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Section 67 of the story of Ichimura Uzaemon XV 十五代 羽左衛門

Section 67 of the story of Ichimura Uzaemon XV 十五代 羽左衛門

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Published by trevorskingle
An English translation of the on line biography of Ichimura Uzaemon XV covering the story of the possible genetically inherited Algille Syndrome by Uzaemon and his sister Aiko, some of their mother's testimony about her life and Le Gendre's funeral in Korea
An English translation of the on line biography of Ichimura Uzaemon XV covering the story of the possible genetically inherited Algille Syndrome by Uzaemon and his sister Aiko, some of their mother's testimony about her life and Le Gendre's funeral in Korea

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Published by: trevorskingle on Oct 29, 2011
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05/08/2013

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Section 67
ル・ジャンドル家の人々
 
その漆
 
Le Gendre ie no hitobito sono hachi
 
The Le Gendre dynasty part eightTranslated fromhttp://9326.teacup.com/tachibanaya/bbs/t2/67 by Trevor Skingle
About uncle and mother who were different having seen their faces, physique and overlappingfingers*
 
「伯父と母は顔や骨格
*
、手の造りまでそっくりでしたが、目だけは違っていました」
 *
顔や骨格
,
手の造り
 
 –
probably alagille syndrome
 Aiko’s (
) Noguchi Kimiko san (
野口喜美子
 
 –
 
 Aiko’s
daughter) talked a lot about having noticed the
couple’s atypical appearance which its felt can ‘indeed’
「なるほど」
be seen in the handed downphotograph. Here [Section 15] in a photograph Aiko appears in spectacles in a pleasant enoughportrait photograph. It
can’t be helped but see the extent of the strong similarity to the features of 
Western people.
Surprisingly Uzaemon isn’t really anywhere near being her 
mirror image, and in theother photographs the difference between the couple
’s feature can be seen
.Photograph at [15]
Like grandmother uncle was typically Japanese in comparison with mother whose looks which, quitefrankly,
clearly reflected and were fashioned by grandfather’s
ancestry
 
「伯父が祖母と似て日本人的だったのに比べ、母の目は祖父の血が強く出ていたのだと思います。」
 About Uzaemon Satomi Ton
observes that his hands were the mirror image of Aiko’s
who said withembarrassment that
‘this
defect wants to spread to the spine
「是非握らせて欲しい」
. She endedup accepting the loss of strength in her hands that she experienced. Occasionally Kimiko san wouldgo out with her when her feet, which suffered in the same way as her hands, would make it a bitdifficult walking. For the benefit of self-interest the controversy about Uzaemon
’s
ancestry wasmisleadingly side-stepped though news about his
sister’s handgrip was public knowledge
.According to Kimiko san up till then her health was reliable and she was making progress and was
‘allright’
「大丈夫」
. ‘Certainly’
「是非」
she reiterated
her mother’s hands and her dignity improved
tothe extent that she allowed herself to show a smile of enjoyment when swapping glances and as aconsequence felt fairly good and was overjoyed that
in the circumstances and to a great extentI
chimura’s affection was assured’
「よほど市村のことが好きなんですね」
. Perhaps this is somewhatamazing, or maybe not?That Aiko then grew up with both parents
inherited characteristics and way of thinking, how naturallylike them her pride in the family improved.
 
 Later, after her marriage, the three of them discovered that in Fuskushima (
福島
), Ōkuma
(
大隈
),Mutsu (
陸奥
)
following the circumstances of the recent past the situation suddenly changedcompletely, because once there they introduced themselves, the place suggesting improvedprospects
「時世もがらりと変って了つた今日のことゆゑ、一度そなたから名乗り出て、お目にかかつて置いたらどうか」
. At a proposed meeting with the heir of the feudal Lord Shungaku (
春嶽
-haiku name of Matsudaira Yoshinaga)
Ito’s (
) story was told.
‘However significant and legitimate
his honourable status, once he withdrew and abandoned me myinsignificance increased. Even so though I had the honour and opportunity to cultivate closer
relationships I’m sorry that
Ikeda the nobody (
池田兵衛
) has only some vague information about myparents
.
Now, after such a long time, my name is more influential. Both of them, master andmistress, in order to deal with their anxiety
…secretly join
ed in boasting about their noble and historiclineage and that their birth and social status is an example that is in harmony with and benefits a Lordof the country. Even though the wife of a nobleman from a foreign country (
外國
-
とつくに
) I wasgiven an opportunity and engaged as attending tutor to the prince
with the Japanese strength ofmind I loyally carried out their wishes, and in accordance with a wo
man’s
merits faultlesslyaccomplished everything that has been mentioned. , pardon me but all along my purpose has been tofulfil my obligation
s to my country and my husband’s purpose was
dedicated to serving the prosperity
of his heritage, how invaluable’
 
「いかほど立派な御身分でも、一旦捨てられた私からは縁なき他人。養ひ親とは申せ、池田兵衛、とみこそは私の両親と心得をります。
いまさら名乗つて出ましたとて、先方様にはご迷惑
心密かに誇りと致す尊き血統に生まれし身も皇國(みくに)のためとの御教訓に従ひ、外國(とつくに)のお方様に、妻として仕へ傅きは致しますけれど
大和魂を以って忠を貫き、婦徳に従って貞節を完うした上からは、もとより皇國のおんため、良人のために捧げ盡せし身の、なに惜し
 
