The twenty-third volume of Rurouni Kenshin forms part of the Jinchuu Arc and distinguishes itself for its two duels: Saito vs. Yatsume (Literally, “eight eyes,” but typing it out in English makes it look like “the damn guy.” xD) and Kenshin vs. Enishi. Yatsume is one of the assassins who originally tried to kill Kenshin in the trap set for him by the Tokugawa gov’t during the last days of the Shogunate, but Yatsume fled after Kenshin thrust a wakizashi through his hand. He felt disappointed not to fight Kenshin first, but you can be certain that Saito was more than a match for him–a very exciting duel indeed. We learn about the origins of both Yatsume and Enishi’s prowess; though, I could not help but feel underwhelmed with the “pirate martial arts” of which Enishi boasts. After all, English pirates beat Wakou in one famous encounter. Perhaps, George Silver’s English martial arts is superior to both Watou-jutsu and Hitenmitsurugi-ryu? Anyway, you can tell that I’m annoyed with this made up martial art. Let me continue with the article.
Having recently finished Kyoukai no Kanata, the character of Izumi Nase stands out to me as the most interesting character. She heads the Nase clan of Dreamshade slayers (Dreamshade being the favored translation of youmu), which makes her responsible for all supernatural phenomena in the city where she resides and its environs. Her younger brother and sister also have major parts to play in the story, but they do not bear the same burdens as Izumi Nase. In essence, they get to lead normal high school lives; yet, they are not unwilling to involve themselves in dangerous situations for the sake of their friends. *Spoiler Alert in effect from this point on.* Izumi would have done well to involve them more thoroughly in her struggles, for one suspects she would have made fewer errors of judgment. For two of which, Izumi Nase loses the respect of her brother and enters a self-imposed exile.
Though I refer to Izumi’s deeds as errors of judgment, one would be hard pressed not to consider her a villain. Despite us seeing several Dreamshades who strike us as rather human, she considers all Dreamshades as crops to be harvested or game to be bagged. (In her defense, most Dreamshade hunters hold to this attitude.) Also, she orchestrates the worst obstacles our heroes need to overcome. Hiring Kuriyama to assassinate Akihito, causing Akihito to lose control of the Dreamshade inside him, and necessitating Akihito to rescue Kuriyama from a sealed world effectively peg her as the main villain.
Yet, one cannot help but see good intentions in these dark deeds. Her intense sense of duty as the head of the Nase family leads her to act in the way she does. But, she places too much responsibility on her own shoulders. One is reminded of Kenshin Himura. However, a crucial difference between the two lies in Kenshin separating himself from his dear friends in order to prevent them from coming to harm, while Izumi has no qualms about risking even family members for the sake of what she deems to be the greater good.
(Couldn’t resist adding this clip from Hot Fuzz. A spoiler if you haven’t seen the movie.)
That duty has an excess might strike one as surprising, especially if one has the same mind as Robert E. Lee: “Duty is the most sublime word in the English language.” But, perhaps the best example of the misdeeds caused from an excessive sense of duty might be one of Lee’s most famous opponents, John Brown. The evils of slavery gnawed at Brown’s soul. His frustration with the seeming permanence of the institution led him to move from legitimate actions like influencing public opinion against slavery and aiding the Underground Railroad to the crimes of murder and fomenting an unsuccessful slave revolt.
In a similar way, Izumi sees the danger posed by the Dreamshade residing in Akihito’s soul. As a Dreamshade living in her town, taking care of this monster falls under her jurisdiction, and inaction never appears as an option for her. The Dreamshade must be destroyed to prevent it from emerging one day and wreaking havoc upon humanity. If it Akihito should one day lose control of it, the destruction it causes will lie on her head! She deems merely keeping a close eye on Akihito and sealing back the Dreamshade when necessary too dangerous. Although, Akihito neither has done anything deserving of capital punishment nor wishes to unleash his Dreamshade on the world, Izumi’s lack of faith in others and divine Providence impels her to ensure the destruction of Akihito and the Dreamshade at all costs. (Of course, the anime never mentions Providence, but people who worry too much forget that not even a single hair falls from our head without God’s knowledge.) Like John Brown, her sense of responsibility spills into hubris.
On the other hand, what saved Kenshin from using unjust means–resorting to his manslayer self–during his battle with Shishio? Other people. Without his friends telling him not to turn over to the dark side for an illusory strength, he would have fallen to the temptation. Izumi, on the other hand, stands tragically alone. She does not delegate authority in such a way as to give people freedom of action nor does she confide in others about her plans. Therefore, she herself turns to the dark side in both taking in a Dreamshade into her own body and resorting to assassination to solve problems.
Yet, her very misguidedness calls for forgiveness. The world we live in does not forgive weakness, which leads to people falling into the trap of relying on themselves too much. As a matter of fact, that her own brother rejects Izumi at the end almost corroborates her notion that she rises or falls on her own strength. A brother should be more inclined to forgive a sibling than disown them! One can only hope that Izumi discovers that she cannot rely entirely upon herself in her exile.
