations are employed: (K.) Professor Chamberlain’s translation of the Kojiki; (N.) Dr. Aston’s translation of the Nihongi; (Fl.) Professor Florenz’s part translation of the Nihongi; (Br.) Captain Brinkley’s Japanese-English Dictionary; (I.) Kotoba no Izumi; (T.A.S.J.) Transactions of the Asiatic Society of Japan.
The texts contained in the present volume are:—
1. The nagauta or chôka (long lays) of the Manyôshiu, the earliest of the Japanese Anthologies, compiled about 760 A.D., with their kaheshi uta or hanka (envoys). The text used is that of Kamochi Masazumi in his magnificent edition, Manyôshiu Kogi, the Ancient Meaning of the Manyôshiu, written during the first half of the nineteenth century but published in 1879.
2. The Taketori Monogatari, Story of the Old Wicker-worker. The text used is that of Tanaka Daishiu, published about 1838.
3. The Preface of Ki no Tsurayuki to his famous Anthology—the second of the old anthologies—known as Kokinwakashiu—Anthology of Japanese Verse Old and New—written about 922 A.D. The text is that of Kaneko Genshin in his edition of 1903.
4. The utahi of Takasago, perhaps the earliest of the medieval miracle-plays (Nô), composed in the fifteenth century. The text used is that of the Yôkyoku Tsûge, edited by Ohowada Kenjiu, and published by the Hakubunkwan in 22 Meiji (1889).
Appended to 1. are some tanka from the Kokinshiu and the Hyakunin Isshiu (1214 A.D.), and in the volume of translations examples of hokku or the half-stanza, the so-called Japanese epigram, are given with their translations.
A careful perusal, twice or thrice repeated, of the short grammar and the following section on the Language of the Manyôshiu comprised in the Introduction, with the aid of the List of Makura Kotoba, the Glossary, and the companion volume of translations, will meet nearly all the difficulties of the romanized texts, and enable the reader to appreciate sufficiently the charm of these ancient lays, of which the more unique elements escape translation.
EMENDATIONS
For the necessity of these emendations I am wholly responsible.
In a few of the earlier lays the lines are not properly indented. In one or two cases the category is wrongly printed as part of the dai—as under Lay 1.
In a very few instances a capital letter is mistakenly used—thus Tsuma for tsuma.
In the following instances it is better to print place-names with initial capital—Kashihara, Ohotsu, Shirokane, Chitose, Kagu, Katsu, Tagi, Kamu, Yuki.
Where eta is found it should be read eba.
Some few cases of u for a, u for n, u for i, a for o, e for i, or the reverse, occur—they are quite obvious. Occasionally words are joined which on the whole are better separated, as Kata nashi, or the reverse.
Manyôshiu.
Lay
20
, 4,
omi
, dele
o
.
24
, 62 n.,
for
yum ino
read
yumi no
.
26
, 65,
for
wo
read
mo
.
27
, 52,
for
imo gara
read
imo ga na
.
28
, 56,
for
no
read
ni
.
29
, n. 3,
dele (hauka I).
36
, 6,
for
Fugi
read
Fuji
.
69
, 20,
for
kaha
read
kuha
.
100
(
dai
),
read
i tsu tose
.
104
, 29,
read
taharete
.
105
, 41,
read
haha
.
107
(
dai
),
read
Naniha
.
113
, 8,
read
kagahi
.
123
, 16,
for
momo
read
onomo
.
124
, 11,
for
hitase
read
hitasa
.
124
, 20,
for
skikame
read
shikame
.
126
, 12,
for
aho
read
ahi
.
165
, 7,
for
afuteshi
, read
afubeshi
.
166
, 10,
for
kimi
read
kuni
.
195
, 4,
for
mi
read
nu
.
196
, 33,
}
for
nakazu
read
nakayu
.
180
, 8,
Page
147
above
212
insert—
Maki XVII, Kami
. Same heading to pp.
149
,
151
.
Lay
221
, 28,
for
no
read
mo
.
223
, 51,
for
yoki
read
yohi
.
230
, 17,
for
hashike
read
hashiki
.
263
, 53 n.,
for ‘lightly’ read ‘gravely, seriously’.
Page
194
, l. 5,
for
no
read
ni
.
200
, l. 7,
for
to
read
wo
.
201
, last line,
for oha read oho.
205
, l. 13,
read
notamahamu
.
206
, l. 5,
read
nagareki
.
207
, l. 9,
for
mi
read
no
.
224
, n. 3,
for ‘right’ read ‘night’.
237
, bottom line,
read
Hitori
.
238
, l. 8,
mono hito goto
is better.
239
, l. 8 (from bottom),
read
gushite
.
