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【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
Filed under: 住宅性能・設備, 歴史探訪 | No Comments »

【「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
Filed under: 日本社会・文化研究 | No Comments »

【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
Filed under: 日本社会・文化研究 | No Comments »

【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 »

【早めの花芽吹きと思えば、一転・氷雨＆雪】




４月も半ばを過ぎて来週末からはゴールデンウィークということで、北海道にもようやくサクラ開花の便りが各地から聞こえてきています。っていうか、わが家のお向かいの図書館の庭でみごとに開花しておりました。
ということで春爛漫気分に誘われ雨模様でしたが昨日はちょっと遠出して、お馴染みの余市の魚屋さんに行って季節の魚状況を参観。余市を含めた積丹半島東岸の海の幸のいま現在がそのまま一目瞭然。まだメインは「カレイ」のようで、ちょっと大きめのヤツを仕入れさせていただき、刺身用におろしていました。
ドライブ道中でもときどき桜の木が開花している様子が散見された。そんなことでひょっとすると連休前にもサクラが満開になるかと思っていたら、一転して本日早朝には氷雨とともに雪が混じっています。気温が昨日から一気に下降して本日は前日比９°低く最高気温５°とのこと。まことに三寒四温in北海道。
しかし、季節の花芽吹きは確実で写真は一昨日の発寒川河川で見かけた野の花たち。一部「フキノトウ」の群舞ぶり。花の名って特徴的な花は覚えるけれど、その土地の季節感の基層で教えてくれる野の花たちの名前はなかなか思い出せない。そこまで関心を持たないのだけれど、無性になつかしさを覚える。
今週以降、仕事上では大車輪でいろいろな進行。新事業の住宅画像データベース関連ではAI技術を活用させていただいているのですが、ChatGPT関連の話題が世界的に急速に盛り上がってきて、弊社の連の立場で主導されている川村秀憲先生はいろいろな場で情報発信されてきている。先般などイベント講演の案内がメールで来ていて、参加しようとすぐにメール返信したらもすぐに「満席」という告知。たぶん日本中から相当の注目が集中しているのだろうと推測されます。
５月にはAI関連の展示会が東京ビッグサイトで開催されるということで連携先が出展されると言うこと。多少は関連していることなのでわたしも参観してこようと考えています。先日のIT関連イベントでは当社のツールが紹介されて好反応が得られたという情報もいただいている。
そんなあれこれ、まだときどき雪が戻って来たりはしますが（笑）、春たけなわに向けて、しっかりと地道に歩んでいきたいと考えています。さて・・・。

English version⬇

The early budding of flowers, then a complete turnaround to freezing rain and snow.
In the business world, a variety of activities are underway on a big wheel. AI technology, such as ChatGPT, is the focus of much attention. It’s been three cold and four warm days, but the season is definitely moving. …

It is now mid-April and Golden Week will begin next week, so we are finally hearing the news of cherry blossoms blooming from many places in Hokkaido. In fact, the sakura (cherry blossoms) were in full bloom in the garden of the library across the street from our house. So, in the spirit of spring, I took a little trip yesterday, even though it was raining, to a familiar fish shop in Yoichi, Nioka Shoten, to see the seasonal fish situation. The current status of seafood from the east coast of the Shakotan Peninsula, including Yoichi, was on display. The main catch still seems to be flounder, and we were able to purchase a slightly larger one, which was being grated for sashimi.
On the road trip, we sometimes saw cherry trees in bloom. I thought that perhaps the cherry trees would be in full bloom before the consecutive holidays, but the situation took a turn for the worse early today morning, with snow mixed in along with freezing rain. The temperature has dropped dramatically since yesterday, with a high of 5° today, 9° lower than the previous day. Three cold and four warm days in Hokkaido.
The photo shows wild flowers seen on the Hassamu River the day before yesterday. The photo shows a group of wild flowers I saw on the Hassamu River the day before yesterday. I can remember the names of characteristic flowers, but it is difficult for me to remember the names of wild flowers that tell me the base of the local sense of the season. Or rather, I don’t have that much interest in them, but I feel an irresistible nostalgia for them.
From this week onward, I have a lot of things going on at work. We have been utilizing AI technology in our new project related to residential image databases, and ChatGPT-related topics are rapidly gaining momentum worldwide, and it seems that the “harmonic system” of AI research at Hokkaido University, with whom we are collaborating, is attracting more and more attention. Dr. Hidenori Kawamura, who is leading AI technology in Japan in terms of scientific research, has been sending out information in various forums. Recently, I received an invitation to an event he was going to give a lecture at, and when I immediately responded to the e-mail to attend, I was told that the event was already “fully booked. I replied to the e-mail and found that the event was already “fully booked.” I guessed that it must have attracted a lot of attention.
I was told that an AI-related exhibition will be held at Tokyo Big Sight in May, and that our partner companies will be exhibiting at the event. Since it is somewhat related to AI, I am planning to visit the exhibition as well. I have also heard that our tools were introduced at an IT-related event the other day and received a good response.
Although the snow still comes back from time to time (laugh), we are determined to make steady progress toward the end of spring. Well…

