著者

二階堂 善弘

出版者

関西大学文化交渉学教育研究拠点

雑誌

東アジア文化交渉研究 = Journal of East Asian Cultural Interaction Studies (ISSN:18827748)

巻号頁・発行日

vol.1, pp.179-186, 2008-03-31

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This short essay takes up Huaguang Dadi and Zhaobao Qilang, known as temple guardians, and chiefly examines the idea that the form of some gods has been influenced by others. Huaguang Dadi is also known as Ma Lingguan. During the Ming Dynasty, he was shown with a third eye, he had no beard, and he was known for holding a gold brick in his hand. Wang Lingguan, on the other hand, is enshrined as the Taoist guardian deity, to the extent that it can be considered to “always” exist in Taoist temples, especially those of Quanzhen Jiao’s sect. Both of these gods have a number of common features, including three eyes. For a number of reasons, it can be thought that Wang Lingguan and Guangong respectively succeeded the function of Huaguang (the remaining demon) as temple guardian. Zhaobao Qilang is also given the character of a sea god, and his appearance includes the feature of raising one hand and looking into the distance. Another sea god that similarly looks off into the distance is Qianli Yan. However, that wasn’t the original form of Qianli Yan and his appearance of looking off into the distance might have been due to the influence of Zhaobao Qilang. There is a god named Daxi Sikong in the Nanhai Shenmiao temple of the South Sea God of Guangzhou Province whose image takes on the appearance of looking into the distance as well. Thus, there is the possibility that the form of sea gods looking off into the distance was influenced by other gods that had the same look.

著者

陳 贇

出版者

関西大学文化交渉学教育研究拠点

雑誌

東アジア文化交渉研究 = Journal of East Asian Cultural Interaction Studies (ISSN:18827748)

巻号頁・発行日

vol.1, pp.347-363, 2008-03-31

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The Kango (kanji-based) loanword “Eiei” was a word that, in the original Chinese, had a negative connotation and meant “continuously coming and going”. But when it was accepted into Japanese, it became a term with the positive connotation in its use chiefly as an adverb. At that time, it can be thought that the change in the usage and style from “Eiei to shite” to “Eiei to” also played a role. It can be thought that the meaning of “continually” that is generated in that meaning of the word was also behind such a semantic change. Moreover, it can be considered that, as a result of Eiei (営々) acquiring the meaning of “continually”, it became synonymous with its homonym, the “eiei” (永々) used from old, and, consequently, “eiei” (永々) became subsumed and absorbed into Eiei (営々), thus resulting in a substitution of those words.

著者

高橋 誠一

出版者

関西大学文化交渉学教育研究拠点

雑誌

東アジア文化交渉研究 = Journal of East Asian Cultural Interaction Studies (ISSN:18827748)

巻号頁・発行日

vol.1, pp.159-177, 2008-03-31

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Situated at T- and L-intersections and at four-corner intersections to drive away evil spirits or energy, Ishigantou talismanic stone tablets were a part of the so-called traditional geographical outlook that was transmitted from China. In the kingdom of Ryukyu in Japan, Ishigantou were installed throughout the cities and villages, and this paper attempts to examine their distribution, etc., with the Amami Islands of Kagoshima Prefecture that was once a part of Ryukyu as the main area of focus. This tradition was brought from China to Okinawa Island, the center of the Ryukyu kingdom, and, as a result, it was then diffused throughout Ryukyu. At the same time, however, due to Ryukyu coming under the rule of the Kagoshima clan at the beginning of the 17th century, after it had spread from Okinawa’s capital city of Naha to Kagoshima, it was transmitted from Kagoshima to Edo (present day Tokyo) and throughout the whole of Japan. On the other hand, it was possible to confirm that this tradition also propagated and spread in the opposite direction, from Kagoshima to the Amami Islands. Cultural phenomena must be understood as a multi-directional and intricate thing, and I have illustrated the facts that there are many cases of culture originating from individuals or specific groups, and that its original character is changed by the process of cultural negotiation and new aspects emerge.

著者

高橋 誠一

出版者

関西大学文化交渉学教育研究拠点

雑誌

東アジア文化交渉研究 = Journal of East Asian cultural interaction studies (ISSN:18827748)

巻号頁・発行日

no.1, pp.159-177, 2008-03

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Situated at T- and L-intersections and at four-corner intersections to drive away evil spirits or energy, Ishigantou talismanic stone tablets were a part of the so-called traditional geographical outlook that was transmitted from China. In the kingdom of Ryukyu in Japan, Ishigantou were installed throughout the cities and villages, and this paper attempts to examine their distribution, etc., with the Amami Islands of Kagoshima Prefecture that was once a part of Ryukyu as the main area of focus. This tradition was brought from China to Okinawa Island, the center of the Ryukyu kingdom, and, as a result, it was then diffused throughout Ryukyu. At the same time, however, due to Ryukyu coming under the rule of the Kagoshima clan at the beginning of the 17th century, after it had spread from Okinawa's capital city of Naha to Kagoshima, it was transmitted from Kagoshima to Edo (present day Tokyo) and throughout the whole of Japan. On the other hand, it was possible to confirm that this tradition also propagated and spread in the opposite direction, from Kagoshima to the Amami Islands. Cultural phenomena must be understood as a multi-directional and intricate thing, and I have illustrated the facts that there are many cases of culture originating from individuals or specific groups, and that its original character is changed by the process of cultural negotiation and new aspects emerge.

著者

王 勇

出版者

関西大学文化交渉学教育研究拠点

雑誌

東アジア文化交渉研究 = Journal of East Asian Cultural Interaction Studies (ISSN:18827748)

巻号頁・発行日

vol.1, pp.105-112, 2008-03-31

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There are already many researches about Jianzhen’s arrival in Japan. Therefore, this paper described his motives for going to Japan as being related to Taoism in the Tang era. Early return of Japanese dispatched priests and Jianzhen and the others’ obsessive passion for going to Japan is due to the Chinese circumstances which prosperity of Taoism reached its peak in the period of Xuanzong, and as well as Japanese circumstances, “Japanese emperor did not worship principles of Taoist priest”. There were no evidence that Tang era’s Taoism were taken into Japan, as a religious community which had facilities, officers, and organizations; however, Taoism among the Tang cultural things which are mixed into rituals, folk beliefs, and annual events would be brought to Japan by various routes in the era of Japanese envoy to the Tang Dynasty.