Some interesting excerpts from Yasaka Takagi, ed., The Late Dr. Inazo Nitobe’s Unfinished Translation of Lao-Tzu and the Kojiki (Tokyo: Institute for Comparative Studies of Culture, 1963). The Lao-Tzu translation is not very remarkable except for a surprising cross-reference between ch. 28′s comments on “masculinity and femininity” and chs. 21 and 22 of a book called The Secret of Swedenborg by one Henry James.
As for the Kojiki text, it was written circa 1925-6 while Dr. Nitobe was a diplomat at the League of Nations, and is therefore the second English translation of the Kojiki, after the Orientalist effort of Mr. Chamberlain. I believe it is also the third translation ever, after the estimable work of Karl Florenz in 1919. It consists mostly of brisk summaries in sometimes oblique, sometimes welcoming English.
A summary of Japanese theories, showing the extent to which the Kojiki was considered a grounds for historical research in the prewar period:
Is this place [Takamanohara --AHM] wholly mythological so that there is no locality on earth to correspond to it? — If, on the contrary, it is a geographical location, where is it? Many conjectures have been advanced as an answer. (1) Somewhere in Central Asia, perhaps at the foot of the Altaian range, whence our race, at least philologically, seems to have come. (2) South Sea Islands. (3) Korea. (4) Japan itself,–in this case, in the South according to one theory; in the middle says another. (5) Armenia. (6) Hittite Kingdom. (7) Are we descended from Sumerians?
The probable date of Susano-wo is given by Prof. Kume as 180-156 B.C.
A representative example of the style of writing:
Illuminatrice despatches Great Ears (Osiho-mimi) [Amano-Oshihomi] to the Plain of Abundant Reeds; but seeing that the land is in trouble, he returns to heaven and High Conjoiner and Illuminatrice convoke to a meeting eight hundred myriad Kamis for deliberation and with their counsel and the advice of Thinker, they decide to send down Hohi, a son born of Illuminatrice by Rashling; but he, on coming to the Plain, fawns to Land-Lord and stays with him for three years. For the third time, High Conjoiner and Illuminatrice confer with kamis, and send Young Prince (Wakahiko); but on coming to the Plain, he weds Land-Lord’s daughter and stops for eight years. A general assembly is held again and it is decided that this time a nameless female pheasant should be despatched. The bird alights on a tree near Young Prince’s gate, and delivers the message to him, but a spying woman insists upon Young Prince to shoot the pheasant through in the bosom.
A note to the reign of emperor Sujin:
The erection of numerous shrines throughout the country means perhaps not that they were newly built where nothing had existed before, but that the “earthly” (native or local) objects of worship were acknowledged or adopted by the reigning house. One may consider it as an absorption of a native religion by the ruling family or a religious assimilation of the conquering and the conquered races.
A nice turn in translation:
The Emperor having heard of the beauty of certain two sisters in Mino, despatched Oh-wusu, one of his elder sons to summon them to the court; but Oh-wusu, on reaching their home, took them for himself and sent two other women under the name of the sisters. When they arrived, the Emperor knew they were not the right ones, never married them but only subjected them to long glances so that they felt exceedingly embarrassed.
Posted: August 27th, 2014 | Excerpts | No Comments »
If you go to Amazon looking for the Chinese classics you will find a total mess. A bunch of publishers have ripped public domain books from Google Books and are selling them at various prices.
Why should you avoid these? (1) The original editions of what you are buying were bilingual, but the cheap books might have removed the Chinese. If you are really going to read these texts seriously you need the accompanying Chinese. (2) Even worse, these editions might be bad OCRs replete with typos and missing pages. (3) You will want to hang on to these print editions for many years, and the cheap publishers will likely give you a version with an ugly cover, and no guarantees on the quality of binding glue. (4) Any markup you are charged on the printing costs is done out of utter greed and adds no value to the book at all.
