Katsuragi City, in an Attempt to Find out More
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Kojiki Family Sagas
Chapter 9 Kojiki Family Sagas Whom Do You Love More? Princess Saho became the Empress of Emperor Suinin. e Empress’s elder half-brother, Prince Saho, asked the Empress, “Whom do you love more, the Emperor or me?” She responded, “I adore you more.” Prince Saho then revealed that he was plotting to overthrow Emperor Suinin and handed the Empress a knife to kill the Emperor. Following Prince Saho’s plan, the Empress resolved to kill the Emperor in his sleep. Yet she could not bring herself to stab him. e Empress’s tears fell upon the face of Emperor Suinin, and the Emperor woke up, saying that he just had a frightful dream. e Empress confessed Prince Saho’s sinister plot to kill the Emperor. e Emperor raised an army to attack Prince Saho. Meanwhile, the Empress, who was pregnant, snuck out of the palace to join Prince Saho in his fortress. In the fortress, surrounded by the Emperor’s army, the Empress gave birth to a son. Emperor Suinin still felt strongly for the Empress, despite the treachery of her half-brother. Emperor Suinin tried to get Empress to return to him with their newborn son, but the Empress only handed over the child. e Empress chose to die together with her elder half-brother. Traumatized by this tragedy, their son was never able to speak, even as he grew up to become an adult. Emperor Suinin had a dream in which the Deity of Izumo told him that if he made Izumo Taisha Shrine as splendid as his palace, his son would be able to speak. -
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. -
Ghenko, the Mongol Invasion of Japan
1 GHENKO THE MONGOL INVASION OF JAPAN HOJO TOKIMUNE. GHENKO THE MONGOL INVASION OF JAPAN BY NAKABA YAMADA, B.A. (Cantab.) WITH AN INTRODUCTION BY LORD ARMSTRONG WITH ILLUSTRATIONS AND MAPS LONDON SMITH, ELDER & CO., 15 WATERLOO PLACE 1916 [All rights reserved] *L\ 3 Y PREFACE evening in the summer before last, I ONEwas sitting in the reading-room of my College in Cambridge, when a small " " book entitled Westward Ho ! caught my eye. I was greatly attracted by its contents. In the mellowing light of the sun, I perused the book page after page, until my attention was diverted by the dining-bell from the hall. Ending my perusal, however, I stood a while with the pleasant memory of what I had read. One of my friends told me at table that that book was one of the great works of Charles Kingsley, and well worth reading. Having ob- tained a new copy, I finished the reading before long. It was from this reading that I acquired the idea of writing this book. My first intention was " to describe the historical event of the Mongol " " Invasion of Japan in such a novel as Westward " Ho ! But I have found it better to write an authentic, straightforward history rather than to use the medium of fiction. For the facts, which v 348467 PREFACE would be used as the basis of an historical novel, are not known to our Western friends as a whole, as the Chino-Japanese war or the Russo- war has been this is Japanese ; probably owing both to the remoteness of the events and the difficulties of research work, in a field so far removed in time and place. -
Fusō Gobusshin Ron
FUSŌ GOBUSSHIN RON - ENGLISH TRANSLATION – - Fascicle 1 - Translation Treatise on Japan's Protecting Buddha's and Gods - Preface. Anciently, the Great Priest Furi Qisong1 (1007-1072) hid himself near the West Lake for thirty years. Broadly he perused the instructions from Lu2, widely he searched the Indian scriptures, and he wrote down [his findings] in Fujiaobian 輔教編 ("Compilation in aid of the Teaching") and Fei Han 非韓3 ("Refuting Han [Yu]"), thirty chapters in all. He came to the aid of the teachings of Śākya[muni, which] were already on the verge of collapsing. I was forced to withdraw4 to the village Nanmoku,5 [where] I 1 Song Mingjiao dashi is the Chinese priest Furi Qisong 佛日契嵩, a.k.a. Mingjiao-dashi. (N.B. The Japanese pronunciation of the name 契嵩 is "Kaisū.") Amongst other things, he was an exponent of the sanjiao heyi 三教合一 ("Unity of the Three Teachings"). Bussho