Early Buddhist Japan by J. Edward KidderReview by: Donald F. McCallumJournal of the American Oriental Society, Vol. 95, No. 3 (Jul. - Sep., 1975), pp. 515-516Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/599379 .

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Reviews of Books Reviews of Books Reviews of Books

from the minka but transcended class? What themes can the historian develop, from the minka, concerning class structure within the "commoner" class of feudal Japan ? What did the minka inherit, and pass on, and precisely how did it change over time and place ? What if anything can contemporary architects learn from this heavy, somewhat impractical, yet undeniably attractive feudal architecture ?

Itoh touches these problems and makes us want to know more, which is a recommendation for the book. But he does not draw it all together, and thus has given us the most detailed, but hopefully not the last, volume on a subject of considerable interest to artists and social historians alike.

JOHN W. DOWER UNIVERSITY OF WISCONSIN, MADISON

The Looking-Glass God: Shinto, Yin-Yang, and a Cos- mopology for Today. By NAHUM STISKIN. Pp. 156, 6t illustrations. New York and Tokyo: WEATHER- HI_L. 1971. $5.95.

The primary redeeming feature of Nahum Stiskin's niaster plan for universal salvation presented in The Looking-Glass God is its brevity. It can be read in as much time and with the same amount of attention given to a Ladies' Home Journal novella.

The author's preface promises an interpretation of the myth, ritual, and overall view of life of the Shinto religion --a promise the author fails to keep. While the author (loes show that he has studied the Kojiki and is familiar with the terminology of Shinto thought, the conclusions lie draws makes it impossible to accept his work as a serious study of traditional Shinto. The author's asser- tions that the Shinto pantheon contains vibrating deities of Derivative Energy, Centrifugality, and Centripetality, and( that the Shinto creation myth describes the union of the Centrifugal and Centripetal Deities of Dialectic Unification make his work as valuable for the study of Shinto as are the works of Norman Vincent Peale valuable to the study of the spectrum of traditional Christian theology.

The preface also promises a controversial work. Again, the promise is never kept. Controversy arises when a work's more daring interpretations contain sufficient substance to incite lively and profitable debate. The Looking-Glass God contains no such substance. The reader is asked to assume that the origin of the universe is One and No-Thing (p. 27), and that at the center of this origin One becomes two (p. 37): accepting these premises the author then "proves" that Infinity creates the known universe as a mirror-image of itself, that the

from the minka but transcended class? What themes can the historian develop, from the minka, concerning class structure within the "commoner" class of feudal Japan ? What did the minka inherit, and pass on, and precisely how did it change over time and place ? What if anything can contemporary architects learn from this heavy, somewhat impractical, yet undeniably attractive feudal architecture ?

Itoh touches these problems and makes us want to know more, which is a recommendation for the book. But he does not draw it all together, and thus has given us the most detailed, but hopefully not the last, volume on a subject of considerable interest to artists and social historians alike.

JOHN W. DOWER UNIVERSITY OF WISCONSIN, MADISON

The Looking-Glass God: Shinto, Yin-Yang, and a Cos- mopology for Today. By NAHUM STISKIN. Pp. 156, 6t illustrations. New York and Tokyo: WEATHER- HI_L. 1971. $5.95.

The primary redeeming feature of Nahum Stiskin's niaster plan for universal salvation presented in The Looking-Glass God is its brevity. It can be read in as much time and with the same amount of attention given to a Ladies' Home Journal novella.

The author's preface promises an interpretation of the myth, ritual, and overall view of life of the Shinto religion --a promise the author fails to keep. While the author (loes show that he has studied the Kojiki and is familiar with the terminology of Shinto thought, the conclusions lie draws makes it impossible to accept his work as a serious study of traditional Shinto. The author's asser- tions that the Shinto pantheon contains vibrating deities of Derivative Energy, Centrifugality, and Centripetality, and( that the Shinto creation myth describes the union of the Centrifugal and Centripetal Deities of Dialectic Unification make his work as valuable for the study of Shinto as are the works of Norman Vincent Peale valuable to the study of the spectrum of traditional Christian theology.

