The term "National Treasure" has been used in Japan to denote cultural properties since 1897,[1][2] although the definition and the criteria have changed since the introduction of the term. The written materials in the list adhere to the current definition, and have been designated National Treasures according to the Law for the Protection of Cultural Properties that came into effect on June 9, 1951. The items are selected by the Ministry of Education, Culture, Sports, Science and Technology based on their "especially high historical or artistic value".[3][4] The list presents 57 entries from the 7th century Tang dynasty to the Kamakura period with more than half originating in China. The total number of items is higher, however, since groups of related objects have been joined as single entries. The list contains works that have been originally compiled in China by Chinese authors. A large proportion of these works are Chinese classics.[4]
Written language was introduced to Japan around 400 AD in the form of Chinese books written in Classical Chinese. Japanese interest in Chinese writings and culture gradually increased towards the end of the 6th century when Japanese rulers sent missions to the mainland for cultural studies and to bring back books. During circa 300 years in the Sui and Tang dynasties, a large number of Chinese books were brought to Japan. By the 8th century, Chinese works were customarily copied at Japanese libraries to satisfy the demand for education of the male aristocracy. Until the early 17th century, copying in Japan was largely by hand. However, Chinese printed editions of the Song dynasty were imported following an increased trading activity at the start of the Kamakura period (after 1192). The designated manuscripts are either transcriptions of the original works produced in China or in Japan or are Chinese printed editions. The Chinese manuscripts, both handwritten and printed editions, were imported to Japan at the time. The designated treasures are housed in temples, museums, libraries, shrines, universities and in private collections.[4]
The table's columns (except for Remarks and Image) are sortable by pressing the arrows symbols. The following gives an overview of what is included in the table and how the sorting works.
Name: the name as registered in the Database of National Cultural Properties[4]
Authors: name of the author(s)
Remarks: information about the type of document and its content
Date: period and year; The column entries sort by year. If only a period is known, they sort by the start year of that period.
Format: principal type, technique and dimensions; The column entries sort by the main type: scroll (includes handscrolls and letters), books (includes albums, ordinary bound books and books bound by fukuro-toji)[nb 2] and other (includes hanging scrolls)
Present location: "temple/museum/shrine-name town-name prefecture-name"; The column entries sort as "prefecture-name town-name".
Image: picture of the manuscript or of a characteristic document in a group of manuscripts
The distribution of Chinese books to Japan reached its first peak in the Sui and Tang dynasties.[8] During this period books were brought to Japan through two sources: people, who were mostly literate, moving from the continent; and by official missions sent out by the Japanese court.[6] Four envoys to Sui China were dispatched under Prince Shōtoku, but this number quickly increased during the Tang dynasty, which saw 16 envoys of circa 200 to 600 people, each sent to study Chinese culture and to acquire Chinese books.[8] One of the most well-known missions was that by Kibi Makibi who left Japan in 717, spent 17 years in China and returned with books on various subjects.[8][13] Examples of works imported during this period include the first Chinese pharmacopoeia (Xinxiu Bencao), compiled and imported in the same year (713), and Tang poetry by Li Bai, Wang Wei and Bai Juyi.[nb 6][8][14] Towards the end of the Tang dynasty, at the end of the 9th century, about half of the canon of Chinese literature was present in Japan, including texts of all major Tang poets.[8][14] The Book Catalogue in Japan, compiled between 876 and 884 by the aristocrat and scholar Fujiwara no Sukeyo, showed entries for 1,568 Chinese books, located in Japan, in classics, history, philosophy and anthologies.[8] Due to the cessation of missions to China in the late 9th century, relatively few Chinese books were imported through the mid and late Heian period.[15]
Some books such as the Yupian or the Meihōki were lost early in China, because of the persecution against Buddhism or for other reasons. The titles survived, however, because of the large volume of books previously imported to Japan, which were then subsequently re-exported to China.[16][17] Today, some of the oldest extant manuscripts of Chinese books dating to the Tang dynasty are located in Japan.[18] Few of the early imported manuscripts have survived. Some of those that survived are listed as National Treasures below.[16] Twenty one Chinese book National Treasures exist that were created in China and subsequently imported to Japan. Of these, 20 date to the Tang dynasty and one to the Southern Song. The designated items are of various type: six treasures are manuscripts of the Five Classics of Confucianism and associated commentaries, four are poetry and prose anthologies of Chinese poets, calligraphers and Emperor Huizong of Song, four are dictionaries, five are anecdote collections, one is a music score and one a traced copy of a letter.[4]
