24. 民族性と暴虐。 CHAPTER XXIV. THE ROUMANIANS: NATIONALITY AND ATROCITIES.
ルーマニア人は、しばしば奴隷根性でひがみっぽいと言われてきた。しかし、彼らの過去の歴史を考えれば、周囲の民族に虐げられ、踏みにじられ、迫害され、虫けらのように扱われた彼らが、そうならないはずもない。このような不利な条件が重なり、力の弱い人間であれば確実に摺り減らされたであろう状況下で存続できたのは、むしろ驚くべきことである。
The Roumanians have often been called slavish and cringing, but, considering their past history, it is not possible that they should be otherwise, oppressed and trampled on, persecuted, and treated as vermin by the surrounding races; and it should rather be matter for surprise that they have been able to continue existing at all under such a combination of adverse circumstances, which would assuredly have worn out a less powerful nature.
一世紀余り前まで、ワラキアの子がドイツやハンガリーの学校に通うことは違法であった。同じ頃、ワラキアの聖職者たちは、カルヴァン派の司教がその奉仕を要求しようと思えば、いつでも肩車をして教会を往復することを強要されていた。さらに非人道的だったのは、16世紀末まで有効だった法律で、ヘルマンスタット近郊のポプラカ地区以外のワラキア人で、木を傷つけた者は、樹皮をはぐだけでも、すぐにその木に吊るされるというものだった。「ただし、犯人が発見されない場合は、」と法は定めて「ポプラカの共同体は、代わりに他のワラキア人を処刑のために引き渡す義務を負う。」
Until little more than a century ago, it was illegal for any Wallachian child to frequent a German or Hungarian school; while at that same period the Wallachian clergy were compelled to carry the Calvinistic bishop on their shoulders to and from his church, whenever he thought fit to exact their services. Still more inhuman was a law which continued in force up to the end of the sixteenth century, ordaining that each Wallachian out of the district of Poplaka, in the neighborhood of Hermanstadt, who injured a tree, if only by peeling off the bark, was to be forthwith hung up to the same tree. “Should, however, the culprit remain undiscovered,” prescribes the law, “then shall the community of Poplaka be bound to deliver up for execution some other Wallachian in his place.”
ルーマニア人の欠点は、奴隷すべての欠点である。他の農奴と同じように怠惰で、まだ自分のために働くことに慣れていないし、主人のために働こうとも思わない。暴虐と抑圧に対抗する唯一の武器として、狡猾と欺瞞を身につけている。ルーマニア人は激情に駆られると我を忘れ、苛めっ子に向かって激しい眼光を放つことがあるが、その視線はすぐに修正され、瞳は再びいつもの屈辱的な表情に下がる。
The faults of the Roumanians are the faults of all slaves. Like all serfs, they are lazy, not being yet accustomed to work for themselves, nor caring to work for a master; they have acquired cunning and deceit as the only weapons wherewith to meet tyranny and oppression.
Sometimes, when goaded to passion, the Roumanian forgets himself, and his eyes flash fiercely on his tormentor; but the gaze is instantly corrected, and the eyes lowered again to their habitual expression of abject humility.
彼らが軛を解き放ち、現実の、あるいは想像上の抑圧者に残酷な復讐を行ったこともある。1848年、オーストリアの諜報員に煽動された彼らは、主人であるハンガリーの貴族たちに対して蜂起し、目を覆わんばかりの多くの蛮行を働いた。田舎の家々を略奪し、あらゆるものに火を放ち、貴族たちを多くの拷問器具で死に追いやり、ある者は磔にし、ある者は首まで埋め、極悪非道な空想が思いつくままに舌を切り落とし、目をくり抜いた。
Occasionally they have cast off the yoke and taken cruel revenge on their real or imaginary oppressors, as in 1848, when, instigated and stirred up by Austrian agents, they rose against their masters the Hungarian noblemen, and perpetrated atrocities as numerous as disgusting. They pillaged the country houses, setting everything on fire, and put the nobles to death with many torturing devices, crucifying some and burying others up to the neck, cutting off tongues and plucking out eyes, as a diabolical fancy suggested.
