ONE VERSION OF THE DEATH OF SEN-NO-RIKYU
千利休の死、一つの意見
Rikyu had one daughter named Gin-ko, whose early name was O-Mitsu.
利休には一人の娘がいて、名を“お吟”、幼少は“おみつ”と呼ばれていました。
She was married to Mozuya So-an of Kyoto , but he died and she lived alone as widow, for though she was quite young she had several children and so determined not to marry again.
彼女は京都の万代屋宗安 ( もずやそうあん ) と結婚しましたが死別、未亡人になりました。そして、まだ若くありましたが、子供達もいて再婚はしないと決めていました。
Now in the eighteenth year of Tensho (1591) Toyotomi Hideyoshi with Sasa Awaji-no-Kami, Maeba Hannyu and Kinoshita Hansuke, who happened to be his favorites at that time, went out to Higashiyama with a few pages to amuse themselves by hawking.
天正１８年（１５９１年）、豊臣秀吉、佐々淡路守、前波半入、木下半介が連れ立って東山へ散策に来ていました。
When they were walking from the temple of Nanzenji to Kurodani they met a lady with one or two servants coming from the opposite direction.
一行が黒谷の南禅寺へさしかかった時に、反対方向から一人の女性とその二人の家人がやって来ます。
She had left her carrying chair and was strolling along quietly admiring the Sasankwa bushes that were then in flower.
彼女は山茶（さざんか）花畑を散策していて、持ち運び用の椅子を置いて見ていました。
Seeing this, Hansuke hurried forward and beckoned to her with his fan, calling out, “It is his Highness the Taiko ; uncover your heads.”
それを見た半介が急ぎ前へ出て、扇を手に叫びました。「これにおわすは太閤殿下である、頭が高い！」
In great trepidation the servants dropped the carrying chair and prostrated themselves with their foreheads to the earth, while the lady removed her hat and crouched down among the flowers just where she was, for the road was so narrow that there was nothing else to do.
おそれおののき、お吟の付き人たちは椅子から転げ落ち頭を地面にこすりつけひれ伏しました。彼女も帽子を脱ぎ花を置き、かがんで身を伏せました。その小道は狭く、一行は立ち止まった状態になりました。
So the Taiko passed by and as he did so he scrutinized her closely.
太閤はその横を通り抜ける時、彼女をじっと見つめました。
What he saw was a lady about thirty attired in a white wadded silk garment with a scarlet dress worn over it, and above this an over-dress of purple figured satin ornamented with the four Chinese characters Flower, Bird, Wind, Moon, done in gold brocade on it, standing under a tree holding the billowing skirts of her dress about her while her long hair flew loose in the wind.
彼女は三十路ごろ、白絹の肌着に緋色（ひいろ）の着物を着ていて、羽織は「花鳥風月」の中国の錦織の染めが入っていました。結んでいない長い髪が風になびき、スカートのすそが流れている、それは木の下にたたずむ一人の女神の姿です。
So elegant was her appearance that she really looked like a fairy who had strayed from her palace or else one of the goddesses who dwell on the peaks.
彼女は妖精の様に優美で、天空に住む女神が地上に迷い降りたように美しかったのです。
With his usual susceptibility to beauty Hideyoshi was greatly excited at the vision, and bade on of his pages enquire who she might be.
色好みの秀吉はこの美人をみて興奮し、小姓に彼女の素性を尋ねました。
“It is the widow of Mozuya, the daughter of Sen-no-Rikyu,” replied one of her servants.
「ここにおわすは万代屋（もずや）の後家、千利休の娘でございます。」と彼女の家人が答えました。
“Ah,” exclaimed Fideyoshi, “I had heard she was beautiful, but I never expected to see anything like this. When even among the Consorts and Ladies in Waiting at the Imperial Court there is none so lovely.”
