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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, ni te → 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').
The three infinitive forms (two of which are particles) combine with different words,[75][76][77] each with its own parallel:
ni + naru → ni naru ("become"), parallel with akaku + naru → akaku naru ("become red")
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")
ni mo naru ("become ..., too"), parallel with akaku mo naru ("become red, too")
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][78]Wa puts focus on what goes after it, while mo puts focus what goes before it.[79] 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:[80]
Ikuji nashi! Soshite 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。[81]; 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.[82]
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.[83] 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.[84]
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.[85]Desu (or de arimasu or de gozaimasu), deshita and deshō can add politeness the negative auxiliaries ‑n(u) and ‑nai, as well as adjectives:[86]
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.[87]
de (wa) arimase (で(は)ありませ)[210] 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. Furthermore, the perfective forms, datta (だった) and deshita (でした), are compatible with the ~tara conditional.[211]
Imperfective
The imperfect(ive), present or non‑past form is broadly equivalent to the present and future tenses of English. In Japanese, the imperfective form is used as the headword or lemma, hence the name dictionary form. The terms conclusive, concluding, final, predicative, etc are used for any form that occurs at the end of a sentence; and attributive, adnominal, adjectival, substantival, etc for any form that occurs before a noun. However, in modern Japanese, only the imperfect makes this distinction between "conclusive" and "attributive" in certain cases, particularly in adjectives (more on the subsection below) and copulae; conclusives and attributives are more distinct in classical Japanese.
The imperfect, when used as a predicate (the "conclusive"), generally conveys a present time, an existent habit, a future time and the narrative present,[212] which coincides with the simple present and various ways to express the future ("will do," "be going to do," "be doing") in English. However, for certain verbs, the simple imperfect does not suffice to express the same idea as the English "simple present," and the gerundive‑te iru is required, thus gakusha ga sugurete iru (学者が優れている; 'the scholar excels'), not *gakusha ga sugureru (学者が優れる). Before a noun (the "attributive"), it may be the perfect‑ta that expresses the "simple present," as in sugureta gakusha (優れた学者; 'a scholar who excels'). In yet more complex sentence, the simple imperfect is expected, such as Kono bun'ya de gakusha ga sugureru to sugu mitomerareru deshō (この分野で学者が優れるとすぐ認められるでしょう; 'If a scholar excels in this field he will be recognized at once'). Polysemous verbs may or may not require the gerund depending on the various senses that they possess.[213]
Imperfective form example sentences
English
Japanese
Function
Everybody dies.
Hito wa dare de mo kanarazu shinu (人は誰でも必ず死ぬ)
fact
a person who loves nature
shizen o aisuru hito (自然を愛する人)
I would sacrifice my life without hesitation for someone I loved.
Aisuru hito no tame nara inochi o sutete mo oshiku wa nai (愛する人のためなら命を捨てても惜しくはない)
All the trains bound for Tokyo are terribly overcrowded.
Tōkyō e iku ressha wa dore mo hidoi komi yō desu (東京へ行く列車はどれもひどい混みようです)
I go abroad at my own expense.
Kaigai ryokō wa jibun no kane de iku (海外旅行は自分の金で行く)
existent habit
I usually go swimming in the ocean every summer.
Natsu wa taitei kaisuiyoku ni iku (夏は大抵海水浴に行く)
I'll go to Osaka on the first flight tomorrow morning.
Ashita asa ichiban de Ōsaka ni iku (明日朝一番で大阪に行く)
future action
Hi there, where are you going?
Kore, doko e iku (これ、どこへ行く)
Imperfective: Conjugation table
Historically, the vowel u systemically fused with its preceding vowel into one long vowel, which yielded such pronunciation as Tōkyō (東京; /toukjau→toːkjoː/). These fusions are complete in some western dialects,[214] but others still make exceptions for verbs ending in u. Compare the following, whereby the unfused forms are listed first: au, ō (会う; 'meet'), iwau, iō (祝う; 'celebrate'), ou, ō (負う; 'carry'), ōu, oō (覆う; 'cover'). In classical Japanese, the fused forms are traditionally used,[77] regardless of the kana spelling, which is the case for not only the said example godan verbs, but also nidan verbs such as kangō (考ふ; = kangaeru; 'deliberate'), although modern Tokyo speakers may rather use the spelling pronunciationkangau.[215] Some highly elevated verbs such as tamau, tamō (給う; 'bestow') and notamau, notamō (宣う; 'say') accept the fused forms as standard rather than dialectal alternatives.[216][77] Fusions occur more extensively for the gerund and perfective.
Among verbs ending in the vowel u, the verb 言う・云う exceptionally only takes the fused form yū, never the unfused *iu, not even in careful speech.[217] Despite the pronunciation, its standard kana spelling is still いう, not ゆう,[218][219] (although the latter is still listed in dictionaries,[219] and can be used, apart from ゆー or just ゆ, as a nonstandard alternative to reflect the actual pronunciation[220]). This convention, along with the particles wa (は), e (へ) and o (を), is retained from historical kana orthography for practical purposes. For yū (言う), the kana spelling いう is in keeping with other conjugational forms such as iwanai (いわない) and itta (いった). 言う(yū; 'say') is possibly homophonous with 結う(yuu → yū; 'fasten'),[217] except that the latter can be unaccented or accented, while the former is only unaccented.[216][77] In this article, the more phonetically accurate spelling ゆう is used in the conjugation tables below not to obscure phonetic changes between verb forms. The yu‑ resulting from the fusion in yū has begun to spread to other forms, such as yuwa‑, yutte and yutta, whose statuses are certain, although the statuses of yui, yue and especially yuō are dubious. It has been claimed that there are dialects where yui nagara, yueba and yue have occurred.[221][222]
Aru is now a full-fledged godan verb, but it used to belong to an irregular class called "r-row irregular conjugation" (ラ行変格活用, ra-gyō henkaku katsuyō) in classical Japanese. Although having been long displaced by its attributive aru, its distinct conclusive ari linger on in some proverbial cliches, such as kono chichi ni shite kono ko ari (この父にしてこの子あり; transl.like father, like son), jinsei yama ari tani ari (人生山あり谷あり; transl.life has peaks and valleys), etc, or the pseudoclassical baseball cliche pinchi no ato ni chansu ari (ピンチの後にチャンスあり; transl.after a crunch comes a chance).
Certain ‑suru or ‑zuru verbs and their godan and ichidan equivalents are interchangeable (or at least sensitive to specifically what follows them) and even used in the same text, although it has been claimed that, at least for the conclusive/attributive form, the more classical/literary (文語, bungo)/western ‑zuru variants are more "formal" and "basically a written form",[223] compared to the more modern/colloquial (口語, kōgo)/eastern ‑jiru variants.[224] The ‑su variants are highly inconsistent across verbs, and even for highly "godan‑ized" verbs like aisuru (愛する), whose other forms are predominantly godan, the conclusive/attributive aisuru and conditionalaisureba in particular are still preferred to the fully godan variants aisu and aiseba.[30] In some cases it is not clear whether aisu is godan or actually pseudo-classical, for example in aisu beki (愛すべき) where all ‑suru verbs can optionally lose the ru. In classical or pseudo-classical literature, aisu is more likely to be conclusive and aisuru is more likely to be attributive or nominalized.
