武士道第14章婦女子の教育と地位　目次

2026年1月20日 08:11

公開中
#1 THE female half of our species has sometimes been called the paragon of paradoxes, because the intuitive working of its mind is beyond the comprehension of men's "arithemetical understanding."
我々の人類の半分を成す女性は時々矛盾の典型と呼ばれてきた　（令和8年2月21日）

#2 The Chinese ideogram denoting "the mysterious," "the unknowable," consists of two parts, one meaning "young" and the other "woman," because the physical charms and delicate thoughts of the fair sex are above the coarse mental calibre of our sex to explain .　
「神秘的」「不可知的」を意味する漢字の『妙』・・・女性の身体の美と繊細な思想　（令和8年2月21日）

#3 In the Bushido ideal of woman, however, there is little mystery and only a seeming paradox.
武士道の女性の理想においては神秘的なところはなく、そのただ外見的な矛盾があるのみである　（令和8年2月21日）

#4 I have said that it was Amazonian , but that is only half the truth.
私はそれを勇婦的であると言ったが、それは真理の半面に過ぎない　（令和8年2月21日）

#5 Ideographically the Chinese represent wife by a woman holding a broom — certainly not to brandish it offensively or defensively against her conjugal ally, neither for witchcraft, but for the more harmless uses for which the besom was first invented — the idea involved being thus not less homely than the etymological derivation of the English wife (weaver) and daughter (duhitar, milkmaid) .
漢字「婦」は箒を持つ女によって妻を表す　（令和8年2月21日）

#6 Without confining the sphere of woman's activity to Kŭche, Kirche, Kinder, as the present German Kaiser is said to do , the Bushido ideal of womanhood was pre-eminently domestic.
台所 (Küche)、教会 (Kirche)、子供 (Kinder) 　（令和8年2月22日）

#7 These seeming contradictions — domesticity and Amazonian traits —are not inconsistent with the Precepts of Knighthood, as we shall see .
家庭的、並びに勇婦的特性は・・武士道と相反するものではない　（令和8年2月22日）

#8 Bushido being a teaching primarily intended for the masculine sex , the virtues it prized in woman were naturally far from being distinctly feminine.
武士道が婦人について重んじた徳　（令和8年2月22日）

#9 Winckelmann remarks that "the supreme beauty of Greek art is rather male than female ,” and Lecky adds that it was true in the moral conception of the Greeks as in their art .
ウィンケルマン「ギリシヤ芸術の最高の美は女性的であるよりも寧ろ男性的である」　（令和8年2月22日）

#10 Bushido similarly praised those women most “who emancipated themselves from the frailty of their sex and displayed an heroic fortitude worthy of the strongest and the bravest of men .” AIで単語帳を作り、それを覚える。しっくりとくるお勉強だ（令和8年2月12日）

#25 I would not put such an abrupt interrogation were it not for a misconception, based on our bathing customs and other trifles , that chastity is unknown among us .　文法的解析は完璧か？　これができないと英文の理解にはつながらない（令和8年1月12日）

#35 Here again we see the same idea prevailing which we notice in the training of youths — that accomplishments were ever kept subservient to moral worth just enough of music and dancing to add grace and brightness to life, but never to foster vanity and extravagance .　訳が非常に難しい文章（令和8年1月20日）

#62 She was no more the slave of man than was her husband of his liege-lord, and the part she played was recognised as naijo, "the inner help."　　クジラ構文　出ました　（令和8年1月27日）

#78 The effect of chivalry on the weaker vessel was food for reflection on the part of philosophers, M. Guizot contending that feudalism and chivalry wrought wholesome influences, while Mr. Spencer tells us that in a militant society (and what is feudal society if not militant?) the position of woman is necessarily low, improving only as society becomes more industrial .
AIを使って英単語の意味の広がりを調べてみた。また、スペンサーとは、ギゾーとは何者か、とも調べた。実に有用だ！　（令和8年2月1日）

#11以降は限定サイトで有料とします（現在サイトを作製中）ただし、今までに公開した#25, #35, #62, #78は引き続き公開します。このほかにも多くのものを公開しております。
　令和8年3月26日　#95まで完成
　令和8年4月3日　完成

