The Adventure of Botchan

Natsume Sōseki （夏目 漱石)'s early three works, I am a Cat in 1905,  Botchan ("Little Master") and Kusamakura ("Grass Pillow") in 1906 before his becoming a professional full-time writer in 1907, differ much from his later works in stance. I like these early thee works best among his works and have read them several times before.

I am a Cat is a relatively long narrative (not a novel) and has no particular plot while Botchan is a rather short story but has a well organized plot. You can finish reading  Botchan in 5-6 hours if you are Japanese and familiar with a little old (no very old) Japanese words and some Tokyo dialects. The amazing thing is that Sōseki finished writing this novel in almost one week in hand writing. This writing speed gave this novel a sense of flow.
I am a Cat and Botchan excel in showing some humorous nature in a delicate way. Botchan is a novel-like novel, so it can be called "The Adventure of Botchan".

Sources
Japanese version
http://www.natsumesoseki.com/home/botchan
English version
http://www.gutenberg.org/cache/epub/8868/pg8868.html 



1. How does Botchan see the world?

Chapter 3

Country folks

冗談(じょうだん)も度を過ごせばいたずらだ。焼餅(やきもち)の黒焦くろこげのようなもので誰だれも賞(ほめ)手はない。田舎者はこの呼吸が分からな いからどこま で押(お)して行っても構わないと云う了見(りょうけん)だろう。一時間あるくと見物する町もないような狭(せま)い都に住んで、外に何にも芸がないか ら、天麩羅事件 を日露にちろ戦争のように触(ふれ)ちらかすんだろう。憐(あわれ)な奴等(やつら)だ。小供の時から、こんなに教育されるから、いやにひねっこびた、植 木鉢(うえきばち)の楓(かえで)みたような小人(しょうじん)が出来るんだ。無邪気(むじゃき)ならいっしょに笑ってもいいが、こりゃなんだ。小供の癖くせに乙(おつ)に毒気を持って る。おれはだまって、天麩羅を消して、こんないたずらが面白いか、卑怯(ひきょう)な冗談だ。君等は卑怯と云う意味を知ってるか、と云ったら、自 分がした事を 笑われて怒(おこ)るのが卑怯じゃろうがな、もしと答えた奴がある。やな奴だ。わざわざ東京から、こんな奴を教えに来たのかと思ったら情なくなっ た。

The first one did not arouse any ill-temper in me, but this time it made me feel irritating mad. A joke carried too far becomes mischievous. It is like the undue jealousy of some women who, like coal, look black and suggest flames. Nobody likes it. These country simpletons, unable to differentiate upon so delicate a boundary, would seem to be bent on pushing everything to the limit. As they lived in such a narrow town where one has no more to see if he goes on strolling about for one hour, and as they were capable of doing nothing better, they were trumpeting aloud this tempura incident in quite as serious a manner as the Russo-Japanese war. What a bunch of miserable pups! It is because they are raised in this fashion from their boyhood that there are many punies who, like the dwarf maple tree in the flower pot, mature gnarled and twisted. I have no objection to laugh myself with others over innocent jokes. But how's this? Boys as they are, they showed a "poisonous temper." Silently erasing off "tempura" from the board, I questioned them if they thought such mischief interesting, that this was a cowardly joke and if they knew the meaning of "cowardice." Some of them answered that to get angry on being laughed at over one's own doing, was cowardice. What made them so disgusting as this? I pitied myself for coming from far off Tokyo to teach such a lot.

My note

1) Excessive joke
冗談(じょうだん)も度を過ごせばいたずらだ。焼餅(やきもち)の黒焦くろこげのようなもので誰だれも賞(ほめ)手はない。田舎者はこの呼吸が分からな いからどこま で押(お)して行っても構わないと云う了見(りょうけん)だろう。
A joke carried too far becomes mischievous. It is like the undue jealousy of some women who, like coal, look black and suggest flames. Nobody likes it. These country simpletons, unable to differentiate upon so delicate a boundary, would seem to be bent on pushing everything to the limit.

This part shows a criticism against country folks (country folks in general). Speaking from the opposite direction it means  "Yedo (Tokyo) kids are able to differentiate upon so delicate a boundary, would not seem to be bent on pushing everything to the limit.

This is a bit delicate psychological attitude, and may lead to one of one of the typical characteristics of Yedo (Tokyo) kids, usually called 粋(いき iki). The opposite (unable to differentiate upon so delicate a boundary, would seem to be bent on pushing everything to the limit.) is called 野暮(やぼyabo). These concepts will be examined later. 粋(いき iki) (or ability to differentiate upon so delicate a boundary and not be bent on pushing everything to the limit), to put it in another way, will be 'hidden thoughtfulness'.

2) 卑怯ひきょう
卑怯(ひきょう, hikyo) = cowardice
卑怯(ひきょう) in this sentence is not equal to cowardice or timidity or lack of courage to face danger, difficulty, opposition, pain, etc.

卑怯(ひきょう) has more broader meanings than cowardice or timidity and includes

i) clever or smart (in a bad connotation) in doing something (I think this meaning is used here)
ii) clever or smart enough to hide something unfavorable to oneself
iii) even very close to the meaning of shrewdness

Not being 卑怯ひきょう or to avoid being so is also one of the typical characteristics of Yedo (Tokyo) kids. Being 卑怯ひきょう is a disgrace to them. So 卑怯ひきょう is repeatedly used in this novel.

Chapter 4

けちな奴等(やつら)だ。自分で自分のした事が云えないくらいなら、てんでしないがいい。証拠(しょうこ)さえ挙がらなければ、しらを切るつもりで図太く構えてい やがる。おれだって中学に居た時分は少しはいたずらもしたもんだ。しかしだれがしたと聞かれた時に、尻込みをするような卑怯(ひきょう)な事はただの一度もな かった。したものはしたので、しないものはしないに極きまってる。おれなんぞは、いくら、いたずらをしたって潔白なものだ。嘘を吐ついて罰ばつを逃にげる くらいなら、始めからいたずらなんかやるものか。いたずらと罰はつきもんだ。罰があるからいたずらも心持ちよく出来る。いたずらだけで罰はご免蒙めんこう むるなんて下劣(げれつ)な根性がどこの国に流行(はやる)と思ってるんだ。金は借りるが、返す事はご免だと云う連中はみんな、こんな奴等が卒業してやる仕事に相違(そうい)ない。全体中学校へ何しにはいってるんだ。学校へはいって、嘘を吐いて、胡魔化(ごまか)して、陰かげでこせこせ生意気な悪いたずらをして、そうして 大きな面で卒業すれば教育を受けたもんだと癇違(かんちが)いをしていやがる。話せない雑兵(ぞうひょう)だ。

Shrimps! If they were afraid of making a clean breast of their own deed, they should not have done it at all. They looked defiant, and appeared to insist on their innocence as long as no evidence was brought up. I myself did some mischief while in the middle school, but when the culprit was sought after, I was never so cowardly, not even once, to back out. What one has done, has been done; what he has not, has not been,—that's the black and white of it. I, for one have been game and square, no matter how much mischief I might have done. If I wished to dodge the punishment, I would not start it. Mischief and punishment are bound to go together. We can enjoy mischief-making with some show of spirit because it is accompanied by certain consequences. Where does one expect to see the dastardly spirit which hungers for mischief-making without punishment, in vogue? The fellows who like to borrow money but not pay it back, are surely such as these students here after they are graduated. What did these fellows come to this middle school for, anyway? They enter a school, tattle round lies, play silly jokes behind some one by sneaking and cheating and get wrongly swell-headed when they finish the school thinking they have received an education. A common lot of jackasses they are.