The extenders beshi, beki, beku, etc, can stylistically take classical conclusives before them,[225] including the irregular su (す; 'do')[n] and ku (来; 'come'), and the nidanu (得; 'get'), tabu (食ぶ; 'eat'), kazou/kazō (数ふ; 'count'), otsu (落つ; 'fall'), etc. These can be substituted with the modern irregular suru (する) and kuru (来る), and the ichidaneru (得る), taberu (食べる), kazoeru (数える), ochiru (落ちる), etc. Some governmental institutions have shifted away from the nidan style (uku beki (受くべき; 'ought to receive')) in favor of the ichidan style (ukeru beki (受けるべき)).[227][228] With the classical irregular conclusive ari (あり; 'exist') and its derivatives, however, the attributive is used instead, as in aru beshi (あるべし; 'ought to be'), yokaru beshi (良かるべし; 'ought to be good'), etc rather than *ari beshi, *yokari beshi, etc, and such exceptions coincide with the modern godan conclusives ending in aru of the same verbs and adjectives.[225][229][230]
The politeness auxiliary ‑masuru is characterized as "pseudo-literary"[231] or faux archaic.[232] It was used in parliamentary speech during the 20th century, but usage drastically declined into the 21st century.[233] Some examples include Wakayama ni orimasuru haha (和歌山に居りまする母; 'my mother who is in Wakayama'), Taku e de mo maitte iru yō ni itasō ka to zonjimasuru no de gozaimasu (宅へでも参っているように痛そうかと存じまするのでございます; 'I am wondering whether I should decide to come and stay perhaps at your house'), Sore ni gisei no tame o omotte mimasuru to, geshuku ni okimasu no wa ikaga de gozaimashō (それに犠牲の為を思って見ますると、下宿に置きますのはいかがでございましょう; 'And thinking of the victims' welfare, how about putting them in a boarding house?'). The conjugational similarity between ‑masu and suru suggests an etymological link.[234]
The sound sequence /Vi/, with /V/ being a vowel, is often colloquially and masculinely fused into a long vowel. Since all adjectival conclusive/attributive forms have this sound sequence, they are liable to such fusion. Most adjectives of this kind remain distinctly masculine, and their phonetic spellings are found in written dialog for masculine characters in fiction, such as nai → nē (ねえ・ねー; 'nonexistent'), urusai → urusē → ussē (うるせえ・うるせー・うっせえ・うっせー; 'noisy; pesky'), hayai → ha(y)ē (はええ・はえー; 'quick'), sugoi → sugē (すげえ・すげー; 'superb'), tsuyoi → tsu(y)ē (つええ・つえー; 'strong'), warui → warī (わりい・わりー; 'bad'), yasui → yashī (やしい・やしー; 'easy; cheap'), mazui → majī (まじい・まじー; 'unpalatable'), atsui → achī (あちい・あちー; 'thick; hot'), kayui → kaī (かいい・かいー; 'itchy'), etc. Non-masculine examples include yoi → (y)ē → ī (いい・いー; 'good'),[230] and kawayui → kawaī (かわいい・かわいー; 'adorable'). See Japanese phonology §Vowel fusion for further citations.
The classical conclusives nashi and yoshi in particular are now more of cliches rather than catch-all representatives of adjectives in general. Nashi is often used as a nominal suffix meaning "without", "‑less" or "‑free", as in satō nashi no jōzai (砂糖なしの錠剤; 'sugar-free tablet'). Yoshi is often used as an interjection meaning "Good!" or "Alright!". The classical onaji has evolved into an adjectival noun (onaji da/de aru/desu, onaji (na), etc), and despite being originally conclusive, it is now prevalently attributive. Other examples of classical conclusives for cliched, proverbial and elevated uses include Tenki wa yoshi, kaze wa nashi, buratsuku no ni motte koi no hi da (天気はよし、風はなし、ぶらつくのに持ってこいの日だ; transl.The weather's nice, there's no wind, it's the perfect day to stroll), Genkin fuyō jidai, chikashi de aru (現金不要時代、まさに近しである; transl.The cashless era is nigh), Eyasuki mono wa ushinaiyasushi (得やすきものは失いやすし; transl.Easy come, easy go), Kyū kābu Jiko ōshi (急カーブ 事故多し; transl.Sudden curve: Many accidents),[235] etc.
The classical attributive ending ‑ki, the ancestor of the modern attributive/conclusive ending ‑i, is still used in elevated cliches and titles for books and fictional characters, such as jinkaku naki shadan (人格無き社団; 'unincorporated association'),[45]Osorenaki Tansasha, Akiri (恐れなき探査者、アキリ; 'Akiri, Fearless Voyager'),[236]furuki yoki jidai (古き良き時代; 'the good old days'),[45]yoki Samariya‑bito/‑jin / hitsujikai (善きサマリヤ人・羊飼い; 'the good Samaritan / shepherd'), Utsukushiku Aoki Donau (美しく青きドナウ; 'The Beautiful Blue Danube'), Aoki Me no Otome (青き眼の乙女; transl.Maiden with Eyes of Blue),[237]Akaki Ryū (赤き竜; transl.Crimson Dragon),[238]Atarashiki Mura (新しき村; lit.'New Village'), Imawashiki Tsurīfōku (忌まわしきツリーフォーク; 'Ambominable Treefolk'),[239] etc.
The attributive ending ‑karu, a fusion of the infinitive ending ‑ku and the verb aru, is uncommon in modern Tokyo Japanese. It has been found in such constructions with ‑beki as tanoshikaru beki (楽しかるべき; transl.that ought/is supposed to be joyful; that is otherwise happy).[240] In Kyushu, ‑karu was reduced further to ‑ka,[241] and yoka is used instead of either yoi or yoshi.[242][o]
The classical adjectival extenders beshi, gotoshi and maji are still used in elevated language. Their attributives retain the ‑ki ending as in beki, gotoki, majiki, although the ‑i ending as in bei, majii has historically and dialectally occurred.[243][244] For beshi in particular, its attributive beki can be used conclusively in the phrase beki da/de aru/desu. For more examples, see #Imperfective: Grammatical compatibility below.
that something ought to, is supposed to, has necessarily to, or is possible to happen
Folks like those will surely go to hell.
Sayō no monodomo wa jigoku ni otsu beshi (さようの者どもは地獄に堕つべし)
a job that must be done
yaru beki shigoto (やるべき仕事)
I saw all I needed to see.
Miru beki mono wa mita (見るべきものは見た)
available heat
riyō shiu beki netsuryō (利用し得べき熱量)
Word of its development had been passed from mouth to mouth, casting a gloom over the otherwise joyous family supper.
Shokei no moyō wa kuchi kara kuchi e to tsutaerare, tanoshikaru beki kazoku no shokutaku o kuraku shite ita. (処刑の模様は口から口へと伝えられ、楽しかるべき家族の食卓を暗くしていた。[306])
[…] Nicholas, who […] had spent that otherwise joyful day in inactivity, felt as though his chest tightened even more.
[…] kono tanoshikaru beki hi o mui no uchi ni sugoshite shimatta Nikorai no mune wa, nao issō shimetsukerareru yō na omoi ga shita. ([…]この楽しかるべき日を無為のうちにすごしてしまったニコライの胸は、なお一層締めつけられるような思いがした。[307])
Children ought to care for their parents.
Kodomo wa oya o taisetsu ni su(ru) beki da (子供は親を大切にす(る)べきだ)
You should teach your children what's wrong is wrong.
Kodomo ni wa warui koto wa warui to oshieru beki da (子供には悪いことは悪いと教えるべきだ)
“To be, or not to be, that is the question. […]”
“Aru beki ka, nakaru beki ka, sore ga mondai da. […]” (「在るべきか、なかるべきか、それが問題だ。[…]」[100])
The party started the preparation necessary to take back power in the next election.
Sono tō wa tsugi no senkyo de seiken o dakkan su(ru) beku junbi o kaishi shita (その党は次の選挙で政権を奪還す(る)べく準備を開始した)
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")
When quoted, imperatives are followed by the quotative particle to, and then verbs 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."
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！」[309])
plain command
‘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。[310])
“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」[311])
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！[329])
[…] 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[330])
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‼[331])
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。」[332])
[…] 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！[333])
A plaything let woman be, pure and fine like the precious stone, illumined with the virtues of a world not yet come.[334]
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！[335])
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。[336])
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。[337])
quoted command
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。[338])
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。[311])
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。[339])
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。[340])
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。[341])
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。[342])
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。[343])
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。[329])
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。[344])
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。[345])
[…] 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, […]
[…] soshite 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、[…][346])
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。[347])
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、[…][348])
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.[349] 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).[350][351]
With non-godan verbs, there are two imperative forms, one ending in ‑ro (〜ろ) and one in ‑yo (〜よ). ‑Ro has been characterized as used for speech, while ‑yo as used for writing.[352] In actuality, this corresponds to a difference between modern Japanese (口語, kōgo; lit.'oral language') based on the eastern Tokyo Japanese dialect,[aa] and Classical Japanese (文語, bungo; lit.'literary language'), various literary stages of premodern Japanese based on western dialects.[354][355][356] Both ‑ro and ‑yo were interjectional particles in Old Japanese,[357][ab][358][359] 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.[360][ac] 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!'),[ad]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,[361][362][363] with ‑yo and ‑i being the western forms, and ‑ro being the eastern form.[364][365][366][367] The division between western ‑yo/‑i and eastern ‑ro still exists today.[368][369] According to a 1991 survey:
‑Re, likely as a shortened ‑ro‑i,[353] 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,[373] 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.[359]
In some dialects, okiro(o), akero(o), nero(o), koro(o), shiro(o) are actually hortative forms, not imperative forms.[374][375][376][377][378]
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!').[359] Although ‑yo imperative forms 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?')[379] or Mō neyo yo (もう寝よよ; 'Just sleep already, would you?').[380] Apart from the difference between eastern and western dialects, there exists a register difference ‑yo and ‑ro within standard Japanese.[367]‑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,[381] in academic questions,[382] on signage, in formal or polite quoted commands[353] or concessive clauses (spoken[383][384][385][386][387] or written[388][389][390]), etc. On the other hand, ‑ro, as the more colloquially common form, has a connotation of rudeness.[367][ae]
Unlike with most ichidan verbs, ‑ro is optional (possibly dialectal[391]) with kure (呉れ; 'give (me/us)!') and its honorific version okure (御呉れ).[359][392][393]Kurero emerged in Edo Japanese during the late Edo period.[394]‑Yo is optionally added, just as to any other imperative form.