これは驚愕以外の何物でもなかった。というのも、農奴と主人の間の結びつきは常に平和的で家父長的なものであり、ワラキア人が相談や援助を求めるのは、いつもハンガリー人の地主の方だったからである。確かに、農奴は主人に一定の什分の一を支払わなければならなかったが、その見返りとして、農作物が不作になるたびに、主人自身が農奴を養い、自分の穀倉から穀物を提供する義務があった。
This was all the more surprising, as the bond between serfs and masters had always been of a most peaceful and patriarchal character, and it was to his Hungarian landlord that the Wallachian had been always accustomed to turn for counsel or assistance. True, the serf was forced to pay certain tithes to his master; but in return, whenever the crops failed, the master himself was obliged to sustain the serf, and provide him with corn out of his own granaries.
あるハンガリー人女性が、1848年の革命時に彼女の近親者の所有地で起こった、とても恐ろしい残酷な事例を私に話してくれた。この紳士は最も寛大で人道的な地主の一人であったが、普段は自分の田舎には住んでおらず、外国旅行で多くの時間を過ごしていた。領地で暴動が起こったと聞き、貴族は急いでその場所に向かった。興奮した農民たちは、彼の到着が間近に迫っていることを知らされ、鎌やつるはしをもって迎える準備をした。
A Hungarian lady related to me a very horrible instance of cruelty which had happened on the property of a near relation of her own in the revolution of 1848. This gentleman, one of the most generous and humane landlords, did not usually reside at his country place, but had spent much time in foreign travel, and was unknown to most of his people, which, however, did not prevent them from resolving on his death.
Hearing of the riots which had broken out on his estate, the nobleman was hastening to the spot; and the excited peasantry, informed of his impending arrival, prepared to receive him with scythes and pickaxes.
その家の使用人たちは、最初の警報で全員逃げ出した。ところが城内には領主の養女、一家と共に育ち、父と呼ぶ恩人を熱烈に慕っていた16歳の少女が取り残されてしまった。彼女は櫓の間に閉じこもり、身震いしながら周囲で繰り広げられる恐ろしいドラマの結末を待っていた。窓からは、養父が到着すると思われる道を見下ろすことができた。一日中こうして自分の持ち場に立ち、見たくもないものに目を凝らし、恩人を遠ざけるよう神に祈った。
The servants of the household had all fled the neighborhood at the first alarm; but there remained behind at the chateau the foster-daughter of the gentleman, a girl of sixteen, who, brought up with the family, was warmly attached to her benefactor, whom she called father. Shutting herself up in a turret-room, she tremblingly awaited the _dénouement_ of the fearful drama which was being enacted around her. From her window she could overlook the road by which her foster-father was expected to arrive, and she stood thus all day at her post, straining her eyes for what she feared to see, and praying God to keep her benefactor away.
黄昏が訪れ、月が昇り始めた頃、とうとう一人きりの騎手が隣の丘を下ってくるのが見えた。哀れな少女の心は沈んだ。父親以外にあり得ないとわかっていたからだ。そして、もはや疑うべくもなく、長い間待ち望んでいた獲物を目の当たりにした農民たちから沸き起こった野獣のような咆哮は、かすかな望みをすべて打ち砕いた。恐ろしい悪夢のように、農民たちが黒く盛り上がった塊となって、まるで雷雲が這うように馬の群れに向かって進み、あちこちで研ぎ澄まされた鎌の不吉な光が割れているのが見えた。恐怖で麻痺した彼女は、それでも目をそらすことができず、気絶してしまうこともなかった。……不運な騎手がどうしようもなく取り囲まれ、あっという間に制圧され、恐ろしいもみ合いが続き……そして永遠とも思える時間が流れた後、長い棒の先に何かが吊り上げられた。形は丸く、色合いはおぞましい。最愛の恩人の首であった！
Twilight had set in, and the moon began to rise, when a solitary rider was at last descried coming down the neighboring hill. The poor girl’s heart sank within her, for she knew that this could be no other than her father; and even had she doubted it, the wild-beast roar which broke from the peasants at the sight of their long-expected prey destroyed all remnant of hope. As in a horrible nightmare, she saw them advance towards the horseman in a black, heaving mass, like a crawling thunder-cloud, broken here and there by the sinister gleam of a sharpened scythe. Paralyzed with horror, she yet was unable to look away, and no merciful fainting-fit came to spare her the sight of any of the horrible details which followed: how the hapless rider was surrounded and speedily overpowered; how a dreadful scuffle ensued; and after an interval which seemed like an eternity, how something was hoisted up at the end of a long pole—something round in shape and ghastly in hue—the head of her beloved benefactor!
