仏像に興味を持ち始めるというのは高齢化の進展なのでしょうか（笑）。
歴史の古道を訪ね歩くようになると徐々にその魅力に引き込まれるのかなぁ。
写真の石像と銅造はそれぞれ奈良県桜井市・石位寺の「薬師三尊石仏」と、奈良県明日香の「飛鳥大仏」。どうもこの２体の仏像の表情に完全にトリコにされている。
２枚目の飛鳥大仏は日本最初の仏教寺院とされる飛鳥寺の本尊で、産経新聞にはこんな紹介。「飛鳥大仏は609年には完成し、鋳造年が絞れる仏像としては日本で最古級。面長の顔やアーモンドのような形をした目は大陸の影響が色濃く、江戸時代に飛鳥大仏と対面した国学者、本居宣長（もとおりのりなが）は「菅笠日記」に「げにいとふるめかしく、たふとく見ゆ」との一文を残している。」
わたしが歴史に興味を持ち始めた小学校の社会科の授業で、いちばん最初に覚えた美術家の名は「止利仏師」だった記憶が鮮明にある。はるかに時間を超えてその作家の実物と間近く接して、作り手やそのモデルとなった人物の表情の豊かさに完全にノックアウトされた。最古級であるのに国宝には指定されていない。それは幾度か火災にあって補修されてきていることが原因とか。しかしそれは同時に歴史的に多くの人びとの尊崇を集め続けてきたことをも如実に語っていると思う。・・・まぁ国宝であるかどうかそんなことはどうでもいいけれど。

一方、最近拝見した１枚目の写真の「薬師三尊石仏」。こちらは無住寺「石位寺」にあり、今は桜井市忍阪区の住民が交代で維持管理していてWEB申込みして拝観することができる。白鳳時代(644年〜710年)に製作された薬師三尊石仏でわが国最古の石仏として国の重要文化財指定。写真は拝観したときに購入させていただいたプリント写真。この石仏さんは天武天皇の妃であった額田王が願主として伝わっている。2020年初頭にはじめて「東京国立博物館」で展示公開されてスターダムに押し上げられた（笑）という。

わたしは最近その存在を知り石位寺で参観させていただいた。お寺に行くのに狭い道に迷ってしまった苦い記憶もある（泣）。しかしこのご尊顔を拝見して、一気にゾッコンにさせられてしまった。なんといっても「美しい」。石仏ということで正面写真と紹介文を読んでいただけの印象では「ふーん」と思っていたものが、現物をじっくり見て前後左右からその美顔を拝ませていただいて完全KO（笑）。
よくみると唇にはうすい紅までほどこされた残照があって、ふくよかな肌の優美さまでが伝わってくる。白村江に海外派遣された兵士たちを鼓舞する彼女の歌が万葉に残されている。「熟田津に船乗りせむと月待てば潮もかなひぬ今は漕ぎ出でな」。月明かりのなか朗々と歌い上げる美女の姿に、多くの兵士が奮い立ったとされる。その歴史美女の印象がこの石仏からリアリティを持って伝わってきた。

高齢化のせいで仏像趣味が・・・と思われたけれど、むしろ逆で石や金属という物質に乗り移った魂魄のようなものに気付けるようになった、そんな豊かさを深く感じさせられている。

English version⬇

Asuka Hakuho’s Buddhist Statues with Light Lipstick and Fragrance (The 37,000 Year History of the Archipelago, Vol. 58)
The ancient beauty who sang “I want to go sailing to Mukidazu,” is a reality with a faint lipstick. A girl who transcends time. A girl who transcends time.

I wonder if it is the aging of the population that begins to take an interest in Buddhist statues (laughs).
I wonder if I am gradually drawn to their charms as I begin to visit and walk along the ancient paths of history.
The stone and bronze statues in the photo are “Yakushi Sanzon Ishibutsu” at Ishiiji Temple in Sakurai City, Nara Prefecture, and “Asuka Daibutsu” in Asuka, Nara Prefecture, respectively. Apparently, I am completely tricked by the expressions of these two Buddhist statues.
The second one, Asuka Daibutsu, is the principal image of Asukadera Temple, which is considered to be the first Buddhist temple in Japan. Asuka Daibutsu was completed in 609 and is one of the oldest Buddhist statues in Japan for which the year of casting can be narrowed down. The long face and almond-shaped eyes are strongly influenced by the continent, and the national scholar Motoori Norinaga, who met the Great Asuka Buddha in the Edo period, wrote in his “Sugakasa Nikki” (Diary of Sugakasa), “It is a very beautiful and beautiful statue.
I have a vivid memory that the name of the first artist I memorized in my elementary school social studies class, when I first became interested in history, was the “Buddhist priest Toryo” (止利仏師). Having come into close contact with the artist’s actual works of art far beyond time, I was completely knocked out by the richness of the expressions on the faces of the creators and their models. Although it is one of the oldest, it is not designated as a national treasure. This is due to the fact that it has been repaired after several fires. However, I think it also shows that it has been historically revered and respected by many people. Well, I don’t care whether it is a national treasure or not.

