Sympathy for the weak

Yoshitsune image of the Chuson-ji possession

The sympathy for the weak (ほうがんびいき) is a feeling of sympathy and the lamentation that lacked in the objective viewpoint that people hold for Yoshitsune Minamoto in a first priority [¹] [²] and points to the psychology phenomenon [³] that, besides, "puts sympathy without being going to correct rights and wrongs for the person put in the weak situation calmly daringly". Readings of "the third-ranking official" are usually "はんがん", but read with "one cancer" in legend or Kabuki of "Yoshitsune" traditionally.

Table of contents

First priority

General statement

Yoshitsune Minamoto played an active part in Heike hunt of the revolt latter half of the Jisho era, the Juei era, but after it cried to get permission of Yoritomo Minamoto who was not having been able to regain the Grass-Mowing Sword among three kinds of sacred treasures [^{† 1}] [⁵] and an older brother, it was appointed than the Shirakawa pope by Court Security Office second lieutenant, a police and judicial chief in ancient times, and it bought antipathy of Yoritomo that dogmatism such as employment punishing the family who was a retainer of Yoritomo acted at own authority [⁶]. Furthermore, the conviction of Yoritomo worsened still more because Kagetoki Kajiwara [⁷] whom Yoritomo dispatched as a prefect to Yoshitsune appealed about arrogant behavior of Yoshitsune after the Heike hunt [⁸]. Yoshitsune who knew the anger of Yoritomo suggested a personal contract and defended it, but "I already took it and could not give it even if I explained it in a hurry now while behaving without permission until now" [⁹] and have let "it was that vindicated it that you did it this way only after you heard it when this thought unpleasantly and could not permit it very much" and rather amplify anger with [¹⁰].

I confiscated a former territory of Heike which gave Yoshitsune it saying that Yoritomo refused entering Kamakura of Yoshitsune who left from Kyoto for Kamakura with the Munemori Tairano and others whom I assumed a captive by a fight of estrade ノ 浦 [¹¹] and spoke, "the people which formed a grudge in Kanto belong to Yoshitsune" when Yoshitsune came back to Kyoto more [¹²]. Yoritomo aimed at Yoshitsune for the hunt successively saying, "he did not obey the life of the Yukiie Minamotono hunt using feigned illness" [¹³]. There were few samurais whom the thing which I was going to be opposed to followed [¹⁴], and, as for Yoshitsune, Yoshitsune escaped to Oshu counting on Hidehira Fujiwara to be able to get the senior court lady of the Yoritomo hunt, but I was driven to suicide by 子泰衡 of 秀衡 which I bent for pressure of Yoritomo in posthumously of 秀衡 [¹⁵]. ,, as for the end of such Yoshitsune, "the life will be an absurd thing among people that such splendid one becomes like this"; arose sympathy from it, and woke you up [¹⁶], and invited sympathy and lamentation [²].

The third-ranking official is a name coming from that it was [¹⁷] or the second lieutenant of the police and judicial chief in ancient times in Yoshitsune Minamoto having been the Court Security Office second lieutenant who is a third prize official of the Court Security Office (掾, third-ranking official) [¹⁷] [¹⁸]. It is in the middle and I hang the word sympathy for the weak early in the Edo era from last years of Muromachi era and was established [¹⁸] or wants to have been already established in the Muromachi era, and it is thought with [¹⁹] and, as one of the documents to appear for the first time, is recorded in collection of haikus "毛吹草" (1638 (Kanei era 15 years) establishment) of the haiku poet Shigeyori Matsue editing in the Edo era

It is wind of sympathy for the weak spring to the world and a flower

I include という haiku [²⁰].

Sympathy for the weak and Yoritomo Minamoto, Kagetoki Kajiwara

It is the root of the sympathy for the weak establishment that "Yoshitsune was tormented" [²¹], and Masataka Uwayokote of the historian speaks evil called Yoritomo Minamoto who gave the life of Kagetoki Kajiwara who accused a way of self-importance of Yoshitsune and the Yoshitsune hunt specifically that I say with "an indispensable premise" [²²].