#11 Young girls, therefore, were trained to repress their feelings, to indurate their nerves, to manipulate weapons, — especially the long-handled sword called nagi-nata, so as to be able to hold their own against unexpected odds.　薙刀といふ長柄の刀を使ひ、以て不慮の事変に際して己が身を守る（令和8年2月23日）　（公開）

#12 Yet the primary motive for exercise of this martial character was not for use in the field ; it was twofold-personal and domestic.　武芸練習の主たる動機は戦場のためではなく、一身のため、家庭のためであった（令和8年2月23日）（公開）

#13 Woman owning no suzerain of her own, formed her own body-guard.　（令和8年2月23日）

#14 With her weapon she guarded her personal sanctity with as much zeal as her husband did his master’s .　（令和8年2月23日）　公開

#15 The domestic utility of her warlike training was in the education of her sons, as we shall see later .　（令和8年2月23日）

#16 Fencing and similar exercises, if rarely of practical use, were a wholesome counterbalance to the otherwise sedentary habits of women.　（令和8年2月23日）

#17 But these exercises were not followed only for hygienic purposes. They could be turned into use in times of need.（令和8年2月23日）

#18 Girls, when they reached womanhood, were presented with dirks (kai-ken, pocket poniards), which might be directed to the bosom of their assailants, or, if advisable, to their own . 婦人の懐刀は自分を襲う者の胸を刺すためのものであり、場合によっては自分の胸を刺すものである（令和8年2月23日）公開

#19 The latter was very often the case ; and yet I will not judge them severely.（令和8年2月23日）

#20 Even the Christian conscience with its horror of self-immolation, will not be harsh with them, seeing Pelagia and Dominina, two suicides, were canonised for their purity and piety . 自殺した二人の婦人ペラギア及びドミニナがその純潔と敬虔の故に聖徒に列されている（令和8年2月23日）　公開

#21 When a Japanese Virginia saw her chastity menaced, she did not wait for her father's dagger. Her own weapon lay always in her bosom.

#22 It was a disgrace to her not to know the proper way in which she had to perpetrate self-destruction. For example, little as she was taught in anatomy, she must know the exact spot to cut in her throat;

#23 she must know how to tie her lower limbs together with a belt so that, whatever the agonies of death might be , her corpse be found in utmost modesty with the limbs properly composed .

#24 Is not a caution like this worthy of the Christian Perpetua or the Vestal Cornelia?　（公開）

#26 On the contrary, chastity was a pre-eminent virtue of the samurai woman, held above life itself.

#27 A young woman, taken prisoner, seeing herself in danger of violence at the hands of the rough soldiery, says she will obey their pleasure, provided she be first allowed to write a line to her sisters, whom war has dispersed in every direction .

#28 When the epistle is finished, off she runs to the nearest well and saves her honour by drowning.

#29 The letter she leaves behind ends with these verses:
　　"For fear lest clouds may dim her light,
　　 Should she but graze this nether sphere ,
　　 The young moon poised above the height
　　 Doth hastily betake to flight.”　　（公開）

#30 It would be unfair to give my readers an idea that masculinity alone was our highest ideal for woman . Far from it!

#31 Accomplishments and the gentler graces of life were required of them. Music, dancing, and literature were not neglected.

#32 Some of the finest verses in our literature were expressions of feminine sentiments; in fact, woman played an important rōle in the history of Japanese belles-lettres.

#33 Dancing was taught ( I am speaking of samurai girls and not of geisha ) only to smooth the angularity of their movements.

#34 Music was to regale the weary hours of their fathers and husbands; hence it was not for the technique, the art as such, that music was learned ; for the ultimate object was purification of heart, since it was said that no harmony of sound is attainable without the player's heart being in harmony with itself.

#36 I sympathise with the Persian Prince, who, when taken into a ballroom in London and asked to take part in the merriment , bluntly remarked that in his country they provided a particular set of girls to do that kind of business for them .　公開　（令和8年2月26日）

#37 The accomplishments of our women were not acquired for show or social ascendancy.

#38. They were a home diversion; and if they shone in social parties, it was as the attributes of a hostess, — in other words, as a part of the household contrivance for hospitality.

#39. Domesticity guided their education.