やがて彼女は、暴徒たちが近づいてくる大声で悲しみから覚めた。遂に玄関の扉が揺さぶられ、めりめりと壊され押し入られた。血まみれのならず者たちは家中を蹂躙し、食料庫や貯蔵庫を物色し、ありったけの食べ物に手をつけた。吹き抜けの大広間では、宴会テーブルを囲んで酒宴が始まり、中央の大皿に犠牲者の首が置かれた。
By-and-by she was roused from her grief by the loud voices of rioters approaching, and presently the front door being shaken and forced in with a resounding crash, the bloody wretches proceeded to overrun the house, and ransack the larders and cellar, laying hands on whatever viands they could discover. In the large vaulted hall they began the carouse, seated round the banqueting-table, and on a platter in the centre was placed the head of their victim.
上の部屋を捜索していた二人の農民が、今にも恐怖で死にそうな震える少女を引きずって現れた。「櫓の二階で発見されたのです」と説明した。「馬鹿みたいに泣きながら父親を呼んでいた、堰を切った乳飲み子のように」。
Two of the peasants who had been searching the upper apartments now appeared on the scene, dragging between them a convulsively trembling girl, who looked ready to die with terror. “They had found her up-stairs in the turret,” they explained, “sobbing like a fool, and calling out for her father, like a suckling whelp that has lost its dam.”
「老人の娘だ！」と一人が叫んだ。「この娘の首も切り落とそう。…大皿の上に一緒に並べれば、お似合いというものよ。」
“The old man’s daughter!” shouted one of the revellers; “let us cut off her head as well—they will look fine together on the platter!”
「いや、」別の者が言った。「殺すまでもない、もう半分死んだようなもの。父親を探して泣いているのだから、見せてやろう。」そして卓から皿を持ち上げ、縮こまる彼女の顔に恐ろしく近づけた。
“No,” said another; “she is not worth killing, she is half dead already. Let her look at her dear father, since it is for him she is crying;” and raising the dish from the table, he held it in horrible proximity to her shrinking face.
哀れな少女は恐ろしい光景から逃れようと目を固く閉じたが、迫害者たちはそう簡単に彼女を逃がす気はなかった。血と酒に溺れた彼らは、彼女を乱暴に掴み、長い黒いまつ毛を左右から押さえつけ、力ずくでまぶたを上げさせ、泳いでいる目を血まみれの頭に向けさせた。
The poor girl tightly closed her eyes in order to escape the dreadful sight, but her persecutors were not inclined to let her off so easily.
Maddened alike by blood and drink, they grasped her roughly, and seizing her long black eyelashes on either side, by main force they compelled her to raise her eyelids and fix her swimming eyes on the gory head.
最初は涙で視界が遮られ、何もわからなかった。しかし、突然霧が晴れ、彼女が発した叫び声は鋭く突き刺さるようなもので、吹き抜けの屋根から再び響き渡り、グラスを片手に酒を飲んでいた者たちを少し立ち止まらせた。酔っ払った人殺し共の鈍い耳が、その叫びの意味を正しく聞き分けられなかったのは、娘と相手にとって幸運だった。激しい感情の瞬間には、大きく異なる感情が互いに似たような表情を見せる傾向があるため、喜びが悲しみと間違えられ、希望が絶望と間違えられることがあるのだが、娘の声に突き刺すような鋭さを与えたのは絶望ではなく希望だった。目の前にあった首は、ニヤリと笑った他所者だったからだ！
At first she could distinguish nothing for the blinding tears which obscured her vision, but suddenly the mist cleared away, and the cry she then uttered was so sharp and piercing that it re-echoed again from the vaulted roof, and caused the drinkers to pause for a minute, glass in hand. Lucky it was for her and hers that the dull ear of the tipsy murderers had failed to distinguish the meaning of that cry aright; for in moments of intense emotion widely different feelings are apt to resemble each other in expression, so that joy may be mistaken for grief, and hope for despair—and it was hope, not despair, which had given that piercing sharpness to her voice, for the ghastly grinning head before her was the head of a stranger!
