Reflecting the Past Har var d East Asian Monogr aphs 433
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Zen’yaku Azuma kagami
, 3:326). 48. Nagahara and Kishi, Zen’yaku Azuma kagami , 3:330. The translation is after William McCullough, “ Azuma kagami Account,” 110–11. McCullough provides an En- glish translation of the entries that record the war (Jōkyū 3 [1221].5.20–i10.29). Their enemies later doubt their chances without similar aid. See Nagahara and Kishi, Zen’yaku Azuma kagami , 3:332, the entry for Jōkyū 3 (1221).5.26; McCullough, “ Azuma kagami Account,” 115. 49. Nagahara and Kishi, Zen’yaku Azuma kagami , 3:340, the entry for Jōkyū 3 (1221).6.15. The translation is after William McCullough, “ Azuma kagami Account,” 132. 216 Moving Mirrors Perhaps given their opponents and the warrior victory, it should be unsurprising that the narrative of this rebellion suggests a somewhat dif- ferent priority than Yoritomo’s. This narrative seems to foreshadow, to borrow Sasaki’s characterization, post-J ō ky ū warrior beliefs in “divine country” thought that disengage from the emphasis on the imperial house’s “descent from the gods” while still taking broader kami worship seriously. 50 Sasaki persuasively argues that proof of this can be seen in the following otherwise puzzling passage from The Mirror of the East , in which the compiler muses: “Amaterasu is the original mistress of our bountiful land and the progenitrix of our imperial line. Why would she now, however, in the eighty-fifth generation of the line, change her vow to keep the land ordered for 100 reigns and cause three emperors and two princes to embrace the shame of the exile?” 51 In Sasaki’s analysis, the re- mainder of the entry, which suggests that there were several signs that those in power failed to heed, is an effort to demonstrate the unsuitabil- ity of the “court authority” that results in its just displacement. 52 A brief exchange on J ō ’ ō 3 (1224).7.17 between H ō j ō Masako and Miura Yo- shimura (died 1239) illustrates the idea that divine favor is not the exclu- sive prerogative of the imperial line. Masako has caught wind of ill-fated “secret discussions” ( mitsudan ) between Miura Yoshimura and H ō j ō Ma- samura (1205–73; a younger half-brother of Yasutoki), who hoped to seize control of the bakufu . She chides Yoshimura for failing to appreci- ate that the right to rule belongs to Yasutoki, attributing their victory in the J ō ky ū Disturbance half to Yasutoki and half to the mandate of heaven itself! 53 Be it the Genpei War or the J ō ky ū Disturbance, neither is articu- lated as a sign of decline: instead, the kami and buddhas together enable deserved warrior successes. 50. For this description of post-Jōkyū thought, see Sasaki Kaoru, Nihon chūsei shisō no kichō , 127–29. 51. See Nagahara and Kishi, Zen’yaku Azuma kagami , 3:364, the entry for the Jōkyū 3 (1221).10.10. The translation is after William McCullough, “ Azuma kagami Account,” 154. 52. Sasaki Kaoru sees the refusal to take the dreams seriously as an attempt to ex- plain warrior authority in the face of this vow ( Nihon chūsei shisō no kichō , 127–28). This is reminiscent of the conversation between Duke Ai of Lu and Confucius cited by Shigenori in Yüklə 9,13 Mb. Dostları ilə paylaş:
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