The three wise monkeys are a Japanese pictorial maxim, embodying the proverbial principle "see no evil, hear no evil, speak no evil". [1] The three monkeys are
Lafcadio Hearn refers to them as the three mystic apes. [3]
There are various meanings ascribed to the monkeys and the proverb including associations with being of good mind, speech and action. The phrase is often used to refer to those who deal with impropriety by turning a blind eye. [4]
Outside Japan the monkeys' names are sometimes given as Mizaru, Mikazaru [5] and Mazaru, [6] as the last two names were corrupted from the Japanese originals. [7] [8] The monkeys are Japanese macaques, a common species in Japan.
The source that popularized this pictorial maxim is a 17th-century carving over a door of the Tōshō-gū shrine in Nikkō, Japan. The carvings at Tōshō-gū Shrine were carved by Hidari Jingoro, and believed to have incorporated Confucius’s Code of Conduct, using the monkey as a way to depict man’s life cycle. There are a total of eight panels, and the iconic three wise monkeys picture comes from panel 2. The philosophy, however, probably originally came to Japan with a Tendai-Buddhist legend, from China in the 8th century (Nara Period). It has been suggested that the figures represent the three dogmas of the so-called middle school of the sect.
In Chinese, two similar phrases exist: one is in the late Analects of Confucius (from 4th to 2nd century BCE), that reads: "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety" (非禮勿視,非禮勿聽,非禮勿言,非禮勿動); [9] the other is in the book Xunzi (from the 3rd century BCE), which reads: "[The gentleman] makes his eyes not want to see what is not right, makes his ears not want to hear what is not right, makes his mouth not want to speak what is not right, and makes his heart not want to deliberate over what is not right" (使目非是無欲見也,使耳非是無欲聞也,使口非是無欲言也,使心非是無欲慮也). [10] [11] Those may be the inspiration for the pictorial maxim after Chinese works were brought into Japan.
It is through the Kōshin rite of folk religion that the most significant examples are presented. The Kōshin belief or practice is a Japanese folk religion with Chinese Taoism origins and ancient Shinto influence. It was founded by Tendai Buddhist monks in the late 10th century. A considerable number of stone monuments can be found all over the eastern part of Japan around Tokyo. During the later part of the Muromachi period, it was customary to display stone pillars depicting the three monkeys during the observance of Kōshin.
Though the teaching had nothing to do with monkeys, the concept of the three monkeys originated from a simple play on words. The saying in Japanese is mizaru, kikazaru, iwazaru (見ざる, 聞かざる, 言わざる) "see not, hear not, speak not", where the -zaru is a negative conjugation on the three verbs, matching zaru, the modified form of saru (猿) "monkey" used in compounds. Thus the saying (which does not include any specific reference to "evil") can also be interpreted as referring to three monkeys.
The shrine at Nikko is a Shinto shrine, and the monkey is an extremely important being in the Shinto religion. The monkey is believed to be the messenger of the Hie Shinto shrines, which also have connections with Tendai Buddhism. There are even important festivals that are celebrated during the year of the Monkey (occurring every twelve years) and a special festival is celebrated every sixteenth year of the Kōshin.
"The Three Mystic Apes" (Sambiki Saru) were described as "the attendants of Saruta Hito no Mikoto or Kōshin, the God of the Roads". [12] The Kōshin festival was held on the 60th day of the calendar. It has been suggested that during the Kōshin festival, according to old beliefs, one's bad deeds might be reported to heaven "unless avoidance actions were taken…". It has been theorized that the three Mystic Apes, Not Seeing, Hearing, or Speaking, may have been the "things that one has done wrong in the last 59 days".
According to other accounts, the monkeys caused the Sanshi and Ten-Tei not to see, say or hear the bad deeds of a person. The Sanshi (三尸) are the Three Corpses living in everyone's body. The Sanshi keep track of the good deeds and particularly the bad deeds of the person they inhabit. Every 60 days, on the night called Kōshin-Machi (庚申待), if the person sleeps, the Sanshi will leave the body and go to Ten-Tei (天帝), the Heavenly God, to report about the deeds of that person. Ten-Tei will then decide to punish bad people, making them ill, shortening their time alive, and in extreme cases putting an end to their lives. Those believers of Kōshin who have reason to fear will try to stay awake during Kōshin nights. This is the only way to prevent the Sanshi from leaving their body and reporting to Ten-Tei.