Posted on 4月 17th, 2023 by 三木 奎吾
Filed under: こちら発行人です | No Comments »

【せっせと「黄砂」落としの洗車・窓洗浄】


昨日ようやくわが家に帰還しました。で、迎えに来てくれたカミさんの乗った愛車を見たら例の黄砂でちょっとかわいそうな表情になっていた。そんなに美顔というほどではないけれど、深く愛しているクルマが泥まみれになっているように感じて、午後から時間を見てわが家で洗車。
わが家の近くには洗車専門スタンドがあるのですが、買い物のついでに通りかかったらあり得ないほどの長蛇の列。どう見ても１−２時間待ちは確実。クルマを見た感じではわが家でのシロウト洗車でも、そこそこ対応可能のように思えたので、DO IT YOURSELF。洗車用の洗剤もあったけれど、まずは水洗い＋洗車ブラシ＋拭き取り対応で様子を見ることにしたのです。
冬の間、外していた室外放水シャワーを引き出して設置。こちらの方は半年ぶりくらいの活躍でしたが、元気いっぱいの放水ぶりで、気持ちよく黄砂を落としてくれていく。その後、洗車ブラシで丹念に泥落とし。その後、もう一回放水して２度目の泥落とし。それから布ぞうきんでガラス面、車体を丹念に拭き取っていく。わたしの場合は洗剤などは使わずに水洗いだけに今回は留めましたが、様子を見て今後は本格的にやらなければならないかも知れません。ただ、本日は雨と言うことなので、ひと安心か。

ついでに建物表側の窓ガラスに放水シャワーを掛けていきました。黄砂というよりも冬の間の汚れが目立っていたので、愛着を込めての洗浄作業。
人生時間が長くなってきているわたしですが、しかし黄砂でクルマが汚れて洗車するという事態はあんまり記憶になかった。上の写真は2019年4/16-17の期間の気象庁発表「黄砂」状況動画からの抜き出し画像。赤い色が激しい黄砂の様子とのことで、北海道は薄いオレンジ程度ではある。しかしこういう衛星画像でも確認できるほどの地球環境的気候要因。
人間活動が地球環境自体に影響を及ぼしつつあることから「人新世」という言葉がよく知られるようになって来たけれど、黄砂の規模が拡大しているように感じるのには、そういう影響もあるのだろうかと考えてしまう。これからの未来に向かって、少しでもよき環境を後世代に受け渡していきたいけれど、個人としてはこまめな洗車習慣などで身の回りを整えることが精一杯だとも思える。来週にはまた飛来してくるという情報もあるので、しばらくは要注意ですね。

English version⬇

Car and window washing to remove “yellow sand”.
I don’t remember that much about the natural phenomenon of yellow sand since I was born. I don’t even remember having to deal with it, much less wash my car. Is it one of the pathologies of the Anthropocene Earth? …

