You may be familiar with Jun’ichirō Tanizaki’s essay In Praise of Shadows (1933). But were you aware that Tanizaki had a predecessor in the form of a Meiji period crank? I think not! Kaiseki Sata was a Shin Buddhist monk who published a ferocious series of essays in the 1870s, on topics such as “On the Uselessness of Bookkeeping and Ink”, “On Boycotting the Solar Calendar”, “On the Four Dangers of Western-Style Umbrellas”, “On the Great Dangers of Milk”, “On Railways: The Ruin of the Nation”, and everyone’s favorite, “A Caution Against Lamps: The Ruin of the Nation” (1880).
I was unable to find any information about the majority of these essays, but the logic of “Lamps: The Ruin of the Nation” is actually not bad. Sata warns his readers that to light Western-style lamps you need kerosene, but Japan’s only oil fields are in Niigata, and would be depleted within 50 years (1930). If Japan becomes addicted to lamps and exhausts the Niigata fields, they will have to trade their reserve funds for oil until they have no more funds, and the nation will be ruined quod erat demonstratum. The argument is basically that oil is a non-renewable resource, and is therefore not backwards but remarkably foresighted.
“The West became civilized in the Western way,” said Kata, “and Japan will become civilized the Japanese way.” He had no desire to plunge Japan into darkness. Instead, he invented himself a lamp that ran on vegetable oil, to which he gave the suitably native name kankōtō (pictured above; source). He also advocated for Japanese lamps, andon, which ran on fish oil.
Sata only neglected to recognize that Japan could not defend its independence from the oil-powered Western nations without finding some oil of its own. Running steamships and tanks on vegetable oil would have been quite sustainable, but not politically viable. Indeed, the military use of oil was a principal motivation behind imperialism and World War II.
Again, none of the other essays are available online, so I don’t know what the dangers of Western-style umbrellas were, but at least some of them are apparently collected in a journal he ran (also pictured above). Or you can read “Bread: The Ruin of the Nation”, by an unrelated author, at the National Diet Library site. Learn why bread will cause Japan’s physical, spiritual, and economic ruin! If only we had listened…
Posted: February 28th, 2014 | Japan, Signs of the Times | No Comments »
My first book, The Sacred Science of Ancient Japan, has been published. If you have any questions or comments about the book please leave a comment on this blog post.
Posted: January 24th, 2014 | Parahistory | 13 Comments »
Here’s a poem: 犬咬合 “A Dogfight” by 愚佛 (“Dumb Buddha”, an anonymous poet), c. 1800:
椀 椀 椀 椀 亦 椀 椀
亦 亦 椀 椀 又 椀 椀
夜 暗 何 疋 頓 不 分
終 始 只 聞 椀 椀 椀
Woof! woof! woof! woof! and woof woof!
And! And woof woof! and woof woof!
The night is dark, don’t know how many there are
From dusk to dawn, I hear only woof woof woof!
Here’s another poem: 廻文 “Palindrome” by 加保茶元成 (Motonari Pumpkin), also c. 1800:
Fart fart fart fart fart
Fart fart fart fart fart fart fart
Fart fart fart fart fart
Fart fart fart fart fart fart fart
Fart fart fart fart fart fart fart
Adopted from David Pollack, “Kyoshi: Japanese ‘Wild Poetry’”, Journal of Asian Studies 38.3 (May 1979). Matt already posted about the second poem; I shouldn’t have expected less.
Posted: November 23rd, 2013 | Translations | No Comments »
“Why everyone should fear deceit, Part 5″ 詐怖縁第五 from 諸經要集 (T2123, 0149b29), a non-canon collection of Buddhist admonitions and anecdotes from the Tang dynasty.
I translated this without punctuation because it’s funnier that way.