The preface also promises a controversial work. Again, the promise is never kept. Controversy arises when a work's more daring interpretations contain sufficient substance to incite lively and profitable debate. The Looking-Glass God contains no such substance. The reader is asked to assume that the origin of the universe is One and No-Thing (p. 27), and that at the center of this origin One becomes two (p. 37): accepting these premises the author then "proves" that Infinity creates the known universe as a mirror-image of itself, that the

from the minka but transcended class? What themes can the historian develop, from the minka, concerning class structure within the "commoner" class of feudal Japan ? What did the minka inherit, and pass on, and precisely how did it change over time and place ? What if anything can contemporary architects learn from this heavy, somewhat impractical, yet undeniably attractive feudal architecture ?

Itoh touches these problems and makes us want to know more, which is a recommendation for the book. But he does not draw it all together, and thus has given us the most detailed, but hopefully not the last, volume on a subject of considerable interest to artists and social historians alike.

JOHN W. DOWER UNIVERSITY OF WISCONSIN, MADISON

The Looking-Glass God: Shinto, Yin-Yang, and a Cos- mopology for Today. By NAHUM STISKIN. Pp. 156, 6t illustrations. New York and Tokyo: WEATHER- HI_L. 1971. $5.95.

The primary redeeming feature of Nahum Stiskin's niaster plan for universal salvation presented in The Looking-Glass God is its brevity. It can be read in as much time and with the same amount of attention given to a Ladies' Home Journal novella.

The author's preface promises an interpretation of the myth, ritual, and overall view of life of the Shinto religion --a promise the author fails to keep. While the author (loes show that he has studied the Kojiki and is familiar with the terminology of Shinto thought, the conclusions lie draws makes it impossible to accept his work as a serious study of traditional Shinto. The author's asser- tions that the Shinto pantheon contains vibrating deities of Derivative Energy, Centrifugality, and Centripetality, and( that the Shinto creation myth describes the union of the Centrifugal and Centripetal Deities of Dialectic Unification make his work as valuable for the study of Shinto as are the works of Norman Vincent Peale valuable to the study of the spectrum of traditional Christian theology.

The preface also promises a controversial work. Again, the promise is never kept. Controversy arises when a work's more daring interpretations contain sufficient substance to incite lively and profitable debate. The Looking-Glass God contains no such substance. The reader is asked to assume that the origin of the universe is One and No-Thing (p. 27), and that at the center of this origin One becomes two (p. 37): accepting these premises the author then "proves" that Infinity creates the known universe as a mirror-image of itself, that the

energy comprising this Infinity, like DNA moves in helix- shaped path, and that man, the crown of creation, can establish a veritable paradise on earth by living in ac- cordance with the natural balance of positive-negative, active-passive, and high and low frequency vibrations found in Infinity and in the Universe, its mirror-image.

Throughout the book, Mr. Stiskin shows himself to be not a scholar, but an evangelist, a pitchman peddling his own superscheme for the erection of a global Garden of Eden. He prescribes a regimen of vigorous physical activity, focused thought (i.e., seeing the world as two- in one), an ordered life, centripetal service to others and centrifugal self-reflection. The backbone of this new life-plan, however, is Stiskin's insistence on a macrobiotic diet, a totally vegetarian diet emphasising the consump- tion of well-cooked grains. If this regimen were followed, and the bulk of Stiskin's assertions were accepted as true, the author assures his reader that "the world beneath the sun would undergo a rebirth of justice, and all men would share in the treasures of Harmony" (p. 156).

It is the considered opinion of this reviewer that the study of Shinto and of the effect of yin-yang doctrine on Oriental thought are too important to allow private flights of fancy such as Stiskin's to stand as an example of English language scholarship in the field. What can a reader conclude from his reading of The Looking-Glass God? Perhaps if President Nixon's staff would have lunched on granola instead of cottage cheese there would not have been an enemies list, but rather an endless list of White House friends. Perhaps if this reviewer were a confirmed vegetarian who thought only focused thoughts he would have seen the eternal verity the author claims for his conclusions. Yet, The Looking-Glass God will have its effect. It will stir the ire of others who share the same temperament as this reviewer. It may incite a more jaded reader to laugh. And before the end of the year it will become the Bible for a new religious group in Southern California.

