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【医食同源：健康長寿は食の改善から】



最近、半月前ころ食事指導を受ける機会があり、その指導に素直に従って自分の食生活を見直すことにしました。ごらんのような食器で少量多種化に取り組んでいます。ちなみにこの食器はカミさんが以前から仕入れていたヤツで、こういう食事習慣にピッタリ。感謝。
あ、玉子焼きはこれみよがしということではありません（笑）。なんかいまスーパーでは玉子不足、とんでもないことになっていますね。
これまでは好物の副菜を多めにたっぷり作って、ドンブリご飯と一緒にどっさり・・・というような食傾向だったものを、お米は握りこぶしよりも少なめ、副食は野菜類を多品種少量でいただく。ご飯を口に運ぶときも、米粒で10粒くらいを一口サイズにするように心がけるようにしています。ふつうのご飯茶碗で半分程度という目安。
好物の多め副菜というものに多品種の野菜などをぶち込む、というような料理傾向だったのですね。まぁ、男性的な料理作りなのでしょう。そういう「多品種」だったものからの大転換。ひとつひとつの食材の「うまみ」をそれぞれじっくりとたのしむという食習慣路線に変えたのですね。
食べることにかける時間も、この写真程度の量で最低でも20分程度を目安にしています。食事習慣でいちばん大きな要素は、この懸ける時間ということなのだと、いまさらながら深く気付かされる。ゆっくり食べると必然的にひとつひとつの食材に注意が向かわざるを得ない。
こういうふうに変化させてみていちばん驚くのは、食材それぞれのうま味の鮮やかさ。さつまいもなどはそのまま加湿加温させたものを食べていますが、これが驚くほどに「味わいがある」。「あ、なんかはじめて口にした頃のなつかしさ・・・」みたいな気持ちが襲ってくる。
多品種ごった煮系の食生活ではほとんど気付かなかった素材そのもの感との出会い。時間短縮型の価値観で生き続けてきたことが思い知らされる。たぶん現代人はおおむね以前のわたしのような価値感が共通認識だったのではないでしょうか。自分で食べる時間をしっかりかけるように変えると、他の人の食べるスピードとかにも目が行くようになるものなのですね。
いまはあんまり体重計には乗っかっていませんが、食事スタイルを変えて４−５日程度で３kgほどは体重減少が見られた。お医者さんからは「すぐに３ｋｇほどは下がる。でもそこからDNA的に栄養保存確保本能が働いて、平衡状態がつづく」というように言われています。なので、体重にばかり気を取られることなく、淡々と食事習慣の改善の定着に意を注いでいきたい。

English version⬇

Medicine and food are one and the same: Healthy longevity begins with improved diet.
I followed the “dietary guidance” I received at the hospital and challenged myself to fundamentally change my long-standing eating habits. It has been two weeks since I started fighting. I am beginning to see the results of this change in my mindset. Let’s do it. I’m going to do it.

Recently, around half a month ago, I had the opportunity to receive dietary guidance and decided to follow it to the letter and reevaluate my diet. I have been trying to eat a small amount of various kinds of food with the tableware as you can see. Incidentally, this tableware is one that my wife had stocked up on before, and it is perfect for this kind of eating habit. Thank you very much.
Oh, I don’t mean that the omelette is just for the sake of it (laughs). There is a shortage of eggs in supermarkets right now.
I used to make a lot of my favorite side dishes and eat them with a big bowl of rice…but now I eat less rice than a fistful and a small amount of a variety of vegetables as side dishes. When I bring rice to my mouth, I try to keep about 20 grains of rice in a bite size. This is about half of a regular bowl of rice.
You tended to cook with a lot of your favorite side dishes, which are vegetables of various varieties. Well, I guess it is a masculine way of cooking. This is a big change from such “multi-product” cooking. The food habit was changed to one in which the “umami” of each ingredient is savored carefully and carefully.
I now aim to spend at least 20 minutes eating the same amount of food as shown in this picture. I realize now that the most important factor in my eating habits is the amount of time I spend eating. When we eat slowly, we inevitably pay more attention to each individual ingredient.
The most surprising thing about changing the ingredients in this way is the vividness of the umami of each ingredient. For example, we eat sweet potatoes that have been heated and humidified as they are, but they have a surprisingly rich flavor. I feel a nostalgic feeling like when I first tasted them.
It is an encounter with the sense of the ingredients themselves, which I had hardly noticed in my multi-cuisine diet. It is a reminder that we have been living with a time-saving value system. Perhaps people today share the same sense of value as I did in the past. When you change the way you time your meals, you also start to pay attention to how fast other people are eating.
I don’t get on the scale much now, but I did see a weight loss of about 3 kg in about 4-5 days after changing my eating style. The doctor told me, “You will drop about 3 kg right away. But then the DNA instinct to conserve nutrients kicks in and the equilibrium state continues. Therefore, I would like to focus on improving my eating habits without being preoccupied with my weight.

Posted on 4月 27th, 2023 by 三木 奎吾
Filed under: おとこの料理＆食 | No Comments »

【松前血脈桜〜石崎地主海神社へ道南サクラ旅】




さて五稜郭公園のサクラの海に完全没入して満足感に包まれた後、ふたたびロングドライブで片道100kmほどの松前まで走り抜ける。五稜郭の土塁上を歩きまわってふだんの歩数をはるかに超えたカミさんからは「血脈桜だけ見ようね」という弱音発言（笑）。
最近、食生活改善のために料理で工夫を重ねてくれている。今回の旅でもお弁当持参で土曜朝と昼の食事。メニューはしっかり手の掛かる野菜中心の手料理ばかり。そういうことなので、普段と比べ家事労働の疲労が蓄積している。外食・コンビニ食ではよくないと、今回の旅では眺めのいい場所に停車して車中でお弁当三昧。長距離のクルマ移動は寝ていても疲れることもあって、松前での散策は控えめに致しました。
それでも松前光善寺の血脈桜だけにはしっかりご対面。こちらのサクラは樹齢300年という北海道最古のサクラ。これは松前の商人親娘が奈良の吉野に旅して当地で譲り受けてきたサクラの苗木が生長したもの。松前はサクラの品種が北海道とは思えぬほどに多種多様。なかでも「南殿〜なでん」品種が有力だけれど、親木になったのがこの血脈桜。五稜郭のサクラの大海には「でっかいどお、北海道」っていう開放的な地域らしさがあるけれど、道南最果ての松前では独特の歴史経緯が散りばめられている。なかなか油断できません。
さて一方下の写真は道南のサクラスポットで隠れた名所「石崎地主海神社」。カミさんオススメの場所なんですが、五稜郭などからは開花時期が遅れるので、開花の様子をまだ見たことがなかった。品種がやや遅咲きのものだそうで今回ようやく一部とは言え、咲いている状態を見ることができた。２番目の写真は函館市の観光案内HPからのもの。高台に位置する神社の参道はまっすぐ津軽海峡に向かって伸びていて、その参道をサクラのトンネルが覆いつくすのだそうです。
今回もそこまでの開花ぶりとは言えず、また次年度以降、健康長寿を心がけ満開の様子をこの目に焼き付けたいところです。
変わった神社名ですが由来は「亀田郡石崎地方は本道で最も古く、鎌倉時代（1185～1333）に和人が渡海して定着した由緒の地。明治43年、神社の開祖である大槻家の人々も北海道開拓を志し郷里仙台の地より嘉永年間より信仰していた猿田彦大神、天照大御神を奉じてこの地に入り、祠堂を建てた。その後、沿岸漁業の豊漁を祈るため、海津見大神を合祀した」とのこと。こちらも開拓入植以来の民の営みが伝わる。

