森鷗外『渋江抽齋』 (部分的に試訳)

The picture above is copied from Wikepedia. (https://en.wikipedia.org/wiki/Mori_%C5%8Cgai)

The original can be read at Aozora Bunko (青空文庫). - The copywrite has already been expired.
http://www.aozora.gr.jp/cards/000129/files/2058_19628.html

The reason I wanted to translate this piece (only a very small portion of it) into English is because:
1. Nobody didn't seem to have translated this work into English. (The words used in this book are a bit too old-fashioned.)
2. I thought it was a very impressive work written with accurate and concise expressions in the Japanese language. (I didn't think this book was interesting at all when I was younger, but it suddenly appeared so different around the time when I turned the age 40.)
3. I thought this work should long survive in the history of literature, as a reference documentation, since it should help understand how the intellectual people in the pre-modernized period in Japan used to think and behave.
4. This work brilliantly depicts the Japanese individuals' cultural mindset based on the traditional "family institution", which I thought should be a different perspective from the west.

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[Now here's what I have translated selectively from the book.]

Chuusai was a person of very little self-indulgence. He hadn’t drunk alcohol at all, until he was transferred to a cold northern area for a one year duty to serve the former feudal lord, Nobuyuki when he acquired a habit of drinking. He didn’t smoke all his life. He didn’t hike, except he occasionally had a little trip to a mountain to take herbs. He liked visiting a theater often, but he made it a rule to watch it at the parquet circle with friends. He called these friends “Shuumo Shukuren,” meaning “I love the cheap.”

What was Chuusai’s expense consisted of? Perhaps there was nothing other than purchasing books and inviting guests. The Shibue was a family of doctors for generations. There were quite a few, among the books he owned, that had been handed over from his forefathers. But, as I look upon the books list in “Keiseki Hoshi,” I can imagine he didn’t hesitate to spend his money on books.

The first year of Kouka, three years after he composed this poem, he was appointed to an instructor at Seijukan. This Seijukan was a medical school founded in the second year of Meiwa by Gyokuchi Taki, which was located at the memorial site of Tenmondai in Sakuma Town. Three years later the owner eventually was transferred to the Shogun government. By the time when Chuusai was ordained to this position, Gyokuchi, his son Rankei, his grandson Keizan, and his great-grand son Ryuuhan had already passed away. His great-great-grand son Gyoko had succeeded the direction. Chuusai had been closely acquainted with Keizan’s second oldest son, Saitei, who had become independent of his original home in order work for this school.

It was a coincidence that I got to know of Chuusai. I resigned a medical school as a doctor to become a bureaucrat. I made it to be listed as a writer. Ever since I was young I loved to keep the journals. I wanted to know the facts and situations of the past during the Tokugawa Era. I wanted to obtain the source of writings. It occurred to me that I needed to study “Bukan”.
Whenever I meet with a friend, especially from the Tohoku region, I asked if he knew anything about “Shubuye” or “Chuusai.” I also sent a letter to a friend in Hirosaki city and asked about Chuusai Shibuye.

One day I met with Kinpuu Nagai to ask about Shibuye. He said, “If you are talking about Shibuye in Hirosaki, he is a book collector, as well as the author of ‘Keiseki Hoshi.’” Nagai-san, however, didn’t know if Shibuye used “Chuusai” as his first name. The name “Chuusai” does not appear in “Keiseki Hoshi.” 

It was at this time when I heard the name Dojun the first time from Iida-san. This name was noted in the introduction of “Keiseki Hoshi.” However, Iida-san did not know if Dojun had used “Chuusai” for his pseudo name.

Even though I had met with someone who knew Dojun, I was unable to obtain information on Dojun’s descendants. With an unfortunate feeling I was going to take a leave, when Iida-san said to me, “Wait a minute. Let me ask my wife just in case.”
His wife entered the room. To the question if she knew anything about Dojun Shibue’s descendents she replied, “I know Dojun’s daughter. Katsuhisa Kineya is her name and she lives in Honjo Matsui-cho.”

I learned for the first time that the author of “Keiseki Hoshi,” Dojun Shibue had a child. Judging from her last name “Kineya”, she should be a teacher of Nagauta (long epic song).
A couple of days later I received a letter from Iida-san. He wrote Kineya-san had a nephew called Shuukichi Shibuye, who lives in Shimo Shibuya. This being said, this Kineya-san’s nephew should be Dojun’s grandson. Summing this up, Dojun had a daughter and grandson who are living now today.

I sent a letter to Shuukichi-san right away to ask him when and which place would be suitable to meet together if permitted. His reply came soon. He wrote he had been sick in bed but when he became better he could visit me. Judging from his handwriting he must be a young person.
Tonosaki-san’s answer was very straightforward. “Chuusai is a Dojun Shibuye’s pseudo name. He is the author of “Keiseki Hoshi.”
This all made sense to me.

