Trees In the Town

 

The Continuous Quest for the East: From Hyuga to the Katori Sea

 

I. The Departure from Hyuga

Ugaya, whose ancestors originated from a region later mythologized as Takamagahara, ruled the Hyuga region on the eastern coast of Kyushu. Abandoned by his mother in infancy and raised by his aunt, he later married her and had four sons: Itsuse, Inahi, Mikenu, and Sano.

Tragedy eventually fractured the family. Inahi perished at sea while searching for his mother, and Mikenu sailed eastward, vanishing toward the "land of the dead." The remaining brothers, Itsuse and the youngest, Sano, embarked on a northward expedition. While the exact cause of this migration remains unknowable, it marked the beginning of a centuries-long expansion.

II. The Conquest of Yamato

Itsuse moved eastward along the Seto Inland Sea, spending years in Aki and Kibi to consolidate power. However, at the eastern terminus of the Inland Sea, he was wounded in battle against a local leader named Nagasune and died at Port O in the Kii region.

Sano took up his brother’s fallen mantle. Guided by a local tribe identified by the symbol of a three-legged crow, he navigated the treacherous Totsu and Yoshino Rivers to reach the Yamato Basin. Through a combination of subversion, underhanded assassinations, and "pork-barrel" political maneuvering, Sano dismantled local resistance and established his seat of power in Iware. Until the end of World War II, these events were widely believed in Japan to have taken place over two millennia ago.

III. The Katori Sea: Gateway to the East

Sano’s descendants continued this eastward quest, establishing crucial advanced bases as they pushed further. Beyond Kumano, they reached Ise, building the Ise Shrine at the southern edge of the Ise Plain. In the Owari region, they secured the river mouth with the Atsuta Shrine.

They were not voyagers of the open ocean, but masters of the coastline and inland waterways. Their expansion was a methodical leap from one bay to the next, securing the 'stepping stones' of the archipelago.

The expansion eventually reached the Kanto Plain, which was then dominated by a massive geographical feature: the Katori Sea. Known then as Uchi-umi (Inland Sea) or Nagare-umi (Flowing Sea), this water body was the strategic heart of the East. The Katori Shrine was established on its southern coast, functioning not merely as a place of worship, but as the administrative and military gateway to the Kanto Plain.

The shrine commanded 77 ports across Shimousa and Hitachi Provinces, governing the "sea people"—fishermen and sailors—who served as the empire’s navigators. By establishing maritime checkpoints to collect tolls and taxes—much like the "pirates" of the Seto Inland Sea—the central power solidified a system of resource extraction that fueled further expansion.

IV. The Launchpad for the North

The raw power of the Katori Sea was immortalized in the Man'yoshu by the poet-soldier Hasetsukabe Atahiohohiro: “A wave suddenly washed over the bow; / The spray unexpectedly fell over me.” Like many others, he was swept into the state's military machine, sent to the distant west as a sakimori, while the logistical might of the Katori network was turned toward the north.

On the northern shore of the Katori Sea, across the water from Katori, the Kashima Shrine was established. This was the final logistics hub, a forward command post designed for the relentless invasion of Northern Japan. Backed by this sophisticated deprivation system, on January 11, 802, the government ordered 4,000 young farmer-soldiers to migrate north. Driven by the allure of colonial profit and the momentum of a quest that began centuries earlier in Hyuga, the Yamato forces finally crossed the threshold into the deep Tohoku frontier.

Trees In the Town

 

Virtual Miki County 33 Kannon Pilgrimage #25: Yoshun-ji Temple

 

The exact founding date of Yoshun-ji Temple in Kashidani Village (Miki County, Harima Province) remains a mystery. However, historical records offer clues about the village's origins. In the Keicho Kuni-ezu (Provincial Maps of the Keicho Era), the settlement is recorded as "Kamidani" or "Kaidani" Village.

For historical context, Tokugawa Ieyasu—following the administrative precedents of Toyotomi Hideyoshi—ordered a nationwide land survey in September 1605 to determine rice yields and the distribution of territories. This survey led to the creation of the Keicho Kuni-ezu and the Gocho (Village Registers). While the originals are believed to have perished in the fires of Edo Castle, surviving copies are largely restricted to Western Japan. Some scholars argue that these maps were not truly nationwide but were instead part of a targeted policy to monitor and pressure the tozama (outsider) daimyo in the western provinces.

By the time of the Genroku Gocho (compiled between 1700 and 1702), the village’s name had shifted to "Okutani." In Japanese, Kami denotes "Upper," while Oku refers to the "Inner" or "Back" reaches of a valley. Alternatively, the sounds Kami, Kai, or Kashi can refer to the Japanese Emperor Oak (Kashi). This suggests the valley was once a dense forest of oaks that was gradually cleared and settled.