245
, l. 6,
for
niho
read
nihohi
.
INTRODUCTION
SHORT GRAMMAR OF OLD JAPANESE
The pronunciation of Old Japanese follows a very simple scheme. There are the five vowels, a, e, i, o, u, and no diphthongs, and the following consonants and digraphs b, ch, d, dz, f, g, h, j, k, m, n, r, s, sh, t, ts, w, y, z, zh. The syllables are all open, and consist of
(1) The five vowels.
(2) b, k, m, n, r, followed by all the vowels.
(3) s, y, z, followed by a, e, o, u.
(4) h, w, followed by a, e, i, o.
(5) d, t, followed by a, e, o.
(6) f, followed by i, u.
(7) ch, j, sh, zh, followed by i.
(8) ts, dz, followed by u.
Sixty-four open syllables in all, out of 105 possible ones, of which and their various agglutinations the whole language is made up.
The vowels are pronounced as in Italian, a being the accented a, e and o the open sounds. The vowel u is English u in put, never as in rut or lute. The vowels a, e, o are half-long, i and u are shorter, and u shortest of all. Value is given to each syllable, subject as above, with scarcely any ictus (as in French), but the last syllable of a word, especially in u, is always weakest, and the penultimate rather the strongest.
The consonants are pronounced as in English, h well aspirated, but rather forward, even between vowels, z as in zany, zh as the s in pleasure, f may have descended from an original p, with h and w.
The scheme, according to that of the Oxford Dictionary, would be—
a
a
e
e
i
i
o
o
u
u
b
b
ch
tʃ
d
d
dz
dz
f
f
g
g
h
h
j
dʒ
k
k
m
m
n
n
r
r
s
s
sh
ʃ
t
t
ts
ts
w
w
y
y
z
z
zh
ʒ
The Chinese and Japanese languages differ from Aryan and Semitic forms of speech in the total absence of all concords dependent upon number, person, case, and gender, in the like default of relative words, and (from Aryan speech) in the absence of narratio obliqua. They further differ in the almost complete absence of any morphological moods or tenses. Chinese has, broadly speaking, no accidence at all; the grammar is a syntax teaching the right order and use of vocables (used as words), double vocables (constituting words), and the few form-words (empty words the Chinese call them) which serve as variously connective particles. In Japanese there is a very scanty accidence of the few adjectives the language possesses, and a more complete one of the verb; but the verbal forms are all (with an exception or two) resolvable into locutions, more or less agglutinated, scarcely constituting true inflexions. Hence, morphologically, even in Japanese there is neither mood nor tense, but there is an approach to both of the highest value to the language, giving it, in conjunction with a goodly number of particles, an articulation and plasticity wanting to Chinese. From the above considerations it will be readily understood that the power of expression even in Japanese is far inferior to that of Western speech. The imagery is, of necessity, extremely limited in range and flat in tone. It seems to me, however, of greater range and higher quality than in Chinese. But neither Chinese nor Japanese possesses a tithe of the capacity of Aryan and Semitic languages to express human thought and feeling, and describe the works of man or the appearances of nature.
Ὦ δῖος αἰθήρ, &c., thought and words, are absolutely unintelligible to the whole Far East.
Nevertheless the poetry of the two great Far Eastern languages has its charm, especially the early poetry of Japan, but that charm, depending as it does largely upon suggestiveness rather than definite statement, and upon characteristic form and decoration rather than content, can only be felt by those who are able to read the texts. The Japanese texts, apart from the labour of decipherment, in themselves present no difficulty, once their simple grammar and construction understood, and in their romanized dress, with the brief grammar that is now subjoined, and the other aids offered in the present volume and its accompanying volume of translations are, it is hoped, made accessible to the English reader who cannot give several years to the acquisition of the complicated scripts which Dai Nippon has taken over, by necessity rather than choice, from the Middle Kingdom.
The following sketch of the grammar of Old Japanese is intended merely to elucidate the texts, principally those of the Manyôshiu and the Taketori.[1] By Old Japanese is meant the unsinicized language of the Kojiki and Nihongi (as read japonicé) and particularly of the uta quoted in those works, of the norito or rituals, and of the texts above mentioned. There are no texts illustrating earlier stages of the language, and all etymologies are doubtful, both on that account and because the elements of Old Japanese are mere agglutinations (more or less contracted) of only sixty-four open syllables.
Japanese (by which expression Old Japanese is here always intended) has no affinity with Chinese, a language consisting of disconnected elements (simple or compound), for in it agglutination has to some extent contracted into inflexion or quasi-inflexion, and it possesses in addition a large number of particles which give it a plasticity not found in Chinese. In my opinion, had the development of Japanese not been arrested by Chinese influences about the middle of the first millennium, it might have won a far higher place than it occupies in the hierarchy of human speech.