Despite originally having the same conjugation as suru,[395] the imperative form of ‑masu(ru) is not *‑mashiro. However, there used to be ‑masei, with ‑i being the western reduced form of ‑yo.[396]‑Mase yo exists, though not mandatorily like seyo, but only as ‑mase optionally followed by ‑yo. ‑Mashi is a later variant, characteristic of Shitamachi.[231] 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).[232]
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.[397]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'),[353]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.'),[398]itsumo Kami ni shitagatte are. (いつも神に従ってあれ。; 'always be obedient to God.'),[399]shōjiki de are (正直であれ; 'be honest').[353]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.'),[400]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.').[401] 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.[401] 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.')[400]
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'),[402]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][af] or Sachi ōkare (幸多かれ; transl.Best of luck to you).[404] 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.[405] Unfused ‑ku are forms have also been found, as in kiyoku are (清くあれ; 'be pure!').[406]
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)[ag] 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.[466] 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.').[467]
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:[468]
"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:[469]
"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).[470] 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.).[471]
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).[472] 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:[468]
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。[473])
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。)[475]
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？)[476]
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.[477] 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).[478] 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.[479]
The polite auxiliary ‑masu has two options, the provisional ‑masureba, and the morphologically hypothetical yet semantically provisional ‑maseba.[480]‑Masureba has been said to be uncommon, while ‑maseba has been said to be nonstandard.[481]
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,[482][483][484] both of which are quivalent to the fully eastern ‑nakereba naranai.[485] 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").[523][524]
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").[525] 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').[526] 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".[527][528][529]
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,[530][531] 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.[532][533]
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,[534] 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".[535][232] 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[532] or (de) gozaimasu de gozaimasu.[536][537][538]
↑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".
↑Now used idiomatically attributively as a stylistic variant of eru after infinitives to convey potentiality, for example in kakieru/‑uru (書き得る; 'can write'). Arieru/‑uru (有り得る; 'possible') is an oft-used idiomatic attributive.[45]
↑Equivalent to ‑nai darō/deshō, ‑masen desō, among others.
↑Or, "It's conduct that shouldn't be for a student."
↑Or, "There must not be no word (=there must be a word) against his action."
↑Or, "There are things inexplicable by human knowledge."
↑Literally, "come home, please!". Okaerinasai(mase) is used idiomatically as a greeting to a coresident who has just come home.[316] It can be colloquially reduced to okaennasai, okainnasai,[317] or just okaeri.[318][319] Other idiomatic phrases with ‑nasai(mase) include oyasumi(nasai) (お休み(なさい); lit.'rest, please!'; transl.sleep well; good night),[320][321][322]gomen (nasai) (御免(なさい); lit.'forgive me, please!'; transl.I'm sorry; my apologies),[323] etc.
↑Although ‑ro is not unheard of in western and southern Japan.[353]
↑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.
↑Yasui used to mean "be at peace",[403] but apart from this imperative form, this meaning is now uncommon.
↑In form, the mizenkei ‑tara/‑dara of the past endings ‑ta/‑da.
↑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.
12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.
12345678910Watanabe, 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。
123Shakespeare, 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.]
123456NHK Broadcasting Culture Research Institute, ed. (24 May 2016). NHK日本語発音アクセント新辞典 (in Japanese). NHK Publishing.
12Yamashita, Yōko (1 August 2016). 「言う」の発音は[イウ]か[ユー]か。. NHK BunkenNHK文研 (in Japanese). NHK Broadcasting Culture Research Institute. Archived from the original on 26 July 2025.
12言う. コトバンク (in Japanese). 現代仮名づかいで「いう」と表記するが、発音はユウ。
↑Arawi, Keiichi (26 October 2009). 日常の７６[Ordinary Life 76]. 日常[Ordinary Life]. Kadokawa Comics Ace (in Japanese). Vol.5. Chiyoda, Tokyo: Kadokawa Shoten. pp.34–35, 41. ISBN978-4-04-715311-0. ちょっと麻衣ちゃん なに描いてんの⁉ 空也上人 そういう問題じゃないよ!!!なんで勝手に描いちゃったの!!! ……背景の余白が泣いていたから ドユコト!!? […] なんでこーゆー勝手なことすんの!!![Hold on, Mai, what the hell have you just drawn⁉ Saint Kūya That’s not what I’m asking!!! Why’d you draw this without asking me!!? ……The blank background was crying What the hell does that mean!!? […] Why do you keep doing whatever you like!!?]
12Martin (2004), pp.943–944. sfnp error: no target: CITEREFMartin2004 (help)
↑Shioda, Takehiro (1 April 2021). すべき？するべき？. NHK BunkenNHK文研 (in Japanese). NHK Broadcasting Culture Research Institute. Archived from the original on 10 December 2024.
↑Terata, Sukeshiro (30 August 2002). 規則. 秋田県公報 (in Japanese). No.1. Akita. p.1. 第五条第一項中「第三条の二」を「第四条」に、「第七条」を「第八条」に、「受くべき」を「受けるべき」に改め、同条第二項中「第三条の二」を「第四条」に改める。
↑Nakazawa, Yoshinori (2 March 2010). 総務部人事局法制文書課 (ed.). 道人事委員会規則. 北海道公報 (in Japanese). No.2157. Hokkaido. p.5. 第５条 職員の営利企業等の従事制限に関する規則（北海道人事委員会規則１２－１）の一部を次のように改正する。 第１条の見出しを「（趣旨）」に改め、同条中「受くべき」を「受けるべき」に、「規定することを目的とする」を「定めるものとする」に改める。 第２条の見出し中「受くべき」を「受けるべき」に改め、同条中「に規定する任命権者の許可を受くべき」を「の人事委員会規則で定める」に改める。 第３条中「いずれかに該当する場合を除きかつ」を「いずれにも該当しない場合であって」に改め、同条第３号中「ふさわしからぬ」を「ふさわしくない」に改める。 （北海道人事委員会傍聴規則の一部改正）
123456Takada, Akikazu (12 December 2007). 明日に希望をつなぐ 東洋のことば (in Japanese). Subarusya. もしあなたが心から愛する人、可愛がっている人がいたら、あなたがその人を愛せば愛すほど、その人との別れはつらいものとなります。[…]釈尊の言われることを信ずることで十分なのです。信じる生活を続けると、次第に変わっていきます。
12Fuyuji, Dōmon (23 February 2008). 「情」と「知」のリーダーシップ 管理者のための二大成功原則 (in Japanese). PHP Institute. 敬して愛す、というのは、相手の知力を尊敬し、情力を愛するということだ。が、愛するというのはいろいろあって、特に、職場で、 「あの人は、愛すべき人物だ」 とか、 「憎めない人物だ」 とか言われる時は、やはり、この、「ちょっとバカにされる」要素が入っている。
12Takaki, Yoshiko (23 July 2014). 第3章 向き合う. それでも人は生かされている 悲しみを乗り越えて勇気が生まれるとき (in Japanese). PHP Institute. p.85. 大切なのは、このような本能的なものまで十分にわきまえた上で、自分を守るように人を守ることなのです。自分を愛するように人を愛すことなのです。
12Takashima, Dai (22 February 2017). 第２章 ● 人間関係に悩んだ時. もし、明日キミに会えないとしたら。 (in Japanese). PHP Institute. p.84. 嫌なところも、素敵じゃないところも、 魅力的じゃないところも含めて愛すのが 愛するということです。
12Todaka, Kazushige, ed. (16 December 2018). 特攻 知られざる内幕 「海軍反省会」当事者たちの証言 (in Japanese). PHP Institute. 「俺たちは俺たちの親を、兄弟を、すべてを愛す、友人を愛す、同胞を愛するがゆえに彼らを安泰にするために自己を犠牲にせねばならん。祖国敗れれば親も同胞も安らかに生きていくことができんのだ。我らの屍によって祖国が勝てるならば満足ではないか」
12Fujikawa, Yū (28 August 1941). 親鸞聖人の宗敎. 宗敎的內省. 富士川游著述選 (in Japanese). Vol.3. 中山文化硏究所. p.23. 第二の良馬は、影を見て御者の心を察しることは出來ない。御者の打つ鞭が體に觸つたとき、はじめて御者の心を察することが出來る。
12Shirasawa, Inui (29 March 2016). 白の皇国物語 (in Japanese). Vol.16. AlphaPolis. 『我は、我を信ずる者たちが、己の信ずる神が至高であると信じるに足る行いをしなくてはならない。他人の領域に足を踏み入れ、ただ暴れ回るだけの獣を信じているなど、我が信徒の評価には相応しくない』
12Koike, Atsuyoshi (13 June 2017). 第三章 ＡＩに負けない人間になるために いつも挑戦し続けること。いつも全力で走り抜けること。それが、私の生き方。. 人工知能が人間を超える シンギュラリティの衝撃 (in Japanese). PHP Institute. だから、われわれは、点と点が将来何らかの形でつながると信じるしかないのだ。われわれは何かを信ずるべきなのだ。
↑Suzuki, Daisetz (1 December 1989). 再び東洋的なるものについて[On Things Oriental, Revisited]. 鈴木大拙の世界[The World of Daisetz Suzuki]. 燈影撰書 (in Japanese). Vol.15. Toeisha. 共産主義は元来宗教性に富んだもので、この点においては、自由主義とかわらぬと、自分は信ずるが、如何なる主義も無闇に威力や権力を以て、国民に強うべきでない、ましてこれを他国民の上には、如何なる場合でも押しつくべきではないのである。[Communism is fundamentally rich in religiosity, and although I believe it does not differ from liberalism in this respect, no ideology is to be imposed upon our people through indiscriminate force or authority, not least thrust upon other peoples under any circumstances.]