Behind the temple stands a twin-body Dosojin (a traveler's guardian deity). While Dosojin are typically associated with liminal spaces—village boundaries, crossroads, and mountain passes—to ward off evil, a twin-body Dosojin depicts a male and female figure in a harmonious embrace. This specific form is often a prayer for successful matches, fertility, and the flourishing of a new community.

From this evidence, we can infer that the village was organized during the 17th century by developing the deep valley covered with Japanese emperor oaks. It is fascinating to note the contrast between "Kashidani" (Oak Valley) and the adjacent "Kusuhara" (Camphor Field). While the camphor tree (kusunoki) is often associated with ancient, sacred sites, the oak (kashi) represents the rugged, practical resources of the deep forest. The contrast is striking: Kusuhara (Camphor Field) suggests an ancient, stable settlement on relatively flat, accessible land where sacred camphor trees could flourish. In contrast, Kashidani (Oak Valley) points to a later frontier—a rugged, deep valley once dominated by hardy oaks, reclaimed through the grit of 17th-century settlers.  Yoshun-ji Temple might have been founded as a spiritual sentinel on the boundary between the established lands of Kusuhara and this newly developed frontier.

Address: 1068 Yokawacho Okudani, Miki, Hyogo 673-1242

Phone: 0794-72-0252

Trees In the Town

 

The Roots of Rebellion: Gender Imbalance and Policy Failures in 9th-Century Tohoku

 

On January 11th, 802, the Imperial Court ordered 4,000 young people from ten provinces—including Suruga, Musashi, and Hitachi—to migrate to the Tohoku region as sakimori (farmer-soldiers). Driven by the allure of colonial profit, these settlers moved north. However, the expedition consisted predominantly of young men, which caused a drastic demographic imbalance in the region. This led to inevitable instances of sexual violence and deep-seated resentment among the local population.

By the early 9th century, the court realized the fragility of its control. On New Year’s Day in 811, Emperor Saga (r. 809–823) issued an unprecedented appeal, urging those who had fled to "barbarian territories" to return under the promise of a three-year tax exemption. Historically, northern indigenous groups who surrendered were exempted from taxes and provided with food and clothing in exchange for local products. The Emperor’s speech suggested that many had been deprived of these privileges. Consequently, the Court shifted its policy from pure suppression to a forced assimilation of those living within Japanese territory.

The following years saw further administrative shifts. In 812, indigenous communities were ordered to choose their own chiefs, and by 813, specialized governors and vice-governors were appointed to manage "indigenous affairs." In 815, Emperor Saga prohibited the derogatory term Ifu (surrendered barbarians), decreeing that they be addressed by their names and ranks. In essence, he demanded they be treated as human beings. While these policies empowered certain local families—eventually giving rise to the powerful Kiyohara clan in Ideha Province—no decree could curb the greed of the colonists or ease the pain of the conquered. Within two generations, this simmering discontent exploded into rage.

In 878, after years of harsh administration under Yoshimine Chikashi, an officer at Akita Castle, the frustration of the subordinate indigenous groups reached a breaking point. In March, they rose in a massive uprising, raiding Akita Castle and forcing Chikashi to flee. The rebellion spread rapidly, and even the Governor of Ideha, Fujiwara Okiyo, was forced into retreat.

The Imperial Court scrambled to respond, conscripting thousands of soldiers from the Kanto region. Despite dispatching 3,000 troops from Mutsu Province under Fujiwara Kajinaga, the central army suffered a crushing defeat in June. Akita Castle was plundered of armor, horses, and vast stores of rice. Twelve villages fell under rebel control, and the uprising gained support from indigenous groups as far north as Tsugaru.

In May 879, the Court appointed Fujiwara Yasunori as the new Governor of Ideha to restore order. Yasunori was a wise administrator who had previously suppressed pirates in western Japan. He possessed a keen sociological eye, categorizing rebels into two classes: the leaders—often "dropouts" from Kyoto or disgraced officials who had married into local families—and the commoners, driven to violence by "hunger and frost."

Yasunori, alongside General Ono Harukaze, adopted a strategy of pacification rather than brute force. When three indigenous groups demanded that the land north of the Omono River be recognized as their own territory, Yasunori chose to demonstrate both strength and generosity. He mobilized troops from Hitachi and Musashi but simultaneously distributed concealed tax rice to the starving population.

Rumors of Yasunori’s lenient policies spread, and the hostility began to subside. By August, indigenous groups arrived at Akita Castle in succession to surrender. Although the Imperial Court initially demanded a forceful subjugation, Yasunori successfully argued that a policy of leniency was the only way to encourage the return of those driven away by previous tyranny. In March 879, the Court accepted his counsel and dissolved the army. A ceasefire was established, with the Omono River serving as the new boundary—effectively moving the border 30 kilometers north.