#40 It may be said that the accomplishments of the women of Old Japan, be they martial or pacific in character, were mainly intended for the home; and, however far they might roam , they never lost sight of the hearth as the centre.

#41 It was to maintain its honour and integrity that they slaved, drudged, and gave up their lives.

#42 Night and day, in tones at once firm and tender, brave and plaintive, they sang to their little nests.　日夜、強く又やさしく、勇ましく哀しき調を以て、おのが小さき巣に歌ひかけた　日本女性は何てやさしいのだろう

#43 As daughter, woman sacrificed herself for her father, as wife for her husband, and as mother for her son.

#44. Thus from earliest youth she was taught to deny herself.

#45 Her life was not one of independence, but of dependent service.

#46 Man's helpmeet, if her presence is helpful she stays on the stage with him : if it hinders his work , she retires behind the curtain.

#47 Not infrequently does it happen that a youth becomes enamoured of a maiden who returns his love with equal ardour, but, when she realises his interest in her makes him forgetful of his duties , disfigures her person that her attractions may cease .

#48 Adzuma, the ideal wife in the minds of samurai girls, finds herself loved by a man who is conspiring against her husband .　（公開）

#49 Upon pretence of joining in the guilty plot, she manages in the dark to take her husband's place, and the sword of the lover-assassin descends upon her own devoted head.

#50 The following epistle written by the wife of a young daimio, before taking her own life, needs no comment:The following epistle written by the wife of a young daimio, before taking her own life, needs no comment:　（公開）

#51 "I have heard that no accident or chance ever mars the march of events here below , and that all is in accordance with a plan .

#52 To take shelter under a common bough or a drink of the same river, is alike ordained from ages prior to our birth.　（公開）

#53 Since we were joined in ties of eternal wedlock, now two short years ago, my heart hath followed thee, even as its shadow followeth an object, inseparably bound heart to heart, loving and being loved. 私たちが永遠の結婚の契りを結んで以来、心と心は切り離せぬ絆で結ばれ、愛し、愛されてまいりました

#54 Learning but recently, however, that the coming battle is to be the last of thy labour and life , take the farewell greeting of thy loving partner.

#55 I have heard that Kowu, the mighty warrior of ancient China, lost a battle, loth to part with his favorite Gu .

#56 Yoshinaka, too, brave as he was, brought disaster to his cause, too weak to bid prompt farewell to his wife .　義仲も、妻との即座の別れを出来なかったために、自らの大業を台無しにしてしまいました　（公開）

#57 Why should I, to whom earth no longer offers hope or joy --Why should I detain thee or thy thoughts by living?

#58 Why should I not, rather, await thee on the road which all mortal kind must sometime tread? Never, prithee, never, forget the many benefits which our good master Hidéyori hath heaped upon thee .　死出の道とやらんにて待ち上奉り候

#59 The gratitude we owe him is as deep as the sea and as high as the hills."　秀賴公多年海山の鴻恩御忘却なきやうたのみ上げまゐらせ候

#60 Woman's surrender of herself to the good of her husband, home, and family, was as willing and honourable as the man's self-surrender to the good of his lord and country.　夫や家庭、家族の幸福のために女性が自ら身を捧げることは、自発的で名誉あることとされた

#61 Self-renunciation, without which no life-enigma can be solved , was the key-note of the loyalty of man as well as of the domesticity of woman. 武士道におけるKey-note（基調）とは・・・自己否定

#62 She was no more the slave of man than was her husband of his liege-lord, and the part she played was recognised as naijo, "the inner help." 婦人の任務は內助の功　クジラ構文　（公開）

#63 In the ascending scale of service stood woman, who annihilated herself for man, that he might annihilate himself for the master, that he in turn might obey Heaven .　婦人は夫のために自分を捨て、夫は主君のために自分を捨て、主君は天に従う

#64 I know the weakness of this teaching and that the superiority of Christianity is nowhere more manifested than here, in that it requires of each and every living soul direct responsibility to its Creator .　武士道の教えとキリスト教の教え

#65 #65 Nevertheless, as far as the doctrine of service — the serving of a cause higher than one's own self, even at the sacrifice of one's individuality; 奉仕の教義 ―― 自己の個性をさえ犠牲にして己よりも高き大義に仕えること

