The Kojiki

Written in the early eighth century, the Kojiki is considered JapanÕs first literary and historical work. A compilation of myths, legends, songs, and genealogies, it recounts the birth of JapanÕs islands, reflecting the origins of Japanese civilization and future Shinto practice. The Kojiki provides insight into the lifestyle, religious beliefs, politics, and history of early Japan, and for centuries has shaped the nationÕs view of its past. This innovative rendition conveys the rich appeal of the Kojiki to a general readership by translating the names of characters to clarify their contribution to the narrative while also translating place names to give a vivid sense of the landscape the characters inhabit, as well as an understanding of where such places are today. Gustav HeldtÕs expert organization reflects the textÕs original sentence structure and repetitive rhythms, enhancing the readerÕs appreciation for its sophisticated style of storytelling.

Of all the mass of Japanese literature, which lies before us as the result of nearly twelve centuries of book-making, the most important Monument is the work entitled "Ko-ji-ki"1 or "Records of Ancient Matters," which was completed in A. D. 712. It is the most important because it has preserved for us more faithfully than any other book the mythology, the manners, the language, and the traditional history of Ancient Japan. Indeed it is the earliest authentic connected literary product of that large division of the human race which, has been variously denominated Turanian, Scythian and Altaic, and it even precedes by at least a century the most ancient extant literary compositions of non-Aryan India. Soon after the date of its compilation, most of the salient features of distinctive Japanese nationality were buried under a superincumbent mass of Chinese culture, and it is to these "Records" and to a very small number of other ancient works, such as the poems of the "Collection of a Myriad Leaves" and the Shintō Rituals, that the investigator must look, if he would not at every step be misled in attributing originality to modern customs and ideas, which have simply been borrowed wholesale from the neighbouring continent. It is of course not pretended that even these "Records" are untouched by Chinese influence: that influence is patent in the very characters with which the text is written. But the influence is less, and of another kind. If in the traditions preserved and in the customs alluded to we detect the Early Japanese in the act of borrowing from China and perhaps even from India, there is at least on our author's part no ostentatious decking out in Chinese trappings of what he believed to be original matter, after the fashion of the writers who immediately succeeded him. It is true that this abstinence on his part makes his compilation less pleasant to the ordinary native taste than that of subsequent historians, who put fine Chinese phrases into the mouths of emperors and heroes supposed to have lived before the time when .intercourse with China began. But the European student, who reads all such books, not as a pastime but in order to search for facts, will prefer the more genuine composition. It is also accorded the first place by the most learned of the native literati. Of late years this paramount importance of the "Records of Ancient Matters" to investigators of Japanese subjects generally has become well-known to European scholars; and even versions of a few passages are to be found scattered through the pages of their writings. Thus Mr. Aston has given us, in the Chrestomathy appended to his "Grammar of the Japanese Written Language," a couple of interesting extracts; Mr. Satow has illustrated by occasional extracts his elaborate papers on the Shintō Rituals printed in these "Transactions," and a remarkable essay by Mr. Kempermann published in the Fourth Number of the "Mittheilungen der Deutschen Gesellschaft für Natur und Völkerkunde Ostasiens," though containing no actual translations, bases on the account given in the "Records" some conjectures regarding the origines of Japanese civilization which are fully substantiated by more minute research. All that has yet appeared in any European language does not, however, amount to one-twentieth part of the whole, and the most erroneous views of the style and scope of the book and its contents have found their way into popular works on Japan. It is hoped that the true nature of the book, and also the true nature of the traditions, customs, and ideas of the Early Japanese, will be made clearer by the present translation the object of which is to give the entire work in a continuous English version, and thus to furnish the European student with a text to quote from, or at least to use as a guide in consulting the original. The only object aimed at has been a rigid and literal conformity with the Japanese text. Fortunately for this endeavour (though less fortunately for the student), one of the difficulties which often beset the translator of an Oriental classic is absent in the present case. There is no beauty of style, to preserve some trace of which he may be tempted to sacrifice a certain amount of accuracy. The "Records" sound queer and bald in Japanese, as will be noticed further on, and it is therefore right, even from a stylistic point of view, that they should sound bald and queer in English. The only portions of the text which, from obvious reasons, refuse to lend themselves to translation into English after this fashion are the indecent portions. But it has been thought that there could be no objection to rendering them into Latin,—Latin as rigidly literal as is the English of the greater part.

