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.

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"). This article lists those from the negative base (未然形, mizenkei), as well as the tentative base (推量形/意思形, suiryōkei/ishikei) that was split off during the post‑WWII spelling reforms.
The passive or passive potential turns the patient (or target) or victim of an action into a subject, which can be marked with the nominative particle ga.
The pure passive simply expresses what act is done by the agent (A) to the patient (P), thus A ga P o yobu (AがPを呼ぶ; 'A calls P') becomes P ga A ni yobareru (PがAに呼ばれる; 'P is called by A'). The agent is typically marked with ni, but kara can sometimes be used instead, especially if ni might be ambiguous; for example in P ga A ni B ni shōkai sareru (PがAにBに紹介される), it is not clear which between A and B the agent is, so kara can be used instead as in P ga A kara B ni shōkai sareru (PがAからBに紹介される; 'P is introduced by A to B').
The adversative, "victimizing" or affective passive expresses how a victim (V) is affected by, or suffers from, if the original verb is intransitive, the act being done by an agent, as in V ga A ni shinareru (VがAに死なれる; 'V suffers because A dies'); or, if the original verb is transitive, the act being done by an agent to a patient, as in V ga A ni P o yobareru (VがAにPを呼ばれる; 'V suffers because A calls P'). The terms adversative and victimizing are broadly correct, although the "victim" can sometimes be positively or even desirably affected by the action, so affective would be a more general term; for example, Atsui kara soto ni dete kaze ni fukarete kimasu (暑いから外に出て風に吹かれてきます; transl. It's hot so I'll go outside and get some wind, lit. 'It's hot, so I'll go outside and get affected by the wind blowing'), Sensei ni kodomo o homerareta (先生に子供を褒められた; transl. My kid was praised by her teacher, lit. 'I was affected by the fact that the teacher praised my kid'), etc. Sometimes what seems to be positive may turn out to be negative with additional context, such as Itsu datta ka, watashi wa densha no naka de seinen kara seki o yuzurareta koto ga atta […] Watashi wa sono toki, isasaka yūutsu de atta (いつだったか、私は電車の中で青年から席を譲られたことがあった[…]私はその時、いささか憂鬱であった; transl. Once on a train I was given a seat by a young man […] I was a bit depressed that time [because I would rather him ignore my disability and treat me like a normal person]). English has some similar constructions with intransitive verbs, though not necessarily with a negative connotation, such as "I got rained on" or "I got talked to".
The passive can also have no passive meaning, but is merely a more honorific way to exalt the subject. Some verbs that come with the particle ni may be ambiguous when used this way, as it might not be clear whether it is in the passive or the honorific without context. For example, since the verb katsu (勝つ; 'win') comes with ni whether or not it is in the passive, in the line "Anata ga hime ni kataretara chin mo kōfuku de gozaimasu zo" (「王子殿が姬に勝たれたら朕も幸福で御座いますぞ」), out of context, the king could be glad either if the prince is defeated by his princess (affective passive), or if he defeats her (subject exaltation); in context, it is the subject‑exalting interpretation, hence "We would be delighted if ye defeat our princess."
Actual sentences may lack one of the said components (P, V or A) and therefore can become ambiguous (purely passive, adversatively passive or honorific) without additional context, for example kekkonshiki ni yobareru (結婚式に呼ばれる; 'one gets invited to weddings; one suffers because someone else's invited to weddings; those honoroble invite others to weddings'). Intransitive verbs, such as korareru (来られる) and arareru (あられる), do not have the pure passive meaning, only the other two, as in V ga A ni korareru (VがAに来られる; 'V suffers because A comes') and S ga C de arareru (SがCであられる; 'S is (honorably) C').
Historically, the "passive" construction has also had potential use, but except for ichidan verbs and kuru, this use now has a dialectal or old‑fashioned literary flavor. It has been argued that the various meanings of the passive arose from the spontaneous potential (see #Potential for more), which spawned both the regular potential and the regular passive, the latter of which came to be used additionally for subject exaltation. It has also been suggested that the pure passive came to be in its current state due to translations from the English passive.
| English | Japanese | Function |
|---|---|---|
| Tarō was beaten by his father. | Tarō wa chichioya ni nagurareta. (太郎は父親に殴られた。) | pure passivity (中立受身, chūritsu ukemi; the subject is the patient) |
| Today's America was made by immigrants. | Genzai no Amerika wa imintachi ni yotte tsukurareta (現在のアメリカは移民たちによって作られた) | |
| In other words, Japanese perceptual psychologists have begun to write many papers in English, and they have been read by researchers all over the world. | Tsumari, Nihon no chikaku shinrigakusha ga eigo de ronbun o ōku kaku yō ni nari, sono ronbun ga sekaijū no kenkyūsha ni yomareru yō ni natta to yū koto de aru. (つまり,日本の知覚心理学者が英語で論文を多く書くようになり,その論文が世界中の研究者に読まれるようになったということである。) | |
| Tarō's father died. | Tarō wa chichioya ni shinareta. (太郎は父親に死なれた。) | adversative/affective passivity (被害・迷惑受身, higai/meiwaku ukemi; the subject is affected, often negatively, by the agent's action) |
| My mother read my diary. | Nikki o hahaoya ni yomareta (日記を母親に読まれた) | |
| The inspector dropped in on us without notice. | Nan no sata mo naku shigakukan ni korareta (何の沙汰も無く視学官に来られた) | |
| Lilischur felt the chill as if she had been rained on, while Manfred felt like he was shaken in both mind and body. | Ririshua wa ame ni furareta yō na usurasamui kibun datta ga, Manfurēto wa kokoro mo karada mo yusaburareta yō de. (リリーシュアは雨に降られたような薄ら寒い気分だったが、マンフレートは心も身体も揺さぶられたようで。) | |
