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



I don't need it in Kanto, but Tayama uses it at my house, so I don't understand it.


There are other things to be careful about, and they are used without knowing, there are good words, and not bad words.


We don't use much, but there is a standard language for dialects.


It seems to be a common language now, but this has to be increased.


There is also a problem with accents, but I finally left my hometown and spent the past 70 years with the upper accents.


There is a “crowd” of “falling in the moon” though I finally understood.


In Seijo, where I live, I was talking to people outside early in the morning and it was clear that I could pronounce it like Ise's Karazhou or Kyushu's Karatsu.


At last, I don't seem to have the accents I had for my child.


However, this unaccented zone is in a wide area in Tohoku.


There is nothing wrong with using it there.


Isn't Japanese that good after all?


If the words from the upper part become so powerful to Kanto, I think so.


Reflection on history


I've often talked about the mistake of trying to apply foreign scholars' theory to explain Japan's history, but the progress of Japanese history has been slow. One of the reasons is that remembering kanji is a difficult barrier to entering history.


In order to struggle to remember kanji, when I finally reached the stage where I could understand what other people wrote, I had reached a considerable age, and it was hard to reach the point where I thought about myself and created my own. It is.


Even if Kanji is restricted, this evil cannot be overcome, and it is unlikely that the future of Japanese history will be solved just by applying foreign literature as it is.


There is a lot to be investigated in our future.


It is necessary to investigate such problems first and then consider whether there is anything consistent with foreign academic methods and conclusions.


The method of direct import of foreign theories was almost the same in the first year of Meiji and now.


At that time, I knew even a bit of English and knew one of the words that others did not use, which was a respect for cultural people. He remembers that there was a bad wind around the 12th and 3rd year of Meiji, when he returned home and became the head of the Tahara school.


People who visited my brother often used to drink alcohol, but at that time it was not only singing at the sake table but also making it instantly.


It was also a means to show off as a cultural person, and the widows at that time used these various works for their banquets.

松という字は木ヘンに公(きみ)よ キミとボク(木)とのさしむかい

The word pine is for Kim Hen, Kimi and me (Thu).

松という字は木ヘンに公(きみ)よ キミにわかれて気(木)が残る

The word pine is public to Kimi, and you can feel the feeling


[My brother's friend was singing in such a city.


I was in the next room and was listening to the song, but I was still ten years old and I understood the meaning and laughed unintentionally, but there were some terrible things as follows.


Perhaps it was not his creation, but it was a kind of flaunt that he knew kanji anyway.

戀という字を分析すれば 糸し糸しと言う心

Analyzing the word 戀, the heart of thread


Also, this song was popular.

いまの議員のはやりの言葉 「所謂」「含蓄」「止むをえず」

The current parliamentarians ’words are“ so-called ”“ containment ”and“ stop it ”

 昔の所謂は namely といった風の「あなたは知るまいけれど」という意であり、「含蓄」は contain とでもいうか、「止むをえず」はよく理解できないが、相手の言に屈服するといったようなニュアンスをもっていたのである。

In the old days, it means “You can know,” which is called “contains”. “Containment” is also called “contain” or “I can't understand” “I can't understand”, but I succumb to the other party ’s words. It had a great nuance.


I am impressed while remembering the time that it was quite a taste of the city.


Such an era followed the trend of westernization like that seen at Rokumeikan, and eventually emerged as the rise of national conservationism.