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Japanese conjugation, like the conjugation of verbs of many other languages, allows verbs to be morphologically modified to change their meaning or grammatical function. In Japanese, the beginning of a word (the stem) is preserved during conjugation, while the ending of the word is altered in some way to change the meaning (this is the inflectional suffix). Japanese verb conjugations are independent of person, number and gender (they do not depend on whether the subject is I, you, he, she, we, etc.); the conjugated forms can express meanings such as negation, present and past tense, volition, passive voice, causation, imperative and conditional mood, and ability. There are also special forms for conjunction with other verbs, and for combination with particles for additional meanings.
Japanese verbs have agglutinating properties: some of the conjugated forms are themselves conjugable verbs (or i-adjectives), which can result in several suffixes being strung together in a single verb form to express a combination of meanings.
A revision sheet visually summarizing the conjugations and uses described below
For Japanese verbs, the verb stem remains invariant among all conjugations. However, conjugation patterns vary according to a verb's category. For example, 知る (shiru) and 着る (kiru) belong to different verb categories (godan and ichidan, respectively) and therefore follow different conjugation patterns. As such, knowing a verb's category is essential for conjugating Japanese verbs.
Japanese verbs can be allocated into three categories:[1]
Godan verbs (五段動詞, godan-dōshi; literally: "five‑row verbs"), also known as "pentagrade verbs"
Ichidan verbs (一段動詞, ichidan-dōshi; literally: "one‑row verbs"), also known as "monograde verbs"
Irregular verbs, most notably: する (suru, to do) and 来る (kuru, to come)
Verbs are conjugated from their "dictionary form", where the final kana is either removed or changed in some way.[1] From a technical standpoint, verbs usually require a specific conjugational stem (see § Verb bases, below) for any given inflection or suffix. With godan verbs, the conjugational stem can span all five columns of the gojūon kana table (hence, the classification as a pentagrade verb). Ichidan verbs are simpler to conjugate: the final kana, which is always る (ru), is simply removed or replaced with the appropriate inflectional suffix. This means ichidan verb stems, in themselves, are valid conjugational stems which always end with the same kana (hence, the classification as a monograde verb).
This distinction can be observed by comparing conjugations of the two verb types, within the context of the gojūon table.[2]
*These forms are given here in hiragana for illustrative purposes; they would normally be written with kanji as 見ない, 見ます etc.
As can be seen above, the godan verb yomu (読む, to read) has a static verb stem, yo- (読〜), and a dynamic conjugational stem which changes depending on the purpose: yoma‑ (読ま〜; row 1), yomi‑ (読み〜; row 2), yomu (読む; row 3), yome‑ (読め〜; row 4) and yomo‑ (読も〜; row 5). Unlike godan verb stems, ichidan verb stems are also functional conjugational stems, with the final kana of the stem remaining static in all conjugations.
Verb bases
Conjugable words (verbs, i‑adjectives, and na‑adjectives) are traditionally considered to have six possible conjugational stems or bases (活用形, katsuyōkei; literally "conjugation forms") .[3] However, as a result of the language evolving,[4][5]historical sound shifts,[6][7] and the post‑WWII spelling reforms,[8] three additional sub‑bases have emerged for verbs (seen in the table below as the Potential, Tentative, and Euphonic bases). Meanwhile, verbs no longer differentiate between the conclusive form (終止形, shūshikei; used to terminate a predicate) and the attributive form (連体形, rentaikei; used to modify a noun or noun phrase) bases (these bases are only distinguished for na‑adjectives in the modern language, see Japanese adjectives).[9][10] Verb bases function as the necessary stem forms to which inflectional suffixes attach.
The "default" dictionary form, or lemma, of any conjugational morpheme, be it a verb, an adjective or an auxiliary, is its conclusive form, which is listed first in the table below. The verb group (godan, ichidan, or irregular) determines how to derive any given conjugation base for the verb. With godan verbs, the base is derived by shifting the final kana along the respective vowel row of the gojūon kana table. With ichidan verbs, the base is derived by removing or replacing the final ru (る) kana.[2]
The table below illustrates the various verb bases across the verb groups, with the patterns starting from the dictionary form.[11] The mizenkei base for verbs ending in ‑u (〜う) appears to be an exceptional case with the unexpected ‑wa (〜わ). This realization of ‑wa is a leftover from past sound changes, an artifact preserved from the archaic Japanese ‑fu from ‑pu verbs (which would have yielded, regularly, ‑wa from ‑fa from ‑pa). This is noted with historical kana orthography in dictionaries; for example, yū (言う) from ifu (言ふ) from ipu and iwanu (言わぬ) from ifanu (言はぬ) (from ipanu).[12] In modern Japanese, original instances of mid‑word consonant [w] have since been dropped before all vowels except [a].[12][13][14] (For more on this shift in consonants, see Old Japanese §Consonants, Early Middle Japanese §Consonants, and Late Middle Japanese §/h/ and /p/).
Of the nine verb bases, the shūshikei/rentaikei, meireikei, and ren'yōkei bases can be considered fully conjugated forms without needing to append inflectional suffixes. In particular, the shūshikei/rentaikei and meireikei bases do not conjugate with any inflectional suffixes. By contrast, a verb cannot be considered fully conjugated in its kateikei, mizenkei, ishikei, kanōkei, or onbinkei base alone; a compatible inflectional suffix is required for that verb construction to be grammatical.[26]
Certain inflectional suffixes, in themselves, take on the form of verbs or i‑adjectives. These suffixes can then be further conjugated by adopting one of the verb bases, followed by the attachment of the appropriate suffix. The agglutinative nature of Japanese verb conjugation can thus make the final form of a given verb conjugation quite long. For example, the word tabesaseraretakunakatta (食べさせられたくなかった) is broken down into its component morphemes below:
食べさせられたくなかった (tabesaseraretakunakatta, "did not want to be made to eat")
tabe (食べ)
sase (させ)
rare (られ)
taku (たく)
naka'- (なかっ)
ta (た)
Mizenkei base of taberu (食べる)
Mizenkei base of the saseru (させる) causative suffix
Ren'yōkei base of the rareru (られる) passive suffix
Ren'yōkei base of the tai (たい) desiderative suffix
Past‑tense ren'yōkei base of the nai (ない) negation suffix
There are three modern verb base forms that are considered to be derived from older forms. These are the potential, hortative, and euphonic sub‑bases, as shown in the Verb base formation table above.
As with all languages, the Japanese language has evolved to fulfil the contemporary needs of communication. The potential form of verbs is one such example. In Old Japanese and Early Middle Japanese, potential was expressed with the verb ending yu (ゆ), which was also used to express the passive voice ("to be done") and the spontaneous voice ("something happens on its own"). This evolved into the modern passive ending -(ra)reru (（ら）れる), which can similarly express potential and spontaneous senses. As usage patterns changed over time, different kinds of potential constructions emerged, such as the grammatical pattern of the rentaikei base + -koto ga dekiru (〜ことができる), and also via the kanōkei base.[4] The historical development of the kanōkei base is disputed, however the consensus is that it stemmed from a shift wherein transitive verbs developed an intransitive sense similar to the spontaneous, passive, and potential, and these intransitive forms conjugated in the 下二段活用 (shimo nidan katsuyō, lower bigrade conjugation pattern) of the Classical Japanese of the time.[5] The lower bigrade conjugation pattern evolved into the modern ichidan pattern in modern Japanese, and these stems for godan verbs have the same form as the hypothetical stems in the table above.
The mizenkei base that ends with -a was also used to express the hortative mood for yodan verbs (四段動詞, yodan-dōshi; "Class‑4 verbs") in Old Japanese and Middle Japanese,[disambiguation needed] in combination with hortative suffix -mu (む). Sound changes caused the resulting ‑amu ending to change: /‑amu/ → /‑ãu/ → /‑au/ (like English "ow") → /‑ɔː/ (like English "aw") → /‑oː/. The post‑WWII spelling reforms updated spellings to reflect this and other sound changes, resulting in the addition of the ishikei or hortative base, ending with -o, for the hortative mood of yodan verbs. This also resulted in a reclassification of "yodan verbs" to "godan verbs" (五段動詞, godan-dōshi; "Class‑5 verbs").[8][27]
The ren'yōkei base also underwent various euphonic changes specific to the perfective and infinitive (te) forms for certain verb stems,[28][6][7] giving rise to the onbinkei or euphonic base.[29] In the onbinkei base, the inflectional suffixes for godan verbs vary according to the last kana of the verb's ren'yōkei base.[2]
The bases of suru
Unlike most verbs, suru and its derived compounds exhibit strong irregularity in their verb bases. In some cases, some variants are preferred over the others, and such preferences vary among speakers. Roughly speaking, there are three major groups that behave similarly:[30]
Group A: Suru itself and compounds of it and free nouns (which are usually, but not always, spelt with two more kanji if Sino-Japanese): jikkō suru (実行する; 'practise'), toku suru (得する; 'gain'), son suru (損する; 'lose'), bikkuri suru (吃驚する; 'be startled'), janpu suru (ジャンプする; 'jump'), etc.
Group B: Compounds with bound Sino-Japanese morphemes that behave more like godan verbs. These often have full-fledged, interchangeable godan derivatives: aisu(ru) (愛す(る); 'love'), zokusu(ru) (属す(る); 'belong'), tassu(ru) (達す(る); 'reach'), etc.
Such a form as aisenu (愛せぬ) is supposed to be the classical Japanese equivalent to aisanai (愛さない). Compare the following translations of 1 John 3:14 ("[…] Anyone who does not love remains in death."[31]):
1917 classical: […] aisenu mono wa shi no uchi ni oru. ([…]愛せぬ者は死のうちに居る。)[32]
1955 modern: […] Aisanai mono wa, shi no uchi ni todomatte iru. ([…]愛さない者は、死のうちにとどまっている。)[33]
However, aisenu ("not love") as the negative of aisu(ru) ("love") would likely be confused with aisenu ("cannot love") as the negative of the potentialaiseru ("can love") in modern Japanese. It is clear that aisenu is not the same as aisanu where they both occur in close proximity: Wa ga ko o aisanu mono wa arimasen. Wa ga ko sae aisenu mono ga, dō shite goshukun o aisemashō. (わが子を愛さぬ者はありません。わが子さえ愛せぬ者が、どうしてご主君を愛せましょう。; transl.No man does not love his own son. If he is not capable of loving even his own son, in what way could he ever love his lord?).[34]
There is great variety among Group-B verbs as to whether to choose between the godan-negative ‑san(u)/‑zu and the classical-negative ‑sen(u)/‑zu, and there are indeed cases where only contexts can clarify whether ‑sen(u)/‑zu are truly classical-negative, or actually godan-negative-potential. In general, it seems that if the Sino-Japanese stem contains a moraic obstruent as in kussuru (屈する; くっする, /kɯQsɯɾɯ/), a moraic nasal as in hansuru (反する; はんする, /haNsuru/), or lengthening mora as in kyōsuru (供する; きょうする, /kjoRsɯɾɯ/), the godan options are less preferable with all auxiliaries (including the negative ‑n(u)/‑zu), though not impossible. Thus, such forms as kussenu/kussezu (屈せぬ・屈せず; 'not bend') are more likely to be classical-negative, while such forms as aisenu/aisezu (愛せぬ・愛せず; 'cannot love') are more likely to be godan-negative-potential; and while both kussanu/kussazu (屈さぬ・屈さず; 'not bend') and aisanu/aisazu (愛さぬ・愛さず; 'not love') are unambiguously godan-negative, the former are not as likely as the latter.[30]
Group C: Compounds with bound Sino-Japanese morphmes that behave more like upper (i-stemmed) ichidan verbs. These often have full-fledged, interchangeable upper ichidan derivatives: ronzuru → ronjiru (論ずる→論じる; 'discuss'), ōzuru → ōjiru (応ずる→応じる; 'respond'), omonzuru → omonjiru (重んずる→重んじる; 'appreciate'), sassuru → sasshiru (察する→察しる; 'surmise'), etc.
Group D: Compounds with bound Sino-Japanese morphemes that behave more like lower (e-stemmed) ichidan verbs. These may have full-fledged, interchangeable lower ichidan derivatives: shinzuru → shinzeru (進ずる→進ぜる; 'provide') and misuru → miseru (魅する→魅せる; 'enchant').
Across the following forms of suru within standard Japanese, an eastern dialect, while there is a dominance of the eastern vowel i as in shinai,[35]shiyō[36] and shiro,[37] the once prestigious western vowel e, as in sen(u) and seyo, still has currency especially in formal or literary Japanese. Such variants as senai and sanai (both of shinai); shin(u) (of sen(u)); shō (← seu), seyō and sō (all of shiyō); sero (of shiro); and shiyo, sē and sei (all of seyo), remain dialectal or obsolete.[38][39][40]
aiseru aise(ra)reru aishi(ra)reru aisuru koto ga dekiru aisu koto ga dekiru
tasse(ra)reru tasshi(ra)reru tasseru tassuru koto ga dekiru tassu koto ga dekiru
sasse(ra)reru sasshi(ra)reru sassuru koto ga dekiru sasshiru koto ga dekiru
shinji(ra)reru shinze(ra)reru shinjiru koto ga dekiru shinzuru koto ga dekiru
shinze(ra)reru shinji(ra)reru shinzuru koto ga dekiru shinzeru koto ga dekiru shinjiru koto ga dekiru
Causative
saseru sesaseru shisaseru
benkyō saseru benkyō sesaseru benkyō shisaseru
aisaseru aisesaseru aishisaseru
tassesaseru tasshisaseru tassaseru
sassesaseru sasshisaseru
shinjisaseru shinzesaseru
shinzesaseru shinjisaseru
Negative
shinai senu
benkyō shinai benkyō senu
aisanai aishinai aisanu aisenu
tasshinai tassanai tassenu tassanu tasshinu
sasshinai sassenu sasshinu
shinjinai shinjinu shinzenu
shinjinai shinzenai shinzenu shinjinu
Hortative
shiyō
benkyō shiyō
aisō aishiyō
tasshiyō tassō
sasshiyō
shinjiyō
shinjiyō shinzeyō
Infinitive
shi
benkyō shi
aishi
tasshi
sasshi
shinji
shinji shinze
Attributive/conclusive
suru
benkyō suru
aisuru aisu
tassuru tassu tasshiru
sassuru sasshiru
shinjiru shinzuru
shinzuru shinzeru shinjiru
Attributive/conclusive + beki
su(ru) beki
benkyō su(ru) beki
aisu(ru) beki
tassu(ru) beki tasshiru beki
sassu(ru) beki sasshiru beki
shinjiru beki shinzu(ru) beki
shinzu(ru) beki shinzeru beki shinjiru beki
Conditional
sureba
benkyō sureba
aisureba aiseba
tassureba tasseba tasshireba
sassureba sasshireba
shinjireba shinzureba
shinzureba shinzereba shinjireba
Imperative
shiro seyo
benkyō shiro benkyō seyo
aise aishiro aiseyo
tasshiro tasseyo tasshiyo tasse
sasshiro sasseyo sasshiyo
shinjiro shinjiyo shinzeyo
shinjiro shinzero shinzeyo shinjiyo
Focus particles and nucleus splitting
The nucleus of a sentence, or a nuclear sentence, requires nothing more than a verb, adjective, or noun-copula phrase, to stand on its own as a complete, grammatical utterance:[41]
Verbal nucleus: Yobu (呼ぶ; '[subject] calls [object]'): I (will) call him, she calls me, she will call me, etc.
Adjectival nucleus: Ōkii (大きい; '[subject] is big'): it is big, they are big, etc.
Nominal nucleus: Hon da (本だ; '[subject] is a book'): this is a book, those are books, etc.
Notice how there are no mentions of explicit subjects or objects, whether they be nouns or pronouns, in the above examples, unlike in the possible English translations. The nucleus is the only essential part of discourse, with other information, such the subject and the object, being supplementally built on top of it:
Yobu (呼ぶ; '[subject] calls [object]')
→ Haha ga yobu (母が呼ぶ; 'The mother calls [object]')
→ Kodomo o yobu (子供を呼ぶ; '[subject] calls the child')
→ Haha ga kodomo o yobu (母が子供を呼ぶ; 'The mother calls the child')
Certain Japanese particles allow what Martin (2004:316–326) harvcoltxt error: no target: CITEREFMartin2004 (help) calls "nucleus splitting." When a nucleus is split, a focus particle is inserted between its infinitive and its auxiliary, the latter of which normally either fuses with the former into a single contraction, or does not surface at all:[42]
"Fused" nucleus
"Split" nucleus
Verbal
yobu (呼ぶ)
yobi (呼び)
[focus particle]
suru (する; 'do')
Adjectival
ōkii (大きい)
ōkiku (大きく)
[focus particle]
aru (ある; 'exist; be')
Nominal
hon de aru (本である) → hon da (本だ)
hon de (本で)
[focus particle]
aru (ある)
Of focus particles, wa ("as for," "speaking of") subdues what comes before it to the background, while throwing focus onto what comes after; and mo ("even," "too") highlights and raises what comes before it to the foreground.[43] In the following examples, the focused information is underlined in the Japanese original, and put in all caps in the English translations to emulate spoken stress:
wa (は)
mo (も)
yobi wa suru (呼びはする; 'I WILL call him')
yobi mo suru (呼びもする; 'I'll [even] CALL him')
ōkiku wa aru (大きくはある; 'it IS big')
ōkiku mo aru (大きくもある; 'it's [even] BIG')
hon de wa aru (本ではある; 'it IS a book')
hon de mo aru (本でもある; 'it's [even] a BOOK')
Wa ("as for," "speaking of"), commonly used to focus on negation,[44] is often taught to foreigners as part of the nucleus, particularly in the negative copula: Hon de wa nai (本ではない; 'it's NOT a book'). The copular de wa sequence is used so frequently to focus on negation that it contracts to ja(a) in speech, and its focusing effect becomes ambiguous (see #Copulae: Conjugation table for more). De wa/ja(a) can also be used on their own as a sentence adverbial meaning "in that case" or "well then,"[45] which focuses on the following information in relation to the preceding. Wa is also used with the gerund to form a conditional clause:[46]Uchi e kaette wa yōfuku o kikaeru (うちへ帰っては洋服を着替る; 'When I get home, I'll CHANGE CLOTHES'); Shinde wa subete oshimai desu (死んでは全てお終いです; 'When you die, it's the END OF EVERYTHING'). Like the aforementioned copular de wa, the gerundive ‑te/‑de wa also contract to ‑cha/‑ja.
Mo ("even," "too") is often used to form concessive clauses:[c]Sore wa kodomo de mo dekiru (それは子供でもできる; 'Even a CHILD can do that'); Uten de mo yotei jikan ni shuppatsu shimasu (雨天でも予定時間に出発します; Even if it RAINS, we'll leave at the scheduled time). De mo, as a sentence adverbial means "but" or "however"[45] ("despite what's just been mentioned"). The gerundive ‑te/‑de mo are standard concessive constructions in modern Japanese:[47]Ame ga futte mo iku (雨が降っても行く; 'Even if it RAINS, I'll go'); Ikura nonde mo kesshite midarenai (いくら飲んでも決して乱れない; 'No matter HOW MUCH HE DRINKS, he never loses control').
The copulae are the basis of the nominal nucleus. It follows a noun, and means "[subject] is <noun>," similarly to the copula be in English. Certain nouns with descriptive meanings, called "adjectival nouns," can also precede a copula.
Of the various forms of the copulae, nara(ba) functions as a type of evidential conditional. Darō can be added to verbs and adjectives to form the modern tentative. Desu can be used as a meaningless politeness flourish with word forms that do not readily combine with the politeness auxiliary ‑masu, such as an adjective or a negative auxiliary. The pastdeshita and the tentative deshō are both meaningful and polite extenders to word forms that lack any mechanism to convey pastness and tentativity, namely the western negative ‑n(u).
Sei ka shi ka, mondai wa sore da. (生か死か、問題はそれだ。[54])
‘You were always something of a featherbrain in your youth,’ […] ‘[…] for you were a beauty in your day, Cynthia.’
“Anata wa atama ga karappo deshita yo, wakai koro wa” […] “[…] Shinshia, anata mo wakai koro wa kirei deshita mono” (「あなたは頭が空っぽでしたよ、若いころは」[…]「[…]シンシア、あなたも若いころはきれいでしたもの」[55])
copularity with adjectival nouns
“I have sought Mistress Mishley’s aid in tracking down the tomboy who did such a foolish thing as to hide up in a tree” “What⁉ Don’t give me that baloney!” […] Mishley is the purest of all beings in this world. […] “I’m so sorry, Mishley! I was an idiot for making you worry!”
“Ki no ue ni kakureru to yū aho na koto o shita otenbasama o sagashiateru tame ni, Mishurī Ojōsama no ochikara o karita no desu” “Nah⁉ Baka na koto o yū na!” […] Mishurī wa kono yo de ichiban kiyoraka na sonzai da. […] “Gomen Mishurī! Mishurī o shinpai saseru nante, o nēchan baka datta!” (「木の上に隠れるというアホなことをしたお転婆様を探し当てるために、ミシュリーお嬢様のお力を借りたのです」 「なっ⁉ バカなことを言うな！」 […] ミシュリーはこの世で一番清らかな存在だ。[…] 「ごめんミシュリー！ ミシュリーを心配させるなんて、お姉ちゃんバカだった！」[56])
“As if I needed to spell it out! There’s no way in hell Mishley, purity in human form, would get in on a plot hatched by a Hell’s messenger like you, now is there⁉” […] “Shut up, you lowly hellspawn! You’ve committed the offense of lying about what Mishley does, just go straight back to Hell――”
“Yū made mo nai! Seiren ga hito no katachi to natta Mishurī ga, omae mitai na jigoku no tsukai ga takuranda keikaku ni te o kasu wake nai darō⁉” […] “Damare gokusotsume! Mishurī no okonai o itsuwaru yō na tsumi o okashita omae wa sassa to jigoku ni kae――” (「言うまでもない！ 清廉が人の形となったミシュリーが、お前みたいな地獄の使いがたくらんだ計画に手を貸すわけないだろう⁉」 […] 「黙れ獄卒め！ ミシュリーの行いを偽るような罪を犯したお前はさっさと地獄にかえ――」[56])
copularity with auxiliary nouns
They say it’s a terrifying place. Many have died there. They say ascetics just keep dying because of the immensely severe asceticism. Do you wish to die too?
Asoko wa osoroshii tokoro da sō da Mō nannin mo shinde ’ru n da sō da Anmari hageshii kugyō no tame ni gyōja ga dondon shinu sō da Kimi mo shinitai no kah (あそこは恐ろしいところだそうだ もう何人も死んでるんだ そうだ あんまりはげしい苦行のために 行者がどんどん死ぬそうだ きみも死にたいのかっ[57])
“Thank you. You’re cute too, Big Brother!”
“Arigatō gozaimasu. Oniisama mo kawaii desu!” (「ありがとうございます。お兄さまも可愛いです！」[58])
politeness
Well, it wasn't a very successful meeting.
Sō desu ne, sore wa amari seika no aru kaigi de wa arimasen deshita (そうですね、それはあまり成果のある会議ではありませんでした)
politeness and pastness
Might I ask you to go to the hospital with me?
Watashi to issho ni byōin e itte moraemasen deshō ka (私と一緒に病院へ行ってもらえませんでしょうか)
politeness and tentativity
Did you ever run into something like that kind of interest in running one’s own business in your research?
Sō yū kokojin no keiei e no iyoku mitai na mono wa, chōsa no naka de kanjirareru koto wa arimasen deshita deshō ka. (そういう個々人の経営への意欲みたいなものは、調査の中で感じられることはありませんでしたでしょうか。[59])
politeness, pastness and tentativity
Copulae: Conjugation table
The copulae of Japanese demonstrate suppletion, in that they combined different forms from different words into one word. The original copulae were all based on the verb ari (あり; 'to exist'), which evolved into the modern aru (ある). It needed to be preceded by one of the three particles, ni, nite → de[60][61] and to, which yielded three variants, ni ari/ni aru → nari/naru,[62]de ari/de aru → da[63] and to ari/to aru → tari/taru, the last of which fell out of use, but did phonetically coincide with te ari/te aru → tari/taru,[64] which in turn evolved into the modern past auxiliary ta.[65] It also combined with adjectival roots to expand their conjugation, for example akaku arō → akakarō (赤かろう), akaku atta → akakatta (赤かった), etc.
The original conclusive de ari, was replaced by the attributive de aru, which evolved into the informal conclusive da, and the formal conclusive de aru. In terms of formality and politeness:
Da is informal and impolite. Depending on specifically what precedes it, da can be perceived as abrupt or too masculine, and therefore is customarily omitted in some cases.[66]
De aru is formal and nonpolite (with no inherent assumption of politeness).
Desu is nonformal (with no inherent assumption of formality) and polite.
De arimasu is formal and polite.
Da/datta/darō are the colloquial contractions of de aru/de atta/de arō in eastern dialects (including Tokyo Japanese). Their western equivalents include ja/jatta/jarō and ya/yatta/yarō.[67]Ja/jatta/jarō, along with other western features (‑n(u), ‑nanda, u‑onbin, etc), are occasionally used in faux-archaic speech[68] or old people's speech rather dialectal speech; for example, the character Gandalf, an ancient wizard from The Lord of the Rings, is made to speak with a few selectively chosen western features,[d] while still retaining some eastern features,[e] in the Japanese translations (see relevant quotations in the footnotes).
Gozaru (御座る; contracted from goza aru) is the honorific version of aru, and goza(r)imasu is the honorific version of arimasu. Gozaru has most of the forms that aru does ((de (wa)) gozaru, (de (wa)) gozaranu, (de (wa)) gozareba, etc), although it additionally undergoes a minor sound change in the polite conclusive/attributive gozarimasu → gozaimasu and the imperative gozare → gozai. Gozaimasu is authentically used in modern Japanese, while gozaru, gozarimasu(ru) and gozaimasuru are used for effect, such as in theatrical or humorous lines.[69]
The current attributive form of de (wa) aru is still de (wa) aru. Da additionally takes naru → na (of said nari) as its attributive form[70] only in adjectival verbs,[71] as in kirei na hana (綺麗な花; 'pretty flower', lit.'a flower, which is pretty'), and after the auxiliaries sō (そう), yō (よう) and mitai (みたい), as in rikō sō na kao (利口そうな顔; 'smart-looking face', lit.'a face, which appears smart') and kanojo no yō na hito (彼女のような人; 'someone like her', lit.'a person, who is like her'); while the particle no is used after nouns, as in tomodachi no Yūko (友達の裕子; 'my friend Yūko', lit.'Yūko, who is my friend') or bijin no onēsan (美人のお姉さん; 'my beautiful sister', lit.'my sister, who is a beauty'). However, since no also expresses possession, this may cause ambiguity, as in isha no ojisan (医者のおじさん; lit.'my uncle, who is a doctor; my doctor's uncle');[72] moreover, some nouns can function as either "adjectival verbs" or "nouns", and take either na or no, such as iroiro na mono/iroiro no mono (色々な物・色々の物; 'various things'). The old naru (of said nari) and taru (of said to ari/to aru → tari/taru) can still be used for literary effect, as in zetsudai naru gokitai (絶大なるご期待; 'the utmost anticipation'), Hokkaidō naru chihō (北海道なる地方; 'Hokkaido region'), isha taru hito (医者たる人; 'a person, who is known as a doctor'), kyōshi taru mono (教師たるもの; 'those who call themselves teachers'), or in such idiom as sei naru (聖なる; 'holy') or dōdō taru (堂々たる; 'splendid').[71] Incidentally, an ancient possessive na was fossilized in words like manako (眼; 'eyeball', lit.'eye's child'), minato (港; 'harbor', lit.'water's door'), tanagokoro (掌; 'palm', lit.'hand's heart'), etc.[73] There is also a niche distinction between Kōbe no hito (神戸の人; 'person from Kobe', lit.'Kobe's person') and Kōbe na hito (神戸な人; 'person seeming like they could be from Kobe', lit.'Kobe-ish person').[74]Na is also used before the nominalizer no, as in sobo wa hyakusai na no da (祖母は100歳なのだ; lit.'it's a fact that my grandma is 100 years old').
De is morphologically a gerund, for it is contructed by combining its infinitive (ni) with the gerundive particle ‑te as with any other gerund. In modern Japanese, it itself functions as both an infinitive[75] and a gerund. When combining with aru to create finite forms, it is de that is used, not ni which is classical and merely fossilized in the attributive na(ru) (← ni aru) and the provisional nara(ba) (← ni araba). Another gerund, de atte is occasionally found in writing: Yonin wa izure mo hitonami ijō ni tsuyoi jiga no mochinushi de atte, kesshite dakyō nado shinai (四人はいずれも人並み以上に強い自我の持ち主であって、決して妥協などしない; 'Each of the four is the possessor of a stronger ego than the average man and never makes compromises').[76]
De and de ari are the more common infinitives: Shika shi karera wa sugureta bunka de ari goraku de aru eiga o hitori de mo ōku no hito ni misetai to doryoku shite kita dake de aru (しかし彼らは優れた文化であり娯楽である映画を一人でも多くの人に見せたいと努力してきただけである). It is rare to find ni used alone with an ordinary noun: Sore ga munensa ni wakayome wa sato e kaetta kiri modotte konai (それが無念さに若嫁は里へ帰ったきり戻ってこない; 'With that as a resentment, the bride returned to her village and would not return'); ni meaning "as," however, can be treated as an infinitive: Uchi wa okyakusama ni gaijin no kata ga ōi n de, asuparagasu, burokkorī nado no seiyō yasai ga yoku demasu (うちはお客様に外人の方が多いんで、アスパラガス、ブロッコリーなどの西洋野菜がよく出ます; 'As customers we have mostly foreigners, so lots of foreign vegetables like asparagus and broccoli are out for sale').[77] Other types of nouns, such as adjectival nouns (heiwa ni (平和に; 'peacefully; in a peaceful way')), auxiliary nouns (yō ni (ように; 'in a way like')), demonstrative pronouns (koko ni (ここに; 'here')) etc, can be readily paired with ni when used adverbially.
The infinitives combine with different words,[78][79][80] each with its own parallel:
de + aru → de aru ("be"), parallel with akaku + aru → akaku aru ("be red") and nomi + suru → nomi suru ("drink")
de + nai → de nai ("not be"), parallel with akaku + nai → akaku nai ("not be red") and nomi + shinai → nomi shinai ("not drink")
de ari + ‑masu → de arimasu ("be"),[f] parallel with nomi + ‑masu → nomimasu ("drink")
The above formations allow "splitting",[42] or adding particles like wa or mo between the infinitive forms and the following verbs, which would be impossible with da ("be"), akai ("be red") and nomu ("drink") alone:
da ("be"), parallel with akai ("be red") and nomu ("drink")
de wa aru ("be …, indeed"), parallel with akaku wa aru ("be red, indeed") and nomi wa suru ("drink, indeed")
de wa nai ("not be …, indeed"), parallel with akaku wa nai ("not be red, indeed") and nomi wa shinai ("not drink, indeed")
The particles wa and mo are often added, especially to the negatives, although not required in principle.[60][81]Wa puts focus on what goes after it, while mo puts focus what goes before it.[82] In the following sentences, the focused information is underlined for the Japanese originals and the literal English translations; for the non-literal English translations, all-caps type emulates how an English speaker would emphasize the focused information.