↑Boccaccio, Giovanni (20 June 1948). "Novella sesta. Madama Beritola, con due cavriuoli sopra una isola trovata, avendo due figliuoli perduti, ne va in Lunigiana; quivi l'un de' figliuoli col signore di lei si pone e con la figliuola di lui giace, ed è messo in prigione; Cicilia ribellata al re Carlo, ed il figliuolo, riconosciuto dalla madre, sposa la figliuola del suo signore ed il suo fratel ritruova, ed in grande stato ritornano." 第六話 マドンナ・ベリートラが二人の子供をうしない、ある島で見つけた二頭の仔鹿と共にルニヂャーナにゆく。其處では子供の一人が彼女の主人のところにおつて主人の娘に戀し、牢にいれられる。チチリアがカルロ王に反抗し、その子供は母にそれとみとめられ主人の娘と結婚する。またその弟も見つけられて高い身分に歸つた。[The Sixth Story: Having lost her two sons, Madam Beritola, together with the two kids that she has found on an island, goes to Lunigiana. There, one of her sons, while staying with her lord, lies with his daughter and is cast into prison. Once Sicily has rebelled against King Charles and the son has been recognized by his mother, he espouses the lord’s daughter. His brother is likewise found and they return to their high status.]. Il Decameroneデカメロン[The Decameron]. 世界古典文庫 (in Japanese). Vol.1. Translated by Kashiwaguma, Tatsuo. Chūō, Tokyo: Nippon Hyoron sha. p.295. Gravi cose e noiose sono i movimenti vari della fortuna, de' quali però che quante volte alcuna cosa si parla, tante è un destare delle nostre menti, le quali leggermente s'addormentano nelle sue lusinghe, giudico mai rincrescer non dover l'ascoltare ed a' felici ed agli sventurati, in quanto li primi rende avvisati ed i secondi consola.運命の色々の移りかわりは、痛ましくも、悲しいものでございます。その轉變について何かお話がでますと、その度に、その甘い幻想のなかにともすれば睡つているわたくし達の頭が目醒まされるものでございますから、これを聞くことは、幸福な人にとりましても、不運な人にとりましても、これを聞いた曉は前者を益し、後者を慰めるという點で、決して悔ゆべきことではないと、わたくしは考えているのでございます。[Wretched and doleful are the various shifts of Fortune. Whensoever any discourse on her vicissitudes arises, our minds, which at times fall asleep into her sweet delusions, are awakened. I hold that hearing this is never to be regrettable, either to the happy or the unhappy, inasmuch as having heard it augments the former and consoles the latter.]
12Rizal 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!”]
↑Turgenev, Ivan Sergeyevich (20 February 1935). "Гамлет и Дон-Кихот. Речь, произнесенная 10 января 1860 года на публичном чтении в пользу Общества для вспомоществования нуждающимся литераторам и ученым" ハムレットとドンキ・ホーテ ――千八百六十年一月十日困窮文學者並に學者扶助の爲行はれし講演――[Hamlet and Don Quixote ――A lecture delivered on 10 January 1860 in aid of needy writers and scholars――]. Гамлет и Дон-Кихотハムレットとドンキ・ホーテ[Hamlet and Don Quixote]. 世界名作文庫 (in Japanese). Vol.349. Translated by Miyahara, Kōichirō. Nihonbashi, Tokyo: Shun'yōdō. p.15. Мы сами на своем веку, в наших странствованиях, видали людей, умирающих за столь же мало существующую Дульцинею или за грубое и часто грязное нечто, в котором они видели осуществление своего идеала и превращение которого они также приписывали влиянию злых, — мы чуть было не сказали: волшебников — злых случайностей и личностей. Мы видели их, и когда переведутся такие люди, пускай закроется навсегда книга истории! в ней нечего будет читать. Чувственности и следа нет у Дон-Кихота; все мечты его стыдливы и безгрешны, и едва ли в тайной глубине своего сердца надеется он на конечное соединение с Дульцинеей, едва ли не страшится он даже этого соединения!我々自身が現代に於て、自己の國內にあつて、ヅウルシネアにも劣らぬ實在性の少ないものゝ爲に、或は粗野であるばかりか、屢々汚穢なる或ものゝ爲に、死ぬところの人々を見受ける。斯る人々は其の何物かのうちに自己の理想の存在を認め、其の變化を惡の（我我は、魔術遣ひの、とまでは言はない。）力、惡しき偶然と、個性の影響とに歸したのである。我々は彼等を見た。而して斯る人間が絕滅するときには、歷史の書を閉ずべきである。歷史のうちに讀むべき何物も存在しなくなるだらう。肉慾はドン・キホーテに痕跡もない。彼の凡ゆる幻想は皆含羞、無邪氣である。彼は心の奧底で、窃かにヅウルシネアと逢ひたいと望んでゐたかどうか、又此の逢ふことですらも、恐れてはゐなかつたか奈何か、疑ひなきを得ない。[We ourselves, in our time, in our own country, see men die for things as unreal as Dulcinea, or for things not only crude but often filthy, in which they saw the existence of their own ideal, whose transformation they ascribed to the influence of evil forces (we would almost call them magicians), wicked accidents and individuality. We have seen them, and when such men perish, the book of history is to be closed. There will exist nothing in history to read. There is no trace of sensual desires in Don Quixote. All his fantasies are bashful and guileless. One cannot help but suspect whether in the depths of his heart he secretly hoped to see Dulcinea, or if he even dreaded seeing her.]
↑Watsuji, Tetsurō (20 May 1951). 第五章 上代の宗敎、道德、美術[Chapter Five: Religion, Morals and Art in Ancient Times]. 新稿 日本古代文化[Japan’s Ancient Culture: New Edition] (in Japanese). Chiyoda, Tokyo: Iwanami Shoten. pp.367–368. この點に著眼すれば、後代の「皇室尊崇」が、上代人或は本居宣長のそれと異つてゐても不思議はない。さうしてその異つた內容は、明治時代に於ては、憲法の條文や敎育勅語となつて現はれた。それが上代のそれと明白に異り、時代特有のものであるといふことに就ては、何人もその眼を閉づべきでない。[Focusing on this point, there is no mystery even though the “adoration for imperiality” of later generations differed from that of the ancients or of Motoori Norinaga. And its different substance surfaced during the Meiji era as the text of the Constitution and as the Rescript on Education. One must not close one’s eyes to the fact that this is unique to the era and distinctly different from ancient times.]
↑Yoshida, Genjirō (25 January 1917). 秋一人[Alone in Autumn]. 生命の微光[A Glimmer of Life] (in Japanese). Kanda, Tokyo: Daidōkan Shoten. pp.34–35. 冬の成績は驚くほど惡うございました。元來他國者といふところからして、彼れが首席を占めてゐたのに對して、かねてから不快を抱いてゐた町の人々はＮの失敗を冷笑の眼をもつて見ました。しかし彼れには學校のことなど顧みる餘裕はありませんでした。生くべきか、死ぬべきか、の問題が絕えず彼れの心をなやましてゐるのでありました。成績發表の日でした、一と足先きに歸つてゐた彼れは小ひさな手カバンを出して本や着更のやうなものを押し込むでゐました。本は詩集と哲學のやうなものでした。彼れはそのころ私たちには理解のできぬやうな飜譯ものを讀むでゐました。[His winter grades were surprisingly poor. The townsfolk, who had already been displeased with the fact that he, as someone from another country, was the top student, looked upon N’s failure with derision. But he had no spare time to pay attention to school. The question of to live or to die were constantly weighing on his mind. On the day when the grades were announced, he had already returned home early, and then he took out a small handbag and stuffed it with things like books and clothes. The books were about things like poetry and philosophy. He was, at the time, reading some translations that we couldn’t understand.]
