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【日御碕神社・「日沉（ひしずみ）宮」と経島の鳥居】




　すっかりこの日御碕神社に拘泥してしまっています（笑）。
　江戸期には日が昇ってくる伊勢神宮とこの出雲の奥地のこの神社に参拝することで、良運を得られると信じられていたとのこと。江戸時代は独自の「民衆文化」が盛り上がった時代ですが、その時代の息づかいが感じられる説話ではないかと感じられます。社会が徐々に「大衆文化」主体になっていく時代。いまNHK大河で放送されている「べらぼう〜蔦重栄華乃夢噺〜」に表現されるような時代の雰囲気、それだけ経済発展が盛り上がって、あたらしい文化創造主体として民衆が主役になっていった時代相を感じさせられる。歌舞伎などの演目には武家の栄枯盛衰に題材をとって民衆的興味分野の深掘りがされていった。いろいろなジャンル開拓がされていった。また一方で絵画文化では東海道中膝栗毛シリーズのヒットや、富岳百景シリーズの人気ぶりなど、娯楽文化としての旅行ブームがそういう背景事情として盛り上がっていった。
　写真は神社のHP掲載の日沉（ひしずみ）の様子と、現在の本殿、もともと鎮座していた経島の鳥居。
　ただし、武家支配の社会構造なのでその対象としては宗教施設「めぐり」がいい「落とし所」として社会的コンセンサスが成立していたのだろうか。そういうなかで「お伊勢参り」というものが日本社会での「観光」の初源の対象として盛り上がりその目的地選定の先に、この「日沉（ひしずみ）宮」参拝は強い「物語性」をもたらしていたのでしょうか。ちなみに日沉という字は当用漢字ではないらしく、フォントが変わって表示される。日沈が当用漢字表記なのでしょう。
　こういう民衆文化としてのストーリー性に大きな「最適解」として、こういった観光文化性が発掘されていった。同時にこうしたことが、わたしのような歴史「数寄」を刺激してきます。
　最近は北海道神宮にまで中国やアジア各国からの観光客が押し寄せてきている。神社信仰は日本の特異文化だと思うのですが、それは日本の民衆文化のパワーを証明しているのかも知れませんね。

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[Hinomizushi Shrine, “Hishizumi Shrine” and the torii of Sutra Island]
The “tourism development” attitude of a narrative story of sunrise (Ise Jingu Shrine) and sunset (Hinomizushi Shrine). A popular Japanese entertainment culture? …

　I have become completely obsessed with this Himigozaki Shrine (laughs).
　During the Edo period, it was believed that worshipping at the Ise Shrine where the sun rises and this shrine deep in Izumo would bring good luck. The Edo period was a time when a unique “popular culture” was flourishing, and I feel that this legend is a breath of fresh air from that era. It was a time when society gradually became more and more “popular culture” oriented. The atmosphere of the era, as expressed in the NHK historical drama “Belabo – Tsutaju Eika No Yume Banashi” (The Bessho – Tsutaju’s Flourishing Dream Banashi), is a sign of a time when economic development was booming and the people were taking the lead as creators of new culture. Kabuki and other forms of entertainment took the rise and fall of the samurai class as their subject matter and delved deeply into areas of popular interest. Various genres were developed. Meanwhile, in the field of pictorial culture, the background for the boom in travel as a form of entertainment culture, such as the hit series “Tokaido Chu Hizakurige” and the popularity of the “Fugaku Hyakkei” (One Hundred Famous Views of Mount Fugaku) series, was also very active.
　The photo shows the hishizumi on the shrine’s website, the current main shrine, and the torii gate at Sutra Island, where the shrine was originally located.
　However, since the social structure was dominated by the samurai class, I wonder if there was a social consensus that a religious site called “Meguri” would be a good “drop-off point” for such a visit. In this context, I wonder if this visit to the Hishizumi Palace was chosen as the destination of the “Oise pilgrimage,” which became a popular tourist attraction in Japanese society, because of its strong “narrative” value. Incidentally, the character 沉日 is apparently not in the mitsuyo kanji alphabet, and is displayed in a different font. Sunset is probably the correct Kanji notation.
　This kind of tourist culture was discovered as an “optimal solution” to the storytelling nature of popular culture. At the same time, this kind of thing stimulates historical “sukiyomi” like myself.
　Recently, tourists from China and other Asian countries have been flocking even to the Hokkaido Shrine. I think that shrine worship is a unique Japanese culture, which may prove the power of Japanese popular culture.

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Posted on 7月 6th, 2025 by 三木 奎吾
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【日御碕神社・神の宮「主祭神・素戔嗚尊〜スサノオ」】



