Samurai - Haberi

Japanese: 侍 - はべり

〘Self-changed radical〙 (It is said to be a variation of " ha hi ari") It may have developed from the expression of the action of crawling on one's hands and knees to take on a respectful meaning of being allowed to exist under the control and blessings of an absolute being, and furthermore, being allowed to be close to an absolute being or a revered being. There is also a form of the word "hanberi". [1]① It expresses the existence of a person or thing with the awareness that it is under the control of an absolute being, such as the Emperor or a god or Buddha. (Under the control of an absolute being) It expresses being allowed to exist, existing modestly. ※The Chronicles (720), June, 16th year of the reign of Empress Suiko (Iwasaki Honin) "The guests were welcomed at the mouth of the river with 30 boats and placed in the new building . " ※The Shoku Nihongi - Tenpyo Jingo 2nd year (766), October 20th, Imperial decree "The Tathagata 's sacred great relic was <omitted> respectfully worshipped and served." ② In particular, to be close to nobles and rulers. To be close to nobles with modesty. ※ Chronicles (720), Yomei 2nd year, April (Tosho-ryo Honin) "The Emperor ( abbreviated ) returns to the palace. The many ministers and samurai (haheri) " ※ Engishiki (927), Norito (prayer) (Kujo -ke Honin) "The princes, kings, ministers, and officials gather together" ③ Used as polite language in conversations, in formal expressions to esteemed people (including conversations, news, and notes in imperial anthologies). The respect for the ruler in ① "samurai" is transferred to the listener, and from the feeling of "I owe it all to you," the broad meaning of "to be" and "to be" has become a word that is used respectfully. (a) When it means to be near a noble person or in a noble place. One theory is that it is the same as (b), and the place of existence is simply a noble place. ※Kokin (905-914) Separation, 397, Preface: "The day I was called to the kettle of the lantern, I served until evening." ※Makura (end of 10th century), 56, "It was amusing to see him ask from behind, "Who was there?" (B) When referring to the existence of oneself or something around oneself, with a humble feeling to the listener. ※Kokin (905-914) Love 2, 588, Preface: "I was sent to a person who served in Yamato." ※Genji (around 1001-14), Kiritsubo, "I am not a very wise person." (C) Used generally to respectfully express the meaning of existence ("ari" or "ori"), when speaking in a formal manner. Usually called polite language. → Ethology (2). ※Tales of Mt. Tanomine Shosho (mid-10th century) "The woman said, 'I want to become a priest, so the samurai despised me.'" ※Okagami (early 12th century) 1 "I will tell old tales and tell these people how it used to be in the past." ④ Used in narrative text, it modestly expresses the existence of something as something one has experienced or known. It is said to be an expression that anticipates the reader, and this usage, which was particularly common in the Middle Ages, is also said to be a kind of elegant usage. ※Genji (around 1001-14) Sekiya "Mori mo (omitted) Aina no sakakashira ya, nadozo haberumeru" ※Tsurezuregusa (around 1331) 11 "One day in Kannazuki, after passing a place called Kurisuno, I entered a certain mountain village inquiring." [2] Used as an auxiliary verb. ① Honorific language used in conversation in the situation of (1) ③. (i) When used with the conjunctive form of an adjective or adjectival verb, or with the conjunctive form of the affirmative auxiliary verb "ni" attached to a noun, the "ari" that adds a descriptive meaning is used to express a humble and respectful attitude, or simply to express politeness. In the latter case, it is also considered polite language. ... (de) desu ka. ... (de) gozaimasu. ※Kokin (905-914), Koi 4, 740, Preface: "When the Middle Counselor Minamoto no Noboru no Ason Afumi no Suke was in attendance" ※Makura (10th C, end), 8: "If the things before the Princess were as usual, they would be served disgustingly. (omitted) The high cups and other things would be well-presented." (Ro) When used with the conjunctive form of a verb (or with the particle "te"), it can be used to express the meaning of "(te) ari" which indicates the continuation of the action in a respectful way, or to simply express the action in a respectful way. ...imasu. ...masu. Often used with verbs that express one's own or one's own actions, it conveys a humble feeling, but it can also be used for actions of a third party, in which case it is considered polite language. → Ethology (3). ※The Bamboo Cutter (late 9th century - early 10th century) "If I was born in this country, I should use it." ※The Great Mirror (early 12th century) 1 "That is why, in the old days, when people wanted to speak, they dug a hole and put it in, I remember that." ② (1) Used in narration as an auxiliary verb for ④. It is attached to verbs to add politeness to the expression. It is often used when expressing one's own experiences or impressions in a modest manner, but this usage is unique to the Middle Ages and is often seen in pseudo-classical Japanese from the Middle Ages onwards. ※The Diary of Murasaki Shikibu (around 1010) Autumn of the 5th year of Kanko "I felt like a man who was praised in a story." ※Haiku, Oku no Hosomichi (around 1693-94) Hiraizumi "I spread my hat and shed tears until time passed." [Word history] (1) The conjugation is ra-hen, but in later generations it became ra-row 4-dan. There is a theory that the four-stage structure began to be adopted around this time, since there are sentences with the perfect auxiliary verb "ri", such as "Samurai" in "Hokke Gisho Choho Yonen Ten" and "Konjaku-19" with "Koto no ga ni samurai" (before the death of a loved one). Even in modern Japanese, it is sometimes used in the form "haberu". → Samurai.
(2) (Regarding (1)③(Ha)) In the Middle Ages, "samurai" was not used in principle to refer to the respectful listener, and is different from the later polite expressions "saburau," "sourou," and "arimasu." Even at that time, there were examples of it being used to refer to matters related to the listener, such as "You told me not to die" in "Tonbo-ge," "You told me to do this again," and "I wonder if you will be the one I served one day" in "Genji-Wakamurasaki." However, there is a theory that in these cases, the matter in question is "served in my person," and that it can sometimes be interpreted as meaning "have it on my person" or "have it on my person." In addition, there is a theory that sees the example of (1)③(Ha) in "The Tale of Shosho Tonomine" and the examples mentioned above, such as "I was ordered to do so" and "I was called to do so," as a polite way of expressing the honorific "ari" (such as "I am impressed") that arises from the feeling that a certain action exists.
(3) (Regarding (2)①(b)) In the case of auxiliary verbs that accompany verbs, in the Middle Ages, as a rule, there are no examples of them being used to describe the actions of people worthy of respect, and even what are considered to be general, polite language are often used to express the action from one's own subjective point of view. In the written language of the medieval pseudo-classical text, there are examples of them being used together with honorific language in conversational and narrative texts, such as in "Senshu-sho-go 5" ("The man went quietly to the foot of Mount Kokura and received the offerings," and in "Tsurezuregusa 215" ("The man made several offerings with a good heart, and was filled with a sense of awe.").
(4) In the Middle Ages, "haberi" became a formalized archaic word, and in "Heike," it is used only three times in conversations between special beings: an old man from the past, the spirit of Kobo Daishi, and the spirit of a foreigner. There is a theory that "samurai" in early modern haiku is a direct successor to the writing tradition of renga poets.
(5) When the auxiliary verb "nari" of hearsay or the auxiliary verb "meri" of conjecture is added, it can become "habenari" or "habemeri". It is thought that the glottal stop "n" in "habenari" or "habenmeri" is omitted. For example, "Futsu naru koto domo habemerureba" in "Tonbo-ge" and "Kaya naru kiwa wa kiwa to koso habenare" in "Genji-Hougi".