English version⬇

A cherry blossom viewing trip to Matsumae, Hokkaido
The cherry blossom viewing spots in Hokkaido are usually characterized by a “huge sea of cherry blossoms,” but in southern Hokkaido, such as Matsumae, there is a historical atmosphere as well. However, in southern Hokkaido, such as Matsumae, there is also a sense of history.

After being completely immersed in the sea of sakura in Goryokaku Park, we took the long drive again to Matsumae, a distance of about 100 km each way. After walking around on the earthen mounds of Goryokaku, my wife, who had walked far more than her usual number of steps, said weakly, “Let’s just see the blood-red cherry blossoms” (laugh).
Recently, she has been making a lot of efforts to improve her diet by cooking. On this trip, she also brought her own lunch box and ate breakfast and lunch on Saturday. The menu is all homemade dishes centered on vegetables that take a lot of effort. Because of this, she is more fatigued from housework than usual. In order to avoid eating out and eating at convenience stores, we stopped at a place with a nice view and had a packed lunch in the car. Long-distance car trips can be tiring even when sleeping, so we decided to moderate our walking in Matsumae.
Still, we were able to see only the blood-vein cherry trees at the Matsumae Kozenji Temple. At 300 years old, this is the oldest cherry tree in Hokkaido. It is the seedling of a cherry tree that a merchant’s daughter from Matsumae traveled to Yoshino, Nara, and received in the area. The variety of cherry trees in Matsumae is so diverse that it is hard to believe that it is in Hokkaido. Among them, the “Nanden” variety is the most popular, but the parent tree of this tree is a “kosei-zakura” (cherry tree of blood). The sea of cherry trees in Goryokaku has the openness of Hokkaido, but Matsumae, located at the southernmost tip of Hokkaido, has a unique historical background. You can never be too careful.
The photo below is of Ishizaki Jishu Kaijinsha, a hidden cherry blossom spot in southern Hokkaido. It is a place recommended by my wife, but I had not yet seen it in bloom since the blooming time is delayed from Goryokaku and other places. The second photo is from Hakodate City’s tourist information website. The approach to the shrine, which is located on a hill, stretches straight up to the Tsugaru Strait, and a tunnel of cherry blossoms covers the approach.
I would like to see them in full bloom again in the next year or so to ensure my health and longevity.
The name of the shrine is unusual, but the origin of the name is “Ishizaki area in Kameda County is the oldest in the main road, and is the place with the history that Japanese people came to the sea and established themselves in the Kamakura period (1185-1333). In 1908, the Otsuki family, the founders of the shrine, came to this area from their hometown of Sendai to worship Sarutahiko and Amaterasu, who had been worshipped since the Kaei era, and built a shrine there. Later, to pray for good catches in the coastal fishing industry, he enshrined the deity Kaizumi-ohmikami. This shrine also conveys the activities of the people since the pioneer settlement.

Posted on 4月 26th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【ことしもイケた。函館道南サクラ弾丸旅】





北海道内のサクラ、例年ならGWに間に合うかどうかというところがことしはたいへん開花が早く、わが家周辺でも先週にはかなり開花していました。
毎年、クルマで土曜日早朝出発で約250km走り抜けて、谷地頭温泉の早朝銭湯から函館・道南の観桜が夫婦での定番ツアーになっております。大沼駒ヶ岳周辺で宿泊して、道南をクルマで散策する旅程。
わたしはクルマ社会の全面展開時代の少年期を過ごしたことから、やはり行動の自由への憧憬が強く、多少の長距離運転でも、旅はクルマで行きたい。行き帰りには多少、疲労感があるけれど着いてからの行動の自由さには換えられない。ただ高齢化もあってどこまで継続できるのか。でもそういうモチベーションを持っていると、健康長寿について努力目標にもなる。
函館は伯父がいたこともあり、母親に連れられて子どもの時から何回も往復している。街並みにも親近感が強く感じられる街。きっと，札幌以外の道内都市ではいちばん縁が深い街だと思っています。そんなことから、年に一度こうやって来ると「かえってきた」感がある。
そしてなぜか、函館に来たら谷地頭温泉に「参詣」するのがお決まり（笑）。あの独特のドロ湯の香りが早朝の250kmドライブの疲労を吹き飛ばしてくれる。地元のみなさんの日常感と触れあえるのも「かえってきた」感には欠かせない通過儀礼なのでしょうか。どうしても、ここに挨拶しないと函館の旅は始まらない気がするのです。公設の日帰り温泉で写真は同HPから。露天風呂も函館らしく「五稜」のカタチになっている。
一方のサクラ。開花はしたけれど気温はその後下がり気味で、ダウンジャケットも用意しての弾丸ツアー。案の定、いちばんの観桜スポット五稜郭公園散策では、すべて着込んでおりました。風はつよく吹いていたのですが、満開のサクラ花は我慢強く、枝を離れることなく凜と咲き誇ってくれていた。さすがに北海道の厳しい冬を越してきたサクラたちは芯が強い。土曜日の朝一番だったので、大変多くのみなさんが楽しまれていました。
五稜郭公園は星形のカタチそのままの土塁に沿って、サクラの海が広がっている。道南あちこちのサクラ名所を歩きまわって、１日目の総歩行数は10,000歩を軽く突破しておりました（笑）。

English version⬇

I was able to get a good look at the cherry blossoms. Hakodate-Donan Cherry Blossom Bullet Trip
This is my annual cherry blossom viewing custom, which also serves to keep me motivated to pray for good health and longevity. Early in the morning, we departed under a starlit sky, and Komagatake (Mt. Komagatake) greeted us with an interesting and divine presence. The cherry blossom viewing trip is a yearly tradition to maintain motivation to pray for good health and longevity.