Yesterday, I finally returned to my home. And when I looked at my wife’s car, which she came to pick me up, I saw that it looked a little pitiful because of the yellow sand. It was not so much a beautiful face, but I felt that my deeply loved car was covered with mud, so I took the time to wash it in the afternoon at our house.
There is a car wash near our house, but when I walked by it while shopping, I found an unbelievably long line. I was sure there would be a 1-2 hour wait. I thought it would be possible to wash the car at home even by a novice, so I decided to do it myself.
We pulled out the outdoor water shower that had been removed for the winter and installed it. It had not been used for about half a year, but it was full of water, and it removed the yellow sand pleasantly. After that, we painstakingly removed the mud with a car wash brush. After that, we sprayed water once more to remove the mud for the second time. Then, I carefully wiped off the glass surface and the body of the car with a cloth wiping cloth. In my case, I did not use any detergent and only washed the car with water this time, but I may have to do it more seriously in the future, depending on how it goes. However, since it is supposed to rain today, I guess I can rest easy.

In addition, we sprayed the windows on the front side of the building with a water spray shower. The windows were dirty from the winter rather than from yellow sand, so I washed them with love and care.
My life time is getting longer and longer, but I did not remember a situation where I had to wash my car because it was dirty from DSS. The photo above is an extracted image from the “DSS” situation video released by the Japan Meteorological Agency for the period of 4/16-17/2019. The red color indicates intense DSS, while Hokkaido is only light orange. However, the global environmental climate factors are so strong that they can be seen even in these satellite images.
The term “Anthropocene” is becoming well known as human activities are affecting the global environment itself, and I wonder if this is one of the reasons why the scale of the DSS seems to be expanding. I would like to pass on a better environment to future generations, but as an individual, I think I can do my best to keep my surroundings in good shape by washing my car frequently. There are reports that it will fly in again next week, so we need to be careful for a while.

Posted on 4月 16th, 2023 by 三木 奎吾
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【ヒグマ目撃情報 4/14 06:37 in ほぼ北海道神宮内】



たまたまわたしは本日まで外泊中ですが、昨日午前6:37の発表で、地図上の位置でヒグマの発見情報（！）。「札幌市ヒグマ出没情報」という市の広報での発表でした。「なになに、札幌市中央区宮ヶ丘・・・？」って、わたしの毎日の散歩道そのものであります。わたしの住む札幌市西区山の手からは図のように2.9kmの距離。ふだんはクルマで神宮駐車場に移動し駐車してそこから散歩をはじめる。
で「なになに474番地35？？」という地番まで特定されていたのでGoogleマップでピンポイント表示したら、まさに散歩道そのものピッタンコであります！
この場所は北海道神宮の施設建物で３箇所ある神宮駐車場に隣接している。毎日参拝している女性のお地蔵さんからも100mくらい。時間的にも6:37と言えば散歩の真っ最中の時間帯。北海道神宮本殿前の広場ではこの時間は多くのみなさんが集まってラジオ体操の真っ最中でもあります。おいおい、でありますが、その後の発表では目撃情報自体は4/13の23時55分ということでした。
ヒグマの行動テリトリーを想像してみれば、地図上の小さな河川に沿って下界に下りてきたに相違なく、そうすると円山公園そのものがかれの行動テリトリーであることが容易に想定される。わたしもこの河川に沿ってほぼ毎日のように散歩しているのでほぼ同様の「地形認識」を共有していることになる。
市からの発出情報では現場では警官による確認警戒がなされているということで注意深く情報を見ていましたが、本日現在続報は寄せられていない。深夜の目撃情報なので誤認の可能性もあるけれど・・・。
昨年もわが家周辺では三角山というごく至近の山でヒグマ母子の巣穴が発見されて、母熊は発見者に危害を加えた後、逃走したという事案が発生している。これもわが家から2kmほどという直近地域。さらに昨年は札幌市東区の市街地に現れたヒグマによってケガを負った方もいて、市街地で殺処分されたことも記憶に新しい。こういった経緯から、ことしの春にも十分にあり得ると予測していたのであります。
当面は散歩コースを変更しようかと考えています。が、それも周辺の河川公園沿いのコースなのでヒグマたちの行動パターンからは遭遇可能性がある。自然豊かな北海道に住んでいる以上、こういう危険性は前提として考えておかなければならないのでしょうね。

English version⬇

Brown Bear Sighting 4/14 06:37 in Hokkaido Shrine
This is the second report from last year, this time from the area around my house and along my usual walking path. We have to accept the coexistence with the danger of nature. Be careful. I am not sure if this is a good idea or not.

