Showing posts with label legends. Show all posts
Showing posts with label legends. Show all posts

Thursday, October 26, 2023

The non-history of Sailor Malan

Michael - alternate Thursdays

In her post, Veracity in Historical Fiction, Annamaria invited us to consider the constraints put on historical fiction writers by the history itself. She knows much more about historical writing than I do, but her post seemed to me to be a part of a bigger issue. How much of history is actually “true” and how much the probabilistic deductions of historians? Certainly there are established facts, often dates. But is that what history is about? Surely not. It's about the lives of men and women, the political forces and events, causes and effects. Those are much more interesting and, of course, much harder to pin down.

This is certainly not news to anyone. Some other takes:

"History is a set of lies agreed upon." — Napoleon Bonaparte

"History will be kind to me for I intend to write it." — Winston Churchill

"The past changes a little every time we retell it." — Hilary Mantel

Richard III
There are thousands more in the same vein. Sometimes we are left with puzzles as complex as any murder mystery. For example, did we ever come to a conclusion about the Princes in the Tower? We all know this famous story of Richard III. His throne was essentially usurped by Henry VII, who had very little title to it. It was very important to Henry that he show that Richard III also had very little right to the throne and was an evil and deformed man. So he set up a folio of “lies agreed upon.” Elizabeth I had her own issues with title and didn’t need anyone stirring up the past, so Shakespeare held to the “lies agreed upon” in his play. That view of Richard III was largely accepted until the last century. This was certainly a case of history being written by the victors.

The Princes in the Tower
Subsequently, it turned out that Richard was actually a rather good king with no physical deformities. To this day no one knows what happened to his nephews, the princes, who disappeared from the Tower of London and were never seen again. One (unlikely in my opinion) version has Richard smuggling them to safety in France to save them from the evil Henry. Or maybe, after all, Richard did have them murdered. Maybe he was neither a devil nor a saint, but somewhere in between, as fascinating characters often are.

But what an intriguing story! Great to write a historical novel about it! (Sorry, it’s been done. More than once. Josephine Tey's The Daughter of Time is well known.) Yet the focus of school history seems to be around the facts that we don’t care about all that much. Or worse. Take the South African case.

"As long as most of us can remember, the South African history taught in our schools has been boring. History, of course, is written by the victors and the apartheid history curriculum was more fiction than fact. And not very good fiction either." – Nick Dall, South African historian and author.

SA History pre 1994 was just about the European settlers ("the good guys") versus the existing black inhabitants ("the bad guys"). Apart from ignoring the rest of the history of the subcontinent, the "lies agreed upon" were dressed up in a variety of ways that ranged from deadly serious propaganda to farcical. An example of the latter is that the picture of Jan van Riebeeck on the Rand notes introduced when SA moved to decimal currency actually shows someone quite different—a contemporary of Jan van Riebeeck deemed to be more currencygenic than the first governor himself!

Bartolomeus Vermuyden
An 18th century Dutchman who never set foot in Africa

"If history were taught in the form of stories, it would never be forgotten." — Rudyard Kipling

Nick Dall and Matthew Blackburn have recently written a book titled Legends - People who changed South Africa for the better. They try, in part, to meet Kipling’s point by exploring the lives of a number of people who made an impact, or tried to make an impact, on history. One of their characters is "Sailor" Malan. He was both a true war-hero flying-ace and an early campaigner against the developing policy of apartheid, yet Malan has no place in the SA history books past or present.

Malan was born in 1910 to an Afrikaaner family and christened Adolph Gysbert Malan. (One can perhaps guess why his colleagues in the Royal Air Force preferred to use his nickname “Sailor”.) In any case, having started in commercial shipping, Malan joined the RAF in England and trained as a pilot on Spitfires before the war. He led 74 Squadron during the Battle of Britain, and was regarded as one of the RAF’s ace pilots. He finished his fighter career in 1941 as one of the highest scoring pilots to have served wholly with RAF Fighter Command during the Second World War, with a Distinguished Flying Cross as well as a Distinguished Service Order. Not bad for a kid from the small Cape town of Wellington.