My note
卑怯(ひきょう, hikyo) is again used here. And again the meaning of "cowardly" is not timidity or lack of courage to face danger, difficulty, opposition, pain, etc., but rather ii) clever or smart enough to hide something unfavorable to oneself (here).

From Chapter 5

赤シャツはホホホホと笑った。別段おれは笑われるような事を云った覚えはない。今日(こんにち)ただ今に至るまでこれでいいと堅(かた)く信じている。考えてみる と世間の大部分の人はわるくなる事を奨励(しょうれい)しているように思う。わるくならなければ社会に成功はしないものと信じているらしい。たまに正直な純粋 (じゅんすい)な人を見ると、坊(ぼっ)ちゃんだの小僧(こぞう)だのと難癖(なんくせ)をつけて軽蔑(けいべつ)する。それじゃ小学校や中学校で嘘(うそ)をつくな、正直にしろ と倫理(りんり)の先生が教えない方がいい。いっそ思い切って学校で嘘をつく法とか、人を信じない術とか、人を乗せる策を教授する方が、世のためにも当人のた めにもなるだろう。赤シャツがホホホホと笑ったのは、おれの単純なのを笑ったのだ。単純や真率が笑われる世の中じゃ仕様がない。清はこんな時に決して笑っ た事はない。大いに感心して聞いたもんだ。清の方が赤シャツよりよっぽど上等だ。

Red Shirt laughed. I did not remember having said anything provocative of laughter. Up to this very minute, I have been firm in my conviction that I'm right. When I come to consider the situation, it appears that a majority of people are encouraging others to become bad. They seem to believe that one must do wrong in order to succeed. If they happen to see some one honest and pure, they sneer at him as "Master Darling" or "kiddy." What's the use then of the instructors of ethics at grammar schools or middle schools teaching children not to tell a lie or to be honest. Better rather make a bold departure and teach at schools the gentle art of lying or the trick of distrusting others, or show pupils how to do others. That would be beneficial for the person thus taught and for the public as well. When Red Shirt laughed, he laughed at my simplicity. My word! what chances have the simple-hearted or the pure in a society where they are made objects of contempt! Kiyo would never laugh at such a time; she would listen with profound respect. Kiyo is far superior to Red Shirt.

My note
"Master Darling" in the original is the title of the book Botchan.


Chapter 6

Country folks

それにしても世の中は不思議なものだ、虫の好かない奴が親切で、気のあった友達が悪漢わるものだなんて、人を馬鹿(ばか)にしている。大方田舎(いなか)だから万事東京のさかに行くんだろう。物騒(ぶっそう)な所だ。今に火事が氷って、石が豆腐(とうふ)になるかも知れない。

The fellow I don't like is kind to me, and the friend whom I like is crooked,—how absurd! Probably everything here goes in opposite directions as it is in the country, the contrary holds in Tokyo. A dangerous place, this. By degrees, fires may get frozen and custard pudding petrified.


My note
The contrast of this country or country side in general against Tokyo is one of the main themes in this novel and shown repeatedly in this novel.


Fom the Chapter 8

議論のいい人が善人とはきまらない。遣り込められる方が悪人とは限らない。表向きは赤シャツの方が重々もっともだが、表向きがいくら立派だって、腹の中ま で惚(ほ)れさせる訳には行かない。金や威力(いりょく)や理屈(りくつ)で人間の心が買える者なら、高利貸でも巡査(じゅんさ)でも大学教授でも一番人に好かれなくては ならない。中学の教頭ぐらいな論法でおれの心がどう動くものか。人間は好き嫌いで働くものだ。論法で働くものじゃない。

One who shines in argument is not necessarily a good fellow, while the other who is out-talked is not necessarily a bad fellow, either. Red Shirt is very, very reasonable as far as his reasoning goes, but however graceful he may appear, he cannot win my respect. If money, authority or reasoning can command admiration, loansharks, police officers or college professors should be liked best by all. I cannot be moved in the least by the logic by so insignificant a fellow as the head teacher of a middle school. Man works by preference, not by logic.How does Botchan think of ?

From Chapter 10

喋舌らないでも歩けそうなもんだが、日本人はみな口から先へ生れるのだから、いくら小言を云いったって聞きっこない。喋舌るのもただ喋舌るのではない、教 師のわる口を喋舌るんだから、下等だ。おれは宿直事件で生徒を謝罪さして、まあこれならよかろうと思っていた。ところが実際は大違(おおちがい)である。下宿 の婆ばあさんの言葉を借りて云えば、正に大違いの勘五郎(かんごろう)である。生徒があやまったのは心(しん)から後悔こうかいしてあやまったのではない。ただ校 長から、命令されて、形式的に頭を下げたのである。商人が頭ばかり下げて、狡ずるい事をやめないのと一般で生徒も謝罪だけはするが、いたずらは決してやめるものでない。よく考えてみると世の中はみんなこの生徒のようなものから成立しているかも知れない。人があやまったり詫(わび)たりするのを、真面目(まじめ)に 受けて勘弁するのは正直過ぎる馬鹿ばかと云うんだろう。あやまるのも仮りにあやまるので、勘弁するのも仮りに勘弁するのだと思ってれば差さし支つかえな い。もし本当にあやまらせる気なら、本当に後悔するまで叩たたきつけなくてはいけない。

Why they cannot walk without these disorder, passes my understanding, but all Japanese are born with their mouths stuck out, and no kick will ever be strong enough to stop it. Their chatter is not only of simple nature, but about the teachers when their back is turned. What a degraded bunch! I made the students apologize to me on the dormitory affair, and considered the incident closed. But I was mistaken. To borrow the words of the old lady in the boarding house, I was surely wrong Mr. Wright. The apology they offered was not prompted by repentance in their hearts. They had kowtowed as a matter of form by the command of the principal. Like the tradespeople who bow their heads low but never give up cheating the public, the students apologize but never stop their mischiefs. Society is made up, I think it probable, of people just like those students. One may be branded foolishly honest if he takes seriously the apologies others might offer. We should regard all apologies a sham and forgiving also as a sham; then everything would be all right. If one wants to make another apologize from his heart, he has to pound him good and strong until he begs for mercy from his heart.

こんな卑劣(ひれつ)な根性は封建時代から、養成したこの土地の習慣なんだから、いくら云って聞かしたって、教えてやったって、到底(とうてい)直りっこない。こ んな土地に一年も居ると、潔白なおれも、この真似(まね)をしなければならなく、なるかも知れない。向(むこ)うでうまく言い抜(ぬけ)られるような手段で、おれの顔 を汚(よご)すのを抛ほうっておく、樗蒲一(ちょぼいち)はない。向こうが人ならおれも人だ。生徒だって、子供だって、ずう体はおれより大きいや。だから刑罰(けい ばつ)として何か返報をしてやらなくっては義理がわるい。ところがこっちから返報をする時分に尋常(じんじょう)の手段で行くと、向うから逆捩(さかねじ)を食わし て来る。貴様がわるいからだと云うと、初手から逃にげ路みちが作ってある事だから滔々(とうとう)と弁じ立てる。弁じ立てておいて、自分の方を表向きだけ立派にしてそれからこっちの非を攻撃こうげきする。もともと返報にした事だから、こちらの弁護は向うの非が挙がらない上は弁護にならない。つまりは向うから手 を出しておいて、世間体はこっちが仕掛けた喧嘩けんかのように、見傚みなされてしまう。大変な不利益だ。それなら向うのやるなり、愚迂多良童子(ぐうたらど うじ)を極め込んでいれば、向うはますます増長するばかり、大きく云えば世の中のためにならない。そこで仕方がないから、こっちも向うの筆法を用いて捕つら まえられないで、手の付けようのない返報をしなくてはならなくなる。そうなっては江戸えどっ子も駄目(だめ)だ。駄目だが一年もこうやられる以上は、おれも人 間だから駄目でも何でもそうならなくっちゃ始末がつかない。どうしても早く東京へ帰って清きよといっしょになるに限る。こんな田舎(いなか)に居るのは堕落(だ らく)しに来ているようなものだ。新聞配達をしたって、ここまで堕落するよりはましだ。