This agglutinative inflexion is practically confined to the verb, and—to a slight extent—to nouns adjective, simple or verbalized. What may be called the stem of the verb shows a pure vocalic inflexion in a, e, i, o or u. The stem in u is the form usually found in native and foreign dictionaries—in Lemaréchal’s it is the stem in e or i. To the stem the various locutions are suffixed to construct the forms representing, logically, moods and tenses as well as negative, causative, and potential-passive ‘voices’.
The stems in e, i and o are used as imperatives; koge, row!, mi, look!, ko come!, often with addition of the vocative particle yo (or ro)—miyo, koyo. They are also used as ‘indefinite’ (Chamberlain) forms, mood and tense being determined by that of the principal verb in the sentence. Before proceeding further it is well to state that in the regular Japanese sentence the principal verb is always at the end, the object (if expressed) in the middle, and the subject (if expressed) at the beginning of the sentence, while words of qualification precede the words qualified. In poetry however, especially in the Manyôshiu, inversions are common.
All syllables in Japanese are open, and the terminal syllables of the stems are the consonants b, f, g, k, m, n, r, s, the digraph ts, w, y, and z followed by the vowels a, e, i, o, u (also u without consonant as in suu, e stem suwe, to place). Before its becomes ch, and before e and at, before is becomes sh and zzh; before every vowel except uf becomes h. All verbs have the stem in u, most verbs have also the stem in a and i, some have also the stem in e only, some in i only. There are a very few irregular verbs. The following list of verbs and their stems will illustrate the above remarks:—
yerabu
,
yerabi
,
yerabe
,
yeraba
choose
omofu
,
omohi
,
omohe
,
omoha
think
kogu
,
kogi
,
koge
,
koga
row
sugu
,
sugi
pass
fuku
,
fuki
,
fuke
,
fuka
blow
tomu
,
tome
stop
tsukanu
,
tsukane
bind
toru
,
tori
,
tore
,
tora
take
watasu
,
watashi
,
watase
,
watasa
pass over
tatsu
,
tachi
,
tate
,
tata
stand
su[w]u
,
suwe
place
suyu
,
suye
be rancid
sufu
,
suhe
suck
mazu
,
mazhi
,
maze
,
maza
mix
miru
,
mi
(
mire
)
see
suru
,
shi
,
se
(
sure
)
do
kuru
,
ki
,
ko
,
kure
,
ke
,
kere
come
[
wu
]
woru
,
wi
,
wiru
,
wore
,
wora
be in, at
The Japanese verb has neither number nor person, the forms that follow therefore are indefinite as to number and person. The locutions—or more strictly the complements that with the stem make up the locution—are given below as suffixed to the stem.
Two moods may be distinguished. One I call Independent, in which form the verb is unconnected with any other verb, the other Dependent, in which the verb is connected with some verb in the Independent mood.[2] Mr. Chamberlain calls them Indicative and Oblique respectively.
There are in each mood three forms or quasi-tenses—a present, temporally indefinite; a past denoting action or state completed at or before the present or some indicated past time; and a future denoting action, &c., that may or will be completed at a future (or past-future) time. Each of these tenses in the Independent mood has a predicative or simpler form and a relative form—as relating to some noun. It is the simpler form, identical with the stem in u, which is found in the dictionaries (in Lemaréchal’s the stem in a, i, or e is found). The relative form ends in uru (modern iru or eru). Thus toki sugu, time passes; suguru toki, tempus quod fugit (some verbs in uru are transitive as tatsu, stand, tatsuru, make stand, set up). Only those verbs which have e or i stems throughout appear to possess this relative form;[3] in verbs with i and a stems this morphological distinction does not exist.
The Past has four forms, each double (P. predicative, R. relative).
(1) P. ki, R. -shi.
(2) P. tari (te-ari), R. -taru (te-aru).
(3) P. -tariki, R. -tarishi (composed of (2) and (1)).
(4) P. -nu, R. -nuru.
The Future is formed by suffixing mu (or namu) to stem or naramu (ni [nu] aramu [aru]) to R. form if any.
Schematic Examples.
kogu, row (with oars or sculls).
Stems.
Present.
Past.
Future.
kogu
kogu
, P. & R.
kogiki
, P.
kogamu
, P.
kogi
kogishi
, R.
(
koginamu
)
koga
kogitari
, P.
kogu naramu
kogitaru
, R.
[
tomuru naramu
, R.]
kogitariki
, P.
kogitarishi
, R.
koginu
, P.
koginuru
, R.
kogeri
, P.
kogeru
, R.
tomu, stop, and sugu, pass, are conjugated like kogu, except that tomu replaces i and a of kogu forms by e, and sugu by i.