喜びの声が唇に上ろうとして、しかし朦朧とした脳が事態の緊急性を認識し始め、ぎりぎりのところで止めた。領主の死を喜んでいる男たちに気取られてはならない。父親が死んでいないということは解ったが、危険はまだ去ったわけではない。幸運なことに、彼女の混乱は夢うつつの酔っぱらいたちに気づかれることなく過ぎ去った。そのため、若い娘は人知れず忍び足で逃げることができ、最終的には使者を送って貴族の危機を知らせ、貴族の命を救うことになった。
The joyful exclamation rising to her lips was checked just in time, as her dazed brain began to recognize the urgency of the situation. She must not undeceive these men, who were exulting over the death of their landlord. Her father was not dead, it is true, but neither was the danger yet past, and his safety might depend on keeping up the delusion a little longer. By good-luck her confusion passed unnoticed by the semi-tipsy revellers, who presently had no more thought but for their bumpers, so that the young girl, enabled to creep away unobserved, was ultimately the means of saving the nobleman’s life by sending a messenger to warn him of his danger.
間違えて処刑されたのは、近隣のある地区から来た紳士だった。夕暮れ時に道を間違えてしまったのが、不運にも命を落とすほど高くついてしまったのだ。
The man who had been executed in his place turned out to be a gentleman from some neighboring district, who in the dusk had taken a wrong turn on the road, thus occasioning the mistake which cost him his life.
* * * * *
48年にルーマニア人が自ら犯したこのような残酷な事例は、苦悩し虐げられた民族として寄せられた筈の同情を台無しにした。しかし、ルーマニア人の性格を熟知し、当時彼らに及ぼされたあらゆる影響を正しく推し量ることのできる人々は、この民族は罪を犯すよりも罪を犯された方がはるかに多く、彼らが行った残虐行為に責任を負うことはできないと断言することにためらいはない。革命中に起こったすべての出来事によって最大の被害を被ったハンガリーの貴族たちでさえ、憐れむような同情を持って語るのが常である。彼らは不謹慎な輩に迷わされた哀れな愚かな生き物であり、その行為の凶悪さをまったく理解できないのであると。
Many such instances of cruelty, of which the Roumanians made themselves guilty in the year ’48, have deprived them of the sympathy to which they might have laid claim as a suffering and oppressed race; but people who have a thorough knowledge of the Roumanian character, and are able to estimate correctly all the influences brought to bear on them at that time, do not hesitate to affirm that these people were far more sinned against than sinning, and cannot be held responsible for the atrocities they perpetrated. Even Hungarian nobles, themselves the greatest sufferers by all that occurred during the revolution, are wont to speak of them with a sort of pitying commiseration, as of poor misguided creatures led astray by unscrupulous agents, and wholly incapable of comprehending the heinousness of their behavior.
1848年、革命的な農民たちの無知を示す面白い例がある。 ある貴族の邸宅に押し入った農民たちが、引き出しの中から古い手紙の束を発見し、これを貴族の任命状だと思い込んで、先祖の肖像画の前で燃やした。「見よ、高慢な領主よ、汝の一族が再び我等同様、卑しい身分に堕ちるのを！」と嘲るように叫びながら。
An amusing illustration has been given of the ignorance of these revolutionary peasants in 1848. Some of them, having broken into a nobleman’s mansion, discovered a packet of old letters in a drawer, and believing these to be patents of nobility, they proceeded to burn them in front of the portrait of one of the family ancestors, exclaiming, tauntingly, “See, proud lord, how thy family becomes once more as ignoble as we ourselves are!”