kaisetsu daijiten lists six titles under his name. 2 The words "the instructions of Lu" are evidently opposed to the words "Indian scriptures," i.e. Buddhist texts. The same applies to the seven loci one can find through the "SAT Daizōkyō Text Database"; here, too, the words are opposed to zhufen 竺墳, (six times) and shidian 釋典 (one time). The term evidently refers to the Confucian corpus (perhaps to Lunyu?). The compound is not listed in Morohashi, 3 Both in Fujiaobian (3 fasc.) and in Fei Han, Qisong takes a non-exclusivist position towards Confucianism and Taoism. N.B. For the change of the characters in the titles, see Honkoku, note 1. -
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 -
Let the Games Begin! Morikami Museum and Japanese Gardens Unveils New Virtual Exhibit Showcasing Sports and Games of Japan
Let the Games Begin! Morikami Museum and Japanese Gardens Unveils New Virtual Exhibit Showcasing Sports and Games of Japan Delray Beach, FL – Morikami Museum and Japanese Gardens recently added an exciting new online exhibition to its virtual library. Titled “Let the Games Begin,” the exhibit showcases the cross-cultural influence of sports and interactive games found around the world. The museum’s photo archives also showcase the recreational pastimes of the Yamato Colonists who settled in Delray Beach during the early 20th century. Naturally, they embraced sports that were popular in America – such as baseball and golf. They also brought and shared some Japanese games and activities, including the card game hanafuda and the board game Go. According to a 2016 survey by the International Go Federation, over 46 million people worldwide who know how to play the game with over 20 million current players. Sumo One of the popular sports unique to Japan is sumo. Sumo is closely associated with the indigenous Shintō religion; the sport was introduced during the Yayoi period at the order of Emperor Suinin (who reportedly reigned for 99 years from 29 B.C.E. to 70 C.E.). Pre- game etiquette in which sumo wrestlers engage in before fighting, such as stamping their feet and throwing salt stem from religious rituals. To win in sumo, wrestlers must push or pull the opponent out of the ring, or forcing them to the mat. Garbed in robes similar to those worn by Shintō priests, sumo referees are highly respected by both participants and fans for their decorum and judgment. -
Many, If Not All of the Following Individuals Had Several Names. It Was
Many, if not all of the following individuals had several names. It was customary to Generations of Emperors have childhood names, samurai names, names that were bestowed at other times and posthumous names. Only the most famous of these names is listed for each person. 7th Generation First Emperor Generations of gods. Jimmu He reigned from 1/1/660BC to 3/11/585BC 1st Generation He lived from 711BC to 3/11/585BC Izanagi no mikoto His mother was Tamayorihime no mikoto Married to Izanami no mikoto He was married to Ahiratsuhime, and to Himetataraisuzuhime, oldest daughter of Yakanejiyoshu no kami? 2nd Generation Amaterasu no mikami 8th Generation Had no mother Second Emperor Suizei 3rd Generation He lived from 623BC to 5/10/549BC Amenooshihomimi no mikoto He reigned from 1/8/581BC to 5/10/549BC His mother was Amaterasu no mikami He was Emperor Jimmu’s third son Married to Toyoakitsu no mikoto His mother was Himetataraisuzuhime He was married to Isuzuyorihime no mikoto, second daughter of Yakanejiyoshu no 4th Generation kami? Ninigi no mikoto His mother was Toyoakitsu no mikoto 9th Generation Married to Konohanasakuyahime Third Emperor Annei 5th Generation He lived from 577BC to 12/6/511BC Hikohohodemi no mikoto He reigned from 7/3/549BC to 12/6/511BC His mother was Konohanasakuyahime His mother was Isuzuyorihime no mikoto Married to Toyotamahime, daughter of Oowatatsumi no kami. He was married to Nunasokonakatsuhime no mikoto 6th Generation Hikonagisatakeugayafukiaezu no mikoto His mother was Toyotamahime Married to Tamayorihime, daughter of Oowatatsumi no kami Page 1 1/12/2005 10 th Generation 14 th Generation Fourth Emperor Eighth Emperor Itoku Kougen He lived from 533BC to 9/8/477BC He lived from 273BC to 9/2/158BC He reigned from 2/4/510BC to 9/8/477BC He reigned from 1/14/214 to 9/2/158BC His mother was Nunasokonakatsuhime no mikoto His mother was Kuwashihime no mikoto He married Amatoyotsuhime no mikoto, daughter of ?ishimimi no mikoto, son of He married Urashikome no mikoto, and Ikashikome no mikoto (she was also wife of Annei. -