Kono hen ga shizuka da. (この辺が静かだ。; lit.'This area[, not any other area,] is quiet.', transl.THIS area is quiet.)
Kono hen mo shizuka da. (この辺も静かだ。; lit.'This area, too, [along with at least another area,] is quiet.', transl.THIS area's also quiet.)
Kono hen wa shizuka da. (この辺は静かだ。; lit.'This area? It's quiet.', transl.This area's QUIET.)
Kono hen wa shizuka de wa aru ga, fuben da. (この辺は静かではあるが、不便だ。; lit.'This area? Being quiet? It is indeed, but it's inconvenient.', transl.This area IS quiet, but it's inconvenient)
Sometimes de and aru can be split quite widely:[83]
Ikuji nashi! So shite mattaku sono tōri de watashi wa atta no da. (意氣地なし！ そして全くその通りで私はあつたのだ。[84]; transl.A wuss! I WAS exactly just that.)
While de nai/arimasen are sometimes used in formal contexts, in ordinary speech ja nai/ja arimasen are used instead. In this case, even though ja is etymologically a colloquially reduced version of de wa,[10]ja nai/arimasen are, functionally, colloquial versions of either de nai/arimasen, which focus on what comes before them, or de wa nai/arimasen which focus on nai/arimasen. Some speakers distinguish the short ja (じゃ) for de and the long jā (じゃあ) for de wa.[85]
Marukusu to Renin no shinja de nai desu ka /~ ja arimasen ka (マルクスとレニンの信者でないですか・〜じゃありませんか; lit.'Are they not believers in Marx and Lenin?', transl.Aren't they BELIEVERS in Marx and Lenin?)
Marukusu to Renin no shinja de wa nai desu ka /~ ja(a) arimasen ka (マルクスとレニンの信者ではないですか・〜じゃ(あ)ありませんか; lit.'Believers in Marx and Lenin? Is that not what they are?', transl.Are they NOT believers in Marx and Lenin?)
While de (wa) arimasen and de (wa) arimasen deshita are often recommended, de (wa) nai desu and de (wa) nakatta desu are acceptable colloquial alternatives.[86] For the idiosyncratic de (wa) aranai and de (wa) arimashinai, see Negative: Conjugation table.
De (wa) areba is the regular way of forming conditionals (仮定形, kateikei) in modern Japanese. Naraba (of said nari) is kept as the conditional of da, and along with taraba (of said te ari/te aru → tari/taru → ta), retains the old way of forming conditionals. See #Conditional: Conjugation table for more.
Desu, a copula of uncertain origin, takes its missing forms from de (wa) aru and de (wa) arimasu, the latter of which is conceivably the ancestor of desu.[87]
Although nara(ba) (なら(ば)), darō (だろう) and deshō (でしょう) were originally conjugations of da (だ) and desu (です), they are now also used as particles or auxiliaries and can attach directly to other verbs' conclusive/attributive forms, as in kaku nara(ba) (書くなら(ば); 'if one writes'), kaku darō/deshō (書くだろう・でしょう; 'one will probably write'). Unlike da which is inherently blunt and only suitable for familiar speech, nara(ba) and darō are suitable for writing.[88]Desu (or de arimasu or de gozaimasu), deshita and deshō can add politeness the negative auxiliaries ‑n(u) and ‑nai, as well as adjectives:[89]
As shown above, desu does not have its own negative form, and instead borrows de (wa) arimasen from de (wa) arimasu. However, the auxiliary ‑n in de (wa) arimasen in turn does not have its own past and tentative form, therefore deshita and deshō have to be added. The past tentative ‑tarō is infrequent, thus instead of deshitarō, deshita deshō is preferred.[90]
de (wa) arimase (で(は)ありませ)[213] ja(a) arimase (じゃ(あ)ありませ)
Copulae: Grammatical compatibility
Derived from aru and arimasu, the copulae can have all the forms that these verbs are capable of having. Certain affirmative conclusive and attributive forms have contracted, especially in speech, such as de aru → da/ja and de arimasu → desu; the negative forms remain uncontracted, meaning there is no such form as *daran or *desen.
The imperative usually expresses the speaker's wish. When directed at a specific sentient agent, such as a human or an animal, it functions as a command, an instruction, or a motivational statement that compels the agent to realize the wish. Plain commands with non-honorific verbs (which are the majority of verbs) towards people in particular are terse, and can be softened by the imperatives of verbs of favor, such as (o)kure ((御)呉れ) and kudasai(mase) (下さい(ませ); lit.'do me/us a favor!') following the main verb's gerund, although for colloquial brevity, the favor verbs can contract as in itte okure → ittokure (行っておくれ→行っとくれ; '[do me a favor and] go!'), or be elliptically omitted as in itte kudasai → itte (行ってください→行って; '[do me a favor and] please go!'). Another option is to use the imperative of the honorific verb nasai(mase) (為さい(ませ); lit.'do!') following the main verb's infinitive.
When not directed at a specific sentient agent, but rather the general idea of an agent ("let women/men/dogs/cats/etc be/do something," "may you rest in peace"), a non-sentient agent ("let rain/snow fall," "let wind blow"), or nothing ("peace be unto you"), the wish becomes impersonal and does not have the abrupt force of a command. Whether the agent is sentient or not, and specific or not, it can be optionally marked with the vocative particle yo (similar to the English o). Imperatives can also be part of a concessive clause similarly to the English subjunctive ("whatever it be", "be it this or that", "come rain or shine")
Imperative form example sentences
English
Japanese
Function
“Class started! Sit down, you dogs!”
“Jugyō o hajimeru ze. Suware! Inudomo!” (「授業を始めるぜ。座れ！ 犬ども！」[214])
plain command
“We are camping here tonight. Eat dinner and go to sleep early.” […] “Rise, wake up your men at once. Quietly, without making any noise.”
“Konban wa koko de yaei to suru. Hayaku meshi o kutte, hayaku neyo” […] “Okiyo, sugu ni hei o okose. Monooto o tatezu shizuka ni okosu no da” (「今晩はここで野営とする。早く飯を食って、早く寝よ」 […] 「起きよ、すぐに兵を起こせ。物音を立てず静かに起こすのだ」[215])
If you’re strong, stay strong till the end! If you’re weak, stay weak till the end!
Tsuyokereba, aku made mo tsuyoku are! Yowakereba, aku made mo yowaku are! (强ければ、あくまでも强くあれ！ 弱ければ、飽くまでも弱くあれ！[234])
[…] Be just! Be strong! Be good! Show strength!
[…] Tadashikare Tsuyokare Yokare Chikara are ([…]正しかれ 強かれ 善かれ 力あれ[235])
Let it rain‼ […] Rain, storm……‼ One more time………… Keep pouring for just one more time, please‼
Ame yo fure‼ […] Ame yo arashi yo……‼ Mō ichido………… Semete mō ichido furitsuzuite okure‼ (雨よ降れ‼[…]雨よ 嵐よ……‼もう一度…………せめてもう一度降り続いておくれ‼[236])
literary wish
God said, “Let there be a great void between the waters, let it separate water from water.”
Kami wa iwareta. “Mizu no naka ni ōzora are. Mizu to mizu o wakeyo.” (神は言われた。「水の中に大空あれ。水と水を分けよ。」[237])
[…] heaven bear witness, […] God’s peace be with him. […] Heav’n’s peace be with him: […] peace be with him.
[…] ten mo shōran are, […] Ā, Kami no heiwa yo, waga chichi to tomo ni are! […] Ten no heiwa yo, kare to tomo ni are! […] Ā, kare ni heiwa are! (天も照覧あれ、[…]あゝ、神の平和よ、わが父と共にあれ！ […]天の平和よ、彼れと共にあれ！ […]あゝ、彼れに平和あれ！[238])
A plaything let woman be, pure and fine like the precious stone, illumined with the virtues of a world not yet come.[239]
Josei wa omocha de are, kiyoku utsukushiku are. Mada sonzai shinai sekai no toku ni yotte terasareta hōseki ni hitoshiku are! (女性はおもちゃであれ、清く美しくあれ。まだ存在しない世界の徳によって照らされた宝石にひとしくあれ！[240])
May the victims’ souls rest in eternal peace.
Giseisha no mitama yo, eikyū ni yasukare. (犠牲者の御霊よ、永久に安かれ。[241])
The way of life of someone who has gone all the way through with anything, be it good or bad, is beautiful.
Yoi ni shiro, warui ni shiro, nani ka o kanryō shita ningen no ikikata wa, utsukushii. (善いにしろ、惡いにしろ、何かを完了した人間の活き方は、美しい。[234])
concession
Whether it’s the “ability to not miss the moment nature smiles” or “serendipity”, I’d say a state of heightened sensitivity when it happens is essential.
Kono “shizen ga hohoemu toki o minogasanai chikara” ni seyo, “serendipiti” ni seyo, sono toki no kansei ga takamatte iru to yū jōtai ga jūyō da to omotte imasu. (この「自然が微笑むときを見逃さない力」にせよ、「セレンディピティ」にせよ、その時の感性が高まっているという状態が重要だと思っています。[242])
in any event/case; anyway
izure ni shiro/seyo (いずれにしろ・せよ)
Obviously, you’re free to pamper and dote on your own pet however you want to, whether it’s a dog, a cat or any other animal.
Mochiron, inu de are neko de are sono ta no dōbutsu de are, jibun no petto o muyami yatara ni amayakashite kawaigaru no wa, sono hito no jiyū de aru. (もちろん、犬であれ猫であれその他の動物であれ、自分のペットをむやみやたらに甘やかしてかわいがるのは、その人の自由である。[243])
[…] knowing full well that whatever they are, be they the Vietnam War or a homicide, won’t just come flying out at you from that convex glass screen that is as warm as a hand warmer if you touch it a little bit, […]
[…] so shite Betonamu Sensō de gozare, hitogoroshi de gozare, ano chotto te o fureru to kairo hodo ni atsui totsumen garasu yori kochira e wa, zettai ni tobidashite kuru koto wa nai to shitte shimaeba, […] ([…]そしてベトナム戰爭でござれ、人殺しでござれ、あのちよつと手を觸れると懷爐ほどに熱い凸面ガラスよりこちらへは、絕對に飛び出してくることはないと知つてしまへば、[…][244])
His elder brothers leave their village with their circles for new settlements, be they far or near.
Anitachi wa nakamatachi to issho ni, tōkare chikakare, mura o hanarete arata na tochi de seikatsu o suru. (兄たちは仲間たちと一緒に，遠かれ近かれ，村を離れて新たな土地で生活をする。[245])
Come rain or wind, as Beethoven roamed the outskirts of Vienna without a care about the weather, […]
Ame yo fure, kaze mo fuke, Wīn no kōgai o, otenki kamawazu ni hōkō shita Bētōven wa, […] (雨よ降れ、風も吹け、ウィーンの郊外を、お天氣構はずに彷徨したベートーヴェンは、[…][246])
止まれ STOP signs in Japan use the imperative form of to stop (止まる) to command mandatory action.
Imperative: Conjugation table
The honorific godan verbs are originally osshare (おっしゃれ), kudasare (下され), nasare (為され), gozare (御座れ), just like other godan/yodan (四段) verbs, though *irasshare (いらっしゃれ) was not found. These forms are obsolescent and only used for special effect, such as in advertisements.[247] Historically, honorific verbs were nidan (二段) rather than godan/yodan, and western imperative forms like iraserareyo (いらせられよ; → irasshai), ōserareyo (仰せられよ; → osshai), kudasareyo/kudasarei (下されよ・下されい; → kudasai), nasareyo (為されよ; → nasai) are attested. From these nidan verbs, apart from the godan offshoots, there still exist ichidan equivalents. Some rural eastern dialects still have nasaro (為さろ).[248][249]
With non-godan verbs, there are two imperative forms, one ending in ‑ro and one in ‑yo. ‑Ro has been characterized as used for speech, while ‑yo as used for writing.[250] In actuality, this corresponds to a difference between modern Japanese (口語, kōgo; lit.'oral language') based on the eastern Tokyo Japanese dialect,[q] and Classical Japanese (文語, bungo; lit.'literary language'), various literary stages of premodern Japanese based on western dialects.[252][253][254] Both ro and yo were interjectional particles in Old Japanese,[255][r][256][257] and were sometimes optional, sometimes obligatory with non-godan verbs. ‑Yo became obligatory with non-godan verbs toward Early Middle Japanese, and its reduced variant ‑i arose during Late Middle Japanese.[258][s] Historically and dialectally, mi-yo/mi-i/mi-ro/mi (見よ・見い・見ろ・見; 'look!'), oki-yo/oki-i/oki-ro/oki (起きよ・起きい・起きろ・起き; 'get up!'), ke-yo/ke-i/ke-ro/ke (蹴よ・蹴い・蹴ろ・蹴; 'kick!'),[t]ake-yo/ake-i/ake-ro/ake (開けよ・開けい・開けろ・開け; 'open!') (all ichidan), se-yo/shi-yo/se-i/shi-i/se-ro/shi-ro/se/shi (せよ・しよ・せい・しい・せろ・しろ・せ・し; suru, 'do!') and ko-yo/ki-yo/ko-i/ki-i/ko-ro/ki-ro/ko/ki (来よ・来い・来ろ・来; kuru, 'come!') were all possible,[259][260][261] with ‑yo and ‑i being the western forms, and ‑ro being the eastern form.[262][263][264][265] The division between western ‑yo/‑i and eastern ‑ro still exists today.[266][267] According to a 1991 survey:
‑Re, likely as a shortened ‑ro‑i,[251] is found in the northernmost dialects in Hokkaido and the southernmost ones in Kyushu.
Shiro ("do!") dominates eastern dialects, while sē does western dialects. Seyo and shiyo concentrate in central Chūbu, while sero and sere do in western Kyushu.[37]
There exist such fused forms as myo(o) (← miyo, "look!"), okyo(o) (← okiyo, "rise!"), akyo(o) (← akeyo, "open!") and sho(o) (← seyo, "do!") in Shizuoka Prefecture and some surrounding areas.
Koi ("come!") occurs consistently across Japan, although kō has a strong presence in the east. There is a concentration of kē and ke in Kyushu. Koyo is rare in contemporary Japanese dialects,[271] despite being the standard form in classical Japanese. According to another account, koro occurs in an Akita dialect, while kiro is found in Ibaraki. Other variants include kiyo, kī, kui, keyo, etc.[257]
In some dialects, okiro(o), akero(o), nero(o), koro(o), shiro(o) are actually hortative forms, not imperative forms.[272][273][274][275][276]
In modern Tokyo Japanese (eastern, specifically Yamanote Japanese), yo largely displaced ro in non-imperative contexts. Yo can be optionally added to modern imperative forms with no historical ‑yo, as in kake yo (書けよ; 'write!'), miro yo (見ろよ), shiro yo (しろよ), koi yo (来いよ); ro can no longer be used this way, although historically it used to occasionally be, as with yodan imperatives like oke ro (置けろ; 'put!') or yome ro (読めろ; 'read!').[257] Although ‑yo imperatives already contain ‑yo and are primarily "written," it is not impossible for them to be followed by another colloquial yo, as in Kura o akeyo yo (倉を開けよよ; 'Open the storehouse, would you?')[277] or Mō neyo yo (もう寝よよ; 'Just sleep already, would you?').[278] Apart from the difference between eastern and western dialects, there exists a register difference between ‑yo and ‑ro within standard Japanese.[265]‑Yo, as the more prestigious classical form of the former western capitals (Nara, Kyoto and Osaka), is still used in formal instructions, such as on test forms,[279] in academic questions,[280] on signage, in formal or polite quoted commands[251] or concessive clauses (spoken[281][282][283][284][285] or written[286][287][288]), etc. On the other hand, ‑ro, as the more colloquially common form, has a connotation of rudeness.[265][u]
Unlike with most ichidan verbs, ‑ro is optional (possibly dialectal[289]) with kure (呉れ; 'give (me/us)!') and its honorific version okure (御呉れ).[257][290][291]Kurero emerged in Edo Japanese during the late Edo period.[292]Yo and i are optionally added, just as to any other imperative form.
Despite originally having the same conjugation as suru,[293] the imperative form of ‑masu(ru) is not *‑mashiro. However, there used to be ‑mase i, with i being the western reduced form of yo.[294]‑Mase yo exists, though not mandatorily like seyo, but only as ‑mase optionally followed by yo. ‑Mashi is a later variant, characteristic of Shitamachi.[295] It used to be common during the Meiji era, but now has a connotation of unrefined speech. ‑Mase and ‑mashi are meant to be used with honorific verbs, as in irasshaimase (いらっしゃいませ), nasaimase (為さいませ), asobashimase (遊ばしませ), meshiagarimase (召し上がりませ), etc, and not with ordinary verbs like *kakimase (書きませ) or *arukimase (歩きませ).[296]
The modern western ‑i imperative has made its way to Tokyo in the "downtown" region of Shitamachi.[251][v] It is not as well covered in education materials, although Yamaguchi & Akiyama (2001) harvcoltxt error: no target: CITEREFYamaguchiAkiyama2001 (help) do sporadically mention it.[297] When it is preceded by the vowel e, the resulting form is ē, ei or even e, in keeping with the common realizations of such combination (see Japanese phonology §Vowel sequences and long vowels), hence se(e)/sei (= shiro/seyo)[37] and ake(e)/akei (= akero/akeyo).[270] In Kyushu, koi can be similarly smoothed out into ke(e)[271] (compare the Tokyo variant sugē of sugoi (凄い; 'awesome'); more at #Imperfective: Conjugation table). Like yo, i can further attach to, among others, godan/yodan imperatives, as well as eastern ‑ro imperatives, for example in “Ya, batta da. Ōbatta tore ih.” (「や、バッタだ。大バッタとれいッ。」; '“Look, a grasshopper! Catch the big grasshopper!”'),[298]totto to oriro i. (とっととおりろい。; 'get off quickly!'),[299]Akero i = Akero yo (開けろい; 'Open up!'), etc; the particle ya, which can otherwise follow imperatives just like yo, with a potential masculine ring, as in Yose ya i (止せやい; 'Cut it out!'), Hakkiri ie ya i (はっきり言えやい; 'Speak clearly!'), etc; and negative commands with na following conclusives, as in Yokei na kuchidashi o suru na i. (よけいな口だしをするない。; 'Don’t butt in needlessly!').[299][289][300] It is also found in non-imperative constructions such as ka i (question marker), da i (copula), ‑ta/‑da i (perfect), although it has been said to be a variant of ne in these cases rather than of yo.[301]
The older and more classical koyo ("come!") is rare in modern spoken dialects,[271] but it was sometimes used as the written version of koi; for example, the linguist Kasuga Masaji used koyo while analyzing nursery rhymes that contain koi.[302]
Gozai and gozare are used as a more polite way to say "come!" instead of koi (来い). They also occur in the concessive idiom nan de mo gozai/gozare (lit.'come anything', transl.anything goes; anything's good; anything imaginable),[45] which is synonymous with nan de mo koi.[303]De gozare is a more polite equivalent to de are.
Are and de (wa) are have limited use in formal contexts, for example Kami mo shōran are (神も照覧あれ; 'may God be my witness'),[251]hikari are (光あれ; 'let there be light'), Ito takaki tokoro ni wa eikō, Kami ni are, chi ni wa heiwa, mikokoro ni kanau hito ni are. (いと高きところには栄光、神にあれ、地には平和、御心に適う人にあれ。; 'In the highest realm, glory be unto God, on earth, peace be unto those who earn his grace.'),[304]itsumo Kami ni shitagatte are. (いつも神に従ってあれ。; 'always be obedient to God.'),[305]shōjiki de are (正直であれ; 'be honest').[251]De (wa) are also has a concessive use, as in Riyū wa nan de are, bōryoku wa yoku nai yo. (理由は何であれ，暴力はよくないよ。; 'No matter the reason, violence is not good.'),[306]Nan no heya de are, mō koko ni tomete morau hoka wa nai (何の部屋であれ、もうここに泊めてもらうほかはない; 'Whatever the room may be, we have no choice but to stay here.').[307] This has been linked to a probable contraction from the identically sounding conditional base, de are, preceding the concessive particle ‑do, as in de aredo.[307] However, unambiguously imperative bases in ni seyo and ni shiro also have concessive uses, as in Sanka suru ni seyo, shinai ni seyo, toriaezu renraku o kudasai. (参加するにせよ，しないにせよ，とりあえず連絡を下さい。; 'Whether you partake or not, please get in touch soon.') and Soba ni shiro, udon ni shiro, menrui nara nan de mo ii n da. (そばにしろ，うどんにしろ，麺類なら何でもいいんだ。; 'Soba, udon, whatever, any kind of noodles will do.')[306]
Unlike are, adjectival imperative forms derived from fusions with it (‑ku are → ‑kare), seem to be used mostly for concession, as in ōkare sukunakare (多かれ少なかれ; 'be there more or less'), takakare yasukare (高かれ安かれ; 'be it expensive or cheap'), tsuyokare yowakare (強かれ弱かれ; 'be it strong or weak'), osokare hayakare (遅かれ早かれ; 'be it later or sooner'), yokare ashikare (良かれ悪しかれ; 'be it good or bad'),[308]tōkare chikakare (遠かれ近かれ; 'be it far or near'), etc and occasionally for elevated wishes, as in Yasukare (安かれ; transl.May you be at peace)[45][w] or Sachi ōkare (幸多かれ; transl.Best of luck to you).[310] The exceptional nakare ("let there not be") expresses elevated and/or motivational negative commands or wishes, as in Ogoru nakare! Jimintō (驕るなかれ！自民党; transl.Do not be prideful! O, Liberal Democratic Party), Taka ga benpi to yū nakare (高が便秘と言うなかれ; transl.Don't say it's just constipation), etc. The phrase koto nakare (事なかれ; lit.'let there be no incident') is used in koto nakare shugi (事なかれ主義; 'principle of not rocking the boat').[45]Nakare behaves syntactically like the negative imperative particle na, which is similarly placed after an attributive/conclusive verb, thus ogoru na (驕るな; 'don't be prideful'), yū na (言うな; 'don't say'), etc.[311] Unfused ‑ku are forms have also been found, as in kiyoku are (清くあれ; 'be pure!').[312]
When quoted, imperatives are followed by the quotative particles such as to(te) or tte, and then a word for saying, telling, asking, ordering, begging, wishing, hoping, praying, etc. The resulting clauses can be translated indiscriminately into English as direct speech ("she told me, 'Go!'", "he wished, "May you be well.") or indirect speech ("she told me to go", "he wished me well"). Typographically, the quotation marks 「」『』〝〟 can be used for "direct speech" in written stories, but the verb forms themselves are not any different whether "direct" or "indirect."
Quoted imperatives
English
Japanese
Function
‘Fly, you fools!’ he cried, and was gone.
“Nigero, bakamonodomo!” to, kare wa sakende, mienaku narimashita. (「逃げろ、ばか者ども！」と、かれは叫んで、見えなくなりました。[410])
quoted command
No, don’t ask me to come back to Biloxi. Don’t ask me to face the demons that have haunted me for six years. Don’t ask me to become personally involved in your life.
Tanomu, boku ni Birokushi ni modore to iwanai de kure. Kono rokunenkan, boku o kurushimetsuzuketa akuma to taiji shiro to iwanai de kure. Kimi no jinsei ni kakaware to iwanai de kure. (頼む、ぼくにビロクシに戻れと言わないでくれ。この六年間、ぼくを苦しめ続けた悪魔と対峙しろと言わないでくれ。きみの人生にかかわれと言わないでくれ。[411])
it didn’t mean she intended to gushingly enquire how high when he said jump.
kare ga “tobe” to meijita toki, “dono takasa made tobimashō ka?” to momide o shinagara ōjiru buka dake de wa nai to yū koto o. (彼が“跳べ”と命じたとき、“どの高さまで跳びましょうか？”と揉み手をしながら応じる部下だけではないということを。[412])
Sakurauchi had already ordered that anyone who resisted, except Kumematsu, be put to the sword.
Sakurauchi wa senkoku, Kumematsu igai wa, hamukaeba zansatsu seyo to meijite ita. (桜内は先刻、粂松以外は、刃向かえば斬殺せよと命じていた。[413])
Orders to be on guard against night raids were common, but one to sleep early, as would be issued to children, was unusual. […] At all events, since Nobunaga’s order was to sleep early, everyone finished dinner and promptly went to sleep.
Yashū o keikai seyo to no meirei wa yoku deru ga, hayaku neyo nado to yū, kodomo ni chūi suru yō na meirei wa irei de atta. […] Tonikaku, hayaku neyo to no Nobunaga no meirei de atta kara, meshi o kuiowaru to sōsō ni dare shi mo ga neta. (夜襲を警戒せよとの命令はよく出るが、早く寝よなどという、子どもに注意するような命令は異例であった。 […] とにかく、早く寝よとの信長の命令であったから、飯を食い終わると早々に誰しもが寝た。[215])
“[…] Tell the Demon King to come out quickly and face me in battle.”
“[…] Maō ni hayaku dete shōbu o sei to itte kure.” (『[…]魔王に早く出て勝負をせいと言つて吳れ。』[414])
The allure of the taiga was already welling up all over his body from the depths of his soul; enticing and deceptive, his distant hometown which he had not heard of was beckoning him to quickly escape from his drab routine.
So shite ima ya mitsurin no yūwaku ga kokoro no okusoko kara kare no karadajū ni wakiagari, yūin shi, azamukiyoseru, shōsoku no fumei na, tōku hedatatta kokyō ga hayaku haiiro no nichijō kara nogarete koyo to kare o temaneita no de aru kara, (そして今や密林の誘惑が心の奧底から彼のからだ中に湧き上り、誘引し、欺き寄せる、消息の不明な、遠く隔つた故鄕が早く灰色の日常から脫れて來よと彼を手招いたのであるから、[415])
“[…] If I’d been told on the phone to come back, I would’ve been flying home……!” […] If her mother forgot, her father should’ve at least said, “Takaomi’s here, tell her to get back home.”
“[…] Denwa o kaketa toki ni de mo kaette koi tte iwarereba, watashi, tonde kaette kita no ni……!” […] Haha ga yū no o wasureta no nara, “Takaomi-kun ga kite iru kara kaette koi tte iinasai” to de mo chichi ga itte kuretara yokatta no da. (「[…]電話をかけたときにでも帰って来いって言われれば、わたし、飛んで帰ってきたのに……！」 […] 母が言うのを忘れたのなら、「隆臣君が来ているから帰って来いって言いなさい」とでも父が言ってくれたらよかったのだ。[416])
“……Go to the Archbishop? You’re telling me to stab the Archbishop to death?” “You get stabbed to death!”
“……Daishukyō no tokoro ni itte? Atashi ni Daishukyō o sashikorose tte yū no?” “Omae ga sashikorosarero” (「……大主教のところに行って？ あたしに大主教を刺し殺せっていうの？」 「おまえが刺し殺されろ」[417])
She was told it was ladylike to be beautiful, so she dressed up.
Shukujo taru mono, utsukushiku are to iwarete kikazari. (淑女たるもの、美しくあれと言われて着飾り。[418])
quoted wish
It was a longstanding convention that women must be beautiful.
Onna yo, utsukushikare to no mukashi no hito no shikitari de atta. (女よ、美しかれとの昔の人のしきたりであつた。[419])
The Emperor is the Essence who prays that our land and people be at peace.
Tennō wa, kuni yasukare, tami yasukare to inoru gosonzai desu. (天皇は、国安かれ、民安かれと祈る御存在です。[420])
The only thing to do now is to pray, “O Mr Yamada’s soul, rest in peace.”
Ima wa tada, “Yamada-san no rei yo yasukare” to inoru nomi de aru. (今はただ、〝山田さんの霊よ安かれ〟と祈るのみである。[421])
It also means to wish your partner as well as you would wish yourself.
Mata, jibun o yokare to omou no to onaji ōkisa de aite o yokare to negau kokoro de aru. (また、自分を良かれと思うのと同じ大きさで相手を良かれと願う心である。[422])
Conditional
There are a few ways to make conditional clauses in Japanese, of which the verbally or adjectivally derived ways (rather than merely attaching conditional particles such as to) are termed the provisional, the conditional, and historically, the hypothetical, all of which include the particle ‑ba, with the conditional more commonly omitting ‑ba. These distinctive terms are proposed by Martin (2004:552–566) harvcoltxt error: no target: CITEREFMartin2004 (help), although other sources may confuse them in one way or another. Japanese terms include kateikei (仮定形; lit.'hypothetical form') for the modern provisional, izenkei (已然形; lit.'realized form') for the historical provisional, and mizenkei (未然形; lit.'unrealized form') for the historical hypothetical, all of which do not include the particle ‑ba. However, some historical hypotheticals (mizenkei), such as nara(ba) and ‑tara(ba), have assumed the roles of modern provisionals (kateikei).
The provisional ends in ‑eba and expresses a prerequisite condition as in "provided that P happens, A naturally follows"; and a consequential condition as in "whenever P happens, A naturally follows." The conditional ends in ‑tara(ba)/‑dara(ba)[y] and expresses a contingent condition as in "if perchance P happens/happened, A has an opportunity to happen"; a temporal condition as in "when P happens/happened, A happens/happened;" and a consequential condition. Historically, the provisional could also express a past temporal condition ("when P happened"), and a causal condition ("because P happens/happened") which is now expressed with the particle kara.[423] While the ‑eba provisional used to have a past temporal meaning ("when"), currently only the ‑tara(ba)/‑dara(ba) conditional can express any temporal meaning, past or future. However, the interpretation of a future ‑tara(ba)/‑dara(ba) condition can be either contingent ("if") or temporal ("when"), depending on the speaker's own conviction of the condition's likelihood: Kon'ya shujin ga kaette kitara, tazunemashō. (今夜主人が帰ってきたら、訊ねましょう。; 'If/when my husband comes home tonight, I'll ask.').[424]
Both the provisional and conditional can be translated into English as "if", but the meanings are often different (although in some cases they can be very similar). The provisional apodosis ("then clause") naturally follows its protasis ("if clause"), and is expected or even desired to follow; while the conditional apodosis can be incidental to its protasis, or possibly be desired not to follow. This discrepancy is why the provisional is often used in advice on what to do, while the conditional in warnings on what not to do. Compare:[425]
"If you study twenty hours a day, you('ll) go crazy."
Provisional: Ichinichi ni nijū jikan benkyō sureba ki ga hen ni narimasu yo. (一日に二十時間勉強すれば気が変になりますよ。; It's natural that if you study twenty hours a day, you go crazy. → You ought to study twenty hours a day so you can go crazy)
Conditional: Ichinichi ni nijū jikan benkyō shitara ki ga hen ni narimasu yo. (一日に二十時間勉強したら気が変になりますよ。; You'd better not study twenty hours a day lest you go crazy.)
"If you drop it, it breaks / it'll break."
Provisional: Otoseba kowaremasu yo. (落とせば壊れますよ; It's natural that if you drop it, it breaks. → You ought to drop it so you can break it.)
Conditional: Otoshitara kowaremasu yo. (落としたら壊れますよ; You'd better not drop it lest you break it.)