　古事記を読んでいると、素戔嗚尊〜スサノオ（以下、カタカナ表記）というキャラクターの活躍ぶりはすさまじい。その傍若無人な暴虐ぶりで姉であるアマテラスを怒らせ天岩戸に隠れさせて天上世界を日食に立ち至らせたりする。その後葦原の中つ国に天降って、出雲の創建譚に登場して八岐大蛇を制圧するなどの大活躍。そのはるかな後嗣としてオオクニヌシが出現してくる。
　そうかと思うと「根の国」を訪ねるオオクニヌシに対して、その妻になる女性の父親として、神話の中のダブルキャスト・トリプルキャストとして再登場したりしてくる。まことに八面六臂の大スター。天孫系の名前にはおおむね「アマ」「アメ」の冠氏名が付くことが多いという印象があるなかで、ひとり「スサノオ」と単独名でクッキリとした個性が伝わってくる。アマテラスを「正」とすればまことに「奇」と感じさせられる。規律正しい姉に対して、粗暴な男性性格を表彰させる神格像。個人的には強く惹かれる（笑）。
　全国の神社で祭神として祀られている。以下にスサノオを祀る神社の「総本社」についてのWikiの記述。
〜素戔嗚尊（すさのおのみこと）の総本社は、京都の八坂神社と兵庫県の広峯神社 の2社が挙げられる。八坂神社は、全国に約2300社ある八坂神社や素戔嗚尊を祀る神社の総本社であり、祇園信仰の中心的な神社。一方、広峯神社は播磨国の一宮で、素戔嗚尊を祀る神社として知られている。また島根県の須我神社も素戔嗚尊を祀る神社として知られており、一部では総本社とみなされることもある。したがって素戔嗚尊の総本社は、八坂神社、広峯神社、須我神社の3社が挙げられると考えることができる。〜
　国土の日出ずる位置と古代に特定された伊勢神宮に対して、この日御碕神社は「日沈む」地として特定されたような故実が浮かび上がってくる。この日御碕神社では日沈の宮にアマテラスが祀られ、一方対置された高台のこの「神の宮」にスサノオは祀られている。社としてもなにかイキッている感があってユーモラスと感じた。

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[Himizaki-jinja Shrine, Kaminomiya “Main deity Susanoo-no-Mikoto – Susanoo”]
In Izumo, the world of the divine age is felt at a close distance. The sense of the exuberance of Susanoo’s divinity rises up in a heartwarming manner. …

　When reading the Kojiki, the character Susanoo-no-Mikoto – Susanoo (hereafter, katakana notation) – is a character of tremendous activity. With his unrestrained tyranny, he angered his sister Amaterasu, forcing her to hide in Ama-no-Iwato and causing the eclipse of the sun in the heavenly world. He then descended to the Land of Nakatsu, and appeared in the tale of the founding of Izumo, where he played a great role in subduing the eight-forked serpent. As his distant successor, Okuni no Nushi emerges.
　He also appears in myths as the father of the woman who becomes his wife, and as a double- and triple-cast character. He is truly a great star with a great range of activities in all aspects of his life. While most of the names of the descendants of Amaterasu are often prefixed with “Ama” or “Ame,” the single name “Susanoo” conveys a clear and distinct personality. If Amaterasu is the “right” name, Susanoo is the “odd” name. The image of the goddess is one that commends a coarse male personality in contrast to her disciplined sister. Personally, I am strongly attracted to this image (laugh).
　He is enshrined as a deity at shrines throughout Japan. Below is Wiki’s description of the “head shrine” of shrines that worship Susanoo.
〜The two head shrines of Susanoo-no-Mikoto are Yasaka Shrine in Kyoto and Hiromine Shrine in Hyogo Prefecture. Yasaka Shrine is the head shrine of about 2,300 Yasaka shrines and shrines enshrining Susanoo-no-Mikoto throughout Japan, and is the central shrine of the Gion faith. Hiromine Shrine, on the other hand, is a shrine in Harima Province and is known as a shrine dedicated to Susanoo-no-Mikoto. Suga Shrine in Shimane Prefecture is also known as a shrine enshrining Susanoo-no-Mikoto and is sometimes regarded as the head shrine in some cases. Therefore, three shrines can be considered as the headquarter of Susanoo-no-Mikoto: Yasaka Shrine, Hiromine Shrine and Suga Shrine. ~
In contrast to Ise Shrine, which was identified in ancient times as the place where the sun rises in the land, this Hinomizaki-jinja Shrine emerges as the place where the “sun sets”. Amaterasu is enshrined at the sunset shrine, while Susanoo is enshrined at the opposite “divine palace” on the hill. The shrine also has a sense of humor, as if the shrine is being cool.

I am now publishing my book “Writers and Residential Space” in e-book format from Gentosha.
Available at Amazon.com.

Posted on 7月 5th, 2025 by 三木 奎吾
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【出雲大社から稲佐の浜の奥へ、日御碕神社の「御製」】




世の中は昨日、参議院選挙戦がスタートしてそれ一色。報道などを見ていると、高齢の有権者を大きなターゲットにしている情景が見て取れる。ある世論調査報道では若い20代などの関心の薄さも指摘される。とくに投票行動性行が高い高齢者は選挙では最大のキモになってきているのでしょうか？選挙を戦う立場からすれば妥当性がある。しかしできればより若い世代も強く関心を持ってもらいたいところ。
　さて、そうした喧噪の息抜きに山陰の旅、出雲周辺の探訪篇であります。
　このところ出雲大社周辺の「国譲り」譚の稲佐の浜とか、出雲大社の彫像表現などを見て来ましたが、カミさんの探究でこちらの「日御碕（ひのみさき）神社」参観のスケジュールが組まれていた。わたしの興味分野への長年の「研究成果」に従順に行動しておりました（笑）。深く感謝であります。
　なんですが、この神社に来たら祭神として「素戔嗚尊（スサノオ）」が書かれていて、しかもそのための社もあることに驚かされていた。このことは明日以降にするとして、境内にはなんと昭和天皇の「御製」〜天皇が詠まれた和歌や漢詩などの作品を指す〜が石版に刻印されているのです。
　歌われた和歌は以下。　
　「秋の果の　崎の浜の　みやしろに　をろがみ祈る　世のたひらぎを」。
　ちなみに「をろがむ」とは拝むという意味。昭和57年10月4日昭和天皇御製という日付の情報が一部にある。天皇家と出雲のオオクニヌシ伝承を踏まえると出雲の地での御製との遭遇には興味が深く沸いてくる。
　この日御碕神社は祭神としてアマテラスとスサノオという天孫系の２柱を祀っているので、そういう流れからの行幸の「痕跡」といえる。第２次世界大戦の惨禍を経て平和を希求された心情が、この出雲の奥地の神社に残されているということ。
　さて選挙というのは現代社会の「主権者」である国民がみずからの意思を政治権力に表現するもの。国の平和と安定そして経済の発展を大切に考えて、意思を表示したいところですね。
　
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From Izumo-taisha Shrine to the depths of Inasa-no-hama, “Gosei” at Hinomizaki-jinja Shrine]
Visited the monument where Emperor Showa sang a song. The poem is a poem sung by the Emperor of Japan on October 4, 1982. The Emperor sang the song on October 4, 1982. The Emperor’s song was sung on October 4, 1982.

