241:. While according to a legend present in many historical biographies of Michizane Yoshika first met him at a banquet he organized, during which he declared that his archery skills are a sign he will perform well in his upcoming examination, there is no evidence such an event ever occurred. While it was considered customary in contemporary China for the relationship between an official and his former examiner to be cordial, in Japan this was uncommon, and typically the examiner and his examinees belonged to different scholarly circles, and there was no expectation of loyalty developing between them based on successful examination. In his evaluation of Michizane's essays submitted as a part of this procedure Yoshika critically evaluated what he saw as insufficiently rigorous sourcing of cited Buddhist texts, improperly identified Chinese names, as well as numerous grammatical errors, and granted him the lowest passing grade permitted by the
31:
451:
394:(都氏文集), which originally consisted of six volumes, though only three survive today. Most of the remaining sections are compilations official documents, such as examination questions and evaluations, while most of the poems have been lost. However, examples of Yoshika's poetry are preserved in collections such as
588:
was appointed to a higher position than him despite being one of his examinees, which caused him to quit courtly life and enter the mountains in hopes of encountering immortals. In reality, while there is evidence that
Yoshika and Michizane were not on friendly terms, the former died prematurely at
583:
and from a young age displayed unusual physical abilities, such as being able to run faster than a galloping horse. He first decided to become an "eccentric immortal" after spending a night with the concubine of his examiner, lord
Yoshinawa. He subsequently attained success first as a student, and
247:
code. However, Borgen stresses that
Yoshika's judgment was not unusually harsh, and awarding low passing grades to candidates was the norm through the entire ninth century and did not mean the examiners saw them as unskilled. In his evaluation, Yoshika also praised Michizane's style despite his
589:
the age of 46 two months after the latter's promotion. Masafusa states that while nobody knows what happened to
Yoshika, he has been sighted a century later in a mountain cave, showing no signs of aging. His immortality is explained as a result of practicing methods of the immortals (仙法,
575:
are the only literati among the described immortals. Kleine notes that the stories about them are the most similar to the
Chinese model of pursuit of immortality. Their inclusion might also reflect Masafusa's need to show that members of his profession were also capable of attaining it.
563:
elements. According to
Christoph Kleine and Livia Kohn it is possible that Masafusa aimed to create a Japanese equivalent of Chinese compilations of legends about immortals out of intellectual curiosity and national pride, as opposed to religious conviction. Yoshika and
252:
should follow his late grandmother's wish to not be mourned to the full extent expected by tradition. However, according to Borgen they were not on friendly terms, possibly because
Michizane's dissatisfaction with Yoshika's harsh evaluation of his examination answers.
480:. However, in this version no meeting occurs: while the tale deals with the oni being moved by a poem composed by Yoshika, he hears it when a nameless horseman recites it while passing under the gate. A similar legend can be found in the
202:. According to Robert Borgen, Yoshika's family was "hardly eminent" overall, but his uncle served as a professor of literature from 821 to 829 and might have influenced his early career. In 860 Yoshika began studying in the
498:"), originally written in 1161, Yoshika encounters the oni of Rashōmon, who hears him reciting an unfinished poem and is moved by it to such a degree that he finishes it himself. A similar variant can be found in the
1486:
Iwao, Seiichi; Iyanaga, Teizō; Ishii, Susumu; Yoshida, Shōichirō; Fujimura, Jun; Fujimura, Michio; Yoshikawa, Itsuji; Akiyama, Terukazu; Iyanaga, Shôkichi; Matsubara, Hideichi (1988), "Miyako no
Yoshika (834-879)",
527:, Collected from Vulture Woods"), though the oni resides in Suzakumon in them, which according to Noriko Reider might indicate a degree of confusion or interchangeability between legends about Yoshika and
437:. The latter work describes Mount Fuji as the dwelling of female immortals. It is also the oldest description of its crater and might indicate that it has already been climbed in the Heian period.