| […] and each, in this contest, wishes to be conquered rather than conquer. | […] sō shite sōhō to mo sono kyōgi de wa, katsu yori mo, kataretagaru no de aru. ([…]さうして雙方ともその競技では、勝つよりも、勝たれたがるのである。) | |
| It was Mr Brown who came to see you. | Anata ni ai ni korareta no wa Buraun-san deshita (あなたに会いに来られたのはブラウンさんでした) | subject exaltation (尊敬, sonkei; the subject is the exalted agent) |
| What school did you go to? | Gakkō wa dochira e ikaremashita ka (学校はどちらへ行かれましたか) | |
| When holy Harry died, and my sweet son. | Atta, ano shinsei na Henrī-dono ga shinareta toki ni, ore no taisetsu no ko no, ano kawaii Edowādo ga shinda toki ni! (あった、あの神聖なヘンリーどのが死なれた時に、おれの大切の子の、あの可愛いエドワードが死んだ時に!) | |
| No, this man could not toil, he could never exert himself, I thought with resignation. | Iya, kono otoko ni wa tsutomerarenai, funpatsu serarenai, to akiramemashita. (いや、此男には勉められない、奮發せられない、と斷念しました。) | potentiality (可能, kanō) |
| This place called Sumita was a hot‑spring town, about ten minutes by train away from the castle town, or you could walk for thirty minutes, | Kono Sumita to yū tokoro wa onsen no aru machi de, jōka kara kisha da to jippun bakari, aruite sanjippun de yukareru, (此住田と云ふ所は溫泉のある町で、城下から汽車だと十分許り、步行いて三十分で行かれる、) | |
| "[…] There the Blessed One may both drink water and cool his limbs." | ――"[…] Soko de Seson wa mizu mo nomaremashō shi teashi mo hiyasaremashō." (――「[…]其處で世尊は水も飮まれませうし手足も冷されませう。」) | |
| for the unhappiest man was he who could not die, and happy he who could. | Naze ka to ieba, shinenai mono wa saidai fukōmono de, shinareru mono wa kōfukumono de aru kara da. (なぜかと言へば、死ねない者は最大不幸者で、死なれる者は幸福者であるからだ。) | |
| However, as the old saying goes, "You can't win against a crybaby or an estate steward," even if the government does such a thing in Japan, those calling themselves civil servants cannot do anything about it. | Shika shi, naku ko to jitō ni wa katarenu to mukashi kara yūte oru tōri, Nihon de wa, seifu ga sō yū koto o shite mo, kanri taru mono wa nani to mo shikata ga nai. (併し、泣く子と地頭には勝たれぬと昔から云ふて居る通り、日本では、政府がさう云ふことをしても、官吏たるものは何とも仕方がない。) | |
| Next to this woman whom I had left barely a moment ago, the rest of humanity looked very far‑off. […] The doorknob of my room differed from all other doorknobs in the world in that, without my needing to turn it, the door opens all by itself. Manually turning it was so unconscious that it seemed that way. […] My grandmother thought it was very important to not look like we served it only when there were guests, as she held that that was a kind thing to do. | Tsui imashigata wakareta bakari no sono onna ni kurabereba, hoka no ningen nado haruka ni tōi sonzai no yō ni omowareta. […] Watashi no heya no ano doanobu wa sekaijū no donna doanobu to mo chigatte, wazawaza mawasanakute mo doa ga hitori de ni aku. Sō omowareru hodo, nobu o te de mawasu dōsa ga muishiki no uchi ni nasarete ita. […] Sobo wa raikyaku no toki dake tokubetsu ni shiroppu o dasu to omowarenai yō ni suru koto ga sukoburu daiji da to omotte ita shi, sono hō ga shinsetsu da to kangaete ita. (ついいましがた別れたばかりのその女に比べれば、ほかの人間などはるかに遠い存在のように思われた。[…]私の部屋のあのドアノブは世界中のどんなドアノブとも違って、わざわざ回さなくてもドアがひとりでに開く。そう思われるほど、ノブを手で回す動作が無意識のうちになされていた。[…]祖母は来客のときだけ特別にシロップを出すと思われないようにすることがすこぶる大事だと思っていたし、そのほうが親切だと考えていた。) |
The passive form is created by using the mizenkei base, followed by the reru/rareru (れる・られる) suffix. For ichidan verbs and kuru (来る), the passive form and the potential form have an identical conjugation pattern with the same rareru (られる) suffix. This makes it impossible to distinguish whether an ichidan verb adopts a passive or potential function without contextual information.
Arareru is historically attested with potential uses, but it is now primarily the more honorific way of saying aru (ある) and iru (いる).
Honorific verbs can be made even more polite, as in irassharareru (いらっしゃられる), ossharareru (仰られる), etc. Excessively honorific verbs have been proscribed by textbooks, but they seem somewhat tolerable by speakers, even though they are still not as frequent with options without ‑reru. There are historical precedents of such double honorifics dating back to the Edo period.
Sareru is said to be shortened from serareru, the latter of which is said to be "pseudo‑literary" (meant to emulate the writing style of classical Japanese). Shirareru is rare for Group‑A verbs, and is not to be confused with the segmentally and accentually homophonous shirareru (知られる; 'be known'), which may also be spelt in hiragana. The three forms sareru, serareru and shirareru can sometimes be used interchangeably within the same text: Sono hito igai no mono kara mo, mata sono hito ga watashi o sore hodo kōfuku ni shita to wa chigatta hōhō de, watashi ga aishirareru to omou koto wa hanahada fuyukai de aru. […] Watashi wa jibun no chikara ni oyobu mono nara, arayuru hito ni aisaretai. Watashi wa tan ni ikko no ningen to shite, hoka no hito kara aisareuru kagiri kōdo no ai o, jibun no tsuma kara uketai. […] Gōman na kokoro wa sonna fū ni aisareru koto ni, isshu no yūwaku o kanzuru. […] So shite watashi to dōiken de nai kano wakaki onna ni aiseraretaku nai no da. (その人以外の者からも、又その人が私をそれほど幸福にしたとは違つた方法で、私が愛しられると思ふことは甚だ不愉快である。[…]私は自分の力に及ぶものなら、あらゆる人に愛されたい。私は單に一個の人間として、他の人から愛され得る限り高度の愛を、自分の妻から受けたい。[…]傲慢な心はそんな風に愛されることに、一種の誘惑を感ずる。[…]そして私と同意見でない彼の若き女に愛せられたくないのだ。; 'It is very unpleasant to think that I were loved by anyone other than that person, in a way other than how she has made me so happy. […] I want to be loved by everyone within my power. I want to receive from my wife as much love as possibly earned by one human being from another, […] A proud heart feels a kind of temptation to be loved in such a way, […] and I do not want to be loved by that young girl who does not share my view.').