In the above examples, the outcomes of the apodoses, namely "going crazy" and "breaking it," are ordinarily undesirable, and thus ordinarily incompatible with the provisional; but it is not implausible for them to be desirable in inordinary contexts, such as in response to someone who intends to go crazy or break it. The desire for the provisional apodosis to obtain may still hold even if neither the provisional nor the conditional reads as a warning:
"If you don't ask your teacher, you won't know the answer."
Provisional: Sensei ni kikanakereba wakarimasen yo. (先生に聞かなければ分かりませんよ; It's natural that if you ask your teacher, you'll know the answer. → You ought to ask your teacher so you know the answer.)
Conditional: Sensei ni kikanakattara wakarimasen yo. (先生に聞かなかったら分かりませんよ; Once you ask your teacher, you'll know the answer.)
The desirability of the provisional adoposis sets its apart from an apodosis made with the particle to, which similarly expresses matter-of-fact conditions, only without an insinuation of a desired apodosis:[426]
"If you press this button, you can buy commutation tickets."
Provisional: Kono botan o oseba, kaisūken ga kaemasu. (このボタンを押せば、回数券が買えます。; How can you buy commutation tickets? By pressing this button.)
With to: Kono botan o osu to, kaisūken ga kaemasu. (このボタンを押すと、回数券が買えます。; Here's how this ticket machine works: if you press this button, it's possible to buy commutation tickets.)
The conditional also allows room for doubt, or even counterfactuality, as in "if P had happened, A would have happened", and therefore is often followed by tentative statements in the past tense: Sono hon o yondara wakatta 'rō (その本を読んだら分かったろう; transl.If I had read this book, I would have understood). Without tentativity, the conditional would rather mean "when P happened, A happened": Sono hon o yondara wakatta (その本を読んだら分かった; transl.When I read this book, I understood).[427] The provisional can also be used for counterfactuality in the past tense: Shītoberuto o shite ireba, tasukatta. (シートベルトをしていれば、助かった。; transl.If he'd been wearing a seatbelt, he would've lived.).[428]
Nara(ba) is historically the hypothetical of the copula nari, but now used as the provisional of de aru → da, which additionally has de areba. When split by particles (wa, mo, etc), the modern de wa areba (← de areba) is normally used instead of the historical ni wa araba (← naraba).[429] The copular nara(ba), spelt なら(ば), is not to be confused with naraba (成らば; 'if possible'), also spelt in kana as ならば. Nara(ba) is used when the speaker has found evidence to suppose that the protasis likely obtains:[425]
Ā, sō. Ame ga futte iru nara, takushī de kaeru yo. (ああ、そう。雨が降っているなら、タクシーで帰るよ。; Is that so? If it's raining [as you say], I'll go back by taxi.)
Ōki-san mo kite iru yō desu ne. Ōki-san ga kite iru nara, watashi wa kaerimasu. (大木さんも来ているようですね。大木さんが来ているなら、私は帰ります。; It looks like Ōki’s here too [given that his shoes are here]. If he's here [as I can see], I'll go home.)
Conditional form example sentences
English
Japanese
Function
If my son succeeds, he shall be a great figure whose like is rarely seen, but even if he fails, he shall not be accountable to the land.
Watashi no musuko ga shubi yoku ikeba, mare ni miru idai na jinbutsu to naru de arō shi, tatoe fushubi de atte mo, kuni ni taishite sekinin wa nai. (わたしの息子が首尾よく行けば、稀に見る偉大な人物となるであろうし、たとえ不首尾であっても、国土に対して責任はない。[430])
prerequisite condition ("provided that it happens / doesn't happen", "unless it happens")
If you practice, you'll get better.
Renshū sureba jōtatsu suru (練習すれば上達する)
If you wanna laugh, go ahead and laugh.
Waraitakereba warae (笑いたければ笑え)
If it rains, the sports festival will be postponed.
Uten naraba undōkai wa enki da (雨天ならば運動会は延期だ)
I'd be delighted if this book proved helpful to those intending to join a caring profession.
Honsho ga kaigoshoku o kokorozasu hitobito no ichijo to naru naraba saiwai de aru (本書が介護職を志す人々の一助となるならば幸いである)
If you give the money at all, give it all willingly.
Dōse kane o dasu nara kirei ni dase (どうせ金を出すならきれいに出せ)
The nastier criticism is, the more readers lap it up.
Hihyō wa shinratsu de areba aru hodo dokusha uke suru (批評は辛辣であればあるほど読者受けする)
Kare ga shindara ikka wa rotō ni mayou darō (彼が死んだら一家は路頭に迷うだろう)
temporal condition ("when/at the time it happens/happened / doesn't/didn't happen")
I'll be going as soon as I'm done with this, so wait a little bit, okay?
Kono shigoto o agetara iku kara chotto matte 'te (この仕事を上げたら行くからちょっと待ってて)
The door opened when pushed.
Oshitara doa ga aita (押したらドアが開いた)
Once you’ve bought the Editor book, it comes with a bonus section called “An Inside Look into Character Encoding.”
Edita no hon o kattaraba, “Moji Kōdo Urabanashi” to yū yomimono ga omake de tsuite kita. (エディタの本を買ったらば、「文字コード裏話」という読み物がオマケでついてきた。)[432]
If I told you the truth that when we die, we’re always reborn in the Land of Absolute Bliss, would you believe it?
Tatoeba watashitachi ga shindaraba kanarazu ōjō shimasu to yū shinjitsu o ohanashi shite mo minasan wa shinjiraremasu ka? (例えば私たちが死んだらば必ず往生しますという真実をお話ししても皆さんは信じられますか？)[433]
Conditional: Conjugation table
The conditional form is created by using the kateikei base, followed by a conditional particle, usually the hypothetical/provisional ba (ば), and occasionally with the elevated concessive do (mo) (ど(も)).
The ‑eba ending can be colloquially reduced to ‑ya(a), where the consonant b is weakened to the point of complete omission, as in ieba → *iewa → iya(a) (言えば; 'provided that one says'), ikeba → *ikewa → ikya(a) (行けば; 'provided that one goes'), mireba → *mirewa → mirya(a) (見れば; 'provided that one looks'), etc. In cases like mateba → *matewa → matya(a) (待てば; 'provided that one waits'), hanaseba → *hanasewa → hanasya(a) (話せば; 'provided that one speaks'), etc, the consonants ty and sy may be used rather than ch and sh.[434] The adjectival ending ‑kereba → ‑kerya(a) in particular can be further reduced to ‑kya(a), as in akakereba → *akakerewa → akakerya(a) → akakya(a) (赤ければ; 'provided that one's red'). In western dialects where ‑n is used instead of ‑nai, there are ‑nkerya(a) and ‑nkya(a) (from ‑nkereba), and ‑nya (from ‑neba).[435] These colloquial reductions are analogous to how ‑te wa/‑de wa are reduced to ‑tya(a)/‑dya(a), ‑te aru/‑de aru/‑te yaru/‑de yaru to ‑ty(a)aru/‑dy(a)aru, de wa to dya(a) to ja(a), and de atte to dy(a)atte to j(a)atte, etc, although some of these reductions may be more dialectal than the others.[436]
The polite auxiliary ‑masu has two options, the provisional ‑masureba, and the morphologically hypothetical yet semantically provisional ‑maseba.[437]‑Masureba has been said to be uncommon, while ‑maseba has been said to be nonstandard.[438]
The western negative auxiliary ‑neba is usually found in the western construction ‑neba naran(u) ('must; have to', lit.'if not, it won’t do') and the partially western and partially eastern ‑neba naranai,[439][440][441] both of which are quivalent to the fully eastern ‑nakereba naranai.[442] The polite equivalent of these are ‑neba/‑nakereba narimasen, and the past forms are ‑neba/‑nakereba narananda/naranakatta/narimasen deshita.
The provisional can be followed by certain idiomatic apodoses that mean "it is good" or "it is not good" to express necessity or obligation ("should," "ought to," "need," "had better," "have to," "must").[481][482]
In classical Japanese, there was a distinction between the provisionalizenkei (已然形) base, which expresses a prerequisite condition ("provided that one is/does"), and the hypotheticalmizenkei (未然形) base, which expresses a contingent condition ("if one happens to be/do"). Furthermore, when these constructions are used in perfect clauses, they express temporal conditions ("when/because one had been/done").[483] Modern Japanese replaced the classical hypothetical base with the classical perfect hypothetical (which is dubbed the conditional by Martin (2004:564–566) harvcoltxt error: no target: CITEREFMartin2004 (help)), although the classical hypothetical lingers on in cliched phrases. The only exception is nara(ba), which became provisional. In the following table, the examples are given for kaku (書く; 'write'), suru (する; 'do'), da/de aru (だ・である; 'be') and yoi (良い; 'be good').
The idiom tatoeba (例えば; lit.'if one happens to make a simile', 'for example') was the hypothetical form of the nidan verb tatō (例ふ; 'to make a simile').[484] The phrase sayō nara (左様なら; 'farewell') came from an archaic hypothetical phrase that literally meant "if it happens to be like that".[485][486][487]
Classical
Modern
Gloss
Without wa
With wa
Without wa
With wa
Prerequisite condition
Imperfect provisional
kakeba
kaki wa sureba
Imperfect provisional
kakeba kaku nara(ba)
kaki wa sureba
"provided that one writes"
kakaneba kakazareba
kaki wa seneba kaki wa sezareba
kakanakereba kakanai nara(ba)
kaki wa shinakereba
"provided that one doesn't write"
sureba
shi wa sureba
sureba suru nara(ba)
shi wa sureba
"provided that one does"
seneba sezareba
shi wa seneba shi wa sezareba
shinakereba shinai nara(ba)
shi wa shinakereba
"provided that one doesn't do"
nareba
ni wa areba
de areba (de aru) nara(ba)
de wa areba
"provided that one is"
naraneba narazareba
ni wa araneba ni wa arazareba
de nakereba de nai nara(ba)
de wa nakereba
"provided that one isn't"
yokereba
yoku wa areba
yokereba yoi nara(ba)
yoku wa areba
"provided that one is good"
yokarazareba
yoku wa arazareba
yoku nakereba yoku nai nara(ba)
yoku wa nakereba
"provided that one isn't good"
Contingent condition Imperfect temporal condition
Imperfect hypothetical
kakaba
kaki wa seba
Perfect hypothetical
kaitara(ba) kaita nara(ba)
kaki wa shitara(ba)
"if one happens to write" "when one writes"
kakazu(n)ba
kaki wa sezu(n)ba
kakanakattara(ba) kakanakatta nara(ba)
kaki wa shinakattara(ba)
"if one doesn't happen to write" "when one doesn't write"
seba
shi wa seba
shitara(ba) shita nara(ba)
shi wa shitara(ba)
"if one happens to do" "when one does"
sezu(n)ba
shi wa sezu(n)ba
shinakattara(ba) shinakatta nara(ba)
shi wa shinakattara(ba)
"if one doesn't happen to do" "when one doesn't do"
naraba
ni wa araba
de attara(ba) → dattara(ba) de atta nara(ba) → datta nara(ba)
de wa attara(ba)
"if one happens to be" "when one is"
narazu(n)ba
ni wa arazu(n)ba
de nakattara(ba) de nakatta nara(ba)
de wa nakattara(ba)
"if one doesn't happen to be" "when one isn't"
yokuba
yoku wa araba
yokattara(ba) yokatta nara(ba)
yoku wa attara(ba)
"if one happens to be good" "when one is good"
yokarazu(n)ba
yoku wa arazu(n)ba
yoku nakattara(ba) yoku nakatta nara(ba)
yoku wa nakattara(ba)
"if one doesn't happen to be good" "when one isn't good"
Perfect temporal condition
Perfect hypothetical
kakitaraba
kaki wa shitaraba
kaitara(ba) kaita nara(ba)
kaki wa shitara(ba)
"when one wrote"
kakazaritaraba
kaki wa sezaritaraba
kakanakattara(ba) kakanakatta nara(ba)
kaki wa shinakattara(ba)
"when one didn't write"
shitaraba
shi wa shitaraba
shitara(ba) shita nara(ba)
shi wa shitara(ba)
"when one did"
sezaritaraba
shi wa sezaritaraba
shinakattara(ba) shinakatta nara(ba)
shi wa shinakattara(ba)
"when one didn't do"
naritaraba
ni wa aritaraba
de attara(ba) → dattara(ba) de atta nara(ba) → datta nara(ba)
de wa attara(ba)
"when one was"
narazaritaraba
ni wa arazaritaraba
de nakattara(ba) de nakatta nara(ba)
de wa nakattara(ba)
"when one wasn't"
yokaritaraba
yoku wa aritaraba
yokattara(ba) yokatta nara(ba)
yoku wa attara(ba)
"when one was good"
yokarazaritaraba
yoku wa arazaritaraba
yoku nakattara(ba) yoku nakatta nara(ba)
yoku wa nakattara(ba)
"when one wasn't good"
Perfect provisional
kakitareba
kaki wa shitareba
"when one wrote"
kakazaritareba
kaki wa sezaritareba
"when one didn't write"
shitareba
shi wa shitareba
"when one did"
sezaritareba
shi wa sezaritareba
"when one didn't do"
naritareba
ni wa aritareba
"when one was"
narazaritareba
ni wa arazaritareba
"when one wasn't"
yokaritareba
yoku wa aritareba
"when one was good"
yokazaritareba
yoku wa arazaritareba
"when one wasn't good"
Concessive
In earlier stages of Japanese, the particle -do (ど) was used in place of -ba (ば) for what is known as the concessive, which was used in premodern Edo Japanese.[15] In the modern paradigm, combinations of the gerund and the particle mo (も), or of the infinitive and the particle nagara (ながら), are preferred,[488][489] while the older concessive is used only in cliches or elevated writing.
Politeness stylization
The auxilaries desu and ‑masu, and the verb gozaru can be used to enhance politeness. In general, the more verbose forms with ‑masu and even gozaimasu are more polite.[490][491]
Desu substitutes de aru and da for more politeness. Desu adds politeness and expresses tense and affirmativity. It is common to attach desu to adjectives as in akai desu, but not to verbs as in kaku desu,[492] the latter of which is less preferable than kakimasu:
de aru / da → desu ("are")
Desu makes verbs and adjectives more polite. Desu only adds politeness:
akai → akai desu ("are red"), akaku nai → akaku nai desu ("aren't red")
Deshita substitutes de atta and datta for more politeness. Deshita adds politeness and expresses tense and affirmativity:
de atta / datta → deshita ("were")
Deshita makes past adjectives more polite. Deshita adds politeness and expresses tense and affirmativity:
akakatta → akai deshita ("were red")
‑Masu makes nonpast affirmative verbs more polite. ‑Masu adds politeness and expresses tense and affirmativity:
kaku → kakimasu ("write")
aru → arimasu ("exist")
de aru / da → de arimasu ("are")
‑Masen makes nonpast negative verbs more polite. ‑Masen adds politeness and expresses tense and negativity:
kakanai → kakimasen ("don't write")
nai → arimasen ("don't exist")
de nai → de arimasen ("aren't")
‑Masen deshita makes past negative verbs more polite. ‑Masen adds politeness and expresses negativity, while deshita maintains politeness and expresses tense:
‑Mashita makes past affirmative verbs more polite. ‑Mashita adds politeness and expresses tense and affirmativity:
kaita → kakimashita ("wrote")
atta → arimashita ("existed")
de atta / datta → de arimashita ("were")
Desu can further attach to ‑masu, ‑masen, ‑mashita for even more politeness, but such attachments have been characterized as, "excessively polite", "unrefined" or "ingratiating".[493][296] Unlike deshita and deshō, desu does not add meaning, only politeness, which makes it problematic in these cases:
Deshō makes nonpast affirmative tentative verbs, and past and nonpast tentative adjectives, more polite. The main verbs/adjectives express tense and affirmativity or negativity, while deshō adds politeness and expresses tentativity:
de aru de arō / de aru darō / de arō / darō → deshō / de arimasu deshō ("probably are")
de atta de arō / de atta darō / de attarō / datta darō / dattarō → de arimashita/atta deshō ("probably were")
de nai de arō / de nai darō / de nakarō → de arimasen/nai deshō ("probably aren't")
de nakatta de arō / de nakatta darō / de nakattarō → de nakatta deshō ("probably weren't")
‑Masen deshita deshō makes past negative tentative verbs more polite. ‑Masen adds politeness and expresses negativity, deshita maintains politeness and expresses tense, while deshō maintains politeness and expresses tentativity:
de nakatta darō / de nakattarō → de arimasen deshita deshō ("probably weren't")
Deshitarō can substitute deshita deshō, and ‑mashitarō can substitute ‑mashita deshō, although both are uncommon.
‑Mashō makes nonpast affirmative tentative/hortative verbs more polite. Whether the verb is tentative or hortative is contextual, but verbs with human agency tend to be hortative, and those without tend to be tentative. ‑Mashō adds politeness, and expresses tense, affirmativity and tentativity/hortativity:
kakō → kakimashō ("probably write; want to write; let's write")
kumorō → kumorimashō ("it's probably cloudy")
arō → arimashō ("probably exist")
de arō / darō → de arimashō ("probably are")
Gozaimasu substitutes or appends to ‑masu, arimasu and desu for even more politeness. Extra instances of desu, deshita and deshō can be added to make up for missing forms. The negative and past forms can be based on the original verb/adjective, or based on gozaimasu, or supplied with deshita:
de arimasen deshita / de nakatta desu → de gozaimasen deshita ("weren't"), de arimasen deshita deshō / de nakatta deshō → de gozaimasen deshita deshō ("probably weren't")
Past negatives based on the main verbs/adjectives:
In principle, desu, de arimasu and de gozaimasu can be mere politeness enhancers and can attach to anything, even in such cases as ‑masu desu, ‑mashita desu, ‑masu de gozaimasu[490] or (de) gozaimasu de gozaimasu.[494][495][496]
↑A clause that, in English, starts with "even if/though," "although," etc.
↑Ja/jatta/jaro rather than da/datta/daro, tōsan(u) rather than tōsanai, etc.
↑Tōku rather than toō, oyobanakatta rather than oyobananda, nigero rather than nigē, etc.
↑Some traditional descriptions also count dat in datta ("was/were"), which was historically de arita, as well as deshi in deshita.
↑For more speficic derivatives, see mentions of aru (ある) in the following sections.
↑No longer audible on the surface level as it fused with the tentative auxiliary ‑u to make the form below. Historically still spelt out in modern literature before spelling reform, as in だらう, though the actual pronunciation was still darō.
↑Historically also spelt ぢやら or じやら before spelling reform.
↑Only audible in the negative de (wa) arimasen(u) shown above. When combining with the tentative auxiliary ‑u, it became the form shown below. Historically still spelt out in modern literature before spelling reform, as in ませう, though the actual pronunciation was still mashō.
↑No longer audible on the surface level as it fused with the tentative auxiliary ‑u to make the form below. Historically still spelt out in modern literature before spelling reform, as in でせう, though the actual pronunciation was still deshō.
↑Etymologically only. Currently, instances of ni (wa) aru do not involve the copular ni, but the locative ni, meaning A ni aru actually means "that is in A" rather than "that is A".
↑Literally, "come home, please!". Okaerinasai(mase) is used idiomatically as a greeting to a coresident who has just come home.[221] It can be colloquially reduced to okaennasai, okainnasai,[222] or just okaeri.[223][224] Other idiomatic phrases with ‑nasai(mase) include oyasumi(nasai) (お休み(なさい); lit.'rest, please!'; transl.sleep well; good night),[225][226][227]gomen (nasai) (御免(なさい); lit.'forgive me, please!'; transl.I'm sorry; my apologies),[228] etc.
↑Although ‑ro is not unheard of in western and southern Japan.[251]
↑The author uses the term "central" rather than "western" for the once capital Nara, now located in Kansai.
↑Compare the alternative forms of joi/ii (良い), yuku/iku (行く).
↑This verb is primarily godan, therefore the more common imperative is actually kere.
↑The author argues that the imperative forms of most verbs are inherently rude in speech, barring those of honorific verbs which are presumed to be polite, such as irasshai (いらっしゃい; 'come, please!'), asobase (遊ばせ; 'let do/be, please!'), kudasai (下さい; 'give me, please!'). The problem is that, with the sole exception of goranjiro (御覧じろ; 'look, please!'), most of these verbs' conjugations (yodan/godan) have nothing to do with ‑ro (non-yodan/godan only), giving ‑ro an unavoidable connotation of rudeness. ‑Yo, on the other hand, is associated with classical Japanese (the "written" language) and therefore is the only appropriate option in formal contexts, even in speech.
↑Martin translated Shitamachi literally as "downtown," but the name is about geographic height, not southernness as referenced by the English term downtown. The economic and cultural prestige associated with the English downtown is actually located in the higher region of Yamanote.
↑Yasui used to mean "be at peace",[309] but apart from this imperative form, this meaning is now uncommon.
↑She's the type that would risk her life once she falls in love.
↑Spoken by a parent who has a daughter. If the child's gender is not known yet, for example in the early stage of a pregnancy, this can be translated as "It'll be great if this child is a boy."
↑If/When he dies, his family will get lost on the wayside.
↑Then, I wonder what it is that if we do it, it will be good.
↑Who is it that if I see them, it will be good, regarding the registration for this conference?
↑If you want to get into that university, if you don't study hard with great perserverance, it's not good.
↑Whenever a woman living alone doesn't take great care, it's not good.
↑If you don't refrain from unnecessarily prying, it's not good.
↑If you don't study hard like your brother, it's not good.
↑Banno et al. (2020a), pp.232–233, "Lesson 22, Grammar 1: Causative Sentences". sfnp error: no target: CITEREFBannoIkedaOhnoShinagawa2020a (help)
↑Matsuoka McClain (1981), p.8-11, "Verbs: Conjugation of Japanese Verbs: II. Consonant-stem verbs". sfnp error: no target: CITEREFMatsuoka_McClain1981 (help)
12Satow, Ernest Mason (1873). "Paradigms". Kuaiwa Hen, Twenty-Five Exercises in the Yedo Colloquial, for the Students. With Notes. Vol.Part II. Notes. Yokohama: Lane, Crawford & Co. pp.170–188.
↑"1 John". Holy Bible: New International Version. Biblica. 2011. We know that we have passed from death to life, because we love each other. Anyone who does not love remains in death.
↑ヨハネ第一書[The First Epistle of John]. 改訳新約聖書 (in Japanese). Japan Bible Society. 5 October 1917. われら兄弟を愛するによりて、死より生命に移りしを知る、愛せぬ者は死のうちに居る。
↑ヨハネの第一の手紙[The First Epistle of John]. Holy Bible聖書 (in Japanese). Chūō, Tokyo: Japan Bible Society. 1955. p.379. わたしたちは、兄弟を愛しているので、死からいのちへ移ってきたことを、知っている。愛さない者は、死のうちにとどまっている。
↑Nishino, Hiroyoshi (15 April 1994). 八五、わが子を蒸焼きにした男[85, The man who casseroled his own son]. 韓非子[Han Feizi]. 中国古典百言百話 (in Japanese). Vol.2. PHP Institute. p.108. ISBN4-569-56628-6. 竪刁は料理番ですが、わが君がまだ召し上がってないのは人間の肉だけと知ると、なんと自分の長男を殺して蒸焼きにし、勧めました。わが子を愛さぬ者はありません。わが子さえ愛せぬ者が、どうしてご主君を愛せましょう。[Shudiao is a cook who, after learning that his lord had not had human flesh, slaughtered his own eldest son, casseroled him, then served him up. No man does not love his own son. If he is not capable of loving even his own son, in what way could he ever love his lord?]
↑しない(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
↑しよう(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
123しろ(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
123456Watanabe, Toshirō; Skrzypczak, Edmund R.; Snowden, Paul, eds. (11 July 2003). New Japanese-English Dictionary新和英大辞典 (in Japanese and English) (5thed.). Kenkyusha.
12Shakespeare, William (31 December 1922). "Scene I. A room in the Castle." 第一場 場內の一室. Hamletハムレット (in Japanese). Translated by Kume, Masao. Ushigome, Tokyo: Shinchosha. p.84. Ham. To be, or not to be, that is the question:ハム。生か死か……それが問題だ。
12Tolkien, John Ronald Reuel (10 May 2002) [30 July 1992]. "V The Bridge of Khazad-dûm" 五 カザド゠ドゥムの橋. 旅の仲間 下２[The Travelling Fellowship: Book 2, Part 2]. 指輪物語 (in Japanese). Vol.4. Translated by Seta, Teiji; Tanaka, Akiko (10thed.). Shinjuku, Tokyo: Hyōronsha. pp.29–30. ISBN4-566-02365-6. 'You cannot pass,' he said. The orcs stood still, and a dead silence fell. 'I am a servant of the Secret Fire, wielder of the flame of Anor. You cannot pass. The dark fire will not avail you, flame of Udûn. Go back to the Shadow! You cannot pass.' […] 'You cannot pass!' he said.「きさまは渡ることはできぬ。」と、かれはいいました。オークどもはじっと立ちつくし、死の静けさがあたりをみたしました。「わしは神秘の火に仕える者、アノールの焰の使い手じゃ。きさまは渡ることはできぬ。暗き火、ウドゥンの焰はきさまの助けとはならぬ。常つ闇に戻るがよい！ きさまは渡れぬぞ。」 […] 「きさまは通すことができぬ！」と、かれはいいました。
↑Sorachi, Hideaki (7 April 2004). 第五訓 ジジイになってもあだ名で呼び合える友達を作れ[Lesson 5: Make Friends You Can Go by Nicknames with, Even If They’re a Codger]. In Homesha (ed.). 銀魂 天然パーマに悪い奴はいない[Silver Soul: No Such Thing as a Bad Guy with a Natural Perm] (in Japanese). Vol.1. Chiyoda, Tokyo: Shueisha. p.142. ISBN4-08-873623-0. おまっ…ヅラ小太郎か⁉ ヅラじゃない 桂だァァ‼ ぶふォ‼[You… Zura Kotarō⁉ It’s not Zura, it’s Katsuraaa‼ Oof‼]
12Shakespeare, William (9 February 2010). Hamlet Q1ハムレットＱ１. kobunsha classics (in Japanese). Translated by Anzai, Tetsuo. Kobunsha. To be, or not to be, I there's the point,生か死か、問題はそれだ。
↑Herries, Anne (5 July 2008). "Chapter One" １. Marianne and the Marquis愛を知らない侯爵[A Marquis Who Doesn’t Know of Love] (in Japanese). Translated by Takada, Yū. HarperCollins Japan. ISBN978-4-596-32329-3. 'You were always something of a featherbrain in your youth,' Lady Wainwright said. Marianne made a movement of protest for it was not the truth, but her mother's expression prevented her from speaking out. 'However, we shall not draw comparisons. Marianne is decidedly the beauty of the family, and she does get that from you, for you were a beauty in your day, Cynthia.'「あなたは頭が空っぽでしたよ、若いころは」レディ・ウェインライトが言った。マリアンは、そんなことはないと反論しようとしたが、母親は目でそれを押しとどめた。「でもマリアンはわたしたちの家系を代表する美人に育ったわ。あなたの血をひいたのでしょうね。シンシア、あなたも若いころはきれいでしたもの」
12Satō, Mato (29 April 2016). "Age Seven Arc" 七歳編. ヒロインな妹、悪役令嬢な私[My Baby Sister the Heroine, Myself the Villainess] (in Japanese). Shufu-to-Seikatsusha. 「木の上に隠れるというアホなことをしたお転婆様を探し当てるために、ミシュリーお嬢様のお力を借りたのです」 「なっ⁉ バカなことを言うな！」 あり得ない説明に声を荒らげた私に対し、マリーワは器用に片眉だけ上げて反応した。 「バカなこと、とは？」 「言うまでもない！ 清廉が人の形となったミシュルーが、お前みたいな地獄の使いがたくらんだ計画に手を貸すわけないだろう⁉」 ミシュリーはこの世で一番清らかな存在だ。児童虐待を是とする悪魔に与するはずがない。 「素晴らしい物言いですね、お嬢様。宣言どおり今日の授業は厳しくいきます。地獄をご覧じる覚悟はよろしいですか？」 「黙れ獄卒め！ ミシュリーの行いを偽るような罪を犯したお前はさっさと地獄にかえ――」 「あ、あの、マリーワからおねえさまがまいごになったってきいて、ごはんのじかんにもこないからしんぱいで……」 「ごめんミシュリー！ ミシュリーを心配させるなんて、お姉ちゃんバカだった！」[“I have sought Mistress Mishley’s aid in tracking down the tomboy who did such a foolish thing as to hide up in a tree” “What⁉ Don’t give me that baloney!” I raised my voice at her ridiculous claim. In response, Marie-Ois slyly made a face with a single raised eyebrow. “How do you mean by ‘baloney’?” “As if I needed to spell it out! There’s no way in hell Mishley, purity in human form, would get in on a plot hatched by a Hell’s messenger like you, now is there⁉” Mishley is the purest of all beings in this world. No way she would partner with a demon that condones child abuse. “That was well put, Mistress. As I have announced, today’s lesson will be intense. Are you prepared to face Hell?” “Shut up, you lowly hellspawn! You’ve committed the offense of lying about what Mishley does, just go straight back to Hell――” “Sorry, I heard from Marie-Ois you got lost, I was worried ’cause you didn’t even show up for dinner……” “I’m so sorry, Mishley! I was an idiot for making you worry!”]
↑Tezuka, Osamu (15 June 1999) [20 July 1983]. 第３部 第７章 苦行林にて[Part 3, Chapter 7: At the Ascetic Forest]. ブッダ[Buddha]. 手塚治虫漫画全集 (in Japanese). Vol.6 (7thed.). Bunkyō, Tokyo: Kodansha. pp.131–132. ISBN4-06-173292-7. ぼくはあしたウルベーラの苦行林へはいります 当分もう会えないかもしれません あそこは恐ろしいところだそうだ もう何人も死んでるんだ そうだ あんまりはげしい苦行のために 行者がどんどん死ぬそうだ きみも死にたいのかっ 死ぬか死なないかは神さまのおぼしめししだいです[I shall enter the ascetic forest of Uruvela tomorrow. There is no telling if I could see you any time soon. They say it’s a terrifying place. Many have died there. They say ascetics just keep dying because of the immensely severe asceticism. Do you wish to die too? Whether or not I die is up to the gods to decide.]
↑Rī-san (30 December 2025). 第一章 新入生歓迎パーティー[Chapter 1: A Welcome Party for New Students]. 私の家族はハイスペックです！ 落ちこぼれ転生末姫ですが溺愛されつつ世界救っちゃいます！[My Family Is the Best! I’m a Dropout Reincarnated as the Youngest of the Princesses, But I’m Doted on and I’ll Be the One to Save the World] (in Japanese). AlphaPolis. 「わぁ！ アナ可愛いね！」 真っ先に私を褒めてくれたのは、シルヴェルスお兄さま。 「ありがとうございます。お兄さまも可愛いです！」 […] 「アナ～！ 私は～？」 「ルナティーラお姉さまもとっても可愛いです！」[“Wow! You’re so cute, Anna!” The very first one to compliment me was Big Brother Silverus. “Thank you. You’re cute too, Big Brother!” […] “Anna~! What about me~?” “Big Sister Lunatira is super cute too!”]