みませう」
 After the public wedding ceremony was conducted traditional preparations were made for the future.This was done in order to obtain the consent of three of the most influential people in the Meiji (
明治
)Government who swallowed their silent tears (i.e. swallow a bitter pill). This story comes from thewritten self-admonition by Ito (
). Here verbatim it is at last set down for consideration.
* Probably referring to
Ōkuma Shigenobu
大隈重信
-
おおくま
 
しげのぶ
), Itō Hirobumi (
伊藤博文
-
いとう
 
ひろぶみ
) andone other
Perhaps speaking out of turn, in life I am discreet and modest. My wishes are remarkably humble. Notat all noble enough to flatter any intellect I am expected to lose gracefully and bow in gratitude. That Iam much less worthy than the riches of the intellectual aristocracy is certainly an insincereundertaking that the nobility appreciate.If my spirit is peaceful it becomes harmonious. I naturally pass the time resting and enjoying myself inmoderation which according to the doctor ought to keep me healthy. My intentions around
accomplishing loyalty and filial piety aren’t so different. I love that person who is my favourite. I must
hold dear to what I say and not write words for entertainments sake which are untrue and disdainful insuch a discrete matter. I speak frequently about the cause of the problem, a situation in which I amthe exasperated wife of that person, who is my sweetheart, friend and spouse.The little time that Ai (
 
 –
 
Ito and Le Gendre’s first daughter who died premature at the age of three)
 spent with us was a gift before she was soon taken to heaven. My thoughts were angry on behalf of
 Ai’s spirit to which I reached out
. I will talk about this until I am told to be still. My story is frequentlyeventful and I have a sense of a wasted life. During his time away I pleaded with heaven for him, anespecially invisible nobleman whose time spent in absence was particularly heartfelt.I reasoned with my intellect that if I do this it might become real as my feelings about that completelyabsent person were unbearableI kept a little make up and an old poem that I brought along and kept in my room. Because of the
conceivable likelihood of the threat to Le Gendre’s family’s
dignity I then still reached out to embrace
 
‘Ai’
「愛」
in a significantly Christianity (
キリスト教
) like way. Perhaps, it would seem, a lesson learntfrom Le Gendre (
ジャンドル
). We should have continued in this spirit, that was until the present whenthe final setback came which was that the household enforced their will unhappy about the durationof, and persistence in, this sacred matter.
(Even if one is only able to say that from the beginning there was a troublesome ‘potential to deceive’
「偽らぬ」
,
two people attested to the hidden secret of Uzaemon’s
birth which may possibly havebeen contained in other concealed documentation
until this was included in
‘The Legend of Uzaemon’
「羽左衛門伝説」
when it was published.
It’s possible to say that it seems to be
a minorexception
from another’s significant assuranc
e)It was said that Uzaemon is brought to the stage the impression of
pure clarity of speech
「清く潔い
. From his father
’s instruction he was well versed in shielding his career in that there were no
 supposed unusual circumstances in much the same way as Aiko who was brought up amongst similarpeople.
In those circumstances her family approved of her daughter Kimiko san’s developing
refinement, modesty and noble integrity.
She was said ‘to have a way’
「をじ様」
with Fukushimasaying that in
‘even if it isn’t s
o very different from all the great countries of the world I love the spirit ofthe Province and, however much father was honoured, I am from the chivalrous heart of an ancientcountry, and the great devotion of the Japanese people, in a particular way not following the situationof mama that lingered in an imaginative poem
「国を愛する心は、世界各国大差ないにしても、何時のお父様のは、我が国古来の武士道の精神で、日本人れほど忠義
 
な人、えらい方にはまだ一編もお目にかかつたことがない」
 Aiko remarked openly that she was influenced one at a time the extent of her moth
er’s qualities rathe
r
than her father’s.
 Both mother and daughter went to Korea to investigate the events of Le Gendre
’s death. Ito had very
difficult feelings about saying goodbye. She did however say that in his refusal to profit
I am pleasedthat without wavering he gave his whole life in service to other countries
「どうぞ私には、一生外国の土を踏まさないでくださいまし」
.After attending to this the question of whether or not it was her personal choice Aiko (
愛子
) chose tostay in
Fukushima and Ōkuma
, though in this choice she was compelled.
With a mother’s strong
disposition and
pregnant with Rinko (
凛呼
) in such different circumstances was fortunate enough notto contemplate suicide
. …unless one was held completely under mother’s influence’
 
「優しいうちにも凛呼として、気の強い母様のことゆゑ、きつと自害なさるに違ひない。
母様の許に居残らなければ」
 Though having a great number of distressing concluding thoughts, in the circumstances the motherremained permanently in Japan with them both. Having together left Fukushima, when Ito and Aikoleft Korea during their time away from home they had attended to and concluded the business ofcommitting Le Gendre to the Korean soil.
Kimura Shōhachi (
木村荘八
) sketch ‘The Legend of Uzaemon’
「羽左衛門伝説」
Meiji UniversityLibrary (
明治大学図書館
) in one’s possession, ‘Satomi Ton Mr gift Ichimura Uzaemon all the
documents rela
ted to the matter complete set’ [
里見弴氏寄贈市村羽左衛門関係書類一式
]
 
1954 (
昭和
29
) Mainichi Shimbun (
毎日新聞
) evening newspaper

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