| Dictionary form | Pattern | Passive form | ||
|---|---|---|---|---|
| Godan and pseudo‑yodan verbs | ||||
| 結う (yuu/yū, fasten) | 結う | 結わ | れる | 結われる (yuwareru, (can) be fastened / suffer because one fastens / (can) fasten / be fastenable) |
| 言う (yū, say) | ゆう | いわ ゆわ |
れる | 言われる (iwareru/yuwareru, (can) be said / suffer because one says / (can) say / be sayable) |
| 勝つ (katsu, win) | 勝つ | 勝た | れる | 勝たれる (katareru, suffer because one wins / (can) win) |
| 狩る (karu, hunt) | 狩る | 狩ら | れる | 狩られる (karareru, (can) be hunted / suffer because one hunts / (can) hunt / be huntable) |
| 有る (aru, exist) | 有る | 有ら | れる | 有られる (arareru, suffer because one exists / (can) exist) |
| 為さる (nasaru, do) | 為さる | 為さら | れる | 為さられる (nasarareru, (can) be done / suffer because one does / (can) do / be doable/feasible) |
| 貸す (kasu, lend) | 貸す | 貸さ | れる | 貸される (kasareru, (can) be lent / suffer because one lends / (can) lend / be lendable) |
| 愛す (aisu, love) | 愛す | 愛さ | れる | 愛される (aisareru, (can) be loved / suffer because one loves / (can) love / be lovable) |
| 達す (tassu, reach) | 達す | 達さ | れる | 達される (tassareru, (can) be reached / suffer because one reaches / (can) reach / be reachable) |
| 書く (kaku, write) | 書く | 書か | れる | 書かれる (kakareru, (can) be written / suffer because one writes / (can) write / be writable) |
| 嗅ぐ (kagu, smell) | 嗅ぐ | 嗅が | れる | 嗅がれる (kagareru, (can) be smelled / suffer because one smells / (can) smell / be smellable) |
| 呼ぶ (yobu, call) | 呼ぶ | 呼ば | れる | 呼ばれる (yobareru, (can) be called / suffer because one calls / (can) call / be callable) |
| 読む (yomu, read) | 読む | 読ま | れる | 読まれる (yomareru, (can) be read / suffer because one reads / (can) read / be readable/legible) |
| 死ぬ (shinu, die) | 死ぬ | 死な | れる | 死なれる (shinareru, suffer because one dies / (can) die) |
| Ichidan verbs | ||||
| 見る (miru, look) | 見る | 見 | られる | 見られる (mirareru, (can) be seen / suffer because one looks / (can) look / be seeable/viewable/watchable/visible) |
| 達しる (tasshiru, reach) | 達しる | 達し 達せ |
られる | 達しられる (tasshirareru, (can) be reached / suffer because one reaches / (can) reach / be reachable) 達せられる (tasserareru) |
| 察しる (sasshiru, guess) | 察しる | 察し 察せ |
られる | 察しられる (sasshirareru, (can) be guessed / suffer because one guesses / (can) guess / be guessable) 察せられる (sasserareru) |
| 信じる (shinjiru, (can) believe) | 信じる | 信じ 信ぜ |
られる | 信じられる (shinjirareru, (can) be believed / suffer because one believes / (can) believe / be believable/trustable) 信ぜられる (shinzerareru) |
| 進ぜる (shinzeru, give) | 進ぜる | 進ぜ | られる | 進ぜられる (shinzerareru, (can) be given / suffer because one gives / (can) give / be givable) |
| 出る (deru, exit) | 出る | 出 | られる | 出られる (derareru, suffer because one exits / (can) exit) |
| Irregular verbs | ||||
| する (suru, do) | する | さ | れる | される (sareru, (can) be done / suffer because one does / (can) do / be doable/feasible) |
| せ し |
られる | せられる (serareru, (can) be done / suffer because one does / (can) do / be doable/feasible) しられる (shirareru) | ||
| 勉強する (benkyō suru, study) | 勉強する | 勉強さ | れる | 勉強される (benkyō sareru, (can) be studied / suffer because one studies / (can) study / be studiable) |
| 勉強せ 勉強し |
られる | 勉強せられる (benkyō serareru, (can) be studied / suffer because one studies / (can) study / be studiable) 勉強しられる (benkyō shirareru) | ||
| 愛する (aisuru, love) | 愛する | 愛さ | れる | 愛される (aisareru, (can) be loved / suffer because one loves / (can) love / be lovable) |
| 愛せ 愛し |
られる | 愛せられる (aiserareru, (can) be loved / suffer because one loves / (can) love / be lovable) 愛しられる (aishirareru) | ||
| 達する (tassuru, reach) | 達する | 達さ | れる | 達される (tassareru, (can) be reached / suffer because one reaches / (can) reach / be reachable) |
| 達せ 達し |
られる | 達せられる (tasserareru, (can) be reached / suffer because one reaches / (can) reach / be reachable) 達しられる (tasshirareru) | ||
| 察する (sassuru, guess) | 察する | 察せ 察し |
られる | 察せられる (sasserareru, (can) be guessed / suffer because one guesses / (can) guess / be guessable) 察しられる (sasshirareru) |
| 信ずる (shinzuru, (can) believe) | 信ずる | 信ぜ 信じ |
られる | 信ぜられる (shinzerareru, (can) be believed / suffer because one believes / (can) believe / be believable/trustable) 信じられる (shinjirareru) |
| 進ずる (shinzuru, give) | 進ずる | 進ぜ 進じ |
られる | 進ぜられる (shinzerareru, (can) be given / suffer because one gives / (can) give / be givable) 進じられる (shinjirareru) |
| 来る (kuru, come) | くる | こ | られる | 来られる (korareru, suffer because one comes / (can) come) |
A passive potential verb is an ichidan verb, and can be conjugated further mostly in the same way an ichidan verb can be, although its imperative is uncommon.