#66 I say the doctrine of service, which is the greatest that Christ preached and was the sacred key-note of His mission — so far as that is concerned, Bushido was based on eternal truth.　武士道はキリスト教と同様、永遠の真理に基づいている

#67 My readers will not accuse me of undue prejudice in favour of slavish surrender of volition. 読者は私を奴隷的な意志の放棄を賞揚する不当の偏見を抱く者と咎めないであろう　（公開）

#68 I accept in a large measure the view advanced and defended with breadth of learning and profundity of thought by Hegel, that history is the unfolding and realisation of freedom.　ヘーゲル：歴史とは自由の展開であり実現である　（公開）

#69 The point I wish to make is that the whole teaching of Bushido was so thoroughly imbued with the spirit of self-sacrifice, that it was required not only of woman but of man .　武士道の全教訓は自己犠牲の精神によつて完全に浸透されており、それは女子についてのみでなく男子についても要求された

#70 Hence, until the influence of its precepts is entirely done away with , our society will not realise the view rashly expressed by an American exponent of woman's rights, who exclaimed, "May all the daughters of Japan rise in revolt against ancient customs!"　日本のすべての娘たちよ、古代の慣習に対して反乱を起こせ！　（公開）

#71 Can such a revolt succeed? Will it improve the female status?　かかる反逆は成功し得るか。それは女性の地位を改良するであらうか。

#72 Will the rights they gain by such a summary process repay the loss of that sweetness of disposition, that gentleness of manner, which are their present heritage ?　権利取得と日本女性が受け継いできた上品さの喪失との代償は見合うか？

#73 Was not the loss of domesticity on the part of Roman matrons followed by moral corruption too gross to mention?　ローマ帝国の主婦が家庭性を喪失した時、ローマに醜い道徳的腐敗をもたらした　　（公開）

#74 Can the American reformer assure us that a revolt of our daughters is the true course for their historical development to take ?　米国の改革家は、日本の女子の反逆は歴史的発展にとって真の経路であると確言し得るのか

#75 These are grave questions. Changes must and will come without revolts!　変化は反逆はなくても来なければばならず、また來るであろう。

#76 In the meantime let us see whether the status of the fair sex under the Bushido regimen was really so bad as to justify a revolt .　武士道の制度下に於ける女性の地位は悪いものであったのか

#77 We hear much of the outward respect European knights paid to "God and the ladies,” — the incongruity of the two terms making, Gibbon blush ; we are also told by Hallam that the morality of chivalry was coarse, that gallantry implied illicit love . 欧州騎士道に対する、ギボン、ハラムの辛辣な指摘　（公開）

#80 In reply I might aver that both are right .　両者共に正しいと、私は確言している

#81 The military class in Japan was restricted to the samurai, comprising nearly two million souls .　日本に於ける軍事階級は約二百万人を数える武士に限られた

#82 Above them were the military nobles, the daimio, and the court nobles, the kugé — these higher, sybaritical nobles being fighters only in name .　大名、公家（くげ）は、名ばかりの戦士に過ぎなかった

#83 Below them were masses of the common people — mechanics, tradesmen, and peasants — whose life was devoted to arts of peace.　武士の下の平民大衆 ―― 農、工、商は専ら平和の業務に携わった　（公開）

#84 Thus what Herbert Spencer gives as the characteristics of a militant type of society may be said to have been exclusively confined to the samurai class, while those of the industrial type were applicable to the classes above and below it.　ハーバート・スペンサーの　⚪️軍事的型態の社会：武士階級　⚪️産業的型態社会：その上と下の階級

#85 This is well illustrated by the position of woman; for in no class did she experience less freedom than among the samurai.　　他の諸階級の婦人は侍の婦人よりも多くの自由を享受していた　（公開）

#86 Strange to say, the lower the social class — as, for instance, among small artisans — the more equal was the position of husband and wife.　社会階級が下になるほど、夫婦の地位はより平等であった　（公開）

#87 Among the higher nobility, too, the difference in the relations of the sexes was less marked, chiefly because there were few occasions to bring the differences of sex into prominence, the leisurely nobleman having become literally effeminate.　有閑貴族は文字通りに女性化したため、性の差異を目立たせる機会が殆どなかったが故である　（公開）

