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The Idea of Kami in Ancient Japanese Classics i)

The Idea of Kami in Ancient Japanese Classics i) THE IDEA OF KAMI IN ANCIENT JAPANESE CLASSICS i) BY TSUDA SOKICHI 2) TRANSLATED BY NUMAZAWA KIICHI, YAMAMOTO YUKI AND FUKUI FUMIMASA The nature of Japan's "Kami-no-yo" 1-t) or the Kami Age has been variously misinterpreted by Japanese scholars in the past; and it seems that in recent years these misinterpretations have also been accepted by European researchers in the same field. Apparently, one of the reasons for the misunderstandings is the erroneous interpretation of the term Kami. 294 In my opinion, the word Kami is comprised of the root mi : -,, to which the prefix has been added. Mi may be interpreted as a material thing or an embodied spirit possessing some kind of divine potency, or as a non-corporeal spirit, in either case believed to possess an intrinsic magic power, or established as an object of worship. Among corporeal objects of this nature may be numbered such physical elements as fire, water, wood and stone; certain animals; celestial bodies such as the sun and the moon; man-made objects such as swords and mirrors; agricultural products such as grain; and other objects of a similar nature. As for non-corporeal spirits, these include any non-visible elements or http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png T'oung Pao Brill

The Idea of Kami in Ancient Japanese Classics i)

Kchi, Numazawa; Fumimasa, Fukui; Yuki, Yamamoto; Sokichi, Tsuda
T'oung Pao , Volume 52 (4): 293 – Jan 1, 1966
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Publisher
Brill
Copyright
© 1966 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0082-5433
eISSN
1568-5322
DOI
10.1163/156853266X00053
Publisher site
See Article on Publisher Site

Abstract

THE IDEA OF KAMI IN ANCIENT JAPANESE CLASSICS i) BY TSUDA SOKICHI 2) TRANSLATED BY NUMAZAWA KIICHI, YAMAMOTO YUKI AND FUKUI FUMIMASA The nature of Japan's "Kami-no-yo" 1-t) or the Kami Age has been variously misinterpreted by Japanese scholars in the past; and it seems that in recent years these misinterpretations have also been accepted by European researchers in the same field. Apparently, one of the reasons for the misunderstandings is the erroneous interpretation of the term Kami. 294 In my opinion, the word Kami is comprised of the root mi : -,, to which the prefix has been added. Mi may be interpreted as a material thing or an embodied spirit possessing some kind of divine potency, or as a non-corporeal spirit, in either case believed to possess an intrinsic magic power, or established as an object of worship. Among corporeal objects of this nature may be numbered such physical elements as fire, water, wood and stone; certain animals; celestial bodies such as the sun and the moon; man-made objects such as swords and mirrors; agricultural products such as grain; and other objects of a similar nature. As for non-corporeal spirits, these include any non-visible elements or

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T'oung Pao – Brill

Published: Jan 1, 1966

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