The world was abuzz yesterday with the start of the House of Councillors election campaign. News reports indicate that the election campaign is targeting older voters. According to one poll report, young voters in their 20s are not interested in the election. Are older voters, who are especially likely to vote, becoming the most important factor in elections? From the standpoint of fighting elections, it is reasonable. However, if possible, the younger generation should also be strongly interested.
　Now, to take a break from such hustle and bustle, here is a trip to the San’in region and an exploration of the Izumo area.
　Recently, I visited Inasa-no-hama, the beach near Izumo-taisha Shrine, where the tale of the “handing over of the country” took place, and the statues at Izumo-taisha Shrine, and my wife’s research led her to schedule a visit to Hinomisaki Shrine here. She was acting in obedience to my years of “research results” in my field of interest (laugh). I am deeply grateful.
　I was surprised to find “Susanoo-no-Mikoto” written as the god of worship at the shrine, and that there is a shrine for this purpose. I will leave this for tomorrow or later, but to my surprise, the “Gosei” of the Showa Emperor – referring to waka poems, Chinese poetry and other works composed by the Emperor – are engraved on a stone tablet in the precincts of the shrine.
　The poem is as follows　
　The poem is as follows: “Autumn fruits of the world pray to the palace at Saki no Hama no Miyashiro.
　Incidentally, “morogamu” means to worship. There is some information about the date, October 4, 1982, the Emperor Showa’s Imperial Seals. In light of the Emperor’s family and the tradition of Okuninushi in Izumo, we are deeply interested in the encounter with this work in the land of Izumo.
　Since this Himigozaki-jinja Shrine enshrines Amaterasu and Susanoo, two of the descendants of the emperor, it can be said that this is a “trace” of a visit from such a tradition. The shrine in the backcountry of Izumo is a place where the people of Japan have left behind the sentiments of their desire for peace after the devastation of World War II.
　Elections are a way for the people, the “sovereigns” of modern society, to express their will to the political authorities. We would like to express our will with the peace and stability of our country and the development of the economy in mind.
　
Notice
My book “Writers and Living Space” is published by Gentosha as an e-book.
Please visit Amazon to purchase the e-book.

Posted on 7月 4th, 2025 by 三木 奎吾
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【出雲大社「ムスビの御神像」にみる古代の心】




　やはり山陰を巡るのであれば、なんども参拝させていただいているけれど、出雲大社には「帰っていかないと」と思う心理が湧いてくる。実際に「神楽殿」の大注連縄のところに来ると、そういう心理になってくる。神職の方から「お帰りなさい」と声掛けしていただくとなにかが「融ける」気がする。
　国譲りの伝承の浜辺を参観してから今回も向かっていた次第。
　で、写真は「ムスビの御神像」。凡人にもわかりやすい「出雲の心」。以下、碑文。
　〜幸魂 奇魂（さきみたま くしみたま）
　時に海を照らして依り来たる神あり。吾在るに由りての故に汝その國造りの大業を建つるを得たり。
　吾は汝が幸魂 奇魂なり。大国主神これ吾が幸魂 奇魂なりと知りぬ。〜
　古事記また日本書紀に述べるところであります。出雲大社の御祭神大国主神はこの幸魂 奇魂の「おかげ」をいただいて神性を養われ「ムスビの大神」となられました。生きとし生けるものすべてが幸福になる「縁」を結ぶ「縁結びの神」と慕われるゆえんであります。
　およそ人が人であるということは幸魂 奇魂というムスビの「みたま」をわが身にいただいて霊止すなわち人として生かされているからであります。大神からいただいたこの「いのち」を感謝して大切に正しくこれを生かしきりましょう。＜以上、要旨＞
　この「ムスビの御神像」はこういう大国主神の心象を形象化したものとされる。やはり山陰の旅を通して感受させられるコアな部分が宿っているように思える。そのプロセスの解明は道半ばなのだろうけれど、やはり古代における大きな「政治的変動」を経て、和の国国家社会が成立していった底流が「心意」として伝わってくるような気がする。
　この国社会につい最近正式に参入した地域である北海道神宮にも、この大国主神は祭神として祀られているので、日頃からその縁につながっているのだと思う日々であります。高校時代新左翼運動に埋没していたとは思いにくいのですが（笑）、どうも、結ばれた縁を感じるきょうこの頃であります。
　
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The Ancient Mind as Seen in the Musubi no Mikami Statue at Izumo-taisha Shrine]
Even those of us who lean toward the New Left Movement are moved by the message of the faraway ancients. Is this a social sharing of the mindset of a country of harmony? …

