Trees In the Town

 

Virtual New Innami County 33 Kannon Pilgrimage #28 Fukuden-ji Temple

 

     Fukuden-ji Temple is said to have been founded in 606 by Prince Shotoku (574-622).  During the Southern and Northern Courts Period (1337-1392) and the Muromachi Period (1336-1573), it received the patronage of the Akamatsu Clan, and it is believed that Akamatsu Norimura (1277-1350) and Akamatsu Masanori (1455-1496) built and renovated the temple buildings.

     It was destroyed by fire during the Warring States Period (1467-1573), and was converted to the Caodong Chan Sect sometime between 1592 and 1596.

     The place name Inaya means Rice Warehouse and the temple name Fukuden means Fortune Fields.  The names suggest what it looked like around the area in ancient times, when the temple was founded.  In the medieval days, the Inaya Fortress was built in the grounds of Fukuden-ji Temple.

Address: Inaya-607 Kakogawacho, Kakogawa, Hyogo 675-0034

Phone: 079-422-5848

Inaya Fortress Site

Address: Inaya-584-1 Kakogawacho, Kakogawa, Hyogo 675-0034

Trees In the Town

 

Sanuki no Suke’s Diary: Memories of the Imperial Palace (11)

 

     As the night of the sacred mikagura music arrives, the ritual unfolds much like the traditional ceremonies preserved by the Imperial Household Agency today. However, this particular occasion feels somewhat more modern. All the performers are dressed in ceremonial robes with red cords around their necks and hikage threads hanging down. Although they look elegant, the way they wear their hair ornaments gives the distinct impression of watching an impromptu festival.

     Everyone takes their seats to perform their respective roles. It is meticulous of the Regent, Fujiwara Tadazane (1078-1162), to personally oversee both the fore-court (Zentei) and rear-court (Gotei) sessions of the ritual. Dressed in formal court attire, the Regent sits on a raised platform above the others. Seeing him wearing the Imperial Messenger's hair ornament as a crown, his appearance is uniquely magnificent, setting him apart from the rest. The main melody is played on the hichiriki by Fujiwara Munemichi (1071-1120); the flute by his son, Fujiwara Nobumichi (1091-1120); the koto by his younger brother, Fujiwara Koremichi (1093-1165); and the time is kept by Fujiwara Tsunetada (1075-1138), who commands the rhythm as the conductor (hyoshi). There are many other musicians present, but I shall omit them here for the sake of brevity.

     As the sacred mikagura music begins, the resonant rhythms of the two sets echo high into the heavens. Even to my ears, unaccustomed to such grand melodies, the sound is truly magnificent. As the mikagura gradually draws to a close, the voices chanting "A thousand years, a thousand years, ten thousand years, ten thousand years" make it fully understandable why the sun goddess, Amaterasu Omikami, could not remain secluded in the Heavenly Rock Cave.

     I firmly believe that the great deities of Ise will protect and cherish our sovereign, who, despite his tender age, now rules the nation. Surely, the years of his reign will multiply indefinitely, stretching as far as the vast bay of Nagai—so numerous that even the sands on the beach would run out before his time ends. Like the eternal flow of the Mimosusogawa River, his reign will undoubtedly endure. Indeed, just as the auspicious song of the white camellia foretells, it seems that peace and tranquility will prevail for countless years to come.

     As the sacred ritual transitions into the final, festive banquet (asobi), the Regent takes up the koto, Minamoto Mototsuna (1050-1118) plays the biwa, and the rhythm is once again handled by Fujiwara Munetada (1062-1141). The flute is played by Minamoto Masasada (1094-1162), while the other flute and hichiriki parts are sustained by the same musicians from the first set. The Regent calls out, "Lead the singing of Manzairaku!"

     He then joins in with his own koto, plucking the strings a few times to set the pitch, gently backing the melodies of "Anamon" and "Ise no Umi." Munetada keeps the time and begins to sing along.

