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Speech by Ōno Genmyō, Head Priest of the Horyu-Ji Temple “Shōtoku Taishi and Horyu-Ji” (October 20, 2018, Shinjuku-Ku, Tokyo)
Speech by Ōno Genmyō, Head Priest of the Horyu-ji Temple “Shōtoku Taishi and Horyu-ji” (October 20, 2018, Shinjuku-ku, Tokyo) MC Ladies and gentlemen, thank you for coming today. The town of Ikaruga, where the Horyu-ji Temple is located, is very conveniently located: just 10 minutes by JR from Nara, 20 minutes from Tennoji in Osaka, and 80 minutes from Kyoto. This historical area is home to sites that include the Horyu-ji , the Horin-ji, the Hkki-ji, the Chugu- ji, and the Fujinoki Kofun tumulus. The Reverend Mr. Ōno will be speaking with us today in detail about the Horyu-ji, which was founded in 607 by Shotoku Taishi, Prince Shotoku, a member of the imperial family. As it is home to the oldest wooden building in the world, it was the first site in Japan to be registered as a World Heritage property. However, its attractions go beyond the buildings. While Kyoto temples are famous for their gardens, Nara’s attractions are, more than anything, its Buddhist sculptures. The Horyu-ji is home to some of Japan’s most noted Buddhist statues, including the Shaka Sanzon [Shaka Triad of Buddha and Two Bosatsu], the Kudara Kannon, Yakushi Nyorai, and Kuse Kannon. Prince Shotoku was featured on the 10,000 yen bill until 1986, so there may even be people overseas who know of him. Shotoku was the creator of Japan’s first laws and bureaucratic system, a proponent of relations with China, and incorporated Buddhism into politics. Reverend Ōno, if you would be so kind. -
Representations of Pleasure and Worship in Sankei Mandara Talia J
Mapping Sacred Spaces: Representations of Pleasure and Worship in Sankei mandara Talia J. Andrei Submitted in partial fulfillment of the Requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences Columbia University 2016 © 2016 Talia J.Andrei All rights reserved Abstract Mapping Sacred Spaces: Representations of Pleasure and Worship in Sankei Mandara Talia J. Andrei This dissertation examines the historical and artistic circumstances behind the emergence in late medieval Japan of a short-lived genre of painting referred to as sankei mandara (pilgrimage mandalas). The paintings are large-scale topographical depictions of sacred sites and served as promotional material for temples and shrines in need of financial support to encourage pilgrimage, offering travelers worldly and spiritual benefits while inspiring them to donate liberally. Itinerant monks and nuns used the mandara in recitation performances (etoki) to lead audiences on virtual pilgrimages, decoding the pictorial clues and touting the benefits of the site shown. Addressing themselves to the newly risen commoner class following the collapse of the aristocratic order, sankei mandara depict commoners in the role of patron and pilgrim, the first instance of them being portrayed this way, alongside warriors and aristocrats as they make their way to the sites, enjoying the local delights, and worship on the sacred grounds. Together with the novel subject material, a new artistic language was created— schematic, colorful and bold. We begin by locating sankei mandara’s artistic roots and influences and then proceed to investigate the individual mandara devoted to three sacred sites: Mt. Fuji, Kiyomizudera and Ise Shrine (a sacred mountain, temple and shrine, respectively). -
The Establishment of State Buddhism in Japan
九州大学学術情報リポジトリ Kyushu University Institutional Repository The Establishment of State Buddhism in Japan Tamura, Encho https://doi.org/10.15017/2244129 出版情報:史淵. 100, pp.1-29, 1968-03-01. Faculty of Literature, Kyushu University バージョン: 権利関係: - 1 - THE ESTABLISHMENT OF STATE BUDDHISM IN JAPAN Encho Tamura In ancient times, during the Yamato period, it was the custom for each succeeding emperor at the beginning of his reign to seek some site on which to build a new imperial palace and relocate himself. In other words, successive emperors neither inherited their palaces from the previous emperor nor handed them down to the following emperor. Hardly any example is to be found of the same palace being used by more than two emperors successively. The fact that the emperor in ancient times was called by the name of the place where his palace was located* is based on this custom of seeking new sites and founding new palaces. < 1 > This custom was strictly adhered to until the 40th Emperor, Temmu (672-686 A. D.).** The palaces, though at times relocated at Naniwa (the present Osaka Prefecture), or at Cmi (Shiga Prefecture), in most cases were built in different locations within the boundary of the Yamato area (Nara Prefecture). It is true that there is a theory denying the existence of emperors previous to the 14th Emperor, Chuai, but it is clearly stated in both the Kojiki and the Nihonshoki that all of the emperors including Jimmu, the 1st Emperor, strictly adhered to this custom of relocating the palace. This reflects the fact *For example, Emperor Kimmei was called "Shikishima no Kanazashi no Miya ni Arne ga shita Shiroshimesu Sumeramikoto" (The Emperor who rules the whole area under heaven at his Kanazashi Palace in Shikishima). -
