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EN
The Tōkaidōchū hizakurige is one of the most renowned and celebrated works of the entire Edo period; it was composed by Jippensha Ikku (1765-1831) and delivered by Murataya Jirōbee from the second year of Kyōwa (1802) to the sixth of Bunka (1809). It was so successful that it constituted the main source of income for both the publisher and the author. That kind of popularity could have hardly been achieved without a well-planned editorial strategy. During the publication the work changed; it is therefore possible to outline an evolution within Ikku’s masterpiece which from the first volume goes straight to the eighth and last installment. My aim is to analyze those changes by connecting them with society and selling strategies of the publishing sector. I intend to outline the ways in which the author and the publisher arranged their work in order to enlarge the size of readership and address their production to a specific audience. It is my intention to examine the original edition of the Hizakurige and its reprint, which was published during the second year of Bunkyū (1862).
PL
This article is an attempt to present and compare the ideals of samurai ethics known as the way of the warrior (bushidō) depicted in two texts from the eighteenth century - Hagakure (Hidden in the leaves) by Yamamoto Tsunetomo and Chūshingura (The Treasury of Loyal Retainers) written by Takeda Izumo II, Namiki Senryū and Miyoshi Shōraku. Both texts are widely known, not only in Japan but also around the world, and they are regarded as a source of information about the culture and philosophy of the warrior class from the second half of the Edo period. They also present two specific views of an ideal warrior and his values. “The ways of the warrior” depicted in these two texts are similar to some extent but there are also significant differences between them. Tsunetomo focuses in Hagakure on the emotional bond between the senior and the vassal and makes it the base and the essence of samuraihood. He introduces two concepts which in his opinion should be adopted by the ideal warrior – the concept of kage no hōkō (‘service in the shadow’) and shinobu koi (‘hidden love’). Chūshingura on the other hand proposes bushidō which emphasizes the individual sense of honor of every warrior and his inviolable right to defend that honor even when it is against the law.
PL
The early relations between Japan and Europe have been established in the period of civil war and turmoil. One of the most interesting events of that time was an envoy organized by Date Masamune and headed by Hasekura Tsunenaga which set to Mexico (1613) and later on Europe (1615). Although the political and economic goals have not been achieved, on the level of cultural relations this visit was a real breakthrough. The various artworks created and exchanged between the Old Continent and Asia have served as important means of visual propaganda. Thanks to them Hasekura has become a “face” of Japan in Europe, spreading new customs and fashions. His baptism can be also understood as a sing of political ambitions, empowering the Catholic missionaries in Eastern Asia. Though in the following decades Hasekura and his mission have been covered up by the isolationist policy of the shogunate, his achievements have been rediscovered and are nowadays commemorated in a number of ways worldwide.
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