Just as there is disagreement about the origin of the phrase, there are differing explanations of the meaning of "see no evil, hear no evil, speak no evil".
Sometimes there is a fourth monkey depicted, Sezaru, who symbolizes the principle of "do no evil", which fits with the full quote from Analects of Confucius. The monkey may be shown crossing its arms or covering its genitals. Yet another variation has the fourth monkey hold its nose to avoid a stench and has been dubbed "smell no evil" accordingly. [4]
The opposite version of the three wise monkeys can also be found. In this case, one monkey holds its hands to its eyes to focus vision, the second monkey cups its hands around its ears to improve hearing, and the third monkey holds its hands to its mouth like a bullhorn. Another modern interpretation is "Hear, see, and speak out loud for what you stand for".
This section needs additional citations for verification .(November 2012) |
The three wise monkeys, and the associated proverb, are known throughout Asia and outside Asia. They have been a motif in pictures, such as the ukiyo-e (Japanese woodblock printings) by Keisai Eisen, and are frequently represented in modern culture.
Mahatma Gandhi's main exception to his lifestyle of non-possession was a small statue of the three monkeys - Bapu, Ketan and Bandar - which was gifted to him by Nichidatsu Fujii [14] . Today, a larger representation of the three monkeys is prominently displayed at the Sabarmati Ashram in Ahmedabad, Gujarat, where Gandhi lived from 1915 to 1930 and from where he departed on his famous salt march. Gandhi's statue also inspired a 2008 artwork by Subodh Gupta, Gandhi's Three Monkeys . [15]
The three monkeys are depicted in the trial scene in the 1968 film Planet of the Apes . In an example of semiotics, the judges mimic the "see no evil, hear no evil, speak no evil" monkeys. [16]
In a spoof of this saying, Bob Dole quipped about a meeting of former US Presidents: "Carter, Ford and Nixon: see no evil, hear no evil and evil." [17]
The maxim inspired an award-winning 2008 Turkish film by director Nuri Bilge Ceylan called Three Monkeys (Üç Maymun).
A depiction of the Three Wise Monkeys can be seen carved into a faux tree behind the service counter at Bengal Barbecue in Disneyland's Adventureland across from Indiana Jones Adventure. [18]
Unicode provides emoji representations of the monkeys in the Emoticons block as follows: [19]
Sabi was the third and final capital of the Korean kingdom of Baekje, from 538 until Baekje’s fall in 660 CE. The site of Sabi is located in modern-day Buyeo County, South Chungcheong Province, in South Korea.
Gaya was a Korean confederacy of territorial polities in the Nakdong River basin of southern Korea, growing out of the Byeonhan confederacy of the Samhan period.
King Gogukcheon of Goguryeo was the ninth monarch of Goguryeo, one of the Three Kingdoms of Korea.
Sun He, courtesy name Zixiao, was an imperial prince of the state of Eastern Wu during the Three Kingdoms period of China. He was the third son of Sun Quan, the founding emperor of Wu. In 242, he became the crown prince after the death of his brother Sun Deng, the eldest son and first heir apparent of Sun Quan. In the 240s, a power struggle broke out between Sun He and his fourth brother, Sun Ba, over the succession to their father's throne. The conflict ended in 250 when Sun Quan forced Sun Ba to commit suicide, deposed Sun He and replaced him with Sun Liang. In 253, during Sun Liang's reign, the regent Sun Jun reduced Sun He to commoner status and forced him to commit suicide. In 264, one of Sun He's sons, Sun Hao, became the fourth emperor of Eastern Wu. After his coronation, Sun Hao honoured his father with the posthumous title Emperor Wen.
Yu Fan, courtesy name Zhongxiang, was a Chinese essayist, politician, and writer of the state of Eastern Wu during the Three Kingdoms period of China. Initially a minor officer under Wang Lang, the Administrator of Kuaiji Commandery, Yu Fan later served under the warlord Sun Ce, who conquered the territories in the Jiangdong region in a series of campaigns from 194 to 199. Sun Ce regarded him highly and once enlisted his help in persuading Hua Xin, another commandery administrator, to surrender. After Sun Ce's death, Yu Fan continued serving under Sun Quan, Sun Ce's younger brother and successor, as a Cavalry Commandant. Sun Quan confined him for some time due to his rude and disrespectful behaviour, but released him in 219 and allowed him to accompany the general Lü Meng to attack Jing Province. During the Jing Province campaign, Yu Fan warned Lü Meng about a possible ambush when Lü Meng was celebrating a minor victory, and was proven right later.
