Kobutori Jiisan

Nakita ng matandang may bukol ang oni na nagmamartsa.
―Cover of the 1886 translation.

Ang "Kobutori Jiisan" (こぶとりじいさん, Kobutori jīsan) direktang isinalin bilang "Binukol na Matandang Lalaki" ay isang kuwentong-pambayang Hapones hinggil sa isang matandang lalaki na mayroong bukol (o tumor sa parotid gland) na kinuha o tinanggal ng mga demonyo matapos sumama sa lupon ng mga demonyo (oni) na nagdiriwang at nagsasayaw sa gabi.

Ang kuwento ay isang rendisyon ng isang kuwento tungkol sa isang mantotroso (kumukuha ng panggatong) mula sa unang bahagi ng ika-13 siglong antolohiya na si Uji Shūi Monogatari.

Kuwento

Ang bukol ng lalaki ay kinuha ng mga oni (demonyo).

May isang matandang lalaki na may bukol^[1]^[2] sa kanang bahagi ng kaniyang mukha.^[3]^[a] (Ang bukol ay sanhi ng tumor ng parotid gland 耳下腺腫瘍 Naka-arkibo 2022-04-06 sa Wayback Machine. aka tumor ng gland panlaway.) Inilalarawan ng salin ni Ozaki na ang bukol ay "parang bola ng tennis", habang ang salin sa Español ay ginagawang kasinlaki ng isang melokoton ang bukol ( Kastila: melocotón).^[b]

Isang araw pumunta siya sa bundok para magputol ng kahoy, at naabutan siya ng ulan. Sumilong siya sa guwang ng isang puno.^[6] Malapit na niyang masaksihan ang isang pagtitipon ng mga kakaibang nilalang sa malapit, ang ilan ay isang mata at ang ilan ay walang bibig.^[1]^[2]^[7]^[c] Sila ang mga oni^[8] (mga demonyo o ogro; "mga demonyo" ang katumbas ng Sangkakristiyanuhan^[9]).^[d]

Ang oni ay lumikha ng isang mahusay na siga na kasingliwanag ng araw. Nagsimula silang uminom ng sake,^[10] kumanta, at sumayaw. Nadaig ng matanda ang kanyang takot at naakit na sumama sa sayaw. Nais ng labis na naaaliw na oni na bumalik siya kinabukasan^[11] (o "laging"^[1]) para sa isang encore. Upang matiyak ang pagbabalik ng matanda, nais ng oni na panatilihin ang pag-iingat ng ilang mahalagang pag-aari, at sa lahat ng bagay, nagpasya na ang bukol ng matanda ay dapat kunin bilang sangla. Pagkatapos ay magpapatuloy sila upang alisin ang hindi gustong tumor.^[12] Tuwang-tuwa ang matanda nang makitang wala na ang bukol, na walang natira,^[13] at walang kirot sa pisngi kung saan ito tinanggal.^[14]

May nakatira sa tabi ng isang matandang lalaki na may malaking bukol sa kaliwang pisngi.^[15] Nang marinig niya ang kuwento ng kaniyang kapitbahayan tungkol sa pagkawala ng bukol, gusto niyang tularan, kaya't hiniling niyang pumalit sa pagtatanghal sa harap ng oni, at binigyan siya ng pagkakataon ng kapitbahay. Ang kaliwang bukol na matandang lalaki ay pumunta sa parehong punong puno, at nang magtipon ang oni, ang punong demonyo ay partikular na sabik na naghihintay.^[16] Sa kasamaang palad, ang kaliwang bukol na matandang lalaki ay walang parehong antas ng kasanayan sa sining ng pagsasayaw, at isang pagkabigo sa mga demonyo, na nag-utos sa kanya na mag-uwi ng isa pang bukol at umalis. At sinampal (o itinapon) ng mga demonyo ang kapirasong laman na dumikit sa gilid ng kanyang mukha,^[17] at ang matandang ito ay umuwing malungkot, na ngayon ay may dalawang bukol sa kaniyang mukha.^[18]