↑Murakami, Yuito; Todoroki, Rina; Takahashi, Jun (6 July 2021). 日常的に1人1台端末及びクラウドを活用している学級の授業における児童の PC 活用の特徴に関する事例分析. 日本教育工学会論文誌 (in Japanese) (45): 212. PC 及びクラウド活用が日常化した学級の授業であっても，例えば PC やクラウドの活用を目的とするような新しい学習活動はみられなかった．
↑Burton, Richard Francis (29 March 2013). "The End of the Tailor's Tale." 仕立屋の話の結び. The Book of the Thousand Nights and a Night千夜一夜物語[Tales of One Thousand and One Nights] (in Japanese). Vol.2. Translated by Ōba, Masafumi. Gutenberg 21. "Clear's the wine, the cup's fine; Like to like they combine: It is wine and not cup! 'Tis a cup and not wine!"酒も見事だ、盃も上等 似あった同士がひっついて、 酒じゃあっても、盃じゃないぞ！ 盃じゃあっても、酒じゃない！
↑Nishigaki, Junko (April 2019). 学士課程学生調査からみる本学学生の学修 －2016年度上級生調査を中心に－(PDF). 大学教育 (in Japanese). 16 (2). Osaka City University: 71. これを高いと思うか、低いと思うかは様々かと思いますが、もう少しいてくれると嬉しいというところではありまして、本学の学生は能動的なリサーチなどは少し避けがちなのかもしれないという印象を持ちました。
↑Izumi, Kyōtarō (10 November 1941) [January 1906]. 式部小路. 鏡花全集 (in Japanese). Vol.6. Kanda, Tokyo: Iwanami Shoten. p.348. おんぼろの婆ぢやありましてございますが、一生懸命、あんな役雜な三味線でも、思ひなしか、あの時くらゐ、隅田川の水にだつて、冴えに調子は出たことがございませんよ。」
↑Martin (2004), pp.495, 1028. sfnp error: no target: CITEREFMartin2004 (help)
12Turgenev, Ivan Sergeyevich (20 November 1948). "Живые мощи" 生神樣[A Living Relic]. Свиданиеあひびき[The Tryst] (in Japanese). Translated by Nakayama, Shōzaburō. Chiyoda, Tokyo: Seijisya. p.258. — Нет, не сюда… Мне за Алексеевкой места известны… многим лучше здешних для тетеревов!「いんえ、ここへぢやありましねえ……。アレクセーエフカの向ふに知つてる所があるんです……、松鷄にや、ここよりあ、ずゐぶん好いんでして！」[“No, not here…… I know some places beyond Alexeyevka……, much better for black grouse than here!”]
↑Yamawaki, Naoshi (2004). 公共哲学とは何か(PDF). ちくま新書 (in Japanese): 30. そのとき、私の念頭に浮かんだのは、ロバート・ベラーの『心の習慣』（邦訳、みすず書房）の付録「公共哲学としての社会科学」のイメージでして、まさに理念やヴィジョンと社会研究を統合する学問として公共哲学を捉えたわけです。
↑Shakespeare, William; Washiyama, Daisaburō (10 August 1956). 第三部 眞實は强し[Part 3: The Truth Is Powerful]. Hamletハムレット. 物語シェイクスピア (in Japanese). Bunkyō, Tokyo: Fukumura Shoten. p.72. "To be, or not to be, that is the question. […]"「在るべきか、なかるべきか、それが問題だ。[…]」
↑Shakespeare, William; Washiyama, Daisaburō (20 February 1940). Hamletハムレット. 少年シェイクスピア叢書 (in Japanese). Ushigome, Tokyo: Fukumura Shoten. pp.46–47. "To be, or not to be, that is the question. […]"「生きてゐるか、ゐないか、それが問題じや。[…]」
12Shakespeare, William (30 April 1958). Hamlet, Prince of Denmarkハムレット[Hamlet]. シェークスピヤ全集 (in Japanese). Translated by Tsubouchi, Shōyō. Bunkyō, Tokyo: Shinjusha. pp.89, 179. Ham. To be, or not to be, that is the question: […] First Clo. One that was a woman, sir; but, rest her soul, she's dead.ハム 世に在る、世に在らぬ、それが疑問ぢゃ。[…] 甲 生きとる中は女の人ぢゃったが、なんまみだぶ、死ねてしまひましたがな。
↑Jackson, Peter Robert (19 February 2014). The Lord of the Rings: The Fellowship of the Ringロード・オブ・ザ・リング[Lord of the Rings] (in Japanese). You cannot pass! Gandalf! I am a servant of the Secret Fire, wielder of the flame of Anor. The dark fire will not avail you, flame of Udûn! Go back to the Shadow. You shall not pass!この先は通さん！ ガンダルフ！ 我は神秘の火に仕える者、アノールの炎の使い手じゃ。貴様の放つ火は、儂には通じん！闇の底に戻るがよい。ここは断じて通さん！[You will not pass from this point! Gandalf! I am a servant of the Secret Fire, wielder of the flame of Anor. The fire you set will not reach me! You had better go back to depths of the Shadow. You shall not pass this place!]
↑Ueno, Kazuhiko (20 April 2012) [2010]. 地場産業研究の課題(PDF). 学芸地理 (in Japanese) (65). Tokyo Gakugei University: 4, 7. 昔，照葉樹林文化とブナ林文化の比較がありましたけれども，そういった自然環境と文化の差が，地場産業の初期的な立地に非常に大きな影響を与えているということは確かであります． […]いわゆる資本のメカニズムを貫徹するための研究であります．
↑Akagawa, Jirō (12 April 2002) [30 October 1981]. 第二章 用意. 悪妻に捧げるレクイエム. 角川文庫 (in Japanese). Chiyoda, Tokyo: Kadokawa Shoten. 公路「着想や展開はどうってことないのを、インタビューという形式で楽しく読ませる。感服しました。景山さんの奥さんも旅行好きだけど、まさかご自分のことじゃありますまいね。──これ、冗談です」
↑Inoue, Tomoko (2005). 蓄積から挑戦へ. Journal of Japan Academy of Critical Care Nursing日本クリティカルケア看護学会誌 (in Japanese). 1 (1): 15–16. doi:10.11153/jaccn.1.1_15. 設立記念講演などと大変僭越ではありますが，設立に携わった者として，また微力ではありますがこれからの学会の運営を担うものとして，この学会が大きく個性豊かに育つことを祈念し，この学会に託す思いを述べさせていただければと思います． […] ところで，原語のまま用いるのであるならば，クリティカルケア看護の定義が必要と思われます．現時点での私見ではありますが，クリティカルケア看護とは，『あらゆる治療・療養の場，あらゆる病期・病態にある人々に生じた，急激な生命の危機状態に対して，専門性の高い看護ケアを提供することで，生命と生活の質（QOL）の向上をめざす』と定義致しました．
↑Dostoevsky, Fyodor Mikhailovich (6 March 2015). Demons悪霊 (in Japanese). Vol.2. Translated by Ikeda, Kentarō. Gutenberg 21. 慥なる心にて、[…]それからペテルブルグへ送るためにきわめて高潔なる弁明の手紙を書いて、[…]」[…]このような偉大な改革を迎えてはロシア人のだれしもが感激するのは当然であるといった意味の言葉をさしはさんだ。[…]民族性なるものは、[…]でっぷりふとって健康そうな旅行中のひとりの大佐が腰をおろして、[…]イワン・オーシッポヴィチはささやくような小声で遠回しに話をはじめたが、[…]「[…]君は善良な、高潔な心の持ち主だ」[…]いったいなんなのかね。あんな熱に浮かされたような突飛な行為に、「[…]一般的に言ってロシアの行政官なるものがどういうものか、[…]宙ぶらりんな曖昧な状態は、[…]ニコライ・スタヴローギン君の生涯における曖昧なる一時期、[…]私はロシアが偉大なる寓話詩人クルィローフを所有し、[…]そうして私はあなたのもっとも忠実な親友にはちがいありませんが、[…]スタヴローギンの内なる憎悪は、[…]せっかちな中ぐらいの無能な男です、そこで僕はもっとも無能なるやり方でむりやり会話をかっさらってしまった。[…]《はじめは単なる友情から忠実なる大学生として、[…]》
↑中央環境審議会廃棄物・リサイクル部会廃棄物処理制度専門委員会（第１０回） (in Japanese). Ministry of the Environment. 15 September 2009. また、処理の定義の明確化、帳簿の記載内容の明確化でありますとか、一方、事業者側といたしましては、多大な負担を課すことになる新たな帳簿の作成・保存制度は創設すべきでないでありますとか、製造事業者の活動を阻害するような規制は実施すべきでないといった、そういったご意見をいただいております。
↑Kōzuki, Shin (17 April 2020). 冒険者ギルドの受付嬢. 出来損ないと呼ばれた元英雄は、実家から追放されたので好き勝手に生きることにした[The Banished Former Hero Lives as He Pleases] (in Japanese) (１～５巻合本版ed.). TO Books. 「……？ 何を言っているでありますか？ ちゃんとしているではないでありますか」 […] 「了解したでありますが、アレン殿は冒険者ではないでありますから、手数料が倍かかってしまうでありますよ？ 今ならば簡単に登録出来るでありますが？」
↑Shindō, Atsushi (12 March 2020), 令和２年３月三種町議会定例会会議録(PDF) (in Japanese), Mitane, Akita, p.65, まず、ないわけではなくあります。ですが、維持修繕等に活用するような内容を全て網羅してございませんので、そちらのほうを活用はしていないということでございます。{{citation}}: CS1 maint: location missing publisher (link)
↑Arai, Toshirō (13 September 2023), 令和５年第５回長瀞町議会定例会会議録目次(PDF) (in Japanese), Nagatoro, Saitama, p.42, まとまった状態でなくありますけれども、そういうような面で二小のことなんかについても非常に活用するのに、ただただこの半年後に閉まってしまった、すぐに何もないというのではなくて、何かいろいろ活用が考えられたらということで聞いているわけであります。{{citation}}: CS1 maint: location missing publisher (link)
↑教育課程部会 高等学校部会（第4回） 議事録. Ministry of Education, Culture, Sports, Science and Technology-Japan文部科学省 (in Japanese). 16 June 2016. 現実問題、クラブが終わって生徒が帰って7時頃から会議をするというのは別段不思議じゃなくありますのでね。本当にそういう時間をどのように確保するかというのは大変重要かと思います。
↑Murobuse, Kōshin (9 June 1924). 性のユトピア. 自由人は斯く語る (in Japanese). Kyōbashi, Tokyo: Hihyōsha. p.289. 彼は、結婚における今日の所謂變愛なるものを罵つて曰く、結婚における文明的變愛とは、一ケ月の終りには、怒らくは結婚の第二日には、心の一切の幻覺から醒めてしまつて、ただ家庭的紐帶に連なつてゐる純粹の殘忍性、偶然の交合のほかの何ものでもあらないと。
↑Kikuchi, Kan (10 April 1944). ある戰國女性の生活…………おあん物語. わが愛讀文章 (in Japanese). 非凡閣. p.23. それ故白齒の首は、おはぐろつけて給はれと賴まれておじやつたが、首もこはいものではあらない。
↑Kinoshita, Mokutarō (10 November 1985) [5 April 1970]. 南蛮寺門前 (in Japanese). このお寺は唯のお寺ではあらない。[…]その坊様は真の人間ではあらない。[…]いやいや、天狗様でもあらない。[…]ほんまに嘘ではあらないと云ふのぢやな。
12Murakami, Haruki (25 February 2017). 騎士団長殺し[Killing Commendatore] (in Japanese). Vol.第1部 顕れるイデア編. Translated by Gabriel, Philip; Goossen, Ted. Shinjuku, Tokyo: Shinchosha. p.349–353, 359. ISBN978-4-10-353432-7. 「あたしは何も絵の中から抜け出してきたわけではあらないよ」[…]雨田先生はもうおぼろで平和な世界に移行してしまっておられるし、騎士団長だって商標登録とかされているわけじゃあらない。[…]騎士団長以外の何ものでもあらない。[…]「いや、それほど簡単ではあらない。[…]」[…]あたしは霊ではあらない。[…]「あたしは夢なんかじゃあらないよ、もちろん」[It is not like I escaped from the painting," […] Mr. Amada has gone on to a hazy, peaceful world, and the Commendatore is not trademarked. […] Nothing other than the Commendatore. […] "No, it is not that simple. […]" […] I am no spirit. […] "I am no dream, I can tell you. Negative. Of course,]
↑von Goethe, Johann Wolfgang (15 September 1935). "Siebentes Buch" 第七卷[Seventh Book]. Wilhelm Meiſters Lehrjahreヸルヘルム・マイステルの修行時代[Wilhelm Meister’s Apprenticeship]. ゲーテ全集 (in Japanese). Vol.2. Translated by Nakajima, Kiyoshi. Yodobashi, Tokyo: ゲーテ全集刊行會. p.205. Das liebe Herz ſchlägt nicht mehr vor Ungeduld, Sie zu ſehen, nicht etwa in einer benachbarten Kammer wartet ſie auf den Ausgang meiner Erzählung, oder meines Märchens; […] Jch habe Jhnen weiter nichts zu ſagen,あのいとしい心もな、もうあんた樣に逢ひ度え逢ひ度えと云つて、どきどきしてもゐましねえ。其邊の室にでも忍んでゐて、私の話の終るのを、お伽噺の終るのを、待つてるんでもありましねえ。[…] 『もう此上あんた樣に云ふ事は何もありましねえ。』[The dear heart beats no more with eagerness to see you. Not in a nearby chamber is she waiting for how my narrative, or fable, ends. […] “I have nothing more to tell you.”]
12de Balzac, Honoré (18 November 1941). Eugénie Grandet純愛[Pure Love] (in Japanese). Translated by Shinjō, Waichi. Kanda, Tokyo: Tokyodo. pp.113, 231. — Le fermier de la Lande en avait dans son panier, je les lui ai demandés, et il me les a donnés pour m'être agréable, le mignon. […] — Sainte Vierge, mademoiselle, vous avez les yeux à la perdition de votre âme! Ne regardez donc pas le monde comme ça.「ランドの小作人が籠に卵を入れておきましたから、それを下さいと賴んだら、私の機嫌をとるために吳れましたゞ。まあいゝ人ぢやありましねえか。」 […] 「あらまあ、お孃さまつたら、魂の拔け出したやうな眼付をしていらつしやるだ。そんな風に人を見るものでありましねえ。」[“The farmer from Lande had some eggs in his basket, and when I asked him for some, he gave them to me just to please me. Isn’t he a nice chap?” […] “Goodness me, mademoiselle, your gaze feels as though your soul had escaped you. Don’t look at me like that.”]
↑Gogol, Nikolai Vasilyevich (10 November 1948). "Глава XI" 第十一章[Chapter XI]. Мертвыя души死せる魂[Dead Souls]. 岩波文庫 (in Japanese). Vol.2. Translated by Hirai, Hajime. Chiyoda, Tokyo: Iwanami Shoten. pp.162–163. — Да ведь, Павел Иванович, нужно будет лошадей ковать. — Ах ты чушка! чурбан! а прежде зачем об этом не сказал? Не было разве времени? — Да время-то было… Да вот и колесо тоже, Павел Иванович, шину нужно будет совсем перетянуть, потому что теперь дорога ухабиста, шибень такой везде пошел… Да если позволите доложить: перед у брички совсем расшатался, так что она, может быть, и двух станций не сделает.「だけんど、パーウェル・イワーノヸッチ、馬に蹄鐵をうたなきやなりましねえでがせう。」 「えい、この、ぼんくらの豚め！ 木偶の坊め！ それならそれと、なぜ前に言はなかつたんだ？ それだけの暇がなかつたとでもいふのかっ？」 「それあ、暇がなかつたちふ譯ではありましねえがね……。それから車の輪でがすがね、パーウェル・イワーノヸッチ、あれも輪鐵をすつかり取つ替へなきや駄目でがせうなあ、なにせ、今頃は道路がでこぼこで、どこへ行つてもガタガタと搖れますだから……。それから、これも一言いはせて貰ひますが、馬車の前の方が、まるでぐらぐらになつてをりましてね、あれぢやあ、たうてい二丁場とはもちますめえよ。」[“Paul Ivanovitch, we need to shoe the horses.” “You doltish swine! Worthless fool! Why did you not tell me of that before? Was there no spare time to do it?” “I suppose there was time…… Also, one of the wheels, Paul Ivanovitch, we need to get a new tire for it, too, ’cause the roads’re bumpy and we’re shaking to and fro everywhere we go now…… Also, if you’ll let me say this, the front of the britchka is so rickety that, at this rate, it won’t make it to two more stations.”]
↑Chekhov, Anton Pavlovich (20 January 1955). "Медведь" 熊[The Bear]. 熊 他二篇[The Bear, and Two More Plays]. 角川文庫 (in Japanese). Translated by Yonekawa, Masao. Chiyoda, Tokyo: Kadokawa Shoten. p.72. (Дразнит.) Ничаво… Я тебе задам — ничаво!（口眞似する）何でもありましねえだと……何がなんでもありましねえんだか、後でうんと敎へてくれるぞ！[(Mockingly) “Nuthin’ at all”…… You better let me know what’s nuthin’ at all later!]
↑Izumi, Kyōtarō (22 July 1942) [November 1901]. 袖屛風. 鏡花全集 (in Japanese). Vol.7. Kanda, Tokyo: Iwanami Shoten. p.12. 「早や、これは何うも、曩細いのと言ひましたは恁麼ことぢやあありましねえ、私も足すだから、お前樣も一握出さつせえ、然して、豪え先生で、澤山見て貰ひ人のあるやうに、机の上へ並べて置くといふ謀計ださ、もし、早繼の粉でも、見切賣の瀨戶物でも、見さつせえ皆積んである、あれだよお前樣。」と正直に辭退する。
↑Aeba, Kōson (13 September 1912). 滿地黃金. 篁村叢書 (in Japanese). Nihonbashi, Tokyo: Hakubunkan. p.673. 噓ぢやアありましない埋つてある所はチヤーンと分かつて居るのです、
↑Tolstoy, Leo (28 October 1924). "Плоды просвещения" 文明の果實[The Fruits of Enlightenment]. トルストイ戲曲全集[The Complete Tolstoy Dramatic Collection] (in Japanese). Translated by Yonekawa, Masao. Kanda, Tokyo: Iwanami Shoten. p.210. ベッチイ まア、それはママーに訊いてご覽なさい。兄さんの爲めなら犬に五百ルーブル出すのも高いと思はないけれど、着物の百ルーブルは高いんですとさ。わたしさう〱馬鹿な役廻りは勤めてゐられないわ！〔百姓等を指して〕 これは一體誰？ グリゴーリイ 百姓らでございます。何か土地を買ふとか申しまして。 ベッチイ わたし獵師かと思つた。お前がたは獵師ぢやないの？ 第一の百姓 決してさうぢやアありましねえ、お孃さま。わしらア土地賣買の契約さ行ふべえと思つて、旦那さまのとこさ上りましただ。 ベッチイ どういふ譯だらう、兄さんのところへ獵師が來る筈になつてるのに。お前がた本當に獵師ぢやないんだね？〔百姓ら無言〕 何て馬鹿な人達だらう！〔戶口に近寄り〕 兄さん！〔聲高に笑ふ〕[Betsy Well, you’d better ask Mama about that. Though she doesn’t mind the 500 rubles for my brother’s dog, 100 for a dress’s too much. I can’t play my part looking like an idiot! [Pointing at Peasants] Who are these? Gregory They are some peasants who said they wanted to buy some land. Betsy I thought they were hunters. Are you not hunters? First Peasant Not at all, Miss. We came to see the Mister ’bout finalizin’ the title deeds to some land. Betsy How come? Some hunters were supposed to come to my brother’s. Are you really not hunters? [The Peasants are silent] What idiots! [Goes to the door] Vovo! [Laughs loudly]]
↑Turgenev, Ivan Sergeyevich (20 September 1948) [16 February 1940]. "Чертопханов и Недопюскин" チェルトプハーノフとネドピュースキン[Tchertop-hanov and Nedopyuskin]. Записки охотника獵人日記[A Sportman’s Sketches]. 岩波文庫 (in Japanese). Vol.3. Translated by Nakayama, Shōzaburō (2nded.). Chiyoda, Tokyo: Iwanami Shoten. pp.75–76. — Кто это? — спросил я Ермолая. — Это? Недопюскин, Тихон Иваныч. У Чертопханова живет. — Что он, бедный человек? — Небогатый; да ведь и у Чертопханова-то гроша нет медного.「あれは誰だい？」と私はエルモライに訊いて見た。 「あれかね？ ネドピュースキン・チーホン・イワーヌィチでさ。チェルトプハーノフんとこにゐますんで。」 「どんな男だね、貧乏人かえ？」 「金持ぢやありましねえ。けんど、チェルトプハーノフにだつて、鐚一文ねえんぢやありませんか。」[“Who’s that?” I asked Yermolai. “That? Nedopyuskin, Tihon Ivanitch. He lives at Tchertop-hanov’s.” “What is he, a poor man?” “He ain’t rich. But Tchertop-hanov ain’t got no brass penny either.”]
↑Masuda, Kyūka (19 July 1942). 短篇. In Hagiwara, Ragetsu (ed.). 草笛 (in Japanese). Fukiage, Saitama: Masuda, Nao. pp.139–140. 「へい俺かな、之れでも五年位下がつてゐますべい。でもお蔭樣で痛くも痒くもありましない」 […] 「別に氣にもかけましないが、生徒さんが痰瘤爺々々々つて面白がつて引張りますので時に痛くしやすよ」 […] 「先生がなあ瘤ぢやありますめい。瘤は俺共の樣な下等のやつに出來る化物で、先生なんぞに出來る等のもんぢやありましないや」[…]「まるで俺がな菎蒻でがす。之れで內に何があるもんでやんすがな。瘤は出來ても別に金持に成りさうにもありましない」
↑Gorky, Maxim (15 January 1947). "XXV" 二十五. Мать母[Mother] (in Japanese). Vol.1. Translated by Murata, Harumi. Kanda, Tokyo: Dai-Ichi Shuppan. p.245. Их господские мысли мне, мужику, неведомы. Что сам я делаю — я знаю, а чего они хотят — это мне неизвестно. Тысячу лет люди аккуратно господами были, с мужика шкуру драли, а вдруг — проснулись и давай мужику глаза протирать. Я, брат, до сказок не охотник, а это — вроде сказки. От меня всякие господа далеко.旦那衆の考へと言ふものは、私のやうな百姓にはわからんもんでさあ、私は自分でやることは――分つてますが、あの連中のしたがることは――知れませんわい。長い間念入りに旦那面をして、百姓の皮をひんむいて置きながら、不意に――眼が覺めたと言つて百姓に眼をこすらせようと言ふんでさ。私はお伽話といふ奴が好きぢやありましねえ、がこれと來ちや――全くお伽話でさあ。私にやどんな旦那も緣遠いものです。[The gentlemen’s thought is beyond a peasant like me. What I do myself――I know, what they want――I don’t get. For a long time, they put on their preening gentleman front, while flaying the peasant’s skin, then all of a sudden――they say they’ve woken up and they want to rub the peasant’s eyes. I don’t care for fairy tales, and that there――sounds mighty like a fairy tale. I’m a long way away from any gentleman.]
↑Ozawa, Aijirō (5 October 1944). 皇國劍道史 (in Japanese). Kōjimachi, Tokyo: 田中誠光堂. pp.115, 194. 我勝たぬは敵のよく守る處で、負る處は勝つ處であらぬ。 […]「天は自ら助くるものを助く」 の心得は千古不滅の眞理であらぬばならぬ。
↑Iwami, Mamoru (25 November 1946). 朝鮮の佛蹟を訪ねて. 山河大地 (in Japanese). Kyoto: Nagata Bunshōdō. p.107. 由來山は遊覽の地ではあらぬ。
↑Israfil (10 February 2021). 淡海乃海 水面が揺れる時 三英傑に嫌われた不運な男、朽木基綱の逆襲 (in Japanese). Vol.10. TO Books. 「申し訳ありませぬ」[…]「気休めを言っているのではありませぬか」[…]「余り良くありませぬ。[…]」
↑Turgenev, Ivan Sergeyevich (19 December 2012). "Однодворец Овсяников" 郷士オフシャニコフ[The Yeoman Ovsyanikov]. Записки охотника猟人日記[A Sportsman’s Sketches] (in Japanese). Vol.1. Translated by Sasaki, Akira. Gutenberg 21. — «Нет, граф, говорит, я не купец: тряпицы ненужной не продам, а из чести хоть жену готов уступить, только не Миловидку… Скорее себя самого в полон отдам».『いや、伯爵、私は商人じゃありませぬ。たとえ不要のボロ一つだって売るわけには参りません。そりゃ、あなたに敬意を表するため、女房を差上げるくらいの覚悟はありますが、眉目よしだけは平に御容赦……いっそこの身が虜になった方がましなくらいです』[“No, Count, I’m no tradesman. I don’t sell useless rags. Out of respect to you I’m even willing to offer my wife, but please spare Milovidka…… I’d sooner give myself into bondage”]
12Avril (28 April 2025). 混沌. 追放魔術師と欠陥魔法使い、伝統主義社会を破壊する。後ついでに世界を救う。 (in Japanese). 小説家になろう. 「好きじゃない、じゃない。嫌いだよ。あいつ等は、『魔法使いであらずんば、人間じゃあらず』そんなクソみたいな標語をモットーにしてる屑どもだ。私みたいな魔法不全者はもちろん、単属性魔法使いや変わり種魔法を使える奴らも、劣等劣性魔法使いって差別してる。分かる、シンシア?
↑Kanda, Kiichirō (1973), 東洋学における大谷大学の貢献(PDF) (in Japanese), p.73, それから東洋学と申しましても、本学のことでありますので、しぜん仏教のことになりますが、私は仏教信者ではあっても仏教学者ではありませず、したがってその点また何かとおきき苦しいことも多かろうと存じます。その辺のところもあらかじめおことわり致しておきまして、これから暫くご静聴下さるようお願い申します。
↑Izumi, Kyōtarō (10 November 1941) [August 1900]. 三枚續. 鏡花全集 (in Japanese). Vol.6. Kanda, Tokyo: Iwanami Shoten. p.143. 人通のない土手だつて、軍鷄ばかり置いて行きや、何處へ去つちまふも知れたもんぢアありませずね。見りや溜池の中に舟もあつたし、材木もありましたが、水死人を搜すやうに鷄を浮しとく數ぢやありませず、持扱ひましたね、全く氣が氣ぢやあ無かつたんで、一羽抱へ込んで跣足で池の緣をまご〱してる風ツてのはありません、我ながら薄ぼんやり、何うしてるのかと思ひました。
↑Mitchell, Margaret Munnerlyn (25 February 1978) [3 June 1977]. "Chapter XIX" 19. In 綜合社 (ed.). Gone with the Wind風と共に去りぬ. 世界文学全集 (in Japanese). Vol.Ⅰ. Translated by Ōkubo, Yasuo; Takeuchi, Michinosuke. Chiyoda, Tokyo: Shueisha. p.375. "He was a brave man, Scarlett. Tell Melly that. Tell her to write it to his girls. And a good soldier for all his years. A shell got him. Came right down on him and his horse. Tore the horse's— I shot the horse myself, poor creature. A fine little mare she was. You'd better write Mrs. Tarleton about that, too. She set a store on that mare. Wrap up my lunch, child. I must be going. There, dear, don't take it so hard. What better way can an old man die than doing a young man's work?"「勇敢な男じゃったよ、スカーレット。メラニーにもそういうてくれ。ウィルクス家の娘たちにも、そう書いて送るようにいうてほしい。じっさい、あんな年寄りだったが、軍人としては、りっぱなものじゃった。砲弾にあたったのじゃ。真上から落ちてきた砲弾のために馬も大けがをした――傷ついた馬は、わしが、この手で射ち殺したが、かわいそうなやつじゃった。いい牝馬だった。おまえから、タールトン夫人に、そのことを書いてやってもらいたい。夫人は、あの牝馬を、とてもかわいがっていたからな。さあ、弁当を包んでくれ。わしは行かにゃならん。そう悲しむことはない。老人が若いものの仕事をやりながら死ぬなんて、こんなすばらしい死に方はないじゃないか」
12Tolkien, John Ronald Reuel (30 April 2002) [30 July 1992]. "I Many Meetings" 一 数々の出会い. 旅の仲間 下１[The Travelling Fellowship: Book 2, Part 1]. 指輪物語 (in Japanese). Vol.3. Translated by Seta, Teiji; Tanaka, Akiko (9thed.). Shinjuku, Tokyo: Hyōronsha. pp.10–11. ISBN4-566-02364-8. 'Yes, it would. You were beginning to fade,' answered Gandalf. 'The wound was overcoming you at last. A few more hours and you would have been beyond our aid. But you have some strength in you, my dear hobbit! As you showed in the Barrow. That was touch and go: perhaps the most dangerous moment of all. I wish you could have held out at Weathertop.'「そうじゃろ。あんたは気が遠くなりかけておった。」と、ガンダルフは答えました。「あやうくあの傷に滅されるところじゃったのよ。もう数時間おそければ、わしらの救助も及ばなかったはずじゃ。ところが、わがホビット君よ、たしかにあんたの中には力がひそんでおる！塚山で示したようにな。間一髪じゃった。きっともっとも危ない瞬間じゃったろうなあ。風見が丘で踏み止まることができればよかったがのう。」
↑Akki (15 November 2024). 第50話 今年の大会はめちゃくちゃ大規模らしい配信. スローライフ配信をしてたら、相方のゴーレムがアップをはじめたようです (in Japanese). 小説家になろう. 「凄いな、この大会。去年もこんな感じだったのですか?」 「いやいや、ここまでではなかったであります! 恐らく、ベータちゃんのせん----はっ!」
↑Koike, Yasutoshi (29 October 2015). 日本人なら知っておきたい正しい家相の本 本当は間取りを変えずに鬼門は避けられる (in Japanese). PRESIDENT Inc. そんな日々、有名な家相家のアドバイスで、鬼門、裏鬼門などの条件をすべてクリアし幸せが約束されたはずの施主が、完成した家に入居するや大君こかかったり亡くなってしまったりするようなことが、一度や二度ではなくありました。占い師の言う通りに家相を取り入れても、幸せは約束されないどころか、不幸ごとが嘲笑うように起きる。そんなケースをたくさん見ることになりました。
↑知事臨時記者会見（令和3年6月18日）概要 (in Japanese). Chiba. 18 June 2021. いや、特にないと思いますね。前回も2か月先までやりましたよね。だから多分、その期間としては同じですね。前回からですかね、少し長めにしたのは。そうでないと、例えばまん延防止等重点措置が延長されても、その先のところの予約がフリーで、ものすごい人数に既に売っていて、それはキャンセルしなくてもいいという状況になると、まん延防止等重点措置がかかっているのに、なぜかものすごい人がいるよねという、この状況というのがやはり課題だというふうに指摘を、これは別に千葉県に限った話でなくありましたので、そういう中で、千葉県も含めて少し先を見て人数制限等をかけるような形になっていますので、これは特に何か、例えばオリンピックがあるからとか、そういうことではない、前回からの対応という形です。
↑Matsuzaka, Jirō (23 March 2023). 全スタッフの給与を、一律ベースアップ?! 誰もが頑張れる理由は、組織への強い信頼. Fenix Job Journal (in Japanese). Fenix Job. 一緒に働く仲間ですから、僕もその職について調べるじゃないですか。情報を提供すればその子だって喜んでくれるし、僕自身話を続ける内に興味が増して、知識だって増える。こういうことが、これまでに1人や2人じゃなくありました。
↑Yatomi, Hamao (1 August 1926). 一、甲斐の國學者 萩原元克. In Hagiwara, Raihei (ed.). 甲斐の國學者 萩原元克 (in Japanese). Kōfu, Yamanashi: 甲斐志料編纂會. p.4. 溝した一因であらなかつたとは、
↑Fukami, Giichi (10 October 1931). 第二章 世界經濟思想の由來. 世界經濟總論. 世界經濟硏究 (in Japanese). Vol.1. Kanda, Tokyo: 瞭文堂. pp.23–24. 率直に言ふことを許さるれば、スミスに於ける自由貿易理論は尚ほ未だ全きものではあらなかつた。
↑Twain, Mark (9 June 1926). "Cannibalism in the Cars" 車中奇談[A Strange Tale in the Cars]. 世界を笑はせた皮肉な話[Ironic Stories That Made the World Laugh] (in Japanese). Translated by Kagatani, Rinnosuke. Kanda, Tokyo: Shōryūdō Shoten. pp.96–98. The winds howled, and blew the snow wildly about our prison house, but they were powerless to distress us any more. I liked Harris. He might have been better done, perhaps, but I am free to say that no man ever agreed with me better than Harris, or afforded me so large a degree of satisfaction. Messick was very well, though rather high-flavored, but for genuine nutritiousness and delicacy of fiber, give me Harris. Messick had his good points—I will not attempt to deny it, nor do I wish to do it—but he was no more fitted for breakfast than a mummy would be, sir—not a bit.風はひゆーと吹いてゐました。そうしてあの獄舍の周圍へ盛んに雪を吹きつけてゐました。けれどそれはもう私共を苦しめる力がありませんでした。 私はハリスが好きでした。やればもつとうまく出來たことでありませう。しかし私はハリス以上に私に合ひ、あれだけの滿足を私に與へる者は他になかつたと公言致します。メシツクはやゝ高尙な風味があつて大層よかつたのですが、眞の滋養といふこと、素質の旨味といふことでは私はハリスを採ります。メシツクも長所はありました――それを否定しやうとは致しませぬ。またそうしやうとも思ひませぬ――けれどこの人は朝食としては木乃伊位の味に過ぎませぬでした――決してそれ以上のものではありませぬでした。
↑Kuzuhara, Shigeru (4 November 1919). 靑チヨツキ先生. 砲臺島 (in Japanese). Nihonbashi, Tokyo: Hakubunkan. p.170. けれども、何時までも、お煎餠は、ギシ〱一杯ではあらなんだ。
↑Inoue, Chōtarō (15 June 1930). 十二 鐵道國有史. 交通地理學 (in Japanese). Kyōbashi, Tokyo: Meiji Tosho. pp.175–176. （三）政府經營は特に有効であらなんだにしても低廉ではなかつた。凡て許可を得て交通狀態の差異により私設鐵道は運賃を低減して居る。
↑Akutagawa, Ryūnosuke (5 July 1948). 奉敎人の死[The Death of a Christian]. 奉敎人の死[The Death of a Christian] (in Japanese). Chiyoda, Tokyo: Hosokawa Shoten. p.3. 去んぬる頃、日本長崎の「さんた・るちや」と申す「えけれしや」（寺院）に、「ろおれんぞ」と申すこの國の少年がござつた。これは或年御降誕の祭の夜、その「えけれしや」の戶口に、餓ゑ疲れてうち伏して居つたを、參詣の奉敎人衆が介抱し、それより伴天連の憐みにて、寺中に養はれる事となつたげでござるが、何故かその身の素性を問へば、故鄕は「はらいそ」（天國）父の名は「でうす」（天主）などと、何時も事もなげな笑に紛らいて、とんとまことは明した事もござない。なれど親の代から「ぜんちよ」（異敎徒）の輩であらなんだ事だけは、手くびにかけた靑玉の「こんたつ」（念珠）を見ても、知れたと申す。[Once upon a time, at an “igreja” (church) named “Santa Lúcia” in Nagasaki, Japan, there was a boy named “Lourenço”. As he was lying listless from starvation at the entrance to the “igreja” on a Christmas night, a group of Christian pilgrims found and cared for him, and then, the padres took him in to the church out of pity. But for whatever reason, whenever asked about his origin, he would never tell the truth, but deflect with such glib jokes as that he came from “Paraíso” (Heaven) and his father was known as “Deus” (God). However, seeing that he had some blue “contas” (beads) around his wrist, it could be gleaned that his parents were no mere “gentios” (heathens).]