It is written in the Mahāprajñāpāramitā Sutra: all composite things, every one is deceit. Sentient beings are foolish, unaware of close and distant. Hate, harsh speech, harm, up to taking a life. It creates these great crimes. So falling into three hells, we create innumerable sufferings. For example, in the mountains there was a little stupa. In the stupa there was a monks’ quarters. In the quarters was an oni. It brought fear and vexed the monks. There were many monks, all abandoned monks’ quarters. A traveling monk came. Rector showed him to empty quarters. And said these words. Within these quarters is an oni, spirits rejoice, vexing men. If you can live within here, go ahead! The guest monk himself had become very strong by observing precepts. Said: Little oni, what of it? I can subdue him. Saying so, he entered the monks’ quarters. Another visitor monk came seeking an abode. Rector also sent him to the monks’ quarters. Again said there is an oni men fear. This man again said, Little oni, what of it? I should subdue him. The first monk had closed door and wait for oni. At nighttime the second monk hit door, seek to enter. The first monk said, here is the oni! Not allow open door. The one who came later hit door quite strong. The monk within using strength prevented this. The one outside succeeded to enter door. The first monk hit the second, the second hit the first. At last dawn came. Really they were old fellow students. Already knew each other; they bowed in shame. Many people gathered around laughing, what strange ones! All beings are like this. Five skandhas are all void. No self, no person. Arguing over external forms creates poison and harms. Free yourself from earthly things. We are only bones and meat. No person, no self. Therefore, bodhisattvas say to all beings. You will not reach heavens by arguing. Human body desires unobtainable. How much more so for Buddha.
Read the rest of this entry »
Posted: November 20th, 2013 | Excerpts | 10 Comments »
I learned about this not because I read Twitter a lot (I don’t!), but because of my preexisting interest in the historical kana usage, which I suppose proves that I am a pimply nerd, etc. The Twitter cluster now has an official website where they defend their odd hobby. I note that it is nowhere near as formidable-looking as its German equivalent.
At least they have a website now! The 歴史的假名遣派 has been going strong for some years, from Fukuda Tsuneari’s「私の國語敎室」 in 1960, to Hisashi Inoue’s delicious Tokyo Seven Roses in 1999, to a variety of introductions to writing in historical kana, that is, “how to lose friends and alienate people”, since then. Jinja Honcho’s newsletter Jinja Shinbo proclaims itself to be the only periodical published with historical kana usage, and has a long website post where they explain it to you. Looking around the cluster’s website, I see one of their members has had a personal page since 1999. But this is the first outright advocacy group I’ve seen, and they’ve only been publishing since 2012. I guess Japan doesn’t really do advocacy.
Here is some of the wacky stuff the Twitter cluster has gotten up to:
I note with some disappointment that it’s actually rather hard to obtain editions of famous books in 正仮名遣, although not quite as hard as Fraktur. Here’s what I came up with for Soseki’s Kokoro:
Posted: October 11th, 2013 | Tradition | 4 Comments »
Over two years ago Matt wrote an introduction to reading Edo literature. The books that he chose seem to be pretty haphazard and some can no longer be located. Since I’m trying to accomplish the same thing, here is a list of online resources that have helped me. I have no special talent for foreign languages, but if there’s premodern stuff you really want to read, it’s my experience that even if you are not a language genius, a few tools can help you get far.
Kanbun is classical Chinese, but it also refers to Sino-Japanese with diacritical marks. Think medieval Latin, but a bit more garbled. In Japan, kanbun is generally learned in the 2nd year of middle school (8th grade).
One option is to simply learn classical Chinese directly. My school is using a textbook by the late Prof. Archie Barnes which can teach you classical Chinese from scratch. If you already know Japanese this is a waste of time. Also, this textbook has some errors and omissions in it; there is no particularly good classical Chinese textbook for English speakers out there. Finally, this textbook is not a good preparation for reading medieval Japanese kanbun from scratch.
If you want to learn kanbun like a proper Japanese schoolboy, you will find it a lot easier than one might expect from looking at frightening walls of Chinese text. Japanese Wikibooks has a guide that can be mastered in a number of minutes. For more complex kanbun there is a high school guide that takes a couple of hours.
To look up Chinese characters you need a good kanji dictionary. If you are learning English->Chinese, Mathews’ dictionary is pretty standard. But it is not very fun, especially because you are more likely to induce errors into your translation from the outdated nature of the book than to make new discoveries. If you want real fun, get Kanjikai, which is up to date and will challenge your Japanese knowledge.