秀吉は声高に「そうか、、」っと答え、「美人とは聞いていたが創造以上じゃのう。我御殿におる女子たちの中にはそちのような愛らしい女（こ）はおらんのう！」
And with many a backward glance he returned to his mansion of Juraku and not long after sent the lady a letter of invitation.
彼は聚楽台へ帰ってすぐ、彼女に招待状を送りました。
She, however, did not respond to his advances.
しかし、彼女はその申し出を断りました。
“Since I am still in mourning for my husband and have several children to bring up as well, I pray you hold me excused in this matter,” was her answer.
「夫の喪も明けておらず、幼子もおります。どうかお許し下さい。」と返事をしたのです。
Hideyoshi was not at all inclined to accept this rebuff, and sent one Tomita Sakon to Rikyu without delay with the peremptory order, “Let the widow of Mozuya be sent to Juraku at once.”
秀吉はその辞退を気にもせず、富田左近を千利休のもとへやり「万代屋の未亡人を聚楽台へ一度よこせ！」と命令しました。
But Rikyu was entirely averse to constraining his daughter thus to dishonor her husband's memory, and firmly refused to comply with the demand, returning the very straightforward answer to Hideyoshi, “It is not Rikyu's wish to establish himself in his lord's favor by the sale of his daughter.”
しかし利休は断固拒否の姿勢を見せました。直接的な言葉で「たとえ君主殿でも、娘を売るようなまねは出来ない！」と返事をしたのです。
Hideyoshi was naturally enraged at this, though he did not think it politic to do anything just then, but, in the words of the chronicler, as maggots breed in what is rotten, so does slander in decaying friendship, and from this time onward the Taiko's regard for Rikyu became less and less, and his attention to the tales that under the circumstances many were eager to tell him, grew more pronounced.
必然として秀吉はひどく怒りました、それは思慮深さを欠き、年代記編者の言葉を借りれば、腐った場所でウジが沸くようなものだったのです。そして、腐れ縁の二人の関係は中傷へと変わり、秀吉の利休への評価はどんどん下がって行きました。様々な言いがかりがどんどん彼に降りかかりエスカレートして行きました。
For instance: “We hear that Rikyu has prevailed on Kokei Osho, prised of the Daitokuji, to allow a wooden statue of himself to be placed in that temple, and not only is it in a standing attitude wearing a Kosode with the Paulownia crest and high horned hood on his head tilted to the right, but with sandals on his feet, a staff in his hand and a far-away look in his eyes as he stands gazing loftily into the distance.”
例えば、「利休が大徳寺の古慶和尚に許され、境内に飾られた木像を見た。桐の帽子をかぶり、小袖に杖を持ち、しかも草履を履いている。遠くを見つめる目は傲慢である。」
At this Hideyoshi was very angry.
秀吉は難癖をつけました。
“This is beyond anything,” he exclaimed, “How dares he put a statue of himself wearing sandals in the Daitokuji, a temple that is visited by Courtiers of high rank and Imperial Princes, and to which the Emperor himself even deigns on occasion to make an Imperial Progress! This connoisseur of Tea-vessels makes a great mistake in presuming on my intimacy to attempt such impudent conduct. I never heard of such insolence!”
「その意図は何なのか？」秀吉は怒り、「大徳寺によくもまあ草履を履いた自身の像を飾れるものだ、あの寺院へは高官や皇帝が御行する場所であるぞ。一介の茶碗鑑定家の分際で、図々しく厚かましい行動、この様な傲慢を聞いた事がない！」
*
Daitokuji or Ryuhozan of the Rinzai sect of Zen was founded in 1323 by Daito Kokushi, was made chief of the Five Temples in 1334, and is a huge area of 68,400 tsubo, dotted with temples, halls and gardens.