　I have visited Izumo-taisha many times when touring the San’in region, but the thought that I must return to the Izumo-taisha shrine comes to mind. Such a mentality comes into play when you actually come to the large shimenawa (sacred rope) in the Kaguraden (Hall of Shinto music and dance). When a priest says to me, “Welcome home,” I feel something “melt away.
　After visiting the beach of the legend of the handing over of the country, I was on my way to the shrine again.
　The picture is of the “Musubi no Mikami” (Goddess of Mercy). The heart of Izumo” is easy to understand even for ordinary people. The following is the inscription.
　〜Sacred soul, miraculous soul (Sakimitama, Kushimitama)
There is a god who shines on the sea and comes to us at times. I am the reason for thy presence, so that thou mayest build thy great work of nation-building.
　I am thy spirit of good fortune and thy spirit of wonder. I know that I am the spirit of good fortune and the spirit of strangeness. 〜
This is what the Kojiki (Records of Ancient Matters) and Nihonshoki (Chronicles of Japan) say. Okuninushi, the deity of Izumo-taisha Shrine, received the “blessings” of this “lucky soul” and “miraculous soul” to nurture his divinity and become the “Great God of Musubi”. This is the reason why he is called the “god of marriage,” who brings happiness to all living things.
　The reason we are human beings is that we have received the “divine spirit” of MUSUBI, which is the spirit of good fortune and miraculous souls, in our bodies, and are thus kept alive as human beings. Let us be grateful for this “life” that we have received from God the Great, and let us cherish it and make full use of it correctly. ＜This “Musubi no Mikami” is said to be the embodiment of this image of Okuninushi. It is said that this “Musubi no Mikami” is an embodiment of the mind of the deity Okuninushi. It seems to contain the core of what was sensed through the San-in region. Although we are still in the process of elucidating this process, it seems to me that the underlying “spirit” that led to the establishment of the Japanese nation-state society through major “political changes” in ancient times is being conveyed to us.
　Since the deity Okuninushi is also enshrined at the Hokkaido Jingu Shrine, which is a region that has only recently officially entered this national society, I feel that I am connected to this relationship on a daily basis. It is hard to believe that I was buried in the New Left Movement during my high school days (laugh), but I feel that I am connected to it these days.
　
I am very happy to announce that my book “The Writer and the Living Space” is now available as an e-book from Gentosha.
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Posted on 7月 3rd, 2025 by 三木 奎吾
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【古代出雲「国譲り」 稲佐の浜・沖御前神社は工事中】




　さて本日、山陰への旅の「体験まとめ」シリーズに回帰。
　結局、古事記に書かれている出雲古代王権のことがさまざまに想起されて来ざるを得ない。わたしたちは日本史を学ぶとき、おおむね正史として学習するのはヤマト王権による全国支配、それも大化の改新を起点として政治史が始まるような正史の流れのように思う。いわゆる乙巳の変によって蘇我氏の専横が排撃されて天皇家による権力集中が開始されて古代国家が成立していった、という理解。
　しかしそれは歴史学者さんたちの共通認識がそれ以降が「事実認定」しやすい、というような事情が反映したものだということが一般的に広く受け止められている。
　大化の改新以前にも当然ながら、多くの政治闘争は繰り広げられていたことは自明。
　そういった歴史プロセスの中で「国譲り」という結節点は、神話という表現で残されてきているのは、明白なのではないかと思われる。そんなことから、カミさんがわたしの「数寄」に配慮して訪問先の旅程に組み込んでくれていたのが、出雲大社社殿からほぼ1kmほどと近接するこの稲佐の浜・沖御前神社。
　伝承では、出雲の主宰者であったオオクニヌシに対して鹿島神宮に祀られている「タケミカズチ」と香取神宮に祀られる「フツヌシ」がこの浜辺で「国譲り」を迫ったとされている。オオクニヌシはその脅迫に対して息子たちの同意が得られれば、と承諾の返答をしたとされている。
　神話世界的にはアマテラス系の神々が、スサノオ系の出自譚を持つオオクニヌシに禅譲を迫ったということのクライマックスのように表現されている。
　高校〜大学時代には新左翼運動に近しく唯物史観的志向性の人間ですが、人生のながい月日を過ごしてきて、どうもこうした神話に民族の「ある種の」整合性があるように思えてきている。日本歴史についての古事記の表現に対し、それをしっかり探査することが重要なのではないかと思う。現地で見たのは現代建築技術での再生工事の様子でしたが、神話に対してリスペクトしつつ、その実相を解明する姿勢のように感じられて、なにか共感できると思っておりました。

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The ancient Izumo “Yuzuru” shrine at Inasa-no-hama and Okigozen Shrine is under construction.
We would like to see the Kojiki re-examined as an intellectual asset of the Japanese people against the postwar “predetermined” view of ancient Japanese history that places the highest priority on materialistic historical perspectives. I would like to see the Kojiki re-examined as an intellectual asset of the Japanese people.

　Today, we return to the “Summary of Experiences” series of our trip to the San’in region.
　In the end, we cannot help but be reminded of the ancient Izumo royalty described in the Kojiki in various ways. When we study Japanese history, we generally learn about the rule of the Yamato kingdom over the whole country, and the political history of Japan begins with the Taika Reform of the Taika Era. It is understood that the so-called “Otomi Incident” eliminated the tyranny of the Soga clan and initiated the concentration of power by the emperor, thereby establishing the ancient state.
　However, it is generally accepted that the common understanding among historians reflects the fact that it is easier to “recognize the facts” after the Taika Reformation.
　It is obvious that many political struggles had been waged before the Taika Reformation.
　It seems obvious that in such a historical process, the nodal point of “handing over the country” has been left behind in the form of a myth. For this reason, my wife included Inasa-no-hama and Okigozen Shrine in our itinerary of places to visit, taking into consideration my “several requests” to visit.
　According to legend, Takemikazuchi, enshrined at the Kashima Shrine, and Futsunushi, enshrined at the Katori Shrine, threatened to “hand over the land” to Okuninushi, the leader of Izumo, on this beach. Okuninushi is said to have responded to the threat by agreeing to do so if his sons agreed.
　In the mythological world, the story is described as the climax of the Amaterasu line of gods pressing Okuninushi, who has a tale of Susanoo origins, to give up his Zen.
　I am a person with a materialistic historical orientation who was close to the New Leftist movement during my high school and college years, but after spending many months of my life, I have come to believe that there is “some” kind of consistency in these myths about the people. I think it is important to explore the ancient representations of Japanese history. What I saw at the site was a revitalization work using modern construction techniques, and I thought I could sympathize with their attitude of respecting the myths while trying to clarify the reality of them.