Wang Bo collection (王勃集, Ōbotsu-shū) vol. 29, 30[20]
unknown
Oldest extant copy of a portion of Wang Bo's 30 scroll collected writings: one verse from the biography section, five of six verses from the prayer section (all vol. 29) and four memorial prayer verses (vol. 30); brought from China during the Nara period and stored at Kōfuku-ji; later owned by the painter Tomioka Tessai
"Document of Antiquities" is another name for the Book of History; brought to Japan in Nara period; Japanese annotations from the mid-Heian period in red and black ink; on back of scroll: Genpisho, a document on the research of era names
Collection of anecdotes about distinguished people of the Later Han dynasty to the Eastern Jin dynasty; backside contains transcription of an esoteric Buddhist manual; oldest extant transcription of this work; handed down in the Kanchi-in subtemple of Tō-ji; split in four parts (all National Treasures) during the Meiji period
0650Tang dynasty, second half of 7th to first half of 8th century
One scroll, ink on linen paper,27.1cm ×397.0cm (10.7in ×156.3in)
Collection of anecdotes about distinguished people of the Later Han dynasty to the Eastern Jin dynasty; backside contains transcription of an esoteric Buddhist manual; oldest extant transcription of this work; handed down in the Kanchi-in subtemple of Tō-ji; split in four parts (all National Treasures) during the Meiji period
0650Tang dynasty, second half of 7th to first half of 8th century
One scroll, ink on paper, 26.9cm ×196.0cm (10.6in ×77.2in)
Collection of anecdotes about distinguished people of the Later Han dynasty to the Eastern Jin dynasty; backside contains transcription of an esoteric Buddhist manual; oldest extant transcription of this work; handed down in the Kanchi-in subtemple of Tō-ji; split in four parts (all National Treasures) during the Meiji period
0650Tang dynasty, second half of 7th to first half of 8th century
Collection of anecdotes about distinguished people of the Later Han dynasty to the Eastern Jin dynasty; backside contains transcription of an esoteric Buddhist manual; oldest extant transcription of this work; handed down in the Kanchi-in subtemple of Tō-ji; split in four parts (all National Treasures) during the Meiji period
0650Tang dynasty, second half of 7th to first half of 8th century
Collection of Buddhist karmic tales; oldest extant manuscript of this work; thought to have been brought to Japan by Engyō (円行), a pupil of Kūkai, in 838; one of two Chinese collections that the Nihon Ryōiki was modelled on[35]
"Elegant Orchid" in the Jieshi Tuning (Jieshidiao Youlan) (碣石調幽蘭, kessekichōyūran) vol. 5[36][37]
unknown
Abridged copy of "Score for the seven-stringed zither" (guqin); transcription of the original by the zither player Qiugong (also known as Ming) from Huiji province; in text explanation of the finger movements to perform the piece "Elegant Orchid" and titles of 59 pieces at the end; original lost in China
In Japan, until the Heian period, the language of government and ritual was Classical Chinese in which was composed decrees, codes, commands, communications and certificates.[38][39][40] Consequently, Chinese books were essential for the education of the (male) aristocracy, and beginning readers studied books such as the Mencius or the Thousand Character Classic.[41][42] Towards the end of the 7th century, to prepare selected sons of the nobility for a government career, Emperor Tenji established the Daigaku-ryō ("Academy").[43][44] At first the curriculum consisted mainly of Confucian Classics and Chinese history.[nb 9][43][44] Chinese learning thrived in the 9th century, and the academy's curriculum saw a rise in literary composition based on the Chinese books Wen Xuan, Records of the Grand Historian and the Books of Han and Later Han.[38][40][45][46] Unlike in China at the time, Classical Confucian studies, especially the historical and political side of Confucianism, were still held in high esteem in the Heian period with commentaries used for study dating to the Han dynasty.[47] In fact, one of the Japanese emperor's prescribed activities was listening to lectures on the Chinese classics, histories, and poetic anthologies.[48]
Chinese books had reached Japan since circa 400 AD and had been imported in large quantities through a number of missions during the Sui and Tang dynasties. Official missions ended after 894, but books continued to reach Japan in the mid to late Heian period through commercial exchange or via priests travelling to China.[49] Imported Chinese books were copied at Japanese libraries, but unlike sutra copying little is known about the actual copying process of Chinese secular works in Japan.[50] The Japanese aristocracy and clergy sponsored the transcription of religious and government texts on a large scale by the Nara period.[51]