551:
at an uncertain date before 1109. The original manuscript does not survive, and the oldest known copy dates back to 1356. While the individual tales included in it are classified as
676:
He is also given the title of "world's greatest maniac"; unusual, eccentric behavior is a common characteristic of immortals in
Chinese literature, for example in tales about the
30:
636:, he began composing a poem while visiting a shrine dedicated to her, but could not finish it until the goddess revealed a suitable ending to him in the form of an oracle.
1478:
173:(都氏文集), which only survives in fragments. He became the subject of a number of legends describing his encounters with supernatural beings, such as the
488:
rather than Rashōmon. In other variants the oni meets
Yoshika himself, and the poem is presented as the result of cooperation between them. In the
210:
he showed exceptional skill as a student. After completing his studies he was appointed to various administrative positions in the provinces of
1690:
1663:
1627:
1569:
1517:
1454:
1435:
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1336:
1769:
198:
Yoshika was a son of Miyako no Sadutsugu (都貞継) and a nephew of Miyako no Haraaka (都腹赤), an official and poet active during the reign of
608:'s deeds; since the legend differs from more widespread versions, it is possible he saw his work as possessing unique literary value.
248:
objections. They subsequently shared the same offices multiple times. In 871 they have been entrusted with determining together if
333:, Yoshika had a son named Arinaka (在中) who became a poet and scholar like him, but the dates of his birth and death are unknown.
306:
165:
131:
677:
328:
1759:
531:, as tales about the latter encountering an oni interested in fine arts at either Suzakumon or Rashōmon are also known.
304:. In 875 he was appointed to the position of a professor of literature and subsequently took part in the compilation of
506:, who is able to tell part of it was composed by an oni. Further similar versions are known from thirteenth century
1764:
284:, the Fujiwaras will be able to gain control over the academy, displacing scholars from less prestigious families.
1774:
1488:
693:
Seekers of immortality are commonly characterized as disillusioned with their careers in Chinese literature.
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456:
323:
1639:
No Moonlight in My Cup. Sinitic Poetry (Kanshi) from the Japanese Court, Eighth to the Twelfth Centuries
585:
503:
238:
169:. Many documents prepared by him, as well as a number of his poems, were collected in a volume known as
160:
384:, a Chinese poet whose works were transmitted in Japan in the middle of the ninth century. Yoshika's
259:
studied under Yoshika for a time. It has been argued that he was his main disciple. According to the
1754:
1749:
1506:"Rebirth and Immortality, Paradise and Hell - Conflicting Views of the Afterlife in Ancient Japan"
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556:
548:
508:
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207:
88:
1537:"Daoist Immortality and Buddhist Holiness: a Study and Translation of the Honchō shinsen-den"
1493:(in French), vol. 14, Persée - Portail des revues scientifiques en SHS, pp. 131–132
1678:
1642:
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653:
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In addition to describing Yoshika himself as an immortal, Masafusa also cites his lost work
414:
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42:
681:
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461:
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215:
109:
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Through his courtly career Miyako no Yoshika composed poetry. Anecdotes preserved in the
310:. While it is agreed he was a major contributor, he passed away before it was completed.
230:). His duties included preparing draft documents for the emperor, as well as conducting
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605:
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231:
203:
37:
450:
1743:
1673:
Smits, Ivo (2012). "Minding the Gaps: An early Edo history of Sino-Japanese poetry".
637:
601:
434:
376:
322:, a late Heian collection of anecdotes and poetry commentaries by Ōe no Masafusa and
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182:
115:
402:
211:
199:
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98:
1512:. Wien: Verlag der Österreichischen Akademie der Wissenschaften. pp. 63–98.