This dastardly spirit has been fostered from the time of the feudal lords, and is deep-rooted. No amount of teaching or lecturing will cure it. If I stay in a town like this for one year or so, I may be compelled to follow their example, who knows,—clean and honest though I have been. I do not propose to make a fool of myself by remaining quiet when others attempt to play games on me, with all their excuses ready-made. They are men and so am I—students or kiddies or whatever they may be. They are bigger than I, and unless I get even with them by punishment, I would cut a sorry figure. But in the attempt to get even, if I resort to ordinary means, they are sure to make it a boomerang. If I tell them, "You're wrong," they will start an eloquent defence, because they are never short of the means of sidestepping. Having defended themselves, and made themselves appear suffering martyrs, they would begin attacking me. As the incident would have been started by my attempting to get even with them, my defence would not be a defence until I can prove their wrong. So the quarrel, which they had started, might be mistaken, after all, as one begun by me. But the more I keep silent the more they would become insolent, which, speaking seriously, could not be permitted for the sake of public morale. In consequence, I am obliged to adopt an identical policy so they cannot catch men in playing it back on them. If the situation comes to that, it would be the last day of the Yedo kid. Even so, if I am to be subjected to these pin-pricking[L] tricks, I am a man and got to risk losing off the last remnant of the honor of the Yedo kid. I became more convinced of the advisability of returning to Tokyo quickly and living with Kiyo. To live long in such a countrytown would be like degrading myself for a purpose. Newspaper delivering would be preferable to being degraded so far as that.

My note
This part is also showing the contrast of this country or the country folks against Tokyo kids but its explanation is rather complicated, not straight. So straight Botchan gave up thinking.
Some parts should be re-arranged with some additions.

"But the more I keep silent the more they would become insolent, which, speaking seriously, could not be permitted for the sake of public morale. In consequence, I am obliged to adopt an identical policy so they cannot catch men in playing it back on them. If the situation comes to that, it would be the last day of the Yedo kid. Even so, if I am to be subjected to these pin-pricking[L] tricks, I am a man and got to risk losing off the last remnant of the honor of the Yedo kid. "

But the more I keep silent (no matter what they do) the more they would become insolent, which, speaking seriously, could not be permitted for the sake of public morale. In consequence, I am obliged to adopt an identical policy so they cannot catch me in playing it back on me. If the situation comes to that, it would be the last day of the Yedo kid. Even so, if I am to be subjected to these pin-pricking[L] tricks in one year so,  as I am a man I should do this way to sole the problem even by getting to risk losing off the last remnant of the honor of the Yedo kid.

The difficulty in translation may come from the Japanese word  駄目(だめ, dame). The word is a Native Japanese (the origin is not sure) but often shown by using the two Chinese characters 駄目. But these two Chinese characters shows only the sound だめ (dame) and has no relation with the meaning. 駄目(だめ, dame) is a general word and has several different meanings.

i) not good, bad
ii) when you say "Don't do !"
iii) no good way to do, to give up (this meaning is used here)


Chapter 11

世の中に何が一番法螺(ほら)を吹ふくと云って、新聞ほどの法螺吹きはあるまい。おれの云ってしかるべき事をみんな向(むこ)うで並(なら)べていやがる。それに近頃 東京から赴任した生意気な某とは何だ。天下に某と云う名前の人があるか。考えてみろ。これでもれっきとした姓(せい)もあり名もあるんだ。系図が見たけりゃ、 多田満仲(ただのまんじゅう)以来の先祖を一人ひとり残らず拝ましてやらあ。

Newspapers tell such reckless lies. There is nothing so adept, I believe, as the newspaper in circulating lies. It has said what I should have said. And what does it mean by "one saucy Somebody who is recently from Tokyo?" Is there any one in this wide world with the name of Somebody? Don't forget, I have a family and personal name of my own which I am proud of. If they want to look at my family-record, they will bow before every one of my ancestors from Mitsunaka Tada down. 

My note
Botchan says "I have a family and personal name of my own ....." but no his family name and personal name are shown in this novel, only his nickname 'Botchan' is used from the beginning to the end. Some other major characters are the same like Badger - the principal, Red Shirt - the head teacher.  This may be Soseki's intention as family names and personal names may dilute the effect of using the nicknames.

2. How does Botchan describe a beautiful woman (Madonna)?

Fom the Chapter 7

おれは美人の形容などが出来る男でないから何にも云えないが全く美人に相違ない。何だか水晶(すいしょう)の珠(たま)を香水(こうすい)で暖(あった)めて、掌(てのひら)へ握にぎってみたような心持ちがした。

I am not a fellow given to describing a belle, but there was no need to repeat asserting that she was beautiful. I felt as if I had warmed a crystal ball with perfume and held it in my hand.

My note
In the story Madonna is not developed much, unfortunately.


3. Botchan's definitions of the cultural things

Chapter 1

Literature 
それからどこの学校へはいろうと考えたが、学問は生来(しょうらい)どれもこれも好きでない。ことに語学とか文学とか云うものは真平まっぴらご免めんだ。新体詩などと来ては二十行あるうちで一行も分らない。

Then the selection of a school was the next problem. By nature, there is no branch of study whatever which appeals to my taste. Nix on languages or literature! The new poetry was all Greek to me; I could not make out one single line of twenty. 

hapter 6

Kunshi or Gentleman
おれは君子という言葉を書物の上で知ってるが、これは字引にあるばかりで、生きてるものではないと思ってたが、うらなり君に逢あってから始めて、やっぱり正体のある文字だと感心したくらいだ。

I knew the word "gentleman" from books, and thought it was found only in the dictionary, but not a thing alive. But since I met Hubbard Squash, I was impressed for the first time that the word represented a real substance.

My note
Kunshi is the Chinese (not Japanese) version of Gentleman. Soeki has a immense knowledge of Chinese culture and wrote poems in Chinese style.

Chapter 7  

Mathematics
考えると物理学校などへはいって、数学なんて役にも立たない芸を覚えるよりも、六百円を資本もとでにして牛乳屋でも始めればよかった。

Now I think it over, it would have been better for me to have started something like a milk delivery route with that six hundred yen as capital, instead of learning such a useless stunt as mathematics at the School of Physics.

My note
Botchan is a Math teacher.

From  Chapter 8

Utai
爺じいさんは呑気(のんき)な声を出して謡(うたい)をうたってる。謡というものは読んでわかる所を、やにむずかしい節をつけて、わざと分らなくする術だろう。あんな者を毎晩飽(あき)ずに唸(うな)る爺さんの気が知れない。

The old man is heard singing "utai" in the off-key voice. "Utai," I think, is a stunt which purposely makes a whole show a hard nut to crack by giving to it difficult tunes, whereas one could better understand it by reading it.

