An Artistic Approach to Creation Myths Alexis Ortega Regis University
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Hesiod Theogony.Pdf
Hesiod (8th or 7th c. BC, composed in Greek) The Homeric epics, the Iliad and the Odyssey, are probably slightly earlier than Hesiod’s two surviving poems, the Works and Days and the Theogony. Yet in many ways Hesiod is the more important author for the study of Greek mythology. While Homer treats cer- tain aspects of the saga of the Trojan War, he makes no attempt at treating myth more generally. He often includes short digressions and tantalizes us with hints of a broader tra- dition, but much of this remains obscure. Hesiod, by contrast, sought in his Theogony to give a connected account of the creation of the universe. For the study of myth he is im- portant precisely because his is the oldest surviving attempt to treat systematically the mythical tradition from the first gods down to the great heroes. Also unlike the legendary Homer, Hesiod is for us an historical figure and a real per- sonality. His Works and Days contains a great deal of autobiographical information, in- cluding his birthplace (Ascra in Boiotia), where his father had come from (Cyme in Asia Minor), and the name of his brother (Perses), with whom he had a dispute that was the inspiration for composing the Works and Days. His exact date cannot be determined with precision, but there is general agreement that he lived in the 8th century or perhaps the early 7th century BC. His life, therefore, was approximately contemporaneous with the beginning of alphabetic writing in the Greek world. Although we do not know whether Hesiod himself employed this new invention in composing his poems, we can be certain that it was soon used to record and pass them on. -
University of Nevada, Reno American Shinto Community of Practice
University of Nevada, Reno American Shinto Community of Practice: Community formation outside original context A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in Anthropology By Craig E. Rodrigue Jr. Dr. Erin E. Stiles/Thesis Advisor May, 2017 THE GRADUATE SCHOOL We recommend that the thesis prepared under our supervision by CRAIG E. RODRIGUE JR. Entitled American Shinto Community Of Practice: Community Formation Outside Original Context be accepted in partial fulfillment of the requirements for the degree of MASTER OF ARTS Erin E. Stiles, Advisor Jenanne K. Ferguson, Committee Member Meredith Oda, Graduate School Representative David W. Zeh, Ph.D., Dean, Graduate School May, 2017 i Abstract Shinto is a native Japanese religion with a history that goes back thousands of years. Because of its close ties to Japanese culture, and Shinto’s strong emphasis on place in its practice, it does not seem to be the kind of religion that would migrate to other areas of the world and convert new practitioners. However, not only are there examples of Shinto being practiced outside of Japan, the people doing the practice are not always of Japanese heritage. The Tsubaki Grand Shrine of America is one of the only fully functional Shinto shrines in the United States and is run by the first non-Japanese Shinto priest. This thesis looks at the community of practice that surrounds this American shrine and examines how membership is negotiated through action. There are three main practices that form the larger community: language use, rituals, and Aikido. Through participation in these activities members engage with an American Shinto community of practice. -
Amaterasu-Ōmikami (天照大御神), in His Quest to Slay the Eight-Headed Serpent Demon Yamata-No-Orochi (八岐大蛇) in Izumo Province (出雲国)