↑Hashitomi, Mitsuo (5 June 1925) [1923]. 生れざりせば[If I Had Never Been Born]. 微笑せる風[The Smiling Wind]. 橋富光雄創作集 (in Japanese). Vol.1. Kita, Osaka: Ajanta-sha. p.6. ――生くべきか。死ぬべきか。はた生ける屍となるべきか。 私の四年間はこの三つに盡きる。この爲めに私は自身の若さを、童貞に相應しい若さを失つてしまつた。それを悔ひるのでない、四年かゝつて何らの進路の遂に開けないのを悔ひるのだ。 ――生くべきか。死ぬべきか。はた生ける屍となるべきか。 私は繰り返へさずに居られない。[――To live? To die? Or to become a living corpse? My last four years has come down to these three questions. Because of this, I ended up losing my own youth, a youth that befits virginity. I do not regret it, but I do regret that four years have passed and still no path forward has opened up. ――To live? To die? Or to become a living corpse? I cannot help but keep repeating it.]
↑Trotsky, Leon (15 September 1926). "IV. Фабианская «теория» социализма." 第四章 社會主義のフエビアン的「理論」[Chapter IV: The Fabian “Theory” of Socialism]. Куда идёт Англия?英國汝は何處へ行く？[Britain, Where Art Thou Going?] (in Japanese). Translated by Kobayashi, Tonizō. Kanda, Tokyo: Kokusaisha. p.98. Голубенок в яйце не может сменить свой слишком короткий клюв и погибает. Рабочий класс, поставленный перед вопросом — быть или не быть, может прогнать Макдональда и мистрис Сноуден и вооружиться клювом революционной партии для разрушения капиталистической системы.小さな鳩は卵の中でその短い嘴を長いのと變へることは出來ない、それ故に死ぬのだ。然し、勞働階級は「生くべきか死ぬべきか」との問題に直面する時はマクドナルドやスノーデン夫人を投げ出し、資本主義制度を覆す爲に革命的な團體てふ嘴を身に艤するであらう。[The little pigeon in the egg cannot swap its short beak for a long one, so it dies. But the working class, when confronted with the question of “to be or not to be,” may cast out MacDonald and Mrs Snowden, and fit themselves with the beak of a revolutionary party to overthrow the capitalist system.]
↑Merezhkovsky, Dmitry Sergeyevich (5 October 1952). "Достоевский" ドストイェフスキイ[Dostoevsky]. Вечные спутники. Портреты из всемирной литературы永遠の伴侶[The Eternal Companions]. 創元文庫 (in Japanese). Vol.1. Translated by Nakayama, Shōzaburō. Chūō, Tokyo: Sogensha. p.214. Соня возмущена, когда Раскольников предлагает ей отвлеченно-логический вопрос о сравнительной ценности двух жизней, негодяя Лужина и бедной, честной женщины Катерины Ивановны Мармеладовой. — Зачем вы спрашиваете, чему быть невозможно? — с отвращением сказала Соня. — Стало быть, лучше Лужину жить и делать мерзости? Вы и этого решить не осмелились? — Да ведь я Божьего Промысла знать не могу… И к чему вы спрашиваете, чего нельзя спрашивать? К чему такие пустые вопросы? Как может случиться, чтоб это от моего решения зависело? И кто меня тут судьей поставил: кому жить, кому не жить?ラスコォリニコフが、能なしのルージンと貧しい、品のよい女カテリーナ・イワーノヴナ・マルメラードワの二人の生命の比較的な価値について、抽象的で、論理的な質問を浴びせかけると、ソォニヤはひどく困惑させられた。 「なぜ出来ないことをお訊きなさるの、」と、ソォニヤは嫌悪の情をうかべていう。 「して見ると、ルージンが生き永らえて、悪徳をした方がいいというんですね？ あなたはこんなことさえきっぱりと解決する気力がないんですね？」 「だって、わたし、神様の思召を知ることなんかできませんわ、……それに、あなたは訊いてはいけないことを、どうして訊こうとなさるんです？ どうして、こんな愚にもつかないことを？ そして、こんなことが、私の解決一つにあるなんて、どうしてそんな話になるんでしょう？ 誰は生くべきで、誰は生くべきでないなどということを取り扱う役目に、誰が私を置いたんですの？」[Sonya was deeply discomfited when Raskolnikov bombarded her with abstract, logical questions about the relative worth of two lives, the feckless Luzhin and the poor, dignified woman Katerina Ivanovna Verkhovtseva. “Why are you asking what cannot be?” Sonya said with disgust. “So it’s better for Luzhin to live on and commit vices? You haven’t dared to frankly make up your mind about that?” “But I can’t know God’s Providence,…… And why are you asking what shouldn’t be asked? Why such silly questions? Why is it that it’s singly up to me to make up my mind, then? Who made it my business to judge who gets to live and who doesn’t?”]
↑Yasuoka, Masahiro (10 November 1994) [10 December 1985]. 人間学・人生学の書[Books on the Studies of Man and Man’s Life]. 運命を創る 人間学講話[Making Destiny: A Lecture on the Study of Man] (in Japanese) (39thed.). Chiyoda, Tokyo: PRESIDENT Inc. p.110. ISBN4-8334-1299-3. 第三に「史」というものは、我々がいかに生くべきかの原理「経」を根本として、我らいかに生き来ったかという生活の記録であり、畢竟いかに生き来ったかということのうちよりいかに生くべきかの理法を明らかにするものであります。ですから、結局、経というものは原理で、史というものはその実証であります。そこで経を読む者は必ず史を読まなければならない。史を読む者は経に照らさなければならない。これを人間自体でいうと、経は性命のようなもので、史は体験のようなものであります。それ故、経は史だという説もあります。[Thirdly, a shǐ, or a “history,” is a record of life as we have lived it, rooted in the principial jīng of how we ought to live, and essentially it is what illumines the rules of how we ought to live out of all the ways we have lived. Ultimately, then, jīng are the principles whose proof is shǐ. Thus, a reader of jīng cannot do without reading shǐ, and a reader of shǐ cannot do without consulting jīng. To put this in terms of man itself, jīng are like man’s nature and mandate, while shǐ are like man’s experience of life. For that reason, there are also views that jīng are shǐ.]
↑Saitō, Hiroyuki (March 2003). "Human Being and Humanity in Management and Organization" 経営学における人間像(PDF). Journal of business administration経営論集 (in Japanese) (59). Faculty of Business Administration, Toyo University: 8. ISSN0286-6439. これら各項目は既に多くの経営学以外の分野で論じられていることであるからこれ以上の叙述はしないが、我々はここで人間が個人（インデビデュアル）もしくはパースンという表現で示されることに関心がある。パースンは哲学的領域に現われるものとする考えが一方にある。その場合人間を人間たらしめての人間の性質をあげる。合理性、言語使用、自己意識、事象の区別感覚、道徳価値もしくは資格と権利などを示すことがよくある。また、個人とパースンの区別をして、個人は悪い意味で用いられる（利己的、価値観の欠如、いかがわしきもの）がパースンは生くべき価値と他人との関係をつくり出すものとする（パースナリズムの考え方）。[Since these aspects have already been discussed in many fields outside business administration, we will not elaborate on them any further, but we are interested in how humans are represented here with the terms individual and person. One view holds that the person is something that emerges in the philosophical domain. This case cites human qualities that make humans human, which often represent rationality, language use, self-awareness, senses for discriminating phenomena, moral values, or rights and entitlements, etc. To further discriminate between the individual and the person, the term individual is used in the negative sense (selfish, wanting in a sense of worth, questionable), while person is assumed to generate life’s worth and relationships with others (the concept of personalism).]
↑Yamasaki, Kiyoshi (25 October 2017). 道ナクバ切リ開クベシ。[If There Is No Road, Open One.](PDF). FFG調査月報[FFG Monthly Research Bulletin] (in Japanese) (104). Fukuoka: Fukuoka Financial Group: 2. 主人公・少年の精神の成長を見守りながら人間いかに生くべきかを啓示する長編は五十一歳で書き始め、戦前から戦後へ二十年余にわたった。全五部の前半は湖人その人である。[The writing of the novel, which reveals how man ought to live while observing the young boy protagonist’s spiritual growth, began when he was fifty-one years old and spanned over twenty years from before to after the war.]
