Arakura Sengen Shrine, Fujiyoshida, Yamanashi Prefecture, JapanINSTRUCTIONS:❖ In the accompanying packet, you will find three Confucian texts and three Shinto texts.❖ For each of the religious systems:1. Select one of the texts and explain why you have chosen it as most representative of the religious system;2. Address the reasons why the other two readings were not, in your assessment, as representative. You may useoutside sources to make your case.❖ All the information you need to construct your critical apparatus (in-text citations, footnotes and bibliography) are inthe packet. If you need help with this, see me during Office Hours or visit the Center for Teaching and Learning.FORMATING:❖ Calibri 11pt; double-spacing; 2 ENTIRE pages (minimum and maximum).❖ Use in-text citations for direct quotes from sacred texts (Book Chapter: Verse; e.g. Jb 38: 4), and Chicago Manual ofStyle for all other textual references.❖ If not using Answer Sheet: files should be .doc/.docx or .pdf. No .pages files.EVALUATION:❖ See rubric on Canvas.❖ In the case no extension was requested, one point will be deducted per day late.CONFUCIANISMTHE TÂ YÛ HEXAGRAM(The I-Ching)Tâ Yû indicates that, (under the circumstances which itimplies), there will be great progress and success.1. In the first NINE, undivided, there is no approach towhat is injurious, and there is no error. Let there be arealisation of the difficulty (and danger of the position), and there will beno error (to the end).2. In the second NINE, undivided, we have a large waggon with its load.In whatever direction advance is made, there will be no error.3. The third NINE, undivided, shows us a feudal prince presenting hisofferings to the Son of Heaven. A small man would be unequal (to such aduty).4. The fourth NINE, undivided, shows its subject keeping his greatresources under restraint. There will be no error.5. The fifth SIX, divided, shows the sincerity of its subject reciprocated bythat of all the others (represented in the hexagram). Let him display aproper majesty, and there will be good fortune.6. The topmost NINE, undivided, shows its subject with help accorded tohim from Heaven. There will be good fortune, advantage in every respect.BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography)Title: Sacred Books of China: The I-Ching; Translator: James Legge; Publisher: Dover Publications; Location: New York City;Year: 1967; Page(s): 108.CONFUCIANISMKING HÛI OF LIANG(The Mencius)King Hûi of Liang said, 'I wish quietly to receive your instructions.'Mencius replied, 'Is there any difference between killing a man with a stick and witha sword?'The king said, 'There is no difference!'Is there any difference between doing it with a sword and with the style ofgovernment?'There is no difference,' was the reply.Mencius then said, 'In your kitchen there is fat meat; in your stables there are fathorses. But your people have the look of hunger, and on the wilds there are thosewho have died of famine. This is leading on beasts to devour men.'Beasts devour one another, and men hate them for doing so. When a prince, beingthe parent of his people, administers his government so as to be chargeable withleading on beasts to devour men, where is his parental relation to the people?BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography)Title: The Works of Mencius; Translator: James Legge; Publisher: Dover Publications Inc.; Location: New York City; Year:2011; Page(s): 132-133.CONFUCIANISMTHE WEAVER-MAIDEN AND THE HERDSMAN(Chinese Myth)Her august father, the Sun, would have the accomplished Chih Nü turn herfootsteps towards his bright gardens or appear in his celestial halls. But Chih Nü wouldnot leave her loom. All day and every day the maiden sat by the River of Heaven weavingwebs that were endless.The Sun thought in his august mind that if the maiden were wedded she wouldnot permit herself to be a slave to the loom. He thought that if she had a husband shewould depart a little from her exceptional diligence. Therefore, he let it be known that hewould favourably consider a proposal involving the marriage of the accomplished ChihNü. Then one whose dwelling was at the other side of the heavenly river drew his augustregard. This was Niu Lang: he herded oxen, and he was a youth who was exceedinglyamiable and who had accomplishments that matched the accomplishments of Chih Nü.They were united, the Weaver Maiden and the Herdsman Youth; they wereunited in the palace of the august Sun. The omens were favourable, and the heavensmade themselves as beautiful as a flying pheasant for the ceremony. The guests drank ofthat sweet heavenly dew which makes those who drink of it more quick-witted andintelligent than they were before. The Sun, the Weaver Maiden, the Herdsman Youth, andall the guests who were present sang in mutual harmony the song that says "The Sun andMoon are constant; the stars and other heavenly bodies have their courses; the fourseasons observe their rule! How responsive are all things to the harmony that has beenestablished in the heavens!" The august Sun expected that after this auspicious marriagehis daughter would moderate her diligence and be more often at leisure.But Chih Nü was as immoderate in her play as she was in her industry. No moredid she work at her loom; no more did she attend to her inescapable duties; with herhusband she played all day, and for him she danced and made music all night. The heavenswent out of harmony because of this failure in right performance, and the earth wasgreatly troubled. Her august father came before Chih Nü and pointed out to her the direconsequences of her engaging in endless pastimes. But in spite of all he said to her theWeaver Maiden would not