Haiku
発句(ほっく)は芭蕉(ばしょう)か髪結床(かみいどこ)の親方のやるもんだ。数学の先生が朝顔やに釣瓶（つるべ）をとられてたまるものか。

The "haiku" should be a diversion of Baseo[9] or the boss of a barbershop. It would not do for the teacher of mathematics to rave over the old wooden bucket and the morning glory.[10]

[Footnote 8: The 17-syllable poem]

[Footnote 9: A famous composer of the poem.]

[Footnote 10: There is a well-known 17-syllable poem describing the scene of morning glories entwining around the wooden bucket.]

From Chapter 10

Ikebana
舞台を右へ半町ばかりくると葭簀(よしず)の囲いをして、活花(いけばな)が陳列(ちんれつ)してある。みんなが感心して眺めているが、一向くだらないものだ。あんなに草や竹を曲げて嬉(うれ)しがるなら、背虫の色男や、跛(びっこ)の亭主ていしゅを持って自慢じまんするがよかろう。

For about half a block, with the stage on the right, there was a display of flowers and plant settings arranged on shelves sheltered with reed screens. Everybody was looking at the display seemingly much impressed, but it failed to impress me. If twisted grasses or bamboos afforded so much pleasure, the gallantry of a hunchback or the husband of a wrong pair should give as much pleasure to their eyes.


4. How Botchan describes himself.

Chapter 1

親譲(おやゆず)りの無鉄砲(むてっぽう)で小供の時から損ばかりしている。

Because of an hereditary recklessness, I have been playing always a losing game since my childhood.

兄は実業家になるとか云ってしきりに英語を勉強していた。元来女のような性分で、ずるいから、仲がよくなかった。

My brother was to be seen studying English hard, saying that he was going to be a businessman. He was like a girl by nature, and so "sassy" that we two were never on good terms, and had to fight it out about once every ten days.

それからどこの学校へはいろうと考えたが、学問は生来(しょうらい)どれもこれも好きでない。ことに語学とか文学とか云うものは真平まっぴらご免めん だ。新体 詩などと来ては二十行あるうちで一行も分らない。どうせ嫌いなものなら何をやっても同じ事だと思ったが、幸い物理学校の前を通り掛かかったら生徒 募集の広 告が出ていたから、何も縁だと思って規則書をもらってすぐ入学の手続きをしてしまった。今考えるとこれも親譲りの無鉄砲から起おこった失策だ。

Then the selection of a school was the next problem. By nature, there is no branch of study whatever which appeals to my taste. Nix on languages or literature! The new poetry was all Greek to me; I could not make out one single line of twenty. Since I detested every kind of study, any kind of study should have been the same to me. Thinking thus, I happened to pass front of a school of physics, and seeing a sign posted for the admittance of more students, I thought this might be a kind of "affinity," and having asked for the prospectus, at once filed my application for entrance. When I think of it now, it was a blunder due to my hereditary recklessness.

My note
無鉄砲(むてっぽう) = recklessness, unthinking boldness
無鉄砲(むてっぽう) is supposed to derive form 無手法 (literally no hand method).

清は時々台所で人の居ない時に「あなたは真まっ直すぐでよいご気性だ」と賞ほめる事が時々あった。しかしおれには清の云う意味が分からなかった。 好いい気 性なら清以外のものも、もう少し善くしてくれるだろうと思った。清がこんな事を云う度におれはお世辞は嫌きらいだと答えるのが常であった。すると 婆さんは それだから好いご気性ですと云っては、嬉しそうにおれの顔を眺ながめている。自分の力でおれを製造して誇ほこってるように見える。

Sometimes in the kitchen, when there was nobody around, she would praise me saying that I was straightforward and of a good disposition. What she meant by that exactly, was not clear to me, however. If I were of so good a nature as she said, I imagined those other than Kiyo should accord me a better treatment. So whenever Kiyo said to me anything of the kind, I used to answer that I did not like passing compliments. Then she would remark; "That's the very reason I say you are of a good disposition," and would gaze at me with absorbing tenderness. She seemed to recreate me by her own imagination, and was proud of the fact.

Chapter  2

画学の教師は全く芸人風だ。べらべらした透綾(すきや)の羽織を着て、扇子(せんす)をぱちつかせて、お国はどちらでげす、え？　東京？　そりゃ嬉うれし い、お仲 間が出来て……私わたしもこれで江戸えどっ子ですと云った。こんなのが江戸っ子なら江戸には生れたくないもんだと心中に考えた。

The teacher of drawing was altogether like a cheap actor. He wore a thin, flappy haori of sukiya, and, toying with a fan, he giggled; "Where from? eh? Tokyo? Glad to hear that. You make another of our group. I'm a Tokyo kid myself."
If such a fellow prided himself on being a Tokyo kid, I wished I had never been born in Tokyo.

My Note:
Tokyo kid - originally "Yedokko". Most Tokyo kids are proud of being a Tokyo kid. This stance is shown repeatedly in the novel, and one of main themes in Soseki's novels. Soseki is of course a Tokyo kid.

Chapter 3

ほかの教師に聞いてみると辞令を受けて一週間から一ヶ月ぐらいの間は自分の評判がいいだろうか、悪わるいだろうか非常に気に掛かかるそうであ るが、おれは 一向そんな感じはなかった。教場で折々しくじるとその時だけはやな心持ちだが三十分ばかり立つと奇麗きれいに消えてしまう。おれは何事によら ず長く心配し ようと思っても心配が出来ない男だ。教場のしくじりが生徒にどんな影響(えいきょう)を与あたえて、その影響が校長や教頭にどんな反応を呈(てい)す るかまるで無 頓着(むとんじゃく)であった。おれは前に云う通りあまり度胸の据(す)わった男ではないのだが、思い切りはすこぶるいい人間である。

I heard from one of my fellow teachers that the first week to one month after the receipt of the appointment worried them most as to whether they had been favorably received among the students. I never felt anything on that score. Blunders in the class room once in a while caused me chagrin, but in about half an hour everything would clear out of my head. I am a fellow who, by nature, can't be worrying long about[F] anything even if I try to. I was absolutely indifferent as how my blunders in the class room affected the students, or how much further they affected the principal or the head-teacher. As I mentioned before, I am not a fellow of much audacity to speak of, but I am quick to give up anything when I see its finish.

From Chapter  4

清はおれの事を欲がなくって、真直(まっすぐ)な気性だと云って、ほめるが、ほめられるおれよりも、ほめる本人の方が立派な人間だ。何だか清に逢いたくなった。

Kiyo has been praising me as unselfish and straight, but she is a person of sterling qualities far more than I whom she praises. I began to feel like meeting her.