↑Muramatsu, Shōfū (15 February 1952). 宝生九郞[Hōshō Kurō]. 本朝名匠伝[Masters of Our Homeland] (in Japanese). Chiyoda, Tokyo: The Yomiuri Shimbun. p.43. 彼は芸に関しては非常に峻厳で、若し舞台でちよつとした間違いでもあれば決して赦さなかつた。間違つた者が彼に叱られるのを恐れてコソ〱帰ろうとでもすると 「ちよつとお待ち」 とすかさず呼びとめ、満座の中で遠慮会釈なく叱りつけ、正すべきは正し、教うべきは教えた。そしてその者の間違いによつて迷惑をした相手に謝罪させずにはおかなかつた。[He was extremely strict when it comes to performances and would never tolerate even the slightest mistakes on stage. If an offender tried to sneak away in fear of being scolded by him, he would immediately call them back, “Wait a minute,” and give them a full frontal dressing-down in front of everyone, correcting whatever needs correcting, teaching whatever needs teaching. Not only that, he never just let it go without making that person apologize to whoever inconvenienced by their mistake.]
↑Machida, Tatsujirō, ed. (15 June 1938) [10 August 1932]. 第六章 工人の心理と職長敎育[Chapter 6: Worker Psychology and Foreman Training]. 職長及職長指導者の敎育[Training for Foremen and Foreman Leaders] (in Japanese) (2nded.). Shiba, Tokyo: 協調會. pp.106–107. 次には部下の行蹟や行爲を批評する場合のことであるが、批評は物事の善惡正邪を明瞭に、秩序正しく、判別指摘することであるから、叱責の場合と同樣、邪心を交うべきものではなく、最も公正なることを要する。對手に何處が正しく何處が間違つてゐるかを、明瞭に認識せしめ、何故かゝる間違ひを生じるに至つたかの原因を指摘し、尙その最善の方法を明確に指圖することが必要である。[Next, when commenting on the action and conduct of a subordinate, the comment is to indicate the good and bad or the right and wrong points of the matter at hand in a clear, orderly and discreet manner, as is the case with a reprimand, which must not be done in bad faith, but with utmost impartiality. It is of crucial importance to make the subject recognize what they have done properly and improperly, indicate the the cause of the error, and give clear instructions on the optimal resolution.]
↑Fabre, Jean-Henri Casimir (8 January 1931). "XV. — Les Acridiens. — Leur rôle. — L'appareil sonore." 一五 蝗虫類―その任務―發音器[XV — The Acridians — Their Role — The Sound Organ]. Souvenirs entomologiques昆蟲記[Entomological Memories] (in Japanese). Vol.6. Translated by Washio, Takeshi. Kōjimachi, Tokyo: Sōbunkaku. p.310. Toutes ces vieilleries, troupeau, grains, fruits, légumes, doivent un jour disparaître. Ainsi le veut, dit-on, le progrès; ainsi l'affirme la cornue, qui, dans sa présomption, ne reconnaît rien d'impossible.家畜の群だ、種子だ、果實だ、野菜だと云つたやうな、そんな古いものはすべて、何時かは消ゆべきものだ。それが進步と云ふものださうだ。思ひ上がつて、何等不可能な事を認めぬ化學は、さう確言して居る。[All such old things as groups of livestock, grains, fruits, vegetables, must one day disappear. Thus is it willed, one would say, by progress; thus is it affirmed by chemistry, which, in its presumption, acknowledges none as impossible.]
↑Yanagita, Kunio (25 June 1962). 民謠の今と昔. 定本 柳田國男集 (in Japanese). Vol.17. Chiyoda, Tokyo: Chikumashobo. p.259. つまりは帳面を作つて書いて置きましよといふだけの熱心が無くなれば、歌ずき親爺の隱居してまだ生きて居るうちにも、消ゆべきものはどし〱と消えたであらう。
↑Sterne, Laurence (18 November 2022). "Chapter XV" 第十五章. The Life and Opinions of Tristram Shandy, Gentlemanトリストラム・シャンディ[Tristram Shandy] (in Japanese). Vol.1. Translated by Tsunashima, Fukashi. Gutenberg 21. That then, and as often as the said Elizabeth Mollineux shall happen to be enceint with child or children severally and lawfully begot, or to be begotten, upon the body of the said Elizabeth Mollineux, during her said coverture,—he the said Walter Shandy shall, at his own proper cost and charges, and out of his own proper monies, upon good and reasonable notice, which is hereby agreed to be within six weeks of her the said Elizabeth Mollineux’s full reckoning, or time of supposed and computed delivery,—pay, or cause to be paid, the sum of one hundred and twenty pounds of good and lawful money, to John Dixon, and James Turner, Esqrs. or assigns,—upon trust and confidence, and for and unto the use and uses, intent, end, and purpose following:—上記エリザベス・モリノーが上述の妻としての身分において、その体にそれぞれ合法的に授けられたる子供を懐妊する毎に、――上記ウォルター・シャンディは、自らの費用と負担とにおいて、自らの囊中より、適当かつ合理的なる通告の下に、――この場合、その通告は、彼女即ち上記エリザベス・モリーノの予測され、計算された出産予定日より六週間を遡る期間内においてなすものと取り決める――正しく、合法なる貨幣による百二十ポンドの金額を受託者ジョン・ディクスン、及びジェイムズ・ターナー両氏に支払うか、または支払われるよう手配し、信頼と信任との下に、次のごとき用途、目的、意図、意向に当つべきものとする。――
↑Ikuta, Chōkō (18 December 1925) [March 1924]. 蟲のいい『人類』その他. 超近代派宣言 生田長江第四評論集 (in Japanese). Koishikawa, Tokyo: Shijōsha. p.305. 私はあの馬方をも愛ずべき漢であると思ふ。しかし、彼より以上に苦しんでゐる故に、駄馬は一層賢く、一層人間らしくさへ見えるではないか？ 否、一層賢く、一層人間らしくさへ見える故に私達は折々あの馬方を幾分憎むべき男のやうにさへ思ふではないか？
↑Yamakawa, Chiō (11 December 1942). 第六講 上行菩薩自覺の發表[Lecture Six: Announcing Vishishtacaritra Awakened]. 日蓮聖人傳十講[Ten Lectures on the Life of Saint Nichiren]. 新潮文庫 (in Japanese). Vol.2. Ushigome, Tokyo: Shinchosha. p.71. 文永十年癸酉の歲は、聖人にとりていとも愛づべき年であつた。身は配處に在られたけれども、旣に法華經勸持品の文を悉く色讀し、肉體日蓮は死して心靈日蓮は生れたりと宣言し、上行自覺の法門もその幾分は最蓮房等に示されてある。[Bun’ei 10 (1273), the year of the Younger WaterRooster, meant a great deal to the Saint. Though He was still in exile, He had already been thoroughly immersed in the text of the Chapter of Perseverance of the Lotus Sutra, and proclaimed that the corporal Nichiren had died and the spiritual Nichiren had been born, while having demonstrated in part the teachings of Vishishtacaritra Awakened to Sairenbō among others.]
