文学その2

『青空文庫』にある作品を『Google Translate』で英訳してみました。

伊沢蘭軒:森 鴎外(1-35)/22132

伊沢蘭軒

Izawa Ranken

森鴎外

Mori Ogai

その一

One of them

 頼山陽は寛政十二年十一月三日に、安藝国広島国泰寺裏門前|杉木小路の父春水の屋敷で、囲の中に入れられ、享和三年十二月六日まで屏禁せられて居り、文化二年五月九日に至つて、「門外も為仕度段、存寄之通|可被仕候」と云ふ浅野安藝守|重晟が月番の達しに依つて釈された。

Yoryoyama Yoon is on the 3rd of December 12th in Kansai, Hiroshima Kokutaiji, in front of the back gate of the Kuntai-ji Temple in Sugiki, and is forbidden until December 6, 2012 As a result, the second day of culture, May 9th, “As for the outside of the gate, it ’s the stage of the end of life, and the Yoritsu-no-Mori” is covered. It was done.

山陽が二十一歳から二十六歳に至る間の事である。

This was during Sanyo from the age of 21 to 26.

疇昔より山陽の伝を作るものは、皆此幽屏の前後に亘る情実を知るに困んだ。

Since then, everyone who made Sanyo's biography has been troubled by the facts that existed before and after this ghost.

森田思軒も亦明治二十六七年の交「頼山陽及其時代」を草した時、同一の難関に出逢つたのである。

Morita Shingen also encountered the same difficulty when he drew the “Yoriyama Yoi and its era” in 1967.

 然るにこれに先つこと数年、思軒の友高橋太華が若干通の古手紙を買つた。

However, for several years prior to this, Taika Tomotakahashi bought some old letters.

それは菅茶山が伊沢澹父と云ふものに与へたものであつて、其中の一通は山陽幽屏問題に解決を与ふるに足る程有力なものであつた。

It was a thing that Mt. Chacha gave to Izawa's father, and one of them was powerful enough to solve the Sanyo Yuen problem.

 思軒は此手紙に日附があつたか否かを言はない。

Shigen does not say whether this letter has a date.

しかし「手紙は山陽が方に纔に茶山の塾を去りて京都に帷を下せる時書かれたる者」だと云つてあるに過ぎぬから、恐くは日附は無かつたのであらう。

However, since the letter was written only when Sanyo left the tea school in Chayama and gave it to Kyoto, perhaps there was no date.

 山陽は文化六年十二月二十七日に広島を立つて、二十九日に備後国|安那郡神辺の廉塾に著き、八年|閏二月八日に神辺を去つて、十五日に大坂西区両国町の篠崎小竹方に著き、数日の後小竹の紹介状を得て大坂を立ち、二十日頃に小石|元瑞を京都に訪ひ、元瑞の世話で新町に家塾を開いた。

Sanyo left Hiroshima on the 27th of December, 6th of Bunka, and on the 29th, he wrote in the Bingo Country of Kansai in Anna-gun, and left Kanbe on the 8th of February. Written in Shinozaki Kotake, Ryogoku-cho, Nishi-ku, Osaka on the fifteenth day, got a letter of introduction from Kotake a few days later, stood Osaka, and visited Kozui in Kyoto around the 20th. I opened a private school in Shinmachi.

思軒は茶山の手紙を以て此頃に書かれたものと判断してゐたのである。

Shigen was judged to have been written at this time with a letter from Chayama.

 茶山の此手紙を書いた目的をば、思軒が下の如くに解した。

思 Shigen understood the purpose of writing this letter of Chayama as follows.

「其の言ふ所は、此たび杏坪が江戸に上れる次、君側の人に請うて山陽の事を執りなし、京都より帰りて再び之を茶山の塾に托せむと欲する計画ありとか伝聞し、山陽の旧過を列挙し、己れが山陽に倦みたる所以を陳じて以て澹父の杏坪の計画に反対せむことを望みたるなり」と云ふのである。

"That's the place where Anzubo is going up to Edo this time, begging your side to do Sanyo, and then go back to Kyoto and go back to Chayama cram school. "I would like to list Sanyo's old days and show that he was fond of Sanyo, and hope that he would oppose his father's plan of Anping Pyeong."

計画とは山陽の父春水等の計画を謂ふ。

The plan is the plan of Sanyo's father Shunsui.