●Notice
My book “The Writer and the Residential Space” is published by Gentosha in e-book format
Available at Amazon.

Posted on 7月 2nd, 2025 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

【緑とせせらぎの音に包まれる北の夏】


　写真は先週日曜日に遠出して「朝散歩」していた赤井川村の「赤井川」。この河川名はアイヌ語で「フレ・ペツ」（赤い川）を意味するということ。たしかに川底が赤いかなぁ。赤井川村は四方を山に囲まれたカルデラ盆地に位置しているので、盆地特有の気候から北海道でも有数の豪雪地帯とされています。
　わたしたち夫婦はニセコ・羊蹄山地域によく行楽に出掛けるのですが、その最短ルートとして小樽市朝里のICから「毛無峠」を縦断して赤井川に抜け、そこから最短距離で倶知安方面に向かうコースが多い。なので、こちらの村の「道の駅」で山菜類やキノコなどを買い求めることが多い。きのう紹介した漬物メロンもこちらで購入したモノ。
　この赤井川にはパークゴルフのコースがこの河川に沿って造営されている。そのコースの河川側に分け入っていくとこういう景観地域が展開していて、散歩道としては森林浴的に楽しめる。・・・なんですが、時折ヒグマの出没が報告される場所でもあるので、恐る恐る歩くことになる・・・。
　なんですが、さすがに日が高くなってくると河川では釣り人の歓声も沸き上がっていて、まぁ安全に自然とふれあうことができていました。仕事関係の整理も済んできて、個人的には一段落といったところですが、あれこれとまた新しいチャレンジもはじめようと考えている時期。どうしてもそういう新規開拓型の行動が好きなようで、まぁ世間にご迷惑にならず、またカミさんにも心配させない範囲で（笑）、たのしくチャレンジしたいと思って、いろいろな「参考文献」とにらめっこ。
　そういう、こころと眼精の疲労感には、こういう自然の癒しがいちばんのようです。

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English version⬇

[Summer in the north surrounded by greenery and the sound of streams]
The serenity of nature that soothes the fatigue from the challenge that rises up. The reassuring sound of mountain stream fishermen’s voices will make you forget your fear of brown bears. Summer in the north is in full swing. …

　The photo shows the Akaigawa River in Akaigawa Village, where I went for a long-distance “morning walk” last Sunday. The name of this river means “Hure Petsu” (red river) in Ainu language. It is true that the bottom of the river is red. Akaigawa Village is located in a caldera basin surrounded by mountains on all sides, and is considered one of the snowiest areas in Hokkaido due to the basin’s unique climate.
　My wife and I often go on excursions to the Niseko and Mt. Yotei areas, and often take the shortest route from the Asari IC in Otaru City, traversing the “Kenashi Pass” to Akaigawa, and then heading toward Kutchan in the shortest distance. Therefore, I often buy wild vegetables and mushrooms at “Michi-no-Eki” (roadside station) in this village. The pickled melons I mentioned yesterday were also purchased here.
　There is a park golf course along the Akaigawa River. When you enter the river side of the course, you will find a scenic area like this, where you can enjoy forest bathing as a walking path. However, as brown bears are sometimes reported to appear in the area, we had to walk with trepidation.
　But as expected, when the sun was high in the sky, anglers were cheering in the river, and I was able to commune with nature in safety. I have finished sorting out my work-related matters and am personally at peace, but I am also thinking about taking on new challenges. I am staring at various “reference books” because I like such new exploratory activities, and I want to enjoy taking on new challenges without bothering the world or worrying my wife (laugh).
　I have been staring at various “reference books,” and this kind of natural healing seems to be the best for such fatigue of the mind and eyes.

Notice
My book “Writers and Living Space” is published by Gentosha as an e-book.
Please visit Amazon for more information.

Posted on 7月 1st, 2025 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【北海道らしい夏の味覚「漬物メロン」にメロメロ】



　北海道もこのところ、まるで盛夏の気候が続いております。連日ほぼ30度ほどの気温でさすがに日中は屋外での散歩を避け、早朝時間に済ませるようになってきているので、さらに早起きに。
　で、食品では写真のような「漬物用メロン」が店頭に並ぶようになって来た。これは「ウリ」という方が正しいのではないかと思うのですが、最近ではメロンが一般名化しているので、こういった呼び名になっている。本当はウリの一種でしょう。これが甘くなる品種だと「カンロ」とされたりする。わたしは、この「漬物メロン」を適当に１口大に切ってジッパー袋に入れて、軽く塩振りした上で浅漬けのモトで漬け込む。
　この出来上がりの浅漬けが無上の好物。
　どんな主食とも合うのですが、なかなかなのが蕎麦や冷や麦との食べ合わせ。
　暑い日の夕方、麺類のつけ麺を食べながら、この浅漬けを食べる快感は、まことに「夏」を感じさせてくれる。単純な性格をしているので、昨晩など、このまま涅槃に到達しているかと思えてくる（笑）。
　値段もタテの長さで12-3cmのヤツが４個入っていて240円でした。200円くらいの場合もある。写真のできあがり漬物だと１個の1/8程度なので、この盛り付けで原材料費は7-8円程度ということになる。最近はなんでも値上がり傾向が続いていますが、こういうウレシイ夏野菜も出回り始めてきていて、まことに救世主。
　たのしく夏を乗り切っていく頼もしい助っ人が大登場であります。