Hanbe-ri [Samurai]

〘Self-changing〙 (Also written as "hamuberi". A word formed by putting the nasal sound "mu" before the "be" in "haberi (samurai)". → Etymology) [一]① = haberi (samurai) (一)①※ Chronicles (720) 8th year of Emperor Yūryaku, February (Main teachings of the Tosho-ryō) "This evening, Princess Kinutsu -no-hime was in love with the Emperor and was living alone ( hamuheri) ."② = haberi (samurai) (一)②※ Chronicles (720) 12th year of Emperor Yūryaku, October (Main teachings of the Tosho-ryō) "At that time, Prince Sake of Qin was sitting alone (ohotonihamuheri) ."③ = haberi (samurai) (一)③※ The Bamboo Cutter (Late 9th century - Early 10th century) "This young woman is not fit to serve the Imperial Court, so she is living alone (hamuheri)."④ ＝haberi（samurai）(1)④※Otogi-zoshi・Issun-boshi（End of Muromachi period）「In the village of Naniwa in Tsu Province, Ouji and Touba were samurai （hanberi）」[2] Used as an auxiliary verb. ① ＝haberi（samurai）(2)①※Genji（around 1001-14）Yosho「Even if I let them hear it, I am often hesitant to do so and I will do it right away」② ＝haberi（samurai）(2)②※Otogi-zoshi・Bunsho-zoshi（End of Muromachi period）「It was a man named Bunsho of Shioyaki who hanberi）」[Etymology](1)Regarding the origin of the word, if we assume that "haberi" changed from "hahi（hay）ari", it is possible that in the process of the change, a nasal sound m was actually inserted before "be", and it was written as either "haberi" or "hamu（n）beri".
(2) It is often found in the reading-only materials, but from the phonetic nature of the reading-only materials, it is assumed that "hanberi" was more common than "haberi." Even in the late Middle Ages, "Rodrigues's Small Japanese Grammar" lists "nifamberi" along with "nikeri" and "nitari" as "particles used in the past tense" in "written style," and "Nippo Jisho " does not list "haberi," but lists " Fanberi" as written language.

