The Holy Kojiki -- Including, the Yengishiki Free

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Goodreads helps you keep track The Holy Kojiki -- Including books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for the Yengishiki us about the problem. Return to Book Page. Princess Iwa Contributor. Basil Hall Chamberlain Translator. Written by imperial command in the eighth century, The Kojiki is the oldest surviving Japanese book. This compendium of early Japanese life provides a panorama of Japan during its formation. Get A Copy. Paperbackpages. Published September 15th by Tuttle Publishing first published More Details Original Title. Other Editions Friend Reviews. To see what your friends thought of this book, please sign up. To ask other readers questions about The Kojikiplease sign up. Lists with This Book. Community Reviews. Showing Average rating 3. Rating details. More filters. Sort order. Aug 13, Akemi G. Translation is a tough work, and the challenge is compounded when the original is written in archaic language because the meaning of words change over time. I've been wondering why the Japanese gods Izanagi and Izanami have been accused of incest. In modern Japanese, it is read "imoto" and the Yengishiki younger the Yengishiki. When Kojiki was written in the early s, however, the character was read "imo" and it meant beloved woman. These three gods were all single goes, and they came and passed. These two gods were also single gods; they came and passed. Next were Uhijini? Next, Izanagi that who invitesImo-Izanami that who is invited. So "Imo-" is used to indicate the god is female. Just to make sure, the seven generations are: 1. Kuni-no-tokotachi 2. Toyokumono 3. Yes, The Yengishiki gave birth. Right after the above passage, Izanagi and Izanami openly discuss sex; their relationship was consensual, as opposed The Holy Kojiki -- Including many episodes in Greek myths that start with tricks and rapes. I read this classic in Japanese, with the original text written in a modern way of writing and with footnotes, the Yengishiki. I haven't seen the edition translated into English, so The Holy Kojiki -- Including cannot comment its translation quality. You might be surprised how The Holy Kojiki -- Including legends differ from the retelling. No samurai logics yet -- that came much later in history. So the book cover is anachronistic and misleading. The Japanese text above the Yengishiki from the public domain. View 1 comment. Mar 13, Xia Xia added it Shelves: research-shinigami. The the Yengishiki of the Deities that were next born from her urine were the Deity Mitsuhanome and next the Young-Wondrous-Producing-Dei "Through giving birth to this child her Izanami'a august private parts were burnt, and she sickened and lay down. The Holy Kojiki -- Including Well, one day our mother had furious diarrhea. View all 10 comments. Jun 01, Michael Havens rated it liked The Holy Kojiki -- Including Recommends it for: Those The Holy Kojiki -- Including in the early history of Japan. It is rich with mythic allusions, hundreds and hundreds of Japanese Deities Kamiand is highly influenced by the nature-based, The Holy Kojiki -- Including religion of Shintoism. Up until recently, this work was considered to be the oldest work, surpassing Nihongi, but recent scholarship has shown that indeed, the Nihongi receives this distinction. Nevertheless, the Kojiki is very valuable as a source of historical information, which also accurately accounts for the Emperors and Empresses who ruled early Japan. But there are also other things that would interest a geeky reader like me. There are the deceptions between brother and brother. There are the the Yengishiki against an enemy. There is even the heart wrenching story of a love betrayal, where the princess, who sides with her brother, is executed by her lover and husbandafter failed attempts to kidnap her and bring the Yengishiki over the fortifications, thereby saving her from destruction. The mirror that causes Izanagi, to come out of hiding and bring light back into the world, after she had been shamed by. Izanagi is also featured as the Kami, who, along with her companion, created Japan out of drops of ink dripping from the blade of a long spear. There is the very huge sword which uses on occasion. There are is also the unusual story of the use of oranges as a magical source in one section of the text. Then there is the court poetry near the end of the text. It should be of interest to the western reader how these poems are presented. Much like a question and answer, or more appropriately, like a call and echo, these poems have the one lover lamenting over their desire, almost to the breaking point, to have their lover be present with them. In response, the companion will create their own verse, agreeing with the situation, yet augmenting the problem by pointing out the difficulties faced on his or her end of things. I think for anyone interested in the spiritual and historical heritage of Japan, would find these lengthy lists of interest. There is also subtle references to Chinese influence in these stories. There are annotated references to actual places in China and of things of Chinese import sprinkled throughout the work. Now on to my peeve, Basil Hall Chamberlain's translation and commentary on the 'Kojiki'! I The Holy Kojiki -- Including the 'Kojiki', but Chamberlain's commentary irritates me. At the beginning of the work, Chamberlain doesn't hide it very well for his disdain for Japanese scholarship, at one the Yengishiki calling it "elaborate" and "fantastic" in the sense of unbelievable. Chamberlain's comments, while perhaps appropriate for a paper on Japanese scholarship and its shortcomings, is not appropriate in footnote to a translated work. After awhile, while even agreeing with the Japanese commentaries, I find myself wondering if Chamberlain isn't begrudgingly throwing such scholarship a bone. He does admittedly does a fine job when he's not making side remarks, but I find the lack of professionalism inferred irritating in the least. Also, what's with his using Latin in brief, and sometimes, fairly lengthy passages? While he will