Since I describe Yoritomo and strictness and coldheartedness, villainy of Kajiwara most intensely though upper Yokote is the history book that "Agatsuma mirror" was edited by the Kamakura Shogunate and am the history book that "Agatsuma mirror" justifies a situation of Hojo on [²⁴] which pointed out that, on the other hand, I put even a sympathetic description [^{† 2}] for Yoshitsune, it is a matter of course that Kajiwara driven into the ruin by Hojo is described as a mean person, but sympathy for the weak is established in the form corresponding to it and is that it deserves attention that it follows that I draw it into the Hojo camp at the same time to do Yoshitsune with a popular person, a good man, and sympathy for the weak states, "the historic consciousness will have to be also washed again if it is operated direct indirect であれ by Hojo" [²⁵]. Takayuki Okutomi of the historian "took the state affairs for a person in place of General of Genji taking the politics that is not good about this for the life", and "the Agatsuma mirror" takes the interpretation to be Hojo, but one points out that I used "extremely high technique", "a reader will criticize Yoritomo saying that I do Kagetoki Kajiwara with a slanderer and I give the view an important post and I die and drove Yoshitsune" because it is the founder, and it was hesitated about what, as is expected, I criticize about Yoritomo who gathered the respect of the Kamakura samurai directly [²⁶]. According to depths wealth, "the Agatsuma mirror" created sympathy for the weak intentionally to criticize Yoritomo [²⁷].

In addition, since I was dispatched to Yoshitsune as a prefect by Yoritomo, [⁷] [²⁹], Yoritomo represent the ethic of the system not only a view, and, as for "the defamatory words at the time of the view," the samurai who was cautious of Yoshitsune not protecting an order of Yoritomo again, and behaving to selfishness unintentionally willingly who is a proper action [²⁸] decided the non-real nature of the phenomenal world of Yoshitsune [³⁰], and, as for what conclude when I neglected Yoshitsune because Yoritomo was narrow-minded, there are [³¹] and the opinion to do that are not appropriate.

Sympathy for the weak in the literary work

 

Yoshitsune (the left) whom Kuniyoshi Utagawa drew. If Yoshitsune was partial to, I drew "the description of Yoshitsune" as existence weak beautifully with "it is clean-cut features as I mistook it for to a woman" [³²] which deserved to be you and said with "the seasoning which promoted favor" [²³]

The literary work which I described Yoshitsune in is brought about much so that I am described as "the flooding" [³³]. It was in the Muromachi era that [³⁴], war chronicle "Yoshitsune note" to be said to be "first Yoshitsune biography" [³⁵] were established through "The Heike Monogatari" and "a description of commented that I made Yoshitsune "the hero who went of blood relatives" competition between two teams ups and downs" [³⁶]. It was the work which "the Yoshitsune note" "was going to show the biography from a wish to the history", and was built up out of a motive by [³⁷], the technique that "formed a legend in the form that avoided the history in the place with the history that let the new history (fiction) establish in the place that there was not of the history (in fact), and was reliable, and threw this on a story" [³⁸] and put "idolization national as a perfect hero" for Yoshitsune [³⁹] and transferred it from a historic hero to a national hero [⁴⁰] and I had and made sympathy for the weak the subject [⁴¹]. "I dismantled it, and, as for "the description of Yoshitsune," the thing such as the new unification idea image completed in "a third-ranking official thing" [⁴²] that it was Omoto of the works group such as the bright lapis lazuli by "a description of Yoshitsune" went to the favorite individual treatment hero image" short novel, Noh song, Noh comedy, dance music, Kabuki called "a third-ranking official thing", and ideal hero, the Yoshitsune images as the object of the inscription command were created in the process [⁴⁰], and sympathy for the weak as the hero worship realized [⁴⁰]. "The narration which a story assembled" concerning Yoshitsune was accepted by people without being distinguished from "the history that, in fact, there was", and the thing which both unified was recognized as a biography of Yoshitsune [⁴³] and laid "the circumstances that at a glance contradicted it", "a biography of Yoshitsune came to seem to be really Yoshitsune" only after it depended on the biographical existence that was made a story, and was made a legend [⁴⁴]. The sympathy for the weak does not refer to the favor public for Yoshitsune, and Tomio Takahashi of the historian does it when it is the special favor that it is in the form symbolized by the mind manner that let "Yoshitsune note" establish [⁴⁵].

In the base of the sympathy for the weak after "having played an active part in the social confusion of the competition between two teams brilliantly, the commonality with the young hero's adventure story [^{† 3}] that a Japanese likes about the Yoshitsune image inviting tragic death" to traditionally has it pointed out [⁴⁷]; [⁴⁸]. Tomio Takahashi cannot be satisfied only with a military commander story about this while people make a story of Yoshitsune, and "assign the part of of the dynasty aristocratic-looking man as another hero type"; たのだとしている [⁴⁹]. That, as for Yasaburo Ikeda of a student of Japanese literature, the folklorist, a life of Yoshitsune fulfills a young hero's adventure story; "an actual experience not pointing it out, a biography of Yoshitsune "puts a compromise, paces together" in the type of the young hero's adventure story [⁴⁷], and [^{† 4}], a story of Yoshitsune having the contents which cannot but put sympathy to Yoshitsune, and, in fact, the cause of the fact that it spread widely coming from the true life of Yoshitsune than it already preparation せられていた, therefore, in fact, a proverb called "sympathy for the weak" generalizes birth, the spreading room saying was prepared since before the true life of third-ranking official Yoshitsune began" [⁵¹].