Chuusai, Dojun Shibuye not only wrote “Keishi Shishu” or wrote inspected notes with much reading experience on medical books, but wrote essays based on what he had studied from his collections, such as “Kobukan” or an “Old Edo Map”.
Astonished by the series of coincidences, Tonosaki-san said to me, “I know who Chuusai’s child is.”
“Me, too. She is teaching a Nagauta, right?”
“No, that’s not who I know that person is. It’s a man called Tamotsu, who succeeded the heir of Chuusai.”
“I see. Tamotsu Shibuye is the one who is the heir to Chuusai. Where does he live now?”
“I’m not sure of where he lives now. It’s been a long while since I saw him last. But let me ask somebody who might know of that. There are some people from the same home town of his.”
I wanted to be clarified on the Chuusai’s footsteps with the help of Tonosaki-san. He mentioned a couple of things he had remembered. The Shibuyes’ ancestor had been hired by Nobumasa Tsugaru. Chuusai is a descendant from this person by some generations. He was born during the period of Bunka, and deceased during the Ansei period. In the Kaei period he had an audience with Iyeyoshi Tokugawa. The epitaph was chosen by one of his friends, Gyoson Kaiho. Tonosaki-san stated all this overview, and promised me to send excerpts on Chuusai from the books he had kept at hand. I confirmed Tonosaki-san would find where Tamotsu-san lived and prepare the excerpts before leaving the guest room of Shoryo Dormitory.

It was a cold day but was too early to install a fire stove. We sat face-to-face over the table with Tamotsu-san. We never got tired of talking about Chuusai.

The currently existing descendants from Chuusai are these siblings (Ktasuhisa-san and Tamotsu-san) and Shuukichi-san’s father (Osamu). They were born from the same mother, the fourth wife of Chuusai. She was from the Yamanouchis, and her name was Io.

Katsuhisa-san’s first name was “Kuga.” She was born in the fourth year of the Koka period, when Chuusai was 43 and Io 32. She will turn 72 in the fifth year of Taisho. Chuusai had moved to Honjo in the fourth year of Kaei. This explains Katsuhisa-san was in Kanda when she was born.
Osamu, the father of Shuukichi-san was born in Honjo in the first year of Ansei. Three years later, in the fourth year of Ansei Tamotsu-san was born. Chuusai was 53 and Io 42, while Katsuhisa-san was 11 and Osamu 4.

Chuusai passed away in the fifth year of Ansei at the 54. Tamotsu-san was only 2 years old at that time. It was fortunate of him to have heard about who Chuusai was from his mother, Io, who survived until the seventeenth year of Meiji when Tamotsu-san was 28.

The ancestry of the Shibuyes is traced back to the time when they were subordinates of the Ohtawara clan in the Shimotsuke region. The forefather counting six generations back from Chuusai was named Kozayemon Shinsho. He served the Ohtawara clan for two reigns during the time of Seikei and Seisou, and he died on July 2 in the first year of Shoutoku.

Shinshou’s legitimate son, Choukou inherited the house to serve Seisou Ohtawara and Sishou Ohtawara. His second oldest son, Shouchou became independent and served the Ohmura clan in the Bizen region. His third oldest, Shinsei served the Tsugaru clan in the Ohshu region, and his fourth, Shinkyou was a military scientist.

Tadashige was a talented, handsome, and capable man. In March of the seventh year of Anei, he was adopted by Saku Shibuye and was promised to be the successor. Nobuakira, two years older than him liked Tadashige so much. On February 18 in the fourth year of Tenmei, Todashige’s stepfather, Honkoh passed away at age 58. It was the same day when Nobuakira inherited the land. He had already been titled as local manager of the Tosa region. The lord was aged 23 and Tadashige 21.

There was a maid serving in the Tsugaru clan. Her name was Shuzuye. In later year she removed her hair to become a nun, and was called “Myouryouni”. This Myouryouni was said to have shared a funny episode when she had seen in the Tsugaru clan. She recalled when Tadashige had finished his meal and left, the maids would gather around there, stretching out their fingers into the plate Tadashige had used and ate the remaining. Myouryouni said she did that, too.

Tadashige, however, was a man of stoicism and didn’t seek women. He married his first wife, Tanaka on August 22 in the first year of Kansei, but she passed away without a child on April 13 of the next year. He then married his second wife, the daughter of Jousuke Kawasaki who had been fortuned seven ryo (ranked Nando-yaku) to take care of twelve subordinates, while having served the Masagoro Toda clan in the rank of Yoriai. They had a daughter, Itsu born in February of the fourth year but died when she was only three. The wife was divorced  by him in the following year. He married his last wife, Nui, who was a sister of Chuuji Iwata, a subordinate of Hotta Sakagami Sagami, who was the lord of the Sakura area in Shimousanokuni. This wife will be the mother of Chuusai. Tadashige was 32 years old and Nui 21.

