September 29, 2021

Modern Japanese Fiction by Year (10): The Years of Self-Confidence (1966-1972)

The years from 1966 to 1972 can be called the "years of renewed self-confidence."  Japan had earned the world's respect for the flawless organization of the 1964 Olympic Games. In 1970, America agreed to return Okinawa to Japan (effected in 1972). The economy continued to boom, and even the oil crisis of 1973 did not fundamentally change that. The early 1970s were a period of rapid economic growth.

In the literary sphere, a new generation of writers appeared on stage between 1966 and 1974, those born in the 1930s. These authors differed notably from their predecessors because of their move away from the overt social and political commentary (particularity as directed against the system that supported Japan's involvement in World War II) then common both in recent works of literature, and as a measure by which literature was measured. Because this new group of authors turned their gaze from society to the individual, looking inward, engaging the fears and fantasies of an urban population beset by a crisis of identity in a time of rapid economic growth, they were called "the introverted generation" (naiko no sedai). They pursued depth of psychological description. Young writers of this period found themselves alienated not only from the older generation, but also from the government and other sources of authority. Major authors of this "group" were Furui Yoshikichi, Goto Meisei, Abe Akira, and Oba Mineko (Kuroi Senji, Tomioka Taeko and Hino Keizo are also counted to the introverted generation, but they started writing  later).

The writers of the previous postwar generations write large, important novels in their maturity, such as Shi no toge (1960-1971) by Shimao Toshio, Fuji (1971) by Takeda Taijun, Reite senki (1971) by Ooka Shohei, Shi no shima (1969-1971) by Fukunaga Takehiko, and Seinen no wa (1971) by Noma Hiroshi, etc. But none of these novels has been translated.  

In 1968, Kawabata Yasunari received the Nobel prize in Literature. On a negative note, he died by his own hand in 1972, while Mishima Yukio had already committed seppuku in a violent incident in 1970.

Although important novels were written in this period (the last 3 volumes of Mishima's
Sea of Fertility, Oe's The Silent Cry, Endo's Silence, Ariyoshi's The Doctor's Wife and The Twilight Years, Nosaka's stories American Hijiri and Grave of Fireflies), this was a relatively poor period, especially when we look at translations. Both the "Introverted Generation" and the previous "Third Generation of Postwar Writers" which had also turned inward and was now at its height as regards published works, have had difficulties appealing to foreign readers with their blandness. But also the output of novels seems to have been lower than before (and later) - literature may have had a hard time establishing itself in these years of pure economic growth and materialism.


1966
The Beatles perform at Budokan in Tokyo.

Cultural Revolution sweeps across China.


(1) The historical novel Chinmoku ("Silence") by Endo Shusaku wins the Tanizaki prize.
Historical novel based on the martyrdom of the 17th c. Portuguese Jesuit missionaries and their Japanese converts in the Nagasaki area. Endo deals with the contradictions in the faiths of the Orient and the Occident and questions the transplanting of Christianity to incompatible cultures. Rodrigues, a young Portuguese Jesuit, travels to Japan with another priest to assist the local Church and investigate what happened to his mentor, priest Ferreira, who is said to have renounced his faith. The two fratres arrive in Japan in 1638, where they discover that the Christians are being tracked down by security officers. The Christians are obliged to distance themselves from their faith by trampling on the image of Christ (fumie). Those who refuse are slowly tortured to death. Rodrigues and his colleague are eventually arrested by the authorities. They witness the gruesome persecution of the Japanese Christians by the governor of Nagasaki, Inoue Masashige. In the past, the priests themselves were tortured and obliged to distance themselves from their faith, but recently the local Christians are tortured to put pressure on the priests. All the priests have to do to stop the suffering of the Japanese Christians is to deny their faith. While in prison, Rodrigues constantly hears the groans and howls of the tortured Christians and asks himself whether it is selfish and merciless to make others suffer for Christ. When finally led to a fumie, in his imagination Christ speaks through the image, inviting him to trample. "It was to share men's pain that I carried my cross." Rodrigues puts his foot on the fumie. An official tells Rodrigues, "Father, it was not by us that you were defeated, but by this mudswamp, Japan." The book inspired feature film adaptations by Masahiro Shinoda (1971) and Martin Scorsese (2016).
[tr. William Johnston]


(2) Hanaoka Seishu no tsuma ("The Doctor's Wife") by Ariyoshi Sawako. 
Doctor Hanaoka Seishu (1760-1835) was the first in the world to operate a patient under a general anesthetic (in 1804), with techniques which go back to both Dutch and Chinese medicine. Ariyoshi studied his personal papers for her novel, but the famous doctor is not the main character in the book: that is firstly his wife Kae, and after that his mother Otsugi. The rivalry between these two women for his attention is central to the novel and propels the story forward. While he is still developing the powder called tsusensan (a herbal mixture also containing some poisonous elements) they compete for the "privilege" of being his first human subject to test it. The doctor pretends not to notice the rivalry but benefits greatly from it. Kae goes blind as a result. The novel, which received the Woman's Literature Prize of 1967, was filmed by Masumura Yasuzo, with Ichikawa Raizo, Wakao Ayako and Takamine Hideko.
[tr. Wakako Hironaka & Ann Siller Konstant]


(3) Sasamakura ("Pillow of Grass") by Maruya Saiichi.
A novel on the theme of rebellion against the group. Hamada Shokichi is a 45-old clerk at a private university, with a wife who is much younger. He receives a letter informing him that his former girlfriend Akiko has died. That evokes memories of the past: during the whole period of WWII, Hamada was on the run as a draft evader. In 1940, Hamada, the son of a doctor in Tokyo, escapes from Tokyo Station the day before he would have to enter military service. Originally from Higher Industrial School, he travels around Japan repairing radios. Later he meets a sand painter and learns that craft. This brings him to Sakaiminato in Tottori, where he meets a woman named Akiko. She is the daughter of a pawn shop in Uwajima, Shikoku, and Hamada is able to hide in the pawn shop until the war ends. The delayed consequences of Hamada's refusal to conform keep influencing his life twenty years later, in 1965. But this novel is not so much an antiwar novel as an attempt to understand the full implications of any sustained act of rebellion against the group as a total entity. The same theme is treated in more comic fashion in Maruya's next novel, Singular Rebellion published six years later, in 1972.
[tr. Dennis Keene]


1967
Museum of Modern Japanese Literature (Nihon Kindai Bungakukan) established in April in Komaba Park in Meguro, Tokyo.


[Oe Kenzabuto]


(1) Man'en gan'nen no futtoboru ("The Silent Cry," lit. "Football in the First Year of Man'en (1860)") by Oe Kenzaburo wins the Tanizaki Prize. It is a consolidation of all the author's themes. 
Like many of his earlier works, The Silent Cry has an unreal Arcadian setting, cut off from the rest of Japan and populated with grotesque characters. Two brothers, Takashi and Matsu, as well as Matsu's wife Natsu, return from Tokyo to the village of their childhood to negotiate the sale of some family property to “the Emperor of Supermarkets,” a Korean who came to Shikoku in WWII and since that time dominates the village. One of the brothers leads the local youth in a rebellion against “the Emperor,” while the other one tries to discover the secrets of his own family’s past. In Oe’s novel metropolitan Japan is selfish and violent, while rural Japan is disintegrating, populated by freaks such as Jin, “the fattest woman in Japan” and Gii, a draft-dodging hermit. Life in the countryside is characterized by suicides, drunkenness and sexual perversions. It is a world where all humanity has gone totally mad. Susan Napier has called this novel "perhaps his most successful effort to encapsulate Japanese history, society, and politics within a single tight narrative" (Escape from the Wasteland, p 196).
[tr. John Bester]


(2) In February, serialization starts of Honba ("Runaway Horses," but as the title refers to only one person, the protagonist Isao, it should be translated in the singular as "The Runaway Horse"), the second part of the tetralogy Hojo no Umi ("The Sea of Fertility") by Mishima Yukio. 
Set twenty years after Spring Snow, in the early 1930s (a period of right-wing agitation and frequent terrorist attacks by ultra-nationalists), this novel tells the story of young Iinuma Isao, a rightist reactionary. Inspired by the Shinpuren Revolt of 1876 (a xenophobic band of samurai violently opposed to the openness to foreign things and modernization of the Meiji government), Isao becomes the instigator of a plot to topple the zaibatsu that he feels have corrupted the country and betrayed "the will of the Emperor." He is assured of the army's assistance by the young Lieutenant Hori. Honda Shigekuni, the friend of Kiyoaki from Spring Snow, now a judge, sees a telltale birthmark under Isao's arm and realizes he must be the reincarnation of Kiyoaki, although he does not resemble him in appearance or ideals. The terrorist plot is betrayed and Isao is arrested; Honda decides to defend him as his lawyer and manages to obtain a lenient sentence. But as soon as Isao is released from prison, he kills one of the prime targets on the conspirator's list and then commits seppuku while gazing at the rising sun. The seppuku is described in gory details, all the more hair-raising considering Mishima's own death in the same style just a few year's later. Anyway, with its "crazy ideology of death" this is one of Mishima's most unpleasant books; and the detailed description of the ideology of the Shinpuren is simply boring. The idea that some young people who are prepared to kill others and die themselves for their ultra-nationalistic ideals are "pure" and to be admired, is fascism in its most despicable form.
[tr. Michael Gallagher]


(3) Two short stories by Nosaka Akiyuki about WWII and its aftermath win the Naoki prize.