#88 Thus Spencer's dictum was fully exemplified in Old Japan.　スペンサーの説は旧日本に於いて十分に例証された

#89 As to Guizot's, those who read his presentation of a feudal community will remember that he had the higher nobility especially under consideration, so that his generalisation applies to the daimio and the kugé .　ギゾーは特に上位貴族を念頭に置いていた。それ故、彼の定義は大名や公家に適用される

#90 I shall be guilty of gross injustice to historical truth if my words give one a very low opinion of the status of woman under Bushido .　武士道の下での婦人の地位について非常に低い評価を読者に与えないように私は努める（公開）

#91 I do not hesitate to state that she was not treated as man's equal; but, until we learn to discriminate between differences and inequalities, there will always be misunderstandings upon this subject. 差異と不平等を区別せよ

#92 When we think in how few respects men are equal among themselves, e. g., before law courts or voting polls , it seems idle to trouble ourselves with a discussion on the equality of sexes. 男女間の平等について論議をするのは自らを煩わすようで無駄と思われる　（公開）

#93 When the American Declaration of Independence said that all men were created equal , it had no reference to their mental or physical gifts; it simply repeated what Ulpian long ago announced, that before the law all men are equal .　アメリカ独立宣言に言う「平等」とは、「法の下ではすべての人間は平等である」ということに過ぎない　（公開）

#94 Legal rights were in this case the measure of their equality.　此の場合に於ては、法律的権利が平等の尺度であつた

#95 Were the law the only scale by which to measure the position of woman in a community , it would be as easy to tell where she stands as to give her avoirdupois in pounds and ounces .　法律さえ見れば女性の社会的地位が分かるのであれば苦労はしない

#96 But the question is: Is there a correct standard in comparing the relative social position of the sexes?　男女間の相対的な社会的地位を比較する正確な標準はあるのか

#97 Is it right, is it enough, to compare woman's status to man's, as the value of silver is compared with that of gold , and give the ratio numerically ?　　金の価値と銀の価値を比べるように男女を比べることは可能か

#98 Such a method of calculation excludes from consideration the most important kind of value which a human being possesses , namely, the intrinsic.　人間の内在的価値こそが最も大事

#99 In view of the manifold variety of requisites for making each sex fulfil its earthly mission, the standard to be adopted in measuring its relative position must be of a composite character ; or to borrow from economic language, it must be a multiple standard.　両性の相対的な地位を測定する際の基準は、複合的な性格のものでなければならない　（公開）

#100 Bushido had a standard of its own and it was binomial.　武士道は両本位の基準を有した

#101 It tried to gauge the value of woman on the battle-field and by the hearth. There she counted for very little ; here for all.　女性の価値　家庭では絶大　（公開）

#102 The treatment accorded her corresponded to this double measurement : — as a social-political unit not much, while as wife and mother she received highest respect and deepest affection.　婦人を計る二重基準　⚪️社会・政治において　⚪️家庭において　（公開）

#103 Why, among so military a nation as the Romans , were their matrons so highly venerated ?　ローマ人のような軍事的国民の間でも、婦人が高い尊敬を払われたのは何故か

#104 Was it not because they were matrona, mothers ?　それは彼らがマトロネー (Matronae) 即ち母であったからではないか

#105 Not as fighters or lawgivers, but as their mothers did men bow before them. So with us.　戦士や立法者としてでなく、母としてローマ人は婦人の前に身を屈めた。日本においても同様である。

#106 While fathers and husbands were absent in field or camp, the government of the household was left entirely in the hands of mothers and wives. 父や夫が戦場や陣営に出て不在の時、家事は完全に母や妻の手に委ねられた

#107 The education of the young, even their defence, was entrusted to them. 幼者の教育、その防衛すらも、彼等に託された

#108 The warlike exercises of women, of which I have spoken, were primarily to enable them intelligently to direct and follow the education of their children. 女性の武芸練習は、婦人らに子供たちの教育を施せられるようにするためである　（公開）

#109 I have noticed a rather superficial notion prevailing among half-informed foreigners, that because the common Japanese expression for one's wife is "my rustic wife" and the like, she is despised and held in little esteem.　半解の外国人の間に日本女性は社会で低く評価されているという間違った考えが広まっている