正直に白状してしまうが、おれは勇気のある割合に智慧ちえが足りない。こんな時にはどうしていいかさっぱりわからない。わからないけれども、決し て負ける つもりはない。このままに済ましてはおれの顔にかかわる。江戸(えどっ)子は意気地(いくじがない)と云われるのは残念だ。宿直をして鼻垂(はなったれ)小僧 こぞうに からかわれて、手のつけようがなくって、仕方がないから泣き寝入りにしたと思われちゃ一生の名折れだ。これでも元は旗本(はたもと)だ。旗本の元は清和源氏(せ いわげんじ)で、多田(ただの)満仲(まんじゅう)の後裔(こうえい)だ。こんな土百姓(どびゃくしょう)とは生まれからして違うんだ。ただ智慧のないところが惜し いだけ だ。どうしていいか分らないのが困るだけだ。困ったって負けるものか。正直だから、どうしていいか分らないんだ。世の中に正直が勝たないで、外に勝つもの があるか、考えてみろ。今夜中に勝てなければ、あした勝つ。あした勝てなければ、あさって勝つ。あさって勝てなければ、下宿から弁当を取り寄せて勝つまで ここに居る。

I frankly confess that I have not quite as much tact as dashing spirit. In such a case I am wholly at the mercy of swaying circumstances without my own way of getting through it. Nevertheless, I do not expect to play the part of underdog. If I dropped the affair then and there, it would reflect upon my dignity. It would be mortifying to have them think that they had one on the Tokyo-kid and that Tokyo-kid was wanting in tenacity. To have it on record that I had been guyed by these insignificant spawn when on night watch, and had to give in to their impudence because I could not handle them,—this would be an indelible disgrace on my life. Mark ye,—I am descendant of a samurai of the "hatamato" class. The blood of the "hatamoto" samurai could be traced to Mitsunaka Tada, who in turn could claim still a nobler ancestor. I am different from, and nobler than, these manure-smelling louts. The only pity is that I am rather short of tact; that I do not know what to do in such a case. That is the trouble. But I would not throw up the sponge; not on your life! I only do not know how because I am honest. Just think,—if the honest does not win, what else is there in this world that will win? If I cannot beat them to-night, I will tomorrow; if not tomorrow, then the day after tomorrow. If not the day after tomorrow, I will sit down right here, get my meals from my home until I beat them.

My note
Botchan is proud of being descendant of a samurai as well as being a Yedo (Tokyo) kid. A Yedo (Tokyo) kid is not always a descendant of a samurai. The typical characteristics of Yedo (Tokyo) kids are, however, related with those of the samurai class.

Some of them are
wanting in tenacity - "wanting in courage" is more appropriate here
disgrace on my life - sense of disgrace

Please see "Typical characteristics of Yedo (Tokyo) kids" at the end.

Chapter 5

「それでね、生徒は君の来たのを大変歓迎(かんげい)しているんだが、そこにはいろいろな事情があってね。君も腹の立つ事もあるだろうが、ここが我慢(がまん)だと思って、辛防(しんぼう)してくれたまえ。決して君のためにならないような事はしないから」
「いろいろの事情た、どんな事情です」
「それが少し込み入ってるんだが、まあだんだん分りますよ。僕ぼくが話さないでも自然と分って来るです、ね吉川君」
「ええなかなか込み入ってますからね。一朝一夕にゃ到底分りません。しかしだんだん分ります、僕が話さないでも自然と分って来るです」と野だは赤シャツと同じような事を云う。
「そんな面倒めんどうな事情なら聞かなくてもいいんですが、あなたの方から話し出したから伺(うかが)うんです」
「そ りゃごもっともだ。こっちで口を切って、あとをつけないのは無責任ですね。それじゃこれだけの事を云っておきましょう。あなたは失礼ながら、まだ学校を卒 業したてで、教師は始めての、経験である。ところが学校というものはなかなか情実のあるもので、そう書生流に淡泊たんぱくには行ゆかないですからね」
「淡泊に行かなければ、どんな風に行くんです」

"And the students are all glad because you had come, but there are many circumstances," continued Red Shirt. "You may feel angry sometimes but be patient for the present, and I will never do anything to hurt your interests."

"You say 'many circumstances'; what are they?"

"They're rather complicated. Well, they'll be clear to you by and by. You'll understand them naturally without my talking them over. What do you say, Mr. Yoshikawa?"

"Yes, they're pretty complicated; hard to get them cleared up in a jiffy. But they'll become clear by-the-bye. Will be understood naturally without my explaining them," Clown echoed Red Shirt.

"If they're such a bother, I don't mind not hearing them. I only asked you because you sprang the subject."

"That's right. I may seem irresponsible in not concluding the thing I had started. Then this much I'll tell you. I mean no offense, but you are fresh from school, and teaching is a new experience. And a school is a place where somewhat complicated private circumstances are common and one cannot do everything straight and simple".

"If can't get it through straight and simple, how does it go?"

Chapter 6

おれは脳がわるいから、狸の云うことなんか、よく分らないが、蕎麦屋や団子屋へ行って、中学の教師が勤まらなくっちゃ、おれみたような食い心棒(しんぼう) にゃ到底(とうてい)出来っ子ないと思った。それなら、それでいいから、初手から蕎麦と団子の嫌いなものと注文して雇(やと)うがいい。だんまりで辞令を下げてお いて、蕎麦を食うな、団子を食うなと罪なお布令(ふれ)を出すのは、おれのような外に道楽のないものにとっては大変な打撃だ。

My "think box" is not of superior quality, so things said by Badger were not clear to me, but I thought if a fellow can't hold the job of teacher in a middle school because he patronizes a noodle-house or dango shop, the fellow with bear-like appetite like me will never be able to hold it. If it was the case, they ought to have specified when calling for a teacher one who does not eat noodle and dango. To give an appointment without reference to the matter at first, and then to proclaim that noodle or dango should not be eaten was a blow to a fellow like me who has no other petty hobby.

My note
Botchan likes eating.

From Chapter  7

おれは即夜(そくや)下宿を引き払はらった。宿へ帰って荷物をまとめていると、女房(にょうぼう)が何か不都合(ふつごう)でもございましたか、お腹の立つ 事があるなら、云(い)っておくれたら改めますと云う。どうも驚(おどろ)く。世の中にはどうして、こんな要領を得ない者ばかり揃(そろって)るんだろう。出 てもらい たいんだか、居てもらいたいんだか分わかりゃしない。まるで気狂(きちが)いだ。こんな者を相手に喧嘩(けんか)をしたって江戸えどっ子の名折れだから、 車屋をつ れて来てさっさと出てきた。

That very night I left the boarding house. While I was packing up, the boss came to me and asked if there was anything wrong in the way I was treated. He said he would be pleased to correct it and suit me if I was sore at anything. This beats me, sure. How is it possible for so many boneheads to be in this world! I could not tell whether they wanted me to stay or get out. They're crazy. It would be disgrace for a Yedo kid to fuss about with such a fellow; so I hired a rikishaman and speedily left the house.

My Note
The boss here should be the wife of boss - the landlord of the boarding house. So the boss is a woman so "He" should be "She". However, there is in this sentence an ambiguity of who came to Botchan and asked him - the landlord or his wife.
Here "a Yedo kid" is used not "a Tokyo kid'".

こんな事を清にかいてやったら定めて驚く事だろう。箱根はこねの向うだから化物(ばけもの)が寄り合ってるんだと云うかも知れない。

If I write these things to Kiyo, it would surprise her. She would perhaps say that because it is the west side of Hakone that the town had all the freaks and crooks dumped in together.[7]

[Footnote 7: An old saying goes that east of the Hakone pass, there are no apparitions or freaks.]

My note:
I do not know this old saying.
As mentioned already you can find in this novel some provocative or sarcastic contrasts between Tokyo culture and country side culture, and  between Tokyo kids and country folks as well.

From Chapter 9

君はよっぽど負け惜おしみの強い男だと云うから、君はよっぽど剛情張(ごうじょう)っぱりだと答えてやった。それから二人の間にこんな問答が起おこった。
「君は一体どこの産だ」
「おれは江戸(えどっ)子だ」
「うん、江戸っ子か、道理で負け惜しみが強いと思った」
「きみはどこだ」
「僕は会津(あいづ)だ」
「会津っぽか、強情な訳だ。今日の送別会へ行くのかい」

He (Porcupine) said "You're a deucedly unyielding sport," and I answered "You're obstinate." Then ensued the following give-and-take between us two;

"Where were you born anyway?"

"I'm a Yedo kid."

"Ah, a Yedo kid, eh? No wonder I thought you a pretty stiff neck."

