This article will examine the narrative structure of Utsuho-monogatari in the episode of Minamoto-no-Sukezumi's attempted abduction of Onna-Ninomiya. The well-constructed episode skillfully narrates how Sukezumi tries to commit such an extraordinary crime of kidnapping the imperial princess. By casting Fujiwara-no-Nakatada as a hero who saves the princess from the villain, the oldest full-length narrative showed a way of dramatically exploiting the pattern of narrative counterpoint that consists of good and evil or light and shadow.
There exists a strong likelihood that Murasaki-Shikibu might have worked together with her fellow waiting women of Fujiwara-no-Shōko in the making of Genji-monogatari. Then to what extent were those “authors” concerned with the classical work? To answer the question, here I will analyze the earliest yet highly-complicated quotations from Genji-monogatari in the poems exchanged between Murasaki-Shikibu and Ise-no-Taifu. By sharing the memory of literary collaboration, those women including Shikibu could strengthen their solidarity in their devotion to the mistress.
In the eleventh year of the Kansei Period Arakida-Hisaoyu, a scholar of Japanese classical literature, left his hometown Ise for Kyoto where he stayed for two years to lecture on Manyō-shū. The notes he made on the copy of Manyō-shū for his lecture would develop into one of his major works The Annotated Fourth Volume of Manyō-kō-tsuki-no-ochiba. Indeed, greatly inspired by Akinari-Ueda's study of Manyō-shū, he came to have a more comprehensive understanding of the classical work in Kyoto.
This article will analyze the narrative structure of Akuma-no-temariuta, a detective novel by Seishi Yokomizo, in terms of the representation of the rural community of the late 1950s. In the story the realistic description of the postwar rural landscape is strangely coupled with the Gothic plot of a superstitious legend about the cursed song of an old Japanese handball. By such ambiguous mixture of realism and romanticism in the representation of a rural district, the text avoids making a definite commitment either to the democratic enlightenment of postwar Japan or to reactionary nationalism symbolized by the feudalistic order of the old village.