文学その7

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

海上の道:柳田國男(831-850)/3194

少彦名神が国土経営の功を終えて、あの世界に赴いて永く止住なされたことは、「神功紀」の寿宴の御歌にも見えて、よほど素尊の根堅洲国と近く、且つは人界との往来も考えられるが、一方にはまた海上の危難を恨み憤って、浪の秀を踏んで常世郷へ、往ってしまわれたという皇子もあった。

The fact that Sheng Hui Mei God finished the success of the land management, and that it was decided to stay in that world for a long time, is also seen in the song of the supper of “Gingo-ki”, very close to the root country of the ancestral, and There is also an imperial child who is thought to have traveled to and from the human world, but on the other hand has also been imprisoned by the dangers of the sea, stepping on to the elite of Nami, and going to Jisekyo.

もともと永い年代に亙って、一貫して動かぬという考えかたではなかったのである。

Originally in the long era, it was not a way of thinking that it did not move consistently.

常世という漢字は不老不死、浦島子の歌などに表われている感じからの選定かと思われて、文芸語としては近世までも人望があったが、以前は口語でもそう謂っていたかどうか疑わしい。

It is thought that the kanji called 世 is a selection from the feeling of being immortalized in the immortality of Urashimako's song etc., and as literary art language there was a human desire even in the early modern times, I doubt it.

本居先生などはそれを問題にしておられる。

Mr. Motoi and others have made it a problem.

元はソコヨリの国で、そのソコは地底には限らず、遠いこの世の果にある国という意味だったかと言われたのは、或いは一方の根の国・底の国を、念頭におかれた説かとも思うが、まだそうはっきりと、常世も根の国も同じとまでは断言しておられない。

It was originally said that it was a country of Soko Yori, and that Soko was not limited to the underground but meant to be a country that was at the end of this world, or a theory that kept in mind the country of one root, the country of the bottom I guess it is still so clear that neither the permanent world nor the root country is the same.

沖縄の方では国頭にもまた先島諸島にも、ニライソコという言葉が残っており、前者に至ってはニライソコモイは鼠のことであった。

In Okinawa, the word “Niraisoko” remains in Kunigami and in the Sakishima Islands, and in the former, “Niraisokomoi” was a whale.

現在はいずれも地底のことに解せられているが、それは根国を黄泉に同じというのと、似通うた解釈の傾向であった。

At present, all are understood to the ground floor, but it is the tendency of the same interpretation as saying that the root country is the same as Yonsen.

つまりは海上の交通は遅かれ早かれ、一旦は断絶せずにはいなかったのである。

In other words, the traffic on the sea was delayed sooner, and it did not stop once.

 ただし沖縄にはまだニルヤの大主の年々の来訪がわざおぎとして形を存し、ニラ人ミルヤニヤの古い記録、アマミキョがのだて始めの城の遺跡も、『おもろ草紙』を通して尋ね求めることができるが、人が此方から彼を訪い、また還ってきたという実例は、僅かに棚晴船頭の妻の話ただ一つであるに反して、宮古島旧史の中には、そういう口碑のやや昔話と近いものが幾つか保存せられ、一方道の島の三つの島などでは、この篇の初頭にも列挙したように、既に完全なる民間の文芸と化して、ニルヤ往来の話が数限りもなく口頭に伝承せられ、しかも旧日本の竜宮説話と、規則正しい連繋を保っていたのである。

However, the year after year visits of the lord of Niluya still form as an okey in Okinawa, and it is possible that the old records of the Nira people Myriyanya and the ruins of the castle where Amamikyo first started are also inquiring through "Omoro grass paper" You can, but the example that a man visits him from the other side and comes back is only one story of a wife with a slight shiphead, while in Miyakojima's old history, it is a bit of such a monument Some things that are similar to old-fashioned tale are preserved, while on the three islands of the island of the road, as listed in the early days of this nephew, it has already become a complete folk literary art It was passed without verbal, and in addition, it maintained regular connection with the old Japanese Ryugu story.