"And you?"

"I'm from Aizu."

"Ha, Aizu guy, eh? You've got reason to be obstinate. Going to the farewell dinner to-day?"

My note
負け惜しみ強い is not  "stiff neck". It means literally "strong tendency to feel sorry for losing"

This conversation continues.

「行くとも、君は？」
「おれは無論行くんだ。古賀さんが立つ時は、浜はままで見送りに行こうと思ってるくらいだ」
「送別会は面白いぜ、出て見たまえ。今日は大いに飲むつもりだ」
「勝手に飲むがいい。おれは肴さかなを食ったら、すぐ帰る。酒なんか飲む奴は馬鹿ばかだ」
「君はすぐ喧嘩けんかを吹ふき懸かける男だ。なるほど江戸っ子の軽跳けいちょうな風を、よく、あらわしてる」

"Sure. You?"

"Of course I am. I intend to go down to the beach to see Koga-san off when he leaves."

"The farewell dinner should be a big blow-out. You come and see. I'm going to get soused to the neck."

"You get loaded all you want. I quit the place right after I finish my plates. Only fools fight booze."

"You're a fellow who picks up a fight too easy. It shows up the characteristic of the Yedo kid well."

My note
Botchan does not drink alcohol much.


-----

My Note at the end

Typical characteristics of Yedo (Tokyo) kids

Botchan will be called "The Adventure of Yedo (Tokyo) kid  Botchan" too. As the above some quotes show some of the typical characteristics of Yedo (Tokyo) kids and often contrast them against those of the country folks.
Generally in the world the city people are smart (in a bad sense), not simple, not straight. In Japan however, Yedo (Tokyo) kids are supposed or required to be not so smart, and to be simple and straight while the country folks are smart (in a bad sense), not simple, not straight in this novel, which are from experience, generally true especially in people in the west like this novel.  Porcupine is not from the west but from the east (from Aizu) so he is described as "obstinate".

Attitude towards Money

Money wise Yedo (Tokyo) kids are supposed or required to be not simply generous but money-distracted as well as shown below. This characteristic is very typical.

Chapter 8

「へえ、俸給(ほうきゅう)ですか。俸給なんかどうでもいいんですが、上がれば上がった方がいいですね」

"In salary? I don't care about the salary, though the more the better."

My note
"I don't care about the salary" here is not just for saying. This typical characteristic towards money is supposed to come from:

1) Samurai's life - Samurai did not have to work like a farmer, craftsman or merchant. Their salaries are  given by their lord for various services (originally fighting but later changed) for their lord. Their salaries were fixed so they do not have to worry much about money. And the Samurai's ethics almost deny money.

2) Relatively wealthy class of merchants
The merchants in Yedo were required to be humble and at the same time generous. Avaricious and greedy merchants were denied, probably due to the Samurai's ethics and the social order - the merchant class was set at the bottom - Samurai class on the top followed by Farmers and Craftsmen.

3) Craftsman's ethics
Craftsmen were respected to work for their works, either technical or cultural, and disrespected when working for money.

I tried to find some more examples in the novel but not successful, and only found the followings.

Chapter 2

道中(どうちゅう)をしたら茶代をやるものだと聞いていた。茶代をやらないと粗末(そまつ)に取り扱われると聞いていた。こんな、狭せまくて暗い部屋へ押 (お)し込め るのも茶代をやらないせいだろう。見すぼらしい服装なりをして、ズックの革鞄と毛繻子(けじゅす)の蝙蝠傘(こうもり)を提げてるからだろう。田舎者の癖 に人を見 括みくびったな。一番茶代をやって驚(おどろ)かしてやろう。おれはこれでも学資のあまりを三十円ほど懐ふところに入れて東京を出て来たのだ。汽車と 汽船の切 符代と雑費を差し引いて、まだ十四円ほどある。みんなやったってこれからは月給を貰もらうんだから構わない。田舎者はしみったれだから五円もやれ ば驚(おど ろ)いて眼を廻まわすに極きまっている。

I had heard once before that when travelling, one should give "tea money" to the hotel or inn where he stops; that unless this "tea money" is given, the hostelry would accord him rather rough treatment. It must have been on account of my being slow in the fork over of this "tea money" that they had huddled me into such a narrow, dark room. Likewise my shabby clothes and the carpet bags and satin umbrella must have been accountable for it. Took me for a piker, eh? those hayseeds! I would give them a knocker with "tea money." I left Tokyo with about 30 yen in my pocket, which remained from my school expenses. Taking off the railway and steamship fare, and other incidental expenses, I had still about 14 yen in my pocket. I could give them all I had;—what did I care, I was going to get a salary now. All country folk are tight-wads, and one 5-yen bill would hit them square.

Chapter3

どうも狭い土地に住んでるとうるさいものだ。まだある。温泉は三階の新築で上等は浴衣(ゆかた)をかして、流しをつけて八銭で済む。その上に女が天目(てんもく) へ茶を載のせて出す。おれはいつでも上等へはいった。すると四十円の月給で毎日上等へはいるのは贅沢(ぜいたく)だと云い出した。余計なお世話だ。

Honest, it is exasperating to live in a little town. There is some more. The bath house I patronized was a newly built three-story house, and for the patrons of the first class the house provided a bath-robe, in addition to an attendant, and the cost was only eight sen. On top of that, a maid would serve tea in a regular polite fashion. I always paid the first class. Then those gossipy spotters started saying that for one who made only forty yen a month to take a first class bath every day was extravagant. Why the devil should they care? It was none of their business.

The factors which had made Typical characteristics of Yedo kids or have made Typical characteristics of Tokyo kids are not so simple. I think that reading Botchan or some other works by Soseki carefully is one way.


Tokyo (Yedo) dialect

Chapter 3

二時間目に白墨(はくぼく)を持って控所を出た時には何だか敵地へ乗り込こむような気がした。教場へ出ると今度の組は前より大きな奴やつばかりであ る。おれは江戸(えど)っ子で華奢(きゃしゃ)に小作りに出来ているから、どうも高い所へ上がっても押(お)しが利かない。喧嘩(けんか)なら相撲取(すもうとり)と でもやってみ せるが、こんな大僧(おおぞう)を四十人も前へ並(なら)べて、ただ一枚まいの舌をたたいて恐縮(きょうしゅく)させる手際はない。しかしこんな田舎者(いなか もの)に弱 身を見せると癖(くせ)になると思ったから、なるべく大きな声をして、少々巻き舌で講釈してやった。最初のうちは、生徒も烟けむに捲まかれてぼんやり していた から、それ見ろとますます得意になって、べらんめい調を用いてたら、一番前の列の真中まんなかに居た、一番強そうな奴が、いきなり起立して先生と 云う。そ ら来たと思いながら、何だと聞いたら、「あまり早くて分からんけれ、もちっと、ゆるゆる遣やって、おくれんかな、もし」と云った。お くれんかな、もしは生温(なまぬる)い言葉だ。早過ぎるなら、ゆっくり云ってやるが、おれ は江戸っ子だから君等(きみら)の言葉は使えない、分わからなければ、分るまで待ってるがいいと答えてやった。

When I left the teachers' room, chalk in hand, for the second hour class, I felt as if I was invading the enemy's territory. On entering the room, I found the students for this hour were all big fellows. I am a Tokyo kid, delicately built and small, and did not appear very impressive even in my elevated position. If it comes to a scraping, I can hold my own even with wrestlers, but I had no means of appearing awe-inspiring[E], merely by the aid of my tongue, to so many as forty such big chaps before me. Believing, however, that it would set a bad precedent to show these country fellows any weakness, I lectured rather loudly and in brusque tone. During the first part the students were taken aback and listened literally with their mouths open. "That's one on you!" I thought. Elated by my success, I kept on in this tone, when one who looked the strongest, sitting in the middle of the front row, stood up suddenly, and called "Teacher!" There it goes!—I thought, and asked him what it was.