When reading original texts you will find that some variant characters that are not locatable in Kanjikai or any standard dictionaries at all. This is just a pain in the butt because there is no easy way to look these up. If you don’t have a knowledgeable specialist on hand, your best bet is to plug a guess into Hanzi Normative Glyphs and see if your character comes up.
A while ago a blog post about how to read kuzushiji floated through Reddit. I scanned through it, opened up the PDF file (mirror), and thought to myself, “is this guy a masochist?” That was the end of my thoughts about kuzushiji until this year, when I attempted to read an Edo period document myself, opened up the PDF file again, and thought, “am I a masochist?”
Understanding how kuzushiji works makes it no less insane. Digging in deep, I found a set of Waseda University OpenCourseWare lectures from 2004. Listen to these and you might begin to see an approach to deciphering the doctor’s prescription scribbles that are pre-Meiji literature. However, the course will by no means give you the ability to actually read the things.
The only online resource I know of for this is U Tokyo’s mysteriously named SHIPS, and it will not be very helpful because you have to know roughly what kanji you are looking for.
Vocabulary and Grammar
If you run into some medieval Japanese that doesn’t appear in a modern dictionary, you should really just get a high school prep book (they have anime versions!), but Googling it rarely fails me. You may run into a website called Gejirin proffering an attempt at definition. This is a website devoted to the parahistorical document Hotsuma Tsutaye and is basically amateur-run. Don’t rely on it like you would a full medieval dictionary, but it can help point you in the right direction.
Grammar is something I’m just starting to wrap my head around. There is stuff out there online, but this too probably requires a formal textbook.
Posted: September 27th, 2013 | Japan | No Comments »
Posted: September 13th, 2013 | Kultur | No Comments »
In 221 BC the First Emperor renamed the Chinese common people to 黔首 “black-headed ones”. Why was this?
Chinese, Japanese, English, and French language sources were surveyed.
- Baidu Baike: The First Emperor declared an “age of water”. Water is associated with the color black, so the common people were wearing black headscarves.
- René Guénon: Black is associated with “anonymity”, but also with the Center and stillness, i.e. the “Middle Country”, and therefore with the purity of the “non-manifested”. (Note: Guénon was laboring under the false impression that it was the entire people, not the common folk, who were called “black heads”. Black is associated with north in China.) [source: Symbols of Sa. Sc.]
- Wu Kun (吳崐, 1552-1620): The hair of the common people was black.[source: 黄帝内经素问吴注]
- E.S.B.: Perhaps the hair of the nobility was not black.
- Daijisen: Because they didn’t have any hats.
Posted: September 10th, 2013 | History | 8 Comments »
I cannot claim to have made the first translation of the Hitsuki Shinji. It was made in March 1949 by unknown of Okamoto’s followers. Unfortunately I don’t have the whole thing. The top half of it was printed in 『岡本天明伝』 in 2012 and I would have to go to the National Diet Library to see the rest. I don’t have time to do that so instead I will transcribe what is visible in the photograph, typos and all.
SANZENSEKAI — APRTL 8, 99
What is Hikarikyokwai Society?
Jehova revealed Himself to those elects of old Judea in the times when He felt that it is necessary to do so. Books of Moses were written like that and those books of prophets the same. However, if we limit that such a revelation could be given only to them, St. John’s revelation as the last and never afterward, doesn’t it sound unreasonable? Why can’t Jehova have any elects among those nations which are not Jews? Isn’t hat also thinkable that God is willing to reveal Himself to the Asiatic nations sometimes?
Swedenbrog had to explain exactly the same sort of thing while he was woking hard to write down what the Lord has shown him in 18th century. Zeal of these notes is to introduce that we have the same sort of case which has taken place here in Japan since June of 1944.
It was in the suite of Shinto shrine Mahgata, in Kohzu-mura, Chiba prefecture, when a Japanese painter Mr. Okamoto was there. He got a kind of shock and painful impulses to write. He wrote down what he himself could not read at all at the beginning. But it was much afterward that those writings were found to be quite valuable.