Exploring the emergence and evolution of theories of nationhood that continue to be evoked in present-day Japan, Susan L. Burns provides a close examination of the late-eighteenth-century intellectual movement kokugaku, which means "the study of our country.” Departing from earlier studies of kokugaku that focused on intellectuals whose work has been valorized by modern scholars, Burns seeks to recover the multiple ways "Japan" as social and cultural identity began to be imagined before modernity. Central to Burns's analysis is Motoori Norinaga’s Kojikiden, arguably the most important intellectual work of Japan's early modern period. Burns situates the Kojikiden as one in a series of attempts to analyze and interpret the mythohistories dating from the early eighth century, the Kojiki and Nihon shoki. Norinaga saw these texts as keys to an original, authentic, and idyllic Japan that existed before being tainted by "flawed" foreign influences, notably Confucianism and Buddhism. Hailed in the nineteenth century as the begetter of a new national consciousness, Norinaga's Kojikiden was later condemned by some as a source of Japan's twentieth-century descent into militarism, war, and defeat. Burns looks in depth at three kokugaku writers—Ueda Akinari, Fujitani Mitsue, and Tachibana Moribe—who contested Norinaga's interpretations and produced competing readings of the mythohistories that offered new theories of community as the basis for Japanese social and cultural identity. Though relegated to the footnotes by a later generation of scholars, these writers were quite influential in their day, and by recovering their arguments, Burns reveals kokugaku as a complex debate—involving history, language, and subjectivity—with repercussions extending well into the modern era.

Traditional Japanese Literature features a rich array of works dating from the very beginnings of the Japanese written language through the evolution of Japan's noted aristocratic court and warrior cultures. It contains stunning new translations of such canonical texts as The Tales of the Heike as well as works and genres previously ignored by scholars and unknown to general readers.

The samurai radicals who overthrew the last shogun in 1868 promised to restore ancient and pure Japanese ways. Foreign observers were terrified that Japan would lapse into violent xenophobia. But the new Meiji government took an opposite course. It copied best practices from around the world, building a powerful and modern Japanese nation with the help of European and American advisors. While revering the Japanese past, the Meiji government boldly embraced the foreign and the new. What explains this paradox? How could Japan's 1868 revolution be both modern and traditional, both xenophobic and cosmopolitan? To Stand with the Nations of the World explains the paradox of the Restoration through the forces of globalization. The Meiji Restoration was part of the global "long nineteenth century" during which ambitious nation states like Japan, Britain, Germany, and the United States challenged the world's great multi-ethnic empires--Ottoman, Qing, Romanov, and Hapsburg. Japan's leaders wanted to celebrate Japanese uniqueness, but they also sought international recognition. Rather than simply mimic world powers like Britain, they sought to make Japan distinctly Japanese in the same way that Britain was distinctly British. Rather than sing "God Save the King," they created a Japanese national anthem with lyrics from ancient poetry, but Western-style music. The Restoration also resonated with Japan's ancient past. In the 600s and 700s, Japan was threatened by the Tang dynasty, a dynasty as powerful as the Roman empire. In order to resist the Tang, Japanese leaders borrowed Tang methods, building a centralized Japanese state on Tang models, and learning continental science and technology. As in the 1800s, Japan co-opted international norms while insisting on Japanese distinctiveness. When confronting globalization in 1800s, Japan looked back to that "ancient globalization" of the 600s and 700s. The ancient past was therefore not remote or distant, but immediate and vital.

Covering the period from before the emergence of the first political units through to the formation of the Japanese ritsuryo state in the 8th century, this book offers a ground-breaking scholarly diachronic analysis of tsumi (offence and retribution) from a politico-historical perspective. Taking as its starting point the native forms of tsumi in the realms of myth and prayer, the study traces their development through the periods of the formation of the state and the centralization of the governing structure, to the introduction of a written-law system of governing. Through detailed and logical analysis this study illuminates early Japanese political thought, written and unwritten law and the essentially political notion of tsumi.

"In the world history of writing, Japan presents an unusually detailed record of transition to literacy. Extant materials attest to the social, cultural, and political contexts and consequences of the advent of writing and reading, from the earliest appearance of imported artifacts with Chinese inscriptions in the first century BCE, through the production of texts within the Japanese archipelago in the fifth century, to the widespread literacies and the simultaneous rise of a full-fledged state in the late seventh and eighth centuries. David B. Lurie explores the complex processes of adaptation and invention that defined the early Japanese transition from orality to textuality. Drawing on archaeological and archival sources varying in content, style, and medium, this book highlights the diverse modes and uses of writing that coexisted in a variety of configurations among different social groups. It offers new perspectives on the pragmatic contexts and varied natures of multiple simultaneous literacies, the relations between languages and systems of inscription, and the aesthetic dimensions of writing. Lurie’s investigation into the textual practices of early Japan illuminates not only the cultural history of East Asia but also the broader comparative history of writing and literacy in the ancient world."