     When the ceremony concludes, everyone changes their attire. The Regent’s skill on the koto is exceptionally brilliant. While all the musicians stand with their robes slung loosely over their shoulders, the Regent’s garment is conspicuously more beautiful than the rest. Seeing him with his undergarments and outer robes draped over his shoulders, he resembles the full moon rising over Mount Mikasa, its timeless radiance shining through the ages. His age and splendid appearance represent the very peak of cherry blossoms in full bloom. His attire is so magnificent that one might imagine him as a Chakravartin—a universal monarch. As he is about to rise from his seat, he remarks: "These are gifts bestowed upon me. I must not simply leave them behind and stand; that would be disrespectful."

     With the robes still draped over his shoulders, he walks out. In front of the Imperial seat, he turns to his son, Fujiwara Tadamichi (1097-1164): "Come here, and accept these," he says, offering the robes to him.

     Witnessing this scene, I am filled with a profound sense of reassurance. I feel certain that the young heir's future will be as prosperous as a two-leaved pine tree destined to endure for a thousand years, and that he will rise to great eminence, parting the very clouds above.

     Once the ceremony was complete, I set up my car and left immediately.

Trees In the Town

 

Virtual New Innami County 33 Kannon Pilgrimage #27 Nyoi-ji Temple

 

     Nyoi-ji Temple is said to have been founded sometime between the end of the Kamakura Period (1185-1333) and the beginning of the Muromachi Period (1336-1573), ignoring the legend that it was founded by Hermit Hodo.

     In 1339, Oi Tsukasa became the steward samurai of the Gannan Manor and built Ishihajiki Fortress, which later became Tomari Shrine.  Nyoi-ji Temple could have been founded in those days.  In 1375, Tsukasa's 5th son, Isamu, became the head of the family.  His 1st son, Osa, called himself Kimura Gentaro in 1454.  In 1455, Isamu was killed in battle.  The fortress was seized by Yamana Mochitoyo (1404-1473) in 1459, and Gentaro was killed in battle.

Address: Kimura-602 Kakogawacho, Kakogawa, Hyogo 675-0038

Phone: 079-423-6961

Tomari Shrine

Address: Kimura-658 Kakogawacho, Kakogawa, Hyogo 675-0038

Phone: 079-422-4813

Trees In the Town

 

Virtual New Innami County 33 Kannon Pilgrimage #26 Shomyo-ji Temple

 

     Legend has it that Saiko-ji Temple was founded by Prince Shotoku (547-622).  During the Kamakura Period (1185-1333), Kasuya Arinori, the lord of Gannan Manor, today's western Kakogawa City, built Kakogawa Fortress and made Saiko-ji Temple the family temple of the Kasuya Family.  In August, 1358, all 7 temple buildings were washed away by a great flood, but they were rebuilt around April, 1363, by Yasutsura, Arinori's great-grandson.  Later, it was damaged by fire during wartime, but Kasuya Takenori (1562-?), the 12th lord of the fortress, donated a guest hall.  On March 3rd, 1603, Priest Kankai renamed it Shomyo-in Temple, but it was later renamed Shomyo-ji Temple.  On September 27th, 1606, Nakamura Masakatsu, the magistrate of Ikeda Terumasa (1565-1613), donated 3 areas of rice fields.  On October 22nd, 1619, Itakura Katsushige (1545-1624) donated the temple rice fields worth 6 people’s annual living expenses.  The temple was later destroyed by fire again, but the current temple buildings were rebuilt in 1691.

     It is unknown why Katsushige contributed.  He had nothing to do with the Himeji Domain, let alone with Shomyo-ji Temple.

     Katsushige served in the Tokugawa Shogunate as the 2nd Kyoto Shoshidai, who was responsible for maintaining good relations and open communication between the shogunate and the imperial court, holding office in the period spanning the years from 1601 through 1620.

     In 1619, the Oyotsu Lady-in-Waiting Incident broke out.