This year, the cherry blossoms in Hokkaido are blooming very early, just in time for GW in most years, and they were in full bloom last week around our house.
Every year, we make an early Saturday morning departure by car and drive about 250 km, starting from an early morning public bath in Yajigashira Onsen (hot spring) to Hakodate and the southern part of Hokkaido to see the cherry blossoms, which has become our regular tour. We stay overnight in the Onuma-Komagatake area and explore southern Hokkaido by car.
Since I spent my youth in the era of the full development of the car society, I have a strong yearning for freedom of movement, and I prefer to travel by car, even if I have to drive some long distances. Although I may feel a little fatigued on the way to and from the destination, I would not trade it for the freedom of movement I enjoy once I get there. However, with the aging of the population, I wonder how long I can continue to do so. But having that kind of motivation will help me to make efforts to achieve my goal of a long and healthy life.
I have an uncle in Hakodate, and my mother has taken me back and forth to Hakodate many times since I was a child. Hakodate is a city with which I feel a strong sense of familiarity. I am sure that Hakodate is the city with which I have the closest relationship among the cities in Hokkaido other than Sapporo. For this reason, I feel a sense of “coming home” when I visit Hakodate once a year.
For some reason, when I come to Hakodate, I make it a rule to pay a visit to Yajigashira Onsen (hot springs) (laugh). The unique smell of the hot spring water and its unique aroma will help you overcome the fatigue of an early morning 250-km drive. Being in touch with the daily lives of the local people is also an essential rite of passage for a sense of “return. I feel that a trip to Hakodate would not be complete without a visit to this place. The photo is from the same website. The open-air bath is in the shape of a “Goryo” (five ridges), just like Hakodate.
Cherry blossoms on the other hand. The cherry blossoms had bloomed, but the temperature had been dropping since then, so I prepared a down jacket for the bullet tour. Sure enough, we were all dressed when we strolled through Goryokaku Park, the best place to view the cherry blossoms. The wind was blowing hard, but the cherry blossoms were patiently in full bloom and kept their interesting appearance without leaving their branches. As expected of cherry trees that have survived the long winter in Hokkaido, they have a strong core. It was the first morning of Saturday, so many people were enjoying the flowers.
In Goryokaku Park, a sea of sakura spread out along the earth mounds in the shape of a star. The total number of steps taken by the visitors to walk around the famous cherry blossom viewing spots in southern Hokkaido easily exceeded 10,000 steps (laugh).

Posted on 4月 25th, 2023 by 三木 奎吾
Filed under: こちら発行人です | No Comments »

【家と「精神性」古文書類 土佐藩・旧立川番所書院-5】




紹介している旧立川番所書院は、管理の委託を県から受けた周辺住民のみなさんが交代で管理されています。こういう形式はほかの地域、知りうる範囲では奈良県の古格な建築施設などでも見られました。管理と見学のバランス、その行政コストバランスを考えれば、合理的な手法だと思います。
そもそもこの建物は明治維新によって藩が県に代わって、それまでは藩士の内、この職に携わっていた氏族がそのまま建築主として継続した経緯のようなのです。熱心に建物のことを説明していただけ、いろいろな経緯由来を説明の方にたくさん伺わせていただいていました。
そのことがたまたま写真の仏壇のような部位の説明時に盛り上がって「このイレモノの中身を改めていただきたい」という思わぬ申し出を受けてしまった。古色蒼然とした「古文書類」然とした雰囲気から、管理人としても、申し送り事項かとしても中身の確認にまで及んでいなかったのだというのです。
そういうことなので禁忌的な「触らぬ神に祟りなし」みたいな秘密の存在になってしまっているということ。で、熱心に建物やその来歴を質問する「男性」としてわたしは見込まれてしまい（笑）「こういう秘物には男性しかさわるべきではない」みたいな素朴な信心に基づかれて、わたしにそういう願いが託された。・・・これは謹んで役目を承るしかない。
で、さわる前に十分に般若心経を唱えさせていただいた後、古文書類を検分させていただいた。万が一祟りを受けることになっても、般若心経は東アジア世界に普遍的な経文であり、なお北海道人ならばそれほど大事にはならないだろうという管理者としての判断か（笑）。
復元可能なように慎重に古文書類を開いて行ってたどりついた解明結果が３枚目の写真。江戸期を通じてこの建築の管理を委託されていた家系のお位牌などではなく、金比羅さんと出雲大社参詣のときの参拝記念物・ 護摩符類が奉納されていたことがわかった次第。
江戸期にはこの建物の所有形態は藩の所有物であり、そういう役儀から参勤交代時の「寄り道」として藩主などがこれらの神社仏閣を訪ね歩き、その随行目的で同行した際にもとめた参拝記念品だと思われた。格別感のある品々であり購入者は藩主クラスと思える。雰囲気からはそういった経緯が感じられた。それぞれの護摩府は厳重に箱入りになっていて、この建物の役儀にとってもふさわしい収納品と認識していたと思われる。ただ単に個人的旅行でここまで厳重に保管される可能性は薄い。
たぶんそういった記念品を、土佐の「玄関口」であるこの建物に保守させておくのが土佐藩としての判断だったように思える。一応、以上が現認した実感も込めた背景事情ではと思っています。
この探索の旅から数ヶ月が経過しておりますが、特段の「祟り」はなくきわめて健康に過ごさせていただいております。むしろさまざまな「御利益」があったかも（笑）。

English version⬇

The Family and the “Spirituality” of Old Documents, Tosa Clan, Former Tachikawa Bansho Shoin-5
I was unexpectedly asked to take on the task of searching for old documents. When he disclosed the carefully packaged items in storage, he came across secret items that appeared to be gomabu (prayer charms) from Izumo and Kompira. The…

The former Tachikawa Bansho Shoin introduced here is managed by local residents who are entrusted by the prefecture to take turns managing the building. This type of management has been seen in other areas and, to the best of my knowledge, also in Nara Prefecture’s old architectural facilities. Considering the balance between management and tours, as well as the administrative costs involved, I think this is a reasonable approach.
The building was originally built by a clan that had been involved in the construction of this building until the Meiji Restoration, when the clan was replaced by the prefecture, and the family members who had been involved in the construction of the building continued to serve as the owners. The explanation was given enthusiastically, and I was able to ask many questions about the history and origin of the building.
This happened to be enlivened during the explanation of parts such as the Buddhist altar in the photo, and I received an unexpected offer to “please modify the contents of this iremono. The atmosphere of the room was so old-fashioned and “antiquarian” that the manager had not even checked the contents of the room, even though it was a matter of arrangement.
Therefore, it has become a kind of secret existence, as if it were a taboo subject. I was expected to be a “man” who would eagerly ask questions about the building and its history (laugh), and based on a simple belief that “only men should touch such a secret object,” such a wish was entrusted to me. I had no choice but to accept the request respectfully.
So, after chanting the Heart Sutra before touching it, I inspected the ancient documents. I guess it was the administrator’s judgment that even in the unlikely event of possession, the Heart Sutra is a universal scripture in East Asia, and that it would not be so important to a Hokkaido person (laugh).
The third photo is the result of the careful search of old documents for possible restoration. It turns out that the tablets were not from the family that had been entrusted with the management of this building throughout the Edo period, but memorials and votive tablets that had been dedicated during pilgrimages to Kompira-san and Izumo-taisha Shrine.
In the Edo period, this building was owned by the feudal domain, and it is thought that these were souvenirs of visits to these shrines and temples by feudal lords as a “side trip” on their way to the shrines and temples, and for the purpose of accompanying them. The items have a sense of prestige, and the purchasers seem to have been of the clan lord class. The atmosphere of the place gave the impression of such a background. Each gomafu was boxed up tightly, and it is thought that the officials of this building recognized it as an appropriate storage item. It is unlikely that they would have been stored so securely simply for a personal trip.
It seems that the Tosa Clan probably decided to keep such mementos in this building, which is the “gateway” to Tosa. I believe these are the background circumstances that I have observed and felt.
A few months have passed since my search, and I have not experienced any particular “haunting” and have been spending my time in extremely good health. In fact, I may have received various “blessings” (laugh).