Talababa

↑ In Iwaya (1927), Riddell tr. (1914), and Ozaki (1903), the swelling was a source irritation and he tried to remove it consulting the physician.
↑ Compare with the "orange" size lump (more precisely a "large-type orange", conjectured be natsumikan), according to the medieval Uji Shūi Monogatari version of the tale. See below.
↑ One-eyed individuals are illustrated in Hepburn (1888) but the details is wanting in the Iwaya (1927) Japanese and Riddell tr. (1914). One-eyed and mouthless contingents in the oni horde are mentioned in the medieval Uji Shūi Monogatari version. See below.
↑ Rendered "demons" Ozaki (1903), Riddell tr. (1914); "devils" Hepburn (1888); "monsters" Tyler (1987).

Mga sanggunian

↑ ^1.0 ^1.1 ^1.2 Hepburn (1888) tr. "The Old Man and the Devils". Reprinted in Hearn (1918) Japanese Fairy Tales. pp. 73–76.
↑ ^2.0 ^2.1 Tyler (1987) tr. "Lump off, Lump On". pp. 239–241.
↑ kobu (瘤) is "lump" or "wen". The tale says it grows on the right side (Hepburn (1888), and Iwaya (1927) in Japanese), but was overlooked by Riddell tr. (1914).
↑ Iwaya (1927), p. 136.
↑ Shirane, Haruo, pat. (1894), "A Collection of Tales from Uji", Traditional Japanese Literature: An Anthology, Beginnings to 1600, New York: Columbia University Press, pp. 329–332, ISBN 0231157304{{citation}}: CS1 maint: date auto-translated (link)
↑ ;^[4] A hollow (うろ) by the root of a large tree. In Ozaki (1903), the old man first sees a charcoal-burner's hut. There are additional details in Iwaya (1927), p. 136–137 (and Riddell tr. (1914)): the old man sees a flash of lightning and chants "Kuwabara kuwabara". He then expected to see "the other wood-cutters" (他の木樵達). Note that in the medieval tale he is unequivocably a wood-cutter who earned his living selling firewood.^[5]
↑ Ozaki (1903) tr. "How an Old Man Lost his Wen". pp. 273–282.
↑ Iwaya (1927) Japanese text. First referred to as bakemono (化け物) then interchangeably as oni (鬼).
↑ Guth, Christine M. E. (2008), Pellizzi, Francesco (pat.), "Hasegawa's fairy tales: Toying with Japan", Res: Anthropology and Aesthetics, Harvard University Press, bol. 53/54, p. 273, ISBN 087365840X{{citation}}: CS1 maint: date auto-translated (link)
↑ Iwaya (1927).
↑ Iwaya (1927). Riddell tr. (1914) Ozaki (1903)
↑ In Iwaya (1927), Riddell tr. (1914), Ozaki (1903), the demons arrive at their own conclusion that the lump is some sort of lucky charm, without the old man's contrivance. In Hepburn (1888), the old man encourages them to believe it by saying the lump was something he would not willingly part with.
↑ Hepburn (1888) tr. "The Old Man and the Devils". Reprinted in Hearn (1918) Japanese Fairy Tales. pp. 73–76.
↑ Iwaya (1927), p. 143, Riddell tr. (1914), Ozaki (1903).
↑ Hepburn (1888); Iwaya (1927) Riddell tr. (1914) Ozaki (1903)
↑ Iwaya (1927): kashira no ōoni (頭の大鬼) literally "chief big-demon" Riddell tr. (1914): "King Demon", Ozaki (1903): "the demon chief".
↑ Hepburn (1888): "brought the lump and stuck it on the other side of his face".
↑ Iwaya (1927), p. 146: the two lumps looked like calabash (瓢箪, hyōtan), which Ozaki (1903) closely renders as "Japanese gourd".Riddell tr. (1914) gives "ends of a dumbbell".