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原典は青空文庫です。（よって著作権は切れています。）
http://www.aozora.gr.jp/cards/000129/files/2058_19628.html

この作品を少し英訳してみたいと思ったのは次の理由によるものです。
1. この作品を英訳した人がいなさそうなため。(使っている言葉がやや古めかしい。)
2. 日本語によって正確かつ簡略な表現をとっている点が印象深いため。(私自身、若い時分この作品を全然面白いと思わなかったが、40歳あたりになってから突如考えが変わった。)
3. この作品が現代以前の日本の知識人の考えや行動をい知るうえで、また、参考文献としての価値の点からも、残されるべき作品だと思うため。
4. 西洋とは異なる伝統的「家制度」に基づく日本人のマインドセットをこの作品が素晴らしくよく描出していると思うため。

[下記の部分を自分で選んで英訳してみました。]

抽斎は自《みずか》ら奉ずること極めて薄い人であった。酒は全く飲まなかったが、四年前に先代の藩主信順に扈随《こずい》して弘前に往《い》って、翌年まで寒国にいたので、晩酌をするようになった。煙草《タバコ》は終生｜喫《の》まなかった。遊山《ゆさん》などもしない。時々採薬に小旅行をする位に過ぎない。ただ好劇家で劇場にはしばしば出入《でいり》したが、それも同好の人々と一しょに平土間《ひらどま》を買って行くことに極《き》めていた。この連中を周茂叔連《しゅうもしゅくれん》と称《とな》えたのは、廉を愛するという意味であったそうである。

抽斎は金を何に費やしたか。恐らくは書を購《あがな》うと客《かく》を養うとの二つの外に出《い》でなかっただろう。渋江家は代々学医であったから、父祖の手沢《しゅたく》を存じている書籍が少《すくな》くなかっただろうが、現に『経籍訪古志《けいせきほうこし》』に載っている書目を見ても抽斎が書を買うために貲《し》を惜《おし》まなかったことは想い遣《や》られる。

抽斎はこの詩を作ってから三年の後《のち》、弘化《こうか》元年に躋寿館《せいじゅかん》の講師になった。躋寿館は明和《めいわ》二年に多紀玉池《たきぎょくち》が佐久間町《さくまちょう》の天文台｜址《あと》に立てた医学校で、寛政《かんせい》三年に幕府の管轄《かんかつ》に移されたものである。抽斎が講師になった時には、もう玉池が死に、子｜藍渓《らんけい》、孫｜桂山《けいざん》、曾孫｜柳※［＃「さんずい＋片」、第3水準1-86-57］《りゅうはん》が死に、玄孫｜暁湖《ぎょうこ》の代になっていた。抽斎と親しかった桂山の二男｜※［＃「くさかんむり／頤のへん」、第4水準2-86-13］庭《さいてい》は、分家して館に勤めていたのである。

わたくしの抽斎を知ったのは奇縁である。わたくしは医者になって大学を出た。そして官吏になった。然《しか》るに少《わか》い時から文を作ることを好んでいたので、いつの間にやら文士の列に加えられることになった。その文章の題材を、種々の周囲の状況のために、過去に求めるようになってから、わたくしは徳川時代の事蹟を捜《さぐ》った。そこに「武鑑《ぶかん》」を検する必要が生じた。
わたくしは友人、就中《なかんずく》東北地方から出た友人に逢《あ》うごとに、渋江を知らぬか、抽斎を知らぬかと問うた。それから弘前の知人にも書状を遣《や》って問い合せた。

或る日｜長井金風《ながいきんぷう》さんに会って問うと、長井さんがいった。「弘前の渋江なら蔵書家で『経籍訪古志』を書いた人だ」といった。しかし抽斎と号していたかどうだかは長井さんも知らなかった。『経籍訪古志』には抽斎の号は載せてないからである。
わたくしは飯田さんの口から始めて道純という名を聞いた。これは『経籍訪古志』の序に署してある名である。しかし道純が抽斎と号したかどうだか飯田さんは知らなかった。

切角《せっかく》道純を識《し》っていた人に会ったのに、子孫のいるかいないかもわからず、墓所を問うたつきをも得ぬのを遺憾に思って、わたくしは暇乞《いとまごい》をしようとした。その時飯田さんが、「ちょいとお待《まち》下さい、念のために妻《さい》にきいて見ますから」といった。
細君《さいくん》が席に呼び入れられた。そしてもし渋江道純の跡がどうなっているか知らぬかと問われて答えた。「道純さんの娘さんが本所｜松井町《まついちょう》の杵屋勝久《きねやかつひさ》さんでございます。」
『経籍訪古志』の著者渋江道純の子が現存しているということを、わたくしはこの時始めて知った。しかし杵屋といえば長唄のお師匠さんであろう。

二、三日立って飯田さんの手紙が来た。杵屋さんには渋江｜終吉《しゅうきち》という甥《おい》があって、下渋谷《しもしぶや》に住んでいるというのである。杵屋さんの甥といえば、道純から見れば、孫でなくてはならない。そうして見れば、道純には娘があり孫があって現存しているのである。

わたくしは直《すぐ》に終吉さんに手紙を出して、何時《いつ》何処《どこ》へ往ったら逢《あ》われようかと問うた。返事は直に来た。今｜風邪《ふうじゃ》で寝ているが、なおったらこっちから往っても好《い》いというのである。手跡《しゅせき》はまだ少《わか》い人らしい。