I happen to be out of town until today, but yesterday at 6:37 a.m., an announcement was made that a brown bear had been spotted (!) at a location on the map. I am staying out until today. It was an announcement on the city’s public relations website titled “Sapporo City Brown Bear Appearance Information. What is it, Miyagaoka, Chuo-ku, Sapporo? This is exactly where I walk every day. It is 2.9 km from Yamanote, Nishi-ku, Sapporo, where I live, as shown in the figure. I usually drive to the Jingu parking lot and park my car, and start my walk there.
Then, I was able to identify the address number, “What is it, 474-35? I pinpointed the location on Google Maps and found it to be exactly where I wanted to walk!
This location is adjacent to the three Jingu parking lots in the Hokkaido Jingu facility building. It is also about 100 meters from the female Jizo-san who visits the shrine every day. Time-wise, 6:37 is the middle of the walk. At this time of day, many people gather at the plaza in front of the main shrine building of Hokkaido Jingu and are in the middle of radio calisthenics. The subsequent announcement said that the sighting took place at 23:55 on 4/13.
If we imagine a brown bear’s territory, it must have descended along a small river on the map, and we can easily assume that Maruyama Park itself is its territory. I also walk along this river almost every day, so we share a similar “topographical awareness”.
According to the information issued by the city, police officers are on alert at the site, and I have been watching the information carefully, but as of today, no further reports have been received. It was a late-night sighting, so it could have been a misidentification….
Last year, a mother brown bear and her cubs were found in a den near our house on Triangle Mountain, and the mother bear escaped after harming the discoverer. This was also in the immediate area, about 2 km from our house. In addition, last year, a person was injured by a brown bear that appeared in the urban area of Higashi-ku, Sapporo, and it is still fresh in our minds that a brown bear was killed in the urban area. We had anticipated that this might happen again this year.
For the time being, we are thinking of changing our walking course. However, it is also a course along the surrounding river park, so there is a possibility of encountering brown bears based on their behavior patterns. As long as we live in Hokkaido, which is rich in nature, we must be aware of this kind of danger, I suppose.

Posted on 4月 15th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【浦嶋伝説も残る「海と日本人」の原風景】




きのう書いた伊根の暮らしよう、その続篇です。丹波地域は古代史を深掘りしていると非常に重要な地域と言うことが知れてくる。ヤマト王権が大和国に覇権を確立した当時、国譲り神話の出雲、桃太郎伝説の吉備・岡山地域とともに丹波地域が重要な先進地域とされる。環日本海としての位置関係からは、出雲ともつながりが考えられるのだけれど、ヤマト王権とは重層的な婚姻関係を結んだりしている。ほぼ同盟的関係。
この伊根の伝統的住居群には、そういった古代から続く人びとの営み感が強く訴求してくる。日本列島に人びとが定住をはじめた初期のありようが見えてくる気がしてならない。上の写真のように、町家的に集住して海に対しての各戸別での舟でのアクセスを確保させている。現代のマイカーと比肩できるマイボートだろうか。
「漁業」という産業痕跡では、というのはどうも違う。漁業というのは大きな消費市場を想定してそこへの供給という「交易」を前提とした産業形式だけれど、この伊根の舟屋群からは、むしろ小舟での移動交通と日々の食膳に魚を確保するための各戸の「キッチン」の延長のように思える。
やはり基本的な「海民」としてのライフスタイルをそこに感じさせられる。こういう基本的な食料確保手段を前提にして、周辺の植物採集に徐々に生活域を拡大していった。そのときに最高の食糧生産手段は稲作だった、というこの列島での歴史のはじまりを垣間見せてくれるのだと思う。