ルーマニア人の特徴である盲目的で不動の民族意識をこれほど顕著に持つ民族はまず居ない。周囲の民族と交わることはほとんどなく、ましてや自分たちの民族とは異なる風俗や習慣を取り入れることなどない。一見気が強く、男らしいハンガリー人でさえ、婚姻関係において影響を与えることが全くできないというのは驚くべき事実である。ルーマニア人の夫と結婚したハンガリー人女性は、必然的に彼の民族の服装や風習を取り入れることになり、子供たちは、マジャール人の血が一滴も入っていないかのように、立派なルーマニア人になる。一方、ルーマニア人の女性を妻に迎えたマジャール人は、彼女を自分の考えに改宗させることができないばかりか、彼女の影響に服従させられた自分自身も、気づかぬうちに国籍を失い始めるだろう。これはハンガリー人自身がよく知る事実であり、また大いに嘆いていることでもある。彼らは、自分たちの民族が最終的にルーマニア人へと溶け込んでいくのを予期して生きているのだ。ルーマニア人が自分たちの習慣や風習に固執するのは、間違いなく宗教の影響によるものだろう。宗教は、自分たちが定めたルールから逸脱することは罪であると教えている。そしてこれが、先に述べたようなルーマニア人の思想と行動の軸となっている。
Few races possess in such a marked degree the blind and immovable sense of nationality which characterizes the Roumanians: they hardly ever mingle with the surrounding races, far less adopt manners and customs foreign to their own; and it is a remarkable fact that the seemingly stronger-minded and more manly Hungarians are absolutely powerless to influence them even in cases of intermarriage. Thus the Hungarian woman who weds a Roumanian husband will necessarily adopt the dress and manners of his people, and her children will be as good Roumanians as though they had no drop of Magyar blood in their veins; while the Magyar who takes a Roumanian girl for his wife will not only fail to convert her to his ideas, but himself, subdued by her influence, will imperceptibly begin to lose his nationality. This is a fact well known and much lamented by the Hungarians themselves, who live in anticipated apprehension of seeing their people ultimately dissolving into Roumanians. This singular tenacity of the Roumanians to their own manners and customs is doubtless due to the influence of their religion, which teaches them that any deviation from their own established rules is sinful—which, as I have said before, is the whole pivot of Roumanian thought and action.
マリア・テレジアの時代に、ギリシャのポパに代わって統一教会の聖職者を使おうという試みがなされた地区の中には、住民は教会への出席や聖餐を受けることを拒否したところもあった。変化を受け入れるようにとの説得も叶わず、教会を30年以上も閉鎖したままにしていた村の例も記録されている。
In some districts where an attempt was made in the time of Maria Theresa to replace the Greek popas by other clergymen belonging to the united faith, the inhabitants simply absented themselves from all church attendance or reception of the sacraments; and there are instances on record of villages whose churches remained closed for over thirty years, because the people could not be induced to accept the change.
1698年に統一信仰を受け入れることを承諾したトランシルヴァニア・ルーマニアの一部については、結局のところ、兄弟たちからの分離は「一肌脱いでやった」ものに過ぎず、彼らの習慣や迷信、あるいは彼ら全員を結びつけている民族の強い絆には何の影響も及ぼさない。
As to that portion of the Transylvanian Roumanians which in 1698 consented to embrace the united faith, their separation from their schismatic brethren is but a skin-deep one after all, having no influence whatsoever on their customs and superstitions, or on the strong bond of nationality which holds them all together.
東洋のすべての民族の間で、宗教と国籍という観念が密接に結びついていることは特筆すべき事実である。ルーマニア人も例外ではなく、その言語には宗教や信条を表現する語彙がなく、ラテン語の "lex "に由来する "lege"（法）しかない。
It is a notable fact that among all Oriental races the ideas of religion and nationality are inextricably bound together. So with the Roumanians, whose language has no other word wherewith to express religion or confession but _lege_, law—obviously derived from the Latin _lex_.