Northeast Asian Shamanism 神道, 신도, 御嶽信仰, 神教, & ᡝᡝᡝᡝ ‘Lady’ Minami “Danni” Kurosaki (黒崎美波、お巫女様) ⛩ My Personal History & Involvement The Kurosaki Clan (黒崎の一族) ● Our earliest ancestor was directly involved with assisting the warrior god Susanō-no-Mikoto (須佐之 男命), the disgraced brother of sun goddess Amaterasu-Ōmikami (天照大御神), in his quest to slay the eight-headed serpent demon Yamata-no-Orochi (八岐大蛇) in Izumo Province (出雲国) ● Since then, the Kurosaki clan has been one of a few influential families in the history of Shintoism throughout Ancient and Feudal Japan ● We are a part of the Ten Sacred Treasures (十種の神宝) of Japanese history; our treasure that was offered to Susanō is the Dragon-repelling Shawl (大蛇ノ比礼) Inheritance of Kannushi/Miko-ship ● Because of our family’s status in traditional Japan after that event, heirship and training is passed down through the branches of the family on who will be the next Danshi kannushi (男子神主, Male Priest), Joshi kannushi (女子神主, Female Priestess), Miko (巫女, Female Shaman/Shrine Maiden) or Danfu (男巫, Male Shaman/Shrine Valet) in that generational line ● Not all kannushi and miko come from a long family line - anyone can be a part of the Shintō clergy granted they apply and go through proper training! ● I belong to a branch of the family, and as the oldest child in my generational line, I am next to succeed the title of (matriarch/patriarch) for my immediate family ● The current matriarch of our entire the clan is Miu Kurosaki, and the current matriarch of my direct immediate family is Hikaru Kurosaki (Luz -
Japanese Myths and Rituals
97 Association of the Sun and the Rice in Japanese Myths and Rituals Atsuhiko Yoshida Key words:myth, ritual, Shinto, Amaterasu, Izanagi, Mikuratananokami, Susanowo, Ukemochi, Tsukiyomi, Okuninushi, Hononinigi, Amenouzume, Toyouke, Tent6, Daij6sai, Ise, A Izumo, Takachiho, Tsushim3. Summary:The Sun-goddess Amaterasu, being the supreme deity of Shintδ, is closely associated also with the rice crop throughout the mythology as well as in her cult celebrated at the Inner and Outer Shrines of Ise. She even obviously shows some of the characteristic traits common to the rice deities of the East Asian rice cultivators. A similar tendency to connect a solar deity with the rice is found also in folk beliefs and lores all around Japan;one of the conspicuous examples being the Tent6 festival of the island of Tstlshima, in which a straw bag containing grains of a special kind of holy red rice is most solemnly reverenced as an incarnation of a solar deity. The most prominent figure of Japanese mythology is the resplendent Sun-goddess Amatera- su(Glorious-Shiner-of-Heaven). She is claimed to be the divine ancestress of the Imperial Family and to rule universe sovereignly and magnanimously from her realm, the Plain of High Heaven(Takamagahara), where eight millions of celestial deities submit themselves willingly to her command. According to one version of the myth, she is one of the three last born and noblest children of her divine father, Izanagi. This god was sent down in primor・ dial times from Heaven with his sister, the goddess Izanami, who became -
SHINTO Professor Russell Kirkland Department of Religion University of Georgia
SHINTO Professor Russell Kirkland Department of Religion University of Georgia Shint_ - "the way of the kami (spirits)": to some degree a religious tradition, to some degree just the traditions and sentiments of the Japanese people. First named in the 6th century, when Buddhism first arrived from Korea and China. Never organized. No fundamental teachings or required practices. Subjected to government control in Meiji period (1868); de-established by U.S. fiat after World War II. Important elements: 1. intimacy with the land (partly aesthetic naturalism, partly nationalism) 2. spirits (kami): not highly anthropomorphic; they embody purity, not authority 3. "shrines" (jinja): sites for communion with kami; many have torii (symbolic sacred gates) 4. rituals, for purity and harmony 5. myths, recorded mainly in the 8th-century "mytho-histories" (the Nihongi and the Kojiki) 6. sporadic links with the imperial government (cf. Kitabatake Chikafusa's Jinn_ sh_t_ki) Kami: 1. "The word kami signifies the deities of heaven and earth that appear in the ancient records, and also the spirits of the shrines where they are worshipped. In ancient usage, anything that was outside the ordinary, possessed superior power, or was awe-inspiring was called kami. Eminence here does not refer merely to the superiority of nobility, goodness, or meritorious deeds: evil and mysterious things, if they are extraordinary and dreadful, are also called kami." — Motoori Norinaga (1730-1801) 2. "...kami is fundamentally a term that distinguishes between a world of superior beings and things which are thought of as filled with mysterious power, and a world of common experiences that lie within the control of ordinary human technique." — D. -