     Yotsutsuji Yotsuko (?–1639) served as a lady-in-waiting to Emperor Go-Mizunoo (1596-1680).  Her father was Yotsutsuji Kimito (1540-1595), a Seior Second Rank Provisional Grand Councilor.  Her posthumous name was Myokyoin.  Her older sister was Keigan’in (?-1604), a concubine of Uesugi Kagekatsu (1556-1623).  Her brothers included Washio Takanao (1566-1608), Yotsutsuji Suetsugu (1581-1639), Inokuma Noritoshi (1583-1609), and Yabu Tsuguyoshi (1593-1653).

     Yotsuko initially served Kanshuji Haruko (1553-1620) and was known as Ayanokoji, but, around 1618, she served Emperor Go-Mizunoo as a lady-in-waiting, giving birth to one son and one daughter: Prince Kamo (1618-1622) and Princess Bunchi (1619-1697).

     When Tokugawa Kazuko (1607-1678) entered the Imperial Court as the Consort of Emperor Go-Mizunoo, Yotsuko was pressured by the Shogunate to be kept away from the Emperor and banished from the Imperial Palace (the Oyotsu Lady-in-Waiting Incident).  Soon after, she is said to have renounced worldly life, taken the Buddhist name Myokyoin, and lived in seclusion in Saga.

     In September, 1619, Madenokoji Atsufusa (1562-1626), who was the counselor of the first rank in the Imperial court, was held responsible for his supervisory duties and was exiled to the Tanba Sasayama Domain.  Yotsuko's older brothers, Suetsugu and Tsuguyoshi, were exiled to Bungo Province.  Furthermore, Nakamikado Naoyoshi (q590-1641), Horikawa Yasutane (1592-1673), and Tsuchimikado Hisanaga (1560-1625), who were close aides of the Emperor, were suspended from their duties.

     Anyway, no Royal Family member, no high-ranking noble, none of Yotsuko’s relatives were exiled to Shomyo-ji Temple.  Presumably, someone obscure could have been secluded in the temple.

Address: Honmachi-313 Kakogawacho, Kakogawa, Hyogo 675-0037

Phone: 079-422-2262

Trees In the Town

 

Sanuki no Suke’s Diary: Memories of the Imperial Palace (10)

 

     The next morning, just as I am thinking that the bustling night rituals—with the display of lady's robes (Uchiide) and the officers baring their shoulders (Katanugi)—are still far from over, dawn breaks. Then, a beautiful letter with lovely paper and colors arrives.

     "I am delivering this to you. When I brought it to the palace, you had already retired to your quarters, so I came here instead," the messenger says, handing it to me. I am surprised, and he adds, "It is from Lady Yamato." I take it and read:

Remembering the dancers of the Five Festivals

During the late Emperor's reign,

I miss those days all the more now

As I watch you serving in the palace today.

     I cannot help but write a reply:

I find that unforgettable past ever-present,

Even as I stay here in the palace.

Yet, the morning sun rises to wake me,

Bringing another day of service.

     No sooner have I sent this reply than everyone around me awakens, talking about the young Emperor’s visit to the Koyasu-den Palace. Hearing this, I head directly there from my own quarters.

     I do not need to write about the subsequent Daijo-e banquets here; please imagine them. Everyone is well aware of those festivities, so I shall not go into detail.

Trees In the Town

 

Virtual New Innami County 33 Kannon Pilgrimage #25 Jizo-ji Temple

 

     It is unknown when Jizo-ji Temple was founded on the top of the Jizoji Tumulus in Ikejiri Village, Innami County, Harima Province.  Its precincts have an itabi dated 1281, so the temple could be as old as the itabi.  Ikejiri Village was first documented in 1532 in the document kept by Hoon-ji Temple.

     Itabi are unique religious monuments that were once prevalent in the Kanto region. Often categorized as a type of stone monument or Japanese pagoda (sotoba), an itabi typically features a flattened body with a distinctive triangular or pyramidal top. These monuments served various purposes, including grave markers, memorial pagodas, or stupas for the deceased.

     The surface of an itabi is often intricately carved with Buddhist iconography such as tengai (baldachin) decorations, flower vases, censers, and candlesticks. At its center, a Sanskrit character (Siddham) is usually inscribed within a circle above a lotus pedestal. Additionally, they may contain religious or poetic texts, the date of commemoration, zodiac signs, and details regarding the donor and their motivations. Itabi are either set directly into the ground or placed upon a stone platform.