少なくとも是は偶然の近似でなく、かつてこの海の彼方の楽土に対して、今よりも遥かに豊富な知識、ないしは空想を抱いていた人が、多かっただけは是によって推定し得られる。

At least this is not an approximation of chance, and it is possible to estimate that there were a lot of people who had much richer knowledge or fantasies than now for the seashore of this sea.

ただその信仰の本質が、いかに変化しつつあったかについて、まだ私の説き得ることが甚だ乏しいのを憾みとするばかりである。

I just hate the scarcity of what I can say about how the essence of the faith is changing.

 一つの問題として、ニライは此方の根国また常世郷のごとく、かつては死者の行く処として望みまた慕われていた時代があったろうかということを考えてみる。

As one of the problems, I would like to consider whether there was a time when Nilai was like the root country or J 此 go of the wards, once it had been hoped and redeemed as the destination of the dead.

南方では死者の世界を、あの世またはグショ(後生)と呼ぶらしいが、その後生の観念が島ごとにまたは家ごとに、甚だしく区々になっていて、是からの現地調査に、まだ多くの収穫を約束するかと思われる。

In the south, it seems to call the world of the dead the other world or Gusho (later life), but then the idea of life has been divided widely by island or by house, and still a lot of harvest in the field survey from this point Seems to promise.

死んで儀来河内に行くという沖縄のただ一つの例は、『遺老説伝』でも有名な善縄大屋子の話、是は海浜で美女に遭い、大きな海亀をもらうという発端は昔話に似ているが、家に帰る路すがらその大亀に頸を咬まれて死に、その亡骸を墓に埋めたのを、三日の後に開いて見ると棺は空であった。

The only example of Okinawa to die and go to Gouri Kawachi is the story of a good-line Tayako who is famous for "Death's story", a story is met by a beautiful woman at the beach, and a beginning to get a big sea turtle resembles a folktale However, the path to go home was bitten by the Great Tortoise in the neck and died, and the burying of the corpse in the tomb was seen after three days when it was open.

空中に声があって彼は儀来河内に遊べりと告げたとあって、目的はその御岳の霊験を説くにあり、いわば珍奇の例だから伝えたように見えるが、この葬後三日目に棺を開いて見るということは、もとは一般の慣習だったらしい。

There was a voice in the air and he told him to play in the Giri river, and the purpose was to preach the Spirit of the Ontake, so it seems like it was transmitted because it is a rare example, but on the third day after this funeral It seems that it was a common practice to open and look at the pottery.

沖永良部島では最近まで人が死ぬとその霊は天の庭へ上るという信仰が生きていた。

In Okinerabu, there has been a faith that the spirit will rise to the garden of the heavens when people die until recently.

死人があるとすぐに葬るが、幾日かの後に(多くは三日)、魂分かれまたは魂離れと称して、ユタを招いて神降しの式を行う。

They will be buried as soon as there are dead, but after a few days (mostly three days), they will invite Utah to perform a ceremony of sorrow, claiming soul separation or separation.

それは近親の女性の一人を択んで、死者の霊をそれに憑らしめ、その女が一定の方式によって、或る期間泉の水を浴びて精進をすると、死者は始めて天の庭に上ることができると信ぜられていた。

It chooses one of the close relative's women and gives it to the spirits of the dead, and when the woman takes a spring water for a period of time in a certain manner, the dead will go up to the garden of heaven for the first time. I was believed to be able.

ユタの教儀として改造せられた点もあろうが、是は明らかに尸者の行事であり、日本にも古く行われたらしい痕跡はある。

Although there is also a point that has been remodeled as Utah's teaching, this is clearly an event for the deaf, and there are traces that seem to have been done in Japan in old times.

良き人の魂のみが天の庭へ上るという信条もあったということで、是もおそらくはまた善縄大屋子の一例と見てよかろう。

The belief that only the souls of the good people ascend to the garden of the heavens will probably also be seen as an example of the good-line great taiko.