In the Dependent mood the forms are constructed with the help of -ba (the particle ha, voiced). Shikaba (etym. of shika?), tareba, taraba (te areba, -araba), naba (nu) and naraba (ni araba).
Schematic Examples.
kogeba
,
as, since, when, &c., row.
kogaba
,
koginaba
,
koginaraba
,
if row.
kogishikaba
,
kogitareba
,
as, since, when &c., rowed.
kogitaraba
,
kogishi naraba
,
if rowed.
Of tomu, sugu, the Dependent Mood is similarly conjugated preserving the e and i vowels, and for tomeba using tomureba for tomabatomeba, for sugibasugureba, for sugabasugiba.
In the past -zu becomes zariki, P., and -zarishi, R.; in the future -zaramu or -zhi, P. and R. (kogazaramu, kogazhi).
There is a second future with sense of obligation exemplified as follows:—kogu (not koga) -mazhiku (indefinite), -mazhi, P., -mazhiki, R., -mazhikariki, P., past fut. -mazhikarishi, R., past fut. -mazhikereba, conditional, when as, &c., and -mazhikuba, hypothetical, if, &c.
In the Dependent Mood we have:—
koganeba
,
kogazareba
,
as, when, &c., not-row.
kogazuba
,
if not-row.
kogazarishikaba
,
as, when, &c., not-rowed.
kogazariseba
,
kogazarishi naraba
,
if not-rowed.
The Imperatives are:—
Kogazare (kogazu are); kogu nakare (naku are); koguna, kogu koto nakare (row-thing do-not), na kogi so, yume kogu na (emphatic imperative). But na with i or e stem is an affirmative imperative kogi na, do row!
There is another past in tsu[4], tsuru as kogitsu, kogitsuru, and a continuative form in tsutsu, kogitsutsu, while rowing. Also a form in -keri, P. and -keru, R. with a dependent -kereba as kogikeru, kogikereba. This keri form seems equivalent to a perfect definite, have rowed. Its etymology must be ki -ari; of tsu the stem would be te, which added to stem in i or e makes forms such as kogite, tomete, which are continuative indefinites almost equal to ‘whilst’, kogite, yuku, whilst-row-go, i.e. row to (a place).
The negative form of -te is -de, kogade, or -zu, -zu ni, -zu shite, as kogazu, not-row, kogazu ni, in, or by not-row, kogazu shite, not-row-do, all meaning essentially whilst-not-row.
Causative verbs (often used as transitives or as honour-forms) are easily recognized. Thus nageku, sigh, lament, nagekasu; or forms derived from su (suru), do, are added—shimuru, seshimuru, sasuru. Thus yaku, burn, yakasu, yakashimuru; suru (se), do, sesasuru, make-do.
Other passive-like forms are iyu (i), shot, oyu (oi), grown old, omohoyu (omofu), thought. There is a form in -aku, thus ifu, say, ihaku—even the future has it, kakemu, will utter, kakemaku, and the past omoheraku, the morphological origin of which is unknown. It seems to give a substantival character to the verb; ihaku, the saying (is); omoheraku, what was thought (is): also a frequentative (rare) in mi, wemi-mi, wemazu mo, smiling and not smiling.
Under koso will be found the verbal forms used with that particle.
Of the verb susuru, do, the principal forms are:—
Independent Mood.
shi
,
su
,
suru
, (
koso
)
sure
.
seri
,
seru
(
koso
),
sere
.
shiki
,
seshi
(
koso
),
seshika
.
shitari
, &c.,
shitariki
, &c.
shitsu
,
shitsuru
(
koso
),
shitsure
.
semu
,
suramu
(
koso
),
-e
,
-e
.
shitaramu
,
shitsuramu
, &c.
Dependent Mood.
Negative Voice.
Of the verb kukuru, come, the principal forms are:—
Independent Mood.
Dependent Mood.
Negative Voice.
The other forms of kuru are easily formed from those of suru, replacing se and su by ko and ku.
There are not many true adjectives. Such have a sort of positional inflexion—a predicative form in -shi, akashi, be red, a form used chiefly with verbs (but also indefinitely) in -ku, akaku naru, become red, and a form in -ki, used mainly with nouns, akaki mono, red thing. There is also a form in -mu, -mi, which has a verbal force denoting a state or condition.
Adjectives may also be verbalized by the addition of aru, be, and many of its forms with obvious contractions.
Lastly, adjectival expressions are formed by adding naru, be or become, to adjectival stems yaharaka, yaharaka-naru, soft, gentle.