| English | Japanese | Function |
|---|---|---|
| "Be a good piggy and let me eat you!" | "Otonashiku ore ni kuwarero, butaniku!" (「おとなしく俺に食われろ、豚肉!」) | passive imperativity |
| Thou sun that comfort'st, burn!—Speak and be hang'd! | Taiyō yo, ian wa ataeru na, yakikoroshite yare! Kuchi o kiku yatsu 'a shimekorosarero! (太陽よ、慰安は與へるな、燒き殺してやれ! 口をきくやつァ縊殺されろ!) | |
| "……Go to the Archbishop? You're telling me to stab the Archbishop to death?" "You get stabbed to death!" |
"……Daishukyō no tokoro ni itte? Atashi ni Daishukyō o sashikorose tte yū no?" "Omae ga sashikorosarero" (「……大主教のところに行って? あたしに大主教を刺し殺せっていうの?」 「おまえが刺し殺されろ」) | |
| "It would take too long to get Bodie up there. I'd be arrested." "You should be!" |
"Jakuson Hōru made iku ni wa jikan ga kakaru. Bōdi ga kaketsukeru mae ni boku ga taiho sarete shimau" "Taiho sarero!" (「ジャクソン・ホールまで行くには時間がかかる。ボーディが駆けつける前に僕が逮捕されてしまう」 「逮捕されろ!」) | |
| However, the adage popular in the aviation industry before COVID, "get better, get bigger or get bought out," should still ring true even today among small and medium business owners in the industry. | Shika shi, Korona-ka mae kara no kōkūki sangyō de ryūkō no kakugen, sunawachi "Get better, Get bigger or Get bought out" (kaizen seyo, kibo kakudai seyo, samo nakereba baishū sareyo) to yū kotoba wa, konnichi sara ni genjitsusei o motte, kōkūki sangyō no chūshōkigyō keieisha no mimi ni hibiite iru hazu de aru. (しかし、コロナ禍前からの航空機産業で流行の格言、すなわち「Get better, Get bigger or Get bought out」(改善せよ、規模拡大せよ、さもなければ買収されよ)という言葉は、今日さらに現実性を持って、航空機産業の中小企業経営者の耳に響いているはずである。) | |
| He would have offered his own head to Nobunaga in Master Nobuyasu's stead, but Ieyasu, deeply appreciative of such sentiment, declined. | Onore no kubi o Nobuyasu-sama no kubi to shite Nobunaga ni sashidasareyo, to yū mono de atta ga, Ieyasu wa sono kokorone itaku kansha shitsutsu kyozetsu shita. (己の首を信康様の首として信長に差し出されよ、というものであったが、家康はその心根に痛く感謝しつつ拒絶した。) | |
| If you can't beat them, join them. | Nagai mono ni wa makarero/makareyo (長い物には巻かれろ・巻かれよ) | |
| "Come on now, Lord Ura, pray rise in haste. […]" | "Sā sā, Ura-dono mo hayaku okirareyo. […]" (「さあさあ、ウラ殿も早く起きられよ。[…]」) | subject‑exalting imperativity |
| Should you wish to make the Iliad, put yourself on diet. | Shokun ga Iriaddo o tsukuran to hosseba, mazu danjiki o serareyo. (諸君がイリアツドを作らんと欲せば、先づ斷食をせられよ。) | |
| And the striking thing was that the aforementioned phrase also meant "Come in to my bar." | So shite toku ni omoshiroi koto ni wa, migi no monku wa mata "Waga sakaba ni korareyo" to yū imi o fukunde ita no de aru. (そして特に面白いことには、右の文句はまた「吾が酒場に來られよ」といふ意味を含んでゐたのである。) | |
| Hie you to horse: adieu, Till you return at night. Goes Fleance with you? |
Sonna uma de hayaku itte korarei. Saraba ja. Ban ni mata ome ni kakarō. Furiansu-dono mo tsurete yukareru ka. (そんな馬で早く往つて來られい。さらばぢや。 晩に又お目に掛からう。フリアンス殿も連れて往かれるか。) | |
| Lo, in this right hand, whose protection Is most divinely vow'd upon the right Of him it holds, stands young Plantagenet, |
Mirarei, kono migi no te ni […] tatte orareru no ga Purantajenetto seikei no shōkōshi de, (見られい、此右の手に[…]立ってをられるのがプランタヂェネット正系の少公子で、) | |
| As you shall prove us, praise us. | Teshō o mita ue de hyō o serarei. (手證を見た上で評をせられい。) |
Da hörte der Sohn des persischen Königs von ihr und schickte sich an, die weite Reise zu machen und nahm große Reichtümer mit. Er kam in die Stadt, in der der Vater der Prinzessin regierte, brachte seine Schätze an einen sicheren Ort und stellte sich am nächsten Tage dem Könige mit kostbaren Geschenken vor. Der empfing ihn sehr gütig und versicherte ihm, wie glücklich er wäre, wenn er siegte. Daraufhin bereitete sich der Prinz zum Kampfe gegen die schöne Prinzessin und bat um die Angabe der Stunde. Die Prinzessin war einverstanden und bestimmte die Zeit. Sofort verbreitete sich die Kunde durch die ganze Stadt und zur festgesetzten Zeit war eine große Menge dort versammelt, wo der Kampf vor sich gehen sollte.ペルシヤの王子も、板額そつちのけの勇猛なお姬樣の事をお聞き遊ばし、寶物を澤山に携へてはる〲と此の國へ旅立たれたので御座います。數十日かの旅の後、ペルシヤ王子は、勇猛なお姬樣のお父君にあたる方がお住ひの町へ到着され、携帶の寶物を安全の場所へしまつて、着いた翌日すぐに珍寶を贈物に差し上げ王樣に謁見を申し込まれました。王樣は迚も鄭重な待遇をされ、「王子殿が姬に勝たれたら朕も幸福で御座いますぞ」と快く仰せられました。それから、ペルシヤの王子は美しいお姬様に決鬪をしたいが、時刻はいつ頃が宜しいかと云はれました。お姬樣は、とりあえず承諾の旨と其の時刻をお通知になりました。さあ此の事が、町中に傳はりますと大變な騷ぎで御座います。朝から、雲霞の如き老若男女の大群が此の勝負如何の物かと、つめ寄せます。 [When the prince of Persia heard of the valiant princess who would have put even Hangaku to shame, he took a wealth of riches and departed from a long way away for this land. After tens of days of traveling, when the Persian prince arrived in the city where the valiant princess's father resided, he put away his bags of treasures into a safe place, and then on the following day, he promptly attended an audience with the king and presented him with precious gifts. The king gave him a highly courteous reception, and gladly said, "We would be delighted if ye defeat our princess." Thereupon, the prince of Persia sought to duel with the beautiful princess, and asked for a suitable time. Without hesitation, she accepted and announced the time. Word of this did the rounds in town, which caused quite a stir. Since the morning, a large horde of men and women, young and old, gathered to see what this contest would bring.]