- Hotaru no haka ("Grave of Fireflies")
A semi-autobiographical short story, based on Nosaka's experiences before, during, and after the firebombing of Kobe in 1945. One of his sisters died as the result of sickness, his adoptive father died during the firebombing proper, and his younger adoptive sister died of malnutrition in Fukui. It was written as a personal apology to that sister for her death. On September 21, 1945, a homeless fourteen-year-old boy named Seita dies in Sannomiya Station, in the heart of Kobe. On his person is a candy tin; when a station worker tosses it into a field, three tiny bone fragments roll out. They are the bones of his little sister, Setsuko, who died in a Nishinomiya bomb shelter on August 22nd. The story flashes back to the Kobe air raids of June 5th. The children's father, a lieutenant in the navy, is away from home, and their ailing mother is killed. With nowhere to go, Seita puts his little sister on his back and sets off for the home of distant relatives, but there they are treated cruelly and Setsuko does not want to stay. Seita decides that they will live by themselves in a dugout bomb shelter, but at his age it is impossible for him to obtain food. Setsuko dies, and with a bundle of charcoal, Seita cremates her body. A cloud of fireflies gathers around her ashes. Nosaka wrote the story to cope with the guilt he felt as a survivor. The story was adapted as a beautiful anime feature film by Takahata Isao of Studio Ghibli.
[tr. James Abrams in Japan Quarterly, 1978]

- Amerika hijiki ("American hijiki")
A humorous take on the cultural misunderstandings between Japan and America. The title goes back to the fact that American black tea, donated to the Japanese population by the American occupation army, was mistaken for "hijiki", black, stringy seaweed which is a staple of the Japanese kitchen. The protagonist, Toshio, has been a pimp as a young boy in the Occupation, but is unable to fully escape that mentality even as a grown man. When 20 years later he has to entertain an American, Mr Higgins, he organizes a private strip show for him to demonstrate that Japanese girls are best. Part of the show is also a "performance" by a Japanese man, who becomes so nervous because of the American in the audience that he is unable to do his job - showing that even 20 years after the lost war, according to Nosaka, the Japanese still felt an inferiority complex towards Americans. The bitter taste of "American hijiki" symbolizes the bitterness of the lost war and the occupation.
[tr. Jay Rubin in Contemporary Japanese Literature, 1977]


(4) Moetsukita chizu ("The Ruined Map") by Abe Kobo 
A novel concerned with the loss of man's individual identity in the labyrinths of a modern city. The protagonist, an unnamed detective, is hired by a beautiful, alcoholic woman to find her husband who has inexplicably disappeared. The detective is given a "ruined map" to help him during his search. Finally, the impossibility to find relevant clues leads the detective to an existential crisis - he feels his own identity blurring and in the end starts identifying himself with the lost man he is supposed to find - becoming lost himself.
[tr. E. Dale Saunders]


1968
University upheavals of 1968-69 begin. 

Kawabata Yasunari wins the Nobel prize in Literature. At the award ceremony in Stockholm, he gives the speech "Japan, the Beautiful, and Myself."

Mishima Yukio writes his essay about the cult of the body and body building, "Sun and Steel."

(1) Akatsuki no tera ("The Temple of Dawn," third part of the tetralogy Hojo no Umi, "The Sea of Fertility") by Mishima Yukio (serialization starts in September).
Honda Shigekuni, the lawyer from the previous two volumes, visits Thailand on a business trip in 1941 and encounters a young girl, Ying Chan, a Thai princess, whom he believes to be his school friend Kiyoaki's second reincarnation (she seems to remember her previous lives and answers questions correctly). The first half of the book is therefore set in Thailand and India (for which Mishima traveled to both countries), but reads unfortunately like a tourist brochure. It also contains a heavy and detailed presentation of the Buddhist themes of the cycle of reincarnation, for example in the form of the various religious texts studied by Honda, without any plot or character development. The second half of the book is very different. It is set eleven years later in Japan and the Thai princess is visiting Japan as a foreign student. The nostalgic and poetic tone of Spring Snow is now far to seek: instead, Mishima gives sardonic accounts of Japanese society after WWII, which he sees as totally corrupted. Honda's role as a high-minded judge and lawyer is also radically altered. He has become rich by his law practice and built a villa with swimming pool at the foot of Mt Fuji, where he receives guests. His role of observer has taken a turn for the worse: he has a peephole fixed in the wall of the guest room so that he can secretly spy on the love games of his visitors. The peephole is in so far functional that it enables him to confirm that the Thai princess has the mysterious birthmark, but it also reveals that she and a Japanese women (another guest) are lovers. Not long after, the princess goes back to Thailand. Fifteen years later Honda learns that she has died when she was 20 (so soon after her return), bitten by a cobra in her garden. It is rather unsatisfying that her death occurs offstage.
[tr. E. Dale Saunders & Cecilia Segawa Seigle]


(2) Oba Minako wins the 59th Akutagawa Prize for Sanbiki no kani ("Three Crabs")
Novella set in Alaska with an expatriate Japanese couple as protagonists. The author doesn't use the foreign atmosphere to create an exotic atmosphere but to create the sense of freedom, loneliness and homelessness that the characters feel. The story treats the sexual adventures of a housewife, a new theme in Japanese fiction at that time. It starts with sharp exchanges of dialogue between husband and wife, and later with their American friends at a party in their home. The couple seems to have an open marriage in which neither partner remains faithful to the other. Leaving a houseful of guests, the wife, Yuri, disappears for the evening to pick up a married stranger for a bout of casual sex. The title implies Yuri is not unlike the faceless crabs she saw at the seashore at the start of the story: creatures with no firm identity, yet able to blend into a new environment over a long period of time.
[tr. Yukiko Tanaka and Elizabeth Hanson in This Kind of Woman, 1982]


3. Clouds Above the Hill by Shiba Ryotaro, is a huge and ambitious novel about the Russo-Japanese War.
A historical epic centering on the careers of two ambitious brothers who work their way up from a rural backwater (Matsuyama, the capital of Ehime Pref on the island of Shikoku) to positions of eminence in the new post-1868 Meiji period. They are Akiyama Yoshifuru (1859-1930) and Akiyama Saneyuki (1868-1918) - both are real historical figures - , who will go on to play important roles in the Japanese Army and Navy, respectively. They manage to build up a Japanese military capable of holding its own against larger forces in the region, and that capability is then soon tested in the Russo-Japanese War. 



[Admiral Togo before the Battle of Tsushima]


Akiyama Yoshifuru became a general in the Imperial Japanese Army, and is considered the father of modern Japanese cavalry. Born to a poor samurai family in the Matsuyama domain, he attended the (forerunner of the) Imperial Japanese Army Academy) and Army Staff College, after which he was sent as a military attaché to France to study cavalry tactics and techniques. In the Russo-Japanese War of 1904-1905, he led his troops in the Battle of Mukden against the Cossack cavalry divisions of the Imperial Russian Army. In 1916 Yoshifuru was promoted to full general. After retiring from active military service in 1923, he became head of a junior high school on his native Shikoku.

Akiyama Saneyuki would become famous as the planner of the Battle of Tsushima in the Russo-Japanese war. Originally he wanted to study literature and he was a good friend from his childhood on of the haiku poet Masaoka Shiki. But his elder brother Yoshifuru ordered him to join the Naval Academy because of the economically severe condition of the Akiyama family. From June 1897 to December 1899, Saneyuki was sent to the United States as a naval attaché. He next served as instructor at the Navy War college and at the outbreak of the war with Russia in 1904 was promoted to Commander. After the war Saneyuki's career continued its upward movement to vice admiral, at which time he had to retire due to illness.

The third protagonist is Masaoka Shiki (1867-1902), also from Matsuyama, who in his short life single-handedly brought the genres of haiku and tanka into modern age. I am glad about the presence of the poet Shiki in this novel, as he brings a softer and cultural note to the story. It is pity that he dies in the first pages of part 2 (of 4), but that is based on real life...

Shiki turned haiku into a legitimate literary genre and argued that haiku should be judged by the same yardstick that is used when measuring the value of other forms of literature - that was contrary to views held by prior haiku practitioners. His particular style rejected "the puns or fantasies often relied on by the old school" in favor of "realistic observation of nature". Like other Meiji period writers, Shiki was influenced by the dedication to realism in Western literature.

Shiki's achievements are all the more remarkable considering that he suffered from tuberculosis much of his life. In 1888 / 1889 he began coughing up blood and soon adopted the pen-name "Shiki" from the Japanese "hototogisu", the lesser cuckoo, as it was thought that this bird coughs blood as it sings. Shiki's early tuberculosis worsened after he went to China as a war correspondent in 1895. He returned to his home town Matsuyama and convalesced in the home of the famed novelist Natsume Soseki. During this time he took on disciples and promulgated a style of haiku that emphasized gaining inspiration from personal experiences of nature. In 1897 a member of his group established a haiku magazine which was called Hototogisu after Shiki's pen name - a magazine which today still is going strong.

In Tokyo Shiki worked as haiku editor for the newspaper Nippon. Bedridden by 1897, Shiki's disease worsened further around 1901. He developed Pott's disease and began using morphine as a painkiller. During this time Shiki wrote diaries and other autobiographical works, as Bokuju itteki, "A drop of ink," and Byosho rokushaku, "The 6 foot long sickbed." He died of tuberculosis in 1902 at age 34.