春水等は山陽の叔父杏坪をして浅野家の執政に説かしめ、山陽の京都より広島に帰ることを許さしめむとしてゐる。

Shunsui and others sang Sanyo's uncle Anpyeong and preached to the Asano family's reign, allowing them to return to Hiroshima from Sanyo's Kyoto.

さて広島に帰つた上は、山陽は再び廉塾に託せられるであらう。

After returning to Hiroshima, Sanyo will be entrusted again to the school.

しかし茶山は既に山陽に倦んでゐて、澹父をして杏坪を阻げしめむと欲するのだと云ふのである。

However, it is said that Chayama already crawls in Sanyo and wants to be a father and stop Anpingbo.

 此伊沢澹父とは何人であるか。

How many people are you Kono Izawa's father?

思軒はかう云つた。

The shrine is over.

「澹父の何人なるやは未だ考へずと雖も、書中の言によりて推量するに、蓋備後辺の人の江戸に住みて、藝藩邸には至密の関係ありし者なるべし」と云つた。

“As I guessed by the words in the book, I should live in Edo of the people behind the cover and be closely related to the mansion. I said.

 思軒の「頼山陽及其時代」が出てから十九年の後、大正二年に坂本|箕山の「頼山陽」が出た。

Nineteen years after the “Yoyo Yoriyama and its era” came out, Sakamoto | Yoyama's “Yoyama Yo” came out in Taisho 2nd year.

箕山は同一の茶山の手紙を引いて、手紙の宛名の人を伊沢蘭軒だと云つてゐる。

Hatakeyama draws the same Chayama letter and says that the person to whom the letter is addressed is Izawa Ranken.

わたくしは太華が買つたと云ふ茶山の手紙の行方を知らない。

I don't know the whereabouts of the tea-san letter, which Yutaka bought.

推するに、此手紙はどこかに存在してゐて、箕山さんもこれを見ることを得たのではなからうか。

I wonder if this letter exists somewhere and Mr. Hiyama got to see it.

 わたくしは伊沢蘭軒の事蹟を書かうとするに当つて、最初に昔日高橋太華の掘り出した古手紙の事を語つた。

When I was going to write the story of Ranken Izawa, I first talked about the old letter dug up by Taika Hidakahashi.

これは蘭軒の名が一時いかに深く埋没せられてゐたかを示さむがためである。

This is to show how deep the name of the orchid eaves was buried at one time.

その二

The second

 わたくしの知る所を以てすれば、蘭軒の事蹟の今に至るまで記述を経たものは、坂本箕山さんの「藝備偉人伝」中の小伝と、頃日図書館雑誌に載せられた和田万吉さんの「集書家伊沢蘭軒翁略伝」との二つがあるのみである。

As far as I know, the story of Ranken's facts up to now is the story of Sakamoto Kashiyama's “Beikeijinjin” and the story of Mankichi Wada, which was published in a library magazine. There are only two, “collector Iran Ranken Ikenden”.

 しかし既に此等の記述があるのに、わたくしが遅れて出て、新に蘭軒の伝を書かうとするには、わたくしは先づ白己の態度を極めなくてはならない。

However, I have to master Shiroki's attitude in order for me to be late and to write a new story about Ranken, even though these descriptions are already there.

わたくしが今蘭軒を伝ふることの難きは、前に渋江抽斎を伝ふることの難かりし比では無い。

The difficulty for me to travel through Imaranken is not the same as the difficulty of traveling through Shibue Kosai before.

抽斎と雖、人名辞書がこれを載せ、陸羯南が一たびこれが伝を立てたことがあつた。

Rakusai, Sakai, and the personal name dictionary put this on, and Riku Shonan once made a story.

只彼人名辞書の記載は海保漁村の墓誌の外に出でず、羯南の文も亦経籍訪古志の序跋を参酌したに過ぎぬに、わたくしは嗣子保さんの手から新に材料を得た。

記載 His name dictionary is not listed outside the tomb magazine of Kaibo Fishing Village, and Shonan's sentence was just an introduction to the history of visiting Koshi. It was.

これに反して蘭軒の曾孫|徳さんと、其宗家の当主信平さんとの手より得べき主なる材料は、和田さんが既に用ゐ尽してゐる。

Contrary to this, Wada-san has already used up the main ingredients that can be obtained from the hands of Ranken's great-grandson |