Japanese Pantheon
JAPANESE PANTHEON The Japanese gods and goddesses are called "kami". Kami means "highly placed being". The Japanese give the rank of kami to natural items such as mountains, rivers, ancient trees, and certain stones, as well as to animals and great human beings. Kami have human-type bodies and human qualities and defects. Like humans, kami are driven by feelings such as love, hatred, and jealousy. However, even though kami have these human qualities, they are very powerful and have control over nature. There are heavenly and earthly kami: the heavenly kami are somehow superior to their earthly counterparts. However, those who live in heaven do not know what is happening on earth and in the nether world. In order to know about the conditions in these places, they have to send messengers. Some of the most important kami are listed below: AJI-SUKI-TAKA-HI-KONE was one of several thunder gods. He was born noisy and grew up even noisier, and so they had to carry him up and down a ladder to quiet him. That is why you can hear him coming and going. AMA-NO-UZUME was the fertility goddess. AMATERASU was the sun goddess, ruler of the heavens. AMATSU MIKABOSHI was the god of evil. BENZAITEN was the goddess of love, and one of the gods of happiness. Benzaiten rides a dragon while playing a stringed instrument. BISHAMON was the god of both happiness and war. Bishamon protects men from disease and demons. Bishamon was often portrayed wearing a wheel of fire like a halo, which some see as the Wheel of Fate. -
The Classical Mythology of Milton's English Poems
YALE STUDIES IN ENGLISH ALBERT S. COOK, Editor VIII THE CLASSICAL MYTHOLOGY OF Milton's English poems CHARLES GROSVENOR OSGOOD, Ph.D. NEW YORK HENRY HOLT AND COMPANY igoo Ss9a Copyright, igoo, BY CHARLES GROSVENOR OSGOOD, Ph.D. J^ 7/SS TO PROFESSQR ALBERT S. COOK AND PROFESSOR THOMAS D. SEYMOUR — PREFACE The student who diligently peruses the lines of a great poem may go far toward a realization of its char- acter. He may appreciate, in a degree, its loveliness, strength, and direct hold upon the catholic truth of life. But he will be more sensitive to these appeals, and receive gifts that are richer and less perishable, accord- ing as he comprehends the forces by whose interaction the poem was produced. These are of two kinds the innate forces of the poet's character, and certain more external forces, such as, in the case of Milton, are represented by Hellenism and Hebraism. Their activ- ity is greatest where they meet and touch, and at this point their nature and measure are most easily dis- cerned. From a contemplation of the poem in its gene- sis one returns to a deeper understanding and enjoyment of it as a completed whole. The present study, though it deals with but one of the important cultural influ- ences affecting Milton, and with it but in part, endeav- ors by this method to deepen and clarify the apprecia- tion of his art and teaching. My interest in the present work has found support and encouragement in the opinions of Mr. Churton Collins, as expressed in his valuable book. -
On Ainu Etymology of Names Izanagi and Izanami
44 CAES Vol. 2, № 4 (December 2016) On Ainu etymology of names Izanagi and Izanami Tresi Nonno independent scholar; Chiba, Japan; e-mail: [email protected] Abstract Names Izanagi and Izanami are recorded by completely meaningless combinations of kanji; existing interpretations of these names are folk etymologies, i.e.: it means that Izanagi and Izanami seem not to be words of Japanese origin. Izanagi and Izanami belong to the little amount of kami who form spouse pairs: there is about 6% of such kami in first scroll of Nihon Shoki, such type of kami is rather widely represented in Ainu folklore. Ending gi in Izanagi correlates with ending kur used in male names of Ainu kamuy/heroes ending mi in Izanami correlates with ending mat used in female names of Ainu kamuy/heroes. Component izana seems to have originated from ancient Ainu form: *’iso-ne that means “to be bearful”, “to