Clouds Above the Hill is like War and Peace by Tolstoy, a long novel about warfare with many authorial intrusions and historical essays. It often reads like a history book, even more so than Shiba Ryotaro's earlier Ryoma!: The Life of Sakamoto Ryoma Japanese Swordsman and Visionary. One could say that Meiji-Japan is the real protagonist - the novel is an exciting portrait of the involvement of three young men in the frenzied modernization and ascendancy of their country. It is Shiba's second best selling work in Japanese, with 14,750,000 copies sold.
The translation is in 4 volumes.
[Phyllis Birnbaum (Editor), Julia Winters Carpenter (Translator), Paul McCarthy (Translator)]


1969

U.S. Apollo spacecraft puts first man on the moon. 

(1) Anshitsu ("The Dark Room") by Yoshiyuki Junnosuke (winner of the Tanizaki Prize).
The 44-year-old protagonist, Nakata Shuichi, has his life arranged in a way that suits him ideally. Unmarried since the death of his wife 20 years earlier, he has a number of woman friends always ready to have him drop in for the night. His relationship with these women is casual to the extreme. He avoids all responsibility and all emotional investment. If he misses emotional heights, he also misses emotional depths. However, things change... His woman friends disappear one after the other, due to marriage, or a stay abroad, etc. Left is only Natsue, a former prostitute. Restricted to one woman, he finds himself hovering on the edge of that hateful involvement which we might also call love. The "dark room" is the metaphor Yoshiyuki uses for that condition.
[tr. John Bester]


1970
Expo '70 opens in Osaka.

Automatic renewal of the United States-Japan Security Treaty.  

Hijacking of Japan Airlines Flight 351 by the Japanese Communist League-Red Army Faction

Death of Mishima Yukio, by his own hand (1925-1970). Novelist Mishima Yukio leads his private ultra-nationalist group Tate no Kai in an attempt to provoke an uprising by Ground Self Defense Forces; failing, he commits ritual suicide.


[Mishima Yukio, 1970]

(1) Mishima Yukio writes Tennin gosui ("The Decay of the Angel," lit. "The Five Marks of an Angel's Decay"), thereby finishing his tetralogy The Sea of Fertility. He turns in the manuscript to his publisher on the morning of his seppuku.  
Set in the first half of the 1970s, when Honda Shigekuni is an old man. Honda adopts a teenage orphan, Yasunaga Toru, whom he believes to be his dead school friend Kiyoaki's third successive reincarnation. Toru himself is also convinced that a special destiny awaits him because of a mysterious birthmark under his arm. But surprisingly for a lawyer, Honda does not verify whether Toru was indeed born after the death of the Thai princess, and he remains in doubt whether Toru is a genuine incarnation or a false one. Honda gives Toru a good education, but the boy never shows any gratitude. He is calculating and deceitful and likes to humiliate Honda. The woman who was the lover of the Thai princess in the previous volume (and who is still a good friend of Honda) brutally analyzes Toru's character and tells him he is a fake and will lead a long and uneventful life. This shocks Toru so much that he takes poison, but it does not kill but blind him. He lives on, cared for by a crazy woman who bears his child, and shows the five signs of decay of an angel: the flowers about him are withered; he perspires freely; his body gives off a foul odor; his clothes are dirty; and he has lost his place in the world. Obviously, he was a false reincarnation - the spell has worked out. In the last pages of the novel, Honda visits Satoko, the lover of Kiyoaki, now aged like himself, in her nunnery in Nara. To his surprise she insists she has never heard of Kiyoaki and suggests Kiyoaki must be a figment of Honda's imagination! The whole machinery of reincarnation that Mishima had set up so laboriously in the previous volumes, especially in The Temple of Dawn, is hereby negated. The novel ends in Buddhist emptiness, if not Western nihilism: Honda gazes at the still and empty temple garden and realizes he has come to a place that has "no memories, nothing." Unreality is the ultimate truth of the world (if Mishima would have taken his own medicine, there would have been no reason for his suicide). Although the story in this fourth volume is not fully developed, as if Mishima wrote it in great haste, the final pages contain some of the most sublime passages he wrote.
[tr. Edward Seidensticker]


(2) Furui Yoshikichi wins the 64th Akutagawa Prize for the novella Yoko, the story of a sensitive young man's relationship with the title character, a beautiful young woman who is suffering from an apparently hereditary mental illness.
Through Yoko's vivid but distorted perceptions of the world, Furui highlights the process by which reality and identity are created. Above all, however, Yoko is a touching, if somewhat unusual, tale of a young couple's deepening love.
[tr. Donna George Storey in Child of Darkness, Michigan]

Furui Yoshikichi (1937 - 2020) was educated at the University of Tokyo where he majored in German Literature. He was especially interested in modern authors as Hermann Broch and Robert Musil, whose work he has translated into Japanese. He wroked as a professor of Gemrna literature at Kanazawa and Rikkyo universities before in 1970 deciding to devote himself exclusively to creative work. Furui creates subtle and mysterious psychological worlds, infused with a somber poetry. He is an exemplar of the "introverted generation." He has won the Akutagawa Prize, the Tanizaki Prize, and the Yomiuri Prize, among other literary awards. Translations of his work include, besides the above mentioned Yoko, White-Haired Melody and Ravine.


1971
Revaluation of the yen depresses the Japanese economy. 

The first McDonald's outlet opens on the Ginza in Tokyo. 

Death of Shiga Naoya (1883-1971). Death of Uchida Hyakken (1889–1971).

The ashes of Mishima Yukio are stolen from his tomb, but found back a few months later.

(1) Reite Senki ("The Battle for Leyte Island") is a historical war novel by Ooka Shohei.
The lengthy novel was based on exhaustive research and the compilation of an enormous amount of information over a period of many years. The novel faithfully details the personal and collective experience of battle, deprivation, and loss, and clarifies who and what was ultimately responsible for defeat. Ooka draws attention to the outstanding obligations owed to the war dead and suggests that they can be fulfilled by public confrontation, learning the lessons of defeat, and using them to rectify lingering social and political evils.

In 1944 Ooka had been drafted into the Imperial Japanese Army, was given only three months of rudimentary training, and then sent to the front line at Mindoro Island in the Philippines, where he served as his battalion's communications technician until his battalion was routed and numerous men were killed. In January 1945, he was captured by American forces and sent to a prisoner of war camp on Leyte Island. Survival was very traumatic for Ooka, who was troubled that he, a middle-aged and, to his way of thinking, unworthy soldier, had survived when so many others had not. He suffered for many years from "survivor trauma" and it was only by writing Fires on the Plain (1951) and The Battle of Leyte Island that he came to terms with his own war experiences. As with all his writing, Ooka observes war critically from the perspective of a person who, despite ethical reservations, was forced to serve.
[No translation]


(2) Hakkodasan shi no hoko ("Death March on Mt Hakkoda") by Nitta Jiro.
A popular novel about a military training mission gone tragically wrong. 210 soldiers ascend Mount Hakkoda in the dead of winter and only eleven return. The training was undertaken in 1902 in preparation for the coming war against Russia - the expected combat in Siberia made severe winter exercises necessary. The disaster was due to a confused chain of command and the failure of the top to communicate with their staff. Nitta Jiro (1912–80), who was a trained meteorologist and often wrote about the mountains and the dangers of changing weather conditions, carefully researched the novel, throwing light an a disaster that had for many years had been a taboo topic. The novel was filmed in 1977.
[tr. James Westerhoven]


1972
Red Army faction incidents: 2 policemen are killed during the arrest, subsequent interrogations reveal 14 other murders committed by faction members in the course of internal disputes. 24 die in a Japanese Red Army attack on Lod Airport in Tel Aviv, Israel.

Okinawa returned to Japanese sovereignty by the U.S.

China-Japan Joint Communique announces the establishment of diplomatic relations between Japan and the People's Republic of China.

Winter Olympics held in Sapporo, Hokkaido.

Death of Kawabata Yasunari, probably by his own hand (1899-1972).

(1) Mizukara waga namida wo nuguitamau hi ("The Day He Himself Shall Wipe My Tears Away") by Oe Kenzaburo.

A novella which forms a critical response to Mishima's fanatical suicide and ideology, and at the same time Oe's definitive statement on the role of the emperor in Japanese society. The protagonist is a 35-year old writer who tries to deal with his past, which lies beneath the doom of events from WWII. He may or may not be dying of a serious illness, but anyhow has retreated to a hospital bed, where, donning green goggles, he dictates what he calls "a history of the age." Seated at the sickbed, the note-taker, who could be his wife or a nurse, writes down what the sick and dying man wants to leave as a will. His thoughts and attempts at remembering mainly focus on his father, an exponent of extreme emperor worship, and the mother, whose father has been put to death for high treason against the emperor - a shame from which her son ultimately cannot escape. The "history of the age" is the center of the story: the narrator's father's attempt, on the last day of the war, to lead an uprising to "save the emperor." This mad rebellion clearly echoes what Oe considered to be Mishima's distortion of Japanese values. The climax of the story of the insurrection is a grotesque parody of Mishima's bloody coup and his belief in the beauty of violence.
[tr. John Nathan, in the collection Teach Us to Outgrow Our Madness]