大徳寺、山号は竜宝山、禅の臨済宗大徳寺派の大本山です。１３２３年に Daito Kokushi （宗峰妙超）によって創設され、１３３４年五山に列せられました。６８４００坪の巨大な敷地で、寺が点在してそれぞれ建物や庭が在ります。
Here are the tombs and memorials of many of the great statesmen and soldiers of the Momoyama age as well as those of the house of Sen and other distinguished Tea Masters and Zen Priests.
ここには桃山時代の多くの偉人や軍人の墓が在り、もちろん、千家を始め茶人や禅宗の老師達の墓も在ります。
Rikyu, Furuta Oribe and Kobori Enshu all rest here, as well as Katagiri Sekishu, Hosokawa Yusai, Mori Terumoto, Matsuura Takanobu, Kuroda Naganasa, Katagiri Katsumoto, Kobayakawa Takakage, Satomura Shoha, Yamasaki Sokan, the priests Ikkyu, Shunoku, Kokei and Kogetsu and last but hardly least, Oda Nobunaga, and the mother of Hideyoshi, and some other members of his family.
利休、古田織部、小堀遠州などの面々、片桐石州、細川幽齋、森輝元、松浦貴信、黒田長政、片桐且元、小早川隆景、里村紹巴、山崎宗観、一休老師、珠光、古渓和尚、などなどです。織田信長や秀吉の母やその家族のお墓もあります。
Here more even than in the other great temples of Kyoto are thickly crowded the memories of those who in their day have loved the ways of beauty and philosophy.
この場所は京都の他の仏閣以上に、生前、哲学や美を愛した人々が奉られているのです。
And he ordered him to be confined to his house at Sakai , and on the twenty-eighth day of the second month of the nineteenth year of Tensho (1592) he sent Nakamura Shikibu Shoyu Kazuuji to announce to him that he was required to commit suicide.
秀吉は堺の自宅に蟄居を命じ、二ヶ月後の天正１９年に中村式部少輔一氏を通じ利休へ切腹を命じました。
*
The reason for Hideyoshi's apparently arbitrary order to Rikyu to commit Seppuku has naturally been much discussed by Japanese historians, without any very definite conclusion perhaps, but it does not seem in accordance with what is known of Hideyoshi's character to suppose that he would have put his old friend and adviser to death for merely this refusal, if he did indeed receive it.
秀吉の利休に対する切腹の命令の経緯は多くの歴史研究者の興味の対象ですが、その真実を確定するには至ってはいません。知られて来た秀吉自身の性格を、周りの家人や友人の死を見て推し量るに、そう単純では無いと思います。
Toward the end of his life Hideyoshi became more dangerous to his associates, especially those he suspected of threatening his succession, and for this reason the most drastic of his exterminations was that of his adopted son Hidetsugu and his family.
秀吉はその生涯において、周りに危険をはらんでいました。特に、身内に憂を抱えていたのです。それは、養子である秀次とその家族の存在が彼にとっての転機でした。
And there is no doubt that, altogether apart from Cha-no-yu, Rikyu was a personality of great sagacity and influence, a power among the great lords who surrounded the Taiko.
そして疑い無いのは、茶の湯関係のすべては太こう殿下の周りの多くの重鎮達であり、彼らが利休の持つ確信性や影響力を信望していたのです。
As Tokutomi observes, it was not only by virtue of being the first Tea-master in the Empire that he was influential, but because he had the capacity to attain and hold such a position.
徳富氏の意見として、お抱え茶人としての当たり前の美徳だけでは無く、彼には影響力が有りました。それは、能力そのものと獲得した地位です。
Fukushima Masanori once asked Hosokawa Tadaoki why he thought so much of one who was no warrior and only wielded a Tea-spoon, and Hosokawa advised him to cultivate the acquaintance of Rikyu himself and then he would find out.
福島正則が細川忠興に尋ねたそうです。利休は武人ではないのにどうしてあのような威風のある茶杓を作れるのだろうか、すると細川は、利休と交流を持てば理解出来ると言いました。
He did so, and as result was quite converted and observed that though he would face any foe with equanimity he would not care to oppose this Tea-master.