Here’s some reviews of the manga I’ve been reading recently. The first part will contain three manga and the second part, which will be written this weekend, three more. All of them may be recommended without exception–unless you can’t endure fanservice. Then, I won’t recommend Zero-In to you.
The manga Superior and its second part Superior Cross were delightful to read. This series had great fights and the plot some nice twists. Yet, the most appealing things about this fantasy are how the mangaka, Ichtys, works in a Christian worldview, how likable and dynamic the characters are, and the often gut-wrenching situations in which the characters find themselves.
Of particular interest is the Demon Queen, Sheila. She starts off as a rather bloodthirsty, callous, ruthless character with a sense of humor. After running into Hero, who has a strong sense of justice and made a vow not to kill anyone with the sole exception of the Demon Queen (He’s like Kenshin Himura, but less cool), Sheila falls in love with him, managing to keep her identity in the dark. This allows her to tag along with Hero and his company.
This series is rife with Christian symbolism and theology. They quote Scripture on a few occasions. That neither humans nor monsters are ontologically good or evil indicates that all rational creatures possess free will. At the same time, several characters confess to having a wounded nature (very Catholic there)–particularly Sheila in the very powerful ending to this series. One scene basically shouts the concept of doffing the old man and putting on the new. If Christian manga are of interest to you, you can’t let this one go without reading it.
Vinland Saga is a favorite of mine. (The image in the header gives that away.) Unfortunately, they release chapters at a snail’s pace. The drawing style feels more like Prince Valiant than manga, even though there are certain characters who definitely have a manga-ish appearance. All the weapons, armor, and backgrounds are beautifully done. (Maybe that’s why it takes so long for the mangaka to write chapters.) The characters range from being lovable to despicable. Overall, the story is quite compelling, even though certain parts can be too drawn out, especially around chapter 80. Until around chapter 54, the manga is a true page turner, and the pace slows down a bit afterward.
The first section of the comic deals with the antagonism between Askeladd and our hero, Thorfinn. Askeladd leads a company of Vikings on raids, Thorfinn included, and is the one responsible for the death of Thorfinn’s father. In exchange for good conduct on the battlefield, Thorfinn is allowed to duel Askeladd and try to avenge his father. The comics take a very interesting plunge into history when this company is assigned to guard Prince Canute, the man who would become king of Denmark and Britain, during a war with Britain. Askeladd and Thorfinn must protect their charge against all enemies, hostes et inimici. (Forgive my indulgence in Latin. Hostes = enemy of one’s country. Inimici = personal enemies.)
This series stands out among manga for a variety of reasons. It shows a very interesting conflict between Christians and Pagans–reminiscent of Tokugawa period Japan. Some of its views of Christianity are inaccurate (a corpse is not the highest symbol of Christian charity!), but it shows this religion in a favorable light, especially when compared to Viking paganism. I also enjoy how historically accurate and unusual the characters all are for manga–as a matter of fact, some characters relate much more to figures found in sagas than those in Japanese manga. Though, I am disappointed with what the mangaka did to King Canute’s character–even though it makes the story more compelling. (Canute was a good guy from everything I’ve read.)
Here’s a fanservicey, action-packed shounen for you: Zero-In. Again, we have a series with very likable characters and the cool and absorbing action draws in the reader. It feels a little like Gunsmith Cats: an almost perfectly entertaining series if you can ignore the scenes of nudity, especially a few which go further than that. Zero-In concerns a privately owned Japanese police company called Minkei. Our two main characters are the experienced and powerful Mikuru and her love interest, Kou. (I cannot see Kou as much of a lead, but this series falls in the harem genre.) The plots tend to be episodic, and many interesting characters are met along the way. Overall, this manga excels in providing the reader with great fun–if only they would translate the chapters faster! (I’m very close to reading it raw, which I find a bit time consuming these days.)
Recently, the desire to write about how Kenshin Himura of Rurouni Kenshin fulfills the role of a Christ Figure has been swirling in my mind. I am unfamiliar with another article delving into the similarities between the two, though several forum goers and bloggers have touched on this idea. The two published articles I have read which discussed Kenshin’s character, Brian Camp’s in Anime Classics Zettai (every otaku should own this book) and another one in Otaku USA, both remark on the extreme nobility of Kenshin’s character. Here’s a quote from Brian Camp’s article: “In fact, Kenshin is so likeable and perfect that he runs the risk of being a little too abstract to be entirely plausible, but it’s the small human moments with the others that bring him down to earth and anchor the series in a kind of reality” (324). In a similar way, Jesus Christ stands infinitely above everyone, but loves the company of little children and performed that most human of miracles at the wedding feast of Cana. (Might as well point out here that Kenshin also loves children very much and often plays with Ayame and Suzume, Dr. Gensai’s granddaughters.) The more I consider the similarities, the more I am convinced that Kenshin Himura was not based principally on Kawakami Gensai, despite Nobuhiro Watsuki’s claim that he based Kenshin on this assassin of the Meiji Era. The physical design of Kenshin’s character may have been, but not his personality.