Posted on 4月 24th, 2023 by 三木 奎吾
Filed under: 住宅取材＆ウラ話, 歴史探訪 | No Comments »

【四国でも高地では積雪寒冷 土佐藩・旧立川番所書院-4】




いちばん上の写真はこの番所で掲示されていたパネル写真の転載。いまの高知県と愛媛県の県境に位置する立川ですが、高地なのでこんなに積雪する気候条件なのだという。調べてみると１月の最低気温は0°。こういう気候環境では北海道と大差のない建築仕様が求められると思うけれど、建築当時も今も建築専門家は高知市や大豊などの人口集積地の各都市に拠点を持っているケースが圧倒的だろうから、気候条件は温暖〜蒸暑地の平地の感覚でしか対応しなかったことだろう。
事実、積雪寒冷に対応するような建築仕様はもちろん考慮されず、外気に対して写真のように、障子の「紙」だけで対応し主室の殿様も厠にはいったん外に出てアクセスしていた。藩主という資金も権力もある存在の超高級住宅「陣屋」建築でも確かにやりようはなかった。
冷気との戦いということでは、全開放された「縁」のことがまずは考えられる。庭や周辺の山々という「見え」環境条件を最優先しているとはいえ、雨戸のような戸板程度は対応があっただろうが、それでも障子紙１枚＋戸板での「ウチ・ソト」分離仕切りとならざるを得ない。言うまでもなく熱環境的には意味は薄い。
この建物とそう時代が違わない明治初年の北海道開拓使が計画した官営建築では、雨戸の部位にさっそく「ガラス窓」が装置された。開拓使は「ガラス邸」とこの建築を名付けて寒冷地住宅としての「モデルハウス」機能を持たせることを企画し、事実、見学参観者が大量に押しかけて「建築材料として気密性に優れたガラスを使う」実例を学んだ。
当時は輸入専門だったガラス建材は高価だったけれど、北海道では「気密建材」のメリットが評価されて、どんな奥地の貧しい開拓者の家でも採用されたという。当時ガラス輸入を手掛けていた有力企業にその歴史事情をヒアリングしたことがあるが、北海道マーケットがガラス建材市場に占めていた割合は当時50%を超えていたという。
話を立川の番所に戻すと、こういう環境では血圧上昇は避けられなかっただろう。健康面ではかなりハードな環境。参勤交代のようなセレモニーであれば対幕府の外交を通して移動する季節を調整するなども可能だっただろうけれど、幕末の政治動乱期には京都情勢などでいつ何時にも、藩主は移動する必要があっただろう。
こういう環境の中を明治維新動乱の土佐の主要人物、藩主・山内容堂などは実際に移動していたと考えると、維新の激動期の隠れた実相が見えてくるようで興味深い。そもそも幕末の政局要件には南下侵略するロシアから、どう国土を、とくに寒冷地北海道を守り抜くかということが大きなテーマだったのだ。寒冷地住宅についてのその後の政治指導者・黒田清隆の積極姿勢などは、こういう土佐の政治指導者の日常的体験なども多少は関わっていたかも知れないと空想させられる。

English version⬇

Snow and cold in the highlands of Shikoku.
The Tosa domain lord Yodo Yamauchi repeatedly moved to Kyoto, the center of political affairs, in such snowy and cold weather. Did he influence the concept of defense of Hokkaido, a cold region? …

The top photo is a reproduction of a panel photo displayed at the guardhouse. Tachikawa is located on the border between Kochi and Ehime prefectures. The lowest temperature in January is 0°C. In this kind of climatic environment, architectural specifications that are not much different from those of Hokkaido would be required. However, architectural specialists at the time of construction and even today would have been overwhelmingly based in cities with high population density, such as Kochi City and Otoyo, and would have dealt with climatic conditions only in the sense of warm to hot humid flatland areas.
In fact, the building specifications were not designed to cope with snow and cold, and as shown in the photo, only the “paper” of the shoji screens was used to deal with the outside air, and even the lord of the main room had to go outside to access the restroom. This was certainly not possible even for the construction of the “Jinya,” a super-luxury residence for the feudal lord, who had both money and power.
In terms of fighting against the cold air, we can first think of the “rim” that was fully opened to the public. Even though the “visible” environmental conditions of the garden and the surrounding mountains were given top priority, a door panel like a storm door could have been used, but even so, a single sheet of shoji paper plus a door panel was the only way to separate the “home from the garden. Needless to say, this is of little significance in terms of the thermal environment.
In a government-run building planned by the Hokkaido Kaitakushi (Hokkaido Development Office) in the early Meiji period (1868-1912), which is not so different from this building, a “glass window” was immediately installed as a part of a storm door. The Kaitakushi planned to name the building the “Glass House” to serve as a “model house” for cold-weather housing, and in fact, many visitors came to see the building and learn about the use of glass as a building material with excellent airtightness.
At the time, glass building materials, which were imported exclusively, were expensive, but in Hokkaido, the advantages of “airtight building materials” were highly regarded, and they were used in the homes of poor pioneers in even the remotest parts of the island. I once interviewed a leading glass importer who told me that the Hokkaido market accounted for more than 50% of the glass building materials market at the time.
Returning to the Tachikawa watchtower, an increase in blood pressure would have been inevitable in such an environment. A very hard environment from a health standpoint. If it had been a ceremonial visit, it would have been possible to adjust the season of travel through diplomacy with the shogunate, but during the period of political upheaval at the end of the Edo period, the feudal lord would have had to travel at any time of the year, depending on the situation in Kyoto and other factors.
It is interesting to consider that the major figures in Tosa during the Meiji Restoration, such as the feudal lord Yodo Yamauchi, actually moved around in this environment, revealing the hidden reality of the turbulent period of the Meiji Restoration. The main theme of the political situation at the end of the Tokugawa Shogunate was how to protect the country, especially the cold region of Hokkaido, from the invading Russians to the south. It makes us wonder if the aggressive stance of Kiyotaka Kuroda, a later political leader, regarding cold-weather housing may have had something to do with the daily experiences of such a Tosa political leader.