外崎《とのさき》さんの答は極めて明快であった。「抽斎というのは『経籍訪古志』を書いた渋江道純の号ですよ。」
　わたくしは釈然とした。

抽斎渋江道純は経史子集《けいしししゅう》や医籍を渉猟して考証の書を著《あらわ》したばかりでなく、「古武鑑」や古江戸図をも蒐集して、その考証の迹《あと》を手記して置いたのである。
外崎さんも事の奇なるに驚いていった。「抽斎の子なら、わたくしは織っています。」
「そうですか。長唄のお師匠さんだそうですね。」
「いいえ。それは知りません。わたくしの知っているのは抽斎の跡を継いだ子で、保《たもつ》という人です。」
「はあ。それでは渋江保という人が、抽斎の嗣子《しし》であったのですか。今保さんは何処《どこ》に住んでいますか。」
「さあ。大《だい》ぶ久しく逢いませんから、ちょっと住所がわかりかねます。しかし同郷人の中には知っているものがありましょうから、近日聞き合せて上げましょう。」

わたくしはなお外崎さんについて、抽斎の事蹟を詳《つまびらか》にしようとした。外崎さんは記憶している二、三の事を語った。渋江氏の祖先は津軽｜信政《のぶまさ》に召し抱えられた。抽斎はその数世《すせい》の孫《そん》で、文化《ぶんか》中に生れ、安政《あんせい》中に歿《ぼっ》した。その徳川｜家慶《いえよし》に謁したのは嘉永《かえい》中の事である。墓誌銘は友人｜海保漁村《かいほぎょそん》が撰《えら》んだ。外崎さんはおおよそこれだけの事を語って、追って手近《てぢか》にある書籍の中から抽斎に関する記事を抄出し-て贈ろうと約した。わたくしは保さんの所在《ありか》を捜すことと、この抜萃《ばっすい》を作ることとを外崎さんに頼んで置いて、諸陵寮の応接所を出た。

気候は寒くても、まだ炉を焚《た》く季節に入《い》らぬので、火の気《け》のない官衙の一室で、卓を隔てて保さんとわたくしとは対坐した。そして抽斎の事を語って倦《う》むことを知らなかった。

今残っている勝久さんと保さんとの姉弟《あねおとうと》、それから終吉さんの父｜脩《おさむ》、この三人の子は一つ腹で、抽斎の四人目の妻、山内《やまのうち》氏｜五百《いお》の生んだのである。勝久さんは名を陸《くが》という。抽斎が四十三、五百が三十二になった弘化《こうか》四年に生れて、大正五年に七十歳になる。抽斎は嘉永四年に本所《ほんじょ》へ移ったのだから、勝久さんはまだ神田で生れたのである。

終吉さんの父脩は安改元年に本所で生れた。中《なか》三年置いて四年に、保さんは生れた。抽斎が五十三、五百が四十二の時の事で、勝久さんはもう十一、脩も四歳になっていたのである。
抽斎は安政五年に五十四歳で亡くなったから、保さんはその時まだ二歳であった。幸《さいわい》に母五百は明治十七年までながらえていて、保さんは二十八歳で恃《じ》を喪《うしな》ったのだから、二十六年の久しい間、慈母の口から先考《せんこう》の平生《へいぜい》を聞くことを得たのである。
　渋江氏の祖先は下野《しもつけ》の大田原《おおたわら》家の臣であった。抽斎六世の祖を小左衛門《こざえもん》辰勝《しんしょう》という。大田原｜政継《せいけい》、政増《せいそう》の二代に仕えて、正徳《しょうとく》元年七月二日に歿した。

辰勝の嫡子｜重光《ちょうこう》は家を継いで、大田原政増、清勝《せいしょう》に仕え、二男｜勝重《しょうちょう》は去って肥前《ひぜん》の大村《おおむら》家に仕え、三男｜辰盛《しんせい》は奥州《おうしゅう》の津軽家に仕え、四男｜勝郷《しょうきょう》は兵学者となった。

允成《ただしげ》は才子で美丈夫《びじょうふ》であった。安永七年三月｜朔《さく》に十五歳で渋江氏に養われて、当時｜儲君《ちょくん》であった、二つの年上の出羽守｜信明《のぶあきら》に愛せられた。養父｜本皓《ほんこう》の五十八歳で亡くなったのが、天明四年二月二十九日で、信明の襲封《しゅうほう》と同日である。信明はもう土佐守と称していた。主君が二十三歳、允成が二十一歳である。

当時津軽家に静江《しずえ》という女小姓《おんなごしょう》が勤めていた。それが年老いての後に剃髪して妙了尼《みょうりょうに》と号した。妙了尼が渋江家に寄寓《きぐう》していた頃、可笑《おか》しい話をした。それは允成が公退した跡になると、女中たちが争ってその茶碗《ちゃわん》の底の余瀝《よれき》を指に承《う》けて舐《ねぶ》るので、自分も舐ったというのである。

しかし允成は謹厳な人で、女色《じょしょく》などは顧みなかった。最初の妻田中氏は寛政元年八月二十二日に娶《めと》ったが、これには子がなくて、翌年四月十三日に亡くなった。次に寛政三年六月四日に、寄合《よりあい》戸田政五郎《とだまさごろう》家来｜納戸役《なんどやく》金七両十二人扶持｜川崎丈助《かわさきじょうすけ》の女《むすめ》を迎えたが、これは四年二月に逸《いつ》という女《むすめ》を生んで、逸が三歳で夭折《ようせつ》した翌年、七年二月十九日に離別せられた。最後に七年四月二十六日に允成の納《い》れた室《しつ》は、下総国《しもうさのくに》佐倉《さくら》の城主｜堀田《ほった》相模守《さがみのかみ》正順《まさより》の臣、岩田忠次《いわたちゅうじ》の妹｜縫《ぬい》で、これが抽斎の母である。結婚した時允成が三十二歳、縫が二十一歳である。