On the other hand, I recently saw the “Yakushi Sanzon Ishibutsu” in the first photo. This one is located in “Ishiiji,” a non-resident temple, and is now maintained by the residents of Oshizaka-ku, Sakurai City, who take turns maintaining it, and you can apply on the web to view it. It is the oldest stone statue of Yakushi Sanzon (three images of Buddha) in Japan, and is designated as a national important cultural property. The photo is a print that I purchased when I visited the temple. The stone Buddha is said to have been the wish-fulfilling deity of King Nukata, the Empress of Emperor Temmu, and was elevated to stardom when it was exhibited for the first time at the Tokyo National Museum in early 2020 (laugh).

I recently learned of its existence and was able to visit it at Ishiiji Temple. I have a bitter memory of getting lost on a narrow road to the temple (tears). However, when I saw his face, I was instantly attracted to him. After all, it is beautiful. I had only read the introduction and seen the front photo of the stone Buddha and thought, “Hmmm,” but after seeing the actual statue and admiring its beautiful face from the front, back, left and right, I was completely smitten (laugh).
Upon closer inspection, one can see that her lips are covered with a light crimson color, and even the gracefulness of her plump skin can be felt. Her poem, which was written to inspire the soldiers who were dispatched overseas to the Hakumura River, is preserved in Manyo. The poem is a poem written in Manyo to inspire the soldiers who were sent overseas to the Hakumura River: “Wait for the moon to come and sail to Kyu-ta-tsu, the tide is coming in. It is said that many soldiers were inspired by the sight of this beautiful woman singing in the moonlight. This stone Buddha conveys the impression of this historical beauty with reality.

Although it was thought that the aging of the population had made people less interested in Buddhist statues, I was deeply impressed by the richness of the spirit of the Buddha, which has been transferred to the material of stone and metal.

Posted on 1月 4th, 2023 by 三木 奎吾
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神話と建国経緯事実とが混在する日本書紀・古事記の記紀の世界。
この個人的な歴史探訪「列島37,000年史」でその時代に差し掛かるのが、年末年始という特別な時期なのは天佑かもしれない。今回は少し妄想を膨らむ内容となっているが、「初夢」ということでご容赦いただきたい。

神話から「日本史」という歴史の世界へ移行したのは、おおむね10代崇神天皇以降とされる。かれが遷都したとされる纏向遺跡（まきむくいせき）が発掘されたことでほぼ確定されつつある。（纏向遺跡については第45回目の「卑弥呼＝日の巫女「アマテラス」論 日本列島37,000年史-45」にて。
しかしそれ以前の古代の大和平野の痕跡も、現地を歩くと紡ぎ出されてくる。
いわゆる「神武東征」としてまとめられている大和平野地域の制圧は人物特定は別にしても事実痕跡に満ちている。飛鳥や藤原京、纏向のある桜井市などのゾーンは世界遺産としての登録申請作業が進む。ナゾはナゾとして時間をかけて解明していくというのがあるべきスタンスだろうと思う。
そんなことから北海道人ながら時間を見ては時折訪ね歩いている。

今回注目したいのは神武東征で登場する「ヤタガラス」。行軍の道案内をしたという伝説の存在。
後の神武天皇である磐余彦尊が難波の津に上陸し敗退し、その後熊野水軍先導とおぼしき海路行軍で熊野に上陸。そこから長躯、大和平野を目指す。この山岳路を「道案内」したのがヤタガラス。
このヤタガラス、存在するととすれば当然、逆擬人化されていると思われる。その対象として考えられているのが「高鴨族」。
～鴨族はある種の霊的集団であったと言われますが、その背景には葛城の山で培った高い技術力がありました。平地ではなく山を支配した一族ですから天体観測や薬学の知識が深く、製鉄技術、農耕技術、交通手段である馬術にも長けていました。～「始まりの地、葛城と鴨族」より引用
その後全国に展開していく「賀茂」社の起源になる神社が大和平野を囲む山地の南西側にある。相当の高地にあるけれど、湧き水の湖水がたたえられその水面に浮かぶように鳥居が建っていた。その美しさに強く導かれてその後数回訪問している。鴨一族というのは弥生時代からの「歴史」を持っていると伝承が書かれている。