Nouns substantive (and pronouns) are absolutely devoid of gender or case, and only occasionally have a plural suffix ra or tachi or nodo or domo.
Pronouns are few, and—the personal pronouns especially—are little used, the subject of the verb being generally unexpressed and left to be gathered from the context.
First person
a
,
wa
,
are
,
ware
,
waga
,
wago-
,
wagi-
.
Second person
na
,
namuji
,
nase
,
imashi
,
imo
.
Third person
a
,
are
,
kare
(
is
,
ille
, Aston).
so
,
sore
(
iste
, Aston).
ko
,
kore
(
hic
, Aston).
Interrogative Pronouns.
Ta
,
tare
,
who?
na
,
nani
,
what?
izure
,
izu
,
which, what?
ika
,
what manner? ποῖος.
iku
,
what number? &c., πόσος.
Other pronouns are shi, onore, mi, self, onore and mi, often I myself, or I, ono-ono, every, mina, all. Other pronominal forms, chiefly indefinite, are explained in the glossary.
Only the principal particles need here be noticed. Others are explained in the glossary. The following are of special importance, and are found mainly in connexion with nouns as postpositions. They are wa (ha), ga, no, ni, he (e, ye) and wo.
ga is a possessive particle, wa-ga (warega) ohokimi, my great lord; Wazami ga hara, plain of Wazami. It may be used before verbs, tori ga naku, the bird cries; or after, nabiku ga gotoku, like bending before. Sometimes it resembles hakimi ga agari-ki-masamu, my lord, he will embark.
tsu is possessive, amatsu kami, gods of heaven, kuni tsu kami, gods of the land. It seems to follow names of things only.
no (originally nu, be?) is used as a genitive particle, like ‘of’. It is more general than ga, which is special; no sometimes almost equals ha (wa). Mi-torashi no adzusa no yumi no hazu no oto, sound of the notch of the bow of whitewood of his royal grasp; Uchi no ohonu, the great moor of Uchi. This particle may connect other words than nouns, ari no kotogoto, all one has, or, there is (ari); miru no goto, like miru (seaweed); ame tsuchi no wakareshi toki, heaven—earth’s separated time (time of separation of heaven and earth). This connexion by no of parts of a sentence—often wide apart—other than nouns must be carefully kept in mind. Thus read hito no [mono wo omofu], a man’s thinking of things (regretfully): not [hito no mono] wo omofu, to think of a man-thing (or man’s things, &c.)[5].
ya, yo, is a vocative or exclamative interjection.
Other particles are:—
ya, slight dubitative and interrogative, also exclamative. With negative it gives an affirmative sense.
ka, stronger than ya.
yaka with ha (yahakaha) imply a certainty.
kana (gana, mo gana), final interjection of emotion suited to what precedes.
mo, also, too, even; mo … mo, both … and.
so (zo) perhaps, sore, this! emphasizes the preceding word.
koso (ko[re], so[re]) this-that (Aston), more emphatic than so (zo), commonly precedes the verb, expressed or understood. There is a quasi-conjugation with koso—
koso koge;
koso kogere;
koso kogishika,—kogitare,—kogitarishika,—koginure,—kogitsure,—kogame,—koginame,—kogurame, &c.
a wo koso se to ha norame—in prose, a wo se to ha koso norame, do call me husband!
namu (nan) is very like koso, but less emphatic.
dani, even, at all events; sura, even (unexpected); sahe, even (additional).
shi, nomi, bakari, just, only, precisely—in ascending degree of certainty. All of these, especially shi, are often not more than slightly emphatic expletives.
kaku, thus, to mo kaku mo, that way and this way, anyhow, somehow.
kashi, be it thus, so be it, may it be so! (Aston).
mashi (mase, &c.), mahoshiki, verbal terminations expressing desire or contingency.
meru, verbal termination (derived from fut. in mu, mu or mi aru?), indicates some degree of likelihood.
Of the syntax of Old Japanese little need be said. It is simple owing to the absence of almost the whole apparatus of Western grammar. The order of words has already been mentioned, and in prose is rigid—in poetry inversions are common. In large measure it is the opposite of English order, and this fact, together with the relegation of the verb to the end of the sentence, and the absence of expressed subject, constitutes the initial and principal difficulty of Japanese, apart from that of the vocabulary, the elements of which have usually a connotation different from that of their nearest representatives in any Western language. The absence of relatives and paucity of pronouns are additional difficulties, and the reader has to grow familiar by practice with the modes in which the more definite thought of the West is represented in the vaguer and looser language of Old Japan, where the visual aids of later Sinico-Japanese are not present. Nevertheless if the real meanings of the words be attained, the logical subject kept in mind as gathered from the context, the relations of words and phrases in apposition rather than in accidental or strict syntactical connexion be observed, the influence of the particles in edifying the sentence into a construction understood, and some facility gained in keeping the mind in suspense until the principal verb—read with the relations to it of the subordinate verbs—be reached, there is no great difficulty, apart from the inevitable one of difference of circumstance and allusion, in arriving at a comprehension of the texts. And these will be found, especially the Lays, to have preserved a peculiar beauty and charm, if not of the highest order, of their own, which no version can hope to convey.