[A Tribute to Ryunosuke Akutagawa & An Execise "From Michigan (21st Century Version)"] 芥川龍之介の文体模倣・練習 『ミシガンより(二十一世紀版)』

僕はその朝、目を覚ますが早いか滞在するホテルを出て、市街地の往来をはた目に、ミシガンの田舎の風景目がけてジョギングを開始したのであった。

僕の目に映ったものはいかにも亜米利加<<アメリカ>>らしい風物詩であった。辺りを支配するものは、たとい食料品店（グローサリ・ストーア）の中であれ、役所の待合であれ、保守的で善良に見える田舎者たちの佇まいに他ならなかった。

冬の終わりを告げる明るい空気を切って運動する僕の眼前に飛び込んだものは「彦根市」と綴られた標識であった。それは私のまぶたの裏に幻の映像として浮かんだのだった。

この日本の地名の唐突な出現に僕はフラッシュバックのような感覚を覚えない訳にはいかなかった。

その発見はたちまち僕に「ひこにゃん」という、あの奇怪な気ぐるみを僕に連想させたのだった。あの城跡に現れる白い大型の人形。無邪気で滑稽な気ぐるみの中で、油汗をかき、息も切れ切れの青年の苦しさを脳裏に写し出しながら・・・・・・。

僕はジョギングを終えたのち、ホテルの自室に到着するが早いか、すばやく机に向かい、執筆中の原稿に取り組んだ。その仕事は来週までに終えるべきものに違いなかった。

その作品は、友人夫婦との交際によって妻を裏切らざるを得なくなった男の悲痛な告白録だった。僕は三十分の間は恐るべき速度で執筆をした。が、運命の終わりを告げる何者かに押さえるかのように、たちまち書くことができなくなった。

「くたばってしまえ！」僕はそばにあった紙屑を壁に向かって投げつけた。そこに現れたのは一匹の鼠（ねずみ）であった。それは部屋の隅から隅へと一直線に走り、姿を消したのだった。僕は飛び上がり、別の戸棚に据え付けてあったベルを鳴らした。

ホテルの給仕（ボオイ）のノックがあったのは僕の呼び鈴を鳴らして、かれこれ二十分以上も経ったころだった。

「どうかいたしましたか？」
給仕（ボオイ）は米語で私に尋ねた。僕はつたない言いまわしで、鼠（ねずみ）が住み着いていることを説明した。給仕（ボオイ）はベッドの下をのぞきこんだり、棚のドーアを開けてみたりした。そして、私の顔を怪訝そうにのぞきこみながら、
「あなたの気のせいかもしれません」と言った。「しかし、念のため団子状の薬を撒いてみましょう。この薬は鼠のみならず、ゴキブリも人間も殺すに十分の能力を持っているのです」

僕は給仕（ボオイ）に礼を言った。彼は、白い歯を見せ、
「まずは様子を見ましょう。私の妻（さい）もこれに似たものをよく夕食に出すのですよ」
と亜米利加人らしい言葉を残して、部屋のドーアを閉めた。

浮かんだ明るい表情の奥に僕は「生活」の悲哀を感じないわけにはいかなかった。それは僕の心に、人生の痛みと諦めを連鎖させ、刻んだのに違いなかった・・・・・・。

僕は執筆の作業に疲労していた。しかも、そこに突然鳴り響いたのは、ミシガンに暮らすB君であった。彼は去年まで日本に生活していた二ヶ国語話者（バイリンガル）であった。彼は僕の姿を見つけるや否や、人懐っこい表情を浮かべ、右手を挙げて挨拶をした。

彼は十代の娘さんを助手席に乗せていた。
「冷凍菓子（アイス・クリイム）が食べたいと言って私についてきたのです」
とBさんは簡略に説明をした。

娘さんは日本語で僕に一言挨拶をした。英語で言うべきか日本語で言うべきか、僕は終始迷っていた。B君と娘さんは英語で会話をし、僕へ何かを言う時は二人とも必ず素早く日本語に切り替わるのであった。

僕はB君の車に乗り込み、Ann Arborの南側にある瓦斯ステイションへ向かった。そこには娘さんが買いたいと思っている冷凍菓子（アイス・クリイム）の在庫があるというのである。

「ありました。これです」と娘さんは僕に教えた。B君は良かった、と娘さんに英語で告げ、それから二言三言、さらに英語で言った。娘さんは何かを英語で応答し、僕の方を振り向き、日本語で、
「今日はこれだけです。私の父がガソリンを入れて参りたいと申しています。ですので、それが終わるまで店内で待ちましょう」と言った。

「差し支えありません」と僕が言うと、娘さんは、
「今回は、同じ品目を二つ購入いたしました。私の父は、私の冷凍菓子（アイス・クリイム）を秘密裏で食べてしまうのです。あの鼠（ねずみ）の団子も、父なら食べてしまいかねません」
と言い、十代の女性らしい笑い声をあげた。

僕は怪訝な顔で娘さんの顔を見上げた。「知っているのだ」と僕は思った。運命から逃れられないことを告げる警鐘が鳴らされるのを感じながら・・・・・・。

Michigan Views in March 2013

Picture taken by my daughter at 7:40 PM.

