Tale Of Genji Rokujo

In the “in-universe” explanation of Rokujo’s possession of Aoi no Ue in Tale of Genji, the nature of it is quite different than that of the “real world” explanation; as there are clear ways in which Murasaki Shikibu used these characters and their actions in nuanced and deliberate ways to get her message across. In the “in-universe” explanation it seems to be that Rokujo’s negative emotions toward Aoi no Ue manifested itself in a possession in which made Aoi no Ue ill and eventually lead to her death. However, this possession is done seemingly without the conscious knowledge of Rokujo herself. This idea can be seen on page 160 of The Tale of Genji, when it says that “Unpleasant rumors reached the Rokujo lady, to the effect that it might be

her spirit or that of her father, the late minister. Though she had felt sorry enough for herself, she had not wished ill to anyone; and it might be that the soul of one so lost in sad thoughts went wandering off by itself?” (Genji 160). Showing that despite the possession being the fault of Rokujo’s emotions, the possession is not a direct attack by Rokujo herself. This notion is different than the “real world” explanation for the possession.
The “real world” explanation for the possession of Aoi no Ue by Rokujo can be explained by the nature of the event itself within in the text and the historical context of presumed spiritual encounters within Japan.

In The Tale of Genji, Rokujo’s character along with the possession is used in order to exhibit traits that otherwise would be seen as negative without them becoming unsightly. Due to the nature of Murasaki Shikibu writing in the possession of Aoi no Ue, she can use that as an excuse for Aoi no Ue to speak her mind and show how she feels without be criticized for it; as women were usually meant to keep a calm demeanor while hiding or hinting to their emotions. An excerpt from The Catalpa Bow by Carmen Blacker, furthers this by saying that “All these varieties of malignant spirit are capable of possessing a human being and inflicting upon him sickness, enfeeblement and mental derangement of numerous kinds” (Blacker 50). This notion makes sense when remembering that this story was written by a woman herself and would want to be able to express what she feels but must in a clever way. Let alone that this story would probably mostly be read by those who are socially higher due to the very nature of the story itself and the limited literacy rates at the

time.
2. In a “real world” perspective, Doken has many reasons both religiously and politically, to claim the vision he supposedly had and conveying it to the government. This account by Doken not only promotes that of Michizane as a God through fear, but promotes Buddhism and enlightenment as a powerful force that can quell his anger. Doken is characterized as an ascetic Buddhist monk in the mountains that only returned to civilization to see his mother that was ill. This notion at the beginning of the account is made to give the reader a sense that Doken is both religious but caring individual and trying to get the reader to trust him before his “vision”. In Doken’s account of his “vision”, he is given a tablet by Zao Gongen that says that “As long as you devote yourself to the Buddha Dainichi and do the great rite of the Womb-Store Mandala, you will live eighty-one years. If you practice the rite truly, as the Buddha really taught it, your life will be further lengthened to ninety-nine years, while laxity will shorten it by ninety-nine months” (Japanese Tales 147). This description given by Michizane about Zao Gongen’s tablet is meant to show the power of Buddhism; saying that if one practices Buddhism as is taught, then one will be able to live a long life. This attempt to gather more followers of Buddhism through enticement does not stop here but also through the fear of Michizane’s rage.
Further in Doken’s account of his “vision”, He returns to spread the supposed horror of Sugawara no Michizane. Doken does this by stating that “Nippon Daijo Tenjin is Sugawara no Michizane, and that Tenjin’s followers number 168,000. He described their many noxious forms and the way they do harm everywhere in the realm. ‘The older gods are powerless to stop them’ (Japanese Tales 147). This description of Michizane by Doken is meant to spread fear across the land using Michizane as a vessel for fear by claiming that all the atrocious occurrences across the land are cause by him and his followers while all the other Gods are unable to stop them. This idea by Doken would put fear into people and lead them to follow the ways of the Buddha and or hiring help from a Buddha in order to prevent similar fates for themselves; Thus, having Buddhism both grow in numbers and power. This supposed account also helps both Doken and Buddhism politically because at the end of the account, Emperor Daigo of Japan visits Doken in order to get help quell the anger of Daijo Tenjin, in which him and his family apparently committed many offenses to while he was alive. This furthers the power and notoriety that Buddhism has.
3. Incorrigible is a tale about a man Toshiyuki who makes copies of the Lotus Sutra while remaining impure and continues this until not only his death, but after he is supposedly revived until he dies once more and is cast into hell. This sort of story was created in order to spread the word of Buddhism and how doing good deeds means nothing if you do them with impure thoughts or actions; all while showing how through the power of a Buddhist ritual can ones suffering become lessened. In the story, the accusers of Toshiyuki are portrayed by ghastly looking soldiers. This idea can come from how in Japanese legend, ghosts can become angry and hostile due to feelings of being wronged and attachment. This wronging being that Toshiyuki copied the Lotus Sutra for them while being impure. From a modern perspective this does not seem entirely reasonable as the deed was still done in good faith, however in a pre-modern view, this idea of honor and purity is something that would be emphasized both spiritually, and as a way to control the masses. This is an idea that is seen when Toshiyuki is told that “They’re the people who had you write out the Sutra. They were counting on the merit getting them reborn into heaven or at least giving them another try as humans. But you – were eating fish and enjoying women all the time you did your copying. You never purified yourself” (Japanese tales 212). Showing that within the tale, it was Toshiyuki’s fault that they were unable to get a proper afterlife while also putting a lot of power into Buddhism, as they are told if they follow their teachings, then it will surely benefit them in the afterlife. The conveyance of the power of Buddhism is also seen near the end of the tale when Toshiyuki gets saved by having two others copy the Sutra of Golden Light for him.
The power of Buddhism is a message that is seen throughout the tale of Incorrigible.

This is due to how this story was written for the average person in Japan in order to have the message and power of Buddhism to be spread as much as possible. Even though the story is about the sins of Toshiyuki, the overall tone of the story presents a hopeful message in that one can get through anything while following Buddhist teachings and rituals. A notion that is seen when at the end of tale when Tomonori and monk supposedly has a dream about Toshiyuki telling them about his suffering in the afterlife and that they need to copy the Sutra of Golden Light in order to reprieve him. “The monk did exactly as Toshiyuki had asked. When the two dreamed of Toshiyuki again, he seemed in far better spirits. He told them that the merit they had gained for him had greatly lightened his suffering” (Japanese tales 215). Displaying not only of the power of Buddhist rituals through the small atonement of Toshiyuki, but also how going against the teachings will cause one to suffer. The fear of consequences along with the ability for Buddhism to help those who have already passed is used draw more people to follow the teachings of Buddhism itself. The example also shows the aspect of ghostly possession through that of dreams rather than an actual ghostly presence in the real world; an idea that was heavily prevalent at the

time.