Hachikazuki: Revealing Kannon's Crowning Compassion in Muromachi Fiction
The corpus of late-medieval Japanese fiction contains various stories about the benefits and favors obtained through devotion to the bodhisattva Kannon. One of these stories is Hachikazuki, which features a young heroine who, following her parents' prayers, is conceived through the divine inter...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Nanzan Institute
[2009]
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| In: |
Japanese journal of religious studies
Year: 2009, Volume: 36, Issue: 2, Pages: 279-294 |
| Further subjects: | B
Tales
B Stepmothers B Deities B Religious Studies B Bodhisattva B Divinity B Mothers B Fiction |
| Online Access: |
Volltext (kostenfrei) |
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| 520 | |a The corpus of late-medieval Japanese fiction contains various stories about the benefits and favors obtained through devotion to the bodhisattva Kannon. One of these stories is Hachikazuki, which features a young heroine who, following her parents' prayers, is conceived through the divine intervention of Kannon. The girl loses her mother at an early age, is stigmatized by a bowl that her mother has placed inverted upon her head, and undergoes a series of hardships and sufferings. Eventually, the bowl miraculously falls off, and the story culminates in the heroines happy marriage and the universal recognition of her virtues. I discuss the significance of the bowl as a narrative trope in Hachikazuki in order to illuminate its function as a physical symbol of Kannons active compassion and divine protection. Kannon seems to be largely absent throughout the narrative, especially in the episodes where the heroine overcomes her suffering thanks to the saving power of the bowl. I argue that the bowl indicates Kannons benevolent presence throughout the entire story. Therefore, the bowl not only serves as a regenerative space where Hachikazuki can overcome the trauma of her early childhood loss, but it also bridges the gap between orthodox doctrinal and popular vernacular representations of Kannon. | ||
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