Number 3 2011 Korean Buddhist Art
NUMBER 3 2011 KOREAN BUDDHIST ART KOREAN ART SOCIETY JOURNAL NUMBER 3 2011 Korean Buddhist Art Publisher and Editor: Robert Turley, President of the Korean Art Society and Korean Art and Antiques CONTENTS About the Authors…………………………………………..………………...…..……...3-6 Publisher’s Greeting…...…………………………….…….………………..……....….....7 The Museum of Korean Buddhist Art by Robert Turley…………………..…..…..8-10 Twenty Selections from the Museum of Korean Buddhist Art by Dae Sung Kwon, Do Kyun Kwon, and Hyung Don Kwon………………….….11-37 Korean Buddhism in the Far East by Henrik Sorensen……………………..…….38-53 Korean Buddhism in East Asian Context by Robert Buswell……………………54-61 Buddhist Art in Korea by Youngsook Pak…………………………………..……...62-66 Image, Iconography and Belief in Early Korean Buddhism by Jonathan Best.67-87 Early Korean Buddhist Sculpture by Lena Kim…………………………………....88-94 The Taenghwa Tradition in Korean Buddhism by Henrik Sorensen…………..95-115 The Sound of Ecstasy and Nectar of Enlightenment by Lauren Deutsch…..116-122 The Korean Buddhist Rite of the Dead: Yeongsan-jae by Theresa Ki-ja Kim123-143 Dado: The Korean Way of Tea by Lauren Deutsch……………………………...144-149 Korean Art Society Events…………………………………………………………..150-154 Korean Art Society Press……………………………………………………………155-162 Bibliography of Korean Buddhism by Kenneth R. Robinson…...…………….163-199 Join the Korean Art Society……………...………….…….……………………...……...200 About the Authors 1 About the Authors All text and photographs contained herein are the property of the individual authors and any duplication without permission of the authors is a violation of applicable laws. ALL RIGHTS RESERVED BY THE INDIVIDUAL AUTHORS. Please click on the links in the bios below to order each author’s publications or to learn more about their activities. -
Tom Gill Lecture No
Meiji Gakuin Course No. 3505 Minority and Marginal Groups of Contemporary Japan Tom Gill Lecture No. 4 Koreans 在日コリアン HISTORY 1. Ancient History • Korean kings thought to be buried at Nara; many archaeological finds show Korean influence on Japan. • Also Chinese influence via Korea – Confucianism, kanji etc. • Koreans in Japan today like to point out Japan’s cultural debt to Korea. Ancient Japanese burial mounds … 塚・古墳 … may conceal remains of Korean kings? … the Japanese government doesn’t want to know. Radical emperor? During a news conference to mark his 68th birthday, Emperor Akihito mentioned a historical document showing that one of his eighth- century ancestors was a descendant of immigrants from the Korean Peninsula. He said he felt a close "kinship" with Korea. 『続日本記』によると The Emperor, quoting from the "Shoku Nihongi" ("Chronicles of Japan"), compiled in 797, said the mother of Emperor Kanmu (737- 806) had come from the royal family of Paekche, an ancient kingdom of Korea. 桓武天皇の母親はコリアの皇室出身者 It was the first time a member of the Imperial family had ever publicly noted the family's blood ties with 23 Korea. December 2002 韓国で大歓迎 His remark received a warm welcome in Seoul. South Korean President Kim Dae Jung praised the Emperor for his "correct understanding of history." 手を上げてください I wonder how many of the Meigaku students here today know that Emperor Akihito himself has stated that he is of Korean descent? 明学の学生たち、明仁天皇自身が朝鮮の ルーツを認めているて、知っています か? 朝日だけ報道した Of the five national papers, the Mainichi, the Yomiuri, the Sankei and the Nihon Keizai Shinbun ignored the Emperor's Korea reference. -
The Myth of the Goddess of the Undersea World and the Tale of Empress Jingu’S Subjugation of Silla
Japanese Journal of Religious Studies 1993 20/2-3 The Myth of the Goddess of the Undersea World and the Tale of Empress Jingu’s Subjugation of Silla Akima Toshio In prewar Japan, the mythical tale of Empress Jingii’s 神功皇后 conquest of the Korean kingdoms comprised an important part of elementary school history education, and was utilized to justify Japan5s coloniza tion of Korea. After the war the same story came to be interpreted by some Japanese historians—most prominently Egami Namio— as proof or the exact opposite, namely, as evidence of a conquest of Japan by a people of nomadic origin who came from Korea. This theory, known as the horse-rider theory, has found more than a few enthusiastic sup porters amone Korean historians and the Japanese reading public, as well as some Western scholars. There are also several Japanese spe cialists in Japanese history and Japan-Korea relations who have been influenced by the theory, although most have not accepted the idea (Egami himself started as a specialist in the history of northeast Asia).1 * The first draft of this essay was written during my fellowship with the International Research Center for Japanese Studies, and was read in a seminar organized by the institu tion on 31 January 199丄. 1 am indebted to all researchers at the center who participated in the seminar for their many valuable suggestions. I would also like to express my gratitude to Umehara Takeshi, the director general of the center, and Nakanism Susumu, also of the center, who made my research there possible. -