(2) Kokotsu no hito ("The Twilight Years", lit. "Senile People") by Ariyoshi Sawako.
The difficulties of caring the sick or demented aged has become a rather common theme in today's Japan, but when Ariyoshi wrote this novel 50 years ago nobody saw the future coming. Another important theme of this novel is the role of women in Japan, as they were/are de facto expected to be caretakers of elderly parents or grandparents. The Tachibana are an ordinary family. Akiko lives with her husband Nobutoshi, her son Satoshi, her stepfather Shigezo and her stepmother. After the death of the last one, the physical and mental state of Shigezo quickly deteriorate - at the beginning of the book he is found in his underwear on a wintry street. Tachibana Akiko is a busy woman who not only takes care of the household, but also has a job outside the family. Her senile father-in-law means another domestic chore for her. When she turns to social services, no help is offered. On the contrary, she is blamed for not honoring the traditional Confucian precept of filial piety. She is forced to quit her job to take full-time care of the old man. Ariyoshi calls attention to the social difficulties encountered in particular by women, traditionally assigned to household chores and to assisting older members of families. In addition, through her meticulous descriptions of the personal (physical and psychological), family and social consequences of aging, the writer shows her readers the agonizing prospect of a painful end of life. When Ariyoshi wanted to donate the money she had earned with this book to financial support for care facilities for the elderly, she came into conflict with the tax administration which used to impose heavy taxes and limits on private donations. The rules regarding charitable donations have since been relaxed. Ariyoshi correctly anticipated the problems that Japan's rapidly aging society would cause. But the novel is not at all a dreary story - it is both funny and heart-warming.
[tr. Mildred Tahara]


(3) Tatta hitori no hanran ("A Singular Rebellion") by Muraya Saiichi, winner of the Tanizaki prize.
A comedy of manners which has not fared well in translation as the subdued humor of Muraya is difficult to translate. The narrator, Mabuchi Eisuke, is a middle-aged widower and employee of an electronics manufacturer, a job he has because, as a civil servant at Ministry of Economic Affairs, he refused a transfer to the Ministry of Defense. This seems something of a rebellion against authority, but in reality Mabuchi's motives are mixed. The story starts with Mabuchi marrying his much younger fashion model mistress, Yukari. This is a small rebellion, too, and the various confused situations which arise in their life together form the comic center of the novel. Even more so as Yukari brings her grandmother who has just been released from prison as she has (accidentally?) killed her estranged husband with a razor. The novel about small private rebellions is set against the background of the rebellious year of 1969 when rioting students seemed poised to overthrow society.
[tr. Dennis Keene]

Darkness in Summer by Kaiko Takeshi, is a touching novel about Vietnam,
Kaiko also wrote the reportage Into a Black Sun about that same war.


(4) "Momo" ("Peaches"), a short story by Abe Akira.
Born in Hiroshima, Akira Abe (1934-1989) studied around the same time as Oe Kenzaburo French literature at the University of Tokyo. After graduating in 1959, he worked as a television and radio director at TBS until he began his career as a professional writer in 1971. His literary career began in 1962 with the publication of The Children's Room (Kodomobeya), an emotional account of growing up with a mentally challenged older brother. Almost all of his stories are autobiographical and based on events from his own life and the lives of his family. Abe Akira is one of the representatives of the "Shishosetsu". His most important novel is Vacation for Eternity (Shirei no kyuka) from 1970, deals with the military's loss of authority in the post-war period, which particularly affected his father. Abe is also a master of short stories. Very little by Abe Akira has been translated into English.

The short story "Momo", "Peaches," has appeared in several anthologies. It is a tale in which the author questions his memory, which is the most fundamental source of his art as Shishosetsu novelist.
[tr. Jay Rubin in Contemporary Japanese Literature]

[Reference works used: Dawn to the West by Donald Keene (New York: Holt, Rinehart and Winston, 1984); Modern Japanese Novelists, A Biographical Dictionary by John Lewell (New York, Tokyo and London: Kodansha International, 1993); Narrating the Self, Fictions of Japanese Modernity by Tomi Suzuki (Stanford: Stanford University Press, 1996); Oe and Beyond, Fiction in Contemporary Japan, ed. by Stephen Snyder and Philip Gabriel (Honolulu: University of Hawaii Press, 1999); Origins of Modern Japanese Literature by Karatani Kojin (Durham and London: Duke University Press, 1993); The Columbia Anthology of Modern Japanese Literature, 2 vols, ed. by J. Thomas Rimer and Van C. Gessel (New York: Columbia University Press, 2005 and 2007); The Fantastic in Modern Japanese Literature by Susan J. Napier (London and New York: Routledge, 1996); Writers & Society in Modern Japan by Irena Powell (New York, Tokyo and London: Kodansha International, 1983).]

[All photos public domain from Wikimedia Commons]

Modern Japanese Fiction by Year Index

September 27, 2021

The Japanese Seasons: October

October is sometimes called "kannazuki," "month without gods." The reason is that agricultural activity, during which the gods are present, is finished this month and the gods start their winter absence. The gods arrive in spring to watch over the growing crops and to see to it that the harvest is completed safely. This all serves to show how closely the Shinto religion was associated with agriculture in Japan.

The weather in early October is at first a prolongation of September, with rain due to the "autumn front" moving up now and then, and typhoons, but as the month advances, there is less and less rain and typhoons also become scarce. The weather becomes moderate and comfortable with average daytime temperatures between 19 and 23 °C. The sky is clear and blue and the air is fresh - this is a good season. In the morning and at night there may be some chilliness in the air ("asa-samu," "yo-samu").

Aki no kure (aki no yugure), "autumn evening", is a word frequently used in Japanese poetry for this season. It expresses a sort of pathetic feeling as in this waka by Saigyo:

even though I claim
no longer to have a heart
I'm made to feel this sad beauty -
a snipe flying up from a marsh
at dusk in autumn

kokoro naki | mi ni mo aware wa | shirarekeri | shigi tatsu sawa no | aki no yugure


(See my post about Saigyo)

National holidays and events in October:

Second Monday in October: Sports Day

Established in 1964 in commemoration of the Olympic Games in Tokyo. On this day, people young and old gather to enjoy this autumn day with with athletic competition, often organized by the schools (and the parents are forced to watch).

More importantly, the pleasant temperatures in October entice people to go outside and do some hiking or walking and take care of their health after having been confined to their air-conditioned houses during the long hot summer. In Japan one speaks about "undo no aki," "autumn of physical exercise."


[Chrysanthemum exhibition]


The flower of the month is the chrysanthemum - although this is usually at its most gorgeous in November rather than October (and also despite the fact that it is already celebrated during the Double Ninth festival on September 9). The chrysanthemum was brought to Japan from China during the Nara period (8th c.), and Japan also imported the extensive Chinese chrysanthemum lore. The most important aspect is that the chrysanthemum was associated with long life: it was thought to have the power to bestow long life and exorcise evil influences. It was imbibed as an infusion in sake. The most famous Chinese poem about the quiet enjoyment of chrysanthemums is by Tao Yuanming (365-427 CE):

I built my hut in the world of men,
yet there is no noise here from wagons.
Would you know how that is possible?
With the mind detached, one's place becomes remote.
Plucking chrysanthemums by the eastern hedge,
in the distance I see South Mountain.
The mountains are beautiful by evening,
birds in flight return two by two.
In these things lies a deep meaning -
I want to say it, but have forgotten the words.


(See my post "Drinking Wine" in the series "Lyric Poetry Around the World" at this blog for further details)

In Japan the chrysanthemum also became the flower of the imperial house, and thanks to its elegant simplicity and fine aroma, it became a popular flower in gardens. The chrysanthemums grown in Japan today are among the finest in the world.


[Chrysanthemum doll festival in Nihonmatsu. Dolls are being made up here with flowers - it takes a lot of work to keep them in good shape. The X at the back is the family emblem of the Niwa family which ruled Nihonmatsu in the Edo period]


Where to see chrysanthemums:
Tokyo: Shinjuku Gyoen Garden (first 2 weeks of November); Yushima Tenjin Shrine (first 3 weeks of November).
Yokohama: Sankeien Garden (late October to late November).
Kyoto: Daikakuji temple (last 3 weeks of November).
Nihonmatsu (Kiku-ningyo, "chrysanthemum dolls"): Castle grounds (whole of October and the first 3 weeks of November).

In November, temples all over Japan hold small chrysanthemum exhibitions. 


[Matsutake in a shop]

Matsutake mushrooms hold the first place among the dainties of autumn (for those who can afford the high price). The earliest to come are thinly sliced for soup. Matsutake can also be cooked with rice. The most delicious ones are roasted and served  with a mixture of citron, sugar and vinegar. Dobin-mushi is an autumn specialty of Kyoto, a delicate clear soup made in an individual miniature dobin (small teapot made of pottery). It contains matsutake, chicken, mitsuba (a herb, Japanese wild chervil) and ginnan (ginkgo nut). The juice of a sudachi (a small, green zesty citrus fruit) is squeezed into the dashi, which is drunk from tiny cups. The other ingredients are then fished out with chopsticks and eaten.


[Chestnuts]

Kuri, chestnuts, are also appreciated in this season. Kuri are very popular in Japan and used in many sweet confections as kinton (a puree of sweet potatoes and chestnuts). Amaguri are made in street stalls by roasting chestnuts in a tub of revolving hot pebbles. Kuri-meshi is rice cooked with small pieces of chestnuts.

October also is the start of the new brewing year for sake breweries that keep to the traditional custom of "kanzukuri," only brewing during the cold season from October to March. Many breweries hold events, such as tastings or an opening of the brewery to the public in this month. But as brewing just starts, the new sake will only be ready for tasting at the end of the year.

