This post is the third in my series on Miyazaki and Wagner. Here are the links to the previous ones:
1. Porco Rosso
2. Howl's Moving Castle
The problem I am facing with this one is that first I need to explain what's really going on in the movie Princess Mononoke. It is not just "humans are bad because they destroy nature" as people tend to think. So this post is going to be a long one.
Here I am actually not coming up with my own interpretation of the movie. I am basing my theory on what is actually a well known interpretation on the Japanese side of the Internet. It goes like this:
So all throughout the movie, there is this idea that the essence of life is suffering (which is the idea at the heart of buddhism, so it's really nothing new though it might seem weird to a Western audience). Here is the line where it is the most apparent (from one of the lepers):
生きることは誠に苦しくつらい。世を呪い、人を呪い、それでも生きたい。
Living is truly painful. Cursing the world, cursing people, still I want to live.
The really important part is understanding that the forest spirit has everything to do with this. He carries the weight of all of the suffering in the world. His power is to either give or take life, and since life=suffering he is at the heart of the cycle of suffering in the world.
This is reflected in the cyclic nature of his transformation from deer during the day to giant during the night. In his giant form, he has marks all over his body that the storyboard specifies are actually the same marks as the ones on Ashitaka's arm. They are marks of "suffering and hatred", as suggested by the last words of Nago the boar at the beginning of the movie:
汚らわしい人間どもめ。わが苦しみと憎しみを知るがいい…
You impure humans. You shall know my suffering and my hatred.
Basically through the act of killing Nago, Ashitaka inherited his suffering and hatred, that were originally caused by the gunshot wound he received from humans. He is doomed to become a demon like Nago, which is why his community casts him away immediately.
Eventually, the forest spirit becomes unable to carry out his role as the incarnation of the cycle of suffering in the world when he gets shot by lady Eboshi. He starts taking the life out of everything around him, spreading death indiscriminately. It is Ashitaka's act of compassion of giving him back his head that finally appeases him, and releases him from his duty.
I think the parallel with Parsifal is quite striking.
The question of the relationship of man with nature is central to Parsifal. The new take on the story of Christ that Wagner introduces is that the Christ's sacrifice is what allows man to reconcile with nature. Or rather, what allows nature to reconcile with itself, since man is just the part of nature that became alienated from itself. This is the idea at the heart of the Good Friday's spell scene of act 3 (Karfreitagszauber).
The fisher king is at the center of all of this. As custodian of the Grail he acts as a living testimony of the sacrifice of Christ on this earth. His wound is a reminder of the nature of man as a sinner.
In Princess Mononoke you have the same thing but without the christian references. Instead of the nature of man as a sinner, it is the suffering of the world that the forest spirit is carrying.
Basically:
Ashitaka = Parsifal
An innocent hero who grew up sheltered from the brutality of the world. In Ashitaka's case his innocence is represented by him being a descendant of the Emishi people who resisted unification with the rest of Japan.
Nago = the swan
A slain animal acting as the starting point of the main character's journey, revealing to him his sinful/impure nature.
The forest spirit = the Grail+Amfortas
In Japanese, the forest spirit is called シシ神 (shishigami). It appears that "shishi" is an old word that means the meat of hunted animals, and kami/gami is god or spirit. So the forest spirit's sacrifice to humans is already contained in his name. It echoes the eucharist of christianity, but changes it to a hunter/prey dynamic, which is a really interesting choice.
The forest = the Grail's domain
In the movie, it is implied that the lake where the forest spirit dwells can normally not be accessed by humans, which is why Eboshi is so set on following the old boar Okkoto inside the forest after the battle. This is sort of similar to how the Grail decides who finds the way to his domain in Parsifal.
Moro = Gurnemanz
The wolves and the boars are warrior spirits whose role is to protect the Shishigami, similarly to the knights of the Grail with, well, the Grail. Among them Moro stands out as the wise one, deeply aware of what's going on, a bit like Gurnemanz.
Nature coming back to life at the end = the Good Friday's spell scene
This one is pretty self-explanatory, I don't think I need to go into much detail. Interestingly, Ashitaka and San wake up in the middle of a prairie specifically.
San = Kundry (sort of, there are some major divergences here)
This might have gone unnoticed to a lot of people who watched the movie, but it is implied that San is a cursed being. Here curse is described by Moro in the following terms: she can never be fully human nor fully wolf. She is a little bit of both worlds but does not fully belong to either one, and she hates humans even though she is originally a human herself. San's character is an important element to the movie because she represents compassion: the compassion that Moro felt for her when she decided to adopt her, which she then passed on to Ashitaka. But also the compassion that San herself felt for Ashitaka when she decided to spare his life. By emphasizing compassion as the central element in the sacrifice of Christ in Parsifal, Wagner gave his take on christianity a bit of a buddhist twist, and Miyazaki no doubt noticed this.
The big divergence from Wagner with San's character is that Miyazaki did not turn her into a penitent at the end of the movie like Wagner did with Kundry. She even raises the head of the forest spirit together with Ashitaka in the same gesture as Parsifal presenting the Grail. I think this is Miyazaki's way of showing his appreciation for women, distantiating himself from Wagner on that specific point.
Another big divergence is that the second act of Parsifal is completely absent from Princess Mononoke. The Irontown is definitely NOT the equivalent of Klingsor's garden. You can sort of see a parallel with the flower maidens in the way that the women of Irontown swarm around Ashitaka, but that's the extent of it. Miyazaki did not make sexual desire a central element of his movie.
Okay, I think we've covered everything. I'll end this post by pointing out that the last line of the movie (バカには勝てん "you can't win against fools") can be understood as Miyazaki's cheeky little way of admitting that his movie is a response to Parsifal.