Here's the one taken at 7:00 AM on the 1st Monday after the daylight saving time began.

My daughter working on her homework.

                                   
Picture taken by my wife when heading for IKEA.

Picture taken by my wife when on the way to a restaurant.

 

From the balcony. I can see squirrels everywhere these days.

My wife made this juice for us to kick off the Saturday morning activities.

 

["Classical Music as the Greatest Luxury" - Impressive Book!] 最高に贅沢なクラシック(許光俊)

The book starts off with an episode of a Japanese student in Paris who made this statement in front of his friends. “All of those guys eating here at the university cafeteria will never understand the Marcel Proust.”

Proust, the author of “In Search of Lost Time” was from a wealthy family who never had to suffer from poverty or hunger. He himself was also a wealthy man, who was said to have spent a large amount of money in a single night. The author of the book “Classical Music as the Greatest Luxury” states that you wouldn’t understand Proust’s feeling if you are the type of person who gets filled up with the food you eat at a school cafeteria.

Mozart and Beethoven were said to be the type of people who, even in financial difficulties, kept leading luxurious lives.

The point here is “Don’t think everyone is equal. Don’t even think an art can be understood equally by every group of people.” The author states that this may lead to a misunderstanding but it is a truth anybody hesitates to say openly.

The author extendedly states Japan had to be luxurious people but far from truly appreciating classical music, such as Beethoven or Mozart. He even says something fundamental is missing in the music the Japanese create. Even NHK symphony sounds "fishy."

There were times when they were seemingly rich and luxurious, but it was not a true richness. The Roppongi Hills, the status symbol of the riches in that country, had not produced any more true riches than the huge waste of garbage. Nothing beautiful or precious had been created throughout the period.

The author decides to take off the country to travel to multiple cities of overseas.

Chapter 1: Hong Kong, China
The first place he chose is Hong Kong, where he sees the people, stores, streets, and concert halls. He concludes that the music was fishy because of the streets outside the hall that were filled with smells, humid air, and sweating people, whereas the concert hall was kept so clean without allowing any bugs, noise, or smells inside. He states “Brahms in Hong Kong” is as fishy as when you see an ad such as “Beethoven in Tokyo.” No matter how passionate they are about classical music, they are out of it.

I think I can understand what he is talking about. Although I have never been to Hong Kong or anywhere in China, as far as Japan is concerned, I don’t feel the people who push others and rush to the narrow gate of a train station would ever be able to understand Bruckner’s symphonies. The same is true with those who can’t wait to share a space or say a word or two in a shopping center or on the trains.

Chapter 2: Vienna, Austria
Vienna is one of the notable cities of music. If you are fond of classical music, the city of Vienna might come up to your mind in the first place. The author introduces Vienna as the place of double standards just like the both sides of a coin. He states there are always “praises” and “betrayals” in that city. Here in the city of Vienna he decides to speak English instead of German, since he thinks it should be more comfortable to be treated as an outsider. He wants to avoid any local frustration out there but just focus on music.

The author introduces the concert hall of Vienna Philharmonic Orchestra by explaining that the hall is not really good when it comes to terms with the sound effect. It may sometimes make a miraculous blend of sound when you least expect it, but he states it is not a product of what the designers had wanted.

The author then writes about Vienna Philharmonic Orchestra. He thinks this orchestra often doesn’t do its best to perform music. It is a very popular orchestra. You cannot get a ticket easily for their concert. They sometimes do poor performance. However, the author admits their music, like their concert hall, can be incredibly passionate and vivid when least expected. That music is what you could never be able to hear from other orchestras.

(TO BE CONTINUED)

【There Are Good Reasons To Fall Into DQN Names】DQNネームには理由（わけ）がある

It is said that baby names in Japan have increasingly become misguided. You have no clue how to read them in Kanji. Having inspected the tendency, I have come up with the following patterns when the parents will name their kids. They call them "DQN names."

(For those of who don't know what DQN names are, here is a brief reference on that. http://travel.cnn.com/tokyo/none/joy-and-pain-dqn-names-674680)

1. Traditional names are not preferred much, such as:

   Boys: 太郎 (Taro), 次郎 (Jiro), 武 (Takeshi), 正和 (Masakazu), 幸雄 (Yukio)
   Girls: 花子 (Hanako), 良子 (Yoshiko), 美智子 (Michiko), 康子 (Yasuko), 真理子 (Mariko)

2. Names taken after anime characters have become more popular, such as:

   Boys: 天空 (Rapyuta), 織賀 (Olga), くれあ (Clair), 騎士 (Knight)
   Girls: 莉音 (Lyon), 瑠南 (Lunar)

天空 normally reads "Ten-kuu" and is translated as "sky". For some reason, this will be pronounced "Rapyuta" because there is a movie titled "Rapyuta - Castle in the Sky". Rapyuta, by the way, is the name of the main character in the movie, and the name doesn't associate with "The Sky" (天空, Tenkuu) except appearing in the title. This is almost like pronouncing "World" as "Garp" after having been inspired by the movie (novel) "World According to Garp."
 