The first state library was the Zusho-ryō ("Bureau of Archives") established by the Taihō Code from 701.[nb 10][52] Attached to the Daigaku-ryō, it oversaw the custody (collection and preservation) and transmission of Buddhist and Confucian books from the Nara period, until its destruction by fire in the mid-Heian period (11th century).[8][43][52][53] Collection depended largely on the copying of texts held elsewhere.[50][52] In addition to the Zusho-ryō, books were also copied at imperial palace libraries, private libraries of aristocrats, temple libraries and at libraries of organs of the state.[43][52][54] In the Heian period, the majority of works held in libraries (both those produced in China and those copied in Japan) consisted of Chinese works and scholarly collections were dominated by Chinese secular works.[55] At the end of the Heian period, the great fire of Kyoto in 1177, and the burning of temples by the Taira in 1180, destroyed a large part of the literary heritage.[56][57] During the Kamakura period, the warrior class founded new libraries such as the Kanazawa Bunko.[57]
There are 23 Chinese book National Treasures that are transcriptions produced in Japan. Of these four date to the Nara period, 17 to the Heian period and two to the Kamakura period. The designated items are of various type: four are historical chronicles, four are poetry collections, three are dictionaries or reference books, two are medical or botanical books and one is a book on politics.[4]
New book of the two capitals (両京新記, Ryōkyō shinki, Chin. Liangling xinji) vol. 3, Kanazawa Bunko edition[67]
unknown
Account of the life[nb 12] in the capitals Luoyang and Chang'an; other manuscripts of this work had been lost in China; formerly stored at the Kanazawa Bunko library
Summary of good governing skill from various materials; transcription of a Tang dynasty manuscript; oldest extant copies of the text; paper made of sheets dyed in purple, pale blue, and brown, as well as sheets decorated with flying-clouds; with annotations and grammatical notes; handed down in the Kujō family
Printing had been known in Japan from at least the 8th century, when a large number of dharani known as Hyakumantō Darani[nb 13] were printed from 764 to 770 and placed in miniature wooden pagodas. These count among the oldest extant printed texts in East Asia and were likely made by woodblock printing.[72][73] The Hyakumantō Darani were ritual Buddhist printings, neither meant for distribution nor for reading.[72][73][74] This practice of devotional printing continued into the Heian period. The first practical printing in Japan can be dated to the 11th century and is associated with sutra commentaries and doctrinal works for which handcopying did not entail religious merit.[74][75][76] Despite the increasing popularity of printing, many texts, particularly Japanese literature, continued to be copied by hand on manuscript scrolls. Commercial printing did not become common until the early 17th century.[75][77]
Printing in China initially had a similar development, starting with the printing of religious scriptures, prayers and popularly useful texts such as almanacs or calendars which were produced for local use by temples. By the Five Dynasties, the government realized the opportunities of printing political and ideological texts such as the Classics.[78] The ensuing Song Dynasty saw great advancements in art, religion and philosophy with scholarly activity greatly facilitated by printed books.[79][80] Consequently, the Chinese publishing industry took off during the Song dynasty, several hundred years before the same happened in Japan.[78] Enhanced by the Song interest of foreign trade and the maritime activity of the Taira, the book exchange between China and Japan saw a second peak after the Sui and Tang dynasties starting in 1192.[8][77][79][81] Japanese visitors to Song China returned with a large number of printed books, on a variety of subjects such as history, philosophy, Buddhism, Confucianism, literature, medicine and geography, causing a revival of pure scholarship, which had been sidelined during the earlier obsession with poetry in the Heian period courtier society.[79][80][81][82]
The supply of imported printed editions of Chinese texts was insufficient to meet the demand and by the time of the Taira supremacy collections of Chinese books had become status symbols among the upper class of Japan.[80][83] Books were collected and formed the nuclei of many new libraries, in particular those associated with Zen temples of Kyoto and Kamakura or those founded by samurai families of the Kantō region.[56][80] These libraries became centers of learning and to a great extent stimulated the varied and energetic scholarly activities of the coming medieval age.[80][84] The most important of these new libraries in the Kamakura period was the Kanazawa Bunko, established in 1275 by Hōjō Sanetoki.[85][86][87] Eclectic in scope, it had a huge collection of books embracing the literary culture of all of East Asia, including a great number of Song editions of Chinese works.[84][86][88] The collection was dispersed at the end of the 16th century and partially transferred to Edo by Tokugawa Ieyasu.[86][88] Librarians of Kanazawa Bunko used an ownership seal, making it possible to trace existing copies back to that library.[88] During the Muromachi periodUesugi Norizane revived in 1432 the Ashikaga Gakko library that came to house a bulk of mainly Confucian texts and exegetical works.[84][89][90][91]
With contributions by Hōjō Ujimasa and Kyūka Zuiyo (九華瑞璵) from 1560; formerly stored at the Kanazawa Bunko library; from June 1560 in possession of Ashikaga Gakko
↑ Bai Juyi was the most influential Tang Dynasty poet in Japan and his collected works were imported in 836.
