Turtle Islands, Myth and Reality in JG
Moving the Turtle Island discussion to its own thread.
Some have suggested that turtle islands are a myth or a fairytale. I think they are asserting an illogical conclusion. Turtle islands are an expression of a myth --- they are not in themselves a myth.
Turtle islands appear distincly in Japanese garden history in 1466 in the garden-building manual "Senzui Narabi ni Yagyou no Zu," as David Slawson calls the book he translated in "Secret Teachings in the Art of Japanese Gardens." It's entirely possible there is earlier evidence of turtle islands --- I'm just beginning to read the original texts in Japanese.
See David's book, Part Two, beginning on page 142. Item number [2] says in part "The ancient turtle of Horai is called the Rock of Ten Thousand Eons and is set beside the Never Aging Rock. Since it is the turtle, this rock should be recognizable as such." These words were written in 1466.
The Sakuteiki (dating from 1289) and the Senzui Narabi ni are probably the two most famous of a number of garden-building manuals the Japanese published. I'm reading a book (in Japanese) called "Sakuteiki kara Mita Zoen" (which could be translated as "Garden-building from the perspective of the Sakuteiki") by Hida Norio (1985) which lists 19 major garden-building manuals ranging in date of publication from 1289 (Sakuteiki) to 1828, with seven works published prior to 1700.
These historic manuals give us clear evidence that the builders of old Japanese gardens built turtle and crane islands and used named rocks (both practices originating in China). These are facts that the editors of JOJG (appearing in GardenWeb under various pseudonyms) call "myths." I think what they actually mean is that these Japanese garden features are representations of mythical events or that they demonstrate belief in what we now think of as superstitions. Unfortunately, that is not what they say, and they keep insisting things which are not myths are myths.
There are many examples of real myths in connection with Japanese gardens. For example, the idea that zigzag bridges are designed to confuse evil spirits. There seems to be no historical evidence of this idea. Another example is the notion that Zen priests regularly meditate facing dry landscape gardens.
Lee
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