1326:
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A different legend portraying Yoshika as an immortal describes his meeting with
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then as a scholar and poet. However, he only started to pursue immortality when
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243:
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Multiple variants of a legend about a meeting between Miyako no Yoshika and an
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to take the civil service examination; they feared that as a well established
1717:
1596:
1552:
1369:
1527:
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612:
485:
178:
484:(本朝神仙伝; "Accounts of Japanese Immortals"), though there the oni resides in
297:
1427:
907:
905:
903:
648:
in 865, and encountered a white-haired old man (possibly the local deity
555:
by researchers, they lack didactic and moralistic messages. They combine
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1377:
726:
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644:(扶桑古語霊異集), in which Yoshika visited the village of Hira at the shore of
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exist. According to Mori Masato, the oldest example, which involves the
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1580:
1353:
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80:
lesser private secretary (from 870), professor of literature (from 875)
1701:
1400:
741:
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560:
386:
293:
1536:
1505:
1395:. Translations from the Asian Classics. Columbia University Press.
1354:""To Tread on High Clouds". Dreams of Eternal Youth in Early Japan"
1620:
Chaos and Cosmos. Ritual in Early and Medieval Japanese Literature
580:
449:
152:
1562:
Ambiguous Bodies. Reading the Grotesque in Japanese Setsuwa Tales
454:
An eighteenth century illustration of the oni of Rashōmon from
1547:(2). NCC Center for the Study of Japanese Religions: 119–196.
652:) who taught him about various events from the history of the
469:
292:
In 872 Yoshika took part in the reception of an embassy from
1581:""Konjaku Monogatari-shū": Supernatural Creatures and Order"
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suggests the tale might be related to a legend recorded in
159:. He was responsible for the civil service examination of
1622:. Brill's Japanese Studies Library. Vol. 1. Brill.
1112:
1110:
35:
A nineteenth century portrait of Miyako no Yoshika from
1291:
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911:
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826:
824:
770:
768:
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593:). However, it is left unexplained what they entailed.
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In 870 Yoshika became a lesser private secretary (少内記,
1637:
Rabinovitch, Judith N.; Bradstock, Timothy R. (2019).
1675:
Uncharted Waters: Intellectual Life in the Edo Period
272:, he sided with Yoshika when he voiced opposition to
1508:. In Formanek, Susanne; LaFleur, William R. (eds.).
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502:. After the encounter Yoshika presents the poem to
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390:writings were compiled into a collection known as
1510:Practicing the Afterlife: Perspectives from Japan
1449:. Gods of Medieval Japan. Vol. 3. Honolulu.
1328:Sugawara no Michizane and the Early Heian Court
163:and later acted as one of the compilers of the
155:poet, scholar and court official active in the
364:indicate he was particularly renowned for his
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579:According to Masafusa, Yoshika was born in
1477:: CS1 maint: location missing publisher (
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433:"), reflect his interest in legends about
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276:'s bid to become the first member of the
234:entrance and civil service examinations.
222:Appointment as a lesser private secretary
1658:. Logan: University Press of Colorado.
1656:Seven Demon Stories from Medieval Japan
1535:Kleine, Christoph; Kohn, Livia (1999).
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1585:Japanese Journal of Religious Studies
1358:Japanese Journal of Religious Studies
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539:Miyako no Yoshika is portrayed as a
1591:(2/3). Nanzan University: 147–170.
923:
492:(和漢朗詠集私註; "Private commentaries on
425:(神仙策; "Plan of the Immortals") and
1128:
1070:
495:Japanese and Chinese poems to sing
237:Yoshika served as the examiner of
14:
1712:(3). Sophia University: 359–380.
1364:(2). Nanzan University: 275–317.
604:") as a source in his account of
1490:Dictionnaire historique du Japon
895:Rabinovitch & Bradstock 2019
758:Rabinovitch & Bradstock 2019
746:Rabinovitch & Bradstock 2019
1560:Li, Michelle Osterfeld (2009).
678:Seven Sages of the Bamboo Grove
1618:Plutschow, Herbert E. (1990).
1422:. University of Hawaii Press.
1420:One Hundred Mountains of Japan
1331:. University of Hawaii Press.
421:Two other of Yoshika's works,
380:. His style was influenced by
54:
1:
1564:. Stanford University Press.