↑de Cervantes Saavedra, Miguel (13 November 1915). ドン・キホーテ[Don Quixote] (in Japanese). Vol.1. Translated by Shimamura, Hōgetsu; Katagami, Noburu (2nded.). Kōjimachi, Tokyo: Uetake Shoin. p.752, 906. No fueron tan vanas nuestras oraciones que no fuesen oídas del cielo; […] Duro se nos hizo de creer la continencia del mozo,私たちの祈りは天に屆かぬほどに效ないものではありませなんだ。[…]私たちに取つてはその若者の節慾を信ずることは容易でありませなんだ。[Our prayers were not so in vain as not to reach Heaven. […] It was not easy for us to credit the young man's continence.]
↑Shibata, Renzaburō (20 December 1966). 裏返し忠臣蔵. 柴錬立川文庫 (in Japanese). Chiyoda, Tokyo: Bungeishunju. pp.33–34, 177, 183, 251, 254, 257–258. ……わからなんだ。[…]「……しかし、わしの憤は、消えはせなんだ。[…]」[…]「……左様か。吉良殿が、そのような悪党とは、知らなんだな」[…]「わたしは、若様が、よもや、浮橋大夫と枕を交される、とは思うて居りませなんだ。……あれで、よろしゅうございました」[…]「いかにも――。その通りでは、ござらなんだかな？」[…]「まこと、失礼なおたずねをつかまつりますが、貴女様は、堀部安兵衛殿とは、一度も、契られませなんだか？」[…]実は、この男、忍びの者にて、つまり、赤穂藩へ仕えてはいたものの、家来ではありませなんだ。[…]「[…]すがには、もとより、何が書かれてあるのか、判る由もありませなんだが、もうおさむらい様は、もどっては来なさらぬ、と予感したと申します。はたして、安兵衛殿は、再びその家には、戻って参られなかった。[…]……つまり、すがと安兵衛殿とは、たったそれだけの縁しか持って居りませなんだ」
↑Kaionji, Chōgorō (1 February 1989). 柳沢騒動. 時代小説文庫 (in Japanese). Vol.162. Fujimi Shobō. pp.19, 39, 126. 頼りに思う大猷院様（三代家光）は上様が六つになられた年にあえなくおなくなりなさるし、それからのわしの苦労は一通りではありませなんだ。あの頃は、上様が今日のようなご身分におなり遊ばそうとは、誰も思うておりませなんだ。[…]「お名前は存じませなんだが、あの人ならば、わたくしも感心しておりました」
↑Yoshino, Takumi (10 December 2006). プロローグ 密談. レイン 世界を君に (in Japanese). Vol.4 (2nded.). AlphaPolis. 「——そのようなわけで、あのレインと申す輩がドラゴンスレイヤーなのはもはや確実です。我が配下を一撃で倒したあの力、侮ることは出来ないかと。あのような者がついているとなると、王女暗殺は最初から暗殺ギルドなどの手に負える仕事ではありませなんだ。我らの判断ミスです」
↑Katayama, Takako (1 December 1925). 三、蘇生から闇鬪へ. 最終まで忍べ (in Japanese). Yokohama, Kanagawa: 正愛社. pp.111–112. 『好きは好きでしたから無論嫌やぢやありませなんだけど、何といつたつてまだ漸つと十六だつたんですもの、ぼか〱ちやんの方が當然でせう。[…]』
↑Twain, Mark (30 March 1996). "Chapter XXIX. Contested Relationship.—The King Explains the Loss.—A Question of Handwriting.—Digging up the Corpse.—Huck Escapes." 第二十九章 ほんものとにせもの――王様、金袋の紛失を説明する――筆跡の疑問――死骸を掘り返す――ハック、逃げる. Adventures of Huckleberry Finnハックルベリィ・フィンの冒険. Mark Twain Collection (in Japanese). Vol.7. Translated by Yamamoto, Chōichi. Sairyusha. The new old gentleman says: "If you please, let me explain. Nobody can read my hand but my brother there—so he copies for me. It's his hand you've got there, not mine."新しく来たほうの紳士が言った。 「よろしければ、説明させてもらいたい。私の字を読めるのは、ここの私の弟だけで――私の清書をしてくれるのです。あなたがお持ちの手紙は弟の筆跡で私のじゃありませなんだ」
↑Rabelais, François (20 July 1975) [6 November 1974]. 第二三章 嵐が終り、パニュルジュが陽気者ぶりを見せること. Le QVART LIVRE des faicts et dicts Heroıques du bon Pantagruel.第四之書 パンタグリュエル物語[The Fourth Book: The Tales of Pantagruel]. 岩波文庫 (in Japanese). Vol.4. Translated by Watanabe, Kazuo (2nded.). Chiyoda, Tokyo: Iwanami Shoten. p.142. もしほんとうに、死というものが、（事実そうなのでございましょうが、）宿命の定める避け難い必然でありませば、かくかくの時間にかくかくの死方をするということは、神の聖なるみ心だと〔一半は神々の思召し、他半は我々の自由意志に属するものと〕考えて居ります。
↑Tanaka, Senshō (26 April 1914). 第參編 炭手前. 通俗 茶の湯早まなび (in Japanese). Hongō, Tokyo: 茶禪房. pp.180–181. 此火箸は羽箒と、其長短、大抵同樣のものではりますれば、前の端を揃へる樣に並べます。
↑Rodríguez de Montalvo, Garci (17 September 2019). 第六十一章 煮えたぎる湖の島へ戦さをしかけて囚われのアルバン・デ・ノルガーレス王とアングリオテ・デ・エストラバウスを解放したい意向をリスアルテ王が騎士達と語らった次第そんなおりしも海からやってきた巨人の女がアマディスがアルダン・カニレオと闘うように王妃と廷臣の前で国王に要請し、アルダン・カニレオが敗れれば島は国王に恭順を示し、救出を待っている囚人を解放しよう。もしまたアマディスが敗れれば要求はただひとつ、その首級をマダシマのもとへ送ることだと言上した経緯. Amadís de Gaulaアマディス・デ・ガウラ (in Japanese). Translated by Iwane, Kunikazu. Sairyusha Publishing Company. 「この度の闘いにあなたは含まれておりませんが、後日、私の弟との決闘の場を設けましょう。友人を公言なさるアマディスの仇敵でありますれば、ひとたび彼と当たれば二度とそのような減らず口はきけますまい。」
↑Kunihiro, Sengi (20 January 2025). ●3 宮廷聖術士と、辺境の村の災難. 最終兵器勇者 ～異世界で魔王を倒した後も大人しくしていたのに、いきなり処刑されそうになったので反逆します。国を捨ててスローライフの旅に出たのですが、なんか成り行きで新世界の魔王になりそうです～ (in Japanese). TO Books. 「アルサルめの抵抗は想定外でしたが……ええ、ええ、結果は上々でございます。なにが〝銀穹の勇者〟でしょうか。星空は星空でも、あやつこそ凶星の申し子。世に不幸を撒き散らす悪鬼でありますれば。国外へ追放できたのは、まことによきことと存じます」
↑Muranushi, Tomohide (March 2010). "An exploration into the core of the information science" 情報学の中核にあるもの —— 根源からの再出発を企図して ——(PDF). 愛知淑徳大学論集—文学部・文学研究科篇— (in Japanese) (35). Aichi Shukutoku University: 126, 128, 133. 局相として偏りと歪みを含みながらも全体として均質であり、構造からはその性格を特定することができないし、あらゆる対象を併呑しようとする領域であるなら、外殻からその宇宙を記述することはできない。[…]そしてそれらの助力が有効であるなら、その探求の営為は個別主題領域として異化され、中心部から離れることにならないだろうか。[…]しかし、この帰結が誤りであるならそれまでだし、妥当なのであればそれもそれだけのことであるから、この帰結から出発し、先へと進むことがより一層、重要である。
↑Iwashita, Tetsunori (2020). 赤松小三郎と坂本龍馬の国家構想とその死について(PDF). 総合文化研究所所報学海 (in Japanese) (6): 18. では薩摩藩士なのか、そうではあるなら、赤松暗殺は仲間内の粛清ということになる。
↑Miyajima, Masako (20 March 2023). 近代日本における霊性論 （2）鈴木ビアトリスの霊性(PDF). Habitus (in Japanese). 27: 122, 123. 若しも 実際にその一なる生命、一なる光明の表現である他の生物に冷酷でありますならば、どうして私達は幸福や喜びを得ることができましょう。[How can we ourselves obtain happiness and joy if we are cruel to other forms which are really expressions of the One Life and the One Light.]
↑Iwai, Shūichirō (28 July 2023). 第三章 指揮官としての成長. 今村均 敗戦日本の不敗の司令官 (in Japanese). Kōtō, Tokyo: PHP Institute. p.144. ISBN978-4-569-85508-0. 従って右が、単なる軍司令官の希望でありますなら、私の考えを断行いたします。
↑Izumi, Kyōtarō (10 November 1941) [April 1901]. 註文帳. 鏡花全集 (in Japanese). Vol.6. Kanda, Tokyo: Iwanami Shoten. 「其處で久しぶりぢや、私も些と冷える氣味で此方へ無沙汰をしたで、又心ゆかしに廓を一廻、それから例の箕の輪へ行つて、何うせ苔の下ぢやあらうけれど、ぶツつかり放題、其のお孃さんの墓と思つて挨拶をして來ようと、ぶら〱內を出て來たが。[…]」
↑Pushkin, Alexander Sergeyevich (25 February 1959) [25 April 1939]. "Глава V. Любовь" 五 恋[V: Love]. Капитанская дочка大尉の娘[The Captain’s Daughter]. 岩波文庫 (in Japanese). Translated by Jinzai, Kiyoshi (21sted.). Chiyoda, Tokyo: Iwanami Shoten. p.66. «Сын мой Петр! Письмо твое, в котором просишь ты нас о родительском нашем благословении и согласии на брак с Марьей Ивановой дочерью Мироновой, мы получили 15-го сего месяца, и не только ни моего благословения, ни моего согласия дать я тебе не намерен, но еще и собираюсь до тебя добраться да за проказы твои проучить тебя путем как мальчишку, несмотря на твой офицерской чин: ибо ты доказал, что шпагу носить еще недостоин, которая пожалована тебе на защиту отечества, а не для дуелей с такими же сорванцами, каков ты сам. Немедленно буду писать к Андрею Карловичу, прося его перевести тебя из Белогорской крепости куда-нибудь подальше, где бы дурь у тебя прошла. Матушка твоя, узнав о твоем поединке и о том, что ты ранен, с горести занемогла и теперь лежит. Что из тебя будет? Молю бога, чтоб ты исправился, хоть и не смею надеяться на его великую милость.
[“My son Pyotr! We received your letter on the 15th of this month. You asked for our parental blessing and consent to your marriage with Marya Ivanovna, Mironov’s daughter, but I do not intend to give you blessing nor consent. In fact, what I do intend to give you is punishment. No matter what sort of officer you are, I will discipline you for your antics like I would a little brat, because you have shown yourself not yet worthy to wear the sword granted to you for defending your homeland, not for duelling with ruffians like yourself. I will immediately write to Andrey Karlovitch and ask him to transfer you from Fort Belogorsk to somewhere farther away, where your idiocy is set straight. When your mother heard that you duelled and even wounded yourself, she fell ill with grief and is still bedridden. What will become of you? Though I cannot bring myself to wish for God’s good grace, I can at least pray that your conduct be set right.
Your father, A. G.”
]
↑Mitchell, Margaret Munnerlyn (25 April 1978). "Chapter XLII" 42. In 綜合社 (ed.). Gone with the Wind風と共に去りぬ. 世界文学全集 (in Japanese). Vol.Ⅲ. Translated by Ōkubo, Yasuo; Takeuchi, Michinosuke. Chiyoda, Tokyo: Shueisha. p.87. "Something's right and something's wrong," barked Uncle Henry. "Depends on how you look at it. The way I figure is the legislature couldn't have done different."「正しくもあれば、まちがいでもある」と、ヘンリー伯父はどなった。「あんたの見方しだいじゃ。州議会としては、ほかに方法がなかったんじゃろう」
↑Tanzawa, Kazuhira (June 2012), 土木森林環境委員会会議録(PDF) (in Japanese), p.14, 相手方が法的根拠はないと言っているんです。錯誤無効じゃあるでしょう、認めているんだもの。
↑松本大臣等記者会見録(PDF) (in Japanese), 28 June 2011, p.3, 松本大臣は、8月の会期内に退陣をすべきだというようなお考えでありますでしょうか。
↑砕石及び砂利の出荷基準に関する専門検討会（第2回）議事録 (in Japanese), 28 February 2012, p.22, 仮にもし皆様方が、そういったことや何やらで、例えば厳しい値に問題があるとかいうときには、先程米原委員がご説明された現存被ばく状況の話や等級別取り扱いというような形でそれらを考えて、少し高目に設定するというのも方法ではありますでしょうし、あるいは統一的な基準になると、どうしても低目でないと、安全じゃないとか皆様も安心されないというようなところも出てくるかもしれません。
↑Mori, Kainan (20 January 1914). 贈趙協律晢. 李義山詩講義 (in Japanese). Vol.1. Kanda, Tokyo: Bunkaidō Shoten. p.210. 大分遠い親族ではあるでありませうけれ共、兔も角も、姻族の續柄であります所の者であります。
↑Descartes, René (20 October 1949). "EPISTOLA SAPIENTISSIMIS Clarißimiſque viris SACRÆ FACULTATIS Theologiæ Pariſienſis Decano & Doctoribus." 書簡 聖なるパリ神學部のいとも明識にしていとも高名なる學部長並びに博士諸賢に[Letter to the Most Bright and Famed Men, the Deans and Doctors of the Sacred Faculty of Theology of Paris]. MEDITATIONES DE PRIMA PHILOSOPHIA IN QVA DEI EXISTENTIA ET ANIMÆ IMMORTALITAS DEMONSTRATVR省察 神の存在、及び人間の靈魂と肉體との區別を論證する、第一哲學についての[Meditations on First Philosophy in Which the Existence of God and the Distinction of the Human Soul from the Body Are Demonstrated] (in Japanese). Translated by Miki, Kiyoshi. Cumque ſæpe in hac vita majora vitiis, quam virtutibus præmia proponantur, pauci rectum utili præferrent, ſi nec Deum timerent, nec aliam vitam expectarent:そしてこの世においてはしばしば徳よりも悖徳に一層大きな報酬が供せられるのでありますから、もし神を畏れず、また來世を期待しないならば、利よりも正を好む者は少數であるでありませう。[And since often in this life there are greater rewards for the vices than for the virtues, few will prefer what is right to what is useful, if they neither fear God nor expect an afterlife.]
↑Nishimura, Itaru (March 2024). 第4節 新しいデジタル技術の導入・その際の対応. 新しいデジタル技術導入と労使コミュニケーションに関する研究（2）(PDF). JILPT 調査シリーズ (in Japanese). Japan Institute for Labour Policy and Training. p.36. いずれにせよ、導入前とは言うものの、そのタイミングは相対的ではあれ、実際の導入時期に近くなっているように思われる。
↑Augustine (8 September 1946). "Liber VII" 第七卷[Book VII]. Augustini Confessionesアウグスチヌス懴悔錄[Augustine’s Confessions] (in Japanese). Translated by Uchimura, Tatsusaburō. Nihonbashi, Tokyo: Shunjūsha. p.178. Itaque si te, quidquid es, id est substantiam tuam, qua es, incorruptibilem dicerent, falsa esse illa omnia et exsecrabilia;それで若し彼等が爾は何でありませ、爾が由て以て存在しますその本體は朽つべきでないとするならば、卽ち此等の所言皆僞で又詛ふべきである。[So then, should they assume Thy Substance whereby Thou art, whatsoever Thou be, to be incorruptible, then all these statements are false and execrable.]
↑Itō, Chihaya (9 May 2012). 第５章 パンの耳はひのせの主食⁉. ちゅーちゅーエンジェル (in Japanese). PHP Institute.
12Itō, Hiroshi (2010). 第一章 狂虎の咆哮[Chapter One: The Roar of the Mad Tiger]. 安土大乱記 狂気の終焉[The Great Azuchi Rebellion: The End of the Madness]. Rekishi Gunzo Books (in Japanese). Vol.2. Gakken. 「今晩はここで野営とする。早く飯を食って、早く寝よ」 織田勢の使い番たちは、あまり例のない命令を触れて回った。夜襲を警戒せよとの命令はよく出るが、早く寝よなどという、子どもに注意するような命令は異例であった。 秋の夜は長い、あまり早く寝すぎると、夜中に目が覚めてしまって、そのあと眠ることができなくなり、かえって疲れることも多い。寝るにもころあいの時間というものがあった。 とにかく、早く寝よとの信長の命令であったから、飯を食い終わると早々に誰しもが寝た。 丑の刻（午前二時ごろ）になると、信長の本営から使いが走り出し、各部隊の責任者を起こして回った。 「起きよ、すぐに兵を起こせ。物音を立てず静かに起こすのだ」 眠気眼をこすっている者たちが、次々と起きだしていく。夜中に起こされたのであるから、次の行動はおおよそ想像が付く。[“We are camping here tonight. Eat dinner and go to sleep early.” The messengers among the Oda troops passed the highly unprecedented order around. Orders to be on guard against night raids were common, but one to sleep early, as would be issued to children, was unusual. Autumnal nights were long, thus if one slept too early, one would end up awake in the middle of the night, unable to fall back asleep, and ultimately all the more tired. There was an appropriate time for sleep. At all events, since Nobunaga’s order was to sleep early, everyone finished dinner and promptly went to sleep. During the hours of the Ox (around 2 AM), a messenger ran out from Nobunaga’s headquarters and woke up the leader of each unit. “Rise, wake up your men at once. Quietly, without making any noise.” The men were rubbing their sleepy eyes as they rose one after another. Since they were woken up in the middle of the night, one could imagine what they would be doing next.]
↑Tezuka, Osamu (10 May 2000). ボンバ！[Bomba!]. 手塚治虫漫画全集 (in Japanese). Vol.93 (8thed.). Bunkyō, Tokyo: Kodansha. pp.79–80. ISBN4-06-108693-6. 先生……先生――っ！だれが殺した……だれが殺したんだ‼そいつは殺人犯だ おれが……復讐してやるぞ 先生をおしつぶしたやつら‼みんな死ね 死ね 死んじまえっ ボンバ‼やつらを殺せっ ひとリのこらず殺すんだ‼[Miss…… Miss Mizushima――! Who did it…… Who murdered her⁉ They’re murderers! I’ll…… make them pay! All you bastards that crushed her‼ Die, die, just die‼ Bomba‼ Kill them‼ All of them‼]
↑Tezuka, Osamu (20 January 2000). ブラック・ジャック[Black Jack]. 手塚治虫漫画全集 (in Japanese). Vol.11 (8thed.). Bunkyō, Tokyo: Kodansha. pp.94–95. ISBN4-06-108761-4. うそです 先生はお金たくさんもらうからなおすんだ 先生 お金もらうだめ 手術やるだめ お願いです 先生 悪い人に味方するいけない あいつ助けないの‼ 金をもらうのがなぜ悪い？おおきなお世話だっ ケネス死ね 先生も死んじゃえ‼[You’re lying! You’re only treating him because he’s paying you a lot of money! Doctor, don’t take his money, don’t do the surgery, please! You can’t side with the bad guy! Don’t help him‼ What’s wrong with taking money? It’s none of your damn business! Drop dead, Kenneth! You die too, Doctor‼]
↑Rizal Mercado y Alonso Realonda, José Protasio (20 January 1943). "XXXIV La comida" 34 午餐會[34 The Luncheon]. Noli me tángere黎明を待つ[Awaiting Dawn] (in Japanese). Translated by Mōri, Yasotarō. Kyōbashi, Tokyo: Dainippon Shuppan. p.321. —Mi corazón late tranquilo, mi mano va segura… Y mirando alrededor suyo: —Antes, ¿hay entre vosotros alguno que no haya amado a su padre, que haya odiado su memoria, alguno nacido en la vergüenza y la humillación…? ¿Ves?, ¿oyes ese silencio? Sacerdote de un Dios de paz, que tienes la boca llena de santidad y religión, y el corazón de miseria, tú no debiste conocer lo que es un padre… ¡hubieras pensado en el tuyo! ¿Ves? ¡Entre esa multitud que tú desprecias no hay uno como tú! ¡Estás juzgado!「僕は氣持は靜かで、手もとも狂つちやゐない」と彼は四邊を見廻しながら云つた。「先づ、諸君の中で、自分の父を愛さなかつた者があるか、父の想ひ出を嫌ふやうな屈辱な生れかたをした者があるか。見給へ、諸君はこの沈默がお解りだらう？ 平和の神の僧となつて、神聖とか宗敎とか年中口にしながら、腹の黑い貴樣のやうな奴は父の何たるを知らないんだ。さもなけりや貴樣、自分の父のことを考へても見ろ！ 貴樣が馬鹿にしてる、この會衆の中に貴樣のやうな奴は一人も居ないぞツ。貴樣は奈落の底へ落つべき奴だ！」[“My mind is calm, my hand is steady,” he said, looking around. “First, is there one among you who has not loved his father, who was born in such humiliation that he hates his memory? See? You understand this silence? Priest of a God of peace, your mouth is full of sanctity and religion, yet you black-hearted knave do not know what a father is supposed to be. If not, think of your own father for a change! In this crowd which you scorn there is not a single knave like you. You deserve to go to the depths of hell!”]
↑Kin, Birei (1 March 2011). 13●やじうま精神を笑うなかれ[13●Don’t jeer at the voyeur’s spirit]. 凛とした生き方 自分の人生、自分で決める. PHP文庫 (in Japanese). PHP Institute. ISBN978-4-569-67602-9. 知的好奇心に無縁どころか、人間観察という知的訓練の恰好の機会になると思う。 ワイドショーをバカにするなかれ。「やじうま精神」を笑うなかれ、である。 もちろん、人の不幸を喜ぶようなあさましい気持ちで見るのなら、それこそ最低の「やじうま」だ。 社会に対する関心と問題意識を持って、ことの子細をもっと知りたいと思うかどうかが、ただの「やじうま」と「やじうま精神の持ち主」の違いなのだ。[In my opinion, far from having nothing to do with intellectual curiosity, such activity as observing people will be a great opportunity for intellectual traning. Don’t make fun of gossip shows. Don’t jeer at the “voyeur’s spirit”. Of course, if all you do is gawk at other people’s misfortune with sordid glee, you’re nothing but a contemptible “voyeur”. The difference between a mere “voyeur” and “one with the voyeur’s spirit” is whether or not you have an interest in and awareness of society, and you want to learn more about it.]
↑交通，運輸，郵便，信号. Current Bibliography on Science and Technology科学技術文献速報 (in Japanese). 5 (14). Japan Information Center of Science and Technology: 20. 25 October 1962. 四季を通じ，ハイウエイでは次の10箇条を守るべきである，①車にて殺人するなかれ．②ガソリンにアルコールを混合するな．③速度制限を守れ．④前の車にあまり近ずくな．⑤細い小路から小路へ渡り歩くな．⑥シグナルを見損なうな．⑦怒るなかれ．⑧運転者同士礼義正しくあれ．⑨歩行者と自転車に親切に．⑩交通法規を守れ．[The following are the 10 commandments to obey on the highway throughout the seasons: ① Thou shalt not kill by means of a vehicle. ② Thou shalt not mix alcohol with gasoline. ③ Obey the speed limit. ④ Thou shalt not get too close to the vehicle before thee. ⑤ Thou shalt not weave from one narrow lane to another. ⑥ Thou shalt not miss a signal. ⑦ Thou shalt not engage in road rage. ⑧ Show proper decorum to thy fellow drivers. ⑨ Be kind to pedestrians and cyclists. ⑩ Obey traffic law.]
↑Takita, Hitoshi (15 July 2023). 三階席(PDF). 町議会だより おおなん (in Japanese) (85). Ōnan, Shimane: 4.
↑Nakajima, Norihiro (25 March 1980). がくらん海峡 (in Japanese). Vol.3. Offce MAN.
12Nagai, Tazuko (15 November 1948). 日記. In Nagai, Hisomu (ed.). 女の幸をしみ〲と思ふ (in Japanese). Chūō, Tokyo: Izumo Shobō. p.118. 强ければ、あくまでも强くあれ！ 弱ければ、飽くまでも弱くあれ！ 何事も、徹底しなくてはいけない。善いにしろ、惡いにしろ、何かを完了した人間の活き方は、美しい。 ひた向きな道をゆく人は、自分も樂しからうし、人も亦た、讓らずにはゐられない。
↑Shakespeare, William; Fletcher, John (15 October 1958). King Henry VIIIヘンリー八世[Henry VIII]. シェークスピヤ全集 (in Japanese). Translated by Tsubouchi, Shōyō. Bunkyō, Tokyo: Shinjusha. pp.56, 59, 72–73, 84–85, 152–153. I have this day receiv'd a traitor's judgment, And by that name must die; yet, heaven bear witness, And if I have a conscience, let it sink me, Even as the axe falls, if I be not faithful. […] My noble father, Henry of Buckingham, Who first rais'd head against usurping Richard, Flying for succour to his servant Banister, Being distress'd, was by that wretch betray'd And without trial fell; God's peace be with him. […] Wol. Heav'n's peace be with him: That's Christian care enough; for living murmurers There's places of rebuke. […] Heaven witness, I have been to you a true and humble wife, At all times to your will conformable, Ever in fear to kindle your dislike, Yea, subject to your countenance, glad or sorry As I saw it inclin'd. […] Whom I most hated living, thou hast made me Now in his ashes honour: peace be with him.自分は、本日、謀叛人だといふ判決を受けた、で、其罪名で死刑に處せられんければならんのである。然しながら、萬一にもわしが不忠の臣であるなら、天も照覧あれ、又、わしに良心があるなら、其證人となれ、此身は、斧が下ると共に、永劫に滅亡し了るであらうぞ！ […]先考バキンガム公ヘンリーは、纂奪者リチャード（三世王）に眞先に背叛して兵を擧げたが、敗績して、家來のパニスタといふ者に匿はれてゐましたところ、そやつが裏切をした爲、捕へられ、審問もされないで、刑せられました。あゝ、神の平和よ、わが父と共にあれ！ […] ウルジ 天の平和よ、彼れと共にあれ！ といふ以上の祈りを、わたしはキリスト敎徒として、（彼れの爲に）仕樣もありません。今尙ほぶつくさ申してをる輩に對しては、いづれ叱り附けてくれる機がありませう。[…]天も照覽あれ！ わらはは陛下に對して、常に誠實な、謙遜な妻でありました、曾ぞ御意志に悖ったことはございません。お憎しみを受けまするのを常に恐れてをりました。喜ぶにも、悲しむにも、常にお顔色を窺ひまして、それに倣ふやうにしてをりました。[…]生存中には最も憎いとも思ってゐた男を、おまひが敬虔な心で、誠實に、穩當にお評しだったので、灰となった今、尊敬する氣になりました。あゝ、彼れに平和あれ！
↑Nietzsche, Friedrich Wilhelm (14 August 2015). "Von alten und jungen Weiblein" 老いた女と若い女について[On Old and Young Women]. Also sprach Zarathustraツァラトゥストラはこう語った[Thus Spoke Zarathustra] (in Japanese). Translated by Takahashi, Kenji; Akiyama, Hideo. Gutenberg 21. Ein Spielzeug sei das Weib, rein und fein, dem Edelsteine gleich, bestrahlt von den Tugenden einer Welt, welche noch nicht da ist.女性はおもちゃであれ、清く美しくあれ。まだ存在しない世界の徳によって照らされた宝石にひとしくあれ！
↑伊勢湾台風災害画報 (in Japanese). Mie: 三重県県民室. 20 March 1960.