Posted on 4月 23rd, 2023 by 三木 奎吾
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【「見え」優先の武家の建築思想 土佐藩・旧立川番所書院-3】




現代のわれわれの家づくりと江戸期の武家の家づくりはその建築の動機に於いて大きく相違する。というか、現代は個人主義がようやくに根付いた社会であり、人間の素朴な価値感、いごこちの良さとかが最優先されてくるようになった。北海道で進化した高断熱高気密技術などは、あたたかい家という身体的感受性にジャストフィットする目的がわかりやすく実現している。そういう志向性はいかにも民主的なものだと思う。
こういう目線の目的性は北海道の開拓殖民という国家目標に淵源を持つ。北海道の開発が明治まで遅れたのは、温暖地を前提とした稲作農業が日本社会の基本だったことが反映している。蝦夷地・北海道では稲の栽培が実現していなかった。そういう国家社会に対して南下侵略を国是にするロシア国家が北海道島の支配を狙ってきたことで「国防」という観点から開拓殖民が絶対の国家意志になっていった。幕末の政治動乱・沸騰はこのロシアによる外圧が前提にあって、ペリー来航が決定打になった。
なんとか日本民族がこの北辺の地域で暮らしていけるための住宅革命が必須になったのだ。北海道開拓を推進した黒田清隆は自ら屋根の大工工事をこなせたのだという。寒冷地住宅への武人的行動力と執着を見る思い。近年までの住宅政策当局などとは相当違うモチベーションを持っていた。
しかし、一方で北海道以外では明治初年からの海外住宅の輸入はただただデザインのみの導入だった側面もある。そういう志向性の根っこには「うわべだけ」「見た目だけ」という刷り込まれた日本的性向があったように思われる。このような住宅への態度はこの写真で見る「武家住宅」のデザイン思想があるように思えてならない。
いちばん上の写真は参勤交代時での土佐藩藩主が使う部屋。部屋自体に視覚的な額縁装置が仕掛けられている。床面も１段上げられて、いかにも「上段の間」。付き従う従者たちに「威厳を示す」ことが最優先されたデザイン性志向。いかにも「床柱が似合う」尊貴性表現が建築として重視されている。
畳という床材は日本独特であり、それを前提とした「格式空間」は独自に進化した日本的高級感表現なのだろう。基本的に居住性よりも「格式」重視の志向性が強い。こういった審美的感性は日本人に受け入れられてきたものだろうけれど、世界的普遍性からは遠いと思われる。
北海道住宅では今日、ほとんど和室自体が作られなくなりつつある。写真のような日本的DNA的な美感、感受性というものはやはり現代日本ではそこから脱却してきた建築文化世界なのだと思う。

English version⬇

The Tosa Domain’s Former Tachikawa Bansho Shoin -3 – Samurai Architectural Ideas Prioritizing “Visibility
Efforts to improve the interior climate of the house have been ignored, and the design spirit has been devoted to the expression of “prestige,” so to speak, the samurai spirit. …

There is a big difference in the motive for building a house between our modern house building and that of the samurai families of the Edo period. In fact, today we live in a society where individualism has finally taken root, and a sense of simple human values, such as comfort, has come to be given top priority. The highly insulated, airtight technology that has evolved in Hokkaido, for example, has easily realized the goal of a warm house that is just right for physical sensibilities. Such an orientation is very democratic.
This objective has its origins in the national goal of Hokkaido’s development and colonization. The delay in the development of Hokkaido until the Meiji period (1868-1912) reflects the fact that rice agriculture, which was based on warm climate, was the basis of Japanese society. Rice cultivation had not been realized in Ezo and Hokkaido. In response to such a national society, the Russian state, which made it its national policy to invade southward, came to seek control of the island of Hokkaido, and from the perspective of “national defense,” frontier colonization became the absolute national will. The political upheaval and upsurge at the end of the Edo period was premised on this external pressure from Russia, and Perry’s arrival in Japan was the decisive factor.
A housing revolution became essential for the Japanese people to somehow live in this northern region. Kiyotaka Kuroda, who promoted the development of Hokkaido, was able to do the carpentry work for the roofs himself. This is an example of the warrior-like energy and persistence to develop cold-weather housing. His motivation was quite different from that of the housing policy authorities until recently.
On the other hand, however, the importation of foreign housing from the early Meiji period outside of Hokkaido was simply an introduction of design. At the root of this orientation seems to have been an imprinted Japanese tendency toward “only the surface” and “only the appearance. This attitude toward housing seems to have been the design philosophy behind the “samurai residences” shown in these photos.
The top photo is a room used by the lord of the Tosa Domain during the daimyo’s visit to Japan. The room itself has a visual framing device. The floor has been raised one step to give the room a “kodan-no-ma” appearance. The room is design-oriented, with the highest priority given to “showing dignity” to the followers. The architectural emphasis is on the expression of nobility that “suits the tokobashira”.
Tatami flooring is a uniquely Japanese flooring material, and the “prestigious space” based on it is a uniquely evolved expression of Japanese luxury. Basically, there is a strong emphasis on “prestige” rather than livability. This aesthetic sensibility may have been accepted by the Japanese, but it is far from universal.
In Hokkaido, Japanese-style rooms themselves are becoming less and less common. I believe that the Japanese DNA of aesthetics and sensibility, as shown in the photo, is an architectural and cultural world that has been displaced by modern Japan.

Posted on 4月 22nd, 2023 by 三木 奎吾
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【大名参勤交代の虚実 土佐藩・旧立川番所書院-2】




四国山地という天然の障害によって土佐は京大阪、江戸といった中心地域からは遠く隔てられた遠国。それをなんとか克服すべく山間を突破する道路開削が古代以来、努力が傾けられていた。そういう努力をあざ笑うかのように、江戸幕府は「参勤交代」という政治制度を強いていた。
参勤交代制度が諸藩の側からは重度の経済負担になり、幕府の側にして見ると諸藩の経済力を削ぐことで国内の政治軍事安定に効果があったことになる。江戸の平和はこのことが最大の要素だったとも思える。よくこういう平和戦略を考えついたと一面で感心する。
いったい参勤交代にはどれくらいの費用が必要だったのか？加賀100万石・前田家に「文化五年御帰国の御入用銀」という支出記録がある。江戸からの帰路の総費用は約5500両。1両＝10万円とすると帰国の総経費が5億5000万円、そのうち人件費7410万円とされている。旅籠代（宿代）、川越賃（川渡りの料金）、他藩の領内を通過する際の贈答品、補償金など多岐にわたった。
加賀藩は土佐藩と比べれば距離は半分以下だろうけれど、収入は加賀100万石に対して土佐は20万石、５倍。石高に見合った「行列」を整えなければならなかったから、総費用は単純計算はできない。が、おおむね推測はできる。土佐藩は江戸初期、船を使っていたが日数が確定しにくかったのでこの立川を通る山間路を使うようになったとされている。たぶん、経済的に安上がりだった理由の方が大きかったに違いない。
この立川番所は土佐領の最北限。勘定方、経済担当にして見れば行きでは「ここから先は他藩領。金もどんどん掛かっていくぞ」と怖じ気づくようだっただろう。また帰路には「ようやく支出が抑えられる」とひと安心できたかのかどうか。自領内でも「権威を見せつける」という政治目的もあるから、それなりに見てくれだけは気遣うのだろう。つくづくムダな権威主義と思うが、そういう世が続いていた。
武士というのは「みてくれ」に異常に敏感な支配層だったのだろう。その習性を十分に骨の髄まで搾り取る制度が参勤交代だった。そしてこの制度は導入されてほぼ幕府滅亡直前まで継続した。こういう無駄遣いしているよりは実質的な国防予算に振り向けるべきだという正論はしかしなかなか実現しなかった。結局黒船ショックまで制度は変化しなかった。既得権益パワーなのか。日本というのはいったん決めたことを変えることが難しい社会なのかも知れない。