Or it might be similar to write "Michael" and let you pronounce it "Moonwalk."

After having written this far, I have just come up with "Moonlight Graham" in the movie "The Field of Dreams."

It seems like Japanese attempt to make nicknames be the legal names to their babies. Imagine many of the kids in schools have "Moonlight Graham" kind of names. That's what's happening.

About 莉音 (Lyon), I sometimes heard Japanese moms calling their daughter's names at a restaurant. They were yelling out, "Lyon! Lyon! Hurry up! Somebody else will get the seat over there!" This name seems kind of popular to be a girl's name.

Also, there was a boy classmate named "Clair" in my daughter's old elementary school in Japan.

Olga is a Russian name for girls and Lyon a French name for boys, but in Japan they will be opposite. Olga would much more likely be a boy's name out there, and Lyon should be a name for girls. 

3. Some are not originally human names, such as:

    Boys: Koshien 甲子園 (a ball park's name)

4. Some names don’t sound so bad but are spelled misguidedly in Kanji, such as: 

    Boys: 夢叶 (pronounced "You-toe")
    Girls: 駈姒 (Kumi)

5. Some parents get the idea of using complicated Kanji, such as:

    Boys: 煌凄 (Kousei), 露魅央 (Romeo)
    Girls: 圭遼 (Keito, Kate), 栞緒 (Kanon)

For 煌凄, the Kanji 煌 has never been included in the Kanji required to learn in schools.

Let me get back to the Kanji above. About 圭遼 (Keito), most Japanese most likely read it "Kei Ryoh." Nobody would be able to read that name correctly.

With the school curriculums, the Kanji "遼" has NOT been taught to read "Ryoh."
This parents used "遼" and read "To" because it might have been listed on some dictionary or encyclopedia. - One of the features of Kanji is that many are read multiple ways, so parents are able to find a cool Kanji that will be fitting with the sound they like.

6. Names sounding cute or cool (which might be meant) such as:

    Boys: 吐夢 (Cosmo)
    Girls: 苺 (Ichigo, meaning "strawberry"), 春愛人 (It is read "Heart" but the Kanji laterally means the "lover in spring"), 兎鈴魅 ("Do-Le-Mi" as in musical notes)

With Cosmo, 吐 means "vomit" and 夢 "dream". 吐 normally is not read "Cos" (or Kosu), and 夢 will not be read "Mo".

7. Bad names:

There was a public dispute in Japan when some parents named their new-born baby "悪魔” (which reads "Akuma" meaning Devil).

The name was turned down at the official facility but the parents insisted that it has to be accepted despite the fact that it seems not good on the appearance.

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It is true however that many people don't like these parents naming their kids like that. They say that it looks so crazy and stupid. Many of those misguided names which cannot be read at the glance of them are said to be originated from uneducated, delinquent parents. Typically they take "misguided inspirations" by using wrong or improper (even immoral or ominous) Kanji for their babies.

But here is the truth. Seemingly misguided names are as old as history. If you go back a little bit to the past, there are even some famous or historical people who have this sort of name, or named their kids just like the parents I have introduced so far.

1. Take an example of Reona Esaki (江崎玲於奈, 1925- ), a Japanese physicist who shared the Nobel Prize in Physics in 1973. http://en.wikipedia.org/wiki/Leo_Esaki
 

His first name reminds me of "Leona," an English name for girls. And his Kanji cannot be read at the first glance. It looks just like the name of these days.

2. Ogai Mori (森鴎外, 1862-1922), a Japanese Army Surgeon, translator, novelist and poet named their sons 於菟 (Otto) and 不律 (Fritz). His wife was Japanese who was born, lived, and died in Japan. The Kanji used for these kids are not common to be person's names.

http://en.wikipedia.org/wiki/Mori_%C5%8Cgai

3. Nobunaga Oda (織田 信長, 1534–1582), the initiator of the unification of Japan under the shogunate in the late 16th century, named his children 大洞 (Oh-borah) and 小洞 (Coe-borah), which sound like “big lies” and “small lies” when you hear it.

http://en.wikipedia.org/wiki/Nobunaga

I will not mention if I like it or not. That is not my intention here. I just want to inspect what is going on, why this is happening, what that really means, and what the perspectives are.

+++++++++++++++++++++++++++++++++++++++++++++++++++++

The reason for all this (the baby names issue), I assume, is just because every one of those parents want (or want their kids) to be different from others. Japan is a group-oriented culture, where you can't stand out and act (or think) differently. You have to hide and be like everyone else. Otherwise, you will be hammered down and won't be able to join the group. Being out of group means you are outcast and even considered "wrong". Decisions in the group tend to be more powerful and influential than the laws in their culture, which I guess is a big difference from the one in the West.