↑Yamasaki, Takeya (1 October 2006). ペットを猫かわいがりする. 〈感じ〉のいい人、悪い人 (in Japanese). PHP Institute.
↑Mishima, Yukio (25 August 1974). 三島由紀夫レター敎室[Mishima Yukio’s Letter Classroom]. In Jun, Ishikawa; Kawabata, Yasunari; Nakamura, Mitsuo; Takeda, Taijun; Saeki, Shōichi; Keene, Donald Lawrence; Muramatsu, Takeshi; Tanaka, Miyoko (eds.). 三島由紀夫全集[The Complete Works of Mishima Yukio] (in Japanese). Vol.16. Shinjuku, Tokyo: Shinchosha. p.155. この世のことは、みんなブラウン管の中の幻だと思ひ込めれば、そしてベトナム戰爭でござれ、人殺しでござれ、あのちよつと手を觸れると懷爐ほどに熱い凸面ガラスよりこちらへは、絕對に飛び出してくることはないと知つてしまへば、人生を樂に生きられ、人生すべてがたのしみになつてしまふかもしれません。[If you could convince yourself that all life affairs are mere visions in the CRT, knowing full well that whatever they are, be they the Vietnam War or a homicide, won’t just come flying out at you from that convex glass screen that is as warm as a hand warmer if you touch it a little bit, you might just be able to live your life at ease and find joy in every facet of life.]
↑Ōba, Yoshio (25 September 2011). 東南アジアの人間像と日本経営史の原像（二）(PDF). 北海学園大学学園論集 (in Japanese) (149): 31. ISSN0385-7271. カチン人全般がそうであるように，ジンポー族も歓待の心をとても大切にする。友人だけでなく，人種や宗教に関係なく見知らぬ人のおもてなしを拒まない。また，末の男子が本家筋を継いで村に留まる。兄たちは仲間たちと一緒に，遠かれ近かれ，村を離れて新たな土地で生活をする。こうした風習や，人口増加，移動耕作に伴い，何世紀もかけてジンポー族は徐々に南方へ移動してきた。
↑Nomura, Araebisu (5 September 1955). ベートーヴェンの生涯[The Life of Beethoven]. 紙上音樂會 レコードの選び方[Concerts on Paper: How to Choose Records] (in Japanese). Chiyoda, Tokyo: Ongaku no Tomo Sha. p.111. 雨よ降れ、風も吹け、ウィーンの郊外を、お天氣構はずに彷徨したベートーヴェンは、その負けじ魂を至人達人の境地までひた押しに押しあげて居たのである。[Come rain or wind, as Beethoven roamed the outskirts of Vienna without a care about the weather, he pushed his indomitable spirit to the absolute heights of a virtuoso.]
↑Abe, Seiya (2025). "The classification and division of Japanese dialects". Handbook of Japanese Dialects. Handbooks of Japanese Language and Linguistics. Vol.7. De Gruyter Mouton. pp.20, 32. ISBN978-1-5015-0841-7.
↑見ろ(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
↑起きろ(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
12開けろ(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
123来い(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
↑起きよう(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
↑開けよう(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
↑寝よう(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
↑来よう(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
↑しよう(PDF). 方言文法全国地図PDF版ダウンロード (in Japanese). National Institute for Japanese Language and Linguistics. February 2021.
↑昭代女子國文敎授要領. Vol.2 (reviseded.). Kōfūkan. 4 September 1934. p.38. 【倉を開けよよ】「開けよ」は動詞「開く」の命令形、その下の「よ」は親しみを以て附したもの。
↑Koike, Yōnin (24 March 2024). 【法話】自分に正直に生きていく. YouTube (in Japanese). 須磨寺小池陽人の随想録. 自分のしたこととしなかったことのみを見よという言葉があるんですね
↑Yanagawa, Taiki (2023). 西谷啓治のいけばな論：いけ手と切り花が一つになる(PDF). 成城美学美術史 (in Japanese) (29): 11. 芭蕉の「松のことは松にならへ、竹のことは竹にならへ」という言葉に対して、西谷はそれらを単に観察したり、研究したりするのではなく、それぞれの自体的なあり方に自分自身もなって、そのところでそれらを見よと述べる。
↑Ōtsuka, Yūichi (2025). "A Study on How to Discuss Virtue and Vice in Business: On its difficulty" ビジネスにおける徳と悪徳の論じ方 —その難しさをめぐって—(PDF). 就実経営研究 (in Japanese). 10: 53. 徳や悪徳という言葉はビジネス社会の中に自然に溶け込んでいる。それにも関わらず、いざ徳のある企業を具体的に列挙せよ、徳に適う企業実践の実例を列挙せよと問われてみると、これに答えることが容易ではないことに気がつく。[The words virtue and vice are naturally integrated into the business world. Nevertheless, when asked to list specific examples of virtuous companies or examples of virtuous corporate practices, we find that it is not easy to answer.]
↑Shionoya, Yūichi (2005). スポーツに見る競争の倫理(PDF). 家計経済研究 (in Japanese). 66: 83. スポーツは、一見したところ、人間の闘争心・勝利欲・遊戯本能などを満たすにすぎないように見えるが、それを娯楽として観戦するにせよ、リクリエーションとして愛好するにせよ、またプロフェッショナルとして実践するにせよ、人々はどの型のスポーツにおいても、スポーツマンシップと呼ばれる人間性の形成や社会的規範を習得する機会を得るのである。
↑Tsubota, Jōji (20 February 1971). 風の中の子供[Children in the Wind]. In Mizutō, Haruo (ed.). 風の中の子供[Children in the Wind]. 潮文庫 (in Japanese). Vol.33. Shinjuku, Tokyo: Ushio Publishing Co. p.21.
12Yamamoto, Yūzō (30 September 1975) [30 November 1950]. 路傍の石[A Roadside Stone]. 新潮文庫 (in Japanese) (70thed.). Shinjuku, Tokyo: Shinchosha. pp.84, 144. 「やかましい。汽車のこわいやつは、とっととおりろい。」 […] 「なんでえ。よけいな口だしをするない。またサカズキをぶっつけられてえのか。」[“Shut up! If you’re scared of the train, get off quickly!” […] “Why? Don’t butt in needlessly! Want Sakazuki to get beaten up again?”]
↑Kaizu, Tadao (May 1970). ""Imagines mortis" in Dürer and Holbein" 「死の像」におけるデューラーとホルバイン. Journal of Arts and Letters藝文研究 (in Japanese). 29. 慶應義塾大学藝文学会: 56–57. 何物もこの世の死から救ってくれない。だから、いつも神に従ってあれ。[…]このおん方はお前に永遠の生命をお授け下さろう。[…]天の仲間のところへお連れ下さろう。
12Satō, Noriaki (2016). 新潟市の女性シャーマンとその依頼者について(PDF). 駒沢大学文化 (in Japanese) (34): 14. 阿弥陀によーく声をかけて下さい。[…]お守り下さいませ、と声をかけて下さい。[…]そのように言うておいて下され。[…]一言、話しておいて下され。
↑Tezuka, Osamu (15 June 1999) [17 November 1993]. 第６章 適塾の人々[Chapter 6: The People at Tekijuku]. 陽だまりの樹[The Sunlit Tree] (in Japanese). Bunkyō, Tokyo: Kodansha. p.210. ISBN4-06-175926-4. ご遠慮なく腹いっぱい食いなされ ……… どうした……今さら 豚は食えないとは言わせませんぞ しかし脳…… 脳みそったって豚は豚 さよう清国では豚の脳みそは貴人のご馳走と申すでな[Come on now, eat yer fill ……… What’s the matter?…… Don’t be sayin’ you can’t eat pork now But the brain…… It’s called brain miso, but pork’s still pork I heard pork brain miso’s actually a delicacy amongst the nobility in China]
↑Yeats, William Butler, ed. (15 January 2016). "Bewitched Butter (Queen's County)" 魔法のかかったバター（クイーンズ州）. Fairy and Folk Tales of the Irish Peasantry魔法のかかったプディング アイルランド民話集[The Pudding Bewitched: Irish Folk Tales] (in Japanese). Translated by Takabatake, Fumio. Gutenberg 21. "I will tell you; as soon as the hour of twelve o'clock arrives to-night, do you go to the pasture, and take a couple of swift-running dogs with you; conceal yourself in some place convenient to the cattle; watch them carefully; and if you see anything, whether man or beast, approach the cows, set on the dogs, and if possible make them draw the blood of the intruder; then all will be accomplished. If nothing approaches before sunrise, you may return, and we will try something else."「こうしなされ、今晩十二時になると同時に放牧場へ行きなされ、そうして、足の早い犬を一つがい連れてな、どこか牛を見るのに都合のいい場所に隠れるのですじゃ、注意して牛どもを見ていなされ。そしてな、人でも獣でもよい、何か牛どもに近づくのが見えたら、犬どもをけしかけなされ。そして、できたら、犬どもをその泥棒奴に咬みつかせて、血を流させておやりなされ。そうすれば万事がうまくいきますじゃ。もし夜明け前に何も近寄らなかったら、帰って来なされ。何かほかの手段を考えましょうや」
↑Shimizu, Katsura; Takehisa, Yumeji (29 March 2008). おひなさん[My Hina]. In Kami, Shōichirō; Beppu, Akio (eds.). 靴が鳴る 清水かつら童謡集[The Shoes Squeak: Shimizu Katsura’s Nursery Rhymes] (in Japanese). Net Musashino. p.83. お人形 お雛さん お駕籠で ござれ 山をこえたら ぼくりでござれ 桃の山みて ほくほくござれ[My doll, my hina Come in a palaquin When you cross the mountain Come in wooden clogs Come in delight And view the mountain of peaches]
↑練馬支部会員のお店紹介. ねりまのお店に行こう ～練馬区内にある魅力的なお店をご紹介～ (in Japanese). 東京商工会議所 練馬支部. December 2019. 先代が焼鳥と海鮮料理の店として始めましたが、現在は、築地で寿司修業をした当代が引き継ぎ、焼鳥、寿司、刺身、天ぷら、うなぎと和食全般何でもござれ！と豊富なメニューが勢揃い。
↑Gorky, Maxim (15 January 1947). "XII" 十二. Мать母[Mother] (in Japanese). Vol.1. Translated by Murata, Harumi. Kanda, Tokyo: Dai-ichi Shuppan. p.102. — Сообрази! — сказал Махотин, сверкая узкими глазами. — Четыре года тому назад они, жулье, на баню собирали. Три тысячи восемьсот было собрано. Где они? Бани — нет!——考へ見い！——細い眼を輝かせながらマホーチンが言つた。——四年前だつて奴等惡黨は風呂場の金を集めたんだ。三千八百集つた。がその金はどうした？ 風呂場なんか——ありやしない！[——Think!——said Makhotin, his narrow eyes sparkling.——Four years ago those crooks collected money for a bathhouse. Three thousand eight hundred was collected. What happened to that money? Bathhouse——zero!]
↑Shakespeare, William (15 July 1957). Romeo and Julietロミオとヂュリエット. シェークスピヤ全集 (in Japanese). Translated by Tsubouchi, Shōyō. Bunkyō, Tokyo: Shinjusha. pp.57, 139, 157–158, 183. Rom. By love, that first did prompt me to enquire; He lent me counsel, and I lent him eyes. I am no pilot; yet, wert thou as far As that vast shore wash'd with the farthest sea, I would adventure for such merchandise. […] Jul. O, bid me leap, rather than marry Paris, From off the battlements of yonder tower; Or walk in thievish ways; or bid me lurk Where serpents are; […] Pet. I will then give it you soundly. […] Pet. Then have at you with my wit. I will dry-beat you with an iron wit, and put up my iron dagger. Answer me like men: […] Capulet! Montague! See, what a scourge is laid upon your hate, That heaven finds means to kill your joys with love!ロミオ 戀が案內ぢゃ。尋ねて見い、と眞先に促進めたも戀なれば、智慧を借したも戀、目を借したも戀、予は舵取ではないけれども、此樣な貨を得ようためなら、千里萬里の荒海の、其先の濱へでも冐險しよう。 […] ヂュリ おゝ、パリスどのと祝言をせう程なら、あの塔の上から飛んで見い、山賊の跳梁る夜道を行け、蛇の棲む叢に身を潛めいとも言はっしゃれ。[…] ピータ よいわ、今に見い、身體中に鳴響くやうに支拂うてくれうぞ。 […] ピータ 何ぢゃ、劍を藏うて酒落を拔け？ よし！ すれば、名劍を藏うて名酒落で打挫いでくれう。さ、男らしう試合うて見い。 […] カピューレット！ モンタギュー！ ‥‥見い、是皆汝等が相憎惡の懲罰、天は故と子供等を愛しあはせ、以て汝等が歡樂をば殺させられたわ。
↑Nishibori, Eizaburō (November 1959). 原子炉とその燃料*. Journal of the Electrochemical Society of Japan電気化学 (in Japanese). 27 (11). The Electrochemical Society of Japan: 578. こういうサイコロを私にくれまして，さあこれで日本の将来の原子炉を設計して見いというわけです．
↑Kishida, Kunio (30 October 1948). 愛翼千里 (in Japanese). Itabashi, Tokyo: Yakumo Shoten. pp.144, 168. 「社長、何を察しろとおつしやるんですか?」[…]お前の迷惑は、それや察しるが、こつちはこつちで守らなけやならない利益の問題がある。
↑Eguchi, Kazuhisa (2003). ことば遊び(PDF). 国立民族学博物館調査報告 (in Japanese) (45): 627. 三つのことを信じるな。三つのことを信じよ。おまえさんの義理の父親（もしくは霧の母親）の愛を信じるな。
↑Nakamura, Keishi (2015). 信じない人のための＜宗教＞講義(PDF) (doctoral thesis) (in Japanese). Kokushikan University Library and Information Commons. p.4. つまり、たとえば｢仏教とは要するにこんなものだよ」と過度に単純化してみせる一方で、「でも、私の説明を鵜呑みにしないで、自分で調べてみてください」といった感じて、つまり「我を信じよ」「我を信じるな」という両面から提示していくのです。[…]結局、「我を信じよ」「我を信じるな」の両面作戦で行くのがよいのではないかと思うのです。
↑Motojima, Eizō (25 June 1924). 聖德太子の御憲法. 小學国史物語 (in Japanese). Hongō, Tokyo: Shogakukan. p.83. 聖德太子は、用明天皇の皇子でゐらつしゃいます。衆に勝れたお方で、傳ふるところに依りますと、お生れになつて間もなく、 『南無！』 と、ハツキリ仰せになつたとか。太子は非常に佛敎をお信じになり、 『信じれば、心は正しく、幸福な生涯を送る事が出來る。人は誰でも佛を信ぜよ。』
↑Strindberg, Johan August (20 January 1939). 第三幕. Fadren父. 岩波文庫 (in Japanese). Vol.62. Translated by Komiya, Toyotaka (12thed.). Kanda, Tokyo: Iwanami Shoten. p.93. 大尉 なんにも！。決してなんにも分りはしない、唯信じるきりなんだ、さうぢやないか、ヨーナス？。信ぜよ、さらば幸あらん！。幸？‥‥。いや、俺は知つてゐる、人は信じて不幸にもなり得るものだ！。それを俺は知つてゐる！。
↑Yagi, Toshio (1969). 『緋文字』論序説(PDF). 成城文藝 (in Japanese) (55): 61. Never trust the artist. Trust the tale. The proper function of a critic is to save the tale from the artist […] saving the American tale from the American artist.「作家を信じるな。作品を信ぜよ。批評家の正当な仕事は……作家から作品を救出することだ。……アメリカ作家からアメリカ小説を救出することだ」
↑Takagi, Narahide (1978). ロレンス随想(II) 『虹』——dualism の彼方に——(PDF). 成城文藝 (in Japanese) (84): 5. Never trust the artist. Trust the tale. The proper function of a critic is to save the tale from the artist who created it.決して芸術家を信じるな、物語を信ぜよ。批評家の正当な機能は、物語を創造する芸術家から、物語を救い出すことである
↑Nomura, Makoto (2011). ウェスレーと地震(PDF). ウェスレー・メソジスト研究 (in Japanese) (12): 70. Repent and believe the gospel. Believe on the Lord Jesus, and ye shall yet be saved「悔い改めて福音を信ぜよ。主イエスを信じるならばあなたは救われるだろう。」
12Koizumi, Tōzō (20 February 1944). 二、四段活用化の傾向に就いて. 日本語文の性格 (in Japanese). Kamigyō, Kyoto: Ritsumei Shuppanbu. pp.38–46.
12Tsukahara, Jūshien (7 January 1910). 澁柿叢書 (in Japanese). Nihonbashi, Tokyo: Hakubunkan. pp.266, 288, 688. 恁う歎息いて居たのが、此の半月以來、その粮無しの米の飯ちふを病母に進ぜることが出來た。[…]又た其外に十枚を進ぜろ。[…]『此れを脇へて下さらば、刀を進ずる。御身が所望の鄕を進ずる。其外家內に有りと有る物品、殘らず進ずる。』
↑Watanabe, Mokuzen (6 June 1918). ｟四｠まごころ. 鶴子姬 (in Japanese). Minami, Osaka: Higuchi Ryū Bunkan. pp.19–20. 山や畑を叩き賣つて返して進ぜるのになア、[…]何とかしてお二人さアを舊の身にして進ぜろ。
↑Soganoya, Gorohachi (25 November 1918). 茶音頭. 曾我迺家喜劇集 (in Japanese). Shitaya, Tokyo: 南人社. p.229. 熱い飯でも焚かして進ぜよ。二三日ゆつくり、逗留して、たとへ百の小遣ひでも、持たしてこなたを立たして進ぜる。
↑von Schiller, Johann Christoph Friedrich (8 August 1937). "Dritte Scene Wieſe bei Altorf. Jm Vordergrund Bäume, in der Tiefe der Hut auf einer Stange. Der Proſpekt wird begrenzt durch den Bannberg, über welchem ein Schneegebirg emporragt. Frießhardt und Leuthold halten Wache" 第三場 アルトルフ近傍の草原。 前景は木立。奧の方に、竿にかゝつた帽子。眺望はバンベルグの峰で限られ、その上に雪を頂いた山々が聳えてゐる。 フリイスハルトとロイトホルトとが、立番をしてゐる。[Third SceneA meadow near Altdorf. Trees in the foreground. A hat on a pole at the far back. The prospect is bounded by the Bannberg, above which rises a snow-capped mountain. Friesshardt and Leuthold on guard.]. Wilhelm Tellウィルヘルム・テル[William Tell]. 新潮文庫 (in Japanese). Vol.250. Translated by Hata, Toyokichi. Ushigome, Tokyo: Shinchosha. pp.95–96.
Geßler
Treibt ſie auseinander!
Was läuft das Volk zuſammen? Wer ruft Hilfe?
(allgemeine Stille)
Wer wars? Jch will es wiſſen.
(zu Frießhardt)
Du tritt vor!
Wer biſt du und was hältſt du dieſen Mann?
(er giebt den Falken einem Diener)
ゲスレス[sic] 下郞どもを追つ拂へ。何でまた寄り居つたのぢや。助けを呼んだのは誰ぢや。 皆默つている。 さあ、誰ぢや。言はんか。〔フリイスハルトに向つて〕こら、前に出い。その方は何者ぢや。何でこやつを引つ捕へた。 ゲスレル鷹を家來に渡す。[Gessler Drive off the boors! Why are they gathering again? Who called for help? Everyone is silent. Who was it, now? Will he not speak up? [To Friesshardt] Thou come forth! Who art thou? Why didst thou seize this man? Gessler gives the falcon to a servant.]
↑Ueda, Akinari (20 November 1953). 蛇性の婬. 雨月物語. 物語日本文學 (in Japanese). Translated by Shida, Gishū. Shinjuku, Tokyo: Shibundō. pp.136–137. 父は眞靑になつて、 「こりや、とんでもないことが起つたわい。豐雄奴は、不斷は毛一本も盗みをせぬ奴なのぢやが、何の因果でかやうな惡心が出たのぢやらう。若し外から露顯したら、この家も斷絕にならう。御先祖様に對し、又後裔のためにも、不孝の子一人惜しうない。明日早速お役所へ訴へ出い。」 といふ。
↑Shakespeare, William (15 July 1958). Second Part of King Henry VIヘンリー六世 第二部[Henry VI, Part 2]. シェークスピヤ全集 (in Japanese). Translated by Tsubouchi, Shōyō. Bunkyō, Tokyo: Shinjusha. pp.28, 68. Mar. And as for you, that love to be protected Under the wings of our protector's grace, Begin your suits anew, and sue to him. […] King. Stand forth, Dame Eleanor Cobham, Gloucester's wife:妃 （數人の訴狀を一束ねにして）それから、其方たちは、保護職どのゝ翼の下で保護して貰ひたがる其方たちは、改めてあの仁へ願ひ出い。‥‥ […] 王 前へ出い、グロースターの妻、夫人エリナー・コバム。
↑Oshikawa, Shunrō (29 April 1913). ホシナ大探偵 (in Japanese). Hongō Shoin. pp.16, 27, 93, 126, 128. 『君の云ふ紳士志賀氏の左の耳が何うか爲つて居や仕ないか、至急に夫を調べて吳れ』[…]渡邊君、しつかり遣つて吳れよ、僕等は是れから驚く可き機敏な危險な怪物を相手としなければならぬのだよ。[…]『白よ前途はまだ遠い、しつかりして吳れよ』[…]『何んだい、何んか用事かい、用事なら此所で話して吳れ』[…]旣に覺悟は定つて居るであらう、立派に犧牲となつて吳れろ。
12Natsume, Sōseki (10 August 1936). 門 彼岸過迄. 漱石全集 (in Japanese). Vol.6. Kanda, Tokyo: 漱石全集刊行會. pp.109, 553, 637. 「おい是を一寸其所へ置いて吳れ」[…]是からは後生だから叔母さんに免じて、あぶない惡承山戲は止して御吳れよ[…]母は千代子の生れた時吳れろと賴んで置いたのだから貰つたら可いだらうと云つて僕を驚ろかした。
↑Gogol, Nikolai Vasilyevich (10 October 1948). "Страшная месть" 怖ろしき復讐[A Terrible Vengeance]. Вечера на хуторе близ Диканькиディカーニカ近鄕夜話[Evenings on a Farm Near Dikanka]. ゴーゴリ全集 (in Japanese). Vol.2. Translated by Hirai, Hajime. Nakano, Tokyo: Kasumigaseki Shobō. p.149. Но, видно, почуял верного слугу своего. Тихо приподнял веки, блеснул очами: «Прощай, Стецько! скажи Катерине, чтобы не покидала сына! Не покидайте и вы его, мои верные слуги!» — и затих. Вылетела козацкая душа из дворянского тела; посинели уста. Спит козак непробудно.しかし彼は自分の忠僕に氣がついたらしく、微かに瞼をあげると、その眼を輝やかして、「さらばぢや、ステツィコ！ カテリーナに坊やを見棄てるなと言つて吳れい！ お前たち、忠義な家來たちも彼を見棄てないで吳れ！」さう言ひ終つて、彼は口を噤んだ。哥薩克がその由緖正しい五體から飛び去り、唇は蒼ざめて、彼は永遠の眠りについたのである。[But seemingly sensing his own faithful servant, he faintly raised his eyelids, and his eyes gleamed, “Farewell Stetsko! Tell Katerina not to forsake her son! And you, my faithful retainers, do not forsake him either!” and with that he fell silent. The Cossack’s soul flew off his noble body, his lips turned blue, and he passed into an eternal slumber.]
↑Shakespeare, William (15 July 1957). "Scene 1. Verona. A public place." 第一場 ヹローナ。街上。. Rome and Julietロミオとヂュリエット. シェークスピヤ全集 (in Japanese). Translated by Tsubouchi, Shōyō. Bunkyō, Tokyo: Shinjusha. p.19. Rom. O, teach me how I should forget to think.ロミオ おゝ！ 敎へてくれい、どうしたら忘れられるか？
↑Miyoshi, Jūrō (1 July 1968). 妻恋行. 三好十郎の仕事 (in Japanese). Vol.1. 私、もう帰るから、自動車賃くれろ。[…]……あんたも、もう帰つてくれろ。[…]帰つてくれろ？[…]あんたあお先い帰つてくれろ。[…]そして抵当なしでドンドン金貸してくれ。[…]なあ君、君は紙芝居であるけれどもが、君が辺見甚次君だろ、アハハハそんねな事、どうでもええわい、さ、ハーモニカ吹いちくれ！[…]見てやつちくれ。
↑Tanizaki, Jun'ichirō (20 June 1970) [10 May 1969]. 二十四. 細雪[Light Snow] (in Japanese). Vol.1 (2nded.). Shinjuku, Tokyo: Obunsha. p.205. 十一月になって、貞之助は仕事のことで二三日東京へ行く用ができたので、始めて渋谷の本家を訪ねたが、子供たちはもうすっかり新しい生活に馴れ、東京弁も上手になり、家庭と学校とで言葉の使い分けをするほどになっていて、辰雄夫婦も雪子も機嫌をよくしてい、狭い所で窮屈だけれどもぜひ泊まって行ってくれろと、皆がすゝめるのであった。
↑Frost, Robert Lee (1991). "Home Burial" 家葬(PDF). 親和女子大学英語英文学 (in Japanese) (11). Translated by Matsuda, Seishi: 41–43, 45. 'What is it you see From up there always—for I want to know.' […] 'I will find out now—you must tell me, dear.' […] 'Amy! Don't go to someone else this time. Listen to me. I won't come down the stairs.' […] 'Help me, then.'「何を見てるんだい、 いつもそこで。教えてくれよ」 […] 「探り出してみせるぞ——教えてくれよ、なあ、お前」 […] 「エイミー、今度はよその人の所へ行かんで、 俺の話を聞いてくれ。ここから俺はおりないぞ」 […] 「じゃあ、教えてくれよ」
↑Faulkner, William Cuthbert (20 May 2016). The Sound and the Fury響きと怒り (in Japanese). Translated by Ōhashi, Kenzaburō. Gutenberg 21. Versh said, "You move back some, so I can dry my legs off." He shoved me back a little. […] "You be still there and let me dry my legs off." Versh said. […] "Take this tray up," Dilsey said.ヴァーシュが言った、「少しうしろへどいてくれろ、おいらの足を乾かせるようにな」彼はぼくをちょっとうしろへ押しやった。[…] 「そこにじっとして、おいらに足を乾かさせてくれろよ」ヴァーシュが言った。[…] 「このお盆を上へもっていってくれろ」ディルシーが言った。
↑Wu, Cheng'en; Yudate, Shōgaku; Kamoshita, Chōko (20 May 1949). 二 芭蕉扇の偉力[2. The Power of the Banana Fan]. 新譯西遊記[Journey to the West: A New Translation] (in Japanese). Vol.2. Setagaya, Tokyo: Daini Shobō. pp.40–41. オイチニ、オイチニの掛聲で柔軟體操をはじめ、胃壁をちよいちよい突つつく。羅刹女は兩手で腹をおさへて顰めつ面。 「おお、痛い痛い、命だけは助けておくれい！」 「なに親愛なる兄嫁ですもの、何も命を取るとはいやしませんよ。ただあの扇さへ貸してくれりやいいんです、いやだといへばこの通り……」 まだ消化してゐない肴の骨をスキーの代りに穿きなし、馬力をかけて、胃から十二指腸へ直滑降。それからつづら折りなる小腸大腸をヂヤンプ、テレマーク、スロラームと妙技を振つて滑走し、果ては盲腸にまで暴れ込んだから堪りません。さすがの羅刹女おいおい聲をあげて泣き出し、床の上をのた打ち廻つて苦しがる。 「痛い痛い、死んでしまふよう。扇でも何でも貸すから、勘辨しておくれい！」[He began his stretching exercise by shouting “one, two, one, two,” at times jabbing at the walls of her stomach. The Rakshasi grimaced while holding down her belly with both hands. “Aa, ow ow, spare my life, please!” “Why, you’re my dear sis-in-law, I’m not going to take your life. All you have to do is lend me your fan, but if you say no, watch this……” He put on undigested fish bones as skis, and schussed at full throttle from her stomach straight down to her duodenum. After that, he skied down her winding small and large instetines while performing amazing stunts like the jump, the Telemark and the slalom, and once he broke into her blind gut, it became unbearable for her. As one would expect, the Rakshasi burst out wailing and thrashed about on the floor in agony. “Ow ow, I’m going to die! I’ll lend you the fan, anything you want, please leave me be!”]