神社境内敷地は多数の鉱山物質が埋蔵されていることで「気」が発散しているとされた。上の写真の一部に不思議な「光のスジ」が写っているけれど、社伝がなんとなく納得できる雰囲気。

記紀の記述にあるヤタガラスとこの鴨一族の関連性を指摘する論がある。
神武東征軍は熊野から山中を北上して吉野に至り、そこから宇陀・八ツ房杉方面に移動しさらに山間の「進軍路」と伝承される道をたどって大和平野部に進出したとされる。このような山間部の道を古代にたどるとすれば、先導者が不可欠だっただろうことは明らか。
それが鴨一族で擬化を経てヤタガラスという存在に昇華したのではないか。
初夢として東征進路の分析と伝承からこんな推論、妄想を抱いている。さて。

English version⬇

Is the Yatagarasu a Reverse or Anthropomorphic Form of the “High Duck Tribe”? (The 37,000-Year History of the Archipelago, Vol. 56)
The founding myths have a reverse/anthropomorphic storytelling with symbolism. The riddle of Yatagarasu, a guide who dared to conduct a campaign to conquer Yamato by breaking through the mountains. …

The world of the Chronicles of Japan, the Chronicles of the Chronicles of Japan and the Kojiki, where myths and facts of the founding of the nation are mixed together.
It may be a blessing in disguise that this personal historical exploration of the “37,000-year history of the Japanese archipelago” comes at a special time of year, the year-end and New Year holidays. The contents of this article are a bit delusional, but I hope you will forgive me for calling it my “first dream.

The transition from mythology to the historical world of “Japanese history” is generally considered to have occurred after the 10th Emperor Sojin. This is now being confirmed by the excavation of the Makimukai Site, where the capital was said to have been relocated. (For more information on the Makimuki-Seki site, please refer to the article “Himiko = Amaterasu, the Miko of the Sun” in “The 37,000-Year History of the Japanese Archipelago: 45.
However, traces of the ancient Yamato Plain before that time are also being spun out as we walk around the site.
The conquest of the Yamato Plain area, summarized as the so-called “Jinmu expedition,” is full of traces of facts, even if we do not specify the personages. Asuka, Fujiwara-kyo, and the city of Sakurai, where Mimamukai is located, are in the process of applying for registration as World Heritage sites. I think the proper stance is to take the time to clarify riddles as riddles.
For this reason, even though I am from Hokkaido, I occasionally visit the area when I have time.

This time, I would like to focus on “Yatagarasu,” a legendary bird that appeared in the Shinmu expedition. Legend has it that the Yatagarasu guided the marching army.
After the defeat of the later Emperor Jinmu, who landed at Naniwa-no-tsu, he landed at Kumano in a march by sea, apparently led by the Kumano Suigun (navy). From there, they headed for Nagasada and the Yamato Plain. Yatagarasu “guided” them along this mountainous route.
This yatagarasu, if it exists, is naturally thought to be a reverse anthropomorph. The “high duck tribe” is thought to be the target.
～It is said that the ~amo tribe was a kind of spiritual group, and their background was the high technology they had developed in the mountains of Katsuragi. Because they ruled over the mountains rather than the plains, they had a deep knowledge of astronomical observation and pharmacology, and were also skilled in iron manufacturing, agriculture, and horsemanship as a means of transportation. ~Quoted from “Katsuragi, the Place of Beginnings, and the Kamo Tribe
The shrine that became the origin of the “Kamo” shrine, which later developed throughout the country, is located on the southwest side of the mountain range surrounding the Yamato Plain. It is located at a considerable elevation, but it is filled with spring water and the torii gate stands as if it were floating on the surface of the water. The beauty of the shrine led me to visit it several times. The Kamo clan has a “history” dating back to the Yayoi period, according to the legend.

It was said that the shrine grounds emanated “chi” due to the large number of mining materials buried in the ground. The atmosphere is somewhat convincing of the shrine’s legend, though some of the photos above show mysterious “light threads”.

There is an argument that points out the connection between the Yatagarasu and this Kamo clan in the description of Kiki.
It is said that the Kamu expeditionary force moved northward from Kumano through the mountains to Yoshino, and from there to Uda and Yatsubosugi, and then to the Yamato plain by following what is said to be a “marching road” through the mountains. It is clear that a leader would have been indispensable if they were to follow such a mountainous route in ancient times.
This may have been the Yatagarasu, which was sublimated into existence through mimicry in the Kamo clan.
This is my first dream, and based on the analysis and tradition of the eastern expedition path, I have this kind of inference and delusion. Now.