Trees In the Town

 

Virtual Miki County 33 Kannon Pilgrimage #24 Eiten-ji Temple

 The Mystery of Yokawa-zan Eiten-ji Temple

Yokawa-zan Eiten-ji Temple, belonging to the Caodong (Soto) Zen school, was founded in 1325 by the priest Sotetsu (1277–1350) during the transitional years leading into the Nanboku-cho period (1336–1392). Its sango (mountain name), Yokawa-zan, suggests its profound historical importance within the Yokawa Manor.

Sotetsu was a prominent disciple of Keizan Jokin (1268–1325), the second great founder of the Soto school in Japan. The temple’s history was later marked by tragedy. After suffering a fire in 1546, it was dealt a devastating blow in 1579 during Toyotomi Hideyoshi’s siege of Miki Castle. To secure his position, Hideyoshi built the Okutani Fort nearby and burned the temple to the ground, eventually confiscating its lands. This harsh treatment indicates that Eiten-ji was not merely a place of worship but a military stronghold for the Bessho clan, who fiercely resisted Hideyoshi.

For nearly a century, the temple lay in ruins. However, as the Tokugawa Shogunate’s prohibition of Christianity led to a nationwide restoration of Buddhist institutions, Eiten-ji was revived in 1665 by the priest Ryuteki, establishing the precincts seen today. Despite further destruction by fire in 1796 and the hardships of the Meiji-era anti-Buddhist movement and World War II, the temple has preserved its main hall, which remains a tranquil sight with its traditional thatched roof.

Decoding the Manor System

What lay behind the foundation and strategic importance of Eiten-ji? A key clue survives at Hoko-ji Temple: a letter dated August 5, 1203, signed by the farmers of the Upper Yokawa Manor. The document reveals that the local officials and farmers of the Upper Manor pledged their loyalty to Hoko-ji (located in the Lower Manor), promising to cooperate in managing the oil-plant fields in the mountains. This proves that the Yokawa Manor had already split into Upper and Lower divisions by the early Kamakura period.

The honkeshiki (the highest tier of manor ownership) was passed down through the Daikakuji imperial line via Kankiko-in Temple in Kyoto. During the late Kamakura period, this title was held by Daihoon-ji Temple, and later by the influential Madenokoji family during the Muromachi period.

Understanding Honkeshiki

In the Japanese manor (shoen) system, land ownership was a multi-layered hierarchy. Local developers commended shares of their revenue, known as shiki, to powerful court nobles or religious institutions. In exchange, they received tax exemptions and protection from central government interference. The apex of this hierarchy was the honkeshiki (nominal superior owner).

Because the honkeshiki was held by the Daikakuji line, the Upper Yokawa Manor would have been aligned with the Southern Court when Eiten-ji was founded. The Madenokoji family, who later held the title, were also staunch supporters of the Southern Court. Madenokoji Nobufusa (1258–c.1348), for instance, served as a high-ranking official under Emperor Go-Daigo’s Kenmu Restoration. Though he resigned amidst the regime's eventual collapse, his legacy—and his family’s ties to the manor—endured.

The Actual Owners of the Land

Judging from Hoko-ji’s records and the eventual destruction of Eiten-ji, we can reconstruct the temple’s hidden role. An ancient, powerful local family likely developed the upper reaches of the Yokawa region and served as the manor’s local officials. At some point, they sought independence from the main manor. To secure their hereditary rights over this newly formed "Upper Yokawa Manor," they commended the honkeshiki to the Daikakuji line. Eiten-ji Temple was founded not just as a religious site, but as the spiritual and physical stronghold of this independent local power.

Address: 572 Yokawacho Kusuhara, Miki, Hyogo 673-1241

Phone: 0794-72-0459

Okutani Fort Site

Address: Yokawacho Mizukami, Miki, Hyogo 673-1244

Miki Castle Ruins

Address: 5 Uenomarucho, Miki, Hyogo 673-0432

Phone: 0794-82-2000

Daihoon-ji Temple

Address: 1034 Mizomaecho, Kamigyo Ward, Kyoto, 602-8319

Phone: 075-461-5973

Trees In the Town

 

Virtual Miki County 33 Kannon Pilgrimage #23 Sugino-do Hall

 

     It is unknown when Sugino-do Hall was built to enshrine Cintamanicakra, who usually has 6 arms and holds chintamani (a wish-fulfilling jewel) in one of the six, either in Hayata Village or Eimonzen Village, Miki County, Harima Province.  Not only its history but its whereabouts is uncertain. 

     I asked Gemini about Sugino-do Hall twice.  Once, it (she/he?) suggested the hall belongs to Eiten-ji Temple.  Next time, it (she/he?) answered Yakushi-ji Temple’s Kannon-do Hall is Sugino-do Hall.  If what it (she/he?) said were true, the membership of the Miki County 33 Kannon Pilgrimage didn't have to be transferred to Toko-ji Temple.