Reception and Commentary of Nihon Shoki, Japan's First Official History
Rewriting the Past: Reception and Commentary of Nihon shoki, Japan’s First Official History Matthieu Anthony James Felt Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2017 © 2017 Matthieu Anthony James Felt All rights reserved ABSTRACT Rewriting the Past: Reception and Commentary of Nihon shoki, Japan’s First Official History Matthieu Anthony James Felt This study traces the diverse interpretations of Japan’s oldest official history, the 720 Nihon shoki, from its earliest scholarly treatment in the ninth century until its enshrinement within the canon of Japanese national literature in the modern period. Elites in the early eighth century produced a number of texts that described the fundamental principles of the world and the contours of the Japanese empire, such as Kojiki (712), Kaifūsō (751), Man’yōshū (late 8th c.), and as the official court narrative, Nihon shoki. While each of these possesses its own “imperial imagination,” Nihon shoki is distinct because it heavily incorporates historical polities across Northeast Asia, especially on the Korean peninsula, in creating a narrative of ancient Japan in the world. Further, Nihon shoki, while written primarily in Literary Sinitic, also includes elements of the Japanese vernacular, and rather than delineating a single orthodox narrative, provides a number of alternative, conflicting accounts of Japanese mythology. These characteristics animated much of the debate surrounding the text’s proper reading and meaning as later commentators grappled with its exegesis. The dissertation comprises an introduction and five chapters. The first chapter analyzes the discourse surrounding the Nihon shoki in the eighth and ninth centuries, when lectures were periodically given on the text at court. -
Q&A the Origins of Shinto Shrines
CULTURE The sun rises over the summit of sacred Mt. Miwa. The otorii in the foreground is the gateway to Omiwa Jinja in Sakurai City, Nara Prefecture, one of the oldest extant Shinto shrines. (PHOTO: Courtesy of Omiwa Jinja) Q&A The Origins of Shinto Shrines Okada Shoji, Professor, Kokugakuin University with editorial staff, Geijutsu Shincho Geijutsu Shincho : How and when did the history of Shinto shrines begin? Okada Shoji: Apart from the clay figures used during rituals in the Jomon period and the bronze bells used in rituals during the Yayoi period, the first definite evidence we have for rituals (kami worship) linked to present day Shrine Shinto is from the latter half of the fourth century, i.e. from the mid Kofun period on. Although we have found various traces of rituals, essentially there is nothing like a sacred building (shrine building). It is thought that there was a long period during which the kami were worshipped at iwakura (sacred rocks) and himorogi (branches set up temporarily to receive the kami). The location for these rituals was the boundary between mountain and village, which was also the boundary between the world of kami and the world Okada Shoji, Professor, Kokugakuin University of men. People brought the best food they had to these places as offerings to the kami. Even today offerings of food (shinsen ) to the kami are the core of Shinto rituals, and this is the origin. However, we know very little about the exact process by which this developed into our modern image of a shrine. -
Debarry, Keene, Tanabe, Varley Sources of Japanese