English version⬇

The Falsity of the Daimyo’s Visit to the Tosa Domain, Former Tachikawa Bansho Shoin-2
A “mite” system device that economically deprives the feudal lords of their military authority. While they were saying “down – down – down”, fierce economic hardship struck. …

The Shikoku Mountains are a natural obstacle that separates Tosa from the central regions of Kyoto, Osaka, and Edo (present-day Tokyo). In order to overcome this obstacle, efforts had been made since ancient times to open roads through the mountains. As if to mock such efforts, the Edo shogunate enforced a political system of “daimyo’s visit to and from the capital.
From the perspective of the shogunate, this system was a heavy economic burden on the clans, and from the perspective of the shogunate, it was effective for domestic political and military stability by reducing the economic power of the clans. This was the most important factor in the peace of Edo. I am impressed that the shogunate came up with such a peace strategy.
How much money did it cost to make the trip to Edo? The Maeda family of Kaga, one million koku, has a record of expenditures in the form of “Gokyoku no Goyo Ginyu (silver for the return trip in the 5th year of Bunka era). The total cost of the return trip from Edo was approximately 5,500 ryo, and assuming that 1 ryo = 100,000 yen, the total cost of the return trip was 550 million yen, of which personnel expenses were estimated at 7,410,000 yen. The cost of the journey included a wide range of items such as inns (lodging), fees for crossing the river, gifts and compensation for passing through the territory of other clans, etc. The Kaga Clan was the first clan in Japan to receive such compensation from the Tosa Clan.
The Kaga clan may have traveled less than half the distance of the Tosa clan, but its income was five times that of the Tosa clan, 200,000 koku compared to 1 million koku for the Kaga clan. The total cost cannot be simply calculated, since a “procession” had to be prepared to match the amount of stones. However, we can roughly estimate the total cost. It is said that the Tosa Clan used ships in the early Edo period, but because it was difficult to determine the number of days, they began to use a mountain route that passed through the Tachikawa River. Probably, the reason was that it was economically cheaper.
This Tachikawa guardhouse is the northernmost point of the Tosa territory. The accountant, the person in charge of the economy, was afraid to go there, saying, “From here on, it is another clan’s territory. The money was going to cost more and more. On the return trip, they may or may not have felt relieved that they could finally control their spending. I suppose that even within their own domain, they are only concerned about their appearance because they have the political objective of “showing off their authority. It seems to me that such authoritarianism was a waste of time and money, but such was the way of the world.
The samurai were probably a ruling class that was unusually sensitive to “appearances. The system that fully exploited this habit to its very marrow was the “sankyu-sho. This system was introduced and continued almost until just before the fall of the shogunate. The good argument that the budget should be allocated to actual defense rather than wasting money like this, however, did not come to fruition. In the end, the system did not change until the Black Ships Shock. Is it the power of vested interests? Perhaps Japan is a society in which it is difficult to change what has been decided once.

Posted on 4月 21st, 2023 by 三木 奎吾
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【旧立川番所書院／高知北部山岳道の要衝】




四国行脚篇シリーズ、今回からは高知県と香川・愛媛の県境地域、立川にある旧藩時代の「番所」。重要文化財指定を受けている古建築で、江戸期寛政年間の創建。いまから約210年前のもの。1974年に国の重要文化財指定を受け、1980年に総工事費約１億円を掛けて解体復元工事がなされた。
高知県地域は四国を東西に走る山岳地帯・四国山地によって瀬戸内海側地域とは隔絶している。このことは古代から近世まで地域の特徴としてながく語られてきた。古代の「南海道」について、和銅２年（711年）の制で定められたものでは、平城京から紀伊〜淡路〜阿波〜讃岐〜伊予宇和郡を経由して土佐に至るとされている。南海道の最果て。
これではあまりに遠国扱いになることから、養老２（718）年の続日本紀には「その道は伊予国を経る。行程迂遠。」との記載。ということで土佐国国府からの奏請を受けて、阿波国から土佐に通じる道を選び路程を短縮した、とあるけれどその行程ルートは明らかではない。
その後、延暦16（797）年にはこの立川を通る山道が開削されて、土佐と他地域の交流経路になったとされている。この間80年以上にわたって交通路探索が行われてきた実相が伝わってきて興味深い。古代に於いても地域開発の不断な努力が試みられてきた様子がわかる。日本史でもっとも最近地域開発された北海道人としては、格別にシンパシーを感じる部分がある。「土佐国も古代にはそんなに苦労していたんだね」という親近感を覚えさせられる次第（笑）。四国行脚でもこの高知・土佐の旅に格別の思いを抱いているのにはこういう心情も大きな部分だろうか。
江戸期に至っても、国主の「参勤交代」ルートは当初は海路を使っていたようだけれど、それでは安定した日程立案できないことから、やがてこの立川ルートを使うようになったという。そこで藩主が休息する「番所」が置かれることになったことが、この建物の建築動機。
現代では高速道路がこの山岳道路に並行して走っている。最寄りターミナルは立川より南の大豊になる。そこで高速を下りて山道を走るのだけれど、これが曲がりくねった山道で、古代からの昔人のみなさんの労苦が伝わってくる思いがします。
立川から四国山地を見回せば、いかにこの地が高地であるかもわかる。建物探訪ですが、周辺環境・立地条件を考えて見ただけで紙数が尽きた（笑）。続篇はあした以降に。

English version⬇

Former Tachikawa Bansho Shoin / A key point on the mountain road north of Kochi
Since the Nankaido (Southern Sea Route) was established in the Nara Period (710-794), Tosa Province has suffered as a region with difficult transportation routes due to the Shikoku Mountains. This is a strategic point for a mountain land route to break through the mountainous region. The area is also known as the “Keystone of the Mountain Road” in Japan.