Posted on 1月 2nd, 2023 by 三木 奎吾
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さて本日はついに大みそかであります。
「住宅探訪」をメインテーマとしている当ブログで書き始めた「日本列島史」についてのシリーズ記事も今回で55回目となりました。
わたしは住宅が専門のメディア情報人ではありますが、家と人を考えるとき「日本人性」というテーマも同時並行で考えさせられます。

家には当たり前のように神棚や仏壇があることが日本の家の共通項。
北海道から各地域に「取材」が広がっていくと同時に歴史や古民家のありようなど精神史のようなものに興味が広がらざるをえない。
自分的には必然的なテーマの拡張ぶりですが、千葉県にある国立歴史民俗博物館の古代の展示大変革参観がきっかけで激しく刺激され列島史の扉を開けてしまった（笑）。

大みそかを超えてまだまだ続きそうですが、本日は一種のクライマックス。
磐余彦尊がはじめて天皇の位に着いた一連の説話、「神武東征（じんむとうせい）」神話の断面検証です。
上の写真は奈良県宇陀にある「桜実神社」境内にある「八ツ房杉」の様子。宇陀は、大和平野の東側の山岳地域にある。
日本書紀の重要部である神武東征説話にとって枢要の場所。
この八ツ房杉は神武天皇が大和平定のためにこの地に陣を張っていた時に植えられたものと伝えられる。
書紀の記述などではこの前後の事跡については以下のよう。

〜宇陀にはエウカシ（兄宇迦斯）とオトウカシ（弟宇迦斯）の二人の兄弟が住んでいた。
兄のエウカシは、お仕え申しましょうと偽って大殿を作りその御殿の中に
押罠を仕掛けて待っていたとき弟のオトウカシが密告したので、
ミチノオミ（道臣：大伴連の祖先）とオホクメ（大久米：久米直らの祖先）の二人が、
エウカシを自分で作った押罠で殺してしまった。〜
この八ツ房杉、見た感じではやはり「八岐大蛇〜ヤマタノオロチ」っぽい印象を持つ。
記紀の世界は正確な史実よりもその権力の正統性をその成立の頃の民の理解力に合わせてわかりやすい表現形式を取っている、と考えられ王権の草創神話として作為された可能性もある。
こうして写真を撮影にも行ったので、わたしとしてはあるがまま平明に受け取って再認識してみたいと思っています。

東征の出発地は経済的見方から間違いなく九州北部だろうと思います。
水田農耕によって富を蓄えていったこの地域のクニの「先進的支配層」のなかから、日本列島全体の「地政学」を広く研究した人びとが畿内地域の優位性に気づき、そこを占拠する作戦を遂行していった。
玄界灘〜瀬戸内海地域を移動するがそういう海民の交通ネットワークを早くから確保していたことが明白。

一度難波津に上陸するけれど奈良盆地を支配していたナガスネビコ（長髄彦）が軍勢を起こし撃退させられる。主将である神武の兄は矢を受けてのちに絶命する。
そこから紀伊熊野に迂回して奈良盆地の敵対勢力の東側に出て背後から襲って勝利する。
瀬戸内海に続いて「熊野水軍」とも思える海民ネットワークが大きく絡んでいると思えてならない。またこのことが「熊野信仰」の始原になったと思われる。
この宇陀の地は最初の征服戦での勝利。

現地に行って見ると宇陀は山間の土地で神武軍は隠密行動で敵の虚を突く作戦を展開したと思える。
ということで、ブログテーマは大和平野の古代に分け入っていく流れであります。

English version⬇

The Yatsubusa cedar is a Yamata-no-orochi! The First Victory of the Jinmu Expedition (The 37,000 Year History of the Japanese Archipelago, Vol. 55)
Almost every Japanese house has a Shinto altar. The spiritual history is strongly projected. The series of the history of the Japanese Islands finally reaches its climax (laughs). …

Today is finally the big day of the year.
This is the 55th in a series of articles on the “History of the Japanese Islands” that I have started writing on this blog, which has “Exploring Housing” as its main theme.
Although I am a media informant specializing in housing, when I think of houses and people, the theme of “Japaneseness” also makes me think about it at the same time.