Mancherlei lebhafte Geſpräche führten ſie auf die erſten Zeiten ihrer Bekanntſchaft, deren Erinnerung eine der ſchönſten Unterhaltungen zweier Liebenden bleibt. Die erſten Schritte, die uns in den Jrrgarten der Liebe bringen, ſind ſo angenehm, die erſten Auſſichten ſo reizend, daß man ſie gar zu gern in ſein Gedächtniß zurückruft. Jeder Theil ſucht einen Vorzug vor dem andern zu behalten, er habe früher, uneigennütziger geliebt, und jedes wünſcht in dieſem Wettſtreite lieber überwunden zu werden, als zu überwinden.いろんな活潑な會話が二人を逢初の昔に連れて行つた、それを思ひ出すことは、いつまでも二人の戀人の間の最も美しい會話の一つだつた。我我を戀の迷宮に踏み込ませる第一步は、また最初の希望は、人が特に好んで思ひ出すほど、快いものでもあれば、懷しいものでもある。雙方とも、自分の方がもつと前から、もつと一所懸命に愛してゐたのだといふ風に、相手より先に立たうとする、さうして雙方ともその競技では、勝つよりも、勝たれたがるのである。 [Much lively talking led them back to the time when they first met, the recollection of which was always one of the most delightful topics between the two lovers. The first steps that bring us to the maze of love, the earliest hopes, are so pleasant and nostalgic that one would especially love to recollect them. Each party seeks to get the better of the other, as though they alone had fallen in love sooner and more devotedly, and each, in this contest, wishes to be conquered rather than conquer.]
Q. Mar. [Aside.] When holy Harry died, and my sweet son.マーガ (蔭にて)あった、あの神聖なヘンリーどのが死なれた時に、おれの大切の子の、あの可愛いエドワードが死んだ時に!
Быть художником… Без горького, постоянного труда не бывает художников… а трудиться, думал я, глядя на его мягкие черты, слушая его неспешную речь — нет! трудиться ты не будешь, сдаться ты не сумеешь. Но не полюбить его не было возможности: сердце так и влеклось к нему.美術家になる……と自分では云つてゐるが、身を責めて倦まずに勉めなければ、美術家にはなれぬものである。けれども勉めるといふことは如何であらうかと思つて、密にガギンの擧動を窺へば、面相も優しく、言語も優雅である。いや、此男には勉められない、奮發せられない、と斷念ました。けれども之を愛せずには居られません。魂が如何も引寄せられるやうである。 [Being an artist…… I thought to myself, being an artist is not without taking yourself to task and toiling tirelessly. But when I thought about what it would be like to toil, sneaking a look at Gagin's countenance, all I saw was his delicate features and magnanimous manner. No, this man could not toil, he could never exert himself, I thought with resignation. But I cannot help but love him. It was almost as though my soul was drawn to him.]
When he had thus spoken, the venerable Ānanda said to the Blessed One: "But just now, Lord, five hundred carts have gone across the brook and have stirred the water; but a river, O Lord, is not far off. Its water is clear and pleasant, cool and transparent, and it is easy to get down to it. There the Blessed One may both drink water and cool his limbs."彼がかく云つた時、阿難尊者は世尊に云つた。
Ja hvis der var et Menneſke, der ikke kunde døe, hvis det er ſandt, hvad Sagnet fortæller om hiin evige Jøde, hvorledes ſkulde vi tage i Betænkning at erklære ham for den Ulykkeligſte? Da lod det ſig forklare, hvorfor Graven var tom, for at betegne, at den Ulykkeligſte var Den, der ikke kunde døe, der ikke kunde ſlippe ned i en Grav. Da var Sagen afgjort, Svaret let: thi ulykkeligſt var Den, der ikke kunde døe, lykkelig Den, der kunde det; lykkelig Den, der døde i ſin Alderdom, lykkeligere Den, der døde i ſin Ungdom, lykkeligſt Den, der døde idet han blev født, allerlykkeligſt Den, der aldrig var født. Men ſaaledes er det ikke, Døden er den fælles Lykke for alle Menneſke, og forſaavidt ſom derfor den Ulykkeligſte ikke er funden, da maa han være at ſøge indenfor denne Begrændsning.眞個、若しも世に死ぬことの出來ない人間があるものなら、かの傳說にある、永久にさ迷ふユダヤ人なるものが、見出されるものとすれば、我々は彼をこそ最大不幸の人として考へずには居られない。そこで墓が空虛であつた理由が明かになる。卽ち、死ぬことの出來ない人、墓に寢てゐることの出來ない人、[sic]墓に寢てゐることの出來ない人は最大不幸の人であるから。で、話は解決がついて、答へは容易になつた。なぜかと言へば、死ねない者は最大不幸者で、死なれる者は幸福者であるからだ。老齡に達して死ぬる者は幸福であるが、年若くして死ぬるものは、より幸福である。更に又生れるや否や死ぬるものは最大幸福者である。然し、此の上無しの大幸福者は生れなかつた者である。尤も、世の中はそんな風にはなつてゐない。死は萬人共通の幸福である。だから死ぬべき人間のうちに、最大不幸者を搜すことになるのだから、なか〱見付からない筈である。 [If indeed there were a man who could not die, if the legend of the eternally wandering Jew be found to be true, we cannot help but conceive of him as the unhappiest man. Then the reason why the tomb was empty becomes clear. To wit, he who could not die, could not lie in a grave, was the unhappiest man. Thus, the case would be settled, the answer simple, for the unhappiest man was he who could not die, and happy he who could. Happy was he who died in his old age, happier he who died in his youth. Happiest was he who died as soon as he was born, and happiest of all he who never was born. But that is not the case in life. Death is the common happiness of all men, and insofar as the unhappiest man is to be sought among men bound to die, he must be found with difficulty.]
