The Ode of Showa Restoration (の, shouwaishin no uta), also known as the Song of Young Japan (の, seinen nihon no uta) is a 1930 song by Japanese naval officer Mikami Taku. It was composed as an anthem for the Young Officers Movement.
The song makes strong appeal to natural and religious imagery. It also references the tragic ancient Chinese hero Qu Yuan, a righteous official and poet of the doomed Chu State in pre-imperial China.
Background
The Showa Restoration was a movement promoted by Japanese author Ikki Kita, with the goal of restoring power to the newly enthroned Japanese Emperor Hirohito and abolishing the liberal Taishō democracy.James L. McClain, Japan: A Modern History p 414 The aims of the "Showa Restoration" were similar to the Meiji Restoration as the groups who envisioned it imagined a small group of qualified people backing up a strong Emperor. The Cherry Blossom Society envisioned such a restoration.James L. McClain, Japan: A Modern History p 415
The February 26 incident was another attempt to bring it about, failing heavily because they were unable to secure the support of the Emperor.Meirion and Susie Harries, Soldiers of the Sun: The Rise and Fall of the Imperial Japanese Army p 188 The chief conspirators surrendered hoping to make their trial advance the cause, which was foiled by having the trials conducted secretly.Meirion and Susie Harries, Soldiers of the Sun: The Rise and Fall of the Imperial Japanese Army p 193
Although all such attempts failed, it was a first step on the rise of Japanese militarism.
Lyrics
English translationJapanese lyricsRomaji lyricsAngry waves swell from the depths of the MiluoThe Miluo River that feeds into Dongting Lake is where Qu Yuan famously drowned himself in protest.
Mount Wu's peak is hazy with swirling clouds
Alone I stand in this murky and turbid world
My blood simmers in righteous anger汨羅の淵に波騒ぎ
巫山の雲は乱れ飛ぶ
溷濁の世に我れ立てば
義憤に燃えて血潮湧くBekira no fuchi ni nami sawagi
fuzan no kumo wa midaretobu
kondaku no yo ni ware tateba
gifun ni moete chishio wakuThe monied elite, beholden to nought but wealth and status
Thinking nothing of this land and its fate
Zaibatsu boast of their wealth but
Have not hearts which think of the soil and grain"Soil and Grain" is an ancient literary Chinese term for the nation and its land. Its use here equips the piece with strong sense of gravity.権門上に傲れども
国を憂ふる誠なし
財閥富を誇れども
社稷を思ふ心なしKenmonkami ni ogodoredomo kuni o ureuru makoto nashi
Zaibatsu tomi o hokoredomo
shashoku o omou kokoro nashiAlas, these signs of the nation's collapse
The masses dancing blindly in the stupor of this world
In this nightmare, a political din
The world is reduced to a round of Go ああ人栄え国亡ぶ
盲たる民世に踊る
治乱興亡夢に似て
世は一局の碁なりけりĀ hito sakae kuni horobu meshiitaru tami yo ni odoru
chiran kōbō yume ni nite
yo wa ikkyoku no go narikeriUnder the spring sky of the Showa Restoration
The manThe Sino-Japanese term 丈夫, used here and in the fifth stanza, means something like "a masculine character." who marshals a righteous cause
In his heart is the march of a million troops
Ready to fall like ten thousand sakura blossoms昭和維新の春の空
正義に結ぶ丈夫が
胸裡百万兵足りて
散るや万朶の桜花Shōwa ishin no haru no sora seigi ni musubu masurao ga
kyōri hyakuman hei tarite
chiru ya banda no sakurabanaTranscending the shell of crumbled bones
One body among the wisps of clouds
Standing up with concern for the nation
the righteous man's ode begins 古びし死骸乗り越えて
雲漂揺の身は一つ
国を憂ひて立つからは
丈夫の歌なからめやFurubishi mukuro norikoete kumo hyōyō no mi wa hitotsu
kuni o ureite tatsu kara wa
masurao no uta nakarame yaWhether the rage of heaven or the cries of earth
The roar of the epoch is thundering now
From the people's sleep, endless kalpa past
Arise, Japan, at this morn's light! 天の怒りか地の声か
そもただならぬ響あり
民永劫の眠りより
醒めよ日本の朝ぼらけTen no ikari ka chi no koe ka somo tadanaranu hibiki ari
tami eigō no nemuri yori
sameyo Nihon no asaborakeStorm clouds gather in the heavens nine
Across the four seas, waves rage and crash
The hourThe Japanese kanji here means "opportunity" but its specified phonetic reading means "time." of revolution is here and nigh
Sweeping Japan like the winds of dusk見よ九天の雲は垂れ
四海の水は雄叫びて
革新の機到りぬと
吹くや日本の夕嵐Miyo kyūten no kumo wa tare shikai no nami wa otakebite
kakushin no toki itarinu to
fuku ya Nihon no yūarashiO the boundless sky and land
A labyrinth path the man must tread
Of the splendors and praises in this dusty earth
Whose high castle may yet be seen? ああうらぶれし天地の
迷ひの道を人はゆく
栄華を誇る塵の世に
誰が高楼の眺めぞやĀ urabureshi ame tsuchi no mayoi no michi o hito wa yuku
eiga o hokoru chiri no yo ni
taga kōrō no nagame zo yaFame and glory are but the figments of a dream
What is immutable is the truth alone
Feeling the will and spirit of mortal life
Who holds the keys to failure or success? 功名何ぞ夢の跡
消えざるものはただ誠
人生意気に感じては
成否を誰かあげつらふKōmyō nani ka yume no ato kiezaru mono wa tada makoto
jinseiiki ni kanjite wa
seihi o tareka agetsurauA tragic ode, the Sorrow at Parting"Sorrow at Parting" (Li Sao) is one of Qu Yuan's most famous works. Here, the poet despairs that he has been plotted against by evil factions at court with his resulting rejection by his lord and then recounts a series of shamanistic spirit journeys to various mythological realms.
Here the heavy elegy finds its end
Setting our hearts we draw our swords
A surging sweep, a dance in blood of massacre.止めよ離騒の一悲曲
悲歌慷慨の日は去りぬ
われらが剣今こそは
廓清の血に躍るかなYameyo risō no ichi hikyoku hikakōgai no hi wa sarinu
ware-ra ga tsurugi ima koso wa
kakusei no chi ni odoru kana
References