THADDEUS J. GURDAK UNIVERSITY OF WISCONSIN

energy comprising this Infinity, like DNA moves in helix- shaped path, and that man, the crown of creation, can establish a veritable paradise on earth by living in ac- cordance with the natural balance of positive-negative, active-passive, and high and low frequency vibrations found in Infinity and in the Universe, its mirror-image.

Throughout the book, Mr. Stiskin shows himself to be not a scholar, but an evangelist, a pitchman peddling his own superscheme for the erection of a global Garden of Eden. He prescribes a regimen of vigorous physical activity, focused thought (i.e., seeing the world as two- in one), an ordered life, centripetal service to others and centrifugal self-reflection. The backbone of this new life-plan, however, is Stiskin's insistence on a macrobiotic diet, a totally vegetarian diet emphasising the consump- tion of well-cooked grains. If this regimen were followed, and the bulk of Stiskin's assertions were accepted as true, the author assures his reader that "the world beneath the sun would undergo a rebirth of justice, and all men would share in the treasures of Harmony" (p. 156).

It is the considered opinion of this reviewer that the study of Shinto and of the effect of yin-yang doctrine on Oriental thought are too important to allow private flights of fancy such as Stiskin's to stand as an example of English language scholarship in the field. What can a reader conclude from his reading of The Looking-Glass God? Perhaps if President Nixon's staff would have lunched on granola instead of cottage cheese there would not have been an enemies list, but rather an endless list of White House friends. Perhaps if this reviewer were a confirmed vegetarian who thought only focused thoughts he would have seen the eternal verity the author claims for his conclusions. Yet, The Looking-Glass God will have its effect. It will stir the ire of others who share the same temperament as this reviewer. It may incite a more jaded reader to laugh. And before the end of the year it will become the Bible for a new religious group in Southern California.

THADDEUS J. GURDAK UNIVERSITY OF WISCONSIN

energy comprising this Infinity, like DNA moves in helix- shaped path, and that man, the crown of creation, can establish a veritable paradise on earth by living in ac- cordance with the natural balance of positive-negative, active-passive, and high and low frequency vibrations found in Infinity and in the Universe, its mirror-image.

Throughout the book, Mr. Stiskin shows himself to be not a scholar, but an evangelist, a pitchman peddling his own superscheme for the erection of a global Garden of Eden. He prescribes a regimen of vigorous physical activity, focused thought (i.e., seeing the world as two- in one), an ordered life, centripetal service to others and centrifugal self-reflection. The backbone of this new life-plan, however, is Stiskin's insistence on a macrobiotic diet, a totally vegetarian diet emphasising the consump- tion of well-cooked grains. If this regimen were followed, and the bulk of Stiskin's assertions were accepted as true, the author assures his reader that "the world beneath the sun would undergo a rebirth of justice, and all men would share in the treasures of Harmony" (p. 156).

It is the considered opinion of this reviewer that the study of Shinto and of the effect of yin-yang doctrine on Oriental thought are too important to allow private flights of fancy such as Stiskin's to stand as an example of English language scholarship in the field. What can a reader conclude from his reading of The Looking-Glass God? Perhaps if President Nixon's staff would have lunched on granola instead of cottage cheese there would not have been an enemies list, but rather an endless list of White House friends. Perhaps if this reviewer were a confirmed vegetarian who thought only focused thoughts he would have seen the eternal verity the author claims for his conclusions. Yet, The Looking-Glass God will have its effect. It will stir the ire of others who share the same temperament as this reviewer. It may incite a more jaded reader to laugh. And before the end of the year it will become the Bible for a new religious group in Southern California.