     These monuments flourished in medieval Buddhism from the Kamakura period (1185–1333) through the early Edo period (1603–1868). While they are found throughout the Kanto region, they are generally classified into two primary types based on their material:

The Musashi Type: Carved from green schist (ao-ishi) sourced from the Chichibu district.

The Shimousa Type: Carved from black schist sourced from Mt. Tsukuba in Hitachi Province.

The tradition of itabi spread across Japan as Kanto-based samurai were dispatched to various provinces to solidify the authority of the Kamakura Shogunate.

     Some samurai might have moved from the Kanto Region to be a samurai steward in the Hei Manor and one of them could have been killed in Mongol invasions of Japan in 1281, for whom the itabi was built.

     The Jizoji Tumulus is a solitary burial mound located on the southern slope of Mt. Jizoji at the 15 meters above sea level on the western bank of the lower reaches of the Kakogawa River. As the temple was built on top of the mound, the mound's original form has been damaged.

     The mound is presumed to be circular in shape, estimated to be about 20 meters in diameter.  The burial chamber is a horizontal stone chamber opening to the south-southeast.  It is a beautifully constructed stone chamber using cut Ryuzan stone, with large stones used for the back wall and ceiling, and the side walls constructed with irregularly shaped stones. It is unknown what the grave goods inside the chamber are.  The construction period is estimated to be around the late 7th century, during the end of the Kofun Period.

     The dimensions of the stone chamber are as follows:

     Total length of stone chamber: 6.15 meters (existing)

     Burial chamber: Length 3.62-3.68 meters, width 1.785-1.925 meters, height approximately 1.90 meters

     Entrance passage: Unknown

     The entrance passage was destroyed and rebuilt in later periods, and the current passage houses a small stone Buddha. The stone material of the stone chamber is cut Ryuzan stones.  The burial chamber is rectangular in plane, with a length-to-width ratio of 2:1 (possibly 12 shaku:6 shaku in Tang Dynasty measurements).  The back wall rises almost vertically, with a single large stone reaching almost to the ceiling, on which smaller stones are piled.  The side walls are constructed from irregularly shaped stones, with the east wall being three layers high and the west wall two layers high.  Chisel marks are visible on the surface of the stones, but not in the gaps between them, suggesting that the stones were processed after they were laid.  The floor is covered with rounded pebbles about 10 centimeters in diameter, but it is unclear whether these are from the time of construction.  The ceiling consists almost of a single large stone, with the smaller one in the innermost section.

     In addition, two stone sarcophagi which were made of Ryuzan stone in medieval times, repurposed from ancient sarcophagi, remain within the grounds of Jizoji Temple. The original location of their burial mounds is unknown, but one of the stone monuments shows signs of transformation from a stone sarcophagus to an itabi to a stone Buddhist image.

Address: Ikejiri-1 Heisocho, Kakogawa, Hyogo 675-1233

Phone: 079-428-0620

Trees In the Town

 

Virtual New Innami County 33 Kannon Pilgrimage #24 Hoon-ji Temple

 

     Hoon-ji Temple was founded by Priest Jishin in 713 at the foot of Mount Innami (near the Innamisan No. 2 Tumulus). Interestingly, this coincides exactly with Jishin’s founding of Choraku-ji Temple (#20 of the Innami County 33 Kannon Pilgrimage). It remains a historical mystery why Jishin established two separate temples in the same year.

     If Jishin is indeed a legendary figure rather than a strictly historical one, a provocative question arises: What motivated the selection of Jishin over the more ubiquitous Hermit Hodo? Given that Hodo is credited with founding the vast majority of ancient temples across Harima Province, his name carried immense prestige and "brand power."

     Perhaps the choice of Jishin was a deliberate attempt to create a distinction. While Hodo represents a foreign, continental lineage—often linked to immigrant clans (toraijin)—Jishin appears to be a more domestic or local figure. By attributing these temples to Jishin, the founders may have been asserting a unique identity, potentially contrasting themselves with the foreign-influenced networks associated with the Hodo legend.

