A historical Perspective During the Reign of
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CHUI #2
Naigo Shinho wa Tang Mei [Tei Jun Soku] nano Chobun to tonae mashita, Rei Gun Ten o Yo no Kanbun San nen Shoshitsu no ji Naha Kyubeison no Shuri no Ahagon Jitsuki no ei toshite umare ju go nen nite Gempukushi fufu Taiso no ato no tsugi Shinwa Shihan Setsuko Hasoshito to asanai ji kara Koshin atsuku gaku no komi Seikeikyomu ni kerai sareta. A little history behind this poem of praise. During the 3rd year of Ganwa, a man named Shojo was 21 years old who entered into study in Foochow city studying Neo-Confucianism under the scholar Sangenko and also learning poetry and prose. He studied diligently for four years and returned as a teacher teaching reading and writing. Again during this same era he learned more from another scholar Setsukoshi. Now during the 3rd year of Tairu another man or teacher Shinkoshi returned home in Shina from his learning’s abroad. During the 4th Year of Seitoku King Shohei O had two princes Keiga Shishiya Anshi and Kona Jokinbu who were studying under a scholar named Tenganshi in Edo. They were there to learn the different styles of literature, writing, prose and poetry. This poem is a praise to all those who went to learn abroad who eventually came back a taught others. The same was going on with the Japanese and Okinawans going to China to learn the arts and there is praise for those also. Both countries had an agreement to allow their people who wish to go abroad to study the arts. The understanding was they would learn to come back and teach the young people under the new education programs being implemented. Many came and went from both China and Japan royalty and commoner alike to learn abroad. Many of these people rose up to be leaders with their descendants still carrying on today. Many were named or given the title of Sage or Saint of a particular art. One such individual was Mei Goshin Ho who during the 3rd year of Ganwa studied under a scholar named Kyoten whose teacher was the famous Ritsutaisho. Studying under this teacher also was Ryouengi who was studying the literature and writings on morals and duty under the Neo-Confucianism doctrines. He also studied other Asian cultures. This was done so he could teach others who might go abroad who were designated as official government representatives. During the Han dynasty era a man by the name of Gorenbu was designated as point man for this effort of training others who went abroad. Eventually a temple was opened up in his honor. Many young people flocked to his temple to learn. He also employed Kyoten as a teacher during the Hoei era that also taught privately in the city of Foochow. Eventually his teaching spread into the Japanese Tokugawa era. Kyoten had I believe originally came up with the idea of providing textbooks for his students so they could learn better. Mostly they used to depend on lectures but too many students were taking notes of which many did not jive. So textbooks were made available on all the subjects being taught. Through this method the teacher had better control over what was taught and depended less on memory and more on what was written as a fact. The scope of this effort was to provide translations of the older literature and other arts to enhance the students learning process. There were writings by Rouengi while he was in China surrounding different thesis’s written by emperor Tei of China entitled Ryufu no Ronbun O Engi or a thesis on Ryufu by O Engi a Chinese scholar. That was during the 3rd year of Showa. This thesis was a study and comment on 200 years of literature. During this time a scholar named Rutoku was noted for giving praise for the writings of Teikoshi and Tensonbyoshiya and numerous scholars. These efforts were all being looked and discussed during a regular meeting of the Bunka Kyokai or the literature society. They were also looking at bestowing the titles of saint to a variety of well-known scholars in support of their efforts of the decades. There were six volumes of information that were being reviewed on filial piety which covered the rules of deportment for respect for the father and mother, ones elders, peace treaties, ones home, other moral lessons and respect for children. Next is a poem about ones reflections of Edo’s Mt. Fuji-Yama At the foot of this immense mountain the precious mulberry grows In their coming to fullness their precious blossoms unfold like long white hair This mountain is a mirror for the spirit of the young to reflect upon Many saints signs this praise There are many approaches to reading and understanding this poem here are some of the following interpretations:
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