この伊根には「浦嶋神社」がある。写真はそこで行われている狂言舞台の様子。助けたカメに連れられた、あの日本昔話の主人公を祀っている。以下伊根町のHPより。
〜＜浦嶋神社（宇良神社）＞昔話でお馴染みの浦島太郎。この話の起源は「日本書記」「丹後国風土記（逸文）」「万葉集」に浦嶋の名が見られることから、七世紀後半。日本各地にその伝承がみられますが、伊根町の浦嶋神社に伝わる浦嶋伝説が最も起源が古いとされています。 浦嶋神社創祀年代は淳和天皇の天長2年（825年）とされ、浦嶋太郎の主人公である浦嶋子（浦島太郎）を筒川大明神として祀るのが初めであると伝えられています。神社には浦嶋明神縁起絵巻（国指定重要文化財）、亀甲櫛笥の玉手箱、乙姫の打ち掛けなどの宝物が受け継がれています。〜
先に触れたように、桃太郎伝承の吉備と浦島太郎伝承のこの伊根を含む丹波は、初源期の日本列島社会のありようのヒントを、今に繋がる生活痕跡として伝えてくれていると思っています。故郷としての日本文化をいったん離れた北海道人だからこそ、こういう初源のカタチに打たれている。

English version⬇

The legend of Urashima remains in the original landscape of “the sea and the Japanese.
The first source of settlement in the archipelago was probably to secure foodstuffs. From this point, agricultural development was developed in the surrounding areas. In the midst of this development, a man called “Urashima Taro” left the floating world…

This is a continuation of the article I wrote yesterday about life in Ine. When you dig deeper into the ancient history of the Tamba region, you will learn that it is a very important region. At the time when the Yamato kingdom established its supremacy over Yamato, the Tamba region was regarded as an important advanced region, along with Izumo in the myth of the handover of the kingdom, and Kibi and Okayama in the Momotaro legend. Although Izumo is considered to be connected to the Yamato kingdom because of its location on the Japan Sea Rim, the Tamba area is said to have had a multilayered intermarriage relationship with the Yamato kingdom. The relationship is almost an alliance.
The traditional dwellings in Ine strongly appeal to the sense of people’s activities that have continued from ancient times. It is hard not to see the early days of human settlement in the Japanese archipelago. As shown in the photo above, the houses are clustered together like townhouses, and each house has its own access to the sea by boat. I wonder if these boats are comparable to today’s private cars.
It is not the same as the industrial traces of “fishery”. Fishing is an industrial form based on the assumption of a large consumer market and the “trade” of supplying that market, but the boathouses in Ine seem more like an extension of the “kitchen” of each house, where small boats were used for transportation and to secure fish for the daily meals.
It is as if we can feel the basic lifestyle of “sea people” in these boathouses. Based on this basic means of securing food, they gradually expanded their living area to gathering plants in the surrounding area. I believe that this is a glimpse into the beginning of the history of this archipelago, in which rice cultivation was the best means of food production at that time.

There is a “Urashima Shrine” in this Ine. The photo shows a kyogen stage being held there. The shrine enshrines the hero of a Japanese folk tale who was taken by a rescued turtle. The following is from the Ine Town website.
〜＜Urashima Shrine (Ura Shrine) > Urashima Taro is a well-known character in Japanese folk tales. The origin of this story can be traced back to the late 7th century, as the name of Urashima is found in the “Nihon shoki” (the oldest chronicle in Japan), “Tango kuni fudoki (anecdotes)” and “Manyoshu” (the oldest anthology of Japanese poetry). The legend of Urashima can be found in many places in Japan, but the legend of Urashima at the Urashima Shrine in Ine-cho is said to be the oldest. The shrine is said to have been founded in 825 by Emperor Junna (825), and is said to have first enshrined Urashima Taro’s hero, Urashima Ko (Urashima Taro), as Tsutsukawa Daimyojin (Great God of Tsutsukawa). The shrine has inherited such treasures as the Urashima Myojin Engi Emaki (designated as a National Important Cultural Property), the Turtle Shell Comb Chest of Tamatebako, and Otohime’s Uchikake. ~.
As mentioned earlier, Tamba, including Kibi with its legend of Momotaro and Ine with its legend of Urashima Taro, has passed on hints of the society of the Japanese archipelago in the Early Genesis period as traces of the way of life that are still relevant today. It is precisely because I am a Hokkaido native who has once left Japanese culture as my hometown that I am struck by this form of Hatsugen.

Posted on 4月 14th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

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