The opening of the first lay sufficiently exemplifies the reversed order of the Japanese sentence:—
Read almost directly backwards, we get:—
Ko (maid) tsumasu ([who] plucks) na (salads) ni (on) kono woka (this knoll), mochi (holding) fukushi (truel), yo mo (oh the) fukushi (truel), mochi (holding) mi ko (fair basket), mo yo (oh the) ko (basket).
Maid who pluckest salads on this knoll holding a truel—oh the truel!—holding a fair basket—oh the basket!… a wo se to norame, me for thy husband name!
But even rendered almost in Japanese order, the lay is quite intelligible, and perhaps better to be appreciated than in any imitative version:—
Basket O! | fine basket bearing | truel O | fine truel bearing | this knoll upon | herb-plucking maid! | your home-place tell me | your name too tell me; | Yamato’s land | everywhere | I hold rule over, | all where | I hold rule over, | me in sooth | as husband call me | your homeplace too, your name too, tell me!
In dealing with the less easy texts of the Manyôshiu the following considerations must be kept in mind:—
The honour-forms (see below) indicate a (logical) second or third person, or something connected with such a person, directly or indirectly.
The particle wo may often be rendered as if ni, or as an exclamation, or as if followed by some form of omofu. I do not regard it as in itself a quasi-conjunction. The various functions of no must be kept in mind.
The frequency of inversion in order of words must not be forgotten. The makura kotoba may be ruled out, as well as prefaces, exordiums, introductions, and the like—thus the kernel of meaning may be got at, and the decoration then added.
It must be recollected that of the elements of the vocabulary very few can be exactly rendered by a single English word, their connotation for the most part is more or less different from that of any possible English equivalent. In the Glossary an exhaustive definition of the meaning is not attempted, enough only is given to suggest the translation of the sentence in which the word appears. Hence since meanings came to change in the course of time, those given being only what are required for these texts sometimes differ from the meanings found in the foreign dictionaries, all of which are very imperfect—very seldom, however, from those offered by that excellent native dictionary the Kotoba no Izumi.
THE LANGUAGE OF THE MANYÔSHIU
I found the following remarks upon the somewhat lengthy, and—to me—not always very clear, observations of Masazumi concerning the language of the Manyôshiu contained in his sôron or General Introduction.
Phonetic Contractions. These are not uncommon, and are principally vocalic. Such are wagimo (my sister) for waga imo; ariso (wild shore) for ara iso; kafuchi (within the rivers) for kaha uchi; amori (descent from heaven) for ame ori; kurenawi (a shade of red) kure no awi, lit. an indigo (i.e. a dye) brought from China; konure (tree-top) ko no ure; ke (come, pass) ki he—ke nagaku kohishi, long time loved; ke no kono goro ha, a time lately gone by; arumi (wild sea) ara umi; futsuma (stout horse) futo uma. The above are substantival, others are adjectival or verbal, as:—
naru (be in, at, of), ni aru, as in Yamato naru, ihe naru, &c.
sareba—shi areba, as haru sareba.
chifu—to ifu (they call, ’tis called).
ku, ki-yu; ke, ki-he; mesage, meshiage; kakage, kaki age; motage, mote age, &c.
Phonetic Extensions. Such are:—
nagaru—nagarafu, nagarahi, flow, flow in quantity, &c.
yobu—yobafu, yobahi, call, invite, pay court to (girl).
nageku—nagekafu, nagekahi, draw deep breath, lament, &c.
So causative forms exist used as honour-forms, nagekasu for nageku, and a termination in aku as nagekaku, kakemaku, ihaku, for nageku, kakemu, ifu used substantively. Ihafu, bless, is perhaps an extension of ifu, speak, say.
Of yobahi (yobu extended) a humorous explanation is sometimes given, yo (by night) hahi (creep), visit stealthily by night. Etymology of this kind is extremely easy in Japanese.
Auxiliary Particles (tasuke kotoba):—
Such are shi (emphatic), kami-yo shi omohoyu, ihe shi shinubayu.
nane, term of address and endearment, must not be confused with nane of imonane, senane, which are terms of relationship.
we, a terminal interjection as are ha sabushi we.
mo, mo yo, mo ya, shi mo, ya shi, yo shi, are all interjectional expressions, not mere fill-gaps, variously emphasizing or calling attention to the meaning of the words, &c., they are attached to.