Address: Yamakado−466-1, Heisocho, Kakogawa, Hyogo 675-1221

Phone: 079-428-0045

Heinoso Shrine

Address: Yamakado-478 Heisocho, Kakogawa, Hyogo 675-1221

Phone: 079-428-0073

Mount Innami

Address: Yamakado Heisocho, Kakogawa, Hyogo 675-1221

Trees In the Town

 

Sanuki no Suke’s Diary: Memories of the Imperial Palace (9)

 

     As I make my way home—even though I manage to slip away before midnight this time—I feel an inexplicable sadness. Why should I worry so much about what others think?

     When I was attending to the late Emperor, whom I had served so intimately, I used to worry whenever I had to leave the palace after dark. Whenever he noticed I was eager to head home, he would deliberately try to cause me trouble. He stubbornly refused to finish his routines promptly.

     ---It was one night when I was in a great hurry to leave. The late Emperor was visiting the Empress's palace and did not return until late into the night. I waited for his return and suggested he proceed with his nightly routines, but for some reason, he saw right through me and began to bring up my departure.

     "Yes, I must leave tonight," I replied.

     The moment he heard this, he lay down and said,

"Tonight, let's leave all the routines until after dawn. I am sleepy. Let's just go to sleep now."

Then, with a mischievous smile, he added, "If anyone sees us like this, they will surely think they've stumbled into a rather scandalous situation."

     "I will not let anyone think such a thing! Besides, my attendants and Izumi, my maid, are waiting for me. They will be troubled," I said.

     The Emperor replied:

"Izumi will be troubled? More like ‘It's me’ who's troubled! Well, whoever cares—I'm perfectly fine!"

     He lay down on the tatami mat, fixing his gaze upon me.

"Oh, what a pity. You clearly hate this, don't you? What should I do? I am just so tired, let me rest," he said.

"Please bear with me for just a little while. Oh, this is so painful!"

     He kept exaggerating his exhaustion, making a big fuss over nothing, all while laughing at me.

     Now, on my way home, I find myself reminiscing fondly about all of this.

Trees In the Town

 

Virtual New Innami County 33 Kannon Pilgrimage #23 Choraku-ji Temple

 

     Shuku Village, Innami County, Harima Province, was first listed in the Keicho Kuni-ezu, or the Keicho Maps of the Provinces, which was published in 1611.  After 1653, the village was renamed Obata.  Shuku Village was either developed in the upper reaches of Hei Manor or organized within the manor, but the history of the manor itself isn’t clear. 

     Anyway, it is unknown when Choraku-ji Temple was founded either in Shuku Village or in Obata Village.  As the temple is located at the foot of Atago Shrine, the temple and the shrine had something to do with each other.

     Tradition says Heinosho Shrine was founded in 713, but it was first documented in 1275.  The Hei Manor could have been developed sometime between 713 and 1275.

     There were some Shuku Villages across Japan.  They were all along highways and functioned as stages or stage points.  Shuku Village in Innami County was along the highway between Himeji and Miki Castle.  It is unknown how important the stage was.

Address: 150-1 Heisocho, Kakogawa, Hyogo 675-1235

Phone: 079-428-0190

Atago Shrine

Address: Kobata-151-2 Heisocho, Kakogawa, Hyogo 675-1235

Trees In the Town

 

Sanuki no Suke’s Diary: Memories of the Imperial Palace (8)

 

     At the palace of Princess Reishi, the young Emperor's adoptive mother, everything is prepared with even greater care than usual. In the Hosoden pavilion, the spaces between the pillars are partitioned with triple-layered woven curtains beautifully adorned with artificial chrysanthemums. The ladies-in-waiting, too, display their sleeves in stunning layers of autumn colors—chrysanthemums and maple leaves. Watching them, I am suddenly flooded with memories of the past.