When you think about it, if you officially have a different stuff (such as names), you will automatically have a chance to be treated or looked differently. You don't have to try standing out by yourself. Anyone has a tendency to be different or special. You want to be the center of something, and don't want to be part of the sand in the beach. What would you have to do in order to come up with a solution? - That is the answer I have for the naming preferences in such an environment. - Like it or not, being "Passive-aggressive" can be the way to go. And this has always been true throughout their history. It is generically different from seeking "American Dreams" but they love watching the Hollywood movies or soap operas. They will get fascinated when Lady Gaga visits Japan. Some love to sing Beyoncé's songs at a karaoke place.

+++++++++++++++++++++++++++++++++++++++++++++++++++++

I don't think Japan is a special case. There is nothing unique about it. (They want to think they are more unique and more different than the uniqueness of all the others, though.) I imagine a similar tendency can be observed in other countries. Of course, they don't have to use Kanji or anything to their babies. It wouldn't be just about your babies.

 

Interesting thing here is their preference has long been directed to America. It is even true now today. Many people want to mention their culture has been "Americanized" in many ways.

 

However, being "Americanized" does not mean to be "American." - That's the point.

 

When using the website or software, I come up with a pop up which lets me do my environment settings. I prefer selecting "International" or "Global" rather than "English (US)". - Whatever you choose out of it, it's English anyway. (I don't select "Japanese," by the way.)

 

Even more people or countries, I assume, will be "Americanized" in their own way using English. I have a friend from Indonesia who speaks fluent English. He has never lived in the U.S. or anything except a couple of weeks. He is currently working in Japan as a system engineer and his work environment is 100% Japanese. I made friends with him out there. We would have some talks over lunch.

 

I am kind of anticipating what the globalization trend may bring about. We all use English, but it's not American or British. I think it's an interesting picture. If you focus on the positive side, it could be more fun and exciting. It reminds me of connecting the foreign pieces and American stuff together by using English. - Hope this cultural perspective will help you think differently.

+++++++++++++++++++++++++++++++++++++
[Additional Note:] The YouTube video I have put up on top seems very silly but I find it is meaningful in many ways. The Japanese in general have inferiority complex toward their English accent. That is why that short drama came out. I also notice the teacher touches or points at one of the student's body. This mat be seen quite commonly in Japanese schools, which people of the Western culture may feel uncomfortable. The teacher even exaggeratedly coughs, clears his throat, and spits out. In the end they all say, "Oh, my God." They perceive these words differently than how English speaking people do. I have seen kids in Japan who go up to a foreigner and stick up the middle finger to say, "Fakku yuu! Hahaha!" and run away. They don't really know what they are doing. They know it's not good to say to someone else, but they think it may sound "funny" to foreigners. This is seemingly rude and nasty but they do that only because they want to break the ice and overcome with their shyness. (Of course, this still is not a pleasant experience to face.)
 

Reflection Over a White Oak Leaf

Winter in Michigan is really cold. It is colder than Tokyo when the temperature hits the lowest of the year. But it is very much pleasant to live here. Every time I drive a car in the morning or in the afternoon, I feel some sort of joy coming up from inside. This is also true when speaking with a shop clerk or someone in your neighbor. This is the same feeling as I have had when I listen to the last movement of Beethoven's 6th Symphony, where people in a rural place becomes so grateful for the sun to reappear after the storm was gone.

One of my good friends in Japan who has lived there for a long time asked me to send a white oak leaf. He spent his boyhood years in Ann Arbor and said a white oak leaf would carry good memories going back to his good old days. I went outside during lunch time in order to take some pictures of the apartment complex. I found oak leaves there when I quickly thought of this friend in Japan. I collected some leaves and put them in my car. It brought me to a silent joy as I was doing that.

"You can tell a White Oak because the tips of the leaves are rounded, like a bullet. Red Oak have pointed tips on the leaves, like the tips of an arrow. That's how we learned the difference." He explained to me.

This sort of friendship will not be limited to my private life. I even have a chance to speak with a guy I worked with in Japan over the telephone. We still work together via e-mail. It is thankful that I am able to do that, even though I have changed the company I work for.

When it comes to term with convenience, Japan should be so much better. However, it is interesting, at the same time, to be realized that there is no other country has obtained a higher standard of living than Japan with respect to the social system, infrastructure or customer services, but it is one of the worst places in some sense, where people are incapable of being connected with others. This is not a question of good or bad, but just whether you like it or not.

I personally think that if their demanding service quality are exported to other countries, it would make both Japanese and other nation become happier together.

The 21st Century Drama

21st century is pretty much different from the 20th or even before that era in that we are working for the same goal. I let go of my imagination and was feeling this way. If the world will come to an end some day, it would happen not because of a war or disaster but because of reaching to the point where people have finally settled down to a certain conclusion after all those striffles and conflicts. There would be pains, exhaustion, honesty, perfect forgiveness, and convinction for hope. If all these things are shared among all of the people on earth regardless of race and sex, then what would be left?

I liked this You Tube video I watched tonight. This appealed to me so strongly specially because it is understandable that one of the episodes in the video really can happen (although it is rare) where a clerk at cafeteria treats an Asian individual as if he were transparent or invisible. One of the participants shares his experience at around 23:45, where he (Asian American) was ignored by a shop clerk in the restaurant, and another person making a line on his back was served first in the restaurant. Each one has many things to say. The status quo of problem sharing across the border and race reminds me of the current trend of global business.