A common denominator of Japanese houses is the presence of a Shinto altar and a Buddhist altar as a matter of course.
As my “coverage” spreads from Hokkaido to various regions, at the same time my interest in things like spiritual history, such as history and the state of old houses, cannot help but expand.
It is an inevitable extension of the theme for me, but the visit to the National Museum of Japanese History and Folklore in Chiba Prefecture for a major reform of the ancient exhibition stimulated me intensely and opened the door to the history of the archipelago (laugh).

It will continue beyond the big day, but today is a kind of climax.
Today is a kind of climax. It is a cross-sectional examination of the myth of “Jinmu Tojo,” a series of stories about the first time that Ianyohiko-no-mikoto assumed the position of Emperor of Japan.
The photo above is a view of the “Yatsufusa cedar” in the precincts of the “Sakurazane Shrine” in Uda, Nara Prefecture. Uda is located in the mountainous region to the east of the Yamato Plain.
It is a pivotal location for the legend of Jimmu’s eastern expedition, an important part of the Nihonshoki (Chronicles of Japan).
This Yatsufusa cedar is said to have been planted by Emperor Jinmu when he encamped here for his campaign to pacify Yamato.
The following is a description of the events before and after this time in the Shoki (Chronicles of Japan).

There were two brothers living in Uda, Eukashi (elder brother Ukashi) and Otoukashi (younger brother Ukashi).
The elder brother, Eukashi, built a large palace under the pretense of offering his services.
And when he had set a trap inside the palace and was waiting, the younger brother Otoukashi snitched.
Michinoomi (an ancestor of Otomo-ren) and Ohokume (an ancestor of Kume Naoshi and others), who had made the trap for themselves.
Eukashi was killed with a trap of their own making.
This Yatsubosugi, as one can see, gives the impression of an “eight-forked serpent – Yamata-no-orochi”.
The world of Kiki is thought to have taken an easy-to-understand form of expressing the legitimacy of its power according to the understanding of the people at the time of its establishment, rather than the exact historical facts, so it is possible that it was contrived as a pioneer myth of royal authority.
Since I went there to take pictures, I would like to receive and reacquaint myself with it, at least as it is, plainly.

From an economic viewpoint, the starting point of the Eastern Expedition was undoubtedly northern Kyushu.
From among the “advanced ruling class” of the Kuni in this region, who had accumulated wealth through rice paddy farming, people who had extensively studied the “geopolitics” of the entire Japanese archipelago realized the superiority of the Kinai region and carried out a strategy to occupy it.
It is obvious that they had secured the transportation network of such sea people from early on, although they moved between the Genkainada Sea and the Seto Inland Sea region.

Once they landed at Naniwazu, but Nagasunebiko, who ruled the Nara Basin, was able to raise an army and repel them. The leader of the army, Jinmu’s elder brother, was hit by an arrow and later died.
From there, he diverted to Kii Kumano, and went out to the east of the hostile forces in the Nara Basin and attacked them from the rear, winning the battle.
It is hard not to think that the “Kumano Suigun,” a network of sea people following the Seto Inland Sea, was heavily involved in the battle. This is also thought to have been the origin of the Kumano faith.
The land of Uda was the site of the first victory in the war of conquest.

When I visited there, I found that Uda was a mountainous area, and it seems that the Jinmu army deployed a covert strategy to exploit the enemy’s weakness.
So, the theme of this blog is to go into the ancient history of the Yamato Plain.

Posted on 12月 31st, 2022 by 三木 奎吾
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今回は古代日本と朝鮮半島を結ぶ重要な交通手段であった「櫓櫂船（ろかいせん）」について。
画像1枚目は国立歴史民俗博物館で展示されていたおおむね3世紀頃と思われる古代の移動の様子。
この画像からは魏志倭人伝が表現した倭国と朝鮮半島地域との交通状況が察せられる。ここで活躍していた移動手段が櫓櫂船だ。
櫓櫂船とは、読んで字のごとく艪（ろ）と櫂（かい）を使って人力でこぎ進む形式の船のこと。2枚目のパネル写真のように多人数で艪を櫂でこぎ進む。

人力の船というと現代では馴染みの無いもののように思えるが、実はそうでもない。
櫓櫂船にまつわるエピソードを持つ現代の有名人として、旧西鉄ライオンズの大投手・稲尾和久がいる。
「神さま・仏様・稲尾様」と讃えられた稲尾選手はこの櫓櫂で体力ととくに手首のパワーを付けたと言われる。