Here is the solution: buy print-on-demand versions from Google Books, thanks to the Espresso Book Machine. However, it is hard to find what you are looking for on Google Books’ search engine. So, I made this blog post.
The classics, by James Legge
This might sound kind of strange but some of the authoritative translations of the Chinese classics were made in the 1850s. I know, who was even reading them back then? The fact of the matter remains that James Legge still towers above any classical Chinese translator who has lived since, with the exception of maybe Burton Watson. There is still no other full translation of the Rites, Odes, or Documents. Furthermore, Legge’s books include the full Chinese in beautiful woodblocks, something that will probably never happen again.
Legge’s books can all be found on Google Books for free. The Espresso machine in the Harvard Book Store is the cheapest and shipping is also very cheap. I have included links for that order form as well, although you could just click the “Get this book in print” link available on the Google page. I also include a link to the Dover editions. These are rather good reprintings made in the 1970s that carefully mimeographed the original texts instead of swiping them under a digital camera. But they apparently did not find it profitable to reprint the more obscure books.
I have linked as well to any superior modern translations that are available so you can compare their merits with the Legge. The exception is the Mencius, for which there are other translations out there but I did not find any of them comparable.
* The Taoist texts were translated a little differently. They were in Max Müller’s Sacred Books of the East series and he apparently didn’t like including original texts. So, no Chinese, the Zhuangzi begins in the Tao Te Ching volume, and the translation is not the best. Might be better to consider alternatives.
What Legge didn’t translate
Legge translated the complete Confucian canon of the medieval era. However, Confucianism is more than just the canonical texts. Actually, Legge employed a scholar named Zhu Xi who was responsible for a major innovation in the way the texts were read. In order to really understand Confucianism it is necessary both to read texts that are outside the canon, and to read Zhu Xi and his detractors. Accessible translations of the unorthodox and medieval books are still in the works as we speak. Here is a list of what’s currently available for general audience readers.
Surprisingly, the Hanshu 漢書 has never been translated in full.
Bonus: 19th century translations of Chinese literature!
Posted: July 21st, 2014 | Books, Confucius | 5 Comments »
I have to wonder when the Chinese government or classical scholars will set up a website for preserving all the premodern texts. There is Ctext but it is rather incomplete. In the meantime I have fetched a bunch of texts off the Internet and will be saving them here:
It already contains the complete works of 王陽明, etc. Let me know if there’s something else I should add.
Posted: July 4th, 2014 | Confucius | No Comments »
When I was in Japan I discovered, in a Japanese book, a very interesting list of Western writers. I hadn’t known about Chesterton in particular and I was delighted to read his work for the first time. Here are those writers, recommended in Nishibe Susumu’s Heroes of Thought (思想の英雄たち):
Edmond Burke, Søren Kierkegaard, Alexis de Tocqueville, Friedrich Nietzsche, Jacob Burckhardt, Gustave Le Bon, G.K. Chesterton, Oswald Spengler, Johan Huizinga, José Ortega y Gasset, Karl Jaspers, T.S. Eliot, Ludwig Wittgenstein, Friedrich Hayek, Michael Oakeshott
Now I recently found another interesting list. Here are the books recommended by Shōichi Watanabe’s Reading World History Through Classic Texts (名著で読む世界史)
History of Herodotus (HTML, Gutenberg, Kindle)
History of Thucydides (Gutenberg, Kindle)
Caesar, De Bello Gallico (HTML, Kindle)
Nanami Shiono, “The Story of the Roman People”
Christopher Dawson, “The Making of Europe”
Machiavelli, “The Prince”
Carl von Clausewitz, “On War”
Shōichi Watanabe, “The German General Staff” [Yes, Watanabe describes his own book as a classic...]
Oswald Spengler, “Twilight in the West”
Cecil Chesterton, A History of the United States (JPG, Gutenberg, Kindle)
Baron Macaulay, “The History of England from the Accession of James II”
Hilaire Belloc, The Jews (JPG, Kindle, used)
edit: I downloaded Macaulay’s book and I am enjoying it quite a lot. I edited this post to provide more reading options for people.