Sailor Malan

Torch Commando protest
He returned home to South Africa in 1946 and started sheep farming. But when the right wing National Party was voted into power and started to outline its Apartheid agenda, he found a new role. Malan joined a liberal protest movement opposed to the new rulers’ policies calling itself the Torch Commando. Because of his public recognition as a war hero, he agreed to be its president. Despite its rather belligerent name, the Torch Commando engaged in peaceful protest, appearing en masse outside government buildings in the evening carrying burning torches. At its peak, the movement had around 250,000 members, mostly white but with a variety of other races represented.


However, the split between right and left hardened as the years went on with the government moving ever right and the ANC developing its own philosophies and a relationship with the communist party. The middle ground became all but abandoned.

Malan died of Parkinson's disease in 1963. The Apartheid government refused to allow him a military funeral and forbade military personnel attending to wear uniforms. 

The ANC regarded him as just another white liberal unable to cross the racial divide.

Once more the victors wrote (or, in this case, didn’t write) the history.

Sunday, August 6, 2017

The Mystical Wolves of Mount Mitake

-- Susan, every other Sunday

Mountains have always been fertile grounds for gods and legends. Sasquatch and Coyote roam the American West, while basilisks and ghost dogs haunt the peaks of Europe.

In Japan, the mountain slopes are home to a wide variety of kami, ghosts, and legendary creatures, some of whom live on long after their natural counterparts have gone extinct.

Inari Wolf on Mount Mitake

Although the short-legged Japanese wolf was declared extinct in the first years of the 20th century (the last confirmed sightings occurred in 1905), the legend of Mount Mitake's wolves remains alive and well.

Mount Mitake rises 929 meters (3,048 feet) above sea level in Chichibu Tama Kai National Park, about an hour's train ride northwest of central Tokyo. Upon arrival, visitors either hike the 2.5-hour trail to the top or, more commonly ride the Mitake Tozan Cable Car and hike the last 45 minutes to Musashi-Mitake Jinja (Shrine) which sits on the mountain's summit.

The entrance to Musashi-Mitake Jinja ... still a 20 minute stair-climb from the summit.

Like many Shintō shrines, Musashi-Mitake Jinja has both a primary hondo, or worship hall, and numerous sub-shrines, including one dedicated to Inari, the god of rice, sake, and fertility.

One of the only Inari shrines in Japan that doesn't have foxes as guardian statues.

Guardian statues near the shrines serve as spiritual protectors, but unlike most other Shintō shrines, whose guardians are lion-dogs, kirin, or--in the case of Inari shrines--foxes, the guardians at Musashi-Mitake shrine are wolves.

Inari wolf on Mount Mitake


Wherein lies a tale.

Guardian wolf, Musashi-Mitake Shrine

According to legend, Prince Yamato Takeru--the son of Japan's 12th emperor--got lost in the forests of Mount Mitake after a demon transformed itself into a stag and led the prince astray. Lost and cold, the prince wandered on the mountain until a giant white wolf appeared and led him to safety. Thereafter, the prince proclaimed the wolf a deity, and it became the official guardian and protector of the mountain.

Protecting Mount Mitake for over 1000 years.

In Japanese folklore, wolves are often portrayed as messengers of the kami (deities or gods); in other legends, wolves are considered divine in their own right.

Numerous places in Japan have local legends involving okuriōkami  or "escort wolves" that rescue people lost on mountains or follow travelers through the forest at night to ensure they reach home safely. Whether these legends predate or follow Yamato Takeru's encounter on Mount Mitake, they demonstrate that wolves in Japan are not the Big Bad Beasties of Western lore.

The ferocious scowls on the statues that cover Mount Mitake may strike terror into the hearts of evildoers, but little girls on the path to grandma's house have nothing to fear.

He's only fierce if you are.

Regrettably, there are no more live wolves in Japan, but if you believe the legends, the spirit wolves are still watching and waiting, ready to come to your aid in a time of need.