The Earliest Records of Japan 13 was chosen because the country was so close to where the sun rises. Some say [on the other hand], that Nippon was a small country which had been subju- gated by the Wa, and that the latter took over its name. As this envoy was not truthful, doubt still remains. Besides the envoy was boastful, and he said that the domains of his country were many thousands of square li and extended to the ocean on the south and on the west. In the northeast, he said, the country was bordered by mountain ranges beyond which lay the land of the hairy men. [Tsunoda and Goodrich, Japan in the Chinese Dynastic Histories , pp. 38–40] THE EARLIEST JAPANESE CHRONICLES The great native chronicles of early Japan, the Records of Ancient Matters (Ko- jiki) and the Chronicles of Japan (Nihongi), were completed as late as the first decades of the eighth century c.e. , when Japanese writers were already strongly influenced by Chinese traditions. 13 It is therefore difficult to distinguish any pure native traditions in these works, nor are they fully reliable as accounts of Japan’s early history. Many of the events described are anachronistic, and many of the legends are selected with a view to confirming the religious or political claims of the ruling dynasty. The emphasis on ancestry is already quite apparent, although other evidence indicates that family genealogies were in a very con- fused state before the introduction of writing and the Chinese practice of com- piling genealogical records (see chapter 4). -
President Address. the Burial Mounds And
President Address. The Burial Mounds and Dolmens of the Early Emperors of Japan Author(s): William Gowland Source: The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 37 (Jan. - Jun., 1907), pp. 10-46 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2843245 Accessed: 14-03-2016 09:58 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]. Wiley and Royal Anthropological Institute of Great Britain and Ireland are collaborating with JSTOR to digitize, preserve and extend access to The Journal of the Royal Anthropological Institute of Great Britain and Ireland. http://www.jstor.org This content downloaded from 178.250.250.21 on Mon, 14 Mar 2016 09:58:53 UTC All use subject to JSTOR Terms and Conditions ( 10 ) PRESIDENT'S ADDRESS. THE BURIAL MOUNDS AND DOLMENS OF THE EAPLY EMPERORS OF JAPAN. By PROFESSOR WILLIAM GOWLAND, A.R.S.M., F.S.A., F.I.C. [WITH PLATES I-VIII.] WE have but little exact knowledge of the mode in which the Japanese disposed of the bodies of their famous dead in the very earliest times. -
Shaman-Queens and Sacral Princesses
SHAMAN-QUEENS AND SACRAL PRINCESSES A Re-Examination of the “Golden Age” Narrative of Female Sacral Power in Ancient Japan Natalie Louise McKay ORCID: 0000-0002-2620-0372 Doctor of Philosophy – Arts October 2020 Asia Institute, Faculty of Arts, University of Melbourne School of Japanese History, Graduate School of Letters, University of Kyoto Submitted in partial fulfilment of the requirements of the degree of Doctor of Philosophy – Arts 1 Abstract Among scholarship of ancient Japanese women’s history, a traditional narrative has formed in which the ancient period emerges as a “golden age” of female power, an age in which women – through magico-religious performance – occupied positions of authority that were later usurped by the coming of patriarchal value systems, surviving only in traces. Recent decades have seen revisions to this “golden age” narrative, proposing more complex models of how this ancient “power” may have been configured, and how it may have been eroded by changing gender norms. However, many core assumptions from the early “golden age” narrative persist throughout modern scholarship, such as the existence of contrapuntal male-female rule as a standard format of power across the archipelago, or the interpretation of later female positions of (sacral or monarchic) power as direct legacies of a more empowered age. This research thus performs a critical re-evaluation of the “golden age” narrative in its various incarnations, examining its arguments against images of women and female sacral performance from a variety of surviving contemporary texts. It also aims to bring to light new perspectives on the discourse, such as the overlooked consideration of regional diversity in ancient Japan, and the multiplicity encompassed within the concept of “power”.