307:Nihon Montoku Tennō Jitsuroku
181:, as well as with pursuit of
166:Nihon Montoku Tennō Jitsuroku
132:Nihon Montoku Tennō Jitsuroku
1393:The Kokinshū. Selected Poems
519:and early sixteenth century
1791:
1770:9th-century Japanese poets
1504:Kleine, Christoph (2004).
523:(法華經鷲林拾葉鈔; "Commentary on
1683:10.1163/9789004229013_007
1647:10.1163/9789004387218_006
1352:Drott, Edward R. (2015).
28:
16:Japanese poet and scholar
1391:Duthie, Torquil (2023).
374:), though he also wrote
1654:Reider, Noriko (2016).
1445:Faure, Bernard (2022).
1325:Borgen, Robert (1994).
521:Hokekyō Shūrin Shūyōshō
1702:"The Ōe Conversations"
1418:Fukada, Kyūya (2017).
1281:Kleine & Kohn 1999
1269:Kleine & Kohn 1999
1257:Kleine & Kohn 1999
1245:Kleine & Kohn 1999
1218:Kleine & Kohn 1999
1206:Kleine & Kohn 1999
1194:Kleine & Kohn 1999
1182:Kleine & Kohn 1999
1170:Kleine & Kohn 1999
1158:Kleine & Kohn 1999
1146:Kleine & Kohn 1999
1090:Kleine & Kohn 1999
996:Kleine & Kohn 1999
792:Kleine & Kohn 1999
566:Tachibana no Masamichi
476:, can be found in the
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1579:Mori, Masato (1982).
1428:10.1515/9780824847852
586:Sugawara no Michizane
535:Attaining immortality
504:Sugawara no Michizane
453:
446:Encounter with an oni
239:Sugawara no Michizane
161:Sugawara no Michizane
151:(都良香; 834–879) was a
1700:Ury, Marian (1993).
1022:, pp. XVI–XVII.
490:Wakan Rōeishū Shichū
324:Fujiwara no Sanekane
1760:Japanese male poets
1706:Monumenta Nipponica
1259:, pp. 172–173.
1220:, pp. 141–142.
1049:, pp. 114–115.
873:, pp. 110–111.
818:, pp. 103–106.
806:, pp. 106–107.
457:Konjaku Hyakki Shūi
429:(富士山記; "Records of
370:(poems composed in
1541:Japanese Religions
600:(吉野山記, "Record of
545:Honchō Shinsen-den
482:Honchō Shinsen-den
466:
296:. He also studied
274:Fujiwara no Sukeyo
1765:Japanese scholars
1692:978-90-04-22901-3
1665:978-1-60732-490-4
1629:978-90-04-42057-1
1571:978-0-8047-7106-1
1519:978-3-7001-3264-6
1456:978-0-8248-8938-8
1437:978-0-8248-4785-2
1410:978-0-231-55705-4
1401:10.7312/duth20762
1338:978-0-8248-1590-5
642:Fusō Kogo Ryōishū
619:. As recorded in
318:According to the
298:esoteric Buddhist
149:Miyako no Yoshika
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142:Miyako no Arinaka
23:Miyako no Yoshika
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1310:, p. 176.
1308:Plutschow 1990
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1232:, p. 86.
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949:
944:
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938:, p. 99.