October is also the season of the rice harvest (sake rice takes longer to grow and may be harvested in November). You can find the "new rice" labeled as "shinmai" in rice shops and supermarkets.


[Jidai  Matsuri]

Cultural festivals:

Special Autumn Opening of the Kyoto Imperial Palace, Oct. 31-Nov. 4
Admission free period. 9:00-15:30. 
Karasuma line subway to Imadegawa St or Marutamachi St

Kaijo Jinko-sai, Munakata Taisha, Munakata, Fukuoka on Oct. 1
The Kaijo Jinko or Procession of Gods by the Sea is held on the first day of the Autumn Festival of the Munakata Taisha Shrine. The Munakata Shrine is dedicated to the guardian deity of sea traffic and consists in fact of three shrines: Okitsumiya, Nakatsumiya and Hetsumiya, of which the first two stand on islands before the coast. Visitors go to Hetsumiya, the only shrine on land. During the festival, hundreds of fishing boats decorated with flags and banners parade from Okinoshima Island with the Okitsumiya Shrine and Oshima Island with the Nakatsumiya Shrine to Konominato, the harbor near Hetsumiya Shrine. They escort a barge that carries the portable shrine. It is an impressive spectacle (Take a Nishitetsu bus for Kohnominato Hatoba at JR Togo Station of the Kagoshima Main Line and get off at Konominato).
- When visiting the Munakata Srhine, don't miss the interesting shrine museum with its national treasures.

Mibu Kyogen
(Buddhist miracle plays) at Mibu Temple, Kyoto, in the weekend which also includes Sports Day (only for 3 days, from 13:00-17:30).
See: http://www.mibudera.com/eng/pages/schedules.html

Zuiki Matsuri at Kitano Tenmangu, Kyoto, from Oct. 1-5.
Harvest Thanksgiving at Kitano Tenmangu. On Oct. 1 at 13:00 sacred floats are carried to a temporary abode (otabisho); on Oct. 4 at 13:00 they are brought back to the main shrine by a parade of people dressed in Heian costumes. This, the Kankosai, is the main part of the Zuiki Festival. The festival derives its name from zuiki, or taro stalks, which are used as thatch for the roof of the mikoshi; the miniature shrine is dressed in other vegetables as well, and dried marigolds hang from the four corners.

Lantern festival in Nihonmatsu (Fukushima Pref.), on the first Sat., Sun., and following Mon. in October.
Annual festival of Nihonmatsu Jinja. Seven floats strung with hundreds of paper lanterns are paraded through the town. (5-minute walk from Nihonmatsu St. on the Tohoku Main Line)

Okunchi at Suwa Shrine, Nagasaki, from Oct. 7-9.
Parade of umbrella-topped floats. A Chinese-style dragon dance is also held. Okunchi is okunichi, "ninth day," the ninth day of the ninth month according to the lunar calendar, considered as a very auspicious day. Held at the Suwa Shrine and various places in town (odoricho), which are each year different (Suwa Jinja is near Suwa Jinja-mae tram stop in Nagasaki).

Hachiman Matsuri in Takayama (Gifu Pref.) from Oct. 9-10.
Annual festival of the Sakurayama Hachimangu Shrine. On October 10 there is a parade of mikoshi and people in traditional costume (20 min walk from JR Takayama St.).

Otsu Matsuri at Tenson Jinja Otsu, weekend before Sports day
Parade of floats (starting at 9:00 at Tenson Jinja) through town on the Sunday; floats on view hung with lanterns the eve before. There are 13 floats with elaborate clockwork mechanisms and beautiful tapestries (Near JR Otsu St and the Tenson Shrine).

Sawara Autumn Festival, October 12-14, Sawara (Chiba Pref.)
Fourteen floats with huge moving dolls representing figures from history and legend are paraded through the city from 10 a.m. to 10 p.m. (From Sawara Station, walk 5 minutes to Omatsuri Hiroba and Nigiwai Hiroba).

[Ushi Matsuri (Bull Festival), Koryuji, Kyoto, on Oct. 10. In the evening (20:30-) the Madara deity riding a bull enters the temple grounds, accompanied by Nio (Deva Kings) and people dressed in ancient costume. The deity then reads Buddhist sutras from a stage, with the Deva Kings as a chorus. When finished, all quickly flee the scene. Unfortunately, this ancient festival seems to have been indefinitely postponed, due to the difficulty of obtaining a suitable ox (in the past, farmers used oxen instead of tractors!)]

Kamogawa odori, Kyoto, Mid Oct. - mid Nov.
Autumn dances by the geisha of Pontocho.

Nijugo Bosatsu Oneri Kuyo, Sokujoin, Sennyuji, Kyoto, on Second Sunday of Oct. 25 children enact the descent of Amida with 25 Bosatsu to welcome souls into Paradise.

Nada Fighting Festival, Himeji, 14-15 October
One of the Kansai's boisterous fighting festivals, which is believed to please the gods. Young men in loin cloths carrying portable shrines battle to reach the bell in the courtyard of the Matsubara Shrine.

Doburoku Festival, Shirakawago (Gifu Pref.), Oct. 14-19
Harvest festival. Visitors can enjoy doboroku, a milky-white home-brewed sake.

Nagoya Festival, Nagoya, mid-October
Nagoya's biggest festival. Parade of large floats with people dressed in period costumes and down Otsu dori celebrates Japan's three unifiers of the late 16th c: Oda Nobunaga, Toyotomi Hideyoshi and Tokugawa Ieyasu. There is also yabusame (horseback archery) in the Atsuta Shrine.

Kiyomizu Danchi Pottery Fair, Yamashina, Kyoto, 3rd Friday, Sat and Sun of Oct
The famous Kiyomizu pottery kilns have been relocated from Gojozaka to a rather matter-of-fact area in Yamashina (thanks to the growth of the city), but at the fair more than 100 shops offer their wares at discounts of up to 50% (Kiyomizu Danchi, Keihan Bus 29 from JR Yamashina St).

Kawagoe Matsuri, Kawagoe, 3rd weekend in October.
Parade of tall floats and mikoshi, which end up taking part in a hikkawase ceremony in which they are crashed in to each other. The full festival only takes place once every two years.

Autumn Festival, Toshogu Shrine, Nikko (Tochigi Pref.) on Oct 16 and 17. 
Also called Sennin Musha Gyortesu or Procession of a Thousand warriors. Reneacts the 1617 procession in which the remains of Tokugawa ieyasu were brought from Kunozan in Shizuoka to Nikko.

Kinryu no Mai, Tokyo Golden Dragon Dance, on October 18, commemorating Sensoji Temple's founding legend, at 11:30, 14:00 and 15:30. Sensoji Temple, Asakusa, Tokyo.

Jidai Matsuri, Heian Shrine, Kyoto, on Oct. 22
A modern festival, as it only started in 1895. Features a procession of people dressed in historical costume or representing historical personages, working back from the Meiji Restoration to the Heian period. Starts at noon at the Imperial palace after which the parade winds its way through the city to the Heian Shrine.

Kurama Fire Festival (Hi-Matsuri), Yuki Shrine, Kurama, Kyoto, on Oct. 22
At nightfall, two mikoshi of the Yuki Shrine (belonging to Kuramadera) are paraded among crowds holding torches. The whole area is transformed into a sea of fire. The Yuki shrine was built in 940 for the protection of the capital. It is famous for its lion guardian dogs, one open mouthed, the other with the mouth closed, resembling Deva Kings. In 940, the deity was transported here at night from the Imperial Palace by young men carrying flaming torches. Every year this event is reenacted in the village.

Photo from Wikimedia Commons, as well as my own stock

September 26, 2021

Reading the Tale of Genji (15): A Waste of Weeds (Yomogiu)

"Yomogiu" refers to a dilapidated house overgrown by weeds, in casu quo the dwelling of Her Highness of Hitachi, Suetsumuhana, who we met in chapter 6 (The Safflower). The time of this chapter roughly overlaps with the previous chapter, The Pilgrimage to Sumiyoshi.


[Tosa Mitsunobu, 1509-10, Harvard Art Museum]

While Genji has been in exile in Suma and Akashi, the Safflower Lady (Suetsumuhana) has continued to wait for Genji even though she has fallen into poverty and her mansion lies in ruins - she obviously misses the occasional financial support Genji rendered her in the past. Her house and garden are overgrown with grasses and her ladies one after the other leave her service.

The only person with whom she is still in contact is her aunt, who has been married to a former provincial governor. But the aunt is tired of the condescension of her higher placed relatives in the capital, and when her husband becomes Senior Assistant Governor-General of Kyushu, she decides to follow him to the countryside (despite the fact that the families of provincial governors often stayed in the capital, making this job normally an instance of "tanshin funin"). The aunt invites Suetsumuhana as well, but the Hitachi lady prefers to stay in the house that she has inherited from her father, however dilapidated it is. Unfortunately for her, her aunt does take the wet nurse with her on whom Suetsumuhana depends as housekeeper.

In spring of the new year, Genji decides to pay a visit to his old love, Hanachirusato (see chapter 11), but when he happens to pass by a house overgrown with weeds among which wisteria fronds hang, his curiosity is aroused, and he remembers this must be the home of Suetsumuhana. Recalling their affair ten years before, Genji pays a visit. Deeply touched by her constancy, he undertakes to refurbish her mansion and eventually will install her at his Nijo mansion to look after her. The three years he was exiled to Suma and Akashi, he had completely forgotten about her.

This chapter shows the moral side of Genji: as a true gentleman he keeps caring for the women he has once loved, however slight the tie was as in this case. 