↑ The second complementary half at Ishiyama-dera has been designated as a National Treasure. The only other extant complete volume of the Yupian is vol. 22 and survives in a transcription made in Japan located Ise Shrine. It has been designated as a National Treasure.
↑ The first complementary half at Kōzan-ji has been designated as a National Treasure. The only other extant complete volume of the Yupian is vol. 22 and survives in a transcription made in Japan located Ise Shrine. It has been designated as a National Treasure.
↑ In addition medicine, astronomy, mathematics and music were taught.
↑ The other complete volume is number 27 and exists in two halves located at Kōzan-ji and Ishiyama-dera, both designated as National Treasures.
↑ At the palace, government offices, monks' quarters, temples and residences
↑ There are about 1000 extant, but contemporary sources such as the Shoku Nihongi mention that up to one million dharani were produced.
Related Research Articles
A Japanese sword is one of several types of traditionally made swords from Japan. Bronze swords were made as early as the Yayoi period, though most people generally refer to the curved blades made from the Heian period (794–1185) to the present day when speaking of "Japanese swords". There are many types of Japanese swords that differ by size, shape, field of application and method of manufacture. Some of the more commonly known types of Japanese swords are the uchigatana, tachi, ōdachi, wakizashi, and tantō.
A tachi is a type of sabre-like traditionally made Japanese sword (nihonto) worn by the samurai class of feudal Japan. Tachi and uchigatana generally differ in length, degree of curvature, and how they were worn when sheathed, the latter depending on the location of the mei (銘), or signature, on the tang. The tachi style of swords preceded the development of the katana, which was not mentioned by name until near the end of the twelfth century. Tachi were the mainstream Japanese swords of the Kotō period between 900 and 1596. Even after the Muromachi period (1336–1573), when katana became the mainstream, tachi were often worn by high-ranking samurai.
The Nara period of the history of Japan covers the years from 710 to 794. Empress Genmei established the capital of Heijō-kyō. Except for a five-year period (740–745), when the capital was briefly moved again, it remained the capital of Japanese civilization until Emperor Kanmu established a new capital, Nagaoka-kyō, in 784, before moving to Heian-kyō, modern Kyoto, a decade later in 794.
Japanese calligraphy, also called shūji (習字), is a form of calligraphy, or artistic writing, of the Japanese language. Written Japanese was originally based on Chinese characters only, but the advent of the hiragana and katakana Japanese syllabaries resulted in intrinsically Japanese calligraphy styles.
A National Treasure is the most precious of Japan's Tangible Cultural Properties, as determined and designated by the Agency for Cultural Affairs. A Tangible Cultural Property is considered to be of historic or artistic value, classified either as "buildings and structures" or as "fine arts and crafts". Each National Treasure must show outstanding workmanship, a high value for world cultural history, or exceptional value for scholarship.
Rinpa is one of the major historical schools of Japanese painting. It was created in 17th century Kyoto by Hon'ami Kōetsu (1558–1637) and Tawaraya Sōtatsu. Roughly fifty years later, the style was consolidated by brothers Ogata Kōrin (1658–1716) and Ogata Kenzan (1663–1743).
Kōzan-ji (高山寺), officially Toganōsan Kōsan-ji (栂尾山高山寺), is a Buddhist temple of the Omuro sect of Shingon Buddhism in Umegahata Toganōchō, Ukyō Ward, Kyoto, Japan. Kōzan-ji is also known as Kōsan-ji and Toganō-dera. The temple was founded by the Shingon scholar and monk Myōe (1173–1232) and is renowned for its numerous national treasures and important cultural properties. The Chōjū-jinbutsu-giga, a group of ink paintings from the 12th and 13th centuries, are among the most important treasures of Kōzan-ji. The temple celebrates Biyakkōshin, Zenmyōshin and Kasuga Myōjin, as well as the temple's tutelary Shintō deity. In 1994, it was registered as part of the UNESCO World Heritage Site "Historic Monuments of Ancient Kyoto".