〜1937年に大分県別府市北浜に7人兄弟の末っ子に生まれる。父・久作は漁師で、
母・カメノは久作が釣った魚を売り歩き生計を立てていたが、行商中に産気づいて
和久を産んだという。漁師を継がせたいと考えていた父親の意向で1944年に
北国民小学校に入学すると稲尾は父に連れられて伝馬船に乗り、艪を仕込まれた。
稲尾は幼少時代について「薄い板一枚隔てて、下は海。いつ命を落とすか分からない
小舟に乗る毎日だったが、おかげでマウンドでも動じない度胸がついた」と語っている。
また、強靭な下半身はこの漁の手伝いによって培われた。〜（Wikipediaより引用）

上記の逸話からはなにか、古代の櫓櫂に通じるものを感じる。
とくに九州の海の男らしい、玄界灘の荒々しい波濤に挑む様子が匂い立ってくるようだ。

魏志倭人伝では伝聞として倭国への交通路が記述されているが、この玄界灘の波濤を超える船便は地域の生活伝統としてさらに古い時代からあったことだろう。
とくに半島側の出発地域は古代「任那」という倭国の勢力範囲もあった。
対馬から釜山までの最短距離49.5km、朝鮮半島は九州に比べ半分以下の近距離。
航海の様子のパネル写真は現代での実験航海のように思えるが、このように12人ほどでの櫓櫂で50km-100kmの外洋を渡ることがあっただろう。
そういった海の男の生き様伝統が九州北部にはあったことが想像できる。
古代、朝鮮半島の白村江（現在の錦江河口付近）で行われた日本・百済遺民の連合軍と唐・新羅連合軍との間の戦争である「白村江の戦い」で異国の海にて戦死した同胞もこうして渡海しただろう。

こうしてはるか昔の朝鮮半島と日本との海を越える交通事情について思いを馳せていると、過去に旅した韓国釜山の夜のことを思い出す。はるかな現代、韓国釜山のカラオケ店で海峡にまつわる演歌を歌いまくった（笑）。
その音色、リズム感がいかにも日本人の原点を想起させてくれた。

そういう海峡を越えての海の交通が瀬戸内海に入っていく。韓半島もそうだけれど、瀬戸内海もまた多島海そのもの。
さまざまな海流をたくみに利用しながら、難波津を目指した交通が日本人の生活文化のある基本旋律を構成したようにも思える。
やっぱり北島三郎的な海の男の演歌リズムが似合うのではないか。
韓半島から瀬戸内海という日本文化の主要なハイウェーそのものがかなり強い心情的基底を作ったというのは間違ってはいまい。
古い昭和人間には、まだこういう肉体的感覚が残っている（笑）。

English version⬇

Oar-boat over the Genkainada Sea and the Seto Inland Sea. 37,000 Years of Japanese Archipelago History-53
The culture of sea men in Kitakyushu, which nurtured the great pitcher Kazuhisa Inao. The base of the enka is the sentiment of the men who were responsible for the route from the Genkainada Sea to the Seto Inland Sea. …

In this issue, I would like to talk about “oar boats,” which were an important means of transportation between ancient Japan and the Korean Peninsula.
The first image shows the ancient movement of oared boats, which were exhibited at the National Museum of Japanese History and Culture, and are thought to date back to roughly the 3rd century.
This image shows the traffic situation between Japan and the Korean peninsula as described in the Wei-Shi-Wa-jin-Den. The means of transportation used here was the oared oar boat.
As shown in the second panel, a oar boat was rowed by a group of people using oars and oars.

Although the word “oar boat” may sound unfamiliar today, it is actually not so.
One modern-day celebrity with an episode related to oarboats is Kazuhisa Inao, the great pitcher for the Nishitetsu Lions.
Inao, who was praised as “God, Buddha, and Inao-sama,” is said to have used this oar to develop his physical strength and especially his wrist power.

〜Inao was born in 1937 in Kitahama, Beppu City, Oita Prefecture, the youngest of seven children. His father, Hisasaku, was a fisherman.
His father, Hisasaku, was a fisherman, and his mother, Kameno, earned her living by selling fish caught by Hisasaku.
She gave birth to Kazuhisa when she realized she had given birth while peddling. His father wanted him to take over as a fisherman, and in 1944, he enrolled at Kita Kumin Elementary School.
When he entered Kitakumin Elementary School in 1944, his father took him on a boat and trained him to use a Japanese oar (oroku).
Inao recalls his childhood, “A thin board separated us, and the sea was below us. You never know when you might lose your life.
I was in a small boat every day, but it gave me the courage not to be fazed when I was on the mound.
He also developed his strong lower body by helping with the fishing. ~ (quoted from Wikipedia)

The above anecdote reminds me of the oar oars of ancient times.
In particular, we can smell the way he was a man of the sea in Kyushu, challenging the wild waves of the Genkai Sea.