↑Brontë, Charlotte (30 December 1956). "Chapter XXI" 二一. Jane Eyreジェーン・エイア. 角川文庫 (in Japanese). Vol.2. Translated by Tanabe, Ryūji. Chiyoda, Tokyo: Kadokawa Shoten. p.70. I drew out my purse; a meagre thing it was. 'Five shillings, sir.' He took the purse, poured the hoard into his palm, and chuckled over it as if its scantiness amused him. Soon he produced his pocket-book: 'Here,' said he, offering me a note; it was fifty pounds, and he owed me but fifteen. I told him I had no change. 'I don't want change; you know that. Take your wages.' I declined accepting more than was my due. He scowled at first; then, as if recollecting something, he said— 'Right, right! Better not give you all now: you would, perhaps, stay away three months if you had fifty pounds. There are ten; is it not plenty?' 'Yes, sir, but now you owe me five.' 'Come back for it, then; I am your banker for forty pounds.'私は財布を取り出した。いくらもなかった。 「五シリングございます」彼は財布を取り上げると、入っているものを掌にあけて、その少いのが気に入ったように、面白そうに笑った。そしてすぐ自分の財布を出し「さあ」と言って紙幣を出した。それは五十ポンドだった。私の貰う分は十五ポンドだった。私は釣銭がないことを言った。 「釣銭はいらない。それはわかってるだろう。あなたの給料をとりなさい」 私は、定って受くべき分より余計に受けることを謝絶した。彼は初め苦い顔をしたが、そのうち何か思いなおすことがあったように言った。 「よしよし。いま、皆あげない方がよかろう。五十ポンドあげると三か月も帰って来ないかもしれない。十ポンドだけあげておこう。それで十分でしょう」 「ええ。でもそれでは五ポンドお預けしたことになります」 「それだからそれを取りに帰っていらっしゃい。あなたの四十ポンドは預っています」
↑Shakespeare, William (15 April 1958). "Scene V. Another part of the Park" 第五場 獵林の他の部。. The Merry Wives of Windsorウィンザーの陽氣な女房. シェークスピヤ全集 (in Japanese). Translated by Tsubouchi, Shōyō. Bunkyō, Tokyo: Shinjusha. p.199. The offence is holy that she hath committed; And this deceit loses the name of craft, Of disobedience, or unduteous title, Since therein she doth evitate and shun A thousand irreligious cursed hours, Which forced marriage would have brought upon her.アンが犯した此不埒は神聖な不埓です。かういふ僞りは、奸計とか不柔順とか不孝とかいふ汚名を受くべきぢゃありません。これによって强迫結婚が彼女の身に持ち來すべき不神聖な、呪ふべき數千時間を避け得たからであります。
↑第十章 災害補償. 船員法 平成２９年１１月１８日現在施行法令 (in Japanese). Multiverse. 19 December 2017. 第九十五条 第八十九条から前条までの規定により療養又は費用、手当若しくは葬祭料の支払（以下災害補償と総称する。）を受くべき者が、その災害補償を受くべき事由と同一の事由により労働者災害補償保険法（昭和二十二年法律第五十号）若しくは船員保険法による保険給付又は国土交通省令で指定する法令に基いて災害補償に相当する給付を受くべきときは、船舶所有者は、災害補償の責を免れる。
↑Statistics Bureau of Japan, ed. (March 2024). 第一章 再生への動き. 統計百五十年史(PDF) (in Japanese). Vol.1. Statistics Bureau of Japan. p.121. 重要統計は全て速やかに之を公表すべきものとし、必要ある場合は公表の期日を指定することができるものとする。 一定の期間公表を差控へる必要があるものについては、統計委員会の承認を受くべきものとする。
↑Defoe, Daniel (20 January 1949). "The JOURNAL" 日記. THE LIFE AND Strange Surprizing ADVENTURES OF ROBINSON CRUSOE, Of YORK, Mariner: Who lived Eight and Twenty Years, all alone in an un-inhabited Iſland on the Coaſt of America, near the Mouth of the Great River of Oroonoque; Having been caſt on Shore by Shipwreck, wherein all the Men periſhed but himſelf. WITH An Account how he was at laſt as ſtrangely deliver’d by PYRATES. Written by Himſelf.ロビンソン漂流記[Robinson Adrift] (in Japanese). Translated by Hirata, Tokuboku. Chiyoda, Tokyo: Fuzambo. pp.154–155. Then it follow'd moſt naturally, It is God that has made it all: Well, but then it came on ſtrangely, if God has made all theſe Things, He guides and governs them all, and all Things that concern them; for the Power that could make all Things, muſt certainly have Power to guide and direct them. If ſo, nothing can happen in the great Circuit of his Works, either without his Knowledge or Appointment. And if nothing happens without his Knowledge, he knows that I am here, and am in this dreadful Condition; and if nothing happens without his Appointment, he has appointed all this to befal me. Nothing occurr'd to my Thought to contradict any of theſe Concluſions; and therefore it reſted upon me with the greater Force, that it muſt needs be, that God had appointed all this to befal me; that I was brought to this miſerable Circumſtance by his Direction, he having the ſole Power, not of me only, but of every Thing that happen'd in the World. Immediately it follow'd, Why has God done this to me? What have I done to be thus us'd?斯う思ふと自然「それは神樣だ」と考へられて來る、「が、さて、神樣が萬物をお造りになつたとすると、その神樣はまた、その萬物を指導し支配されてゐる筈である。さうすればこの神樣の造られた天地間に於て、一事一物たりとも、そのお指圖なく、また、その御承知のない事が起つて來べき筈はない。すれば、神樣は、自分が此處に斯うした悲慘な境涯にをるといふ事も御承知の筈だ。今まで自分の身の上に振りか〻つた事は皆これ神樣の思召から出たに違ひない」と、何う考へて見ても、さうとしか思へなくなつて來た。 斯う思ふとまた、「何故神樣は自分をこんな目に會せるのだらう」、自分は一體、何をした爲めに、こんな目に會ふのだらう」との考へが湧いて來る。
↑Shakespeare, William (30 January 1958). "Scene II. The coast of Wales. A castle in view." 第二場 ウェールズの海岸。向うに城が見える。. The Life and Death of King Richard IIリチャード二世[Richard II]. シェークスピヤ全集 (in Japanese). Translated by Tsubouchi, Shōyō. Bunkyō, Tokyo: Shinjusha. p.88. Revolt our subjects? that we cannot mend; They break their faith to God as well as us: Cry woe, destruction, ruin and decay; The worst is death, and death will have his day.臣民がみんな叛いたといふか？ 是非に及ばん。彼等が予に背約したのは、同時に神に對しての誓約を破ったのぢゃ。不幸、破壞、滅亡、衰廢、何となと叫べ。最惡は死ぢゃが、死は早晩來べきものぢゃ。
123Kaionji, 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」
↑Yasuda, Zenjirō (May 2019) [10 September 1960]. 70年のあゆみ(PDF) (in Japanese). Japan Equine Affairs Association. p.120. 同時にこの両種類の馬につきましてお力を入れていただく方面、また私ども力を入れます方面に、あるいは軽種馬につきましては国以外の別個のもの、農業馬については農林省というように、責任分野と申しますか、努力をいたしまする分野を分けたらどうかというような考えも、一部にはある。
↑Habu, Michihide (21 December 2012). 出世街道. 明智左馬助 光秀を最後まで支えた智勇兼備の将. PHP文庫 (in Japanese). PHP Institute. 「おめでとうございます。将軍家に近侍しておりましたならば、とてもこのような領主にはなれませなんだが、まずは、信長さまのお陰でござりまするな」
↑Sakaki, Hidenobu (20 May 2016). 能力開発工学センターのフィロソフィー(PDF). JADECニュース (in Japanese). No.100. p.8. この十年の歩みを思いまするに、矢口先生を始めセンターの皆さんが成し遂げられた数々のユニークな研究開発の成果は見るべきものがあり、深く敬意の念を抱いています。
↑Satō, 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): 6–7. 篤く御礼を申し上げさせていただきまする。[…]また、斉木春子殿の次男、次郎殿も商売繁盛につながりますように、常に御加護をいただきとうございます。宜しくお願い申し上げまする。[…]一郎殿は、大変気持ちのよいお人でございます。阿弥陀も、大変、好みに思うておりまする。次郎殿はのう、賑やかなお人でございまするが、一郎殿は、心の優しいお人でございます。阿弥陀も心から信頼させてもろうておりまする。よい方向にいきますようにと、常に御加護をさせてもろうておりまする。ただ、体のお弱いのがのう、少々気になりまする。どうぞ、御身大切になさいますようにと、お伝えいただきとうございまする。
↑Kōda, Rohan (10 December 1946). 骨董. 骨董 (in Japanese). Kōjimachi, Tokyo: Tokyo Shuppan. p.16. 勸業債劵は一枚買つて干圓も二千圓もになる事は有つても、掘出しなんといふことは先以て無かるべきことだ。
↑Kimura, Shōshū (25 January 1949). 第五回 目のいろ〱. 常識百科 物知り先生『冬から春え』 (in Japanese). Suginami, Tokyo: 話の友社. p.76. その原因は今言うた八分の一秒の在留、手妻の種があると知ったら、何の不思議もなかるまい。
↑Sakamoto, Omizan (5 May 2023). 旧支配者の復活. 小説家になろう (in Japanese). 入浴を終えた彼女はバーに向かった。二千円ちょっとのウィスキーが、眠っていた刹那に九十九年のヴィンテージものに化けているはずだ。その最初の一献を傾ける権利は、この苦労人に無かるまい。一年後に覚醒する仲間たちも諒してくれよう。
↑Okazaki, Tsuguo (1 February 2022) [2021]. Vol.2 追憶[Vol.2 Recollections]. COSMO POLICE JUSTYCOSMO POLICE ジャスティ (in Japanese). Vol.4. Meguro, Tokyo: Goma Books. p.36. ――転入生を紹介する！わが校の編入試験をオール満点で突破した強者だ！良き友、良きライバルとして、あたたかくむかえいれてやってほしい。[――Let me introduce our new transfer student! He’s a warrior who broke through our school’s entrance exam with a perfect score! I’d like you all to give him a warm reception as a good friend and a good rival.]