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English version⬇

[Pickled melon, a typical Hokkaido summer delicacy]
A reliable savior for the common people appeared with the arrival of summer. The raw material cost is 7-8 yen for this picture. It’s truly a no-brainer! ……

　Hokkaido has recently been experiencing the weather as if it were midsummer. The temperature has been almost 30 degrees Celsius every day, and as expected, people are avoiding outdoor walks during the daytime and getting up even earlier to finish them in the early morning hours.
　In the food industry, “pickle melons” like the one in the photo have started to appear on store shelves. I think it would be more correct to call them “cucumbers,” but since melon has become a common name these days, this is what they are called. In truth, it is probably a type of cucumber. If this is a variety that is sweeter, it is sometimes called “kanro. I cut the melons into bite-sized pieces, put them in a zipper bag, sprinkle them lightly with salt, and pickle them using the “asazuke” method.
　The resulting pickled melon is my favorite.
　It goes well with any staple food, but what is not so easy is to eat it with soba noodles or cold barley.
　On a hot evening, the pleasure of eating this asazuke while eating tsukemen (noodles) really makes me feel “summer”. Being of a simple nature, last night I felt as if I had reached nirvana (laugh).
　The price was 240 yen for 4 pieces of 12-3 cm in length, sometimes 200 yen. The finished pickles in the photo are about 1/8 of one piece, so the cost of raw materials for this serving would be about 7-8 yen. Recently, the price of everything has been on the rise, but these summer vegetables are starting to appear on the market, and they are a real lifesaver.
　We have a reliable helper who will help us get through the summer happily.

I have published my book “Writers and Living Space” in e-book format from Gentosha at
.
Please visit Amazon to purchase the e-book.

Posted on 6月 30th, 2025 by 三木 奎吾
Filed under: おとこの料理＆食 | No Comments »

【神魂（かもす）神社参観で出雲古代史に惑溺・・・】



　神話の里、という印象がどんどん加速されてくる山陰の旅のブログシリーズですが、自分で体感したままに撮影した写真群を整理整頓して行くことが、そのまま探究の開始になってしまいます。そういうなかで出会った水木しげるの「古代出雲」を読み進めることで、古事記・日本書紀についての山陰の側・出雲の系統からの独自の解釈が見えてきて、深い整合性を感じさせられています。
　同書の奥書に「古代出雲歴史博物館専門学芸員」の岡宏三氏の文章があって、いかにも水木しげるのこの地に寄せていた「思い」が深く伝わってくる。以下要旨。〜（水木の生家は境水道に面して建てられているけれど）幼少年期を過ごした境港は文字通り鳥取と島根の境界に位置する港で、境水道を挟んで向かいの東西に山（島根半島）の裏側に当たる諸喰という「のんのんばあ」の故郷の小さな集落に連れて行かれたとき、水木少年ははじめて訪れたにも関わらず、前世にも訪れていたとしか考えられない思いを抱いたという。とすれば、島根とははるか生まれる以前からの故郷なのだろう。〜
　「前世にも訪れていたとしか考えられない」という思いはわかりやすく伝わってくる。兵庫県福崎出身の日本民俗学の祖・柳田國男の茨城県での神秘体験の事例でもわかるように、感受性の鋭いタイプの人にとっては、こうした神秘体験と従来語られてきた事柄が、実は最先端的な「量子科学」的な領域であると解明されてきているのだと思う。
　そしてそこから、不整合な古事記・日本書紀を再度、読み込んでみれば別の解釈体系も生まれてくるように思える。「国譲り」という古代最大の政争について、それを「神話」として扱いたいヤマト王権側の思惑。そしてさらにそれを「国史」として中国の中華思想国家に対して「なるべく深遠なるもの」として表現して提出したという経緯もまた察せられてくる。
　そんなテーマ性が浮かび上がってきて、古代の列島で繰り広げられたであろうドラマに、さまざまな思いが去来してなりません。他でもない北海道神宮にも、祭神としてこのような古代由来の神々が鎮座されているのですから、絵空事でも済まされない。

●お知らせ
拙書「作家と住空間」幻冬舎から電子書籍で発刊
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English version⬇

Kamosu Shrine visit to Izumo’s ancient history is a dazzling experience…]
The appearance and atmosphere of this truly ancient shrine is still in the veins of the young territory of Hokkaido. …

　The impression of the San’in as a mythical village is becoming more and more accelerated in this blog series on my travels in the San’in region, and organizing the group of photos I took as I experienced it myself became the beginning of my exploration. In reading “Ancient Izumo” by Shigeru Mizuki, I found a unique interpretation of the Kojiki and Nihonshoki from the San’in side and the Izumo lineage, and I am deeply impressed by the consistency of the book.
　In the back of the same book, there is a text by Mr. Kozo Oka, “Specialized Curator of the Museum of Ancient Izumo History,” which conveys how deeply Mizuki Shigeru’s “feelings” toward this place were. The following is a summary. 〜When Mizuki was taken to Morokure, a small village on the back side of the mountain (Shimane Peninsula) across the Sakai Waterway, he was told that it was the first time he had ever visited there. Although this was his first visit to the village, he felt as if he had visited there in a previous life. If so, Shimane must have been his hometown long before he was born. ~
The thought “I can only think that I had visited there in a previous life” is easily understood. As the case of mystical experiences in Ibaraki Prefecture by Kunio Yanagida, the founder of Japanese folklore who was born in Fukuzaki, Hyogo Prefecture, shows, I believe that for those with keen sensitivities, what has traditionally been described as mystical experiences are in fact being clarified as cutting edge “quantum science.
　And from there, if we re-read the inconsistent Kojiki and Nihonshoki, a different system of interpretation seems to emerge. The Yamato kingdom wants to treat the greatest ancient political conflict, the “handing over of the kingdom,” as a “myth. Furthermore, the history of the Yamato kingdom’s submission of the “national history” to the Chinese nation of Chinese thought, expressed as “something as profound as possible,” can also be inferred.
　Such themes emerge, and one cannot help but be filled with various thoughts about the drama that must have unfolded in the ancient archipelago. It cannot be a mere pictorial story, since the Hokkaido Jingu Shrine, of all places, also has gods of ancient origin as its deities of worship.