Honour-Words. Such are ohomi (exalted, grand), as ohomi kami, ohomi uta, ohomi ma; mi, as mikokoro, miko, mi-hakashi, mi-keshi, mi-nemasu (His godship the God, His Majesty’s song, His Majesty’s horse, my lord’s meaning, my lord the Son (Prince), girt by my lord, my lord’s garments, my lord sleeps).
Other honour- (or praise-) words are:—
oho (great), futo (stout), toyo (rich), o (for oho) as in obito, omi (court officials); mi, ma, mo, sa, oho also denote excellence (εὐ), wo may be antithetic to oho, or it may be a term of intimacy, a sort of diminutive of endearment.
The following honour-verbs should be here noted. Tamafu, tamaheru, tamahari, oboshimesu, kikoshimesu, shiroshimesu, takashiru, owasu, owashimasu, masu, mimakareru; verbs in causative form, -asu, -saseru, -seshimu; verbs in quasi-passive or potential, -uru, -ruru, raruru.
Other laudatory expressions are tama (precious), uma (delicious, fine), midzu (brilliant, fine), umashi (uma), kuhashi (lovely). A curious gradation of honour-forms is seen in the following: mi yomimaseru ohomi uta (where the lay is attributed to a mikado), ohomi uta, mi uta, yomitamaheru uta, yomeru uta (when the author is miko, ason, or official of lower rank).
Among terms of affection may be noted:—
waga (mine) or wago ohokimi, waga kimi, waga kuni, waga se, wagimo, a oto, ago, na, se na, na se nane, nanimo, imo nane (my great lord, my lord, our land, my husband, my younger sister (wife or mistress), my brother, my child, thou, thou elder brother, elder brother thou, thou elder sister, thou younger sister, &c.).
Words of exclamation, hope, entreaty, wonder, &c.:—
Ana, ana ni (ni is not a particle), ya (= yo!), ka (= ?), kana, gana, mo gana, kamo, mo ga mo, moga, ga mo na, ya mo, shika, sane, ne, kose, kosene, na-so na-yume, ari kosenu ka mo (ari-koso-ne). These are explained in the notes to the text or in the glossary—their meaning is obvious for the most part.
Other repetitive expressions are simply emphatic or poetic: Tsudohi tsudohi imashite, they (the gods) assembling, kamu hafuri hafuri, burying—burying him (a mikado or miko) as a god; ake no sohobune sohobune, a red red-stained red-stained-ship, &c.
Mikado means grand gate or palace, and by metonymy came to signify its lord, just as at the present day miya (grand mansion) denotes an imperial prince. Mikado also means ‘sovran dominion’ as in toho-mikado, distant palace, that is, wide dominion, sometimes applied specially to the Tsukushi government, to Korea, or even to China, as on the confines of, but still within, the authority of the Ohokimi of Japan. The following phrases may be here noticed—mikoto kashikomi, dread majesty, Ohokimi no make (or hiki) no manimani, in obeisance to the Ohokimi’s will or appointment.
Of the intensive prefixes i, ka, and ta, no explanation has yet been given. They resemble Greek ζα. Examples are i-yuki, ka-guroki, ta-moto-horu.
For the purposes of the present work, Dr. Aston’s grammar of the written language (third edition) is much the most useful.
THE SCRIPT OF THE MANYÔSHIU
The Lays are written wholly in Chinese characters. But these are employed in several very peculiar ways, and the texts as they stand are completely unintelligible to a Chinese, even to a Japanese, who has not specially studied them. In all the editions, however, except the Riyakuge, the columns of text are accompanied by a kana transliteration—in the Riyakuge the kana (hira) transliteration is given separately from the text.
At the date of the compilation of the Anthology—the middle of the eighth century—neither of the existing Japanese syllabaries had been invented. Their creation is ascribed to the learned priest Kûkai (Kôbô Daishi), the Doctor Promulgator of the Law of Buddha, who died in 834, nearly a hundred years later than the date of the final tanka of the Manyôshiu. The Chinese character had therefore, perforce, to be employed in writing down the lays collected in the manner set forth in the volume of translations. The ideographs were used in part phonetically, in part lexicographically, as they had already been used in writing the Kojiki and the poems cited in that history, and in the almost contemporaneous but very different Nihongi.