[4] In Iwaya (1927), Riddell tr. (1914), and Ozaki (1903), the swelling was a source irritation and he tried to remove it consulting the physician.

[5] Compare with the "orange" size lump (more precisely a "large-type orange", conjectured be natsumikan), according to the medieval Uji Shūi Monogatari version of the tale. See below.

[10] One-eyed individuals are illustrated in Hepburn (1888) but the details is wanting in the Iwaya (1927) Japanese and Riddell tr. (1914). One-eyed and mouthless contingents in the oni horde are mentioned in the medieval Uji Shūi Monogatari version. See below.

[13] Rendered "demons" Ozaki (1903), Riddell tr. (1914); "devils" Hepburn (1888); "monsters" Tyler (1987).

[hepburn4-1] 1.0 ^1.1 ^1.2 Hepburn (1888) tr. "The Old Man and the Devils". Reprinted in Hearn (1918) Japanese Fairy Tales. pp. 73–76.

[tyler2-2] 2.0 ^2.1 Tyler (1987) tr. "Lump off, Lump On". pp. 239–241.

[3] kobu (瘤) is "lump" or "wen". The tale says it grows on the right side (Hepburn (1888), and Iwaya (1927) in Japanese), but was overlooked by Riddell tr. (1914).

[FOOTNOTEIwaya1927136-6] Iwaya (1927), p. 136.

[shirane-7] Shirane, Haruo, pat. (1894), "A Collection of Tales from Uji", Traditional Japanese Literature: An Anthology, Beginnings to 1600, New York: Columbia University Press, pp. 329–332, ISBN 0231157304{{citation}}: CS1 maint: date auto-translated (link)

[8] ;^[4] A hollow (うろ) by the root of a large tree. In Ozaki (1903), the old man first sees a charcoal-burner's hut. There are additional details in Iwaya (1927), p. 136–137 (and Riddell tr. (1914)): the old man sees a flash of lightning and chants "Kuwabara kuwabara". He then expected to see "the other wood-cutters" (他の木樵達). Note that in the medieval tale he is unequivocably a wood-cutter who earned his living selling firewood.^[5]

[ozaki-9] Ozaki (1903) tr. "How an Old Man Lost his Wen". pp. 273–282.

[11] Iwaya (1927) Japanese text. First referred to as bakemono (化け物) then interchangeably as oni (鬼).

[guth2-12] Guth, Christine M. E. (2008), Pellizzi, Francesco (pat.), "Hasegawa's fairy tales: Toying with Japan", Res: Anthropology and Aesthetics, Harvard University Press, bol. 53/54, p. 273, ISBN 087365840X{{citation}}: CS1 maint: date auto-translated (link)

[FOOTNOTEIwaya1927-14] Iwaya (1927).

[15] Iwaya (1927). Riddell tr. (1914) Ozaki (1903)

[16] In Iwaya (1927), Riddell tr. (1914), Ozaki (1903), the demons arrive at their own conclusion that the lump is some sort of lucky charm, without the old man's contrivance. In Hepburn (1888), the old man encourages them to believe it by saying the lump was something he would not willingly part with.

[hepburn23-17] Hepburn (1888) tr. "The Old Man and the Devils". Reprinted in Hearn (1918) Japanese Fairy Tales. pp. 73–76.

[18] Iwaya (1927), p. 143, Riddell tr. (1914), Ozaki (1903).

[19] Hepburn (1888); Iwaya (1927) Riddell tr. (1914) Ozaki (1903)

[20] Iwaya (1927): kashira no ōoni (頭の大鬼) literally "chief big-demon" Riddell tr. (1914): "King Demon", Ozaki (1903): "the demon chief".

[21] Hepburn (1888): "brought the lump and stuck it on the other side of his face".

[22] Iwaya (1927), p. 146: the two lumps looked like calabash (瓢箪, hyōtan), which Ozaki (1903) closely renders as "Japanese gourd".Riddell tr. (1914) gives "ends of a dumbbell".

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