著者

井本 英一 Eiichi Imoto 桃山学院大学文学部(元)

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.36, pp.1-32, 2007-06-20

---

The color blue is seen on the borders of the inside and outside of a home, in this world and the next world, so it is the color of the funeral, the marriage and other rites. Messengers from the other world used to wear blue clothes, and maids or servants of this world had blue clothes on. The executioner's clothes had something blue and the condemned criminal's had, too. A sacrifice, human or animal, had something blue. A man on his deathbed would change his usual clothes for blue ones. The dead person was thought to be an offering to the gods. The color blue was the symbol of giving vigor and energy to the god. The blue colors were used from the royal divine families to the common people. On the New Year, Emperors of China and Japan put on blue clothes. The Virgin Mary also wore a blue mantle.

著者

井本 英一 Eiichi Imoto 桃山学院大学文学部(元)

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.36, pp.1-32, 2007-06-20

---

The color blue is seen on the borders of the inside and outside of a home, in this world and the next world, so it is the color of the funeral, the marriage and other rites. Messengers from the other world used to wear blue clothes, and maids or servants of this world had blue clothes on. The executioner's clothes had something blue and the condemned criminal's had, too. A sacrifice, human or animal, had something blue. A man on his deathbed would change his usual clothes for blue ones. The dead person was thought to be an offering to the gods. The color blue was the symbol of giving vigor and energy to the god. The blue colors were used from the royal divine families to the common people. On the New Year, Emperors of China and Japan put on blue clothes. The Virgin Mary also wore a blue mantle.

著者

米山 喜晟 Yoshiaki Yoneyama 桃山学院大学文学部(元)

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.42, pp.1-90, 2010-10-20

---

In the introduction, I point out that the good effects of defeat are too much underestimated. To account for this fault, I extend the concept of the Montaperti Phenomenon (M. P.), and define it as a phenomenon which brings favorable results to the majority of the losers of a war or their adherents. In chapter 1, I treat cases in which the M. P. happened singly, and give as the first example the effects of the defeat of the navy of Wakoku (old Japan) at Baeg-chong-gang in Korea (663). After the defeat, Wakoku construcked a defense system, and prepared for attack by Tang and Silla. Besides, there took place the rebellion of Jinshin, and the new Emperor Temmu reformed the constitution of Wakoku drastically, changing Wakoku into Nippon (new Japan). Thus the defeat in Korea brought good effects to the history of Japan. I also show several other examples of this type of M. P. In chapter 2, I treat cases in which the M. P. happened doubly. First I choose the case of Siena after the defeat at Colle di Val'Elsa. This defeat changed Siena drastically and brought about the Goverment of the Nine, which governed the city very well and developed it into one of the most charming cities in the world. The M. P. in Siena followed that of medieval Firenze, about which I have written several times. In chapter 3, I suggest that when a closed area is conquered by a strong power, if the power chooses a policy of endurance, there occurrs often the M. P. To test this hypothesis, I show the examples of the Edo Bakufu and the Mongol Empire. Thus, I prove the importance of the good effects of defeats, which were sometimes indispensable for the building of civilizations.

著者

小林 信彦 Nobuhiko Kobayashi 桃山学院大学文学部(元)

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.33, pp.1-47, 2007-06-08

---

According to the Buddhist tradition, a buddha called Bhaisajyaguru has resolved that he would make everyone a buddha. But the world where people live is full of obstacles to their progress toward buddhahood. He devotes himself to remove such obstacles as sicknesses, famines, disasters, wars, and wicked governments. Thus he works hard to help people prepare for the ultimate goal. Among the manifold activities of Bhaisajyaguru, the Chinese are interested only in medicine. Called Yaoshi (藥師) in Chinese, this fo (佛) is worshipped as the almighty physician in China. Unlike Bhaisajyaguru, Yaoshi is capable of preventing the sick from dying and he is even able to revive the dead. It is just like the Chinese, who yearn for eternal life, to expect him to carry out the function of resuscitation. It is most characteristic of the Japanese Yakusi (藥師) to hold a medicine pot in the palm of his left hand. As the most reliable physician, he shares a basic function with his Chinese counterpart. Making a sharp contrast with Yaoshi, however, Yakusi does not demand repentance. The Japanese implore him for relief without repenting, and their wishes are granted at once. Since the mythological age, the Japanese have worshipped Ohonamuti (大己貴) and Sukunahikona (少彦名) , who are kami (神) competent in medicine. Like other kami, they do not care whether their devotees feel repentant, and they grant wishes if only implored. Naturalized in Japan, Yakusi is identified with them. Fostered in Japanese culture, he is a Japanese object of worship, quite independent of Yaoshi.

著者

小林 信彦 Nobuhiko Kobayashi 桃山学院大学文学部(元)

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.32, pp.1-51, 2006-11-30

---

In ancient Japan, the government ordered priests to perform kekwa 悔過 when a drought occurred or an emperor fell into a critical condition. Although the Chinese word hu-gu 悔過 meant repentance for an error," no participant in this Japanese rite repented. The Japanese conceived the idea of this rite on their own in accordance with their cultural tradition, borrowing only its name from Chinese. Chinese emperors of the sixth century took upon themselves wrongs done by their subjects and repented on behalf of them before the image of Yosh 藥師 the f 佛(buddha). By repenting so, they intended to nullify the wrongs so that disasters that might result would also be nullified: The emperors wished to prevent disasters from happening to their subjects. It took seven days at a minimum and one year at a maximum for the repenting emperors to satisfy Yosh and to be freed from the assumed sins. On the other hand,the Japanese performed their kekwa without repenting. They intended to mitigate disasters which had already happened, not to prevent those which were to happen in the future. And their wishes were granted at once. Chinese Yosh was naturalized in Japan to become Yakushi and joined the pantheon of Japanese kami 神, who had the habit of not demanding repentance from human beings and of being quick to respond to their wishes. The Japanese flattered the kami called Yakushi in order to stop present disasters immediately.

著者

片倉 穰 Minoru Katakura 桃山学院大学文学部(元)

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.38, pp.173-215, 2010-03-25