Deng Zhi, courtesy name Bomiao, was a government official, diplomat and military general of the state of Shu Han during the Three Kingdoms period of China. A descendant of Deng Yu, Deng Zhi started his career in the late Eastern Han dynasty under the warlord Liu Bei as a low-level officer in Pi County. After Liu Bei discovered his talent, Deng Zhi steadily rose through the ranks to become a county prefect and later a commandery administrator and imperial secretary. In 223, the Shu regent Zhuge Liang sent him as Shu's envoy to meet Sun Quan, the ruler of Shu's ally state Wu, and reestablish the Wu–Shu alliance against their common rival state Wei. Deng Zhi succeeded in his mission and earned praise from Sun Quan for strengthening Wu–Shu ties. In 227, Deng Zhi became a military general and he participated in the first Shu invasion of Wei by leading a decoy force with Zhao Yun to distract the Wei general Cao Zhen. Although they lost the battle, Deng Zhi and Zhao Yun managed to rally their troops to put up a firm defence during their retreat and minimise their losses. Following Zhuge Liang's death in 234, Deng Zhi rose to higher general ranks and was stationed in present-day Chongqing for about 10 years before he was recalled back to the Shu capital Chengdu in his 70s to serve as General of Chariots and Cavalry. In 248, he suppressed a rebellion in Fuling. He died in 251.
Liu Ba, courtesy name Zichu, was an official in the state of Shu Han during the Three Kingdoms period of China. He originally served under the warlord Liu Zhang before becoming a subordinate of Liu Bei after Liu Zhang's surrender to Liu Bei in 214. Liu Ba was instrumental in helping Liu Bei reward his subordinates from the treasury without impoverishing the common people after their conquest of Yi Province. Liu Ba also helped write the Shu Ke (蜀科), the legal code of Shu, along with Zhuge Liang, Fa Zheng, Li Yan and Yi Ji. Liu Ba succeeded Fa Zheng as the Prefect of the Masters of Writing in 220 and held office until his death in 222.
Bu Zhi, courtesy name Zishan, was a Chinese military general and politician of the state of Eastern Wu during the Three Kingdoms period of China. Originally a scholar of humble background, he became a subordinate of the warlord Sun Quan in the late Eastern Han dynasty and gradually rose through the ranks. Between 210 and 220, he served as the governor of the remote and restive Jiao Province in southern China. During the Battle of Xiaoting/Yiling of 221–222, he quelled local uprisings in Sun Quan's territories in southern Jing Province and maintained peace in the area. After Sun Quan became emperor in 229, Bu Zhi oversaw the Wu armed forces guarding the Wu–Shu border at Xiling for about 20 years. During this time, he also gave advice to Sun Quan's first heir apparent, Sun Deng, and spoke up for officials affected by Lü Yi's abuses of power. In 246, he became the fourth Imperial Chancellor of Wu, but died in office in the following year.
Lu Kai, courtesy name Jingfeng, was a Chinese military general and politician of the state of Eastern Wu during the Three Kingdoms period of China. Born in the influential Lu clan of the Wu region towards the end of the Eastern Han dynasty, Lu Kai started his career around the beginning of the Three Kingdoms period as a county chief and later a military officer under Sun Quan, the founding emperor of Eastern Wu. During the reign of Sun Liang, he participated in some battles against bandits and Eastern Wu's rival state Cao Wei, and was promoted to the rank of General. Throughout the reign of Sun Xiu and early reign of Sun Hao, Lu Kai continued to hold military commands until September or October 266, when Sun Hao appointed him and Wan Yu as the Left and Right Imperial Chancellors of Eastern Wu respectively. Well known for being outspoken and candid, Lu Kai strongly objected to Sun Hao's decision to move the imperial capital from Jianye to Wuchang in 265, attempted to dissuade Sun Hao from going to war with the Jin dynasty that replaced the Cao Wei state in 266, and spoke up against Sun Hao's cruel and extravagant ways on numerous occasions. Although Sun Hao deeply resented Lu Kai for openly defying him, he tolerated Lu Kai because Lu Kai held an important office and also because he did not want to antagonise the Lu clan. After Lu Kai's death, Sun Hao sent his family away to a distant commandery in the south.