Sympathy for the weak and Yoshitsune survival legend

About the death of Yoshitsune, a rumor to deny this just after that spread among people [⁵²], and when, besides, the Ezo ground (Hokkaido) was to Mainland China, Yoshitsune escaped, and Genghis perception and the legend that it was were born from there [⁵²]. The sympathy for the weak of the people of coming ages that I do not want to let Yoshitsune die produced it, and "dreamlike story [⁵⁴] of the Edo person after it is closed the country" that is [⁵³] "is only the imagination that as a result of having sympathized with you though it is miserable, somebody created somewhere sometime of the end of the hero", and such a legend is denied with [⁵⁵] today.

Equal to the time when it was a Shunsai Hayashi "authority of our country model of the establishment sequel to" (Kanbun ten years) for 1,670 years that was a chance legendary, but the Japanese interest in Ezo place increased at the establishment time of the ibidem when Yoshitsune fled into Hokkaido [⁵⁶] [^{† 5}]. In addition, equal to the time when the legend that Yoshitsune who fled into Mainland China became the Genghis perception was established by Yahachi Uchida translation "description of Yoshitsune revival" (1885 (1885) establishment) as an opportunity in the Meiji era, but Japan planned an advance to Mainland China at the establishment time of the ibidem [⁵⁶].

Extended of the meaning of a word

According to Masataka Uwayokote, the Japanese had similar feelings before the conclusion of word sympathy for the weak traditionally [¹⁹]. Yasaburo Ikeda defines such feelings as "the psychology that is uncritical for opposite of bullying that is the weak きを help strong きをくじくという behavior, and is going to send cheers" and explains, "I take the form called the considerably careless sympathy that I wrote fair understanding and calm criticism for the thing which was made to stand at the position of the weak" [³]. According to Ikeda, the word "sympathy for the weak" has come to already point to the psychology phenomenon that "put sympathy across sympathy for Yoshitsune Minamoto early in the Edo era without being going to correct rights and wrongs for the person put in the weak situation generally calmly daringly" [³]; [^{† 6}]. In addition, about the sympathy for the weak of the first priority, the people let feelings of the favor gradually enlarge, and Takayuki Okutomi comes to lack in an objective view based on a historic fact and it is simplistic at last and points out Yoshitsune that I came to arrest justice, Yoritomo with cold-bloodedness, evil [⁵⁹].

This is because generally the psychology that I am going to sympathize with is the word "sympathy for the weak", and a biography of Yoshitsune is widely known to what came to be expressed as general knowledge among people widely according to Ikeda without asking right and wrong for the weak and the biographical contents reminded you of sympathy for Yoshitsune of people [⁶⁰]. The need based on the historical fact did not necessarily have a biography of Yoshitsune, and it was rather important on this occasion to be "the thing which was reorganized I was reorganized to draw the heart of the people in the direction and to fit in into the sympathy of the people suddenly" [⁶¹].

Footnote

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Explanatory note

1. Nobuyasu Nakahara who is an amanuensis of ^ Yoshitsune records it about the military gains of the fight of estrade ノ 浦 saying "雖 does Grass-Mowing Sword loss when I do a palace of the divine mirror, sacred jewels", and this record is reported to Yoritomo [⁴].
2. The ^ "Agatsuma mirror" describes the scene where a neck of Yoshitsune was sent from Hiraizumi to Koshigoe saying "person, everybody watching it wipe tears and wet 両衫" [²³].
3. Shinobu Orikuchi of the ^ folklorist defines this as "a model of the sad literature that an aristocratic-looking man becomes the body of the exile and is spelled" [⁴⁶].
4. ^ Ikeda nominates a fact played to not only the boyhood but also Yoshitsune after the adult in ability by a following for a specific example. ^[50].
5. Propagator Julie Batchelor of the ^ U.K. shows the opinion that the Japanese who holds interest in the Ezo place among "tradition and the folks of Ainu" pushed a book to for Ainu about this legend [⁵⁷].
6. ^ Ikeda nominates an example in Monzaemon Chikamatsu "double suicide evening on the day of the Blue Warrior Festival" for the grounds [⁵⁸].

