Ritual Poetry And The Politics Of Death In Early Japan

This examination of death rituals in early Japan finds in the practice of double burial a key to understanding the Taika Era (645-710 A.D.). Drawing on narratives and poems from the earliest Japanese texts--the Kojiki, the Nihonshoki, and the Man'yoshu, an anthology of poetry--it argues that double burial was the center of a manipulation of myth and ritual for specific ideological and factional purposes. "This volume has significantly raised the standard of scholarship on early Japanese and Man'yoshu studies."--Joseph Kitagawa "So convincing is the historical and religious thought displayed here, it is impossible to imagine how anyone can ever again read these documents in the old way."--Alan L. Miller, The Journal of Religion "A central resource for historians of early Japan."--David L. Barnhill, History of Religions

On September 13, 1912, the day of Emperor Meiji’s funeral, General Nogi Maresuke committed ritual suicide by seppuku (disembowelment). It was an act of delayed atonement that paid a debt of honor incurred thirty-five years earlier. The revered military hero’s wife joined in his act of junshi ("following one’s lord into death"). The violence of their double suicide shocked the nation. What had impelled the general and his wife, on the threshold of a new era, to resort so drastically, so dramatically, to this forbidden, anachronistic practice? The nation was divided. There were those who saw the suicides as a heroic affirmation of the samurai code; others found them a cause for embarrassment, a sign that Japan had not yet crossed the cultural line separating tradition from modernity. While acknowledging the nation’s sharply divided reaction to the Nogis’ junshi as a useful indicator of the event’s seismic impact on Japanese culture, Doris G. Bargen in the first half of her book demonstrates that the deeper significance of Nogi’s action must be sought in his personal history, enmeshed as it was in the tumultuous politics of the Meiji period. Suicidal Honor traces Nogi’s military career (and personal travail) through the armed struggles of the collapsing shôgunate and through the two wars of imperial conquest during which Nogi played a significant role: the Sino-Japanese War (1894–1895) and the Russo-Japanese War (1904–1905). It also probes beneath the political to explore the religious origins of ritual self-sacrifice in cultures as different as ancient Rome and today’s Nigeria. Seen in this context, Nogi’s death was homage to the divine emperor. But what was the significance of Nogi’s waiting thirty-five years before he offered himself as a human sacrifice to a dead rather than living deity? To answer this question, Bargen delves deeply and with great insight into the story of Nogi’s conflicted career as a military hero who longed to be a peaceful man of letters. In the second half of Suicidal Honor Bargen turns to the extraordinary influence of the Nogis’ deaths on two of Japan’s greatest writers, Mori Ôgai and Natsume Sôseki. Ôgai’s historical fiction, written in the immediate aftermath of his friend’s junshi, is a profound meditation on the significance of ritual suicide in a time of historical transition. Stories such as "The Sakai Incident" ("Sakai jiken") appear in a new light and with greatly enhanced resonance in Bargen’s interpretation. In Sôseki’s masterpiece, Kokoro, Sensei, the protagonist, refers to the emperor’s death and his general’s junshi before taking his own life. Scholars routinely mention these references, but Bargen demonstrates convincingly the uncanny ways in which Sôseki’s agonized response to Nogi’s suicide structures the entire novel. By exploring the historical and literary legacies of Nogi, Ôgai, and Sôseki from an interdisciplinary perspective, Suicidal Honor illuminates Japan’s prolonged and painful transition from the idealized heroic world of samurai culture to the mundane anxieties of modernity. It is a study that will fascinate specialists in the fields of Japanese literature, history, and religion, and anyone seeking a deeper understanding of Japan’s warrior culture.

In Man’yōshū and the Imperial Imagination in Early Japan, Torquil Duthie examines the literary representation of the late seventh-century Yamato court as a realm of "all under heaven.” Through close readings of the early volumes of the poetic anthology Man’yōshū (c. eighth century) and the last volumes of the official history Nihon shoki (c. 720), Duthie shows how competing political interests and different styles of representation produced not a unified ideology, but rather a “bundle” of disparate imperial imaginaries collected around the figure of the imperial sovereign. Central to this process was the creation of a tradition of vernacular poetry in which Yamato courtiers could participate and recognize themselves as the cultured officials of the new imperial realm.