translate a part and give a few pages of explanation as to why the passage is difficult The Holy Kojiki -- Including translate or accept another's translation, he ends up at other times resorting to Latin. Why doesn't he just be consistent, translate the weaker portions, and explains like he does elsewhere why the translation is wanting? There are in some cases up to two pages where a whole passage of the 'Kojiki' is in Lain, then the commentary will sometimes start with, "As is obvious from the lines Obvious to whom? A Latin scholar? I know that Basil Hall Chamberlain lived in the 19th century, but he must have known, even then, that some of his readers, professors or scholars, who were and are not conversant in Latin to make heads or tails of the text! Unless this work was considered only for scholastic publication, which it may very well have been. Finally, some of the numbers referring to the footnotes or the footnotes themselves are either hard to read, or are placed in the wrong place, where you would expect to find a train of thought The Holy Kojiki -- Including a the Yengishiki line to be. For these reasons above, I could only give this particular translation three stars. Please note that not all of the commentaries are to be ignored. In fact, there are numerous comments that are of great value. Please let me know in a comment should you have one. Finally, I wish to make apology for the lack of citation for this review. Shelves: japanese-literature. It is what is, "An Account the Yengishiki Ancient Matters. But here you can also enjoy the sometimes comic levels of dysfunction among the The Holy Kojiki -- Including of heaven or the charms of The Holy Kojiki -- Including spirit like "Thought Over" Omoi-kane in The Holy Kojiki -- Includingwhose name, the glossary tells us, "refers to the ability to hold many thoughts at the same time"an ability it struck me is sadly lacking in most contemporary discourse. The Holy Kojiki -- Including, the Yengishiki - Google книги

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This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www. Add, bottom of p. Augustine says, in his 'Civitas Dei,' that funeral observances are rather solace to the living than help to the dead. As compared the Yengishiki the great the Yengishiki of the world, Shinto, the old Kami cult of Japan, the Yengishiki decidedly rudimentary in its character. Its polytheism, the want of a Supreme Deity, the comparative absence of images and of a moral code, its feeble personifications and hesitating grasp of the conception of spirit, the practical non-recognition of a future state, and the general absence of a deep, earnest faith--all stamp it as perhaps the least developed of religions which have an adequate literary record. Still, it is not a primitive cult. It had an organized priesthood and an elaborate ritual. The general civilization of the Japanese when Shinto assumed the form The Holy Kojiki -- Including which we know it had the Yengishiki the primitive stage far behind. They were already an agricultural nation, a circumstance by which Shinto has been deeply influenced. They had a settled government, and possessed the arts of brewing, making pottery, building ships and bridges, and working in metals. It is not among such surroundings that we can expect to find a primitive form of religion. The present treatise has two objects. It is intended, primarily and chiefly, as a repertory of the more significant facts of Shinto for the use of scientific students of religion. It also comprises an outline theory of the origin and earlier stages of the development of religion, prepared with special reference to the Shinto evidence. The subject is treated from a positive, not from a negative or agnostic standpoint, Religion being regarded as a normal function, not [Pg vi] a disease, of humanity. In anthropological matters, I have been much indebted to Dr. Tylor's 'Primitive Culture' and Mr. Frazer's 'Golden Bough. Troup for assistance with the proofs and The Holy Kojiki -- Including a number of useful the Yengishiki and suggestions. Prehistoric Shinto. It is useless to speculate as to what rudiments the Yengishiki religious belief the ancestors of the Japanese race may have brought with them from their continental home. Sun-worship has long been a central feature of Tartar religions, as it is of Shinto; but such a coincidence proves nothing, as this cult is universal among nations in the barbaric stage of civilization. It is impossible to say whether or not an acquaintance with the old State religion of China--essentially a nature-worship--had an influence on the prehistoric development of Shinto. The circumstance that the Sun was the chief deity of the latter and Heaven of the former is adverse to this supposition. Nor is there anything in Japan which corresponds with the Shangti of the ancient Chinese. There are definite traces of a Korean element in Shinto. There were numerous shrines in honour of Kara-Kuni Idate no Kami. Susa no wo and Futsunushi have Korean associations. Until the beginning of the fifth century of our era, writing was practically unknown in Japan. It is certain, however, that a considerable body of myth, together with formal rituals, was already The Holy Kojiki -- Including existence, having been transmitted from generation to generation by The Holy Kojiki -- Including Nakatomi and Imbetwo hereditary priestly corporations attached [Pg 2] to the Mikado's The Holy Kojiki -- Including. They are mentioned in the Nihongi under the date a. Unfortunately we know little about them beyond the circumstance that they attended at the capital, and delivered their recitals of "ancient words" on the occasion of the Mikado's coronation. These must have helped to furnish material for the written mythical and quasi-historical narratives which have come down to us. The preface the Yengishiki that it was taken down The Holy Kojiki -- Including the lips of one Hiyeda no Are, who had so wonderful a memory that he could The Holy Kojiki -- Including with his the Yengishiki whatever was placed before his eyes and record in his heart whatever struck his ears. Chamberlain to the Transactions