The ideographs used phonetically were not, however, always employed in the same way. The forty-seven sounds of the syllabary—
a
i
u
e (ye)
o
ka
ki
ku
ke
ko
sa
shi
su
se
so
ta
chi
tsu
te
to
na
ni
nu
ne
no
ha
hi
f(h.w.)u
he
ho
ma
mi
mu
me
mo
ya
yu
yo
ra
ri
ru
re
ro
wa
wi
we
wo
—were already recognized, and were represented by a sort of alphabet composed of several hundreds of Chinese ideographs, each pronounced exactly or approximately sinice—that is japonico-sinice, or according to on or Chinese sound. Thus a was represented by two ideographs, 阿 (a in Chinese) and 安 (an in Chinese), shi by twenty-five characters, such as 志 (chih in Chinese), 思 (ssu in Chinese), &c. The other sounds were represented by varying numbers of characters. According to this system, ame (heaven or rain) would or might be written 安米, tsuchi (soil) 都知 and so forth. A complete list of these Chinese phonetic ideographs is given in the Sôron (Introductory) volume of the Kogi.
Still more confusingly, an ideograph may be used with an on (Chinese) sound resembling a kun (native) word, and the kun word may be employed, not in its natural sense, but as it were punningly, though more often no quibble is intended. Thus 兼 of which the on is ken, may be used for the verbal termination kemu, as in 茢兼 (karikemu, will have reaped), where 茢 is employed lexicographically as kemu, as just explained. So 不有君 does not mean kimi arazu (lord is not) but ari nakuni, as there is not. Similar examples are kaherikomu and shirasamu cited above. So 難nan (difficult) for nani, what?, {點}ten for -temu; 徳toku for toko, and so forth.
The above devices were no doubt resorted to partly to supply the place of a syllabary, partly for purposes of abbreviation, the full writing of long Japanese words with a Chinese character for each syllable being found too laborious.
There are also guji, 具字 double characters used, where one would suffice, thus 何物 for 何nani. This is probably a mere embellishment.
The above system of scripts is known as Manyôgaki and is sometimes imitated in modern productions as in a recently published play now before me.
Texts preserved in such scripts could not fail to be corrupt or obscure in parts. Not only from the difficulty of reading the ideographs when these came to be translated into kana, but from the fact that the manuscripts were often in cursive character, easily misread and miswritten by the copyists. The text of the Manyôshiu I have used is throughout that of the Kogi, but I have not omitted in the notes to the translations to give some attention to the various readings cited in that work. By far the best discussion of these seems to be that of Keichiu which with the Kogi is much superior in my opinion to the commentary of either Mabuchi or Motowori[6]—the latter especially appears to be lacking in critical acumen.
The following additional remarks on the script are important. According to Amano Nobukage (died 1734), in the Manyô script the Chinese characters are read japonicé in four ways:—
1. mana, as 心kokoro (heart, mind, &c.), where single characters are read as true Japanese words.
2. Where combined characters are read true, as 春霞harukasumi (spring-mist); 秋風aki-kaze (autumn-wind).
3. Where combined characters are read in full, but the meaning of the whole is not the sum of the meanings of the parts, as 垣津{旗}kakitsubata (Iris laevigata)—the characters separately mean—kaki (fence), tsu (place), hata (flag).
In the Kogi text the characters are used in the following modes, all of which are fully illustrated by examples in a section of the sōron or General Introduction to the Edition.
A. According to the on or Chinese sound (Japano-Chinese).
1. Full, as 阿a, 伊i; so in Chinese.
2. Contracted, as 安a, 印i; in Chinese an, in.
B. According to the kun (yomi) or Japanese reading.
In addition the Kogi gives the following categories:—
gikun, combinations not literally translated into Japanese—玄{黄}ametsuchi (heaven and earth), lit. dark-blue (of sky) and yellow-brown (of earth), 親親chichi-haha (parents, father and mother), lit. love-love. A great many of these are given; many would scarcely suggest the meaning of the combination; sometimes, as when 蓋futa (lid), is used to express 二futa (two), a word-play is involved.
kariji or borrowed characters which have been already exemplified. But one curious expression may be added, {喚}犬{追}馬鏡masokagami (true-pure-mirror), the characters mean call (or bark?)-dog-follow-horse (ma) mirror; call-dog-follow is a humorous (?) description of ma, meaning horse, but here used for the homophon ma, true, εὐ, part of ma so, which has the same meaning.
Subjoined is the script of the text of Lay 118 which well exemplifies the peculiarities of Manyôgaki. The columnar transliteration represents the similar transliteration into syllabic kana in the usual editions inclusive of the Kogi.
Footnote
[1] For a more complete account the grammars of Aston and Chamberlain must be consulted.
[2] For the purposes of Old Japanese the grammatical nomenclature of Aryan grammar seems to me misleading and I use it therefore as little as possible.
[3] See miru below.
[5] So in Sasagani no (koromo ni kakari, ware wo) tanomuru (Aston) the sentence is read,