Sunday, February 19, 2017

A True Ghost Story From Japan

--Susan, every other Sunday

All my life, I've professed to believing in ghosts ... primarily to prevent them feeling the need to actually prove their existence to me.

In other words - I believed by choice, so I didn't have believe by experience.

That worked out pretty well for me until last November, when I went to Japan to research my sixth Hiro Hattori mystery - and encountered one of Japan's most famous yūrei (ghosts).

Although I write fiction, the following story is absolutely true.

I spent November 3 and 4 doing research on Mount Kōya, one of Japan's most sacred mountains and the heart of Shingon (esoteric) Buddhism in Japan.

Kongobuji - one of Mount Koya's leading temples.

The mountain is home to over 100 Shingon temples (many of which host overnight guests, both secular and religious) and Okunoin ("the temple at the end") - an enormous cemetery that houses not only the mausoleum of Kōbō Daishi, the priest who brought Shingon Buddhism to Japan, but more than 250,000 other graves and monuments to the dead.

The entrance to Okunoin.


I spent five hours at Okunoin on the morning and afternoon of November 4. The scale of the cemetery is overwhelming, but it's also one of the most peaceful places I have ever been.

Foliage at Okunoin. A truly peaceful resting place.

That night, I stayed at Ekoin, a Shingon Buddhist monastery.

My guest room at Ekoin.

After dinner (and after dark) one of the priests from Ekoin offered an English-language tour of Okunoin. I went, and spent a delightful hour listening to him explain the history of the cemetery--and asking him research questions, which he answered at length and in depth.

The tour ended on the far end of the cemetery, near Kōbō Daishi's mausoleum, where the priest released us to walk back to the temple on our own.

I stayed near the mausoleum to take some photographs of statues I needed to document for my novel, and when I finished, I discovered that everyone other than our guide and two other visitors had already disappeared back down the path, most likely to escape the cold.

A statue of Jizō, the "excuse Buddha" - and my excuse for ending up alone in a cemetery after dark.


Which, of course, meant that I was an hour's walk from the temple. Essentially alone.

In the dark.

Buddhas and tombstones at night.


The guide was showing the remaining visitors some other statues, which I'd seen that morning, so I started back along the path on my own.

I wasn't scared. I'd seen the cemetery in daylight, and knew it was a peaceful, sacred place.

Okunoin in daylight.


About halfway through the cemetery, I stopped to snap some photos of the monuments in the light of the lanterns beside the path.

Tombstones after dark, illuminated by traditional lanterns.


While taking photos, I heard the click of traditional Japanese wooden sandals--the type many priests on Koya still wear--approaching from behind me. Wanting to be polite, I waited, taking photos and listening as the geta came closer. When the priest was right behind me, I turned, bowed, and said good evening . . .

. . . but there was no one there.

The sound of the sandals ceased the instant I turned and bowed. The path was completely empty in both directions, as far as the eye could see - and given that the path is straight at that place, and lit at regular intervals, I could see quite a distance in either direction.

Needless to say, I did what any self-respecting, curious historian would do.

I ran like hell.

I ran until I caught up to a couple strolling along the path ahead of me - far enough that I was completely out of breath, legs burning, and struggling to look like I was merely out for a pleasant jog. Only then did I slow down.

Not creepy at all. Until the ghosts show up.


I followed the couple back to Ekoin, returned to my room, and went to bed - but didn't sleep for quite some time.

After thinking through the experience, reviewing my photos and memories, and considering what I know of Japan, the world, and science, I believe the spirit I met in the graveyard was real, and that it was betobeto-san, a well-known Japanese ghost.

According to legend (which I now interpret as factual, too), betobeto-san is a harmless trickster. The spirit follows people along deserted streets or pathways, making a sound like wooden geta that get closer and closer to you until you panic and run. Even then, betobeto-san supposedly follows you until you turn and greet him by saying, "After you, betobeto-san," at which point the spirit goes away.