The Wei-Shi-Wa-jin Biography describes the transportation route to Japan as a hearsay, but the boat service over the waves of the Genkai Sea must have existed from an even older time as a regional lifestyle tradition.
In particular, the departure area on the peninsula side was also the area of influence of the ancient Japanese state of “Nina”.
The shortest distance from Tsushima to Pusan is 49.5 km, and the Korean peninsula is less than half the distance of Kyushu.
The panel photo of the voyage seems like an experimental voyage in modern times, but there must have been times like this when oarsmen with about a dozen oarsmen crossed the open sea at 50-100 km.
We can imagine that such a tradition of life of sea men existed in northern Kyushu.
In ancient times, the “Battle of the Paekchon River,” a war between the allied forces of Japan and Baekje and the allied forces of Tang and Silla in the Paekchon River (near the mouth of the present-day Geum River) on the Korean peninsula, would have been fought on foreign seas, and their compatriots would have crossed the sea in this way.

Thinking about the long-ago transportation between the Korean Peninsula and Japan, I was reminded of a night I spent in Busan, South Korea, in the past. In the far-off present day, I sang enka songs related to the straits at a karaoke bar in Pusan, Korea (laugh).
The tone and rhythm of the song reminded me of the origin of the Japanese people.

The sea traffic across such straits entered the Seto Inland Sea. Like the Korean Peninsula, the Seto Inland Sea is an archipelago itself.
It seems to me that the traffic that aimed at Naniwazu, while skillfully utilizing various ocean currents, constituted the basic melody of the Japanese way of life and culture.
The enka rhythm of a man of the sea, in the style of Saburo Kitajima, would be a good fit for this piece.
It is not wrong to say that the main highway of Japanese culture from the Korean peninsula to the Seto Inland Sea itself created a very strong emotional basis.
Old Showa people still have this kind of physical feeling (laughs).

Posted on 12月 29th, 2022 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

ゼロコロナ政策から180度転換後、中国で深甚な感染爆発が起こっているようだ。
中国当局はまったく情報管理主体として機能していない状況で
およそ誰も信じていない死者数・感染者数を発表している。
いまはそれすら放棄して「下部組織」による「参考」情報発信という無責任さ。
一方でアメリカ政府は独自の情報把握の結果、深甚なパンデミック状況を認識し、
救いの手を差し出そうとしたが、他方入国管理について対中シャットアウトした。
公的情報開示がなされていない中で各種の未確認情報が雪崩を打っている。
20日間で2億4800万人が感染したという情報リーク。1日1,000万人超の感染。
裏付けるように「中国・浙江省「コロナ感染1日最大200万人に」
地方政府が相次ぎ独自推計　実態示さない中央政府と対照的」〜東京新聞12/25.
先日、習近平辞めろ・共産党下台という反政府運動が起きたことで
歴世の中国社会が経験してきた「天下大乱」状況に突入と直感したけれど
そのプロセスにどんどん現実性が高まっている。
共産党政権の統治の「正統性」が大きく瓦解している。
そもそも最高指導者たる習近平自身がこのパンデミックに対して
これまでひと言も発言してきていなかった。
民がこれほどの阿鼻叫喚状況に突き落とされているのに、
最高政治責任者がいっさい発言もせずに責任を取ろうともしていない。
ゼロコロナと声高に自分の功績のように自慢し続けて
都合が悪くなったらいっさい発言しない「皇帝権力者」の姿。

さすがにまずいと思ったのか、ようやく【AFP＝時事】12/26(月) 23:31配信で
「中国主席「人命守る」措置を指示 コロナ規制緩和に伴う感染急拡大で」
というアナウンスが発せられた。不鮮明な発言だけれど、以下。
「中国の習近平国家主席は26日大幅に規制緩和して以来初めて、
公の発言を行い、人命を守る措置を講じるよう当局に促した。」
「感染症の予防と制御は現在、新たな状況や課題に直面している」
「疫病の予防と制御に向けた地域社会の防衛線を強化し、人民の生命、
安全、健康を効果的に保護していく」と表明した。〜国営中国中央テレビ（CCTV）。
・・・語られている内容は、ほぼ無内容な官僚的作文文章。
最高政治指導者として血の通った決意というものがまったく感じられない。
逆に今この段階でこういう言い方で「お茶を濁す」のがかれの本性かと。
支配ゲームには一生懸命だけれど統治責任にはまったく無自覚。
考えられるのは、浙江省のような対応がされることで支配機構内部ですら
中央権力機構側での掌握ができなくなっているということ。