正則は実行して見ました、結果は、今までのうがった見方を捨て、この茶人に心酔し指導を受ける様になりました。
It is evident from contemporary letters that Rikyu's statue in the Daitokuji angered Hideyoshi very much, and we know violently he resented anything like presumption.
大徳寺の利休木像の件での秀吉の立腹は、残っている日常の手紙からうかがい知る事が出来ます。
His anger blazed up against his brother Hidenaga for daring to sign the peace with Shimazu without first asking his permission, and his old associates, Kato Kiyomasa and Kuroda Josui also had narrow escapes from his wrath that it needed all their capacity to contrive.
彼の怒りは弟の秀長にも向けられていて、承諾無しに島津藩と和睦し、家来の加藤清正と黒田如水が怒りをかわす為に子細工でこそこそしたりした事などです。
The latter only did it by retiring from active life altogether and incidentally exchanging his nom-de-plume Josui 'like water' for another Ensei 'completely round' possibly signifying that this quality was, where Hideyoshi existed, much safer than any degree of angularity.
後に彼らは全員引退して、黒田如水は円清となり隠居して秀吉の怒りをかわしました。
Whether there is any truth in the statement in the diary of Tadaoki that Rikyu used his position as a connoissur to amass a large fortune is possibly as difficult to ascertain as the credibility of the story that it was because Rikyu refused to poison Ieyasu at his bidding that the Taiko thought it safest to put him out of the way.
細川忠興の日記について真偽は定かではありませんが、利休は鑑定家の地位を利用して蓄財したと疑われたり、家康の暗殺命令を断ったりしたと憶測が書かれたりしています。
There is however, little evidence to prove that any of these supposed cases of poisoning, which are rare enough, actually happened ; Japanese history seems singularly free from this unpleasant method of removing enemies.
とにかく、毒殺は想像の域をでていないし特異な事象です。日本の歴史において、権力の陰湿な移動方法としては何とも言えません。
Certainly a Tea-master would have good opportunities for this method of putting an enemy away, but there is practically no evidence that they did so.
実際に、茶人は軍事遂行にとてもよい位置にいますが、実際実行したと言う記録は在りません。
Assassinations have never been rare in Japan, but the dagger seems always to have been de rigeur.
日本において、暗殺は珍しいことではありませんがほとんどは短剣による斬殺です。
One might wnder too whether he and other Cha-no-yu masters were involved in the activities of Christianity, the dangerous thought of that day, which something celebrated its Mass in the Tea-room for the same reason as Hideyoshi held his consulations there.
もう一つとして、利休や他の茶人達がキリスト教に巻き込まれた点があります。あの時代は危険をはらんでいて、秀吉は外国の領事達を茶室に招きミサを行っていました。
It is to be noted that three of his Seven Disciples, Oda Yuraku, Gamo Ujisato and Takayama Ukon were converts and that Gamo was considered a danger to the Taiko, though he died conveniently young, while Takayama ended his days in exile in Manila.
それは、七人の弟子の内、織田有楽、蒲生氏里、そして高山右近がキリスト教徒に改宗していて、蒲生氏里は太閤秀吉に要注意人物として扱われ、好都合にして若くして没、高山右近はマニラへ亡命して果てました。
But for some reason or for several Hideyoshi must have considered Rikyu politically dangerous.
様々な憶測の中ですが、秀吉は利休を危険な存在と認識していたことは間違いありません。
Shuko-in Tea-room in the Daitokuji where
Sen-no-Rikyu is said to have commited Seppuku.
大徳寺聚光院、千利休が切腹を申し付けられた場所と言われています。
Rikyu was by no means surprised at the sentence for he had been expecting it.
利休は娘の件だと直感し、そして覚悟しました。
Quietly he went into his Tea-room and arranged flowers and made Tea for the last time.