Imperial Politics and Symbolics in Ancient Japan is an ambitious and ground-breaking study that offers a new understanding of a formative stage in the development of the Japanese state. The late seventh and eighth centuries were a time of momentous change in Japan, much of it brought about by the short-lived Tenmu dynasty. Two new capital cities, a bureaucratic state led by an imperial ruler, and Chinese-style law codes were just a few of the innovations instituted by the new regime. Herman Ooms presents both a wide-ranging and fine-grained examination of the power struggles, symbolic manipulations, new mythological constructs, and historical revisions that both defined and propelled these changes. In addition to a vast amount of research in Japanese sources, the author draws on a wealth of sinological scholarship in English, German, and French to illuminate the politics and symbolics of the time. An important feature of the book is the way it opens up early Japanese history to considerations of continental influences. Rulers and ritual specialists drew on several religious and ritual idioms, including Daoism, Buddhism, yin-yang hermeneutics, and kami worship, to articulate and justify their innovations. In looking at the religious symbols that were deployed in support of the state, Ooms gives special attention to the Daoist dimensions of the new political symbolics as well as to the crucial contributions made by successive generations of "immigrants" from the Korean peninsula. From the beginning, a "liturgical state" sought to co-opt factions and clans (uji) as participants in the new polity with the emperor acting as both a symbolic mediator and a silent partner. In contrast to the traditional interpretation of the Kojiki mythology as providing a vertical legitimation of a Sun lineage of rulers, an argument is presented for the importance of a lateral dimension of interdependency as a key structural element in the mythological narrative. An enlightening line of interpretation woven into the author’s analysis centers on purity. This eminently politico-ritual value central to Chinese Daoism and Buddhism was used by Tenmu as the emblematic expression of his regime and new political power. The concept of purity was most fully realized in the world of the Saiô princess in Ise and was later used by Ise ritualists to defend themselves against Buddhist rivals. At the end of the Tenmu dynasty, it was widely believed that avenging spirits were the principal source of danger and pollution, notions understood here as statements about the bloody political battles that were waged in Tenmu court circles. The Tenmu dynasty began and ended in bloodshed and was marked throughout by instability and upheaval. Constant succession struggles between two branches of the royal line and a few outside lineages generated a host of plots, uprisings, murders, and accusations of black magic. This aspect of the period gets full treatment in fascinatingly detailed narratives, which the author skillfully alternates with his trademark structural analysis. Imperial Politics and Symbolics in Ancient Japan is a boldly imaginative, carefully and extensively researched, and richly textured history that will reward reading by Japan specialists and students in several disciplines as well as by scholars with an interest in the role of religious symbolism in state formation.

The introduction of writing enables new forms of literature, but these can be invisible in works that survive as manuscripts. Through looking at inscriptions of poetry on garbage and as graffiti, we can glimpse how literature spread along with writing. This study uses these lesser-studied sources, including inscriptions on pottery, architecture, and especially wooden tablets known as mokkan, to uncover how poetry, and literature more broadly, was used, shared and thrown away in early Japan. Through looking at these disposable and informal sources, we explore the development of early Japanese literature, and even propose parallels to similar developments in other societies across space and time.

Puppets of Nostalgia is the first major work in any Western language to examine the ritual origins and religious dimensions of puppetry in Japan. In a lucid and engaging style accessible to the general reader, Jane Marie Law describes the "life, death, and rebirth" of awaji ningyo shibai, the unique form of puppet theater of Awaji Island that has existed since the sixteenth century. Puppetry rites on Awaji helped to maintain rigid ritual purity codes and to keep dangerous spiritual forces properly channeled and appeased. Law conducted fieldwork on Awaji, located in Japan's Inland Sea, over a ten-year period. In addition to being a detailed history and ethnography of this ritual tradition, Law's work is, at a theoretical level, a study of the process and meaning of tradition formation, reformation, invention, and revitalization. It will interest scholars in a number of fields, including the history of religions, anthropology, cultural studies, ritual and theater studies, Japanese studies, and social history. Focusing on the puppetry tradition of Awaji Island, Puppets of Nostalgia describes the activities of the island's ritual puppeteers and includes the first English translation of their performance texts and detailed descriptions of their rites. Because the author has lived on Awaji during extended periods of research, the work includes fine attention to local detail and nuanced readings of religious currents in Japan that affect popular religious expression. Illustrated throughout with rare photographs, the book provides an in-depth view of a four-hundred-year-old tradition never so thoroughly revealed to Western readers. Originally published in 1997. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

This anthology reflects a range of Japanese religions in their complex, sometimes conflicting, diversity. In the tradition of the Princeton Readings in Religions series, the collection presents documents (legends and miracle tales, hagiographies, ritual prayers and ceremonies, sermons, reform treatises, doctrinal tracts, historical and ethnographic writings), most of which have been translated for the first time here, that serve to illuminate the mosaic of Japanese religions in practice. George Tanabe provides a lucid introduction to the "patterned confusion" of Japan's religious practices. He has ordered the anthology's forty-five readings under the categories of "Ethical Practices," "Ritual Practices," and "Institutional Practices," moving beyond the traditional classifications of chronology, religious traditions (Shinto, Confucianism, Buddhism, etc.), and sects, and illuminating the actual orientation of people who engage in religious practices. Within the anthology's three broad categories, subdivisions address the topics of social values, clerical and lay precepts, gods, spirits, rituals of realization, faith, court and emperor, sectarian founders, wizards, and heroes, orthopraxis and orthodoxy, and special places. Dating from the eighth through the twentieth centuries, the documents are revealed to be open to various and evolving interpretations, their meanings dependent not only on how they are placed in context but also on how individual researchers read them. Each text is preceded by an introductory explanation of the text's essence, written by its translator. Instructors and students will find these explications useful starting points for their encounters with the varied worlds of practice within which the texts interact with readers and changing contexts. Religions of Japan in Practice is a compendium of relationships between great minds and ordinary people, abstruse theories and mundane acts, natural and supernatural powers, altruism and self-interest, disappointment and hope, quiescence and war. It is an indispensable sourcebook for scholars, students, and general readers seeking engagement with the fertile "ordered disorder" of religious practice in Japan.