THADDEUS J. GURDAK UNIVERSITY OF WISCONSIN

Early Buddhist Japan. By J. EDWARD KIDDER. Pp. 212, 88 photographs, 61 line drawings, 6 maps, 1 table. New York and Washington: PRAEGER PUBLICATIONS. 1972. $12.50.

This volume is a convenient supplement to the author's earlier book, Japan Before Buddhism, published in the same series. A considerable amount of information is provided about a broad range of topics, from coins to city planning. However, the very breadth of the material discussed leads to a generally superficial treatment.

Early Buddhist Japan. By J. EDWARD KIDDER. Pp. 212, 88 photographs, 61 line drawings, 6 maps, 1 table. New York and Washington: PRAEGER PUBLICATIONS. 1972. $12.50.

This volume is a convenient supplement to the author's earlier book, Japan Before Buddhism, published in the same series. A considerable amount of information is provided about a broad range of topics, from coins to city planning. However, the very breadth of the material discussed leads to a generally superficial treatment.

Early Buddhist Japan. By J. EDWARD KIDDER. Pp. 212, 88 photographs, 61 line drawings, 6 maps, 1 table. New York and Washington: PRAEGER PUBLICATIONS. 1972. $12.50.

This volume is a convenient supplement to the author's earlier book, Japan Before Buddhism, published in the same series. A considerable amount of information is provided about a broad range of topics, from coins to city planning. However, the very breadth of the material discussed leads to a generally superficial treatment.

515 515 515

This content downloaded from 188.72.126.181 on Mon, 16 Jun 2014 09:40:51 AMAll use subject to JSTOR Terms and Conditions

Journal of the American Oriental Society 95.3 (1975) Journal of the American Oriental Society 95.3 (1975)

The first chapter presents a cursory survey of early Japanese history which might have been better omitted since it apparently does not take seriously into account recent investigations of the sixth through eighth cen- turies. For instance, the description of Prince Shotoku's activities (pp. 18-19) is based on traditions which current

historiography views with considerable scepticism. This

chapter concludes with a discussion of the very vexing problem of periodization.

The archaeological section starts in chapter two with a

survey of the beginning of coinage in Japan, concentrating on the famous Wad6-kaichin of the early eighth century. This is followed by a brief consideration of Shinto ritual

sites, focussing on the Munakata Shrine, Oki Island, the Kumano Shrines at the southern tip of Wakayama Prefecture, and the Mikasa Pass sites, between Nagano and Gifu Prefectures. Chapter three also includes a brief discussion of Nara Sansai ("Three color ware"), with indications as to some of the sites where sherds have

recently been excavated. Some information is provided about the Sanage kilns of Aichi Prefecture.

The fourth chapter examines the ideal city plans which were adopted from China, emphasizing the eighth century capital Heijo, the subject of extensive excavations in recent years. The fifth chapter is concerned with fortifica- tions. The first really substantial chapter is that devoted to palaces. After reviewing some of the historical factors, Kidder discusses the palaces at Ikaruga, Asuka, Fujiwara, Heij6, Naniwa, and Nagaoka. Emphasis is placed on the development of the plan through the decados, as the palaces gradually became more elaborate. An especial- ly interesting side issue is the discussion of the tallies discovered at the Heijo site wvhich record tax receipts.

The longest chapter is devoted to the temples. While this chapter was potentially the most important it was, to this reviewer, somewhat disappointing. Information which is of more recent vintage than that underlying Soper's two books is presented; nevertheless, Kidder has not adequately investigated the very extensive Japanese literature devoted to the early temples. It is perhaps unreasonable to suggest that the author should have wait- ed for the recent completion of the monumental Nara Rokudai-ji Taikan ("Six Great Temples of Nara," 1968-

1973) which provides complete and up-to-date informa- on six of the most important temples that he considers