The Shikoku Travels series begins this time with a “guard house” from the old domain era located in Tachikawa, on the border between Kochi Prefecture and the prefectures of Kagawa and Ehime. This old building, designated as an important cultural property, was built in the Kansei era of the Edo period (1603-1868), about 210 years ago. It was designated a National Important Cultural Property in 1974, and was dismantled and restored in 1980 at a total cost of approximately 100 million yen.
The Kochi Prefecture area is separated from the Seto Inland Sea area by the Shikoku Mountains, a mountainous region running east to west across Shikoku. This has been a characteristic of the region from ancient times to modern times. According to the ancient “Nankaido” (Nankaido means “Southern Sea Route”), which was established in 711, it runs from Heijo-kyo to Tosa via Kii, Awaji, Awa, Sanuki, and Iyo-Uwa counties. The farthest end of the Nankaido.
The Shoku Nihongi of 718 states, “The road goes through Iyo Province. The route is long. The road goes through Iyo Province. Therefore, it is said that the road leading to Tosa from Awa Province was shortened in response to a request from the Tosa Provincial Government, but the route is not clear.
Later, in 797, a mountain road was opened through Tachikawa, which is said to have served as an exchange route between Tosa and other regions. It is interesting to learn that the search for transportation routes has been conducted for more than 80 years during this period. It shows that even in ancient times, constant efforts were made to develop the region. As a native of Hokkaido, the most recently developed region in Japanese history, I feel a special sympathy for this region. I can feel a sense of affinity with the people of Tosa Province, who must have had a hard time in ancient times. (Laughs). This sentiment may be a major part of the reason why I feel a special affinity for this trip to Kochi and Tosa in my Shikoku itinerary.
In the Edo period (1603-1867), the feudal lords used to travel by sea, but this route was not stable enough for them to make a schedule, so they eventually began to use the Tachikawa route. The construction of this building was motivated by the fact that a “guard house” was built here for the feudal lord to rest.
Today, an expressway runs parallel to this mountain road. The nearest terminal is Otoyo, south of Tachikawa. There, we get off the highway and drive along the mountain road, which is a winding mountain road that reminds us of the laborious efforts of people in ancient times.
If you look around the Shikoku Mountains from Tachikawa, you can also see how high the land is. This is an exploration of buildings, but I ran out of paper just looking at the surrounding environment and location (laugh). I will continue the story in the next day or so.

Posted on 4月 20th, 2023 by 三木 奎吾
Filed under: 住宅マーケティング, 歴史探訪 | No Comments »

【北海道と鎌倉・平泉、中世仏教のこころの痕跡】




鎌倉歴史文化交流館での展示「中世の祈り」展を参観しての雑感、書き足りなかったことその２です。きのうは鎌倉の永福寺のことだったのですが、この展示を見ていて北海道と奥州藤原氏などとの関係性のことが思い起こされてならなかった。
奥州藤原氏は北海道の厚真町に「経塚」の痕跡が確認されている。経塚というのは中世的仏教のひとつの特徴的痕跡。経塚とは平安末期の「末法思想」への宗教的対応。仏教思想がきちんと人々に伝わっていく時代が終わり「末法の世」世も末という状況がやってくる。まともな思想・仏法が人々の考え方から失せていく。そうした世が56億7,000万年続いた後、ようやく世が救われるとされるのですが、そのとき正しい仏法を伝えるためにいわばタイムカプセルとして、後世に残すモノが経塚。
こういう世界観が人びとに深く信じられ、それが政治にも強い影響を及ぼしていた時代。そういう時代の鎌倉−平泉ー北海道をひと繋がりにする感覚が沸き起こっていたのです。
最初に示した展示パネルは死の床に就いた病者が、布団から身を起こして僧侶の相伴を得て仏具に向かって来世での往生を祈願している様子。かたわらには妻女とみえる女性の涙姿。
２枚目の写真は北海道厚真で発掘された経塚埋蔵物。貴重な「常滑焼」の壷が容器として利用されていた。この時代に愛知県常滑で生産された壷が、波頭を越えてこの地まで運搬され、深い願を込めて埋蔵されていた。３枚目のパネル写真は「板塔婆」の立つ風景。中世的信仰心が殺伐とした世相の中で、来世への希望の象徴として空間構成されたのでしょう。仏教寺院のミニチュア的代替装置。一種の仏教建築ともみなせるものなのだと思います。
この時代の、都から遠く離れた平泉、鎌倉、そして北海道での社会の状況・死生観が深く静かに伝わってくるように思われた。どうしても日本史の中心は畿内地域であり、関東が勃興していってやがて取って代わるほどになるけれど、それ以外の地域の状況はわかりにくい。そういうなかでこのような鄙での「祈り」の文化は、現代人のわれわれにも通底する心象として生々しく理解できる。
北海道島は日本史のなかで「ときどき」登場する（笑）。古代の阿倍比羅夫の遠征事業などが関わりの最初期。そういうなかで奥州藤原氏の時期にはかなり活発な事跡が確認されるようになる。やがてこのことが判官びいきの心情とともに義経の島渡り伝説を生んでいったのだろう。

English version⬇

Hokkaido and Kamakura/Hiraizumi, common traces of medieval Buddhism
On their deathbeds, people pray for a rebirth in paradise in the next life. This wish, which is equal to that of all human beings, is transmitted beyond time and space. The history of the heart that traverses the Japanese archipelago. The history of the heart that traverses the Japanese archipelago.

This is part 2 of my miscellaneous impressions and things I did not write enough about after visiting the “Medieval Prayer” exhibition at the Kamakura Museum of History and Culture. Yesterday it was about Eifukuji Temple in Kamakura, but this exhibition did not remind me of the relationship between Hokkaido and the Oshu Fujiwara clan and others.
The Oshu Fujiwara clan has been confirmed to have traces of “sutra mounds” in Atsuma, Hokkaido. Sutra mounds are one of the characteristic traces of medieval Buddhism. Sutra mounds are a religious response to the “Latter Day Buddhist Thought” of the late Heian period. The era in which Buddhist thought was properly transmitted to the people had come to an end, and a situation called the “Latter Day of the Law” had arrived. The age of “Latter Day of the Law” will come to an end, and decent thought and Buddhism will disappear from the minds of the people. After such a period of 5.67 billion years, it is said that the world will finally be saved, and sutra mounds will be left as a time capsule, so to speak, for future generations to inherit the correct Buddha Dharma.
This worldview was deeply believed by people and had a strong influence on politics. This was a time when people deeply believed in this worldview, and it had a strong influence on politics.
The first panel in the exhibition shows a sick man on his deathbed, rising from his futon, accompanied by a Buddhist priest, praying to a Buddhist altar for his safe passage to the next life. On the other side is a weeping woman who appears to be his wife.
The second photo shows a sutra mound excavated in Atsuma, Hokkaido. A precious “Tokoname ware” jar was used as a container. The third panel photo shows a scene of a “ita-toba” (wooden tablet) standing. It was probably spatially composed as a symbol of hope for the next world in the midst of the bleakness of medieval religious beliefs. A miniature alternative to a Buddhist temple. It can be regarded as a kind of Buddhist architecture.
It seemed to me that the exhibition deeply and quietly conveyed the social conditions and views of life and death in Hiraizumi, Kamakura, and Hokkaido, which were far from the capital during this period. The center of Japanese history is inevitably the Kinai region, and although the Kanto region emerged and eventually took over, it is difficult to understand the situation in other regions. In this context, the culture of “prayer” in such a remote area can be vividly understood as an image that is common to us today.
Hokkaido Island appears “from time to time” in Japanese history (laugh). The first period of involvement was during the Abenohirau expedition in ancient times. In this context, the Oshu Fujiwara Clan was quite active during the period of the Oshu Fujiwara Clan. This, together with the feelings of jealousy toward the magistrate, probably gave birth to the legend of Yoshitsune’s island crossing.