↑Shakespeare, William; Fletcher, John (15 October 1958). "Scene II. Kimbolton." 第二場 キムボルトン。太后の居所。. King Henry VIIIヘンリー八世[Henry VIII]. シェークスピヤ全集 (in Japanese). Translated by Tsubouchi, Shōyō. Bunkyō, Tokyo: Shinjusha. p.153. Patience, be near me still; and set me lower: I have not long to trouble thee.—Good Griffith, Cause the musicians play me that sad note I named my knell, whilst I sit meditating On that celestial harmony I go to.ペーシェンスよ、始終傍にゐておくれ。‥‥もっと低くしとくれ。もう長いこと世話も掛けまい。‥‥グリフィスや、樂人どもにいひつけて、わたしがわたしの弔鐘と名を附けたあの哀れな譜を奏させとくれ。‥‥
↑Dumas, Alexandre (4 March 2015) [15 October 2003]. "XXXII. La foi jurée" 三十二 神にかけて誓った誓約[XXXII. The Oath Sworn to God]. Le Chevalier de Maison-Rouge赤い館の騎士[The Knight of Maison-Rouge] (in Japanese). Vol.2. Translated by Suzuki, Yutaka. Gutenberg 21. — […] Oh! Geneviève, toi, tu es un ange de bonté, veux-tu, dis? veux-tu rendre un homme si heureux qu'il ne regrette plus la vie et qu'il ne désire plus le bonheur éternel? Alors, au lieu de me repousser, souris-moi, ma Geneviève, laisse-moi appuyer ta main sur mon cœur, penche-toi vers celui qui t'aspire de toute sa puissance, de tous ses vœux, de toute son âme; Geneviève, mon amour, ma vie, Geneviève, ne reprends pas ton serment!「[…] アア！ ジュヌヴィエーヴ、きみこそ善意の天使だ、そうだろ？ きみは男をこの上なくしあわせにしてくれる、だから相手は、もう人生が嫌になった、などと嘆くこともないし、もう永久の幸福なんて欲しがらなくなるじゃあないかな？ だから、ぼくを押しのける代りに、ぼくにほほ笑んでおくれ、ぼくのジュヌヴィエーヴ、きみの手をぼくの腕に当てておくれ、全身全霊、望みをこめてきみを望んでいる男に寄りかかっておくれ。ジュヌヴィエーヴ、ぼくの恋人、ぼくの命、ジュヌヴィエーヴ、もうきみの誓いなんか繰りかえさないでおくれ！」[“[…] Oh! Geneviève, thee, thou art an angel of goodness, dost thou want this? Dost thou want to make one man so happy that he no more regrets his life and no more desires eternal bliss? If so, instead of pushing me away, smile at me, my Geneviève, rest thy hand on mine arm, lean on the man who yearns for thee, putting his yearning into all his body and soul. Geneviève, my love, my life, Geneviève, take not back thy vow!”]
↑Grimm, Jacob Ludwig Karl; Grimm, Wilhelm Carl; Masuyama, Kyōko (15 November 1949). "Graf Isang" 〈27〉 イーザング伯爵[‹27› Count Isang]. 祖稿グリム童話全集[The Complete First Drafts of Grimms’ Fairy Tales] (in Japanese). Translated by Tanaka, Umekichi. Chiyoda, Tokyo: Tokyodo. pp.173–174. それから間なしに、牡鷄が庭でときをつくりはじめました。すると、伯爵は、奉公人をためしてみるつもりで、話しがてらに、『なア、下郞や、牡鷄は何といって鳴いたかな』、といってみました。すると奉公人は、卽座に『お城は間もなく沒落するだろう、と鷄は叫んでおりまする』、と答えました。ところが、伯爵はひどくかっと腹をたてて、いいました。『この不届者めがツ。なぜその方は予の禁令をおかして、予がその方に禁じておいた魚を食べたのだ。それはならぬと申しつけておいたのに。その方はわしたちの災難を承知なのだから、急げ！そして、難をのがれる時間にありつけるよう、わしの馬に鞍の用意をせいツ――。』[Not long later, a rooster began to crow in the garden. The Count then wanted to test his servant in a conversation, said, “Hey page, what was the rooster crowing about?” The servant readily answered, “He cried that the castle will collapse in no time.” The Count exploded with rage, “Scoundrel! How dare you violate my prohibition and eat the fish I forbade you to eat⁉ I kept telling you not to do so! Now that you know of the trouble we are in, hurry! Prepare a saddle on my horse, so that we have time to escape――!”]
↑Shakespeare, William (30 June 1958). "Scene II. Troy. A room in Priam's palace." 第二場 トロイ城內。プライヤムの宮中。. Troilus and Cressidaトロイラスとクレシダ. シェークスピヤ全集 (in Japanese). Translated by Tsubouchi, Shōyō. Bunkyō, Tokyo: Shinjusha. p.74. Cas. Virgins and boys, mid age and wrinkled eld, Soft infancy, that nothing canst but cry, Add to my clamours! let us pay betimes A moiety of that mass of moan to come. Cry, Trojans, cry! practise your eyes with tears! Troy must not be, nor goodly Ilion stand; Our firebrand brother, Paris, burns us all. Cry, Trojans, cry! a Helen and a woe: Cry, cry! Troy burns, or else let Helen go.カサン 女の兒も男の兒も中年者も老齡者も、泣くより外の藝のない赤んぼも、おれの叫くのを手傳ってくれ！ 今に大哭きに泣かんけりゃならんのだから。さ、さ、先拂ひに泣いてくれ、泣いてくれ！ 哭け、わめけ、トロイ人よ！ さ、さ、淚を出す稽古をせい。トロイは亡びんけりゃならんのだ、此立派なイリオンは倒れッちまはんけりゃならんのだ。把火の生れかはりのパリス兄さんが俺たちを燒き殺すんだ。哭け、わめけ！ トロイ人よ！ ヘレンめが斯んな不仕合せを持って來たんだ！ 哭け、わめけ！ トロイが燃える。ヘレンめを逐ひ出さないと、トロイが燒ける、トロイが燒ける！
↑Hirai, Shūsei (1 March 2002). 古典芸能を支える一原理 ―反省的論理の排除について―. 常葉国文 (in Japanese) (26). Shizuoka, Shizuoka: Tokoha University Junior College: 20. ISSN0385-2962. 『二人大名』では、男から太刀で脅された大名たちが、「鶏の蹴合う真似」をさせられ、素袍を脱がされ、さらに「狗の噛み合う真似をせい。」と命じられる。
12Tanno, Tsuneaki (15 April 2005). ３章 心が元気になれば体が元気になる. 幸せな生き方、死に方 (in Japanese). Minato, Tokyo: Nippon Kyobunsha. p.84. ISBN4-531-06398-8. 大抵こういう言葉になってしまう。そんな家族に、 「子供にね、勉強せい、勉強せいと言っても勉強しないでしょう。あんただってそう言われて勉強したか？ それとおんなじことよ。リハビリせい、あれせい、これせい。それでやるわけないでしょ。まして、この問までいばってた人でしょ。命令されたら逆に腹が立つんだよ。なっ、父さん」
↑Kishimoto, Tadamitsu (15 September 2015). Nonagase, Yūji (ed.). 免疫のミステリーを解き明かした学問を新しい治療薬につなげる. Journal of Industry-Academia-Government Collaboration産学官連携ジャーナル (in Japanese). 11 (9). Japan Science and Technology Agency: 11. doi:10.1241/sangakukanjournal.11.9_4. ISSN1880-4128. 岸本 それは別に出すとしてもね。競争的資金で大きな金をもらった人でどれだけいい研究をしたかです。論文は出ているかもしれませんよ、「ネイチャー」やらに。しかし、最終的にはやっぱり人類の役に立たなきゃいかんわけです。ライフサイエンス、生命科学は人類を病の苦しみから救うことがやっぱり一番の使命です。だから、役に立つ研究をせいというのは、そういう意味で捉えたら正しいわけです。しかし、それを短い期間で役に立つことをやれという。すぐ役に立つことはすぐ役に立たなくなります。そうではなしに、遠回りでも、最先端の研究の成果を実用化して人類の役に立てるというのが一番の目標でしょう。
↑De Amicis, Edmondo (30 March 1925). "IL PICCOLO SCRIVANO FIORENTINO. (Racconto mensile.)" 少年筆工[The Little Scribe]. Cuore. Libro per i ragazzi母をたずねて三千里 附錄 タングルウツド物語[Three Thousand Leagues in Search of Mother, Supplemented with Tanglewood Tales] (in Japanese). Translated by Nishikawa, Tsutomu. 金塔社. pp.200–201. Senonchè, a rompersi così il sonno ogni notte, Giulio non riposava abbastanza, la mattina si levava stanco, e la sera, facendo il lavoro di scuola, stentava a tener gli occhi aperti. Una sera, — per la prima volta in vita sua, — s'addormentò sul quaderno. — Animo! animo! — gli gridò suo padre, battendo le mani, — al lavoro! — Egli si riscosse e si rimise al lavoro. Ma la sera dopo, e i giorni seguenti, fu la cosa medesima, e peggio: sonnecchiava sui libri, si levava più tardi del solito, studiava la lezione alla stracca, pareva svogliato dello studio.然し乍ら、かうして每晚中途半端に眠りを妨げるために、ギユリオは十分休息を得ることが出來ませんでした。朝、起きる時も疲れてゐるし、夕方學校の復習をしてゐる時など、眼を開けてゐるのも辛い位でした。或る晚、生れて初めて、彼は自分の習字帳の上に眠りこけてしまひました。 「しつかりしろ！ しつかりしろ！」と、お父樣は、手を拍き乍ら、叫び立てました。 「勉强せい！」 ギユリオは身震ひしてまた勉强に懸りました。けれど、翌晚も、その次の晚も、同じ事が起つて、だん〱惡くなつて行きました。書物の上にまどろんだり、いつもより朝寢をしたり、學課の下調べも退屈さうであつたり、勉强があき〱したやうに見えました。[However, since he thus broke his sleep halfway through each night, Giulio did not get enough rest. He got up tired in the morning, and when he was doing schoolwork in the evening, he struggled to keep his eyes open. One evening, for the first time in his life, he fell asleep on his copybook. “Steady! Steady!” his father shouted, clapping his hands. “To work!” Giulio shook himself and got back to work. But the next evening and the ones after, the same thing happened and kept worsening. He dozed over his books, slept in more than usual, felt listless when preparing lessons, seemed sick and tired of study.]
↑Shirahashi, Seiichi (February 2010). 答えは「おおすみ」(PDF). ISASニュース (in Japanese). No.347. Institute of Space and Astronautical Science. pp.12–13. ISSN0285-2861. 「先生，初速度はいくらですか」と新参の記者。糸川教授は「もう何度目の質問かな」と苦笑いをする。すかさず，強面のクラブ幹事が「ゼロだろうが，ゼロ。もっと勉強せい」と一喝する。
↑Shirogane, Hisanori (2010). アダム・スミスの方法：A Touch of Adam Smith(PDF). 経済学雑誌 別冊 (in Japanese). 111 (2): 8. ｢自分自身を愛するように他人を愛せ｣というキリスト教の倫理を転倒させ，｢他人を愛するように（同じことだが，他人が自分を愛するのと同程度で）自分自身を愛せ」
↑Okamoto, Rikichi (15 August 1936). 第二十五章 慈善と同情. 純愛篇. 人間理學講話 (in Japanese). Vol.4. Tsuzuki, Kanagawa: 美愛郷純真社. p.254. 支那人よ、支那を愛し、印度人よ、印度を愛し、英吉利人よ、英吉利を愛し、獨逸人よ、獨逸を愛しろ。我等わ祖國日本を愛する。
↑マルコによる福音書[The Gospel according to Mark]. Holy Bible聖書 (in Japanese). Chūō, Tokyo: Japan Bible Society. 1955. p.73. 第二はこれである、『自分を愛するようにあなたの隣り人を愛せよ』。
↑Mitamura, Engyo (30 November 1933). 直木三十五の『南國太平記』. 大衆文藝評判記 (in Japanese). Kōjimachi, Tokyo: Hanbunsha. p.165. けれどもそれを橫目を以て達するといふことも非常に輕率なことのやうに見える。[…]町奉行から直に御長屋を立退けといふことを達しろ、とでもいふことなんでせうか。
↑第五 各科學習上改善努力すべき點. 改善を企圖せる我校經營方針 (in Japanese). 香川縣高松市鶴屋町尋常小學校. 1 October 1928. pp.44–45. 1、唱歌敎授の眞の目的を達せよ。[…]前者は只其の目的を達する手段に過ぎないのである。
↑Suzuki, Shūji (October 1958). "Disguises in Shakespeare's comedies" シェクスピア喜劇に於ける扮装(PDF). Journal of Arts and Letters藝文研究 (in Japanese). 8. 慶應義塾大学藝文学会: 88. Orlando. Fair youth, I would I could make thee believe I love. Rosalind. Me believe it! you may as soon make her that you love believe it; which I warrant she is apter to do than to confess she does;オーランド ねえ君、僕が戀してることを、ほんとに君に信じてもらいたいよ。 ロザリンド 僕に信じろ、つてかい。いつそ君の好きだという人に信じてもらう方が早いよ。保證するけれど、その女は口ではそう言わなくても、案外はやく信ずるものだよ。
↑Koizumi, Yakumo (20 June 1950). あたりまえのこと. 小泉八雲代表作集 耳なし芳一. 日本童話小說文庫 (in Japanese). Vol.11. Translated by Sangū, Makoto. Komine Shoten. p.152. その坊さんはいろんな古風な信仰のよくないことを說き聞かせ、予言や夢を信ずることに反対して、もっぱら佛陀の敎えを信ぜよと說く人ですが、檀家からは非常に親しまれています。
↑Kobayashi, Ichirō (8 September 1937). 立正安國論. 立正安國論. 日蓮上人遺文大講座 (in Japanese). Vol.1. Nihonbashi, Tokyo: Heibonsha. p.168. 佛の法を信じよと言つても信ずる者は誰もない。
↑Hashimoto, Tadayoshi (May 1994). ヨハネス・パウリ：冗談とまじめ(8). 中京大学教養論叢 (in Japanese). 34 (4): 185. Sic michi credas, maganis promissoribus nil credas.（だから私の言うことを信じよ。貴方に多く約束をする人の言うことを，何も信ずるな。）
↑Amano, Fujio (30 July 1915). 第一五章 年中行事と俚謠. 地方青年團の現在及将来 (in Japanese). Kōjimachi, Tokyo: Rakuyōdō. p.454. すると此方へ來よと言はんばかりに炬火が招いてゐる。
↑Merezhkovsky, Dmitry Sergeyevich (5 February 1916). "Книга 4. Шабаш ведьм (1494)" 第四編巫女の安息日——（千四百九十四年）[Book 4. The Witch’s Sabbath——(1494)]. Воскресшие боги. Леонардо да Винчи先驅者[The Pioneer]. 近世文學 (in Japanese). Vol.6. Translated by Tanizaki, Seiji. Ushigome, Tokyo: Waseda University Press. p.153. Обнаженный юноша Вакх открыл объятья Кассандре, и голос его подобен был грому, потрясающему небо и землю: — Приди, приди, невеста моя, голубица моя непорочная! Кассандра упала в объятия бога.長へに若いバッカスは腕を擴げてカッサンドラを迎へた。雷鳴の樣に天地を撼かしつゝ彼は叫んだ。 『我が花娶よ、無垢の處女よ、此處へ來よ。』 彼の女は神の抱擁の中に身を沈めた。[The ever young Bacchus opened his arms to Cassandra. He cried, shaking heaven and earth like thunder. “My bride, my immaculate virgin, come hither.” She sank into the god’s embrace.]
↑Haggard, Henry Rider (17 February 1919). "Chapter XII: Before the Battle" 一二、愈々戰爭[12, War at Last]. King Solomon's Mines象狩の後[After the Elephant Hunt] (in Japanese). Translated by Katō, Asadori. Asakusa, Tokyo: Okamura Shoten. pp.200–201. "I am the king; I say to you, I am the king," went on Ignosi, drawing up his great stature to its full, and lifting his broad-bladed battle-axe above his head. "If there be any man among you who says that it is not so, let him stand forth and I will fight him now, and his blood shall be a red token that I tell you true. Let him stand forth, I say"; and he shook the great axe till it flashed in the sunlight. As nobody seemed inclined to respond to this heroic version of "Dilly, Dilly, come and be killed," our late henchman proceeded with his address. "I am indeed the king, and should ye stand by my side in the battle, if I win the day, ye shall go with me to victory and honour. I will give you oxen and wives, and ye shall take place of all the regiments; and if ye fall, I will fall with you. "And, behold, I give you this promise, that when I sit upon the seat of my fathers, bloodshed shall cease in the land. No longer shall ye cry for justice to find slaughter, no longer shall the witch-finder hunt you out so that ye may be slain without a cause. No man shall die save he who offends against the laws. The 'eating up' of your kraals shall cease; each one of you shall sleep secure in his own hut and fear naught, and justice shall walk blindfold throughout the land. Have ye chosen, chiefs, captains, soldiers, and people?"「さらば私は王である。お前等に吿げる、私は王であるぞよ」と云ひながら六尺の巨身を十分伸ばしておいて手に持つた大鉞を眞甲に振り被つた。 「今若しお前等の中に私の王たる事を拒む者があらば、憚りなく出て來よ。私は其の者と一騎打の勝負をしやう。而して注がん血汐を私の心の證にしやう。」 と叫んで彼は鉞を前後左右に打ちふりながら敵の現れ出るのを待ち構へたが、誰一人出て來る者もない。 「私は眞の王である。而して若し戰に勝たばお前等は凱旋の名譽を着、そして其の日お前等は牛を得、妻を得るであらう。然し不幸事失敗に終らんか、其の時は私もお前等の傍に屍を曝すであらう。で、今お前等に約束して置かう。若し私が一國を統御するに至つたなら、お前等は今迄の虐刑をまぬかれ、血まみれの慘事を見る事なく、魔女達の口舌に依つて罪なくして殺される憂もない。故に夜も安らかに枕を高うして眠る事が出來るであらう。それにしてもお前等はこれを擇ぶか、又はあれを擇ぶか。」
↑von Goethe, Johann Wolfgang (4 October 1919). "Erſter Auftritt. Saal. Prinzeſſinn. Taſſo." 第一齣 廣間 公女とタツソー[First Scene. A Hall. The Princess and Tasso]. Torquato Taſſo. Ein Schauſpielトルクワト タツソー 五幕物[Torquato Tasso: A Five-Act Play]. 名脚本集 (in Japanese). Vol.1. Translated by Sekiguchi, Tsugio. Minamisenju, Tokyo: Ibunkan. Taſſo. Unſicher folgen meine Schritte dir, O Fürſtinn, und Gedanken ohne Maß Und Ordnung regen ſich in meiner Seele. Mir ſcheint die Einſamkeit zu winken, mich Gefällig anzulispeln: komm, ich löſe Die neu erregten Zweifel deiner Bruſt.タツソー かくお後へ跡いては參つたと申すものの自分乍ら足許の賴り無さ、おゝ、公女さま、私の頭の中には今や無量の、ごつちやに亂れた考が涌いて參りました。孤獨の世界が親しげに囁きつゝ私を手招きして、此方へ來よ、今度またお前の胸に涌いて來た疑惑をおれが解いてやらうと申してゐます。
↑Maeterlinck, Maurice Polydore Marie Bernard (25 February 1920). "SCÈNE II Les Mêmes, SILANUS, APPIUS." 第二場以前の二人、サイラナス、アピアス[Scene IIIThe Same, Silanus, Appius]. MARIE-MAGDALEINE DRAME EN TROIS ACTESマグダラのマリア[Mary Magdalene] (in Japanese). Translated by Wake, Ritsujirō. Shiba Park, Tokyo: Genbunsha. p.54. appius Il a fait une chose qu'aucun homme, aucun dieu n'avait faite jusqu'ici; une chose que je n'aurais pas crue quand dix mille témoins fussent venus l'affirmer au nom des Immortels, mais à laquelle je crois autant que je dois croire à ma propre existence, l'ayant vue de mes yeux, comme je vous vois ici, et presque touchée de mes mains, comme je touche ce vase. Il a dit: «Lève-toi, sors et marche.» Et le mort s'est levé, est sorti et s'est mis à marcher parmi nous!アピアス。あの男は、如何なる人間も、如何なる神も、曾て爲なかつたことを爲たのです。萬人の證人が、わたしの處へやつて來て、不滅のものの名にかけて誓言しても信じない代りに今わたしがあなたを見るやうに、またこの花瓶に觸るやうに、殆んどそれに觸つて見た上からは、自分自身の存在を信ぜざるを得ないと同樣に、それを確言せざるを得ないやうなことを爲たのです。あの男は、『起きよ、出て來よ』と云つた。すると死人が起きて出て來て、吾吾の間を步きしたのです！[Appius. He has done a thing which no man, no god has ever done. A thing which I would not have believed if ten thousand witnesses had come to me and sworn in the name of the Immortals, but which I cannot but affirm as much as I cannot but believe in my own existence, having seen it as I see you now, and almost touched it as I touch this vase. He said, “Rise, come out.” And the dead man rose, came out and started to walk amongst us!]
↑Ryder, Arthur William (7 April 1920). Twenty-two Goblins悪鬼艶物語[Romance of the Goblins] (in Japanese). Translated by Kishibe, Yasutarō. Kōjimachi, Tokyo: Rakuyōdō. pp.120, 236–237. When he saw that she was saved, the king cried: "Come, come to me!" and ran forward and embraced her. And he asked her: "What does it mean, dearest? Is this a dream, or an illusion?" And the fairy answered: "My dear, listen to me. It is not a dream, nor an illusion. My father, the king of the fairies, laid this curse upon me. My father had many sons, but he loved me so that he could not eat without me. And I used to come to this deserted spot twice a month to worship Shiva. […] This hermit heard the wailing of the people, and turned to his pupil who begged food for him. Now this pupil was proud and arrogant. And the hermit said: "My boy, what is this wailing we hear? Go outside and find out, then return and tell me why this unheard-of commotion is taking place."王は乙女の無事なるを見て、聲を揚げて此方へ來よと呼び、走り出てゝ抱き占めながら尋ねた、「可愛き妻よ、こは何事ぞ、夢か幻か」、天つ乙女は答へた、「妾が夫よ、聽き給へ、夢でもなく幻でもありませぬ、神仙の王なる妾の父が、かく妾を呪詛したのであります、事情を申せば、妾の父は數多の男子がありましたが、妾在らでは食も取らぬ程妾を愛しました、又妾は月に二度づゝ溼婆神參拜の爲め、この寂しき處へ參るが慣でした」。 […] この隱者は、人々の泣き叫ぶ聲を聽き、食を求めて居る徒弟にふり向いた、この徒弟は高慢な奴であつた、隱者は彼に言つた、「これ、我等の聽く泣き聲は何である、外に出て見て來よ、そしてこの聽いたことのない騷ぎは、何の爲めか知らせよ」。
↑von Heyse, Paul Johann Ludwig (28 March 1923). "Andrea Delfin" アンドレア・デルフィン. L'Arrabbiata und andere Novellenララビアタ[L’Arrabbiata] (in Japanese). Translated by Kōsaka, Yoshiyuki. Nihonbashi, Tokyo: Shun'yōdō. p.363. Er zog den Brief aus der Taſche und gab ihn dem Freunde. Die alte Dame beſchwor den Sohn, wenn ihm daran liege, daß ſie je wieder eine Stunde Schlaf fände, ohne Aufenthalt zu ihr zu reiſen. Die Gerüchte aus Venedig, die Stellung, die er dort einnehme und welche ihn mehr als andere gefährde, der Umſtand, daß kaum der dritte ſeiner Briefe an ſie gelange, ſie wiſſe nicht, durch weſſen Schuld — das alles nage an ihrer Ruhe, und ihr Arzt wolle für nichts ſtehen, wenn ſie nicht durch einen Beſuch ihres Sohnes erſt wieder getröſtet und beruhigt worden ſei. Es ging ein Ton grenzenloſer mütterlicher Hingebung und tiefen Kummers durch dieſe Zeilen, daß Andrea ſie nicht ohne Bewegung leſen konnte.彼は衣囊から手紙をとり出して、友人にわたした。年とつた母は、若し母が一時間の睡眠を得ることが大切なことなら、ぐず〲せずに母の許に歸つて來よと命じてゐる。ヴェネチアからくるいろ〱の噂、ヴェネチアでつとめてゐる、そうして彼を他のものよりも餘計に危くするその地位、誰の科かはしらないが彼の三本目の手紙が母の手に達せぬ事情——これらのすべては彼女の平安を非常に痛め、醫者は、息子の訪問によつてやうやく慰められ、落ちつかせられなかつたら、もう保證に立たないといふのであつた。限りない母親らしい諦念と深い憂ひの調子が行間に溢れて、アンドレアも感動せずには讀むことができなかつた。[He took the letter out of his pocket and handed it to his friend. His old mother bade him to come back to her without delay, if it ever mattered to him that she would get an hour of sleep again. The rumors from Venice, the position which he held there and which put him in much more danger than others, the fact that she did not know whose fault it was that a third of his letters would not reach her——all this was grievously hurting her peace of mind, and her physician would not vouch for anything unless she would be comforted and calmed down by a visit of her son. A tone of boundless motherly resignation and deep grief pervaded these lines, so much so that Andrea could not read them without being moved.]
↑Kiyomura, Kōnin (20 February 1927). 第八章 西銘嘉播親と仲井眞氏. 宮古史傳 (in Japanese). Hirara, Okinawa: 南島史蹟保存會. pp.24–25. すると其の夜中頃に、怪神が來て寄木の大氏と呼んだ。寄木が應と答へると、怪神は今夜仲井の里に兩家にお產があるから共にいつて產兒の運命を定めやうといふので、寄木は、今夜は來客があるから汝一人行つて定めて來よといつた。
↑Sienkiewicz, Henryk Adam Aleksander Pius (15 September 1932). "Pójdźmy za Nim!" 十字架のエス[Jesus on the Cross]. Ta trzecia二人畫工[The Two Painters]. 世界名作文庫 (in Japanese). Vol.407. Translated by Uchida, Roan. Nihonbashi, Tokyo: Shun'yōdō. pp.128–129. W tej chwili centuryon sięgnął włócznią do boku zmarłego. Dziwna rzecz: powrót światła i widok tej śmierci zdawał się uspokajać tłumy. Przysuwały się one teraz coraz bliżej, zwłaszcza, że żołnierze nie bronili już przystępu. Wśród czerni ozwały się głosy: — Zejdź z krzyża! zejdź z krzyża! Antea raz jeszcze rzuciła oczyma na tę bladą, zwieszoną głowę, poczem ozwała się cicho, jakby sama do siebie: — Zali zmartwychwstanie?… W obec śmierci, kładnącej błękitne piętna na Jego oczy i usta, wobec tych wyciągniętych nad miarę ramion, w obec tego nieruchomego ciała, które już osunęło się ku dołowi ciężarem rzeczy martwych, głos jej drgał rozpaczliwem zwątpieniem. Niemniejsze zmartwienie targało i duszą Cinny. On również nie wierzył, że Nazarejczyk zmartwychwstanie, ale wierzył, że gdyby żył, On jeden mógłby złą lub dobrą swą mocą uzdrowić Anteę. A tymczasem coraz liczniejsze głosy wołały naokół: — Zejdź z krzyża! zejdź z krzyża! — Zejdź — powtórzył z rozpaczą w duchu Cinna, — uzdrów mi ją, zabierz duszę moją!其時、百人長は死せる豫言者の橫腹へ槍を刺した。 不思議なる哉、日光再び照らして面前に豫言者の死んだのを見ると、群集の狂亂は漸く鎭まり返つて、警護の兵士の支へさるまにまに、段々ヒシ〱と詰寄つた。其人込の中から聲張上げて、 『十字架から降りろ、降りろ、降りろ、十字架から降りろ！』 アンテアは豫言者の首垂れたる面をヒタと見守めつ、自ら語るやうに、 『眞實に蘇生遊ばすか知らん？』 其眼邊にも口邊にも靑醒めた色を帶びてゐるを見、其腕のダラリと垂れたのを見、其動かざる骸の重みでグタリとしてゐるを見、アンテアの聲は情なささうに震へてゐた。 シンナの心に喰込んだ失望も尋常でなかつた。此ナザレの豫言者が死人の中より蘇生るとは信じないが、若し生きてゐたなら眷しい妻のアンテアを以前の健康に復して吳れるは善惡は知らざれ此ナザレ人の神變不可思議の力ばかりであつたらうと信じた。 其間、種々雜多の聲で、 『十字架を降りて來よ、降りて來よ、十字架を降り玉へや！』 『十字架を降り玉へや！』とシンナも情なささうな聲で繰返した。 『願くば降りて我が妻を醫し玉へや、然らざれば我が生命を取り玉へ！』[At this moment, a centurion thrust his spear into the side of the dead prophet. Amazingly, once the sun shone again and they saw that the prophet had died before their eyes, the crowd’s frenzy finally calmed down, and then they pressed closer and closer, as the guard just let them. Voices rose from among the throng, “Get down from the cross, get down, get down, get down from the cross!” Antea stared right at the prophet’s drooping face, and then said as if to herself, “Will he really come back to life?” Seeing his eyes and mouth turning tinged with blue, his arms hanging limp, his motionless body dangling by its weight, Antea’s voice trembled with apparent despair. Just as inordinate was the disappointment that was eating into Cinna’s heart. He did not believe that the Nazarene prophet would rise from the dead, but he did believe that, had he lived, only the Nazarene’s miraculous and wonderous power, good or evil, would have helped his dear wife Antea to gain back her health. Meanwhile, there were more numerous voices, “Come down from the cross, come down, please get down from the cross!” “Please get down from the cross!” repeated Cinna with despair. “I beg of you, please get down and cure my wife, or else just take my life!”]
↑Alcott, Louisa May (22 March 1937). "CHAPTER II. A Merry Christmas" 第二章 樂しいクリスマス. Little Womenリットル・ウイメン (in Japanese). Translated by Hirata, Tokuboku. Hongō, Tokyo: Gaigo Kenkyūsha. pp.62–63. "Hither, hither, from thy home, Airy sprite, I bid thee come! Born of roses, fed on dew, Charms and potions canst thou brew? Bring me here, with elfin speed, The fragrant philter which I need; Make it sweet and swift and strong; Spirit, answer now my song!"こちらへ、こちらへ、お前の家から、 幻しの妖精よ、私はお前に來よと命じる！ 薔薇から生れ、露で養はれて、 呪ひ藥や毒の藥をお前は釀造へられるのか？ 此處へ、私のとこへ持つて來てくれ、魔の速さで、 私が入用な、香り高い惚れ藥をば。 甘く、强く、利き目の速いやうに調合してくれ。 精よ、いざ私の歌に答へてよ！
↑Rose, Cecil (30 June 1938). "Chapter Four. Remaking Men" 【４】生活の革新[[4] Reforming Life]. When Man Listens神に聽く時[When One Listens to God] (in Japanese). Translated by Yoshimoto, Tadasu. Tennōji, Osaka: Nichiyō Sekai Sha. p.54. Christ called men, not just to a life in which He met their need, but to one in which they joined Him in His task. In vivid and homely language which would stir the imagination of fishermen, He asked Simon and Andrew to join Him in an amazing fishing expedition. The catch was to be men.キリストはたゞ救を求むる者をお呼びになつたばかりではなく、共に來つて働く者をお招きになつた。キリストは漁夫のシモンとアンデレに素晴しい漁を得させるから、自分に從いて來よとお命じになつた。漁とは人を漁る意味であつた。何といふ生き生きした、其の場にしつくりと當嵌つた言葉であらうか。
↑Hatano, Ken'ichi (20 October 1940). 第七章 漢. 支那劇大觀 (in Japanese). Shiba Park, Tokyo: Daito Publishing Co. p.102. そして剛は斬らず、彼に三千の人馬をくれるから湖北の枉子城に往つて反冦を討伐して來よと命じた。
↑Kawamoto, Unosuke (22 December 1940). 第二章 人類の進化と思想表現手段の發達[Chapter II: Human Evolution and the Development of the Means of Expressing Thoughts]. 聾敎育學精説[On Deaf Pedagogy] (in Japanese). Meguro, Tokyo: Shigarakikai. p.385. 然し身振語は、決してタイラーの云ふ如く、それ程共通でない。西洋で「來よ」といふ身振は右手の肘を屈して前膊をあげ、手の甲を先方に向け中指を折る樣にする。然るに日本では之と反對に掌を相手の方にむけて、所謂手招きをする。又日本では男は親指、女は小指を以てあらはすが、西洋では必ずしもさうではない。可なり複雜で男は帽子をとる眞似をし、女は乳のあることを意味する身振をする。日本では貨幣を拇指と食指とで圓を造つてあらはすが、西洋では必ずしもさうでない。又日本では犬を耳が垂れることの眞似をすることによつてあらはし、西洋では股をたたく。これ犬を呼ぶ時の動作より來たものである。右は數例に過ぎないか、精細に比較すれば、大いに異るものが多數あるであらう。然し音聲語に比すれば、共通する所多いことは言ふまでもない。[However, gesture-language is certainly not as universal as Tylor claimed. In the West, the gesture for “come here” is made by bending the right elbow and raising the forearm, while directing the back of the hand forwards and curling the middle finger. In Japan, on the other hand, the palm is directed towards the other person to perform the act of so-called beckoning. Also, the thumb indicates a man and the little finger a woman in Japan, but not so in the West. In a rather convoluted way, those gestures mimic holding a hat for men and signal having breasts for women. Money is indicated by forming a circle with the thumb and the index finger in Japan, but not so in the West. And a dog is indicated by mimicking its floppy ears in Japan, but by tapping one’s lap in the West, which is what one would do when calling one’s dog. If these few examples alone are to be compared in further detail, many more significant differences ought to emerge, but it goes without saying that there is much commonality with word-language.]