(Horyi-ji, Yakushi-ji, Kofuku-ji, T6sh6dai-ji, Todai-ji, and Saidai-ji). However, he certainly should have consulted the very complete discussions of several of the

temples published as special issues of Bukkyd Geijutsu (e.g., Asuka-dera, BG 33; K6fuku-ji, BG 40; Shitenn6-ji, BG 56; Saidai-ji, BG 62; T6sh6dai-ji, BG 64) which have all been available for a number of years. This shortcom-

ing is stressed since the casual reader is likely to assume

The first chapter presents a cursory survey of early Japanese history which might have been better omitted since it apparently does not take seriously into account recent investigations of the sixth through eighth cen- turies. For instance, the description of Prince Shotoku's activities (pp. 18-19) is based on traditions which current

historiography views with considerable scepticism. This

chapter concludes with a discussion of the very vexing problem of periodization.

The archaeological section starts in chapter two with a

survey of the beginning of coinage in Japan, concentrating on the famous Wad6-kaichin of the early eighth century. This is followed by a brief consideration of Shinto ritual

sites, focussing on the Munakata Shrine, Oki Island, the Kumano Shrines at the southern tip of Wakayama Prefecture, and the Mikasa Pass sites, between Nagano and Gifu Prefectures. Chapter three also includes a brief discussion of Nara Sansai ("Three color ware"), with indications as to some of the sites where sherds have

recently been excavated. Some information is provided about the Sanage kilns of Aichi Prefecture.

The fourth chapter examines the ideal city plans which were adopted from China, emphasizing the eighth century capital Heijo, the subject of extensive excavations in recent years. The fifth chapter is concerned with fortifica- tions. The first really substantial chapter is that devoted to palaces. After reviewing some of the historical factors, Kidder discusses the palaces at Ikaruga, Asuka, Fujiwara, Heij6, Naniwa, and Nagaoka. Emphasis is placed on the development of the plan through the decados, as the palaces gradually became more elaborate. An especial- ly interesting side issue is the discussion of the tallies discovered at the Heijo site wvhich record tax receipts.

The longest chapter is devoted to the temples. While this chapter was potentially the most important it was, to this reviewer, somewhat disappointing. Information which is of more recent vintage than that underlying Soper's two books is presented; nevertheless, Kidder has not adequately investigated the very extensive Japanese literature devoted to the early temples. It is perhaps unreasonable to suggest that the author should have wait- ed for the recent completion of the monumental Nara Rokudai-ji Taikan ("Six Great Temples of Nara," 1968-

1973) which provides complete and up-to-date informa- on six of the most important temples that he considers

(Horyi-ji, Yakushi-ji, Kofuku-ji, T6sh6dai-ji, Todai-ji, and Saidai-ji). However, he certainly should have consulted the very complete discussions of several of the

temples published as special issues of Bukkyd Geijutsu (e.g., Asuka-dera, BG 33; K6fuku-ji, BG 40; Shitenn6-ji, BG 56; Saidai-ji, BG 62; T6sh6dai-ji, BG 64) which have all been available for a number of years. This shortcom-

ing is stressed since the casual reader is likely to assume

that the coverage presented here reflects recent research and is thus the most dependable available. For instance, the statement (p. 115) that "millions of workmen" worked on the T6dai-ji is simply fantastic. In other cases the problems are more complicated, such as the date of the HIryu-ji DempS-do or the history of the K6fuku-ji. Finally, there are many matters of opinion, but I was

especially distressed by the dating of the Yakushi-ji Kondo Yakusli Triad, since the evidence adduced by the author was somewhat less than convincing.

Much information is included in the chapter "Burial Practises and the Cult of Relics," although it is unfortu- nate that the book was completed prior to the discovery of the amazing Takamatsu-zuka tomb with its beautifully

preserved wall paintings. There is a basic discussion of burial practises, including cremation, and of relics, pagodas, and mounds. A somewhat more detailed treatment of the sutra mounds would have been possible and desirable. Monumental stone objects as well as some stone carvings are discussed in the last chapter.