[... later half of document out of photo ... ] by Hitsukunokami, that is a kind of divine revelation that was given to Japanese nation at the close of the war. However, we are convinced that this revelation is not addressed only to Japanese alone but to whole nation of the world, and that’s the reason the Hikarikyokwai Society started to publish this tabloid both in English and Japanese.
Concerning the reasons why it can be said divine revelation addressed to the whole nation of the world, shall be understood with the study of the said revelation itself, which would be introduced here afterwards. However, some characteristic points of the said revelation is that it shows very intimate relationship between so called divine scriptures of the world.
There are many who found very deep truth in it and who are convinced that things shown through the revelation are true and the commandments written in it must be fulfilled. Hikarikyokwai Society is the …e… the … of such people… [... missing...]
Following is the English translation of another part from the revelation. [This is from Book 1, Chapter 1. --AHM]
Behold! Fuji has driven off clouds of chaos, and all heavens are cleared.
The time has come at last when true God of kingdom of will show His mighty power. Buddhism, Christianity, and even Islamism shall be united for this sacred mission.
There shall be no need of difficult theories nor logics, neither any hardship of livelihood. God will provide you such a happy and merry world, therefore, seek after the truth with earnestness, purifying your spirit in cessantly. Hoewver, there lies a tribulation before the Kingdom of God comes. Unless you are purified and cleansed, you shall not be able to preserve yourself through this tribulation. Becauss this is the tribulation, such as was not since the very beginning of the world to this time, nor shall ever be. And the end of this tribulation shall never be brought unles God’s power is revealed.
Everything that shall happen from now on is absolutely beyond the capacity of human conception.
Kingdom consisted of purified souls shall gain real power, however, kingdom of dirty spirit shall not be able domminant any more.
Cities must be purified and the [... missing ... presumably "land must be purified, and the people must be purified".]
Example of original writing. 一んねんTけ二〇かの三三一四もの一二四キ・T一八〇二もか〇二もか三〇つれ十も四で
English translation from the original writing, illustrated. “This revelation can be understood in the measure of the depth of each soul destined to understand. The … has … the …”
[Bibliography removed for revisions]
Posted: July 24th, 2013 | Kokoro, Secular-Religious | No Comments »
A recent discussion on Gornahoor, which was scrubbed from the site’s comments section, makes this quite relevant:
SAHIH BUKHARI, Volume 9, Book 88, Number 237. Narrated by Abu Huraira.
The traditions of Bukhari are considered the most authentic hadith and were compiled in the 9th century.
Allah’s Apostle said, “The Hour will not be established
[Signs of the Hour]
(1) till two big groups fight each other whereupon there will be a great number of casualties on both sides and they will be following one and the same religious doctrine,
(2) till about thirty Dajjals (liars) appear, and each one of them will claim that he is Allah’s Apostle,
(3) till the religious knowledge is taken away (by the death of Religious scholars)
(4) earthquakes will increase in number
(5) time will pass quickly,
(6) afflictions will appear,
(7) Al-Harj, (i.e., killing) will increase,
(8) till wealth will be in abundance… so abundant that a wealthy person will worry lest nobody should accept his Zakat, and whenever he will present it to someone, that person (to whom it will be offered) will say, ‘I am not in need of it’,
(9) till the people compete with one another in constructing high buildings,
(10) till a man when passing by a grave of someone will say, ‘Would that I were in his place!’
(11) and till the sun rises from the West. So when the sun will rise and the people will see it (rising from the West) they will all believe (embrace Islam) but that will be the time when: (As Allah said,) ‘No good will it do to a soul to believe then, if it believed not before, nor earned good (by deeds of righteousness) through its Faith.’ (6.158)
[Swiftness of the Hour]
(12) And the Hour will be established while two men are spreading a garment in front of them but they will not be able to sell it, nor fold it up;
(13) and the Hour will be established when a man has milked his she-camel and has taken away the milk but he will not be able to drink it;
(14) and the Hour will be established before a man repairing a tank (for his livestock) is able to water (his animals) in it;
(16) and the Hour will be established when a person has raised a morsel (of food) to his mouth but will not be able to eat it.”
Posted: July 11th, 2013 | Signs of the Times | 1 Comment »