Genji-e
Scenes chosen for illustration include: the Safflower Lady in her dilapidated mansion giving farewell presents to her departing nurse; and Genji coming to visit the Safflower Lady while his servant Koremitsu clears a path through the overgrown garden (as in the picture above). The latter scene is also found in the extant 12th c. illustrated version in the Tokugawa Art Museum, Nagoya.


Reading The Tale of Genji






September 21, 2021

Reading the Tale of Genji (14): The Pilgrimage to Sumiyoshi (Miotsukushi)

This chapter follows directly on the previous one, beginning in the 10th month when Genji is 28 and extending to the 11th month of the following year. The Japanese title "Miotsukushi" means "channel marker," and refers to a pole set in an estuary bottom to mark the channel. However, in poetry the term also is a pivot word meaning "mi wo tsukushite mo", "even at the cost of my life"or "giving my all" - and this is used in exchange of poems between Genji and the Lady Akashi.


[The Pilgrimage to Sumiyoshi by Tosa Mitsunobu (Harvard Museum)]

Genji returns to the capital and is promoted to the position of Dainagon (Palace Minister) from the former official position of Grand Counselor. He visits the palace and is reunited with his brother Suzaku, the reigning emperor (who is 30 years of age) after not having seen each other for three years. They have a close talk. After that, Genji also sees his son Yugiri (now 7 years old), who is in the service of the Heir Apparent.

The following spring, the coming-of-age ceremony of the Heir Apparent is held (he is by now 10 years old), and Emperor Suzaku uses this as an occasion to retire. He is succeeded by the Heir Apparent (who is the illicit son of Genji and his stepmother Fujitsubo) as Emperor Reizei. Genji's friend, To no Chujo's daughter comes to the palace as a handmaiden of Emperor Reizei - she will become the Kokiden Consort. To no Chujo has become Acting Counselor.

The Akashi Lady gives safely birth to a daughter (who in a later chapter will become the Akashi Empress). As she is still living in Akashi (married women often remained in their parent's home), Genji sends a nanny and a congratulatory gift to her. Genji is happy to have a daughter - in this period daughters were more important than sons among the aristocracy, for they could be married off to the young emperors, leading to power and dignity for their fathers. Murasaki, who has no children, is secretly jealous.

In the fall, Genji makes a grand visit to Sumiyoshi to give thanks for being restored at court. By coincidence, the Akashi Lady arrives the same day at the shrine (as we saw in the previous chapter, her family were dedicated followers of the Sumiyoshi god and due to her pregnancy and ensuing pollution she had not been able to visit the shrine for a long time). She is intimidated by Genji's grand retinue and his glittering appearance, and so is once again painfully reminded of the difference in status with Genji. She cuts short her visit without giving him any notice of her presence. But Genji hears about the situation via his servant Koremitsu, and feeling sorry for her, sends her a poem - the waka exchange in which the "miotsukushi" or "channel markers" are mentioned:

is it because we love each other
with all our hearts
that I have met you here
by the channel markers
sign of our deep karmic ties

mi wo tsukushi | ko furu shirushi ni | koko made mo | meguriaikeru | eni ha fukashina

The channel markers of the Horie channel were famous at that time, and "miotsukushi" are also mentioned in One Hundred Poets, One Poem Each No 20 (see my post about this poem). "Water capital" Osaka had many channel markers. Here you see one on a ukiyo-e by Yoshiyuki from about 1800:



And here is one on an old photograph:



This, finally, is the mark of the modern city of Osaka:



Due to the change in reigns a new Ise virgin is appointed (Ise virgins were appointed for the duration of one reign, but those reigns never lasted very long in this period of child emperors who were forced to abdicate as soon as they came of age) and Rokujo returns to the capital with her daughter after an absence of six years. Soon after that, she falls ill and takes holy orders. When Genji comes to visit her, she entrusts her daughter Akikonomu, who is now about 20, to him, entreating him at the same time not to take sexual advantage of the young woman. Soon after that, she passes away. Akikonomu becomes the adopted daughter of Genji. Despite the fact that the retired Emperor Suzaku had long had an eye on Akikonomu and wanted to take her in his service, after a discussion with Fujitsubo, Genji decides to send her into the service of their son Reizei instead.


[Sumiyoshi Shrine]


Genji-e
Scenes of Genji at the shrine and the Akashi Lady's boat in the background are frequently depicted, as in the picture at the top of this page.

No plays
Sumiyoshi-mode was probably written in the late Muromachi period and is a play with a large number of characters and the use of a carriage and covered boat - this all to celebrate the glory of the Sumiyoshi shrine and the bittersweet meeting between Genji and the Akashi Lady. The Akashi Lady is cast as the shite and Genji as either the tsure or a kokata (child actor). In contrast to the novel, in the No play Genji and the Akashi Lady do meet briefly, knowing that another separation is imminent. The play contains a large number of poems and many quotations from the Genji. 

Visiting
The Sumiyoshi Shrine (Sumiyoshi Taisha) in Osaka is one of the surprising unknowns among foreign tourists, who flock to the ferro-concrete castle and neglect this beautiful shrine with its "national treasure" class structures. The only excuse is that it stands a bit out of the center, in a southern corner of the city. Originally, the shrine stood right at the coast, but due to land reclaiming projects in recent times, the sea is now a few kilometers removed and can not be seen anymore because of intervening apartment blocks.

The earliest historical reference to the shrine dates from 686, when emperor Tenmu visited to make an offering. It is possible the shrine dates back a few centuries earlier, when contacts with Korea grew and ships bound for the continent set out from the port of Suminoe (a name that can also be read as Sumiyoshi) in what is now Osaka. At the shrine prayers for safe sea travel were offered.

Sumiyoshi over time became the most important shrine in the Osaka area and also received support from the court. As we have seen, it has an important place in the Tale of Genji, because it assisted at the rehabilitation of the Shining Prince. Its powerful supporters donated many treasures to the shrine, but the real treasure are the buildings themselves. The Main Hall (last rebuilding: 1810) - in fact a series of four halls - has been declared a National Treasure. Three of the halls are dedicated to the three Sumiyoshi deities, who appeared when the Creator God Izanagi washed the impurities from the Underworld away; the fourth is given to the mythical empress Jingu, who supposedly led a campaign against Korea. At that time the Sumiyoshi deities guided her ships to the continent and gave her the necessary protection.

The three Sumiyoshi-deity shrines stand in a neat row, one behind the other as a convoy of ships, while the building for the deified Empress stands to the side of the first shrine structure - as if it was added as an afterthought. All the four sanctuaries have the same building plan. Inside are two rooms, the second closed off as it houses the deity. The red pillars and white plank walls provide a nice contrast, also with the many trees in the shrine grounds.

Sumiyoshi Taisha is a 3-min. walk from Sumiyoshi Taisha Station on the Nankai Main Line, or from Sumiyoshi Torii-mae Station on the Hankai Line. March-May and September: 6:00-17:00; June-August: 6:00-18:00; October-February: 6:30-17:00. Grounds free. The shrine has several popular festivals, among them the Rice-Planting Festival (Otaue Matsuri) on June 14 and the Sumiyoshi Matsuri, the shrine's summer festival, from July 30 to August 1.

Reading The Tale of Genji

September 20, 2021

Hyakunin Isshu (One Hundred Poets, One Poem Each): Poem 52 (Fujiwara no Michinobu)

Hyakunin Isshu, Poem 52

Translation and comments by Ad Blankestijn
(version September 2022)



though I know
it will become night again
after it has dawned -
still, how hateful it is,
 the first faint light of day!

akenureba
kururu mono to wa
shiri nagara
nao urameshiki
asaborake kana
    
明けぬれば
暮るるものとは
知りながら
なをうらめしき
あさぼらけかな

Fujiwara no Michinobu 藤原道信 (972-974)

 
[Dawn on Mt Fuji]

The head note in the Goshuishu identifies this poem as a "morning after" poem (kinuginu no uta), "sent to a woman after returning from her chambers on a snowy day." The snow, however, is not directly mentioned in the poem.

Notes

akenureba: "nure" points at the perfect tense, "-ba" at a realized condition. "yo ga akete shimau to."
kururu mono to ha: the unexpressed sense is "when it gets dark, I can again meet you."
shirinagara: "-nagara" is here a contradictory conduction, "though I know".
nao: "sore de mo nao," nevertheless.
asaborake: break of day, the first light of dawn. The moment the man would have to leave the chambers of the woman with whom he has spent the night.


The Poet

Lord (Ason) Fujiwara no Michinobu was a son of the statesman Fujiwara Tamemitsu and adopted by the latter's brother Kaneie, who held the high office of chancellor. Michinobu served as commander of the guard but died young at the age of only 23. Forty-eight of his poems were included in imperial anthologies. His private collection of poems is also extant.