↑Miyake, Shūtarō (15 December 1951). 歌舞伎ノート (in Japanese). Chūō, Tokyo: Sogensha. pp.116, 134, 169. 幸四郞の重兵衞は、前記の如くノドを痛めてゐたため、氣勢が揚らず、よかるべき筈のこの役がもう一と息と見えたのは殘念である。[…]但し、そのよかるべきでゐてわるかつた藥師寺をあの時東亰でやつつけたのは、劇評家には殆どなかつたのに、北條秀司氏が獨り、あれは不良と書かれたのは實に敬服した。[…]よかるべき十五世羽左衞門すら、この權八はひどくて「きじも鳴かずば打たれまい」あたり、不器用丸出しだつた。
↑Yanagita, Kunio (25 April 1962). 孤猿隨筆. 定本 柳田國男集 (in Japanese). Vol.22. Chiyoda, Tokyo: Chikumashobo. p.412. 二町ばかりの間崖の中途を切つて、見晴しのよかるべき處だが、大きな塔婆が二重三重に列なつて、隙見もできないほどの塀になつて居る。
↑Dostoevsky, Fyodor Mikhailovich (17 April 2015). "Часть вторая" 第二編[Part Two]. Идіотъ白痴[The Idiot] (in Japanese). Vol.1. Translated by Nakayama, Shōzaburō. Gutenberg 21. Ты чего смеешься-то? Не веришь, атеист. А ты почем знаешь? Да и то соврал, если уж подслушал меня: я не просто за одну графиню Дюбарри молился; я причитал так: «Упокой, господи, душу великой грешницы графини Дюбарри и всех ей подобных», а уж это совсем другое; ибо много таковых грешниц великих, и образцов перемены фортуны, и вытерпевших, которые там теперь мятутся, и стонут, и ждут;貴様、何を笑っていやがるんだ？ 貴様にゃ信じられないんだな、不信仰ものめ。貴様にわかってたまるもんか！ それに本当にぬすみ聞きしたのなら、貴様は嘘をついている。おれはな、デュバルリ伯爵夫人ひとりのためにお祈りをあげたんじゃないんだ、『気高き罪びと、デュバルリ伯爵夫人と、それに同じきあまたの罪びとの魂に安息を垂れたまえ』と言ってお祈りしたんだぞ。これとあれじゃ、すっかり事情が違うからなあ。なぜって、そんな風なえらい罪びとや、運命の手ひどい変化に会った人や、不幸に苦しみぬいてきた人などが数多くあの世で、いまうめいたりして安息を待ちのぞんでいるんだぞ。[What the hell are ya laughin’ at? Ya believe nothin’, heathen! Ya don’t even get it straight, and if ya really did hear me right, that’s a lie yer tellin’! I didn’t pray for the Comtesse du Barry alone, I actually prayed, “May the Lord grant refuge to the souls of the Comtesse du Barry the noble sinner, and of countless sinners like herself.” That’s somethin’ else entirely. Because there are many such great sinners, those who met with brutal turns of fate, those who have suffered through misfortunes, they’re groanin’ now while awaitin’ refuge in the afterlife.]
↑Yanagita, Kunio (25 February 1962). 女性と民間傳承. 定本 柳田國男集 (in Japanese). Vol.8. Chiyoda, Tokyo: Chikumashobo. p.359. 併し源の同じかるべき歌話が、是ほど弘く西東に分布したのは、到底或一人の根氣又は長命の爲でなかつたとすれば、何處かに中央の交換所の如きものが無ければなりません。
↑Masuoka, Hiroyuki (26 February 1985). 第102回国会 参議院 社会労働委員会 第6号 昭和60年2月26日. 国会会議録検索システム (in Japanese). ただいまの数字は、現在の厚生年金、国民年金の財政状況のもとでは許容される数字だと思いますけれども、先ほどから申し上げておりますように高齢化社会を迎えるに従ってそちらの方の会計もだんだん苦しくなるわけでございますので、この件につきましては、ぜひとも必要に応じて、得べかるべき利益も含めて返してもらわなけりゃならぬということで大蔵省との合意も成立いたしておりますので、私はそのようにやれるし、また、やらなきゃならぬというふうに考えております。
↑Hirose, Hikota, ed. (5 August 1944). 第一章 世界政策の爭覇と海上權力. 海軍要覽 (in Japanese). Shiba, Tokyo: Kaigun Yūshūkai. p.42. 元來政治と統帥との關係は相剋すべき對立關係ではなくて、兩者を統合する國策乃至戰爭指導方針の下に協力すること恰も左右の手の如かるべきものである。
↑Ōnoki, Seiji (June 2012). ロータリー親睦考(PDF). Peace Through Service (in Japanese) (13). 独善的とのご批判は甘受しますが、毎年繰り返される恒例行事ですから、偶にはこのような前例踏襲に一石を投じる対処も、許されて如かるべきではないかと思うのであります｡
↑Ōnoki, Seiji (June 2014). 「ロータリー親睦活動月間」が意図すること(PDF). ガバナー月信 (in Japanese) (12). これなども今月の月間行事にマッチするものと評価されて如かるべきでありましょう。
↑Dumas, Alexandre (17 April 2015). "XXX La tour du Pilori" 第六十一章 晒しの塔[Chapter 61: The Tower of the Pillory]. La Reine Margot王妃マルゴ[Queen Margot] (in Japanese). Vol.2. Translated by Kashima, Shigeru. Gutenberg 21. La nuit venait de descendre sur la ville frémissante encore du bruit de ce supplice, dont les détails couraient de bouche en bouche assombrir dans chaque maison l'heure joyeuse du souper de famille.処刑の興奮さめやらぬパリの町に夜の帳がおりていった。処刑の模様は口から口へと伝えられ、楽しかるべき家族の食卓を暗くしていた。[The curtain of night had fallen upon the city of Paris, still reeling from the frenzy of the execution. Word of its development had been passed from mouth to mouth, casting a gloom over the otherwise joyous family supper.]
↑Tolstoy, Leo (15 January 2016). "Част трета" 第三編[Part Three]. Война и миръ戦争と平和[War and Peace] (in Japanese). Vol.1. Translated by Kitagaki, Nobuyuki. Gutenberg 21. Толкова по-болезнено се свиваше сърцето на Николай, изтърпял напразно всичкия страх, който обзема човек пред сражение, и прекарал целия този весел ден в бездействие.それだけに、戦闘に先立つ恐怖にいたずらに悩んで、この楽しかるべき日を無為のうちにすごしてしまったニコライの胸は、なお一層締めつけられるような思いがした。[And Nicholas, who had vainly suffered all the dread that precedes a battle and had spent that otherwise joyful day in inactivity, felt as though his chest tightened even more.]
↑Tanaka, Rokurō (5 July 1956). 佐原義連の墓. 会津の名所舊跡 (in Japanese). Aizuwakamatsu, Fukushima. p.60. 義連はいわゆる佐原十郞で、容貌魁偉、膽略あり、戦功挙げて数うべからず、頗る頼期[sic]の信頼を受けたが、その会津入りについては諸説あり、又卒去の年も明らかでない。{{cite book}}: CS1 maint: location missing publisher (link)
↑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‼]
↑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 (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.
↑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。
↑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。
↑Ōyama, Yasuharu (26 July 2012). 第47局 山田道美八段戦[Game 47: Vs Yamada Michiyoshi 8-dan]. Ooyama Yasuhiro 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。
↑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.
↑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.
↑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。
↑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]. The Sunlit Tree陽だまりの樹 (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。
↑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。
↑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。
↑Tatsuno, Yutaka (23 May 1934). てんかん. 随筆集 ドンク (in Japanese). Chūō Kōronsha. p.146. ——誰か巡査を呼んで來て吳れよ。
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。
↑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。
↑de Beaumarchais, Pierre-Augustin Caron (25 December 1952). The Marriage of Figaroフィガロの結婚 (in Japanese). Translated by Tatsuno, Yutaka. Hakusuisha. p.25, 52, 224. シェリュバン お夜伽のリボンだつて！ 私にお吳れよ、いい娘だからさ！[…]フィガロ つまり、殿樣の御守中にお前の所にシェリュバンを寄越すから、娘風に髪を結つて衣物を被せてやつて吳れ。[…]フィガロ どうして吳れろ、と！
↑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。
↑Shakespeare, William (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 name'd 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!”]
↑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。）
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
↑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).
↑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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