Source

1. ^ depths wealth 2004, 7-8 pages
2. ^ ^{a b} Upper Yokote 2004, 135 pages.
3. ^ ^{a b c} Ikeda 1979, 299 pages.
4. ^ Gomi 2004, 115-117 pages.
5. ^ Gomi 2004, page 118.
6. It is Yokote 2004, 91-92 pages in ^.
7. ^ ^{a b} Upper Yokote 2004, 123 pages.
8. ^ Gomi 2004, 122-123 pages.
9. ^ Takahashi 1979, 95-96 pages.
10. ^ Gomi 2004, 123-124 pages.
11. ^ Gomi 2004, 124-129 pages.
12. ^ Gomi 2004, page 129.
13. ^ Gomi 2004, 136-139 pages.
14. ^ Gomi 2004, 142-144 pages.
15. It is Yokote 2004, 108-109 pages in ^.
16. ^ Suzuki 2004, page 223.
17. ^ ^{a b} 31-syllable Japanese poem forest 1991, 18 pages.
18. ^ ^{a b} Suzuki 2004, 225 pages.
19. ^ ^{a b} Upper Yokote 1997, 241 pages.
20. ^ Ikeda 1979, 297-298 pages.
21. It is Yokote 2004, page 202 in ^.
22. It is Yokote 2004, 135-136 pages in ^.
23. ^ ^{a b} Upper Yokote 2004, 136 pages.
24. It is Yokote 2004, 136-137 pages in ^.
25. It is Yokote 2004, 202-204 pages in ^.
26. It is Yokote 2004, 212-213 pages in ^.
27. It is Yokote 2004, page 213 in ^.
28. It is Yokote 2004, page 91 in ^.
29. ^ depths wealth 2004, page 155.
30. ^ Takahashi 1979, 164-165 pages.
31. It is Yokote 2004, 91-92 pages in ^.
32. It is Yokote 2004, page 115 in ^.
33. ^ Takahashi 1979, preface five pages.
34. ^ Takahashi 1979, page 4.
35. ^ Takahashi 1979, page 120.
36. ^ Gomi 2004, page 191.
37. ^ Takahashi 1979, page 160.
38. ^ Takahashi 1979, page 122.
39. ^ Takahashi 1979, page 5.
40. ^ ^{a b c} Takahashi 1979, 11 pages.
41. ^ Takahashi 1979, page 161.
42. ^ depths wealth 2004, 213-214 pages.
43. ^ Takahashi 1979, 3-4 pages.
44. ^ Takahashi 1979, page 5.7.
45. ^ Takahashi 1979, page 164.
46. ^ Takahashi 1979, page 148.
47. ^ ^{a b} Ikeda 1979, 305 pages.
48. ^ Suzuki 2004, 226-227 pages.
49. ^ Takahashi 1979, page 148.
50. ^ Ikeda 1979, page 306
51. ^ Ikeda 1979, page 307
52. ^ ^{a b} 2004, Yasuda, 239 pages.
53. ^ 31-syllable Japanese poem forest 1991, page 176.
54. ^ Watanabe 1986, page 241.
55. ^ 2004, Yasuda, page 240.
56. ^ ^{a b} Gomi 2004, 192 pages.
57. ^ Suzuki 2004, page 217.
58. ^ Ikeda 1979, page 298.
59. ^ depths wealth 2004, 7-8.208 pages.
60. ^ Ikeda 1979, 300-301 pages.
61. ^ Ikeda 1979, 301-302 pages.

References

• Yasaburo Ikeda "entertainment tradition theory Chuokoron-Sha in Japan", 1979. ISBN 978-4-12-000069-0。
• Masataka Uwayokote "ups and downs Kodansha of the competition between two teams", 1997. ISBN 978-4-06-159275-9。
• Masataka Uwayokote "real image Heibonsha Publishers Ltd. 〈 Heibonsha Publishers Ltd. library 519> of Yoshitsune Minamoto competition between two teams internal disturbance and the hero", 2004. ISBN 978-4-582-76519-9。
• Takayuki Okutomi "tragedy Kadokawa Shoten 〈 Tsunogawa selected books 370> of Yoshitsune Minamoto", 2004. ISBN 978-4-04-703370-2。
• 914>, 2004 for Fumihiko Gomi "Yoshitsune Minamoto" Iwanami Shoten 〈 Iwanami new book new red. ISBN 978-4-00-430914-7。
• Kenichi Suzuki "Yoshitsune legend sympathy for the weak collected studies" Shogakukan, 2004. ISBN 978-4-09-626133-0。
• Tomio Takahashi "Yoshitsune legend" Chuokoron-Sha 〈 Nakakou new book 115>, 1979. ISBN 978-4-12-100115-3。
• Motohisa Yasuda "Yoshitsune Minamoto" new person going visit to an office, 2004. ISBN 978-4-404-03222-5。
• Taro Wakamori Jew's-ear company 〈 orient books 〉, 1991 "Japanese with sympathy for the weak." ISBN 978-4-8393-7539-3。
• Tamotsu Watanabe "Yoshitsune Minamoto" Hirofumi Yoshikawa building 〈 person library redecorated version 〉, 1986. ISBN 978-4-642-05042-5。

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