Of Mice and Maidens: Ideologies of Interspecies Romance in Late Medieval and Early Modern Japan
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2014 Of Mice and Maidens: Ideologies of Interspecies Romance in Late Medieval and Early Modern Japan Laura Nuffer University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Asian Studies Commons, and the Medieval Studies Commons Recommended Citation Nuffer, Laura, "Of Mice and Maidens: Ideologies of Interspecies Romance in Late Medieval and Early Modern Japan" (2014). Publicly Accessible Penn Dissertations. 1389. https://repository.upenn.edu/edissertations/1389 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/1389 For more information, please contact [email protected]. Of Mice and Maidens: Ideologies of Interspecies Romance in Late Medieval and Early Modern Japan Abstract Interspecies marriage (irui kon'in) has long been a central theme in Japanese literature and folklore. Frequently dismissed as fairytales, stories of interspecies marriage illuminate contemporaneous conceptions of the animal-human boundary and the anxieties surrounding it. This dissertation contributes to the emerging field of animal studies yb examining otogizoshi (Muromachi/early Edo illustrated narrative fiction) concerning elationshipsr between human women and male mice. The earliest of these is Nezumi no soshi ("The Tale of the Mouse"), a fifteenth century ko-e ("small scroll") attributed to court painter Tosa Mitsunobu. Nezumi no soshi was followed roughly a century later by a group of tales collectively named after their protagonist, the mouse Gon no Kami. Unlike Nezumi no soshi, which focuses on the grief of the woman who has unwittingly married a mouse, the Gon no Kami tales contain pronounced comic elements and devote attention to the mouse-groom's perspective. -
The Goddesses' Shrine Family: the Munakata Through The
THE GODDESSES' SHRINE FAMILY: THE MUNAKATA THROUGH THE KAMAKURA ERA by BRENDAN ARKELL MORLEY A THESIS Presented to the Interdisciplinary Studies Program: Asian Studies and the Graduate School ofthe University ofOregon in partial fulfillment ofthe requirements for the degree of Master ofArts June 2009 11 "The Goddesses' Shrine Family: The Munakata through the Kamakura Era," a thesis prepared by Brendan Morley in partial fulfillment ofthe requirements for the Master of Arts degree in the Interdisciplinary Studies Program: Asian Studies. This thesis has been approved and accepted by: e, Chair ofthe Examining Committee ~_ ..., ,;J,.." \\ e,. (.) I Date Committee in Charge: Andrew Edmund Goble, Chair Ina Asim Jason P. Webb Accepted by: Dean ofthe Graduate School III © 2009 Brendan Arkell Morley IV An Abstract ofthe Thesis of Brendan A. Morley for the degree of Master ofArts in the Interdisciplinary Studies Program: Asian Studies to be taken June 2009 Title: THE GODDESSES' SHRINE FAMILY: THE MUNAKATA THROUGH THE KAMAKURA ERA This thesis presents an historical study ofthe Kyushu shrine family known as the Munakata, beginning in the fourth century and ending with the onset ofJapan's medieval age in the fourteenth century. The tutelary deities ofthe Munakata Shrine are held to be the progeny ofthe Sun Goddess, the most powerful deity in the Shinto pantheon; this fact speaks to the long-standing historical relationship the Munakata enjoyed with Japan's ruling elites. Traditional tropes ofJapanese history have generally cast Kyushu as the periphery ofJapanese civilization, but in light ofrecent scholarship, this view has become untenable. Drawing upon extensive primary source material, this thesis will provide a detailed narrative ofMunakata family history while also building upon current trends in Japanese historiography that locate Kyushu within a broader East Asian cultural matrix and reveal it to be a central locus of cultural production on the Japanese archipelago. -
The Hachiman Cult and the Dokyo Incident Author(S): Ross Bender Source: Monumenta Nipponica, Vol
The Hachiman Cult and the Dokyo Incident Author(s): Ross Bender Source: Monumenta Nipponica, Vol. 34, No. 2 (Summer, 1979), pp. 125-153 Published by: Sophia University Stable URL: http://www.jstor.org/stable/2384320 Accessed: 17-03-2016 17:03 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Sophia University is collaborating with JSTOR to digitize, preserve and extend access to Monumenta Nipponica. http://www.jstor.org This content downloaded from 77.80.42.241 on Thu, 17 Mar 2016 17:03:08 UTC All use subject to JSTOR Terms and Conditions The Hachiman Cult and the D6ky6 Incident by Ross BENDER XO I NE of the gravest assaults ever made on the Japanese imperial institution was launched by the Buddhist priest D6ky6' in the 760s. Dokyo, who came from a clan of the low-ranking provincial aristocracy, gained the affection of the retired Empress K6ken2 in 761 and proceeded to gather political power to himself; by the end of the decade he stood as the paramount figure in the court bureaucracy and had already begun to usurp imperial prerogatives. It was in 769 that an oracle from the shrine of Hachiman in Kyushu was reported to Nara: the god prophesied peace in the realm if Dokyo were proclaimed em- peror. -