↑Yokoyama, Kendō (7 April 1941). 嘉納先生と說敎節. 嘉納先生傳 (in Japanese). Koishikawa, Tokyo: Kōdōkan. pp.375–376. 先生は、瀑布が如何して鶯の鳴音をするか、それを硏究して來よと言はれた。
↑Yamaguchi, Takeshi (10 April 1942) [8 October 1933]. 好色二代男考（その一）. 江戶文學硏究 (in Japanese) (2nded.). Kanda, Tokyo: Tokyodo. p.123. 道具は、その女中が女中頭から、餘り遣つて、さきがちびた故、この物賣る店でとりかへて來よといはれた物であつた。
↑Takeda, Yūkichi (5 May 1942). 萬葉四季物語. 神・人・自然 (in Japanese). Ōmori, Tokyo: Yakumo Shorin. p.233. 思ふ人に梅の花が咲いたと吿げてやつたならば來よと言ふに似てゐる。
↑Takano, Tsugi (15 February 1944). 紡ぎ姬. 太陽の花 (in Japanese). Higashi, Osaka: 輝文館. p.198. 「いや、いや、苦しうない。その者をたづねて來よ」
↑Asano, Takayuki (6 April 1944). 二つの比喩. 女性と宗敎. 婦人文化叢書 (in Japanese). Ushigome, Tokyo: Jidaisha. p.18. 兎や角と迷ひためらふことなく、ひたすらなる氣持になつて此の道を渡り來よ、必ず水火の難より護つてやらうといふのであります。「行け」の聲は發遣の聲であり、「來よ」の聲は招喚の聲であります。旅人は「行け」の言葉に勵まされ、「來よ」の言葉に力づけられ、水火二河の間に懸る一筋の白道を驀然に進み行き、遂に彼の岸に到つて永く樂しむことが出來たと云ひます。
↑Murou, Saisei (25 July 1946). 第十四章 良い心. 作家の手記 (in Japanese). Tanbaichi, Nara: Yōtokusha. p.178. 「ぢや、健も來よ。」 […] 母はかういふともう土間に下りて履物を引かけ、健も來よ、と再び呼んだ。
↑Kobayashi, Taichirō (1 April 1947). 第三章 掘墓と明器の怪. 漢唐古俗と明器土偶 (in Japanese). Kyoto: Ichijō Shobō. p.88. 幼兒は驚いて惠に吿げたので、惠は笑つて木偶を取つて來よと言つた。
↑Okino, Iwasaburō (10 October 1947). 六 追はれた長髓彥. 書き改むべき日本歷史 神武天皇硏究 (in Japanese). Vol.2. Taitō, Tokyo: Kinnohoshi Co. p.77. これは兵士が戰ひつかれて飢ゑてゐるから、鵜養のともがらよ早く魚なりとも持つて來よ、といふのである。
↑Yanagita, Kunio (25 October 1963). 昔話と文學. 定本 柳田國男集 (in Japanese). Vol.6. Chiyoda, Tokyo: Chikumashobo. p.286. 梵天國の方では主君の難題の三つまでは容易に解いたが、最後の第四番目の難題が、梵天王のぢきの御判を取つて來よといふので、是だけは流石の天人女房にもよい思案が無い。
12Kunieda, Shirō (12 April 1976). 八ケ嶽の魔神. 国枝史郎伝奇文庫 (in Japanese). Vol.4. Bunkyō, Tokyo: Kodansha. pp.9, 13, 37, 123. どうぞお許しくださいまし[…]「夏彦様夏彦様、果たし合いにお勝ちくださりませ！ そうしてどうぞ一刻も早くお城へお帰りくださりませ！ 三点鐘の鳴らぬよう二点鐘の鳴りますように神様お加護くださりませ！」[…]「それではどうぞ江戸の話をお聞かせなされてくださいまし」[…]どうぞお返しくださいませ
12Kaionji, Chōgorō (1 February 1989). 柳沢騒動. 時代小説文庫 (in Japanese). Vol.162. Fujimi Shobō. pp.10, 54, 67, 85, 215, 237. 「お久々でござりまする。いよいよご安泰のご様子、光圀珍重に存じまする」[…]「さて、これまでは、手前も失礼をいたしておりましたが、今日よりいささか存ずる子細ござりますれば、あれへご着座くださりまするよう」[…]「わたくし、隣りにひかえておりまする故、ご用の節はお呼びくださりませ」[…]（こらえてくださいまし。あわれと思ってくださいまし。でなくば、わたしの立つ瀬がござりませぬ）[…]「先刻まではさようであった由でござりまするが、見てまいりましょうか」[…]「お待ちくださりませ。殿の仰せられることは拙者もわからぬではございませぬが、よくお考えくださいませ。殿はその御気象なり、また世の見る目も重々しくおわせば、それでよろしゅうございましょう。殿のそのはげしいなされかたのために、御迷惑を蒙らせられるのはご世子様でございますぞ。ご世子様のこと、お家のこと、よくよくお考え下さいませ……」[…]「申訳なく存じまする。ひとえに、拙者のため……」[…]「ははははは、お気にお掛けくださりますなすな。[…]」[…]「[…]この儀おゆるしくださりましょうか」
↑Yada, Sōun (11 February 1943). 三十五 順逆論に傾聴す. 太閤記外傳 竹中半兵衞 (in Japanese). Kanda, Tokyo: 天祐書房. p.223. えゝ、まゝよ、計略があらばあれ、無くば無かれ、こつちは擊つだけの事よと、『鐵砲擊ちかゝれ——』と號令した。
↑今、この時に想う疑問と覚悟. Ever Green Home Group (in Japanese). 16 June 2011. 一つ。 茅ヶ崎の話。今年の浜降祭は、東北のことを考慮し、甚句や鈴鳴らしを自粛し、なるべく静かに行うのであるという。そもそも祭りとは何だ？実りに感謝し、災い無かれと祈る、それが祭りであろう？意気揚々とし、未来を活気づけ、発展へとつなげるものである。それをどうして東北を考慮する？第一、東北の人がこれを聞いたら、むしろ申し訳ないと思うのではないか？
↑Ukita, Yōko (20 May 2025). 第八章 五雲国へ. 虹霓国の女東宮 (in Japanese). 小説家になろう. 「それでは呪物だろう。人を呪わば穴二つ。命には命で贖う。護符は祈りだ。幸多かれと、災い無かれと願うものだ。想いを込める故、命までも注ぎ込む者が無いとは言わぬが、大抵は善き物だよ。五雲国で縁起が良いと言われているものは無いか？それに寄せよう」
↑Satō, Ichiei (13 October 1922). 「晴天詩集」の序文として. 晴天 (in Japanese). Naka, Nagoya, Aichi: 江崎正文堂. p.4. 『私も「そんな男に出來てゐる」のです。』といふ君は、果してどの意味で天上を夢みる人なのであらう。願はくば私自身の如くでは無くあれ。君自身が私に就いて言つたごとく『海底の魚が上層の水に漂ふ光を慕ひ仰ぐ』やうであれ私自身に就いて言へば私はただ淺い泥溝にゐる水蟲が喘ぎ喘ぎ水に浮んだ星影にしたひ寄るやうな者にすぎまい。
↑Onchi, Kōshirō (25 October 1942). 何にもならない感想. 美術隨筆 工房雜記 (in Japanese). Kanda, Tokyo: 興風館. p.300. 芭蕉西行の時代は昔のことだ。私の肉體のなかには鐵の齒車がギリギリ廻つてゐる。われわれの文明は、自然をまで支配する。憂ひなくあれといのつた聖者の憂ひは、もはやその無機的社會に何の力もない。[The times of Bashō and Saigyō are long gone. The iron cogs within my fleshy body are gnashingly turning. Our civilization has mere dominion over nature. The sorrow of the sages, who prayed for none, no longer has power over this inorganic society.]
↑Mizoguchi, Hiroe (22 August 2004). 離婚、失明の危機…思い通りにいかないのが人生！ 40代で写真家を目指した女性. All About 旅行 (in Japanese). 時が経過するにつれ、心の中にわだかまっていたエネルギーが動き始めたのが自分でもわかりました。他に対して良くあれと願うのは、自分に対して同じことをしているのだということを、実感できたんです。
↑Iqbal, Muhammad (1 January 2022). "بخش ۵۵ - صحبت با شاعر هندی برتری هری" ６ インド人の詩人バルタリーハリーとの会見[6: An Audience with the Indian Poet Bartari-Hari]. جاویدنامه永遠の書[Book of Eternity]. アジアの現代文芸 (in Japanese). Translated by Kataoka, Hiroji. Daido Life Foundation. سجده بی ذوق عمل خشک و بجائی نرسد زندگانی همه کردار ، چه زیبا و چه زشت行為への興味なしの跪拝は無味乾燥でどこへも行き場がない 人生とはそれが良くあれ悪くあれすべて行為からである。[Prostration without interest in action is dry and leads to nowhere For life is all action, whether good or bad.]
↑Takanashi, Yoshiaki (13 April 2023). ゴルフクラブよ、美しく、やさしく、かっこ良くあれ。フォーティーンの14本が紡ぐ、ゴルフのストーリー。[Let Golf Clubs Be Beautiful, Graceful and Stylish. A Golf Story Woven by 14 Fourteen Clubs.]. ALBA Net Golf (in Japanese).
↑Barton, Beverly (15 May 2018) [20 April 2004]. "Chapter 1" １. Guarding Jeannie天使と野獣[Angels and Beasts] (in Japanese). Translated by Tsuji, Sanae. HarperCollins Japan. ISBN978-4-596-91756-0. "Are you calling to ask for my help?" No, don't ask me to come back to Biloxi. Don't ask me to face the demons that have haunted me for six years. Don't ask me to become personally involved in your life.「ぼくに助けてほしいと？」頼む、ぼくにビロクシに戻れと言わないでくれ。この六年間、ぼくを苦しめ続けた悪魔と対峙しろと言わないでくれ。きみの人生にかかわれと言わないでくれ。
↑Blake, Maya (20 March 2021). "Chapter One" １. Kidnapped for His Royal Heir灰かぶりの愛と献身[A Cinderella’s Love and Devotion] (in Japanese). Translated by Katayama, Maki. HarperCollins Japan. ISBN978-4-596-13569-8. Anything other than toe-to-toe combat was just asking to be eaten alive and spat aside with singeing indifference. He responded to challenges, usually attempted by misguided fools who dared to say no to him. But occasionally it didn't hurt to remind the man that simply because that word didn't exist in his vocabulary, it didn't mean she intended to gushingly enquire how high when he said jump.正面切ってぶつかる以外方法はないのだ。さもないと生きたまま丸のみにされるか、凍傷を負うほどの冷淡さで無視されるかのどちらかだ。通常、ザックに対してノーというのほ勘違いをした愚か者だけだ。だが、たまには彼に思い出させてやるのも悪くない。たとえノーという言葉がザックの辞書に存在しなくても、彼が“跳べ”と命じたとき、“どの高さまで跳びましょうか？”と揉み手をしながら応じる部下だけではないということを。
↑Miyagi, Kenshū (28 June 2011). 火盗改対鬼安一家. 影仕置 将軍舎弟隠密帳 (in Japanese). Shinagawa, Tokyo: Gakken Publishing. p.273. 桜内は先刻、粂松以外は、刃向かえば斬殺せよと命じていた。
↑Wu, Cheng'en; Nakajima, Kotō (10 November 1949). （四） 混世魔王[(4) Demon King of Chaos]. 西遊記[Journey to the West] (in Japanese). Chiyoda, Tokyo: Fuzambo. p.24. 『これ〱逃げることはない！』と悟空は後から聲を掛けた。『俺は花果山水簾洞の主だが、貴樣の家の混世魔王が、每度俺の眷屬を苦めると聞いて、今日は態々出掛けて來たのだ、魔王に早く出て勝負をせいと言つて吳れ。』[“There is no running!” Wukong called out from behind. “I am the Lord of the Water-Screened Cave in the Mountain of Flowers and Fruits. I heard that your Demon King of Chaos kept tormenting my kindred, so I have come all the way here today. Tell the Demon King to come out quickly and face me in battle.”]
↑Korolenko, Vladimir Galaktionovich (3 September 1926). "Соколинец" サガレン脫走記[Escape from Saghalien]. 創作 サガレン脫走記[Escape from Saghalien: A Novel] (in Japanese). Translated by Sekiguchi, Yasaku. Nihonbashi, Tokyo: Ōsaka Yagō Shoten. p.19. Сначала я не мог отдать себе отчета, что именно это было. Теперь я уже знаю: привычный бродяга обманывал себя, уверяя, что он доволен своим спокойным существованием, своим домком, и коровкой, и бычком по третьему году, и оказываемым ему уважением. В глубине души он сознавал, — хотя и подавлял пока это сознание, — что эта серая жизнь, жизнь на чужбине, постылой и неприветной, не про него. Из глубины души уже подымались в нем призывы тайги, его манила уже от серых будней безвестная, заманчивая и обманчивая даль. Так объяснил я себе эту черту впоследствии, но тогда я видел только, что бродягу, несмотря на кажущееся спокойствие, что-то гложет внутри, что-то прорывается наружу…この或る物とは何だらう。最初私にはそれがどうしても分らなかつたが、今漸くはつきり分つて來た。流浪が習慣になつてゐるこの男は、自分の靜な生活と自分の家と牝牛と三歲になる牡牛と自分に拂はれてゐる尊敬とによつて自分はもう滿足なのだと先刻あんなにきつぱりと言つたのは、あれは我れと我が身を欺いたのであつた。實際、この灰色な生活、――厭はしい、愛想よくない異境の生活は自分の爲すべき本當のものではない――かういふやうな考へをば彼は常に抑へつけてゐるが心の奧底では絕えず自覺してゐるのだ。そして今や密林の誘惑が心の奧底から彼のからだ中に湧き上り、誘引し、欺き寄せる、消息の不明な、遠く隔つた故鄕が早く灰色の日常から脫れて來よと彼を手招いたのであるから、私はこの特質を自分に說明して見た。だがそれはその後の事である。その時はたゞ、此男は表面は如何にも落ち着いてゐるやうに見せかけてはゐるが、心の奧底では絕えず何物かが踠き苦しんでゐる、何物かが外部へ迸り出やうとしてゐるといふことだけを私は認めたのであつた……[There was one thing I wondered about. I did not figure out what it was at first, but it had since become clear now. The habitual vagabond, in saying in no uncertain terms a moment ago that he was content with his quiet life, his house, his cow, his three-year-old bull, and the respect shown to him, was deceiving himself. In truth, he was used to suppressing the thought that this drab life,――a loathsome, unwelcoming life in a foreign land――was not worth living for him, but deep down, he was always aware of it. The allure of the taiga was already welling up all over his body from the depths of his soul; enticing and deceptive, his distant hometown which he had not heard of was beckoning him to quickly escape from his drab routine. That is how I explained this trait to myself after the fact. At the time, I only saw that, despite the apparent calmness, something was constantly writhing deep within the man, something was about to burst through to the outside……]
↑Tamaki, Nao (24 July 2018). ●第一章[●Chapter 1]. 蜜月ラビリンス[Honeymoon Labyrinth] (in Japanese). Reposition. 「た……隆臣さん……、もしかしてずっと待っていてくれたんですか？」 「待たせてもらっていました」 「そんな、二時間以上も、じゃないですか……。電話をかけたときにでも帰って来いって言われれば、わたし、飛んで帰ってきたのに……！」 母が言うのを忘れたのなら、「隆臣君が来ているから帰って来いって言いなさい」とでも父が言ってくれたらよかったのだ。[“Ta……Takaomi……, have you been waiting for me by any chance?” “I took the liberty of waiting for you.” “And you waited for more than two hours, no less……. If I’d been told on the phone to come back, I would’ve been flying home……!” If her mother forgot, her father should’ve at least said, “Takaomi’s here, tell her to get back home.”]
↑Yuzuki, Ayaka (7 August 2020). 第５章 魔女の守護者[Chapter 5: The Witch’s Guardian]. 聖なる魔女と悪魔の騎士[The Holy Witch and the Demonic Knight] (in Japanese). Vol.1. Reposition. 「ユーフェ、おまえは大主教のところへ行け。おまえひとりなら、ヤツは雷槌は撃ってこない。俺が聖騎士をひきつける」 「……大主教のところに行って？ あたしに大主教を刺し殺せっていうの？」 「おまえが刺し殺されろ」 「────」[“Euphe, you go to the Archbishop. He won’t fire his Thunder Hammer if it’s only you. I’ll draw the Paladin away.” “……Go to the Archbishop? You’re telling me to stab the Archbishop to death?” “You get stabbed to death!” “────”]
↑Ōyama, Yasuharu (26 July 2012). 第47局 山田道美八段戦[Game 47: Vs Yamada Michiyoshi 8-dan]. Ooyama Yasuharu SHOGI Collection大山康晴名局集 (in Japanese). Japan Shogi Association.
↑Vol.12 主体性と愛と恋 (in Japanese). Tadano. 1 December 1997. 愛するとは、相手の運命を自分の運命と同じように考えることであり、自分の運命を相手に委ねてしまうこと、つまり自分の凡てを捧げても悔いないと決心することである。また、自分を良かれと思うのと同じ大きさで相手を良かれと願う心である。そして、相手に尽くしたい、喜ばせたいといつも考えている人であるともいえる。
↑Martin (2004), pp.553–554, 564. sfnp error: no target: CITEREFMartin2004 (help)
12Akatsuka, Noriko (September 1985). "Conditionals and the Epistemic Scale". Language. 61 (3): 625–639. doi:10.2307/414388. JSTOR414388.
12Hanaoka McGloin, Naomi (1976). "The Speaker's Attitude and the Conditionals to, tara, and ba". Papers in Japanese Linguistics. 5.
↑Iori et al. (2018), pp.220–229. sfnp error: no target: CITEREFIoriTakanashiNakanishiYamada2018 (help)
↑Martin (2004), pp.564–565. sfnp error: no target: CITEREFMartin2004 (help)
↑Kaiser et al. (2013), p.571. sfnp error: no target: CITEREFKaiserIchikawaKobayashiYamamoto2013 (help)
↑Aeschylus (20 May 2016). "Πέρσαι" ペルシア人[The Persians]. ギリシア悲劇全集[The Complete Collection of Greek Tragedies] (in Japanese). Translated by Uchiyama, Keijirō. Gutenberg 21. わたしの息子が首尾よく行けば（23）、稀に見る偉大な人物となるであろうし、たとえ不首尾であっても、国土に対して責任はない。
↑Kaiser et al. (2013), p.572. sfnp error: no target: CITEREFKaiserIchikawaKobayashiYamamoto2013 (help)
↑Takuki, Yoshimitsu (1 October 2007). 知っ得！文字コード裏話[It’s Word Knowing! An Inside Look into Character Encoding]. 新・ワードを捨ててエディタを使おう[Drop Word, Pick Editor: New Edition] (in Japanese). SCC. p.106.
↑住職の法話 第20回 方便. 光明山 光照寺 (in Japanese). 2 May 2025 [1 May 2025].
↑Vance, Timothy J. (1987). "Chapter 4: Consonants". An Introduction to Japanese Phonology. Albany, NY: State University of New York Press. p.31. ISBN978-0-88706-360-2.
↑Martin (2004), p.372, 555–564. sfnp error: no target: CITEREFMartin2004 (help)
↑Martin (2004), pp.167–172, 523–524. sfnp error: no target: CITEREFMartin2004 (help)
↑Namba, Kunihiko; Ida, Tamio; Fuchihata, Manabu; Sano, Hiroshi (19 September 2005). "Combustion Characteristics of Woody Bio-pellets" 木質バイオペレットの燃焼特性. 年次大会講演論文集 (in Japanese). Japan Society of Mechanical Engineers: 264. 炉内温度が高いほどＢＰに入る熱量が多く熱分解速度が増し揮発分の単位時間当たりの放出量が多くなり，可燃濃度に速く達するためであるが，粒子サイズの影響が極めて小さいことから，表面部の熱分解が進み，可燃濃度に達すれば着火することが予想される．
↑Horie, Yasuzō (20 February 1937). 二 土地政策. アメリカ經濟史槪說 (in Japanese). Kanda, Tokyo: Yūhikaku. pp.88–89. （二）州設立豫定區域の男子人口が五千に達するまでは、中央政府より知事及裁判官を派して統治すること、[…]（四）各區の人口が六萬に達せば、自ら憲法を制定し政府を組織し、且つ獨立十三州と同一資格の代表者を議會に送り得ること、これである。
↑第二編 鳥取市の沿革. 鳥取市史 (in Japanese). Tottori: 鳥取市役所. 7 August 1943. p.542. 汝等は年尙若きを以つて之を勉むれば自然好樂の境に達するを得ん。已に此域に達せば聲色嗜好凡百の心を蕩かす物は以つて心を動かすに足らないと。
↑Merezhkovsky, Dmitry Sergeyevich (25 February 1955). "Двенадцатая книга Или Цезарь — или ничто" 第十二編 皇帝か然らずんば無か[Book XII: Caesar or Nil]. Воскресшие боги. Леонардо да Винчи神々の復活 ―レオナルド・ダ・ヸンチ―[Resurrection of the Gods: Leonardo da Vinci]. 岩波文庫 (in Japanese). Vol.3. Translated by Yonekawa, Masao (6thed.). Chiyoda, Tokyo: Iwanami Shoten. pp.209, 214. Достигнув речки Мизы, дорога круто заворачивала влево. Здесь был мост, построенный наискось через реку, и против него городские ворота. […] - Предательстве? - остановил его Макиавелли. - Когда дело, мессере, идет о спасении отечества, не может быть речи о предательстве и верности, о зле и добре, о милосердии и жестокости, - но все средства равны, только бы цель была достигнута.道路はミザ川に達すると、急に左へ曲つて、こゝには一つの橋が斜ひに川に懸かつてゐてその眞向ひが町の城門であつた。[…] 「裏切りですつて？」とマキアヹリが遮つた。「だつて、事が國家の死活にかゝはるやうな場合、裏切りだの誠實だの、善だの惡だの、慈悲だの慘酷だのといふ事は、ぜん〱問題にならないぢやありませんか。方法はどうあらうと同じです、たゞ目的さへ達しればいゝんですよ。」[Upon reaching the Misa, the road turned sharply to the left; here, a bridge slanted across the river, directly opposite the gates to the town. […] “Betrayal?” interrupted Machiavelli. “When it is a matter of the nation’s survival, there must be no question of betrayal or loyalty, of good or evil, of clemency or cruelty. All means are alike, provided the end is met.”]
↑Hori, Hidehiko (30 March 1950). ２ 近代人に課せられた問題. 近代を切りひらいた人々 (in Japanese). Chiyoda, Tokyo: Sanseidō. p.32. 私たちが科学を信ずれば宗敎を信ずることができず、反対に素朴な心持で宗敎を信ずれば、科学を信ずることもできないでしょう。
↑Ui, Hakuju (28 February 1962). 第六章 日本佛敎の佛陀觀. 佛敎汎論 (in Japanese). Chiyoda, Tokyo: Iwanami Shoten. p.80. 唯聞くのみでも之を信ずればよいともいへる。從つて、又、念佛は往生の爲のものでなくして、信ずる時に已に救はれて居るから報恩の爲のものとなす說ともなるのである。
↑Rabelais, François (20 August 1975) [18 March 1974]. 第一四章 パニュルジュの見た夢と、当人の解釈. Tiers liure des faictz et dictz Heroïques du noble Pantagruel第三之書 パンタグリュエル物語[The Third Book: The Tales of Pantagruel]. 岩波文庫 (in Japanese). Vol.3. Translated by Watanabe, Kazuo (3rded.). Chiyoda, Tokyo: Iwanami Shoten. p.100. 何しろ、修辞学のいわゆる転換法というものを用いませば、そうしたことにもなるわけでございますよ。
↑Maugham, William Somerset (20 March 1966) [5 July 1956]. "The Door of Opportunity" 機械の扉. The Vessel of Wrath怒りの器. Ｗ・サマセット・モーム全集 (in Japanese). Vol.18. Translated by Masuno, Masae (7thed.). Shinjuku, Tokyo: Shinchosha. "Believe me, I hated having to take the step I took."「實際ねえ、こうした處置をせねばならなんだわしも、全く辛い思いをしております」
↑Nakai, Nobuo (15 June 2007). 氷雪技術に関する指導員の教育と研修 参加者の感想. 登山月報 (in Japanese) (459). Shibuya, Tokyo: Japan Mountaineering Association: 9. その結果富士山に行かねば、主任検定員の資格も取らねば鎌田現道岳連会長並びに菅野道岳連指導委員長にお返し出来ないと考えて参加しました。
↑Okamoto, Satoru (5 June 2014). 第一話 けちな飯. 居酒屋お夏 (in Japanese). Vol.1. Gentosha. くそ婆ァが何をぬかしやがると嘲笑いつつ、いくら偉い者でも飯を食わねば死んでしまうのだというお夏の言葉には妙な含畜があり、若い新吉ではあるが、人間の真理を衝かれたような気がしたのである。
↑Hemingway, Ernest Miller (29 August 2014). "Hunger Was Good Discipline" 飢えは良い修行だった. A Moveable Feast: Sketches of the Author's Life in Paris in the Twenties移動祝祭日 回想のパリ (in Japanese). Translated by Fukuda, Rikutarō. Gutenberg 21. I knew it was probably a good thing that it was lost, but I knew too that I must write a novel. I would put it off though until I could not help doing it. I was damned if I wold write one because it was what I should do if we were to eat regularly. When I had to write it, then it would be the only thing to do and there would be no choice.それが失われたことは、たぶん良いことだとは、わかっていたが、また小説を書かねばならぬということもわかっていた。けれど、そうしなければいられなくなるまで、書くのをのばそう。私たちが規則正しく食事しようとするなら、私は小説を書かねばならない――そんな理由で、小説を書くなんてまっぴらだ。私が書かねばならぬときは、それしかできなくて、他に選択の余地のないときなのだ。
↑Hesse, Hermann Karl (22 May 2015). "Am Flusse" 川のほとりで[By the River]. Siddhartha. Eine indische Dichtungシッダールタ[Siddhartha] (in Japanese). Translated by Akiyama, Hideo. Gutenberg 21. Darum hatte er in die Welt gehen müssen, sich an Lust und Macht, an Weib und Geld verlieren müssen, hatte ein Händler, ein Würfelspieler, Trinker und Habgieriger werden müssen, bis der Priester und Samana in ihm tot war. Darum hatte er weiter diese häßlichen Jahre ertragen müssen, den Ekel ertragen, die Lehre, die Sinnlosigkeit eines öden und verlorenen Lebens, bis zum Ende, bis zur bittern Verzweiflung, bis auch der Lüstling Siddhartha, der Habgierige Siddhartha sterben konnte.だからこそ、彼は俗世へ出て行かねばならなかったのだ。そして彼の心に巣くっている司祭と沙門が死んでしまうまで、享楽と権勢、女と金のために自分の本筋を見失い、商人となり賭博者となり、酒飲みとなり欲ばりとならねばならなかったのだ。だからこそ、彼はなおもこの醜悪な年月に耐え、嘔吐に耐え、荒涼とした堕落した生活の空虚と無意義に耐えねばならなかったのだ。どたん場に行きつくまで、にがい絶望に行きつくまで、遊蕩児シッダールタ、欲ばりシッダールタが死んでしまうまで。[Therefore, he had to go out into the world, and until the priest and samana dwelling within his heart finally died, he had to lose himself to lust and power, to women and money, and become a merchant, a gambler, a drinker and a greedy man. Therefore, he still had to bear these ugly years, bear the disgust, bear the emptiness and meaninglessness of a drearily forlorn life, to the last ditch, to bitter despair, until the lustful Siddhartha, the greedy Siddhartha finally died.]
↑Isa, Tomomi (24 December 2020). スコットランドの食事なら、ソウルフード「ハギス」一択[When It Comes Mealtime in Scotland, Pick the Soul Food Called “Haggis”]. In 丸山ゴンザレス&世界トラベラー情報研究会 (ed.). 旅の賢人たちがつくった海外グルメ旅最強ナビ[The Ultimate Guide to Gourmet Travel Abroad, by Travel Connoiseurs] (in Japanese). Tatsumi Publishing. pp.74–75. ハギスとはどこで食べられるものなのだろうか。早速、現地でできた友人らに、片っ端から「ハギスはどこで食べるべきでしょうか？」と聞き、あたりをつけた店に予約を入れる。とにかくやはり、ハギスを食べねば帰国できん。[I wondered where I could eat haggis. I immediately asked the friends I made there, one after another, “Where should I get some haggis?” and then made a reservation at the restaurant I managed to find. At any rate, I couldn’t just left if I hadn’t had haggis.]
↑Uchida, Jōichirō (20 October 1943). 捨身でなくちや出來ん. 水雷部隊. 新日本國民選書 (in Japanese). Nihonbashi, Tokyo: Tsurushobō. p.156. 「左様でございますでございます。[…]」
↑Koizumi, Yasushi (10 May 1949). 藤吉郞出現. 少年太閤記 (in Japanese). Vol.2. Shibuya, Tokyo: 光書房. p.176. 『[…]いいえさ、川島のお殿さまなら、できようと、へい、おそれながら思いまするで、ございますでございます』
↑みんなでパーティー. NHK for School (in Japanese). 「あぁ～、妹さんの！ わたくしもちょうどふるさとの星（ほし）にかえってたんでございますでございますよ～」。[…]「これは『ブルーだいこん』でございますでございます」と青いだいこんを見せました。ほかにも見たことないようなものがいっぱいです。するとピエールさんが、「そうだ！ よかったらみなさんでたべませんか」[…]「おまたせいたしました！ こちらが本日のメインりょうり、ブタムカデの丸（まる）やきでございますでございますよ～！」。
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