return to her loom.Then the august Sun determined to make a separation between the pair whoseunion had such dire results. He commanded the blameless Niu Lang to go to the otherbank of the River of Heaven, and to continue there his herdsman's duties. He commandedthe accomplished Chih Nü to remain on her own side of the river. But the august Sunshowed a spirit of kindliness to his daughter and his son-in-law. They could meet and betogether for one day and one night of the year. On the seventh day of the seventh monthof every year they could cross the River of Heaven and be with each other. And to makea bridge by which they might cross the river a myriad of magpies would come together,and each by catching the head-feathers of the bird next him would make a bridge withtheir backs and wings. And over that bridge the Weaver Maiden would cross over towhere the Herdsman Youth waited for her.All day the Weaver Maiden sat at her loom and worked with becoming diligence.Her father rejoiced that she fulfilled her duties. But no being in the heavens or on theearth was as lonely as she was, and all day the Herdsman Youth tended his oxen, but witha heart that was filled with loneliness and grief. The days and the nights went slowly by,and time when they might cross the River of Heaven and be together drew near. Then agreat fear entered the hearts of the young wife and the young husband. They feared lestrain should fall; for the River of Heaven is always filled to its brim, and one drop wouldcause it to flood its banks. And if there was a flood the magpies could not bridge the spacebetween the Weaver Maiden and the Herdsman Youth.For many years after their separation no rain fell. The magpies came in theirmyriad. The one behind held the head-feathers of the one before, and with their backsand wings they made a bridge for the young wife to cross over to where the younghusband waited for her.With hearts that were shaken like the wings of the magpies she would cross theBridge of Wings. They would hold each other in their arms and make over again their vowsof love. Then Chih Nü would go back to her loom, and the magpies would fly away tocome together in another year.And the people of earth pray that no drop of rain may fall to flood the River ofHeaven; they make such prayer when it comes near the seventh day of the seventhmonth. But they rejoice when no rain falls and they can see with their own eyes themagpies gathering in their myriad. Sometimes the inauspicious forces are in theascendant; rain falls and the river is flooded. No magpies then go to form a bridge, andChih Nü weeps beside her loom and Niu Lang laments as he drives his ox beside the floodof the River of Heaven.BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography)Title: Great Myths of the World; Translator: Padraic Colum; Publisher: Dover Publications; Location: Mineola; Year: 2012;Page(s): 215-218.SHINTOTHE BEGINNING OF HEAVEN AND EARTH(The Nihon Shoki)Of old, Heaven and Earth were not yet separated,and the In and Yo not yet divided. They formed a chaoticmass like an egg which was of obscurely defined limitsand contained germs.The purer and clearer part was thinly drawn out, andformed Heaven, while the heavier and grosser elementsettled down and became Earth.The finer element easily became a united body, butthe consolidation of the heavy and gross element wasaccomplished with difficulty.Heaven was therefore formed first, and Earth wasestablished subsequently.Thereafter divine beings were produced betweenthem.Hence it is said that when the world began to becreated, the soil of which lands were composed floatedabout in a manner which might be compared to thefloating of a fish sporting on the surface of the water.At this time a certain thing was produced betweenHeaven and Earth. It was in form like a reed-shoot. Nowthis became transformed into a God, and was calledKuni-toko-tachi no Mikoto.Next there was Kuni no sa-tsuchi no Mikoto, and nextToyo-kumu-nu no Mikoto, in all three deitiesThese were pure males spontaneously developed bythe operation of the principle of Heaven.In one writing it is said: '"When Heaven and Earthbegan, a thing existed in the midst of the Void. Its shapemay not be described. Within it a deity wasspontaneously produced, whose name was Kuni-tokotachi no Mikoto, also called Kuni-soko-tachi no Mikoto.Next there was Kuni no sa-tsuchi no Mikoto, also calledKuni no sa-tachi no Mikoto. Next there was Toyo-kuni-nushi no Mikoto, also called Toyo-kumu-nu no Mikoto,Toyo-ka-fushi-no no Mikoto, Uki-fu-no-toyo-kahi noMikoto, Toyo-kuni-no no Mikoto, Toyo-kuhi-no noMikoto, Ha-ko-kuni-no no Mikoto, or Mi-no no Mikoto."In one writing it is said: "Of old, when the land wasYoung and the earth young, it floated about, as it werefloating oil. At this time a thing was produced within theland, in shape like a reed-shoot when it sprouts forth.From this there was a deity developed, whose name wasUmashi-ashi-kabi-hiko-ji no Mikoto. Next there was Kunino toko-tachi no Mikoto, and next Kuni no sa-tsuchi noMikoto."In one writing it is said: "When Heaven and Earthwere in a state of chaos, there was first of all a deity,whose name was Umashi-ashi-kabi-hiko-ji no Mikoto.Next there was Kuni-soko-tachi no Mikoto."In one writing it is said: "When Heaven and Earthbegan, there were deities produced together, whosenames were, first, Kuni-no-toko-tachi no Mikoto, andnext Kuni no satsuchi no Mikoto." It is further stated:"The names of the gods which were produced in the Plainof High Heaven were Ama no mi-naka-nushi no Mikoto,next Taka-mi-musubi no Mikoto, next Kami-mi-musubino Mikoto."In one writing it is said: "Before Heaven and Earthwere produced, there was something which might becompared to