be lucky in hunting”, “to be rich”; and thus, initial forms of Izanagi was *’Iso-ne-kwr “Bearful man”and initial form of Izanami was *’Iso-ne-mat “Bearful woman”. Key words: Izanagi; Izanami; Shinto; Ainu issues in Shinto; etymology of kami names 1. Problem introduction 1.1. Names Izanagi and Izanami recorded by kanji are ateji Izanagi/Izanaki and Izanami are among central kami1 described in Kojiki and Nihon Shoki. According to myths Izanagi and Izanami were those kami who gave birth to Japanese archipelago and to numerous other kami. In current paper I am not going to pay attention to mythological subject lines, but I am going to pay attention to etymology of names of Izanagi and Izanami. -
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 -
The Kojiki's Worldview: Entangled Worlds of Gods and Humans
The Kojiki’s Worldview: Entangled Worlds of Gods and Humans TANIGUCHI MASAHIRO Keywords: Plain of High Heaven, Central Land of Reed Plains, Ōkuninushi, green-grass mortals, heavenly Kagu Mountain Introduction HE Kojiki 古事記 consists of three fascicles. This tripartite structure is com- monly understood to organize the work’s content in the following manner: the first fascicle depicts the world of gods, the second, a world inhabited by Tboth gods and humans, and the third, the world of humans. However, does such a simplistic reading really enable us to grasp the inner structure of the Kojiki as a literary composition? In the preface, the author Ō no Yasumaro 太安万侶 explains the work’s structure in the following way: In general, the account starts with the beginning of heaven and earth and ends with the august reign of Owarida 小治田. Thus, everything from Ame no Minakanushi no Kami 天御中主神 through Hikonagisatake Ugayafukiaezu no Mikoto 日子波限建鵜草葺不合命 is included in the first fascicle. Everything from Heavenly Sovereign Kamuyamatoiwarebiko 神倭伊波礼 毗古 through the august reign of Homuda 品陀 is included in the second fas- cicle. Everything from Emperor Ōsazaki 大雀 through the august reign at the grand palace of Owarida is included in the third fascicle. These three fascicles are brought together and presented to Your Majesty with reverence.1 (Preface) * This article is a translation of Taniguchi Masahiro 谷口雅博, “‘Kojiki’ no sekai ninshiki: Kōsaku suru kami no sekai to hito no sekai”『古事記』の世界認識 —交錯する神の世界と人の世界—. Higashi Ajia bunka kenkyū 東アジア文化研究 2 (2017), pp. 1–15. 1. Translations from the Kojiki follow the author’s transcription of the original kanbun text, which is based on Nishimiya, Kojiki. -
Eurynome and Eurycleia in the Odyssey
The Classical Quarterly http://journals.cambridge.org/CAQ Additional services for The Classical Quarterly: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here Eurynome and Eurycleia in the Odyssey John A. Scott The Classical Quarterly / Volume 12 / Issue 02 / April 1918, pp 75 - 79 DOI: 10.1017/S0009838800013379, Published online: 11 February 2009 Link to this article: http://journals.cambridge.org/abstract_S0009838800013379 How to cite this article: John A. Scott (1918). Eurynome and Eurycleia in the Odyssey. The Classical Quarterly, 12, pp 75-79 doi:10.1017/S0009838800013379 Request Permissions : Click here Downloaded from http://journals.cambridge.org/CAQ, IP address: 132.203.227.61 on 10 Jul 2015 EURYNOME AND EURYCLEIA IN THE ODYSSEY. BERGK in his Griechische Liter aimgeschichte, Vol. I., pp. 708, 709, 710, 715, and elsewhere, rejected all verses in the Odyssey where reference is made to Eurynome, a servant or attendant in the palace of Odysseus. His comments on p. 715 concerning the first verses of the twentieth book are typical: 'Right at the beginning of this book the appearance of Eurynome shows the activity of the imitator. This very passage proves beyond a doubt that Eurynome had no part in the original poem, and that a later bard arbitrarily used her name instead of the name of Eurycleia, who was the true female attendant in the old form of the Odyssey.' This opinion has been accepted by practically all those who do not regard the poem as the work of a single author. Hennings, in those parts of his Odyssee where he comments on the various verses referring to Eurynome, has uniformly regarded them as later additions.