●Notice
My book “The Writer and the Living Space” is published by Gentosha as an e-book.
Please visit Amazon for more information.

Posted on 6月 29th, 2025 by 三木 奎吾
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【古代出雲はアジア大陸との移動交流最前線か？】



　昨日は神魂（かもす）神社での人的な情報交流について書きましたが、やはり古格な大社造り建築の本殿を見ていても、この出雲を中心とする山陰日本海側地域の歴史層の深さを叩き付けられる思い。写真は拝殿正面からのショットですが、注連縄を見ていると、やはり「出雲大社系」のように思える。って言ってもわたしには注連縄文化の解析は不分明なのですが、下の出雲大社・神楽殿の「大注連縄」と基本的なデザインは共通していると見定められる。なので神魂神社は出雲大社系ではないかと思っていたのですが、拝礼の仕方などは基本的に伊勢神宮系。このあたりは神々の世界のことなので不明。
　そういう出雲周辺、山陰地域の文化現象について、現代世界でいちばんの「語り部」として水木しげるの活動があったように思います。だんだんわたしのなかで、今回の山陰の旅経験が熟成してきている。こういう「楽しみ」は奥深くてどんどんのめり込んできますね（笑）。ということで水木しげるの作品を当たっていたら「古代出雲」という2012年刊行の角川書店からのマンガ作品と出会った。
　さすがにこの地域の文化伝統を体現したかれらしく、素晴らしい探究成果がわかりやすく展開されていた。そのなかに非常に強い印象を受けさせられたのが以下の記述。（要旨抜粋）
　〜紀元前５世紀頃にはすでに満州・北朝鮮東岸から南下して隠岐の島➡出雲という海上ルートがあった。一方、対馬を経て北九州に至る海上ルートは、当時はまだその速い流れに対馬海流を乗りきれるだけの舟がなく、従って出雲は日本列島の「正面玄関」であり、もっとも早く大陸文化とつながっていた。〜
　というのですね。どうも古代史にとってかなり重要なポイントについて、地元人らしい探究姿勢の発露のように感銘を受けた。邪馬台国論争のように北九州地域と畿内地域が古代史の中心と思い込んでいたわたしのような人間には強く響いてきた。
　どうしても距離的な遠近差で、北九州地域を「日本の玄関口」と刷り込まれてきたけれど、そこに「海流」という要素を提示されて、日本海を舞台とした船での移動交流の歴史解明、という視点には深く納得感をもたらされた次第。深く直撃された気分でありました。

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拙書「作家と住空間」幻冬舎から電子書籍で発刊
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English version⬇

Is Ancient Izumo the Frontline of Migratory Exchange with the Asian Continent?
Searching through the ancient history of the San’in region and considering the influence of ocean currents, there is some validity to the theory that Izumo was a gateway for the acceptance of continental cultures. A shock to stereotypes. …….

　Yesterday, I wrote about human information exchange at Kamosu Shrine, but looking at the main shrine, which is still an old-style Taisha-zukuri architecture, I was struck by the depth of the historical layers of this San’in Sea of Japan side region centering on Izumo. The photo is a shot from the front of the worship hall, and the shimenawa (sacred straw ropes) seem to be of the Izumo-taisha type. Although I am not well versed in the analysis of shimenawa culture, I can conclude that the basic design of the shimenawa is the same as that of the “Dai-shimenawa” in the Kaguraden (Kaguraden) of Izumo-taisha Shrine, below. Therefore, I had thought that the Kamikami Shrine was of the Izumo-taisha type, but the way of worship is basically of the Ise Shrine type. This area is unknown because it is the world of the gods.
　I think that Shigeru Mizuki was the best “storyteller” in the modern world about the cultural phenomena of the Izumo and San’in regions. My experience of this trip to the San’in region is gradually maturing in my mind. This kind of “fun” is profound and I am getting more and more absorbed in it (laughs). While browsing through Shigeru Mizuki’s works, I came across a manga work titled “Ancient Izumo,” published in 2012 by Kadokawa Shoten.
　As one would expect from someone who embodies the cultural traditions of this region, the manga is a wonderful exploration of the region, and the results are easy to understand. Among them, the following description made a very strong impression on me. (Abstract excerpt)
~There was already a maritime route from Manchuria and the east coast of North Korea to Oki Island and Izumo in the 5th century BC. On the other hand, the maritime route via Tsushima to Kitakyushu did not yet have enough boats to ride the Tsushima Current with its fast current at that time, and thus Izumo was the “front door” of the Japanese archipelago and the earliest connection to continental culture. ~ I was impressed by the local people’s attitude of inquiry on this point, which is quite important for ancient history. It strongly resonated with people like me, who had assumed that the Kitakyushu and Kinai regions were the center of ancient history, as in the “Yamataikoku” controversy.
　I have always been under the impression that the Kitakyushu area was the “gateway to Japan” due to the distance between the two areas, but the presentation of the “ocean current” as a factor in this was deeply satisfying from the perspective of clarifying the history of exchange by boat movement on the Sea of Japan. I felt like I was deeply struck by this.