"A-ah sa-ay, you talk too quick. A-ah ca-an't you make it a leetle slow?
A-ah?" "A-ah ca-an't you?" "A-ah?" was altogether dull.

"If I talk too fast, I'll make it slow, but I'm a Tokyo fellow, and can't talk the way you do. If you don't understand it, better wait until you do."

Chapter 4

おれはバッタの一つを生徒に見せて「バッタたこれだ、大きなずう体をして、バッタを知らないた、何の事だ」と云うと、一番左の方に居た顔の丸い奴 が「そ りゃ、イナゴぞな、もし」と生意気におれを遣やり込こめた。「篦棒(べらぼう)め、イナゴもバッタも同じもんだ。第一先生を捕つらまえてな もした何だ。菜飯(なめし)は田楽(でんがく)の時より外に食うもんじゃない」とあべこべに遣り込めてやったら「なもしと菜飯とは違うぞな、もし」と云った。いつまで行ってもなもしを使う奴だ。

"This is a grasshopper. What's the matter for as big idiots as you not to know a grasshopper." Then the one with a round face sitting on the left saucily shot back:

"A-ah say, that's a locust, a-ah——."

"Shut up. They're the same thing. In the first place, what do you mean by answering your teacher 'A-ah say'? Ah-Say or Ah-Sing is a Chink's name!"

For this counter-shot, he answered:

"A-ah say and Ah-Sing is different,—A-ah say." They never got rid of
"A-ah say."

These two parts are probably two of the most well known or best parts in this novel (at least to me) because of Botchan's using Tokyo (Yedo) dialect while the students using their local dialect and the conversations lead to laughter. The translation of these into English is almost impossible.

-----

My Note at the end - supplement

 1) As I said at the beginning Sōseki wrote this novel with an incredible speed in almost one week and unlike I am a Cat it has a well organized plot. So I think he had already a relatively concrete idea about this novel and had many things to tell about the world where he was living in from his experiences and thoughts.

2) Soseki was a Bachelor of Arts and a graduate from Imperial University while Red Shit is introduced in Chapter 2 as "there was Mr. Blank who was head teacher. Said he was a Bachelor of Arts. I suppose he was a great man since he was a graduate from Imperial University and had such a title. " So Red Shit reflects a part of Soseki himself. This may be Soseki's intentional arrangement to make Red Shirt as one of the chief characters of this novel.

3) Soseki is great in making humorous conversations in his novels, especially those between a man and a woman. It is a pity that here is no conversation between Botchan and Madonna. I want to pick out one between Botchan and the wife of the landlord in Chapter 7.


お婆さんは時々部屋へ来ていろいろな話をする。どうして奥さんをお連れなさって、いっしょにお出いでなんだのぞなもしなどと質問をする。奥さんがあるよう に見えますかね。可哀想(かわいそう)にこれでもまだ二十四ですぜと云ったらそれでも、あなた二十四で奥さんがおありなさるのは当り前ぞなもしと冒頭(ぼうとう) を置いて、どこの誰(だれ)さんは二十でお嫁(よめ)をお貰もらいたの、どこの何とかさんは二十二で子供を二人(ふたり)お持ちたのと、何でも例を半ダースばかり挙げ て反駁(はんばく)を試みたには恐)おそ)れ入った。それじゃ僕(ぼく)も二十四でお嫁をお貰いるけれ、世話をしておくれんかなと田舎言葉を真似(まね)て頼んでみたら、 お婆さん正直に本当かなもしと聞いた。
「本当の本当ほんまのって僕あ、嫁が貰いたくって仕方がないんだ」
「そうじゃろうがな、もし。若いうちは誰もそんなものじゃけれ」この挨拶あいさつには痛み入って返事が出来なかった。
「しかし先生はもう、お嫁がおありなさるに極きまっとらい。私はちゃんと、もう、睨ねらんどるぞなもし」
「へえ、活眼かつがんだね。どうして、睨らんどるんですか」
「どうしててて。東京から便りはないか、便りはないかてて、毎日便りを待ち焦こがれておいでるじゃないかなもし」
「こいつあ驚おどろいた。大変な活眼だ」
「中)あた)りましたろうがな、もし」
「そうですね。中ったかも知れませんよ」
「しかし今時の女子(おなご)は、昔(むかし)と違ちごうて油断が出来んけれ、お気をお付けたがええぞなもし」
「何ですかい、僕の奥さんが東京で間男でもこしらえていますかい」
「いいえ、あなたの奥さんはたしかじゃけれど……」
「それで、やっと安心した。それじゃ何を気を付けるんですい」
「あなたのはたしか――あなたのはたしかじゃが――」
「どこに不たしかなのが居ますかね」
「ここ等(ら)にも大分居おります。先生、あの遠山のお嬢(じょう)さんをご存知かなもし」
「いいえ、知りませんね」
「まだご存知ないかなもし。ここらであなた一番の別嬪(べっぴん)さんじゃがなもし。あまり別嬪さんじゃけれ、学校の先生方はみんなマドンナマドンナと言うといでるぞなもし。まだお聞(き)んのかなもし」
「うん、マドンナですか。僕あ芸者の名かと思った」
「いいえ、あなた。マドンナと云うと唐人(とうじん)の言葉で、別嬪さんの事じゃろうがなもし」
「そうかも知れないね。驚いた」
「大方画学の先生がお付けた名ぞなもし」
「野だがつけたんですかい」
「いいえ、あの吉川よしかわ先生がお付けたのじゃがなもし」
「そのマドンナが不たしかなんですかい」
「そのマドンナさんが不たしかなマドンナさんでな、もし」
「厄介やっかいだね。渾名あだなの付いてる女にゃ昔から碌ろくなものは居ませんからね。そうかも知れませんよ」
「ほん当にそうじゃなもし。鬼神きじんのお松まつじゃの、妲妃だっきのお百じゃのてて怖こわい女が居おりましたなもし」
「マドンナもその同類なんですかね」
「そのマドンナさんがなもし、あなた。そらあの、あなたをここへ世話をしておくれた古賀先生なもし――あの方の所へお嫁(よめ)に行く約束(やくそく)が出来ていたのじゃがなもし――」
「へえ、不思議なもんですね。あのうらなり君が、そんな艶福(えんぷく)のある男とは思わなかった。人は見懸(みかけ)によらない者だな。ちっと気を付けよう」
「と ころが、去年あすこのお父さんが、お亡くなりて、――それまではお金もあるし、銀行の株も持ってお出いでるし、万事都合(つごう)がよかったのじゃが――それ からというものは、どういうものか急に暮し向きが思わしくなくなって――つまり古賀さんがあまりお人が好過(よすぎ)るけれ、お欺(だま)されたんぞなもし。それ や、これやでお輿入(こしいれ)も延びているところへ、あの教頭さんがお出いでて、是非お嫁にほしいとお云いるのじゃがなもし」
「あの赤シャツがですか。ひどい奴やつだ。どうもあのシャツはただのシャツじゃないと思ってた。それから？」
「人 を頼んで懸合(かけお)うておみると、遠山さんでも古賀さんに義理があるから、すぐには返事は出来かねて――まあよう考えてみようぐらいの挨拶をおしたのじゃ がなもし。すると赤シャツさんが、手蔓(てづる)を求めて遠山さんの方へ出入(でいり)をおしるようになって、とうとうあなた、お嬢さんを手馴付(てなづ)けておしま いたのじゃがなもし。赤シャツさんも赤シャツさんじゃが、お嬢さんもお嬢さんじゃてて、みんなが悪わるく云いますのよ。いったん古賀さんへ嫁に行くてて承知をしときながら、今さら学士さんがお出いでたけれ、その方に替かえよてて、それじゃ今日様(こんにち)さまへ済むまいがなもし、あなた」
「全く済まないね。今日様どころか明日様にも明後日様にも、いつまで行ったって済みっこありませんね」
「そ れで古賀さんにお気の毒じゃてて、お友達の堀田(ほった)さんが教頭の所へ意見をしにお行きたら、赤シャツさんが、あしは約束のあるものを横取りするつもりは ない。破約になれば貰うかも知れんが、今のところは遠山家とただ交際をしているばかりじゃ、遠山家と交際をするには別段古賀さんに済まん事もなかろうとお 云いるけれ、堀田さんも仕方がなしにお戻もどりたそうな。赤シャツさんと堀田さんは、それ以来折合(おりあい)がわるいという評判ぞなもし」
「よくいろいろな事を知ってますね。どうして、そんな詳くわしい事が分るんですか。感心しちまった」
「狭せまいけれ何でも分りますぞなもし」
　 分り過ぎて困るくらいだ。この容子(ようす)じゃおれの天麩羅(てんぷら)や団子(だんご)の事も知ってるかも知れない。厄介(やっかい)な所だ。しかしお蔭様(かげさま)で マドンナの意味もわかるし、山嵐と赤シャツの関係もわかるし大いに後学になった。ただ困るのはどっちが悪る者だか判然しない。おれのような単純なものには 白とか黒とか片づけてもらわないと、どっちへ味方をしていいか分らない。
「赤シャツと山嵐たあ、どっちがいい人ですかね」
「山嵐て何ぞなもし」
「山嵐というのは堀田の事ですよ」
「そりゃ強い事は堀田さんの方が強そうじゃけれど、しかし赤シャツさんは学士さんじゃけれ、働きはある方かたぞな、もし。それから優しい事も赤シャツさんの方が優しいが、生徒の評判は堀田さんの方がええというぞなもし」
「つまりどっちがいいんですかね」
「つまり月給の多い方が豪(えら)いのじゃろうがなもし」
これじゃ聞いたって仕方がないから、やめにした。