Posted: May 16th, 2014 | Books | No Comments »
I had a little bit of free time after church on Sunday and decided to see if there was any interesting resource extraction news I had missed in the past few months. Here is what I found.
A January 2014 article in the journal Energy reexamined a group of 10-year oil production scenarios proposed in 2004. A comparison of the scenarios to available figures shows that global conventional oil production peaked in 2005, with additional peaks from 2008-2011 for broader definitions of “conventional oil”. The article is available open access for anyone to examine the math, but it looks rather solid to me. Cheap oil is already in decline. So, why does oil production appear to be stable, or even increase? This is due to artificially increased production from a short-term burst of capital expenditures, as well as the explosion in shale gas, tight oil, and easily transportable liquified natural gas, which are usually improperly labeled as conventional oil in media and industry reports. The optimistic (industry) view is that these new sources, combined with decreased demand in the post-industrial West, will be able to keep things humming for some decades while more renewable options (or nuclear developments) are worked out. On the pessimistic side, John Michael Greer considers these options to simply be delaying the inevitable for a decade at most. In any case, there can no longer be any doubt that we are in the peak oil era.
On April 10, the Club of Rome released a book on peak mining, Extracted: How the Quest for Mineral Wealth Is Plundering the Planet. I have not read it yet, but based on what I have heard about peak mining so far, I expect that it will reveal a hidden crisis. The geopolitical consequences should be fairly obvious. In a peak oil world, oil exporters have political leverage, which is why Saudi Arabia was treated with kid gloves after 9/11 and the sanctions against Russia’s Crimea actions were basically symbolic. Mining has even sharper consequences: if one country should control the world’s supply of a basic element, the only options for industrialized nations are to give in to political demands or suffer massive economic damage.
In March the WTO ruled that China has been imposing illegal tariffs on rare earths. China controls over 90% of the world’s rare earth reserves used for making cell phones etc., and by restricting its exports temporarily quadrupled the price of rare earths outside China in 2011, causing some manufacturers to relocate their major operations to China. The WTO ruling was appealed on April 18 and we have yet to see whether China will actually abide by it: the quote offered to reporters, “No matter what the result of the appeal is, China’s policy goal of protecting resources and the environment will not change,” is not encouraging. It is interesting that the international ruling “prohibiting” Japanese whaling, which resulted in a mere reduction of the year’s catch from 380 heads to 210 heads, was blanketed all over the airwaves despite its economic irrelevance, while the international ruling against China is met with popular disinterest, although I am sure Western governments are watching it closely. Whales are at least in theory a renewable resource; rare earths are not.
In financial news, last year we heard that the Dodd-Frank financial reform was a death knell for American small banks and had homogenized our financial system. In March of this year, the IMF reported that these changes were likely to become permanent because there is no real way to avoid them. This basically means that the Western financial system is extremely fragile and there is no way to tell what the impact of another economic bubble could be. It is interesting to note that China and Japan have adopted a radically different approach to their financial systems, but I cannot find a really reliable article about that at the moment.
Anyway, that’s all I got for now… I’ll continue to be on the lookout for reliable information about this.
[An earlier version of this post focused on "too big to fail" subsidies, but our knowledge of these subsidies' impact is somewhat speculative.]
Posted: April 21st, 2014 | Signs of the Times | 6 Comments »
A religious studies blog I follow, Religious Studies Project, has a rather telling April Fool’s joke today. Since they might delete it after April 1, I will take the liberty of quoting the whole post here.
BREAKING NEWS: Today, the RSP is “born again” – as the Theological Dispatch.
Due to a huge donation from the Templeton Foundation, we are now going in a slightly different direction. As of today, our mandate is to investigate how religion and spirituality brings positive change to society, and helps make us all better citizens of God’s world. We shall not rest until the Christian and the Muslim can go on a date together in a Chinese restaurant without fear of criticism.