Posted on 4月 19th, 2023 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

【ナゾの鎌倉大寺院「永福寺」と施主・頼朝の心願】




先般の鎌倉探訪シリーズで書き忘れていたテーマがいくつかあります。その中でも以前から気になっていた「永福寺」のこと。歴史事実では、1189年に奥州藤原氏を滅亡させる奥州戦争で遠征したあとに、平泉の「毛通寺」を見て頼朝は深く打たれ、鎌倉にほぼ同様の寺院建立を決めたとされる。
そこから建築計画が始動して、毛通寺によく似た寺院が作られ1333年に炎上し消失した。なので現実に存在したのは144年間にしか過ぎない。現代になって史跡として跡地が整備され、鎌倉歴史文化交流館ではVR体験できるコーナーも設けられていた。市としては再建したいと考えているのでしょう。
わたしもこのVRを体験してみましたが「毛通寺と基本的な建築思想が同じ」という実感。毛通寺は同時代の平等院鳳凰堂などの臨池式寺院建築を平泉に造営したものですが、この永福寺の建築施主・頼朝の眼中には毛通寺しかなく、その建築思想を鎌倉に移築したというのが実相とされる。
〜建久2年（1191）2月15日 頼朝、永福寺を建てる場所を決めるため、大倉周辺を探す。
建久3年（1192）1月21日 頼朝、二階堂建設現場で土工事を見る。8月27日 頼朝、庭造りの専門家、静玄を京都から招き、庭石の配置について相談する。9月11日 静玄、庭の池に石をならべ、頼朝はこの様子を見学する。10月29日 二階堂の扉と仏背後の壁画が完成する。奥州毛越寺の金堂(円隆寺)の壁画を模す。〜というような建築経緯記録を見ると頼朝の心底がうかがえる。

源平騒乱を勝ち抜いた鎌倉の武力権力として平泉の独立的地域政権に対して抱いていた心象が深く顕現していたのではないかと思っています。頼朝の心理として、平泉政権に対しての複雑な内面がこのナゾの寺院建築に凝集しているのではないか。建築としての永福寺が鎌倉幕府の滅亡と期を一にして消失していくのには、どうもそういう「因果」があるように思える。
そして現代に至って平泉の毛通寺は臨池は残り建築も写真のように一部が再建されているのに対して、永福寺はCG画像でしか残っていない。奥州藤原氏が頼朝に一矢報いているとも感じる。
年表を見ると、頼朝が征夷大将軍に任命された建久３年(1192)に中心の二階堂が完成とある。建築の発願趣旨において、奥州合戦で亡くなった弟の義経や藤原泰衡らの霊を供養するためにとあるけれど、やはり永福寺は頼朝のこころの中がそのまま建築表現されたものだったと思えますね。
こういった毛通寺と永福寺の建築遺跡の対比性というのは、建築史的にも興味深いのではないでしょうか。

English version⬇

Eifukuji, the riddle of the great Kamakura temple, and the heart’s desire of its owner, Yoritomo.
The architectural complexes such as Mōtsūji Temple symbolize the independent government of Hiraizumi. The victor, the Kamakura Shogunate, Yoritomo seemed to have a certain complex about them in his mind. …

There are several themes that I forgot to write about in my recent series on exploring Kamakura. Among them is Eifukuji Temple, which has been on my mind for some time. According to historical facts, Yoritomo was deeply struck by seeing “Motsu-ji” in Hiraizumi after his expedition in 1189 in the Oshu War that decimated the Oshu Fujiwara clan, and decided to build an almost similar temple in Kamakura.
From there, a building project was initiated, and a temple similar to Motsu-dera was built, but it was destroyed by fire in 1333. Therefore, the temple existed for only 144 years in reality. In modern times, the site has been developed as a historical site, and a VR experience corner was set up at the Kamakura History and Culture Exchange Center. The city probably wants to rebuild it.
I also experienced this VR and felt that “the basic architectural concept is the same as that of Mōtsūji Temple. The Motsu-ji was built in Hiraizumi in the same period as the Byodoin Phoenix Hall and other Rin-ike style temples, but Yoritomo, the owner of Eifuku-ji, had only Motsu-ji in his mind, and it is said that he transferred the architectural concept of Motsu-ji to Kamakura.
〜On February 15, 1191, Yoritomo searched the area around Okura to decide where to build Eifukuji Temple.
January 21, 1192: Yoritomo observes earthwork at the site of the Nikaidō construction site; August 27: Yoritomo invites Shizugen, an expert in garden design, from Kyoto to consult on the placement of garden stones; September 11: Shizugen arranges stones in the garden pond, which Yoritomo observes; October 29: The door to the Nikaidō and the mural paintings behind the Buddha are completed. The murals were modeled after those in the Kondo (Enryu-ji Temple) of Motsu-ji in Oshu. 〜The record of the building’s history shows Yoritomo’s deepest feelings.

I believe that this temple may have been a deep manifestation of the image that Yoritomo had of the independent regional government of Hiraizumi as the armed power of Kamakura that had survived the Genpei uprising. Yoritomo’s complex inner feelings toward the Hiraizumi regime may have coalesced in the architecture of this mysterious temple. The disappearance of Eifukuji as an architectural structure coinciding with the downfall of the Kamakura Shogunate seems to have such a “cause and effect.
In the present day, Mōtsū-ji in Hiraizumi has been partially reconstructed, as shown in the photo, while Eifuku-ji remains only as a computer-generated image. It seems as if the Oshu Fujiwara clan was taking a shot at Yoritomo.
According to the chronology, the central Nikaido hall was completed in 1192, the year Yoritomo was appointed barbarian general. The purpose of the temple’s construction was to offer memorial services to the spirits of his younger brothers Yoshitsune and Fujiwara Yasuhira, who died in the Battle of Oshu, but it seems that Eifukuji Temple was an architectural expression of the spirit of Yoritomo.
The contrast between the architectural remains of Mōtsūji and Eifukuji is interesting from an architectural historical perspective.

Posted on 4月 18th, 2023 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

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