References: Pictures of the Heart, The Hyakunin Isshu in Word and Image by Joshua S. Mostow (University of Hawai'i Press, 1996); One Hundred Poets, One Poem Each, by Peter MacMIllan (Penguin Classics); Traditional Japanese Poetry, An Anthology, by Steven D. Carter (Stanford University Press, 1991); Hyakunin Isshu by Inoue Muneo, etc. (Shinchosha, 1990); Genshoku Hyakunin Isshu by Suzuki Hideo, etc. (Buneido, 1997); Chishiki Zero kara no Hyakunin Isshu, by Ariyoshi Tamotsu (Gentosha); Hyakunin Isshu Kaibo Zukan, by Tani Tomoko (X-Knowledge);  Ogura Hyakunin Isshu at Japanese Text Initiative (University of Virginia Library Etext Center); Hyakunin Isshu wo aruku by Shimaoka Shin (Kofusha Shuppan); Hyakunin Isshu, Ocho waka kara chusei waka e by Inoue Muneo (Chikuma Shoin, 2004); Basho's Haiku (2 vols) by Toshiharu Oseko (Maruzen, 1990); The Ise Stories by Joshua S. Mostow and Royall Tyler (University of Hawai'i Press, 2010); Kokin Wakashu, The First Imperial Anthology of Japanese Poetry by Helen Craig McCullough (Stanford University Press, 1985); Kokinshu, A Collection of Poems Ancient and Modern by Laurel Rasplica Rodd and Mary Catherine Henkenius (University of Tokyo Press, 1984); Kokin Wakashu (Shogakkan, 1994); Shinkokin Wakashu (Shogakkan, 1995); Taketori Monogatari-Ise Monogatari-Yamato Monogatari-Heichu Monogatari (Shogakkan, 1994).


    Photos: Wikimedia Commons

    Hyakunin Isshu Index



 

September 14, 2021

Haiku Travels (32): Basho and Nikko

 

Haiku Travels

Nikko (Tochigi)

how glorious -

on spring leaves, young leaves

the light of the sun


ara touto | aoba wakaba no | hi no hikari

あらたふと青葉若葉の日の光


Basho


[Yomeimon, Nikko Toshogu]

After setting out from Edo with his travel companion and disciple Sora on his long trip to the North, Basho wrote his first two haiku in Nikko.

After having left Senju in Edo, Basho spent the first night of his journey in Soka. At least that is what he writes in Oku no Hosomichi. He is remembered by the town in the decorations along the Ayase River path, where portraits of Basho and Sora have been set in a wall. The - more reliable - diary of Basho's companion Sora, however, states that they lodged in Kasukabe, a town a little bit further to the north. Basho may have changed to location to one closer to Edo to emphasize the point he was making in that section of Oku no Hosomichi. He complains here about his sore shoulders because of the load he carried: a coat, a gown, writing equipment and gifts from the friends who have seen him off. In other words, the Buddhist pilgrim Basho is still burdened by worldly possessions and has not been able to shake of his shackles yet..

Now boring suburbs of Tokyo, these two towns were probably not very beautiful in Basho's time either. It is interesting to read the travel account, Unbeaten Tracks in Japan, by Isabella Bird, a globetrotting American woman who passed here in 1878 on the way to northern Japan and Hokkaido. "The road was not good, and the ditches on both sides were frequently neither clean nor sweet. The houses were mean, poor, shabby, often even squalid, the smells were bad..." That Basho preferred not to write about Kasukabe is understandable if he found the same conditions as Isabella Bird: "A good-sized but miserable-looking town, with its main street like one of the poorest streets in Tokiyo... [we] halted for the night at a large yadoya, with downstairs and upstairs rooms, crowds of travelers, and many evil smells." At night she found herself the "helpless victim of fleas and mosquitoes..."

[The Omiwa Shrine in Soja,
location of Muro no Yashima]

in the hazy air
mingled and mixed
the smoke

itoyu ni | musubitsukitaru | kemuri kana

Via Mamada and Iizuka, Basho next came to what he calls "Muro no Yashima," which he reached on the 29th day of the 3rd month. Muro no Yashima ('The Eight Islands of Muro') can today be found in the grounds of the Omiwa Shrine in the town of Soja in Tochigi Prefecture. Omiwa was one of the most important shrines of the Shimotsuke area, located close to where in ancient times the compound of the regional government stood. It is a branch of the famous Omiwa Shrine in Nara.

To go to this shrine I travel to Yasu-Otsuka station on the Tobu Utsunomiya line. This turns out to be a tiny station where almost nobody else gets off. I am at a loss where the shrine could be, but in the street leading away from the station a man is tending his garden and when I ask for the shrine, he gives me a kind and clear explanation. But the way to the shrine is unexpectedly unpleasant. After walking out of the town, I come to one of those terrible provincial roads, which are too narrow for the heavy traffic thundering over the tarmac. Although the stinking ditches of Isabella Bird are absent, the diesel fumes are not much better. And it is dangerous, too: there is no sidewalk, I have to walk on the road itself which sometimes passes so close to the walls of the houses that I am almost flattened by the trucks. After ten minutes or so, with relief I see a road leading to the right, where in the fields a small forest rises up. That is the shrine, and I find myself all of a sudden in the stillness of the countryside. After the anguish of modern traffic, now I walk amid the sleepy buzz of insects. Under the shade of the tall cedar trees of the shrine, I also find the haiku stone.

Muro no Yashima is a famous utamakura (poetical epithet) and has been re-created by the shrine in a modest wood, where eight small islands ("ya-shima") lie in a pond under the dense trees. There is a vermilion bridge and on the islands stand small shrines. The grounds are deserted and also at other times there are apparently not many visitors as I have to fight my way through large, sticky cobwebs.


[The Haiku Stone in front of the
torii gate leading to Muro no Yashima]

Basho was deeply interested in utamakura - in fact, one of the reasons for his pilgrimage was to visit the utamakura of the North. An utamakura (literally 'pillow word') is a place name that appears in classical poetry. Such geographical names carried fixed, traditional associations. From the late 9th century many place names had come to be linked with standard images and feelings. Poets played with these conventional associations by introducing subtle variations. "Muro no Yashima" became an utamakura thanks to a poem by Fujiwara no Sanekata (d. 998), who wrote about it in a tanka on love, where he complains that although he constantly thinks of his love, he can not let her know because he is not 'the smoke from Muro no Yashima.' The 'smoke' was of course the vapor rising from the pond with the eight islands.

Basho did not include this haiku in Oku no Hosomichi, where he has only quote Sora a myth from the Kojiki in which another 'Muro' figures, but that is not even connected with the utamakura: it is based on a famous passage where a goddess whose marital faithfulness is doubted by her husband, seals herself in a blazing chamber to prove her innocence. Basho puts this wrong, mythological association in the mouth of Sora, the son of a Shinto priest, but it is an enigma why here, at the first utamakura in the whole book, he on purpose uses a wrong interpretation. Perhaps the passage was meant as an introduction of Sora as a person, rather than of an utamakura. In the haiku, however, he keeps to the correct tradition by writing about 'smoke,' which he deftly connects with the haze of the hot air above the pond.

The air around me is hot enough on this summer day, but I cannot find any haze or smoke above the pond of Muro no Yashima in front of me. The only smoke comes from a heap of dead leaves, which lies smouldering on the path to the shrine, but that is hardly a suitable replacement...


[Decorative architecture of Toshogu]

On the 1st of April (May 19 in our calendar) Basho reached the famous Toshogu Shrine in Nikko. As the clan shrine of the reigning Tokugawa shoguns, it was of course not open to the general public as it is in our democratic times. Basho could go no further than the decorative Yomeimon Gate, from where he paid his respects. In the haiku, too, he pays homage to the Tokugawa, the de-facto rulers of Japan ('hi no hikari,' the last line of this haiku, can also be read as 'Nikko' and refers to the deified first shogun, Ieyasu). It was customary to pay one's respect to the host when a renku or linked verse session was held, and that is what Basho often does in Oku no Hosomichi: many haiku are a salute to the deity or spirit of the area Basho is visiting.

In Nikko Basho lodged in the inn of one Gozaemon, who impressed Basho as a very honest human being. Basho even calls him hotoke, a Buddha, and wonders of which particular Buddha this man is the reincarnation. This may be additional praise of the Tokugawa: thanks to the civilizing influence and benevolence of the rulers of Japan, there lived such a wonderful person in the town of their funerary temples.


[Yomeimon from the other side]

An earlier version of the haiku that was discarded by Basho, read:

how glorious
even in darkness beneath the trees
the light of the sun

ara touto | ko no shita yami mo | hi no hikari


Here again, to reinforce the image of the light of the authority of the Toshogu Shrine, Basho opted for the image of fresh, green leaves (fitting the season, too) instead of mentioning any darkness, even although that darkness was lit up. If you have been in Nikko, it will be easy to imagine the glittering Yomeimon Gate when reading this poem, seen against the backdrop of green leaves. For Basho, Nikko exemplified religious grandeur, natural splendor and the benevolence of the government. There was no sycophancy in this, I believe was Basho was really grateful: after all, the Tokugawas had brought peace and prosperity to a country that had for centuries been ravaged by civil wars.

There are in fact three haiku stones of this verse in Nikko; the one I visit stands in the garden of the Nikko Toshogu Treasure House and has been inscribed by Kosugi Hoan, a famous 20th c. painter who was born in Nikko. I also take the opportunity to see treasures that have over the centuries been dedicated to the shrine. There are many swords and pieces of armor among these and perhaps the most interesting item I see is a yoroi, piece of armor, that used to belong to Ieyasu, the founder of the Tokugawa line, whose ashes rest in a copper dome on the hill behind Toshogu: I am surprised to see how small the armor is...
 