It’s time to admit that spirituality is REAL. We hereby disown our previous cowardly epistemological agnosticism and cynical critical thinking. From here on in, our only theory is Truth, and our only method is Faith. God will be remembered long after Fitzgerald and McCutcheon are forgotten.
Donald Wiebe got it right, there is no future for the religious studies. But there is advertising revenue for theology.
Since this is a joke, the bloggers (mostly Ph.D. candidates, I believe) must think that the idea that “spirituality is REAL” is amusing in some way. That might sound like a harsh generalization, but this was the general attitude of my undergraduate classmates, who openly mocked religious groups at parties etc., and I am aware that this was also the fashion at several other undergraduate religious studies programs. Considering that someone who chooses to do a doctorate program in religious studies must be somehow attracted to the state of the academy, I think it is probably fair to say that the Ph.D. candidates writing for this blog find spirituality amusing.
Here is another joke: “As of today, our mandate is to investigate how religion … helps make us all better citizens of God’s world.” I would deeply respect someone who offered this as a mission statement for a book, even an academic publication. After all, the idea that the world does not belong to us alone, that it is “God’s world”, is something it is hard to be neutral on. A past generation of religious scholars, including Huston Smith, often embraced something like this sentiment. The current generation, though, is generally critical of this, and of any sentiment towards the world. The only truly scholarly attitude, they have learned, is an alienated one.
For example, Mama Lola, a sympathetic account of a scholar’s acceptance by a voodoo community that verges on a statement of personal belief, was published in 1991. Could a similar book be published today? An example of an academic publication recently reviewed at Religious Studies Project is Big Gods: How Religion Transformed Cooperation and Conflict, which consists of a list of assertions like “people are nicer when they are being watched” and “as groups increase in size and social complexity, belief in ‘Big Gods’ or moralizing Gods increases”. It is a mystery to me how the author of this book would engage with Porphyry, Jayadeva, or Zhuangzi. But I do not think there is any attempt at understanding here, only the self-assured superiority to all human feeling that comes with “scientific” knowledge. The spirit of Mama Lola has been totally purged from the academy, which is why the Templeton Foundation gets the scholars’ scorn.
Finally, the post gets in a good-natured dig at Timothy Fitzgerald and Russell T. McCutcheon, two scholars who question the validity of the scholarly concept of “world religions”. It is true that both Fitzgerald and McCutcheon are atheists, which prompts the joke “God will be remembered long after Fitzgerald and McCutcheon are forgotten,” an… uh… imitation of Christians’ attitudes towards Nietzsche, Darwin, etc. But it seems like the author of the post does not really understand the practical meaning of constructionism. By putting into question the tools that scholars use to compare cultures, Fitzgerald and McCutcheon actually doubt the methodological superiority of scholars to believers, which is why McCutcheon calls for an open confession of atheism on the part of scholars. In fact, the great Catholic writer G.K. Chesterton made the basic constructivist argument long before Wilfred Cantwell Smith, when he expressed his skepticism of the comparative methodology employed by H.G. Wells:
[Religious studies] seeks to classify Jesus … by inventing a new class for the purpose and filling up the rest of it with stop-gaps and second-rate copies. I do not mean that these other things are not often great things in their own real character and class. Confucianism and Buddhism are great things, but it is not true to call them Churches; just as the French and English are great people, but it is nonsense to call them nomads. There are some points of resemblance between Christendom and its imitation in Islam; for that matter there are some points of resemblance between Jews and Gypsies. But after that the lists are made up of anything that comes to hand; of anything that can be put in the same catalogue without being in the same category.
G.K. Chesterton, The Everlasting Man (1925)
The post concludes with a joke that sounds slightly somber: “Donald Wiebe got it right, there is no future for the religious studies.” As my grandma likes to say, “with every joke, there’s a meaning.”
Posted: April 1st, 2014 | Secular-Religious | 8 Comments »
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 | 2 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 | 25 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 »