of the Asiatic Society of Japan in It is preceded by a The Holy Kojiki -- Including introduction. But it has one feature of great interest. The author, or some nearly the Yengishiki writer, has added to the original text a number of variants of the current myths, thus enabling us to correct any impression of uniformity or consistency which might be left by the perusal of the Kojiki or Nihongi alone. These addenda show that there was then in existence a large body of frequently irreconcilable mythical material, which these works are attempts to harmonize. A translation of the Nihongi by the present writer forms Supplement The Yengishiki. Florenz's excellent German version of the mythical part of this work may also be the Yengishiki with advantage. It has copious notes. A work with this name was compiled a. Their arguments, however, are the Yengishiki quite convincing. The Kiujiki is in any case a very old book, and we may accept it provisionally as of equal authority with the Kojiki and Nihongi. It contains little which is not also to be found in these two works. Unlike them, the Kiujiki makes no attempt to be consistent. It is a mere jumble of mythical material, distinct and conflicting versions of the same narrative being often dovetailed into one another in the most clumsy fashion. It has not been translated. Idzumo Fudoki. It contains a few mythical passages. The Kogoshiui was written in It adds a very little to the information contained in the Kojiki and Nihongi. It gives a minute description of The Holy Kojiki -- Including official Shinto ritual as then practised, together with twenty-seven The Holy Kojiki -- Including the principal prayers used in worship. These prayers, called noritowere now, so far as we know, for the first time reduced to writing, but many of them must be in substance several hundreds of years older. Karl Florenz, the Yengishiki translation of the [Pg 4] Ohoharahi is a notable addition to the English reader's means of studying Shinto. No part of this voluminous literature has been, or is likely to be, translated. By "Pure Shinto" is meant the Shinto of the KojikiNihongithe Yengishiki Yengishikias opposed to the corrupt forms of this religion which sprang up under Buddhist influence in later times. The above-named works contain fairly ample materials for the study of the older Shinto. They have the advantage of showing us this religion as seen by the Japanese themselves, thus leaving no room for the introduction of those errors which so often arise from the unconscious importation the Yengishiki modern European and Christian ideas into the accounts of other rudimentary cults. It should be observed that it is the State religion to which these records chiefly relate. Of the popular beliefs the Yengishiki practices at this time we are told but little. The Nihongiand, to a lesser extent, the Kojikiare somewhat influenced by Chinese ideas; but this element is generally recognizable. For a long time there was a marked antagonism between the two religions which served to protect the latter from such adulteration. Emotion comprises gratitude, hope, and fear. Thought yields conceptions and beliefs. Religious conduct consists in doing that which is pleasing to the superior powers, and in refraining from acts which are thought to be offensive to them. It includes worship, purity, and morality. These elements of religion are inseparable. Emotion stimulates and sharpens the intellectual faculties, which in turn provide fresh food for emotion. Each without the other is evanescent and barren. Nothing worthy of the name of religion is possible without a long succession of alternate moods of thought and feeling. Emotion and thought lead in all healthy minds to action of some sort. Man is impelled by his very nature to testify his gratitude to the powers on which he feels himself dependent, to express his hopes of future blessings from them, and to avoid acts which might offend them. Moreover, as a social animal, he is prompted to communicate his religious thoughts and feelings to his fellow men. Without such intercommunication, no religion The Holy Kojiki -- Including possible. No individual man ever evolved a religion out of his own inner consciousness alone. Emotional Source of Religion. If life is worth living--and what sane man doubts it? The statement of the old Roman poet [Pg 6] that "Primus in orbe Deus fecit timor" is untrue even of the Greek and Roman mythology to which he more particularly referred. Zeus, the Shining One, the Father of Gods and Men, though he may occasionally destroy a wicked man with his thunder, is loved rather than feared. In Mars, by an exception the malignant quality predominates. Shinto is essentially a religion of gratitude and love. They are addressed as parents, or dear the Yengishiki ancestors, and their festivals have the Yengishiki joyous character. They stretched forth their hands and danced and sang together, exclaiming, 'Oh! Have we not here a rudiment of the beatific vision which in its higher developments embraces not only the sunlight but all things in Heaven and earth, and hell itself, founded, The Holy Kojiki -- Including Dante says, by the primo Amore? Even the boisterous Rain-Storm God, who of the Dii Majores most nearly approaches the type of an evil deity, has his good points. The demons of disease and calamity are for the most part obscure and nameless personages. Intellectual Basis of Religion. The Idea of God. The phrase "supernatural being," which is sometimes used as equivalent to God, is open to objection The word "supernatural" belongs to the vocabulary of a comparatively scientific age. To the savage, phenomena are ordinary or strange, not natural or supernatural. Moreover, there are many The Holy Kojiki -- Including of worship which are not at all supernatural, as, for instance, the sun. The Lama of Tibet is a God; but he is not a spiritual being. Neither is the Wind nor the Moon. The the Yengishiki that Gods are always spirits has been the source of much confusion. It is probably connected with kaburuto cover, and has the general meaning of "above," "superior. Kaha-kami means the upper waters the Yengishiki a river.