Liu Bei's takeover of Yi Province was a military campaign by the warlord Liu Bei in taking control of Yi Province from the provincial governor, Liu Zhang. The campaign took place between the years 211 and 214 in the late Eastern Han dynasty; although the conflict between Liu Bei and Liu Zhang started in January or February 213 when the latter discovered the former secret communications and subsequently executed Zhang Song. It concluded with victory for Liu Bei and his successful takeover of the province from Liu Zhang in July 214. Yi Province would serve as the foundation of the state of Shu Han during the Three Kingdoms period.
Kōshin (庚申) or Kōshin-shinkō (庚申信仰) is a folk belief in Japan with Taoist origins, influenced by Shinto, Buddhism and other local beliefs.
Di Zi Gui was written in the Qing dynasty during the reign of the Kangxi Emperor by Li Yuxiu. The book is based on the ancient teaching of the Chinese philosopher Confucius that emphasises the basic requisites for being a good person and guidelines for living in harmony with others. Like the San Zi Jing, it is written in three-character verses. The source for the main outline of it is from Analects of Confucius, Book 1, Chapter 6, where Confucius said:
A young man should be a good son at home and an obedient young man abroad, sparing of speech but trustworthy in what he says, and should love the multitude at large but cultivate the friendship of his fellow men. If he has any energy to spare from such action, let him devote it to making himself cultivated.
Meng Yi was a Chinese military general and politician. As an official of the Qin dynasty, he served in the court of Qin Shi Huang. He was a younger brother of the general Meng Tian. After Qin Shi Huang's death, Meng Yi and his brother were executed by Qin Er Shi on the urging of Zhao Gao.
Gandhi's Three Monkeys is a series of sculptures created in 2008 by Indian artist Subodh Gupta that portrays three heads in different types of military headgear. The sculptures recall a visual metaphor from India's famous champion of peace, Mahatma Gandhi, of the "Three wise monkeys", representing the principle "see no evil, hear no evil, speak no evil".
The Japanese macaque, characterized by brown-grey fur, a red face and buttocks, and a short tail, inhabits all of the islands in the Japanese archipelago except northernmost Hokkaido. Throughout most of Japanese history, monkeys were a familiar animal seen in fields and villages, but with habitat lost through urbanization of modern Japan, they are presently limited to mountainous regions. Monkeys are a historically prominent feature in the religion, folklore, and art of Japan, as well as in Japanese proverbs and idiomatic expressions.
Zhang Wen (193–230), courtesy name Huishu, was a Chinese military general and politician of the state of Eastern Wu during the Three Kingdoms period of China.
Shi Yi, courtesy name Ziyu. After local service that saw him bullied into name change, he fled south during the civil war and became a trusted officer to Sun Quan the future Emperor of Eastern Wu during the Three Kingdoms period of China. A frugal man, he would become a tutor to Princes, diplomat, he rejected military rank and rewards he felt he was undeserving of.
Sun Huan (194-234), courtesy name Jiming, was a military general of the state of Eastern Wu during the Three Kingdoms period. He was the fourth son of Sun Jing, uncle of Sun Quan, the founding emperor of Wu, and a younger brother of Sun Jiao (孫皎).
Wang Yan, courtesy name Yifu, was a Chinese politician. He served as a minister and was one of the pure conversation leaders of the Jin dynasty (266–420). During the reign of Emperor Hui of Jin, Wang Yan grew popular among the court for his mastery in Qingtan and for being a patron of Xuanxue. Wang Yan vacillated between the warring princes during the War of the Eight Princes until he ended up with Sima Yue, who gave him a considerable amount of power in his administration. After Yue died in April 311, Wang Yan led his funeral procession but was ambushed and later executed by the Han Zhao general, Shi Le at Ningping City. Though a bright scholar, Wang Yan was often associated by traditional historians as one of the root causes for Western Jin's demise due to his influential beliefs.
Wang Hun, courtesy name Xuanchong, was a Chinese military general and politician of Cao Wei during the Three Kingdoms period and Western Jin dynasty period. He spent most of his early career serving at the eastern borders of Jin and Eastern Wu, where he occasionally battled with the southern state. He was most known for his role in the Conquest of Wu between 279 and 280, during which he destroyed Wu's main forces under Zhang Ti, as well as his subsequent dispute with Wang Jun, who he accused of going against orders by capturing Jianye on his own and stealing Wang Hun's chance at glory. Despite the controversy surrounding him following the conquest, he remained an accomplished and well-respected figure within the state.