The old lady once in a while would come to my room and chat on many things. She questioned me why I had not brought my wife with me. I asked her if I looked like one married, reminding her that I was only twenty four yet. Saying "it is proper for one to get married at twenty four" as a beginning, she recited that Mr. Blank married when he was twenty, that Mr. So-and-So has already two children at twenty two, and marshalled altogether about half a dozen examples,—quite a damper on my youthful theory. I will then get marred at twenty four, I said, and requested her to find me a good wife, and she asked me if I really meant it.

"Really? You bet! I can't help wanting to get married."

"I should suppose so. Everybody is just like that when young." This remark was a knocker; I could not say anything to that.

"But I'm sure you have a Madam already. I have seen to that with my own eyes."

"Well, they are sharp eyes. How have you seen it?"

"How? Aren't you often worried to death, asking if there's no letter from Tokyo?"

"By Jupiter! This beats me!"

"Hit the mark, haven't I?"

"Well, you probably have."

"But the girls of these days are different from what they used to be and you need a sharp look-out on them. So you'd better be careful."

"Do you mean that my Madam in Tokyo is behaving badly?"

"No, your Madam is all right."

"That makes me feel safe. Then about what shall I be careful?"

"Yours is all right. Though yours is all right……."

"Where is one not all right?"

"Rather many right in this town. You know the daughter of the Toyamas?

"No, I do not."

"You don't know her yet? She is the most beautiful girl about here. She is so beautiful that the teachers in the school call her Madonna. You haven't heard that?

"Ah, the Madonna! I thought it was the name of a geisha."

"No, Sir. Madonna is a foreign word and means a beautiful girl, doesn't it?"

"That may be. I'm surprised."

"Probably the name was given by the teacher of drawing."

"Was it the work of Clown?"

"No, it was given by Professor Yoshikawa."

"Is that Madonna not all right?"

"That Madonna-san is a Madonna not all right."

"What a bore! We haven't any decent woman among those with nicknames from old days. I should suppose the Madonna is not all right."

"Exactly. We have had awful women such as O-Matsu the Devil or Ohyaku the Dakki.

"Does the Madonna belong to that ring?"

"That Madonna-san, you know, was engaged to Professor Koga,—who brought you here,—yes, was promised to him."

"Ha, how strange! I never knew our friend Hubbard Squash was a fellow of such gallantry. We can't judge a man by his appearance. I'll be a bit more careful."

"The father of Professor Koga died last year,—up to that time they had money and shares in a bank and were well off,—but since then things have grown worse, I don't know why. Professor Koga was too good-natured, in short, and was cheated, I presume. The wedding was delayed by one thing or another and there appeared the head teacher who fell in love with the Madonna head over heels and wanted to many her."

"Red Shirt? He ought be hanged. I thought that shirt was not an ordinary kind of shirt. Well?"

"The head-teacher proposed marriage through a go-between, but the Toyamas could not give a definite answer at once on account of their relations with the Kogas. They replied that they would consider the matter or something like that. Then Red Shirt-san worked up some ways and started visiting the Toyamas and has finally won the heart of the Miss. Red Shirt-san is bad, but so is Miss Toyama; they all talk bad of them. She had agreed to be married to Professor Koga and changed her mind because a Bachelor of Arts began courting her,—why, that would be an offense to the God of To-day."

"Of course. Not only of To-day but also of tomorrow and the day after; in fact, of time without end."

"So Hotta-san a friend of Koga-san, felt sorry for him and went to the head teacher to remonstrate with him. But Red Shirt-san said that he had no intention of taking away anybody who is promised to another. He may get married if the engagement is broken, he said, but at present he was only being acquainted with the Toyamas and he saw nothing wrong in his visiting the Toyamas. Hotta-san couldn't do anything and returned. Since then they say Red Shirt-san and Hotta-san are on bad terms."

"You do know many things, I should say. How did you get such details?
I'm much impressed."

"The town is so small that I can know everything."

Yes, everything seems to be known more than one cares. Judging by her way, this woman probably knows about my tempura and dango affairs. Here was a pot that would make peas rattle! The meaning of the Madonna, the relations between Porcupine and Red Shirt became clear and helped me a deal. Only what puzzled me was the uncertainty as to which of the two was wrong. A fellow simple-hearted like me could not tell which side he should help unless the matter was presented in black and white.

"Of Red Shirt and Porcupine, which is a better fellow?"

"What is Porcupine, Sir?"

"Porcupine means Hotta."

"Well, Hotta-san is physically strong, as strength goes, but Red Shirt-san is a Bachelor of Arts and has more ability. And Red Shirt-san is more gentle, as gentleness goes, but Hotta-san is more popular among the students."

"After all, which is better?"

"After all, the one who gets a bigger salary is greater, I suppose?"

There was no use of going on further in this way, and I closed the talk.

My Note
艶福(えんぷく) = gallantry
艶福(えんぷく) is not gallantry but a type of man who is loved by a woman or more often loved by many women. So Professor Koga was (still) too good-natured. And Botchan's comment "'ll be a bit more careful." is still OK.