Notice
My book “Writers and Residential Space” is published by Gentosha as an e-book.
Please visit Amazon for more information.

Posted on 6月 28th, 2025 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

【最古の国宝大社造 「神魂（かもす）神社」と結縁譚】




奈良県橿原在住の知人の日本画家から、山陰への旅に当たってかれの出身地の古社として紹介されていたのがこの神社。出雲大社の殿舎はなんども火災にあっているけれど、この神魂神社の殿舎は古格の出雲大社建築の工法を最古のカタチで伝承してきている。心御柱古材に「正平元年丙戌十一月日」の墨書銘があり柱古材は1346年当時の柱と考えられる。現存建築としては築679年経過ということになりたしかに最古級。そうしたことから建築として日本最古の大社造りであり国宝に指定。また、石段には自然石が使われていて「男坂」として結構な急勾配。なんとか登り切った。
　出雲国造府が立地していたことが推定されその鎮守として存在してきた。祭神は伊弉諾・伊弉冉。神社の「案内」には以下記述（要約）。〜当社は出雲国造の太祖「天穂日命（アメノホヒノミコト）」がこの地で創建。以来その子孫が出雲国造として奉仕された。本殿は３間四方で高さ４丈。床が高く柱が太く宇豆柱が壁から著しく張り出しているなど大社造の古式に則っていて昭和27年３月に国宝指定された。本殿内には狩野派の画家・土佐光起（江戸期1617-1691年）の壁画９面と天井画に五色の瑞雲が彩られている。〜
　さらに、天穂日命が高天原から天下る際に乗って来られたと伝わる古い「鉄窯」も祀られていることも興味深い。山陰地域はその山並みに豊かな鉱物資源が存在し、古代において鉄の生産が国産ではできなかったためにさかんに朝鮮半島国家との政戦があったけれど、そうした戦いが停止したことの裏側にはこの地で本格的に国内生産がはじまったことが大きい。神話と鉄器のクロスは刺激的。

　ここでは神前結婚式のあと「神楽」まで奉納される。という古格ぶりに敬虔に参拝していたらこの神社で50年前に結婚式を挙げたご夫婦と出会って談笑。この古格な神社での結婚費用を50年前、若気の至りで極少金額（あえて金額は公表しません）の奉納で済ませていたという白状。おお、そんだけかよ、と釣られて大爆笑。しかしそういうご縁に感謝し続け、現在お住まいの滋賀県からクルマで足繁く通われているのだそう。神縁・ご加護か。

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English version⬇

Kamosu Shrine, the oldest national treasure and a tale of marriage.
An ancient shrine where kagura (traditional Shinto music and dance) is dedicated. A couple got married with a very small amount of money and have been worshipping at the shrine for more than 50 years out of gratitude. A true divine favor. The shrine is a Shinto shrine.

A Japanese-style painter acquaintance of mine who lives in Kashihara, Nara Prefecture, introduced this shrine to me as an ancient shrine in his hometown on a trip to the San-in region. Although the Izumo-taisha Shrine building has been damaged by fire many times, this Kamikami Shrine has inherited the oldest construction method of the ancient Izumo-taisha building. The old wood of the central pillar has an inscription in ink, “Shohei-gen-nen hei inu juichigatsu” (11th day of the 11th month of the 1st year of the Shohei-gen era), and it is thought that the old pillar was built in 1346. This means that the oldest surviving building in Japan is indeed 679 years old. The oldest existing building in Japan, the Taisha-zukuri is designated as a National Treasure. The stone steps are made of natural stone and are quite steep as a “men’s slope. I managed to climb it.
　It is estimated that the Izumo Provincial Government was once located here, and the shrine has existed as a Shinto shrine. The deities are Izanagi and Izanami. The shrine’s “Guide” describes the shrine as follows (in summary) 〜The shrine was founded here by Amenohohinomikoto, the founder of the Izumo-no-kunizo clan. Since then, his descendants have served as Izumo kokuzo. The main hall is 3 ken (3 ken) square and 4 meters high. It was designated as a National Treasure in March 1952 because of its high floor, thick pillars, and Uzumabashira, which protrudes significantly from the wall, in accordance with the ancient Taisha-zukuri style. The main hall is decorated with nine mural paintings by Tosa Mitsuki (Edo period, 1617-1691), a painter of the Kano school, and the ceiling paintings are decorated with five-colored auspicious clouds. ~
It is also interesting to note that an old “iron kiln” is also enshrined here, which is said to have been ridden by Amahoninomikoto on his descent from the high heaven. The San’in region has abundant mineral resources in its mountain ranges, and in ancient times, because iron could not be produced domestically, there were many political battles with the Korean peninsula, but the cessation of such battles was largely due to the start of full-scale domestic production here. The cross between mythology and ironware is exciting.

　The shrine even dedicates a kagura (traditional Japanese music and dance) performance after the wedding ceremony. While I was respectfully worshipping at this ancient shrine, I met a couple who had married 50 years ago at this shrine and had a chat with them. They confessed that they had paid for their wedding at this ancient shrine with a very small amount of money (we dare not disclose the amount) in a youthful indiscretion 50 years ago. Oh, that’s all there is to it? But he continues to be grateful for that kind of connection, and he commutes to the shrine frequently by car from Shiga Prefecture, where he currently lives. A divine fate or blessing?

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Posted on 6月 27th, 2025 by 三木 奎吾
Filed under: 出張＆旅先にて | No Comments »

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