{"id":36658,"date":"2022-04-28T05:36:15","date_gmt":"2022-04-27T20:36:15","guid":{"rendered":"http:\/\/kochihen.replan.ne.jp\/?p=36658"},"modified":"2022-04-28T16:08:02","modified_gmt":"2022-04-28T07:08:02","slug":"%e3%80%90%e6%97%a5%e6%9c%ac%e4%ba%ba%e3%81%ae%e6%ad%bb%e7%94%9f%e8%a6%b3%e3%80%8c%e5%9c%9f%e8%91%ac%e3%83%bb%e7%81%ab%e8%91%ac%e3%80%8d-%e5%a5%88%e8%89%af%e3%83%bb%e9%a3%9b%e9%b3%a5%e6%8e%a2%e7%b4%a2","status":"publish","type":"post","link":"https:\/\/kochihen.replan.ne.jp\/?p=36658","title":{"rendered":"\u3010\u65e5\u672c\u4eba\u306e\u6b7b\u751f\u89b3\u300c\u571f\u846c\u30fb\u706b\u846c\u300d \u5948\u826f\u30fb\u98db\u9ce5\u63a2\u7d22-13\u3011"},"content":{"rendered":"

\"\"<\/a>
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English version\u2b07<\/p>\n

Japanese View of Life and Death “Burial and Cremation” Exploration of Asuka, Nara – 13
\nThe burial after death is deeply related to the “way of life. The souls of our predecessors are described in this way. As Japanese, we should take it seriously. …….<\/p>\n

When you visit Asuka and Nara area, you may be surprised at the number of ancient tombs, but that is just an impression.
\nBut this is just an impression, and in fact, Hyogo Prefecture is said to have the largest number of kofun tumuli.
\n\u301cThe following is an excerpt from the Kokugakuin University media article, “Kofun Tumuli: What You Need to Learn from Zero (3)”.
\n\uff1cAccording to the “Number of well-known burial sites of cultural properties” (2008 edition) of the Agency for Cultural Affairs’ statistical data related to buried cultural properties, Hyogo Prefecture has the largest number of kofun tumuli.
\n\uff08According to the “Number of Kofun Tumuli” (FY 2008 edition), 159,623 kofun tumuli and yokoana (burial mounds) have been confirmed throughout Japan.
\nBy prefecture, (1) Hyogo Prefecture 18,851 tombs, (2) Tottori Prefecture 13,486 tombs, (3) Kyoto Prefecture 13,016 tombs
\n(4) Chiba Prefecture: 12,765 (5) Okayama Prefecture: 11,810
\nOn the other hand, no burial mounds or horizontal holes have been confirmed in Hokkaido, Aomori, or Okinawa Prefectures. \uff1e(6) Hyogo Pref.
\nHowever, many of the burial mounds in Hyogo and other prefectures are said to date from the 6th and 7th centuries, when the number of “cluster burial mounds” exploded.
\nThese cluster burial mounds were small and were considered to be a family-oriented burial method, and the hierarchy itself was considered to be very different from that of burial mound burials up to that time.
\nThe hierarchy itself was considered to be very different from that of the burials in earlier burial mounds.
\nThe distribution of kofun tumuli, which are large, “once in a generation” structures, is substantially larger in the Nara Basin region than in other regions of Japan.
\nI think that the distribution of kofun tumuli, which are large, “once-in-a-generation” structures, is substantially greater in the Nara Basin region.
\nThe phrase “Issei-ichi” may have origins related to ancient tombs.
\nKofun “buildings” were created as an expression of respect for the individual.
\nThe basis for this is probably the traditional Japanese view of life and death, “burial in the ground.
\nAs I mentioned yesterday, the spread of Buddhism from such a time period led to the establishment of the burial mound.
\nThe custom of “cremation,” in which Shakyamuni himself was buried, was introduced to Japan.
\nEmperor Mochito, who was the empress of Emperor Temmu, was cremated and her own bones were buried in a burial mound that she had built for her husband, Emperor Temmu.
\nEmperor Mochito, who was the Empress of Emperor Temmu, had her own bones buried in a burial mound that she had built for her husband, Emperor Temmu.
\nThe last two emperors of Asuka-kyo symbolize the changes in Japanese society.
\nThe change in the Japanese view of life and death began during the final days of Asuka-kyo.
\nThe third photo is a model exhibit of the “cremation tomb” of Taian Wanpo, a court official.
\nThe third photo shows a model of the “cremation tomb” of Taian Manpo, a court official.
\nThis may be the origin of the epitaph that accompanies our gravestones today.
\nThe changes in Japanese society regarding this view of life and death continued for a long time.
\nDuring the Edo period (1603-1867), cremation was widely practiced in Japan, but the Meiji Restoration (1868-1912) led to the Shintoist movement to ban cremation for a period of time.
\nA decree banning cremation was issued for a period of time, but was withdrawn after about two years.
\nThis was due to a serious “land problem.
\nAfter all, burial in the ground would soon fail in the narrow land area of Japan.
\nPerhaps the dichotomy between land use and burial methods has always existed in Japanese society.<\/p>\n

However, after death, burial is also deeply related to a person’s “way of life.
\nThe souls of our predecessors who were sent in the form of burial mounds, and their thoughts and feelings
\nWe, the future generations, would like to take in the “spirituality” of our ancestors.
\nI would like to emphasize the importance of the connection between the two.<\/p>\n","protected":false},"excerpt":{"rendered":"

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