a cloud floating over the sea. It had no placeof attachment for its root. In the midst of this a thing wasgenerated which resembled a reed-shoot when it is firstproduced in the mud. This became straightwaytransformed into human shape and was called Kuni notoko-tachi no Mikoto."BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography)Title: Nihongi: Chronicles of Japan from the Earliest Times to AD 697; Translator: Basil Hall Chamberlain; Publisher: CosimoClassics; Location: New York City; Year: 2008; Page(s): 2-3.SHINTORITUALS TO THE SUN-GODDESS(The Yengishiki)He (the priest envoy) says: "Hear all of you, ministers of the gods and sanctifiersof offerings, the great ritual, the Heavenly ritual, declared in the great presence of theFrom-Heaven-shining-great deity, whose praises are fulfilled by setting up the stout pillarsof the great house, and exalting the cross-beam to the plain of high Heaven at the sourcesof the Isuzu river at Udji in Watarahi."He says: "It is the Sovereign's great Word. Hear all of you, ministers of the godsand sanctifiers of offerings, the fulfilling of praises on this seventeenth day of the sixthmoon of this year, as the morning sun goes up in glory, of the Oho-Nakatomi, who-havingabundantly piled up like a range of hills the tribute thread and sanctified liquor and foodpresented as of usage by the people of the deity's houses attributed to her in the threedepartments and in various countries and places, so that she deign to bless his (theMikado's) life as a long life and his age as a luxuriant age eternally and unchangingly asmultitudinous piles of rock; may deign to bless the children who are born to him, anddeigning to cause to flourish the five kinds of grain which the men of a hundred functionsand the peasants of the countries in the four quarters of the region under Heaven longand peacefully cultivate and eat, and guarding and benefiting them deign to bless themis hidden by the great offering-wands."I declare in the great presence of the From-Heaven-shining-great deity who sitsin Ise. Because the Sovereign great goddess bestows on him the countries of the fourquarters over which her glance extends, as far as the limit wbere Heaven stands up like awall, as far as the bounds where the country stands up distant, as far as the limit wherethe blue clouds spread flat, as far as the bounds where the white clouds lie away fallenthe blue sea plain as far as the limit whither come the prows of the ships without dryingpoles or paddles, the ships which continuously crowd on the great sea plain, and the roadswhich men travel by land, as far as the limit whither come the horses' hoofs, with thebaggage-cords tied tightly, treading the uneven rocks and tree-roots and standing upcontinuously in a long path without a break—making the narrow countries wide and thehilly countries plain, and as it were drawing together the distant countries by throwingmany tens of ropes over them—he will pile up the first-fruits like a range of hills in thegreat presence of the Sovereign great goddess, and will peacefully enjoy the remainder.BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography)Title: The Holy Kojiki, Including, the Yengishiki; Translator: Anonymous; Publisher: Cosimo Classics; Location: New YorkCity; Year: 2007; Page(s): 55-56.SHINTOSOURCES OF THE SAMURAI CODE(Bushido)Such loyalty to the sovereign, such reverence for ancestral memory, and such filialpiety as are not taught by any other creed, were inculcated by the Shinto doctrines,imparting passivity to the otherwise arrogant character of the samurai. Shinto theologyhas no place for the dogma of "original sin." On the contrary, it believes in the innategoodness and Godlike purity of the human soul, adoring it as the adytum from which divineoracles are proclaimed. Everybody has observed that the Shinto shrines are conspicuouslydevoid of objects and instruments of worship, and that a plain mirror hung in the sanctuaryforms the essential part of its furnishing.The presence of this article is easy to explain: it typifies the human heart, which,when perfectly placid and clear, reflects the very image of the Deity. When you stand,therefore, in front of the shrine to worship, you see your own image reflected on its shiningsurface, and the act of worship is tantamount to the old Delphic injunction, "KnowThyself." But self-knowledge does not imply, either in the Greek or Japanese teaching,knowledge of the physical part of man, not his anatomy or his psycho-physics; knowledgewas to be of a moral kind, the introspection of our moral nature. Mommsen, comparingthe Greek and the Roman, says that when the former worshipped he raised his eyes toHeaven, for his prayer was contemplation, while the latter veiled his head, for his wasreflection. Essentially like the Roman conception of religion, our reflection brought intoprominence not so much the moral as the national consciousness of the individual. Itsnature-worship endeared the country to our inmost souls, while its ancestor-worship,tracing from lineage to lineage, made the Imperial family the fountain-head of the wholenation.To us the country is more than land and soil from which to mine gold or to reapgrain–it is the sacred abode of the gods, the spirits of our forefathers: to us the Emperoris…the bodily representative of Heaven on earth, blending in his person its power and itsmercy. The tenets of Shinto cover the two predominating features of the emotional life ofour race: Patriotism and Loyalty.BIBLIOGRAPHIC INFORMATION: (For Chicago Manual of Style citations and bibliography)Title: Bushido, The Spirit of the Samurai; Translator: Inazo Nitobe; Publisher: Shambhala Library; Location: Boston; Year:2005; Page(s): 6-7.