[Not Urami-no-taki Basho writes about, but the
Kegon waterfall located at Lake Chuzenji]


for a while
I hide under the waterfall
start of the Summer Retreat

shibaraku wa | taki ni komoru ya | ge no hajime


According to the diary of Sora, April 2 (our May 20) was a bright day. Basho left the inn of Gozaemon in the Kamihatsuishi ward of Nikko at 8 o'clock in the morning and walked from Toshogu to the Urami no Taki ("See-from-behind Waterfall"), 2.5 kilometres to the west. Today it is three stops by bus from the shrine to the the Urami-no-Taki Iriguchi bus stop and then a 20 min walk over a road leading away to the right to a parking area. From there it is again a 10 min climb to a wooden bridge which affords a good view of the waterfall. It is 45 meters high and two broad. But it is also very different from the waterfall Basho saw.

In fact, the name is a lie today: in Basho's time one could go behind the waterfall and stand under it, protected by a rocky ledge. That is the origin of the name it still carries. Due to a typhoon, since then the rocks have been shaken up and the path has been washed away. It has become an ordinary waterfall and therefore it is much less popular than in Basho's time. The kuhi, by the way, stands not near the waterfall, but a long way off, in the grounds of the Arasawa Primary School, immediately to the right inside the gate. The writing is again by Kosugi Hoan.

The Summer Retreat the haiku speaks of was the retreat of Buddhist monks for meditation in the rainy period in India. This custom also was transferred to Japan. Monks would stay indoors for meditation for 90 days, from April 16 to July 15 in the old calendar. Apparently, the space in the rock behind the waterfall reminded Basho of just such a monk's cell, while the gushing water of the waterfall was a nice imitation of the monsoon rains poring down in that period. If you have been in Japan during the Rainy Season, you know what Basho means.

And perhaps Basho means more than that. He may be saying here that his pilgrimage, undertaken in the very season that Buddhist monks would retreat for a few months for strict meditation, is also just such a religious exercise...


First Stone:
In the grounds of the Omiwa Shrine, next to the entrance of "Muro no Yashima."

The Omiwa Shrine is a 15-min walk from Yasu-Otsuka Station on the Utsunomiya line. Watch out for traffic on the busy road leading to the shrine!

Second Stone:
The stone I visited stands to the left of the Nikko Toshogu Treasure House.
There are three more stones with the same haiku, two (an old faded one and a new one) in the garden of the private residence of the Kono family (take the long street leading from the station to the shrines and turn right a few houses before the post office) and one in the Dainichido Site Park along the Taiya river.

To reach Nikko, take the Tohoku Shinkansen to Utsunomiya ( 1 hour) and then transfer to the Nikko line (40 min). Another option is an express train on the Tobu line from Asakusa or Kita-Senju (2 hours). In Nikko, the Jr St is close to the Tobu station, from which most buses leave. It is 10 min to the entrance of the shrines; or a 20 min walk.

Third Stone:
Immediately to the right inside the gate of the Arasawa primary school.

From the Urami-no-Taki Iriguchi bus stop walk back in the direction of Nikko and you will soon see the school.

Notes:
A study about utamakura is Utamakura, Allusion, and Intertextuality in Traditional Japanese Poetry by Edward Kamens (Yale University Press, 1997).

Besides the Toshogu Shrine, also visit Rinnoji Temple and the shrine, Taiyuinbyo, dedicated to the third shogun Iemitsu. Rinnoji also has a museum with a nice stroll garden attached. Close to the shrines also stands a small museum dedicated to the painter who wrote the text on the haiku stones, Kosugi Hoan.

[The photos in this post are my own]


September 13, 2021

Reading The Tale of Genji (13): Akashi

Akashi, now a large city, in Genji's time was a stretch of shore just west of Suma, where the previous chapter was set. About 80 kilometers from Kyoto, in Genji's time it was part of a different province, Harima, while Suma was part of Settsu. In contrast to Settsu, Harima did not form part of the home provinces which were under direct imperial rule, so it was really "countryside." The "Akashi" chapter follows immediately on "Suma" and Genji is 27 years of age.


[Tosa Mitsunobu, Akashi, (Harvard Museum)]

The storm mentioned in the previous chapter keeps raging, even in the capital. Murasaki is so worried about Genji's safety that she sends a messenger from the capital to see if he is safe. Then the wind finally abates (just in time, for the raging waves were coming near to Genji's beach dwelling) and that night in a dream Genji receives an omen from the spirit of his late father, the emperor Kiritsubo, who instructs him to leave Suma and follow the Sumiyoshi god. Genji is visited the next day by a messenger from the Novice of Akashi (Akashi no Nyudo). The novice (a lay priest) has sent a boat to bring Genji to Akashi, and (with his dream still in his mind - the Sumiyoshi god is the god of the sea, and this is a trip over the sea) Genji accepts the invitation to stay at the priest's mansion. In fact, the Akashi Novice likewise has received a divine message from the Sumiyoshi god ordering him fetch Genji from Suma. In fact, for many years the Akashi Novice has been a fervent supplicant to Sumiyoshi, both in prayer and twice-annual pilgrimages to the shrine.

In fact, Genji had already heard about the Akashi Novice and his daughter Akashi no Kimi - in the Murasaki chapter he has learned their story, and now things must fall into place for him.

The Akashi Novice had originally come to Akashi as governor of the province, but decided to settle there for life, taking the tonsure. He was in fact the son of a minister, and had himself risen to the relatively high position of Middle Captain of the Palace Guards before abandoning that post to become Governor of Harima Province. He was also a very rich man. But, as he tells Genji, he has neither forsaken the capital nor the hope of returning to glory. He thinks he still can maintain these high hopes because of his daughter - it has been revealed to him in a dream that his daughter will become the mother of an emperor. Therefore, he has given his daughter an education of a level as high as the princesses in Kyoto, and reared her strictly, instructing her that "if we are not able to realize our ambitions and the revelation does not come true, you are to leap into the sea." In fact, the Akashi Novice is the first cousin of Genji's mother Kiritsubo, so Akashi no Kimi is his second cousin..

Indeed, despite her provincial upbringing, the Akashi Lady is formidably accomplished. While enjoying the hospitality of the Akashi priest, who would like his daughter to marry Genji to fulfill his high hopes, Genji exchanges letters with her, and finds himself attracted to her because she is so well-educated and good-natured. The Akashi Lady herself is reluctant because of the disparity in their social situation, but in August, on the evening of the 13th of the 8th month, under a beautiful full moon, Genji finally visits her at night, acting upon an allusive note from the Akashi Novice "This night should not be wasted". She has her own fine house on a hill on the large estate of her father. Genji goes there on horseback (a carriage will look to formidable) - when he arrives he sees a pavilion finer than the others. "The cypress door upon which the moonlight seemed to focus was slightly open..."  That night, they trade vows. The betrothal between Genji and the Akashi Lady thereby is a fact - thanks to the efforts of her father, the lay monk, she has succeeded in "catching" a high-ranking husband from the capital. Genji sends a letter to Murasaki gently hinting at the news. Genji has acquired a new secondary wife (after the death of Aoi, he does not marry with a new first wife).

By the way, the Akashi Lady is not at all elated at taking a position next to Murasaki. She is afraid the gap in status between her and her husband will only bring her unhappiness. Interestingly, one can make a comparison here with the position of Murasaki Shikibu herself, the daughter of one provincial governor and the wife of another. There were no fairy tale finales waiting for such women, and Murasaki Shikibu turns the "monogatari" tradition, in which such Hollywood-like events occur frequently, on its head by realistically showing the burden the high status of her husband places in the Akashi Lady - we will see more of that in the next chapter.

In the meantime, the situation in the capital has changed. The minister of the Right, the father of Empress Dowager Kokiden, has died, and Kokiden herself suffers from illness. In other words, the anti-Genji faction has lost its power. Emperor Suzaku, Genji's half-brother, has had a dream in which his and Genji's deceased father, the former emperor, glares at him, and he has developed an eye ailment as a result.

At the beginning of the new year, Emperor Suzaku starts thinking of abdication, and over the protests of his mother the Empress Dowager, he summons Genji to return to the capital, publicly forgiving him.

By this time, the Akashi Lady is pregnant with Genji's child. She grieves at the parting from Genji, but he has to leave her temporarily in Akashi while he returns to the capital to obey the emperor's summons. He has been away from the capital for a full two years.

Genji-e: Frequent illustrations include: the Akashi priest playing a biwa lute, and Genji accompanying on the koto, as they gaze upon the island of Awaji; and Genji going to visit the Akashi Lady, riding on horseback along the moonlit coast.


[Akashi port]

Visiting
Akashi is 37 min from Osaka Station by JR Special Rapid service. The 300,000 inhabitants city, located in southern Hyogo on the Seto Inland Sea, opposite Awaji Island, contains no memories of the Tale of Genji. As the coast has been completely built up, it is difficult to imagine Genji riding on the beach on his way to the mansion of the Akashi priest and his prospective wife, the Akashi Lady. What you can see here:

  • Visit the castle ruins just behind the station, a popular cherry blossom spot;
  • Visit the Kakimoto Shrine, dedicated to 7th century poet Kakinomoto no Hitomaro, considered as "the god of poetry" in Japan, and the writer of poem no 3 in the One Hundred Poets, One Poem Each anthology. The shrine is a 5 min walk from Hiromaru-mae Station on the Sanyo Dentetsu line. 
  • Visit Uonotani mall in the center of Akashi, a 350 m long covered street with more than 100 specialized shops called Uonotana ("fish shelf"). As the name says, many shops sell the fish hauled fresh from the sea here as sea bream (madai) and octopus (tako). You can also taste "Akashi-yaki." For a literary octopus, see my Haiku Travels post "Basho and Akashi".


Reading The Tale of Genji