One might as well start with the most apparent connection: they’re both wanderers. Kenshin wanders Japan, while Christ wandered Israel. Of course, we run into the difference that the former traveled in order to learn and hide from his notoriety, while the latter, the source of all wisdom and knowledge, went about publicly in order to teach. But, you can say that they were both impelled by humility: Christ humbly obeyed the will of His Father and imparted spiritual wisdom from his meek and humble heart; on the other hand, Kenshin, as a mere man who may be mistaken about his opinions, prefers to learn and encourages others to find their own way. Interestingly, the main topic on which they preach is repentance. Kenshin, a sinner like the rest of us (Few people will create a Christ figure who’s entirely flawless, after all), usually confines himself to elaborating on why he goes about repenting; but, to certain villains who are obviously in need of repentance, he’s quick to advise them to practice it themselves. The Heart of Jesus, infinitely good and perfect and therefore having no need to repent himself, constantly advises others to repent so that they might find happiness.
Happiness itself is another theme about which both often speak. One might say that the ultimate goal toward which the advice and teachings of these persons is happiness; however, the philosophy of Kenshin tends toward Epicureanism. Oddly enough, this Epicurean form of happiness, at least shares a few features with Christian happiness, such as disinterest in wealth, hatred for the world, and a clear conscience. The poverty of Rurouni Kenshin‘s heroes, the disdain shown by all toward the millionaire Takeda Kanryu, and Kenshin’s lecturing Misao about the wrongness of theft–even when one is in poor circumstances–stand as sufficient examples of idea of wealth’s unimportance. Especially in Kanryu’s case, where his downfall makes it evident that “Wealth is useless on the day of wrath, but virtue saves from death” (Proverbs 11:4). As for hatred for the world, the series has several examples of people who become corrupted through their desire for power, whether it be through physical strength or political power, and the time when Kenshin refuses General Yamagata’s offer to make him a government official show how much the characters wish to remain unstained by the world. Most of the villains who disturb Kenshin’s idyllic life at Kamiya dojo have a lust for power, and desire for power always leads to a bad end.
The necessity for a good conscience is perhaps shown most clearly in the duel between Kenshin and Soujiro. Soujiro becomes angry with Kenshin because he thinks that Kenshin is deluded in his desire not to kill. Because delusion is a sort of disease, it truly ought to make Kenshin an inferior swordsman. According to Zen Principles, any sort of delusion or anything which would disturb the purity of one’s mind should prevent the execution of good swordsmanship–especially the superior kind which Kenshin possesses! But Soujiro’s frustration at the idea that he himself might be in the wrong prevent him from overcoming Kenshin, who believes himself to be in the right. I suppose that it would be superfluous to provide examples of how Jesus advises us not to serve mammon, to avoid worldliness, and practice virtue in order to maintain a clear conscience, right?
Then, we have Kenshin’s vow not to kill which reminds me of this verse: “The Son of Man did not come to condemn the world, but to save it” (John 3:17). In a similar way, none of Kenshin’s antagonists die by his hand, but rather by their own refusal to turn from their evil deeds. The two best examples being Jin-e Udo’s suicide and how Shishio’s stubbornness works his own death. As St. Faustina avers in her diary, whoever goes to hell, goes there by their own will, not because Jesus Christ wishes anyone to perish (cf. 2 Peter 3:9).
And in the second season, is not Kenshin’s journey to Kyoto reminiscent of Jesus’s journey to Jerusalem? Even the true object of the journey is rather similar: just as Christ wished to put the old man to death in us so that we may have life in Christ, Kenshin wishes to put the man slayer side of himself to death. Also, Shishio is pretty much Satan, whom Christ defeated by His passion and death. Then again, Kenshin’s friends constantly remind us in this arc especially how he tries to carry everyone’s burdens on his shoulders, which–though it stands as manner he resembles Christ–is actually a fault in his case. Only God can bear everyone’s burdens.
But, this is my favorite line exhibiting the similarity between the two because many are apt to miss the connection, but it really slams the fact that Kenshin is a Christ figure on one’s head. Sanosuke says: “Kenshin isn’t using the weak as food to feed his power like you [Shishio] are. He’s willing to protect their happiness and become food for their power.” This is about as inspired a line as one can find in anime. (Surprisingly, it is not found in the manga. I checked.) Essentially, this is Eucharistic imagery! Shishio, like evil, consumes those who fall prey to him; on the other hand, Kenshin is being described as food for the weak, and Christ feeds us weaklings with His body and blood each mass so that we remain in Him so “that My joy may be in you and your joy may be complete” (John 15:11). If not for Christ offering Himself as food for us, we should all fall to sin.
Well, I hope that this little discussion of how Kenshin’s character compares to Jesus Christ will deepen your experience of the show!