Hanbe-ru [Samurai]

〘Ji Ra 4〙 (The meaning of the verb "hanberi (samurai)" changed and remained in later generations) ① = haberu (samurai) ※Hototogisu (1898-99)〈Tokutomi Roka〉Part 1 " Is it so far away that there is no woman to serve by my side" ② (From the fact that it is in front of a noble person, etc.) To write haiku and dedicate it. ※Kabuki・Kosode Soga Azamiironui (Jurokuya Seishin) (1859) Sanritsuji "Ichi ku hanbete ha dofu de gozaru"

Habe-ru [Samurai]

〘Ji Ra 5 (4)〙 (The meaning of the verb "haberi (samurai)" has changed and remained in later generations) (At a superior's place or at a banquet, etc.) To follow in order to look after or follow instructions. To sit in a formal seat. To hanberu. ※Ninjyohon Teisou Fujin Hakkenshi (c. 1834-48) 5 "O-ari-jo and Karasu-dama were kept as servants (haberu) on the right and left."

samurai

〘Independent verb change〙 ji・su 〘Independent verb change〙 To serve close to a noble or superior person. To serve. ※Shiji Sho (1477) Volume 3 "I always sat at their table." ※Kokoro (1914)〈Natsume Soseki 〉 Volume 1 "I felt bad about sitting at their table."

Ji [Samurai]

〘 noun 〙 Under the ritsuryo system, a person who was provided by the government to look after the seriously ill or the elderly over 80 years old. They were exempt from yō and zoyō . ※Shoku Nihongi - Keiun 4th year (707), July, Jinshi " _Samurai over 100 years old are given _two koku of rice _as a gift."

J-su [Samurai]

〘 Self-suffix 〙 ⇒ jisuru (samurai)

Source: The Selected Edition of the Japanese Language Dictionary About the Selected Edition of the Japanese Language Dictionary Information

Japanese:

〘自ラ変〙 (「這(は)ひあり」の変化したものという) 這いつくばる動作を表わすところから、絶対者の支配下・恩恵下に存在させていただく、さらに、絶対者・尊者のおそばにいさせていただくという敬語性を帯びるように発展したものか。なお、「はんべり」の語形のものもある。[一]① 人や物の存在するのを、天皇や神仏など、絶対者の支配のもとにあるという意識で表現する。（絶対者の支配のもとに）あらせていただいている、つつしんで存在する。※書紀（720）推古一六年六月（岩崎本訓）「餝船(かざりふね)卅艘を以て、客等を江口に迎へて、新館に安置(ハヘラシム)」※続日本紀‐天平神護二年（766）一〇月二〇日・宣命「如来の尊き大御舎利は〈略〉謹み礼(ゐや)まひ仕へ奉りつつ侍利(はべリ)」② 特に、貴人・支配者のそば近くにあらせていただく。つつしんで貴人のおそばにいる。※書紀（720）用明二年四月（図書寮本訓）「天皇〈略〉宮(とつみや)に還入(かへりおはします)。群臣侍(ハヘリ)」※延喜式（927）祝詞（九条家本訓）「集侍(うごなはりハヘル)親王諸王諸臣百官の人等」③ 対話敬語として、尊者に対するかしこまり改まった表現（会話、消息、勅撰集などの詞書を含む）に用いる。①の「侍り」の支配者に対する敬意が聞き手に移り、「あなたさまのおかげであらせていただく」の気持から、広く「ある」「いる」の意をへりくだり、また、丁重にいう語となったものか。(イ) 貴人のそばや貴所にいるの意の場合。一説に(ロ)と同義で、ただ存在する場所が貴所にすぎないともいう。※古今（905‐914）離別・三九七・詞書「かむなりの壺に召したりける日〈略〉夕さりまで侍てまかりいでけるをりに」※枕（１０Ｃ終）五六「御前のかたにむかひて、うしろざまに、誰々か侍ると問ふこそをかしけれ」(ロ) 自己または自己側のものの存在を、聞き手に対し、へりくだる気持をこめて丁重にいう場合。※古今（905‐914）恋二・五八八・詞書「やまとに侍ける人につかはしける」※源氏（1001‐14頃）桐壺「いともかしこきはおきどころも侍らず」(ハ) 広く一般に、存在の意（「あり」「おり」）を丁重にいうのに用い、いい方を改まったものにする場合。通常、丁寧語といわれる。→語誌(2)。※多武峰少将物語（１０Ｃ中）「女ぎみ『法師にならんと侍は、我をいとひ給なめり』とて」※大鏡（１２Ｃ前）一「昔物語して、このおはさふ人々に、さはいにしへはかくこそ侍りけれと聞かせ奉らむ」④ 地の文に用いて、あるものの存在を、自己の経験したこと、知っていることとして、つつしみ深く表わす。読者を予想した表現ともいわれ、特に、中世に多いこの用法は、一種の雅語的用法であるともいわれる。※源氏（1001‐14頃）関屋「守も〈略〉あいなのさかしらや、などぞはべるめる」※徒然草（1331頃）一一「神無月の比、栗栖野といふ所を過ぎて、ある山里にたづね入ること侍りしに」[二] 補助動詞として用いる。① (一)③の場面で用いる対話敬語。(イ) 形容詞・形容動詞の連用形、体言に断定の助動詞の連用形「に」の付いたものに付いて、叙述の意を添える「あり」を、へりくだり改まる気持をこめて表現したり、また、単に丁重に表現したりする。後者の場合は丁寧語ともされる。…（で）あります。…（で）ございます。※古今（905‐914）恋四・七四〇・詞書「中納言源ののぼるの朝臣のあふみのすけに侍けるとき」※枕（１０Ｃ終）八「姫宮の御前の物は、例のやうにては、にくげにさぶらはん〈略〉ちうせい高杯などこそよく侍らめ」(ロ) 動詞の連用形（または、それに助詞「て」の付いたもの）に付いて、その動作の存続を表わす「（て）あり」の意を丁重に表現したり、また、単にその動作を丁重に表現したりする。…ております。…ます。多く、自己または自己側の動作を表わす動詞に付いて、へりくだる気持がこめられるが、一般的に第三者の動作に用いることもあり、この場合は丁寧語ともされる。→語誌(3)。※竹取（９Ｃ末‐１０Ｃ初）「おのが身は、此国に生れて侍らばこそ使ひ給はめ」※大鏡（１２Ｃ前）一「かかればこそ、昔の人は、もの言はまほしくなれば、穴を掘りてはいひ入れ侍りけめと、おぼえ侍り」② (一)④のものの補助動詞用法として、地の文に用いる。動詞などに付いて、その表現に丁重さを加える。自己の経験や感想をつつしみ深く表わす場合に多く用いられるが、この用法は中古には特殊で、中世以降の擬古文に多くみられる。※紫式部日記（1010頃か）寛弘五年秋「物語にほめたる男の心地し侍しか」※俳諧・奥の細道（1693‐94頃）平泉「笠打ち敷て、時のうつるまで泪を落し侍りぬ」[語誌](1)活用はラ変であるが、後世はラ行四段化した。「法華義疏長保四年点」に「侍れり」とあり、「今昔‐一九」に「事の外に侍れりけり」とあるなど、完了の助動詞「り」の付いたものがあることから、このころ四段化しはじめていたのだろうとする説がある。なお、現代語でも「はべる」の形で用いられることがある。→侍る。
(2)((一)③(ハ) について) 中古の「侍り」は原則として敬うべき聞き手側のものについては用いられない点で、後の丁寧語「さぶらう」「そうろう」や「ございます」とは異なる。当時にも、「蜻蛉‐下」の「な死にそと仰せはべりしは」、「枕‐八」の「よしよしまた仰せられかくる事もぞ侍る」、「源氏‐若紫」の「一日召し侍りしにやおはしますらむ」などのように聞き手側の事柄に用いた用例もあるが、これらは、その事柄が「わが身に侍り」の気持であり、時には「あっていただく」「あってくださる」の意にも解せられるとする説がある。なお、(一)③(ハ) の「多武峰少将物語」の例や前記諸例の「仰せはべり」「召しはべり」などを、ある動作が存在するの気持から生じた尊敬表現（「御感あり」など）の「あり」を丁寧に表現するものとみる説もある。
(3)((二)①(ロ)について) 動詞に付く補助動詞の場合にも、中古では、原則として尊敬すべき人の動作に用いた例はみられず、一般的な、丁寧語とみられるものも、その動作を自己の主観として表現する気持のこめられることが多い。なお、中世の擬古文における文章語では、会話文・地の文を通じて、尊敬語とともに用いた例がみられる。「撰集抄‐五」の「小倉のふもとに行ひすましておはし侍りとうけたまはり侍りしかば」や、「徒然草‐二一五」の「心よく数献に及びて、興にいられ侍りき」など。
(4)中世になると「はべり」は古風な語として形式化し、「平家」では、わずか三例が、過去の老翁、弘法大師の霊、異邦人の霊という特殊な存在の会話に用いられているに過ぎない。近世の俳文の「侍り」については、直接には連歌師の文章の伝統を受け継いだものとする説がある。
(5)伝聞の助動詞「なり」や、推量の助動詞「めり」などの付く場合には、「はべなり」「はべめり」となることがある。「はべんなり」「はべんめり」の撥音「ん」の無表記と考えられる。「蜻蛉‐下」の「不定なることどももはべめれば」や、「源氏‐帚木」の「かやうなる際(きは)は際とこそはべなれ」など。