Masterarbeit / Master's Thesis
MASTERARBEIT / MASTER’S THESIS Titel der Masterarbeit / Title of the Master’s Thesis “Dating the split of the Japonic language family. The Pre-Old Japanese corpus” verfasst von / submitted by Patrick Elmer, BA MA angestrebter akademischer Grad / in partial fulfilment of the requirements for the degree of Master of Arts (MA) Wien, 2019 / Vienna 2019 Studienkennzahl lt. Studienblatt / A 066 599 degree programme code as it appears on the student record sheet: Studienrichtung lt. Studienblatt / Masterstudium Indogermanistik und historische degree programme as it appears on Sprachwissenschaft UG2002 the student record sheet: Betreut von / Supervisor: Univ.-Prof. Mag. Dr. Melanie Malzahn, Privatdoz. Table of contents Part 1: Introduction ..................................................................................................... 8 1.1 The Japonic language family .............................................................................................. 9 1.2 Previous research: When did Japonic split into Japanese and Ryūkyūan .......................... 11 1.3 Research question and scope of study .............................................................................. 15 1.4 Methodology ................................................................................................................... 16 Part 2: Language data ................................................................................................ 19 2.1 Old Japanese ................................................................................................................... -
The Body As a Mode of Conceptualization in the Kojiki Cosmogony1)
47 The Body as a Mode of Conceptualization in the Kojiki Cosmogony1) ロ ー ベ ルト・ヴィットカン プ WITTKAMP, Robert F. Although the Kojiki was submitted to the court in 712, it is not mentioned in the Shoku Nihongi, which contains the official history from 697 till 791. This paper is based on the assumption that intrinsic reasons were at least partially at work and will address the problem by subjecting the conceptualization of the text to closer review. “Conceptu- alization” refers to kōsō 構想(concept, idea, design of a text), an important concept used in text-oriented Kojiki research to describe the selections and restrictions of words, phrases or stories and their arrangement in a coherent and closed text. The examina- tion shows that mi 身(“body”) belongs to the keywords in Kojiki myths, and another assumption is that the involvement of mi is a unique feature of Kojiki text design which distinguishes the work from the Nihon Shoki myths – one, which possibly overshot the mark. キーワード:日本神話(Japanese myths)、古事記(Kojiki)、構想(conceptualiza- tion)、身(body)、上代史(pre-Heian history) 1) This paper is based on a talk given at a conference at Hamburg University( Arbeitskreis vormoderne Literatur Japans, 2017, June 29th to July 2nd). 48 According to its preface the Kojiki is an official chronicle which was commissioned by Genmei Tenno in 711 and submitted some months later in 712. But why is it not mentioned in the Shoku Nihongi, the second of the six Japanese histories( rikkokushi 六国史) of the Nara and Heian period, which contains the official history from 697 till 791 and was submitted in 797? There are many possible explanations, ranging from a forged Kojiki preface to the simple fact that other texts of the eighth century are not mentioned either. -
A History of the Japanese People
A History of the Japanese People Frank Brinkley A History of the Japanese People Table of Contents A History of the Japanese People......................................................................................................................1 Frank Brinkley.........................................................................................................................................2 FOREWORD...........................................................................................................................................4 AUTHOR'S PREFACE...........................................................................................................................5 CHAPTER I. THE HISTORIOGRAPHER'S ART IN OLD JAPAN.....................................................8 CHAPTER II. JAPANESE MYTHOLOGY.........................................................................................13 CHAPTER III. JAPANESE MYTHOLOGY (Continued)....................................................................20 CHAPTER IV. RATIONALIZATION.................................................................................................29 CHAPTER V. ORIGIN OF THE JAPANESE NATION: HISTORICAL EVIDENCES.....................34 CHAPTER VI. ORIGIN OF THE NATION: GEOGRAPHICAL AND ARCHAEOLOGICAL RELICS.................................................................................................................................................42 CHAPTER VII. LANGUAGE AND PHYSICAL CHARACTERISTICS...........................................50