at its centre and its surroundings made up by the sea. Within this latter cosmology, one finds countless examples of this type of instantiations within Japanese maritime mythology. A good example of this, as argued by Rambelli in The Sea and the Sacred is whaling. ‘Whaling communities often understood whales as avatars of the god Ebisu, who arrived from across the sea to offer themselves in sacrifice for the sustenance of the community’ (xvii). The Sea and the Sacred is divided into four parts. The first part sets the scene. Its focus is on the ancient sea myths and rituals and it contextualises the premise of the book, especially the manner in which these tales are (re)interpreted. The second part explores the role of sea deities and cults in pre-modern Japanese belief systems. The chapter by Ōuchi Fuhmi looks at the unique socio-religious context of Miho Shrine in Shimane Prefecture. Miho is important largely for its part in the performance of the myths of Izumo, however one of the deities to be enshrined here is Ebisu. Ebisu of Miho was said to be fond of music. As a deity of prosperity, one distinct feature of Miho is the number of musical instruments that were offered. The third part of the volume looks at Japan and maritime Buddhism – an intra-Asian transmission of Buddhism via maritime networks. Finally, the book concludes with a theoretical section. It explores the interpretive constructs of the ideas of sacred and sea. The editor, Rambelli, ends with a chapter on sea theologies. Here he makes the case that the lack of attention dedicated to the conceptual element of maritime belief systems is a blind spot in Japanese religious studies. I do not necessarily disagree. My concerns, however, are largely in the constructs of what it means to be Japanese. When discussing deities or objects – both sacred and profane – questions arise to language route and origin. Many sacred objects located in shrines and museums throughout Japan carry different names depending on their location and language origin. Is the name of the object Altaic in its origin? Is it Japonic? What about Austro-Japanese? These questions matter when attempts are being made to construct a theoretical understanding of Japanese maritime cosmologies. Key areas missing in the book are Okinawa and Hokkaido. Onarigami, the belief system of the Ryūkyūan people has influences of maritime Polynesian beliefs and practices. The Ainu of Hokkaido have elaborate rituals concerning the treatment of dead bodies. Fish, and the treatment of bones as they represent the body of the deceased fish, feature prominently in funeral ceremonies. Both case studies would have enriched the underpinnings of this book. This said, The Sea and Sacred is a useful companion in studying maritime belief systems. It provides a solid methodology that has applications beyond Japanese studies.

中文翻译：

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书评：航海学校：航海科学与技能，1550-1800

它的中心和周围由大海组成。在后一种宇宙学中，人们可以在日本海洋神话中找到无数此类实例化的例子。一个很好的例子，正如兰贝利在《海洋与神圣》中所说的，捕鲸是一个很好的例子。“捕鲸社区通常将鲸鱼理解为惠比寿神的化身，他们从大洋彼岸来到这里，为社区的生计献身”（xvii）。《海与圣》分为四个部分。第一部分设置场景。它的重点是古老的海洋神话和仪式，并将本书的前提背景化，尤其是这些故事被（重新）解释的方式。第二部分探讨了海神和邪教在前现代日本信仰体系中的作用。Ōuchi Fuhmi 的章节着眼于岛根县三保神社独特的社会宗教背景。Miho 的重要性主要在于其在出云神话中的表现，但这里供奉的神灵之一是惠比寿。据说美穗的惠比寿喜欢音乐。作为繁荣之神，美穗的一个显着特征是提供的乐器数量。本书的第三部分着眼于日本和海上佛教——佛教通过海上网络在亚洲内部的传播。最后，本书以理论部分结束。它探讨了神圣和海洋观念的解释性结构。编辑兰贝利（Rambelli）以海洋神学一章结束。在这里，他论证了缺乏对海洋信仰体系概念元素的关注是日本宗教研究的一个盲点。我不一定不同意。然而，我的担忧主要在于成为日本人意味着什么。在讨论神灵或物体时——无论是神圣的还是世俗的——都会出现语言路线和起源的问题。日本各地的神社和博物馆中的许多圣物根据它们的位置和语言起源而具有不同的名称。对象的名称是阿尔泰语吗？是日本的吗？奥日人呢？当试图构建对日本海洋宇宙学的理论理解时，这些问题很重要。书中缺少的关键区域是冲绳和北海道。女神，琉球人的信仰体系受到波利尼西亚海上信仰和习俗的影响。北海道的阿伊努人有关于处理尸体的复杂仪式。鱼，以及代表死鱼身体的骨头的处理，在葬礼中占有突出地位。这两个案例研究都将丰富本书的基础。这就是说，海洋与神圣是研究海洋信仰系统的有用伴侣。它提供了一种扎实的方法论，其应用范围超出了日本研究。这两个案例研究都将丰富本书的基础。这就是说，海洋与神圣是研究海洋信仰系统的有用伴侣。它提供了一种扎实的方法论，其应用范围超出了日本研究。这两个案例研究都将丰富本书的基础。这就是说，海洋与神圣是研究海洋信仰系统的有用伴侣。它提供了一种扎实的方法论，其应用范围超出了日本研究。