937:
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638:Bernard Faure
635:
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602:Mount Yoshino
599:
598:Yoshinosan-ki
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415:Kokin Wakashū
411:
410:
409:Wakan Rōeishū
405:
404:
399:
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397:Honchō Monzui
393:
389:
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278:Fujiwara clan
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250:emperor Seiwa
246:
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193:
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137:
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128:
125:
123:Notable works
121:
118:
117:
112:
111:
107:
103:
100:
97:
93:
90:
87:
83:
79:
75:
71:
67:
63:
59:
53:
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44:
43:Kikuchi Yōsai
40:
39:
32:
27:
20:
1729:. Retrieved
1709:
1705:
1674:
1655:
1638:
1619:
1608:. Retrieved
1588:
1584:
1561:
1544:
1540:
1509:
1495:, retrieved
1489:
1446:
1419:
1392:
1381:. Retrieved
1361:
1357:
1342:. Retrieved
1327:
1318:Bibliography
1303:
1276:
1264:
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1225:
1213:
1201:
1189:
1177:
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811:
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547:compiled by
544:
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489:
481:
477:
467:
455:
426:
423:Shinsen Saku
422:
420:
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395:
392:Toshi Bunshū
391:
385:
375:
365:
352:
346:
342:
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319:
317:
305:
300:doctrine in
291:
288:Later career
260:
255:
242:
236:
227:
225:
200:emperor Saga
197:
171:Toshi Bunshū
170:
164:
157:Heian period
148:
147:
130:
127:Toshi Bunshū
126:
114:
108:
36:
1230:Kleine 2004
1117:Reider 2016
1047:Reider 2016
1032:Fukada 2017
1020:Fukada 2017
984:Borgen 1994
972:Borgen 1994
960:Duthie 2023
948:Duthie 2023
883:Borgen 1994
871:Borgen 1994
859:Borgen 1994
847:Borgen 1994
835:Borgen 1994
816:Borgen 1994
804:Borgen 1994
775:Borgen 1994
625: [
622:Fukurozōshi
606:En no Gyōja
569: [
529:Ki no Haseo
525:Lotus Sutra
512: [
357: [
327: [
314:Descendants
265: [
257:Ki no Haseo
204:Shikibu-shō
183:immortality
51:Native name
1755:879 deaths
1750:834 births
1744:Categories
1731:2024-04-21
1610:2024-04-16
1497:2024-04-14
1465:1289367907
1383:2024-04-16
1344:2024-04-16
1296:Faure 2022
1008:Drott 2015
936:Smits 2012
701:References
431:Mount Fuji
427:Fujisan-ki
282:noble clan
232:university
194:Early life
77:Occupation
1718:0027-0741
1677:. Brill.
1641:. Brill.
1597:0304-1042
1553:0448-8954
1473:cite book
1370:0304-1042
1102:Mori 1982
1059:Mori 1982
660:shrines.
646:lake Biwa
634:Jikkinshō
613:Benzaiten
500:Jikkinshō
486:Suzakumon
354:Jikkinshō
189:Biography
179:Benzaiten
1605:30233945
1528:54778119
1378:43686905
924:Ury 1993
557:Buddhist
509:Senjūshō
478:Gōdanshō
382:Bai Juyi
343:Gōdanshō
320:Gōdanshō
262:Gōdanshō
244:ritsuryō
228:shōnaiki
153:Japanese
139:Children
89:Japanese
85:Language
1726:2385131
1129:Li 2009
1071:Li 2009
680:or the
553:setsuwa
543:in the
441:Legends
403:Fusōshū
372:Chinese
1724:
1716:
1689:
1662:
1626:
1603:
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1568:
1551:
1526:
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1407:
1376:
1368:
1335:
561:Daoist
387:kanbun
367:kanshi
294:Balhae
216:Harima
110:kanshi
95:Period
1722:JSTOR
1601:JSTOR
1374:JSTOR
664:Notes
629:]
591:senpō
581:Kyoto
573:]
516:]
361:]
337:Works
331:]
302:Tō-ji
269:]
105:Genre
99:Heian
1714:ISSN
1687:ISBN
1660:ISBN
1624:ISBN
1593:ISSN
1566:ISBN
1549:ISSN
1524:OCLC
1514:ISBN
1479:link
1461:OCLC
1451:ISBN
1432:ISBN
1405:ISBN
1366:ISSN
1333:ISBN
656:and
632:and
559:and
412:and
377:waka
351:and
214:and
116:waka
69:Died
61:Born
1679:doi
1643:doi
1424:doi
1397:doi
658:Hie
654:Ise
615:at
470:oni
460:by
212:Aki
72:879
64:834
55:都良香
41:by
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1720:.
1710:48
1708:.
1704:.
1685:.
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1587:.
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1543:.
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1475:}}
1471:{{
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1356:.
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1136:^
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627:ja
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1426::
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464:.
45:.
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