The Katori Shrine is a Shintō shrine in the city of Katori in Chiba Prefecture, Japan. It is the ichinomiya of former Shimōsa Province, and is the head shrine of the approximately 400 Katori shrines around the country. The main festival of the shrine is held annually on April 14, with a three-day Grand Festival held every 12 years.
The Ministry of Ceremonial Affairs was one of eight ministries of the Japanese imperial court.
Chinese writing, culture and institutions were imported as a whole by Vietnam, Korea, Japan and other neighbouring states over an extended period. Chinese Buddhism spread over East Asia between the 2nd and 5th centuries AD, followed by Confucianism as these countries developed strong central governments modelled on Chinese institutions. In Vietnam and Korea, and for a shorter time in Japan and the Ryukyus, scholar-officials were selected using examinations on the Confucian classics modelled on the Chinese civil service examinations. Shared familiarity with the Chinese classics and Confucian values provided a common framework for intellectuals and ruling elites across the region. All of this was based on the use of Literary Chinese, which became the medium of scholarship and government across the region. Although each of these countries developed vernacular writing systems and used them for popular literature, they continued to use Chinese for all formal writing until it was swept away by rising nationalism around the end of the 19th century.
Kōyasan Reihōkan is an art museum on Kōya-san, Wakayama Prefecture, Japan, preserving and displaying Buddhist art owned by temples on Kōya-san. The collection is centered around articles from the Heian and Kamakura periods and includes paintings, calligraphy, sutras, sculpture and Buddhist ritual objects. Among these are a set of the complete Buddhist canon (issaikyō), writings of Kūkai and Minamoto no Yoritomo, founder of the Kamakura Shogunate, mandalas and portraits of priests. The most valuable objects have been designated as National Treasure or Important Cultural Property.
Kongō-ji (金剛寺) is a Buddhist temple in Kawachinagano, Osaka, Japan. It is the head temple of the Shingon Omuro sect. and also known under its mountain-name as Amanosan Kongō-ji. It is the 7th temple on the Shin Saigoku 33 Kannon Pilgrimage (新西国三十三箇所) and is notable for the large number of designated cultural properties. The precincts of the temple were designated a National Historic Site of Japan in 1934 with the area under protection expanded in 2011.
1 2 3 4 国宝 重要文化財[National Treasures and Important Cultural Properties] (in Japanese). Kōzan-ji. Archived from the original on 2012-03-24. Retrieved 2011-05-11.
↑ "Maoshi and the Toyo Bunko". Marunouchi.com. Mitsubishi Estate Co., Ltd Area Promotion Department. Archived from the original on 2013-01-28. Retrieved 2011-06-02.
↑ 史記 第十[Records of the Grand Historian, vol. 10] (in Japanese). Tohoku University. Archived from the original on 2013-02-19. Retrieved 2011-03-05.
↑ 博物館概要・収蔵品一覧[Museum outline, collected items at a glance] (in Japanese). Mōri Museum. Archived from the original on 2012-03-24. Retrieved 2010-10-02.
↑ 文化財[Cultural Properties](PDF) (in Japanese). Hōfu. Archived(PDF) from the original on 2011-07-20. Retrieved 2011-05-08.
1 2 春秋経伝集解[Spring and autumn annals annotated] (in Japanese). Ōtsu City Museum of History. Archived from the original on 2011-07-22. Retrieved 2010-10-02.
↑ 新修本草 仁和寺本[Newly Revised Pharmacopoeia, Ninna-ji edition]. MAYANAGI's Laboratory for the History of Chinese Science (in Japanese). Ibaraki University. Archived from the original on 2011-07-22. Retrieved 2010-10-02.
↑ 宋刊本文選[Wen Xuan, Song printed edition] (in Japanese). Tochigi Prefecture. Archived from the original on 2011-07-22. Retrieved 2010-10-01.
↑ 宋版周易註疏[Commentary to the Changes of Zhou, Song edition] (in Japanese). Tochigi Prefecture. Archived from the original on 2011-07-22. Retrieved 2009-08-21.
↑ 宋版尚書正義[Commentary on the Book of History, Song edition] (in Japanese). Tochigi Prefecture. Archived from the original on 2009-05-17. Retrieved 2009-08-21.
↑ 宋版禮記正義[Commentary on the Book of Rites, Song edition] (in Japanese). Tochigi Prefecture. Archived from the original on 2011-07-22. Retrieved 2009-08-21.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