Le reste des humains m'apparaissait comme bien lointain auprès de cette femme que j'avais quittée, il y avait quelques moments à peine ; ma joue était chaude encore de son baiser, mon corps courbaturé par le poids de sa taille. […] Ce bouton de la porte de ma chambre, qui différait pour moi de tous les autres boutons de porte du monde en ceci qu'il semblait ouvrir tout seul, sans que j'eusse besoin de le tourner, tant le maniement m'en était devenu inconscient, le voilà qui servait maintenant de corps astral à Golo. […] On ne le reconnaissait en effet qu'à la voix, on distinguait mal son visage au nez busqué, aux yeux verts, sous un haut front entouré de cheveux blonds presque roux, coiffés à la Bressant, parce que nous gardions le moins de lumière possible au jardin pour ne pas attirer les moustiques et j'allais, sans en avoir l'air, dire qu'on apportât les sirops ; ma grand'mère attachait beaucoup d'importance, trouvant cela plus aimable, à ce qu'ils n'eussent pas l'air de figurer d'une façon exceptionnelle, et pour les visites seulement.ついいましがた別れたばかりのその女に比べれば、ほかの人間などはるかに遠い存在のように思われた。私の頰は女の口づけでいまだほてっていたし、体は女の胴体の重みでぐったりしていた。[…]私の部屋のあのドアノブは世界中のどんなドアノブとも違って、わざわざ回さなくてもドアがひとりでに開く。そう思われるほど、ノブを手で回す動作が無意識のうちになされていた。そのドアノブがいまや、ゴロの星気体の一部になっているのだ。[…]実際、声でしか認識できない。蚊が寄ってこないようにできるかぎり庭の明かりを落としてあるせいで、鷲鼻、緑の目、ブレサン風に短く刈ったほとんど赤毛に近い金髪に縁どられた秀でた額といった顔の特徴までははっきりわからないからである。私はさりげなく席を立って台所へゆき、シロップをもってくるように頼む。祖母は来客のときだけ特別にシロップを出すと思われないようにすることがすこぶる大事だと思っていたし、そのほうが親切だと考えていた。 [Next to this woman whom I had left barely a moment ago, the rest of humanity looked very far-off. My cheek was still warm from her kiss, my body ached by the weight of her waist. […] The doorknob of my room differed from all other doorknobs in the world in that, without my needing to turn it, the door opens all by itself. Manually turning it was so unconscious that it seemed that way. And now, the doorknob had turned into a corps astral for Golo. […] Indeed, one could tell him by nothing but his voice. Since we dimmed the light in the garden as much as possible to not attract mosquitoes, one would not make out his face with a hooked nose, green eyes, a high forehead fringed with blond, almost red hair coiffed in the Bressant style. I casually got up and went to the kitchen to ask that the syrup be brought out. My grandmother thought it was very important to not look like we served it only when there were guests, as she hold that that was a kind thing to do.]
Jeg har paa Elſkovens Gebeet meget ondt ved at anſtille Tanke⸗Experimenter; jeg har kun elſket eengang og er endnu beſtandig ubeſkrivelig lykkelig i denne Kjærlighed, og jeg har ondt ved at tænke mig elſket af en Anden, end Den, jeg er knyttet til, anderledes end paa den Maade, ved hvilken hun gjør mig ſaa lykkelig, men jeg vil her vove det. Lad mig da, hvorledes det end er gaaet til, være bleven Gjenſtand for en ſaadan Kjærlighed. Den vilde ikke gjøre mig lykkelig, og jeg vilde aldrig modtage den, ikke fordi jeg vilde forſmaae den, ved Gud, jeg vilde hellere have et Mord paa min Samvittighed end at have forſmaaet en Piges Kjærlighed, men jeg vilde ikke tillade det for hendes egen Skyld. Jeg ønſker at være elſket, hvis det ſtod til mig, af ethvert Menneſke; af min Kone ønſker jeg at være elſket ſaa høit ſom det ene Menneſke kan være elſket af det andet, og det vilde ſmerte mig, om jeg ikke var det; men jeg ønſker heller ikke Mere, jeg vilde ikke tillade, at et Menneſke tog Skade paa ſin Sjæl for at elſke mig; jeg vilde elſke hende for høit til at tillade hende at nedværdige ſig ſelv. Der ligger noget Forførerſk for det hovmodige Sind i at blive elſket ſaaledes, og der gives Menneſker, der forſtaae den Kunſt at bedaare en Pige, ſaa hun glemmer Alt over dem — lad dem ſee til, hvorledes de forſvare det. Som ofteſt bliver en ſaadan Pige haardt nok ſtraffet derfor, men det Nedrige er, at tillade, at det ſkeer. Seer Du, derfor ſagde jeg og ſiger endnu, at den unge Pige var lige fortvivlet, enten hun fik den Elſkede eller ikke; thi det var jo en tilfældig Omſtændighed, om Den, hun elſkede, var et ſaa redeligt Menneſke, at han hjalp hende ud af hendes Hjertes Vildfarelſe, og om end de Midler, han brugte hertil, vare nok ſaa haarde, ſaa vilde jeg dog ſige, han handlede redeligt, oprigtigt, trofaſt, ridderligt mod hende.