さらに、ルーマニアに深く根付いた民族意識は、ここ数年、人々の心にゆっくりと、しかし確実に芽生えてきた理解によって、新たな刺激を受けた。ルーマニア人は他の国と同じ国民であり、ヨーロッパの条約ごとに主が変わるのではなく、自分たちで選んだ君主に統治される権利があるのだと。今日、ハンガリーとトランシルヴァニアに住んでいるルーマニア人の大部分が、自分たちは奴隷として仕えているのだと考えており、本当の君主を探すために密かに辺境を見つめていることは間違いない。誰が彼らを責めることができようか。私がトランシルヴァニアで訪れた多くのルーマニア人の住居では、ルーマニア国王の肖像画が掲げられているのをよく目にし、対してオーストリア国王の肖像画が掲げられていたことは一度もなかった。ルーマニア人の偉大な英雄である勇者ミシェルやホラの反乱[31]を描いた古い木版画も、多くの小屋の壁を飾っている。また、「ルーマニア国王へ」「ルーマニア連合王国へ」などと書かれた村の居酒屋も決して珍しくはない。
The deeply inrooted sense of Roumanian nationality has, moreover, received fresh stimulus in the comprehension which of late years has been slowly but surely dawning on the minds of these people—that they are a nation like other nations, with a right to be governed by a monarch of their own choice, instead of being bandied about, backward and forward, changing masters at each European treaty. There is no doubt that the bulk of Roumanians living to-day in Hungary and Transylvania consider themselves to be serving in bondage, and covertly gaze over the frontier for their real monarch; and who can blame them for so doing? In the many Roumanian hovels I have visited in Transylvania, I have frequently come across the portrait of the King of Roumania hung up in the place of honor, but never once that of his Austrian Majesty. Old wood-cuts representing Michel the Brave, the great hero of the Roumanians, and of the rebel Hora,[31] are also pretty sure to be found adorning the walls of many a hut. It is likewise by no means uncommon to see village taverns bearing such titles as, “To the King of Roumania,” or “To the United Roumanian Kingdom,” etc.
その頃、私の目の前で起こったちょっとした出来事が、強く印象に残っている。辺境の規制に関するある仕事に従事していた二人のルーマニア将軍が、数日間ヘルマンスタットに滞在し、オーストリアの主要な軍当局を訪問し、多くの丁重なもてなしを受けた。ある晩、オーストリア軍総司令官は、ルーマニア人の「コンフレール」に敬意を表して軍楽隊に演奏を命じた。やがて、通りかかった2、3人の兵士が私たちの前で立ち止まり、外国の軍服に目を見張った。どうやら彼らの好奇心は簡単には満たされなかったようで、5分経っても彼らはその場に釘付けになったように立ったままだった。他の兵士たちも加わり、やがてその数は1ダース以上にもなった。
A little incident which, taking place under my eyes, impressed me very strongly at the time, helped me to understand this feeling more clearly than I had done before. Two Roumanian generals engaged in some business regarding the regulation of the frontier, being at Hermanstadt for a few days, paid visits to the principal Austrian military authorities, and were the object of much courteous attention. One evening the Austrian commanding general had ordered the military band to play in honor of his Roumanian _confrères_, and seated along with them on the promenade, we were listening to the music. Presently two or three private soldiers passing by stopped in front of us to stare at the foreign uniforms. Apparently their curiosity was not easily satisfied, for after five minutes had elapsed they still remained standing, as though rooted to the spot, and other soldiers had joined them as well, till the group soon numbered above a dozen heads.
会話に夢中になっていた私は、その場ではこの状況にあまり注意を払わなかったが、数分後にふと振り返ってみると、その間に観客が2倍にも4倍にもなり、刻一刻と確実に増えているのを見て驚いた。百人弱の兵士が私たちの前に立ち、皆、真剣なまなざしで見つめていた。いったい何をこのように、奇妙に見つめているのだろう？ 私は混乱しながら自問したが、幸運にもその疑問が口に出そうになるのを抑えた。そのとき私は突然、この兵士たち全員が不健康そうな顔をしていて、一人一人が黒い目をしていることに気がつき、同時に、彼らが着ている歩兵連隊がヘルマンスタット周辺のルーマニア人の村から集められたものであることを思い出した。
Being engaged in conversation, I did not at the moment pay much attention to this circumstance, but happening to turn round again some minutes later, I was surprised to see that the spectators had become doubled and quadrupled in the mean time, and were steadily increasing every minute. Little short of a hundred soldiers were now standing in front of us, all gazing intently. Why were they staring thus strangely? what were they looking at? I asked myself confusedly, but luckily checked the question rising to my lips, when it suddenly struck me that _all_ these men had swarthy complexions, and _each_ one of them a pair of dark eyes, and simultaneously I remembered that the infantry regiment whose uniform they wore was recruited from Roumanian villages round Hermanstadt.