     During the late Emperor's reign, we did not usually compete in such extravagance. Yet, the year before last, while observing the ladies' attire from the Upper Chamber, he thought it looked magnificent and decided to have some fun.

     "Let us have the ladies display their sleeves, regardless of their rank," he said. "But do not make it look intentional. Arrange it so it appears they just happened to be sitting there, blending into the background of the decorations."

     He then personally had the ladies seated, directing me, "You there, display yours in the first room."

     While all the other ladies had their sleeves adorned with gentian motifs, my karaginu was a distinct red. Feeling it would look terribly out of place for me alone to blend into the group, I protested, "This looks particularly unsightly!"

     To this, the late Emperor replied with a smile, "What can anyone really see from afar? It doesn't matter. No one has been officially assigned to this role, nor has anyone written any rules about it. Surely you won't stand out." He was determined to go through with his little plot, cleverly spinning an excuse so that I would not be at fault.

     As we all sat in a row with our sleeves protruding from beside the Kurodo pantry, the Emperor watched the display through a small gap in the half-shutters, thoroughly enjoying himself as he gave directions: "Push that sleeve out a little more! Pull that one back in!"

     Recalling how much he delighted in this, I cannot help but think, "How could I ever forget that sight?" and my eyes naturally drift toward the room in a daze. Just as I am thinking to myself, "Perhaps I shall stay at the palace again tonight," the Regent arrives with a message.

     "The Retired Emperor Shirakawa has instructed that two ladies-in-waiting must attend the sacred dance at the Seishodo Hall," he says. "One will be Lady Etsuko, the young Emperor's wet nurse. Could you please attend as the other?"

     Seizing upon this new duty, I think to myself that I can use the preparations for it as the perfect excuse to escape. I immediately send a message to my family: "Please send someone to fetch me at once."

     As soon as darkness falls, their carriage arrives, and I happily slip away.

Trees In the Town

 

Virtual New Innami County 33 Kannon Pilgrimage #22 Anraku-ji Temple

 

     Muryoju-in Temple was founded on the top of Mount Chudoshi in 811 by Priest Shinsho (797-873), who studied under Kukai (744-835).  It was later renamed Chudo-ji Temple.

     When the Akamatsu Clan built Chudojisan Fortress in 1380, the temple was removed to its present location, at the foot of the mountain.  The temple was revived by the Kushihashi Family, transferred to Pure Land Buddhism.  The temple was renamed Anraku-ji then.

     The temple's present precincts have Juo-do Hall.  Juo literally translates to "Ten Kings." These are the ten celestial judges who reside in the realm between this world and the next. Their role is to evaluate the deceased by assessing their deeds during their earthly life.

     The first seven judges preside over the "Seven-Day" cycles. Because traditional reckoning didn't start with zero, the first trial by King Qinguang actually occurs on the 6th day after death. This is followed by King Chujiang on the 13th day, King Songdi on the 20th, King Wuguan on the 27th, King Yanmo (the famous Enma) on the 34th, King Biancheng on the 41st, and King Taishan on the 48th.

     The remaining three kings operate on a more relaxed schedule. King Pingdeng—whose name literally means "equality"—judges the dead after 99 days. Given his name, perhaps he values a healthy work-life balance! The last two are even less occupied: King Dushi oversees the trial on the first anniversary of death, and King Wudaozhuanlun concludes the process after two years.

     Only after this two-year marathon is your final destination determined among the Six Paths (Rokudo):

1. Deva: The realm of celestial beings.
2. Manushya: The human realm.
3. Asura: The realm of warlike demigods.
4. Tiryagyoni: The animal realm.
5. Preta: The realm of hungry ghosts.
6. Naraka: Hell.

     As you can see, there’s no "Heaven" in this system—just varying degrees of rebirth! (Please note that interpretations of the Six Paths may vary across different Buddhist traditions.)

Address: Saikujo-631 Shikatacho, Kakogawa, Hyogo 675-0303

Phone: 079-452-0328

Chudoshisan Fortress SiteA

Address: Shiroyama Shikatacho, Kakogawa, Hyogo 675-0312