#110 When it is told that such phrases as “my foolish father," "my swinish son," "my awkward self," etc., are in current use, is not the answer clear enough ?　「愚父」「豚児」「愚生」などといったそのような表現について

#111 To me it seems that our idea of marital union goes in some ways farther than the so-called Christian .　我が国民の結婚観はある点でキリスト教徒よりも進んでいる　（公開）

#112 "Man and woman shall be one flesh." 男と女と合ひて一體となるべし

#113 The individualism of the Anglo-Saxon cannot let go of the idea that husband and wife are two persons ; — hence when they disagree, their separate rights are recognised, and when they agree, they exhaust their vocabulary in all sorts of silly pet-names and nonsensical blandishments. アングロ・サクソンの夫婦の奇妙な行動を批判　（公開）

#114 It sounds highly irrational to our ears, when a husband or wife speaks to a third party of his or her other half — better or worse — as being lovely, bright, kind, and what not. 自らの伴侶について、愛らしく、明晰で、情け深いなどと語ることは、我々の耳には極めて不合理

#115 Is it good taste to speak of one's self as "my bright self," "my lovely disposition," and so forth? 自画自賛するのは、良い趣味であろうか

#116 We think praising one's own wife is praising a part of one's own self, and self-praise is regarded, to say the least, as bad taste among us, — and I hope, among Christian nations too !　自分の妻を褒めることは自分を褒めることと同じ。これは悪趣味であろう。

#117 I have diverged at some length because the polite debasement of one's consort was a usage most in vogue among the samurai . 配偶者を丁寧に卑下することが、武士の間で流行していた　（公開）

#118 The Teutonic races beginning their tribal life with a superstitious awe of the fair sex ( though this is really wearing off in Germany ! ), ゲルマン民族は、女性に対する迷信的な畏怖を以ってその部族生活を始めた　（公開）

#119 and the Americans beginning their social life under the painful consciousness of the numerical insufficiency of women (who, now increasing, are, I am afraid, fast losing the prestige their colonial mothers enjoyed), the respect man pays to woman has in Western civilisation become the chief standard of morality.　アメリカ植民地時代の女性の絶対数の不足

#120 But in the martial ethics of Bushido, the main water-shed dividing the good and the bad was sought elsewhere.　武士道の武の倫理において、善と悪を分かつ主たる分水嶺は、別のところに求められていた

#121 It was located along the line of duty which bound man to his own divine soul and then to other souls in the five relations I have mentioned in the early part of this paper.　女性の地位と役割は義理の線上に存在する

#122 Of these, we have brought to our reader's notice loyalty, the relation between one man as vassal and another as lord.　忠誠・・・主君と家臣の関係

#123 Upon the rest, I have only dwelt incidentally as occasion presented itself; because they were not peculiar to Bushido.　武士道の精神は武士道に固有のものではない

#124 Being founded on natural affections , they could but be common to all mankind, though in some particulars they may have been accentuated by conditions which its teachings induced .　武士道は人間の自然な愛情に基づいている人類共通のもの

#125 In this connection there comes before me the peculiar strength and tenderness of friendship between man and man, which often added to the bond of brotherhood a romantic attachment doubtless intensified by the separation of the sexes in youth,　男と男の間の友情の独特な強さと優しさ

#126 — a separation which denied to affection the natural channel open to it in Western chivalry or in the free intercourse of Anglo-Saxon lands .　愛情に対して、外国の国々の様な自由な男女の交流を否定したところの男女の分離　（公開）

#127 I might fill pages with Japanese versions of the story of Damon and Pythias or Achilles and Patroclos, or tell in Bushido parlance of ties as sympathetic as those which bound David and Jonathan .　西洋における友情の物語の色々。同様に日本にもある　（公開）

#128 It is not surprising, however, that the virtues and teachings unique in the Precepts of Knighthood did not remain circumscribed to the military class .　武士道に特有の美徳や教えが、武士階級だけには留まらなかった

#129 This makes us hasten to the consideration of the influence of Bushido on the nation at large.　武士道は国民全体にどのように影響したのか　それは15章で　（公開）

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武士道 第14章 婦女子の教育と地位 目次

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武士道第14章婦女子の教育と地位　目次