彼らはまったくおとなしく、従順な様子で、外見上の興奮や反抗の兆候はまったくなかった。しかし、その表情は見間違いようもなく、注意深い観察者であれば、その意味を正しく読み取れなかったはずはない。彼らが渇望の、憧れの眼差しで見つめていたのは、自分たち（だけ）の将軍たちだった。そして、忍耐、愚鈍、無関心、軍規の厚い層を突き破った薄暗い目の奥底には、漠然とした無形の何かの火種がくすぶっていた。それは、しばしば革命を引き起こし、ときに王国を転覆させた、ある種の炎の萌芽であった。
They were perfectly quiet and submissive-looking, betraying no sign of outward excitement or insubordination; but their expression was not to be mistaken, and no attentive observer could have failed to read its meaning aright. It was at _their own generals_ they were gazing in that hungry, longing manner; and deep down in every dusky eye, piercing through a thick layer of patience, stupidity, apathy, and military discipline, there smouldered a spark of something vague and intangible, the germ of a sort of fire which has often kindled revolutions and sometimes overturned kingdoms.
無知な男たちの曇った脳裏に何が去来していたかは、天のみぞ知る！ 栄光と自由の幻影、平和と繁栄の夢。達成不可能な幸福のおぼろげな遠い絵、来るべき黄金時代、このうんざりする世界の鈍い表面にはもはや見られない牧歌的な物事の状態！
Heaven alone knows what was passing in the clouded brain of these poor ignorant men as they stood thus gaping and staring, in the intensity of their rapt attention! Visions of glory and freedom perchance, dreams of peace and of prosperity; dim far-off pictures of unattainable happiness, of a golden age to come, and an Arcadian state of things no more to be found on the dull surface of this weary world!
オーストリアの将兵は苛立った顔をしないように努め、ルーマンの将兵は意気揚々とした顔をしないように努め、英国の観戦者は、この事態の滑稽さに面白さを隠そうと努めたが（多少はうまくいったと信じている）、どの国の育ちのいい人間にも見られる絶妙な偽善で、誰もがそれを黙認したのであった。
The Austrian generals tried not to look annoyed, the Roumanian generals strove not to look elated, and the English looker-on endeavored (I trust somewhat more successfully) to conceal her amusement at the serio-comicality of the situation, which one and all we tacitly ignored with that exquisite hypocrisy characterizing well-bred persons of every nation.
[31] 1740年に生まれたこの有名なワラキアの反逆者の本名は、ニコライ・ウルスズ。 皇帝ヨーゼフ2世の治世下、彼はひどく虐げられていたトランシルヴァニアのワラキア人たちの革命の首謀者となり、3万人の兵を率いてハンガリーの貴族たちを殺害し、略奪、略奪、放火を繰り返した。ホラの計画は、自らを君主の地位に押し上げることであり、ダキア王の称号をすでに得ていたが、1785年に捕らえられ、腹心のクロスカとともにカールスブルクで無残にも処刑された。
The real name of this celebrated Wallachian rebel, born in 1740, was Nykulaj Urszu. Under the reign of the Emperor Joseph II. he became the chief instigator of a revolution among the sorely oppressed Transylvanian Wallachs, who, rising to the number of thirty thousand men, proceeded to murder the Hungarian nobles, and plunder, sack, and burn their possessions. Hora’s project was to raise himself to the position of sovereign, and he had already adopted the title of King of Dacia when he was captured, and, together with his confederate Kloska, very cruelly put to death at Karlsburg in 1785.
訳注： ダキア王ホレア Horea, Rex Daciae を名乗るワラキア人による叛乱(1784-1785)があり、トランシルヴァニア全土に波及し、やがてフランス革命を引き起こした。