私は愛の領分に思想の經驗を入れることを甚だ惡むのだ。私は只一度戀をした。今でも此の愛を常に言ひ知らず愉快に思つてゐる。その人以外の者からも、又その人が私をそれほど幸福にしたとは違つた方法で、私が愛しられると思ふことは甚だ不愉快である。が、然し私は今、それを敢てしてみよう。では、私にも戀愛といふものが起るものとして、私を斯ういふ戀愛の對象にしてみよう。ところで、その戀は、私を幸福にすることが出來ないし、又、私は決してその戀を受入れない。それは私が戀をいやしめるからではない。否、飛んだことだ、私は娘の戀をいやしめるよりも、寧ろ、人殺をして、良心の咎めを受けた方がましだと思ふ。然し、彼女自身の爲に、私はその戀を容れることは出來ない。私は自分の力に及ぶものなら、あらゆる人に愛されたい。私は單に一個の人間として、他の人から愛され得る限り高度の愛を、自分の妻から受けたい。もしさうでないなら、私は苦痛を感ずるだらう。けれども、私はより以上を望まない。私は一個の人が私を愛する爲、彼の魂を傷つけることを欲しない。私は彼女が自分を輕んずるほど、彼女を强く愛しよう。傲慢な心はそんな風に愛されることに、一種の誘惑を感ずる。然し、娘を訛かす術に、妙を得てゐる者がある。それにかゝると娘は戀に目がくらんで一切を忘れる。――如何にしてそれを防ぐかは唯彼等次第である! こんな娘はその爲に手ひどく所罰される。然し、出來たこと、有り振れたことゝして、大目に見逭がされる。だから、私は言つた。又、今も言ふのである――見給へ、娘は、愛する者が自分を受けても、又受けないでも、等しく失望する。なぜかと言へば、彼女が愛した人が、彼女をその過ちから救ひ出してやるほど端嚴な人であることは、眞に偶然にすぎないからである。然し、若し彼がそれほど正しい人であつたなら、彼が彼女を救ひ出す爲に用ひた手段が、どれほど苛酷であつたらうとも、なほ私は言ふであらう――『彼は正しく、忠實に、騎士らしく、彼女に向つた』――と。
[…]
See, her har Du min ringe Mening om hvad det er at vælge og at angre. Det er uſømmeligt at elſke en ung Pige ſom var det Ens Moder, eller Ens Moder ſom var det en ung Pige, hver Kjærlighed har ſin Eiendommelighed; Kjærlighed til Gud har ſin abſolute Eiendommelighed, dens Udtryk er Anger. Og hvad er dog al anden Kjærlighed i Sammenligning med denne, den er kun Barnelallen derimod. Jeg er ikke et ophidſet ungt Menneſke, der ſøger at anbefale ſine Theorier, jeg er Ægtemand, jeg tør vel lade min Kone høre paa, at dog al Kjærlighed i Sammenligning med Angeren kun er Barnelallen; og dog veed jeg, jeg er en brav Ægtemand, „jeg, der endnu ſom Ægtemand kæmper under den førſte Kjærligheds ſeierrige Banner"; jeg veed, hun deler min Anſkuelſe, og derfor elſker jeg hende endnu høiere, og derfor vilde jeg ikke elſkes af hiin unge Pige, fordi hun ikke deelte denne Anſkuelſe.
But that Honour, perhaps, were not fit for Monarchies, Except it be in the Perſon of the Monarch himſelfe, or his Sonnes; As it came to paſſe, in the Times of the Roman Emperours, who did impropriate the Actuall Triumphs to Themſelues, and their Sonnes, for ſuch Wars, as they did atchieue in Perſon: And left only, for Wars atchieued by Subiects, ſome Triumphall Garments, and Enſignes to the Generall.しかしかういふ名譽は君主國には不向きかも知れない。ローマの諸皇帝は、分等自身、若しくは自分の息子等が親しく勝ち得た戰爭に對してのみ行ふことによつて、正式の凱旋式を獨占し、臣下によつて勝たれた戰爭に對しては、將軍への凱旋服、又は標幟を許しただけであつた。
Sir Daniel hath told me," she replied. "He marked you at the barricade. Upon you, he saith, their party foundered; it was you that won the battle. Well, then, it was you that killed my good Lord Risingham, as sure as though ye had strangled him. And ye would have me eat with you—and your hands not washed from killing? But Sir Daniel hath sworn your downfall. He 'tis that will avenge me!『サー・ダニエル殿は申されました。―あなたは阻塞を守つてをられ、叔父の手勢はそれに向かつて戰ひ、あなたが勝たれたとのこと。して見れば、あなたが叔父を討つた事に間違ひありませぬ。サー・ダニエル殿はきつとあなたを亡ぼすと誓はれましたから、私の仇はあの方が返して下さいませう』
But if your father had been victor there,が、幸ひにして御尊父が勝たれたにしろ、安全にコヹントリーの柵外へ出られるのはむづしかったでせう。何故ならば、國內擧って御尊父を惡み呪ってゐたのでしたから。衆望は一へに悉くハーフォード伯に集って、彼等は王以上に彼人を愛し、只もう彼人の爲に夢中になって祝福するといふ風でしたから。
He ne'er had borne it out of Coventry:
For all the country in a general voice
Cried hate upon him; and all their prayers and love
Were set on Hereford, whom they doted on
And bless'd and graced indeed, more than the king.