The notes and bibliography strongly emphasize archaeological publications. This is a severe limitation

considering the extensive coverage of many of tle issues dealt with by Kidder in periodicals such as Bijulfsu Ken-

Iky, Bijutsu-shi, Kokka, and Bukkyo Geijutsu, to name

only the most prominent. While some of the illustra'ions are adequate, many are unsatisfactory (eg. I'ls. 30, 32, 47).

DONAILD F. McICAI.LUMI

U'NIVERSITY OF CALIFOIRNIA, LOS ANGELES

Kyoto Ceramics. By MASAIIIKO SATO. Translated and

adapted by ANNE ONO TOWLE and( USHER P. Coo- LIDGE. Pp. 133, 110 photographs. Arts of Japan 2. New York and Tokyo: 'WEATHERHILL/SHIBUNDO. 1973. $1.95.

Currently two series with the same titles in the Japanese versions, Nilhon no bijultsli ("Arts of Japan"), are being

brought out in English editions by Weatherhill. The

first, originating with I-eibonsha, presents generally

popular accounts, often by well-known scholars, of each

major period or category of Japanese art. About fifteen volumes have already appeared and unfortunately many are quite unsatisfactory in terms of content and trans- lation. The second series, published by Slibundo, is edited in the Japanese version by the staffs of the three National Museums and the Agency for Cultural Affairs. Volumes appear monthly and are usually devoted to

quite specialized topics-at this writing more than 90 volumes have appeared. The English edition is being

supervised by John M. Rosenfield and Louise B. Cert,

that the coverage presented here reflects recent research and is thus the most dependable available. For instance, the statement (p. 115) that "millions of workmen" worked on the T6dai-ji is simply fantastic. In other cases the problems are more complicated, such as the date of the HIryu-ji DempS-do or the history of the K6fuku-ji. Finally, there are many matters of opinion, but I was

especially distressed by the dating of the Yakushi-ji Kondo Yakusli Triad, since the evidence adduced by the author was somewhat less than convincing.

Much information is included in the chapter "Burial Practises and the Cult of Relics," although it is unfortu- nate that the book was completed prior to the discovery of the amazing Takamatsu-zuka tomb with its beautifully

preserved wall paintings. There is a basic discussion of burial practises, including cremation, and of relics, pagodas, and mounds. A somewhat more detailed treatment of the sutra mounds would have been possible and desirable. Monumental stone objects as well as some stone carvings are discussed in the last chapter.

The notes and bibliography strongly emphasize archaeological publications. This is a severe limitation

considering the extensive coverage of many of tle issues dealt with by Kidder in periodicals such as Bijulfsu Ken-

Iky, Bijutsu-shi, Kokka, and Bukkyo Geijutsu, to name

only the most prominent. While some of the illustra'ions are adequate, many are unsatisfactory (eg. I'ls. 30, 32, 47).

DONAILD F. McICAI.LUMI

U'NIVERSITY OF CALIFOIRNIA, LOS ANGELES

Kyoto Ceramics. By MASAIIIKO SATO. Translated and

adapted by ANNE ONO TOWLE and( USHER P. Coo- LIDGE. Pp. 133, 110 photographs. Arts of Japan 2. New York and Tokyo: 'WEATHERHILL/SHIBUNDO. 1973. $1.95.

Currently two series with the same titles in the Japanese versions, Nilhon no bijultsli ("Arts of Japan"), are being

brought out in English editions by Weatherhill. The

first, originating with I-eibonsha, presents generally

popular accounts, often by well-known scholars, of each

major period or category of Japanese art. About fifteen volumes have already appeared and unfortunately many are quite unsatisfactory in terms of content and trans- lation. The second series, published by Slibundo, is edited in the Japanese version by the staffs of the three National Museums and the Agency for Cultural Affairs. Volumes appear monthly and are usually devoted to

quite specialized topics-at this writing more than 90 volumes have appeared. The English edition is being

supervised by John M. Rosenfield and Louise B. Cert,

516 516

This content downloaded from 188.72.126.181 on Mon, 16 Jun 2014 09:40:51 AMAll use subject to JSTOR Terms and Conditions