はんべ・り【侍】

〘自ラ変〙 (「はむべり」とも表記。「はべり（侍）」の「べ」の前に、鼻音「む」のはいってできた語形か。→語誌)[一]① ＝はべり（侍）(一)①※書紀（720）允恭八年二月（図書寮本訓）「是夕(こよひ)衣通郎姫、天皇を恋(しのひ)たてまつって、独り居(ハムヘリ)」② ＝はべり（侍）(一)②※書紀（720）雄略一二年一〇月（図書寮本訓）「時に秦の酒の公、侍坐(オホトニハムヘリ)」③ ＝はべり（侍）(一)③※竹取（９Ｃ末‐１０Ｃ初）「此のめのわらはは、たえて宮仕へつかうまつるべくもあらずはんべるを」④ ＝はべり（侍）(一)④※御伽草子・一寸法師（室町末）「津の国難波の里に、おうぢとうばと侍(ハンベ)り」[二] 補助動詞として用いる。① ＝はべり（侍）(二)①※源氏（1001‐14頃）蓬生「むつび聞こえさせんもはばかること多くすぐしはむべるを」② ＝はべり（侍）(二)②※御伽草子・文正草子（室町末）「塩焼の文正と申す者にてぞはんべりける」[語誌](1)成立については、「はべり」が「はひ（這）あり」から変化したものとすれば、その変化の過程で、実際には「べ」の前に鼻音ｍのはいっていたのが、「はべり」とも「はむ（ん）べり」とも表記されたもののようにも考えられる。
(2)訓点資料に多く見られるが、訓点資料の表音性から、「はべり」よりも「はんべり」の方が一般的であったとも推測される。中世末期においても、「ロドリゲス日本小文典」に、「文書体」の「過去形に用いられる助辞」として、「にけり」「にたり」などとともに「nifamberi(ニハンベリ)」をあげ、「日葡辞書」で、「はべり」は載せないが、文書語として「Fanberi(ハンベリ)」を載せている。

はんべ・る【侍】

〘自ラ四〙 (動詞「はんべり（侍）」の意味が変わって後世に残ったもの)① ＝はべる（侍）※不如帰（1898‐99）〈徳富蘆花〉上「遠(とほざ)けしにや、側に侍(ハンベ)る女もあらず」② (貴人の前などにあるというところから) 俳句などを作って捧げる。※歌舞伎・小袖曾我薊色縫（十六夜清心）（1859）三立「一句はんべってはどふでござる」