静寂の中、彼は茶室に入り花を生け、茶を点てました。
After it was finished he gave the Kettle called Amida-do, the Tea-bowl Hachibiraki and the Stone Lantern to Hosokawa Tadaoki, while the Tea-bowl Orituji and the Tea-spoon that he had made himself he sent to his pupil Sogan.
その後、阿弥陀堂と言う名の水指、八光と言う名の茶碗、石灯籠を細川忠興に渡しました。それと、自作の茶杓と折辻と言う名の茶碗を弟子の Sogan へ渡しました。
He then composed two stanzas, one a Gatha in Chinese:
そして二つの辞世の句を詠みました、まずは漢詩です。
Man's life is seventy years
Surrounded by danger he rarely expresses
Welcome to me the Buddhas together.
男子七十年の生涯
波乱万能で一瞬で過ぎ去る
さて仏と共に進む
and a second in Japanese style:
日本語で
Now my girded sword,
That upon my armed side
Hitherto I've worn,
Draw I forth, and brandishing
Fling it in the face of heaven.
今、我が懐の短剣
手に掴み
こちらへ引き寄せ
前に引き、振り上げる
天に向かって斬りつけるのだ
辞世の句
人世七十
力囲希咄
吾這宝剣
祖仏共殺
提る我得具足の一太刀
今比時ぞ天に抛
And so he cut his abdomen in the form of a cross and died, his age being seventy-one years.
そして彼は切腹して果てました、享年７１歳の生涯です。
Hideyoshi had his head and the statue in the Daitoukuji stamped upon and publicty exposed on Modoribashi at Ichijo, where crowds of people flocked to see them.
秀吉は、彼の首と大徳寺の像を一条の戻り橋袂の河原に晒し、群衆が見に来たと記録に有ります。
His eldest son Do-an pre-deceased his father and his daughter Gin-ko concealed herself, but his second son Sojin stayed in the capital and was pardoned by the government, being allowed to inherit his father's house and stipend.
彼の長男の道安はもう亡くなっていて、娘のお吟は何処かへ身を隠しました。次男の少庵は都に留まり、お上より許しを請い、利休宅と財産を受け継ぎました。
Rikyu's unhappy end, if it be so considered, was not owing to his flattery of the great as some have asserted.
利休の最後は不幸でしたが、憶測ですが、権力に屈することなくおのれを貫いた決断だったと思います。
It was because he would not stop to servile conduct that he offend.
従属強要に対する拒絶と言う事です。
What he really appreciated was a peaceful and retired life and he cared little for gain and rewards.
彼が望んだ事は、平穏と隠棲、わずかな財産の保全でした。
It is characteristic of him that he was often heard to hum to himself the verse of Jichin Osho,
慈円和尚の詩を常に口ずさんでいました。
What a pity ‘tis,
That the Pure and Perfect Law
We should keep unstained,
Is by men so frequently
Made a source of worldly gain.
哀れみ、それは
純粋と完璧な理
私たちが清潔を守ることは
常に求められる
この世にある根本を創れ
Another verse that has been handed down as made by Rikyu as he quitted this world runs thus :
詩は利休自身の辞世にも引用されました。
How would this fellow Rikyu rejoice to meet his fate
If he thought it would be with him as with Michizane.
利休自身が運命を喜んで受け入れるのは道真（みちざね）を思ったのかもしれません。
And he wrote on the outside of the lid of the box that held the Teacaddy that he used at his last tea the words “This World,” while inside the lid he wrote in small characters the poem of Isumi Shikibu.
彼は茶入の箱に“この世”と言う名を入れ最後の茶に使いました。そして、木箱の蓋の裏には泉式部の詩を書きました。
What I oft have dreamed,
Far beyond my troubled life
In this weary world.
Now perhaps I may attain
In the true reality.
私はしばしば夢を見る
波瀾万丈の人生のもっと先
素晴らしい世界が有る
今、たぶん成し遂げる事が出来る
この悟の中で