Based on my own experience, bowing and saying "Good evening," will also suffice - because, although I remained in Japan for another two weeks, I didn't hear or see anything similar again.

A Buddha monument at Okunoin. 


Some people don't believe in ghosts, and that's okay--I only half believed in them myself until November.

Now, though, I know beto-beto.

Sunday, February 5, 2017

A Hairy Tale of Love and Justice in Japan

--Susan, every other Sunday

While visiting Japan last autumn, I spent a night at Tatsueji, a Shingon (esoteric) Buddhist temple on Shikoku - the third of Japan's four largest islands (counting from north to south).

The hondo (worship hall) at Tatsueji.

Tatsueji is #19 of the 88 Buddhist temples on the Shikoku Junrei, a pilgrim route which circles the island of Shikoku. Pilgrims (henro, in Japanese) walk the 750-mile circuit for a variety of reasons -  someday, I hope to walk the entire route myself.

Tatsueji, which lies in the southeastern part of Shikoku, about 30 minutes by train from Tokushima City, is also one of four sekisho, or spiritual checkpoints, where pilgrims are supposed to reflect on what they have learned from the journey so far. In spiritual terms, a sekisho was (and is) similar to the checkpoints between provinces, where travelers had to show their documentation and receive permission from the local lord, or daimyō, to proceed. At the sekisho, a pilgrim's "travel permit" was obtained through self-reflection and personal confirmation that (s)he had, indeed, been transformed in some way by the journey.

According to some, pilgrims who have not experienced personal transformation upon reaching a sekisho are supposed to turn around, go back to temple #1, and start over. Japanese legends also say that people who are impure of heart cannot pass through the gates of a sekisho temple.

Fortunately, I had no problem entering:

The view from the front gates of Tatsueji.

and the view from my room was spectacular:

The view from the guest room, Tatsueji.

The statue to the right of the pagoda is Kōbō Daishi, the priest who brought Shingon Buddhism to Japan from China, and established it as a major Japanese sect.

Kobo Daishi

Like most temples, Tatsueji's gates have guardian statues in its alcoves--but the left-side alcove also holds a tangle of rope and human hair, which is one of the temple's most sacred objects and a symbol of the temple's most famous legend.

The rope is actually to the left of this giant sandal - but sadly, it did not photograph clearly.

Centuries ago, a young woman named Okyō was sold into prostitution in Osaka because her family could not afford to keep her. The story varies a bit by source, but most versions agree that Okyō eventually killed one of her lovers in order to run away with another one; after the murder, Okyō and her surviving lover fled to the island of Shikoku, disguised themselves as pilgrims, and began walking the pilgrim trail in hopes of evading justice.

Upon their arrival at Tatsueji, Okyō's long hair became entangled in the bell rope for the temple bell (apparently the same bronze bell that still hangs in the temple tower):

Tatsueji's famous temple bell.

The priests cut her free, but Okyō realized that she could not escape her crime by running. Instead, she confessed to the temple priest and decided to spend the rest of her life nearby, meditating and living her life as a Buddhist hermit.

According to the legend, Okyō's former lover became a priest and spent the rest of his life working, praying, and meditating at Tatsueji.

The bell rope, twisted with hair, remains at the temple as a symbol and a reminder of Okyō's story.

The bell tower at Tatsueji, site of Okyō's transformation.

Tatsueji is not the only temple on the Shikoku pilgrim trail that claims a miraculous transformation; quite a few have legends of people who renounced their evil ways and made new starts upon, or shortly after, arrival at the holy sites.

Regardless of religion, personal belief, or the truth of legends like Okyō's story, the temples on Shikoku's pilgrim trail are both an important part of Japanese history and a perfect place for meditation and reflection on the traveler's personal journey.

I rose the following morning at dawn, refreshed--and, yes, a bit transformed by the experience.

Dawn, en route from Tatsueji to the train.

Which was good, because I had a train to catch -

Train departing from Tatsue Station.


and no time to start the journey over.