"The Angrez are surely Mahisha reborn," said Lakshmi, "but Durga will rescue us and prevail as she did over the gods and demons who disturbed the cosmic harmony. Her sword has those magical powers." Lakshmi prayed that Bhavani and Chandi, the war goddesses, would add their formidable powers to Durga's. "The three will make the fort invulnerable," said Lakshmi.「イギリス人はきっとマヒーシャの化身です。でも、ドルガー様が宇宙の調和を壊した悪い神や悪魔に勝たれたように、私たちを救い、勝たせてくださるでしょう。あの女神の剣にはそのような力が具わっているのです」言い終わるとラクシュミーはお祈りをして、戦いの神、バーヴァーニ女神とチャンディ女神がドルガー女神に助力するようお願いした。「この三人の神が、この城を難攻不落にしてくれるでしょう」と女たちにも説明した。
ramsden. Of course I understand your feeling, Annie. It is what I should have expected of you; and it does you credit. But it does not settle the question so completely as you think. Let me put a case to you. Suppose you were to discover that I had been guilty of some disgraceful action—that I was not the man your poor dear father took me for! Would you still consider it right that I should be Rhoda's guardian?ラムズドゥン 其は無論貴女の心持はよく解つて居る。貴女は元よりさうある可き處で、私は實に感心だと思つて居る。併し其では貴女の思ふやうに事件の解決にはならない。今一つの例を言つて見る。假にだね、貴女が私に何か忌はしい行爲のあつたのを知つたとする――詰り私が死なれたお父さんの思つて居られた樣な男でない事が分つて來たとする、其でも貴女は私がロォダの保護者となるのがいゝとお思ひかね
Glou. No further, sir; a man may rot even here.グロー 予ァ動かん。此儘立腐れに死なれさうなものぢゃ。
Mor. Enough: my soul shall then be satisfied.モーチ よろしい。それなら安心して死なれる。[…]
[…]
Mor. Thou dost then wrong me,—as the slaughterer doth,
Which giveth many wounds when one will kill.—
[…]
Lucy. Is Talbot slain, the Frenchmen's only scourge,
Your kingdom's terror and black Nemesis?
'Come here, my little gipsy,' he cajoled her. 'I've been so bored all day, I thought you were never coming.'「こっちにおいで、ぼくのかわいいジプシー。一日じゅう退屈で、きみは来ないかと思った」
'I told Joan . . .' she began.
'Yes, I know—surely you could have left one of your nurses in charge for just a moment or two? I was furious with Gijs getting back so late—if he'd moved a bit you would have had time to come and see me before you went on duty.'
'Tia. This is Maximiliano Leonelli, whom your grandfather has sent in his stead,' Mother Sancha announced.「ティア、こちらはマクシミリアーノ・レオネッリ。あなたのお祖父様の代わりに迎えに来られた方よ」マザー・サンチャが告げる。
Tim. Thou sun that comfort'st, burn!—Speak and be hang'd!タイモ 太陽よ、慰安は與へるな、燒き殺してやれ! 口をきくやつァ縊殺されろ! 正直なことを言やァ其口が水ぶくれになれ! 譃を吐きゃァ舌の根に火が附いて、しゃべるうちに燒け落ちろ!
For each true word, a blister! and each false
Be as a cauterizing to the root o' the tongue,
Consuming it with speaking!
Cane pulled out his wallet and pressed a wad of hundreds into the bartender's hand. "If that's not enough, you let me know."ケインは財布を取り出し、バーテンダーの手に百ドル札の束を押しつけた。「これで足りなかったら、僕に知らせてくれ」
Sid grimaced. "It will be enough, but it's the principle of the thing! Why can't you go up to Jackson Hole and wreck bars?"
Cane blinked. "It would take too long to get Bodie up there. I'd be arrested."
"You should be!"
Cane's black eyes narrowed and he took a step forward.
Sid backed up.
Voulez-vous faire l'Iliade, mettez-vous à la diète.諸君がイリアツドを作らんと欲せば、先づ斷食をせられよ。
De la sorte il s'était trouvé que, ne sachant pas le français, le père Hucheloup avait su le latin, qu'il avait fait sortir de la cuisine la philosophie, et que, voulant simplement effacer Carême, il avait égalé Horace. Et ce qui était frappant, c'est que cela aussi voulait dire : entrez dans mon cabaret.斯くて亭主のユシュルーは、フランス語をよく知らないが却つてラテン語を知つてゐたわけで、料理場から哲學を引き出し、また單に四句節の肉食禁制を廢しようとしながらホラチウスに匹敵するに至つたのである。そして特に面白いことには、右の文句はまた「吾が酒場に來られよ」といふ意味を含んでゐたのである。 [In this way, Father Hucheloup did not know French well but he did indeed know Latin, he had extracted philosophy from the kitchen, and in simply wanting to efface Lent's prohibition of meat, he had come to equal Horace. And the striking thing was that the aforementioned phrase also meant "Come in to my bar."]
MACBETH.マクベス王
We hear our bloody cousins are bestow'd
In England and in Ireland, not confessing
Their cruel parricide, filling their hearers
With strange invention: but of that to-morrow,
When therewithal we shall have cause of state
Craving us jointly. Hie you to horse: adieu,
Till you return at night. Goes Fleance with you?
K. Phi. When I have said, make answer to us both.佛王 わしのいふことを聽いた上で、双方への返辭をするがいゝ。見られい、此右の手に(と傍なるアーサーの手を握って動かしながら)立ってをられるのがプランタヂェネット正系の少公子で、此(とヂョンに思入れをして)仁の兄であった人の子で、此仁及び其全所領の君主なのである。で、わしは、堅く神明に誓って、此少公子の蹂躪された權利を保護すべく、斯く當市の郊外までも兵を進めたのである。
Lo, in this right hand, whose protection
Is most divinely vow'd upon the right
Of him it holds, stands young Plantagenet,
Son to the elder brother of this man,
And king o'er him and all that he enjoys:
For this down-trodden equity, we tread
In warlike march these greens before your town.
Lod. As you shall prove us, praise us.ロドヸ 手證を見た上で評をせられい。