さてこれは他国のことなので、まずは日本として
こういう隣国の状況に対してどのように対処していくべきか、が大事。
いまや日本外務大臣の既定の訪中計画すら執行できない対手の混乱状況。
内政の失敗を軍事的緊張に転嫁する動きも尖閣・台湾で見えてきてもいる。
天下大乱から、日本社会を防衛するための用意が必要でしょう。

English version⬇

China’s Empty Speech after the Tianxia Rebellion
The supreme power whose true nature is seen through by the Chinese people. The history of the Yi Surname Revolution proves the power of the Chinese people. We need to prepare for the wave of turmoil. …

After a 180-degree turnaround from the zero-corona policy, there appears to be a profound infection explosion.
The Chinese authorities are not functioning as information management entities at all.
The Chinese authorities have been announcing a number of deaths and infections that almost no one believes.
Now, they have abandoned even that and are irresponsible enough to transmit “reference” information by their “subordinate organizations.
On the other hand, the U.S. government has been aware of the seriousness of the pandemic situation and has been trying to help.
On the other hand, the U.S. government, aware of the serious pandemic situation, tried to offer a helping hand, but on the other hand, it shut out immigration control to China.
In the absence of public disclosure, an avalanche of unconfirmed information has been released.
The leaked information that 248 million people were infected in 20 days, with more than 10 million infected per day.
As if to corroborate, “Zhejiang Province, China: ‘Up to 2 million people infected with corona a day'”.
In contrast to the central government, which has not shown the actual situation, local governments have been making their own estimates one after another.
The recent anti-government movement of “Xi Jinping, Quit, Communist Party, Downtown” is a clear example of the kind of anti-government movement that Chinese society has experienced in past generations.
I had a hunch that we were entering a situation of “upheaval under the rule of heaven,” which has been experienced by Chinese society for many generations.
But the process is becoming more and more realistic.
The “legitimacy” of the Communist regime’s governance is in a major state of collapse.
In the first place, Xi Jinping himself, the supreme leader, has not said a word about this pandemic.
Xi Jinping, the Communist Party’s supreme leader, has not said a single word about the pandemic.
The people are in such a desperate situation, and yet the supreme political leader has not said a word.
The people are being plunged into such a desperate situation, and yet the supreme political leader has not said a word and is not taking responsibility.
They keep boasting loudly about Zero Corona as if it were their own achievement.
The “emperor of power” who keeps boasting loudly about his achievements as if they were his own and never speaks up when things go bad.

Perhaps they thought it was a bad idea, but finally, at 23:31 on 12/26 (Mon.), AFP reported the following.
Chinese President Orders Measures to “Protect Human Life” in Response to Rapid Spread of Infection Following Easing of Corona Restrictions.
The announcement was issued. The statement is unclear, but here it is
“Chinese President Xi Jinping made public remarks for the first time since the country’s drastic easing of restrictions on coronas on April 26.
“In his public remarks, he urged authorities to take measures to save lives.”
“The prevention and control of infectious diseases now faces new circumstances and challenges.”
He urged the authorities to “strengthen community lines of defense to prevent and control epidemics and effectively protect the lives, safety, and health of the people.
We will strengthen the community’s line of defense for epidemic prevention and control, and effectively protect the lives, safety, and health of the people,” he stated. ~State-run China Central Television (CCTV).
…What is being said is a bureaucratic composition of almost no content.
The content of what was said was almost contentless, bureaucratic composition, and I felt absolutely no sense of bloody determination as the supreme political leader.
On the contrary, I think it is his true nature to “muddy the waters” in this way at this stage of the game.
He is trying his best to play the game of domination, but he is completely unaware of his responsibility in governing.
It is conceivable that the response like Zhejiang’s will be a sign that even within the ruling structure, the central power structure will not be able to control the situation.
The central power structure has lost its grip on the situation.

Now that this is another country’s problem, we must first ask what Japan can do to deal with this kind of situation in its neighbor.
How should Japan deal with such a situation in a neighboring country?
Now, Japan’s foreign minister is unable to execute even his predetermined plan for a visit to China.
There is also a movement to shift domestic political failures to military tensions in the Senkaku Islands and Taiwan.
We need to be prepared to defend Japanese society against a major upheaval in the world.

Posted on 12月 27th, 2022 by 三木 奎吾
Filed under: 状況・政治への発言 | No Comments »