     Yokawacho Kusuhara, Miki, Hyogo, has 3 shrines: Otoshi, Hachiman, and Suijin Shrines.  Near Suijin Shrine, they have Kusuhara Community Center.  Sugino-do Hall could have been a shrine temple of the first 2 shrines, or may be used as a community center today.

Kannon-do Hall

Addres: 733 Yokawacho Kusuhara, Miki, Hyogo 673-1241

Yakushi-ji Temple

Address: 733 Yokawacho Kusuhara, Miki, Hyogo 673-1241

Otoshi Shrine

Address: 289 Yokawacho Kusuhara, Miki, Hyogo 673-1241

Hachiman Shrine

Address: Miki, Hyogo 673-1241

Suijin Shrine (Water God Shrine)

Address: Yokawacho Kusuhara, Miki, Hyogo 673-1241

Kusuhara Community Center

Address: 814 Yokawacho Kusuhara, Miki, Hyogo 673-1241

Eiten-ji Temple

Address: 572 Yokawacho Kusuhara, Miki, Hyogo 673-1241

Phone: 0794-72-0459

Toko-ji Temple

Address: 261 Yokawacho Fukuyoshi, Miki, Hyogo 673-1234

Phone: 0794-72-0315

Trees In the Town

 

Hachi-miya Meguri: The Pilgrimage to the Eight Shrines of Kobe

 

The "Hachi-miya Meguri" is a traditional pilgrimage to eight shrines (Ichinomiya through Hachinomiya) that serve as branches of the historic Ikuta Shrine. Local belief holds that visiting these shrines in ascending order—from the First to the Eighth—will effectively ward off misfortune and drive away bad luck.

A Personal Journey: Walking the Eight Shrines

While tradition suggests an ascending order, I chose a different path based on geography, visiting them in the order of 7, 8, 6, 5, 4, 1, 2, and finally 3.

My journey began at Shichinomiya (the 7th), located at the western edge near Shinkaichi Station. Though the area is now flat and urban, Edo-period maps reveal that this shrine once stood remarkably close to the shoreline. From there, I moved toward the Eighth and Sixth Shrines, which share a single precinct today. These two felt the most weathered and ancient of the group.

The trek became physically demanding as I climbed the steep hills along the Uji River to reach Gonomiya (the 5th). The reward was a stunning vista of the Kobe Port Tower and the shimmering waterfront. Descending through the Kitano district—crowded with tourists—I eventually reached the First Shrine at the end of Pearl Street.

My pilgrimage concluded at Sannomiya (the 3rd), the busiest of all, located in the heart of Kobe’s thriving commercial district. After a long day of "strolling and staggering" through the city, I boarded the train back to Osaka, exhausted but fulfilled.

Traveler’s Tip: For those prioritizing physical ease, I recommend the sequence: 2 → 1 → 4 → 5 → 8/6 → 7, using the subway or municipal buses (Routes 7 and 96) to save your legs on the steeper climbs.

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The Big Dipper and the Flight of the Gods

The arrangement of these shrines is shrouded in celestial mystery. It is said that the First through Fourth Shrines form the "bowl" of the Big Dipper, with Ikuta Shrine at its center, while the remaining four form the "handle."

Over centuries, however, this pattern has shifted. Gonomiya was moved to higher ground to escape the flooding of the Uji River, and Shichinomiya moved toward the coast during Taira no Kiyomori’s harbor expansion. Interestingly, the pairing of the Sixth and Eighth Shrines mirrors the binary stars Mizar and Alcor in the Big Dipper’s handle—a fascinating coincidence, believe it or not.

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Myth, Legend, and Geopolitics

The origins of these shrines can be interpreted through two distinct lenses: the romantic-mythical and the socio-political.

The Mythical Origins: According to legend, when the gods Amaterasu and Susano-o took their sacred vows, they gave birth to three goddesses and five gods. These eight deities are the enshrined guardians of the Hachi-miya shrines.

The Legend of Empress Jingu (Okinagatarashi): A more political interpretation links the shrines to the expedition of Empress Jingu. Historical records, such as Korea’s Samguk Sagi, detail centuries of naval conflict and "piracy" between the Japanese Wa and the Kingdom of Silla.

Whether as an invasion or a "homecoming" to her ancestral roots in the peninsula, the Empress relied heavily on the seafaring people of the Osaka Bay coast. On her return, her fleet was reportedly slowed by local demands for a share of the spoils. To navigate these social and economic tensions, she made offerings and designated these eight sites as branch shrines of Ikuta, honoring the local clans who built her warships and navigated her through the Akashi Channel.

The Mystery of Shichinomiya

A curious anomaly remains at Shichinomiya (the 7th). While it should enshrine the god Ikutsuhikone to complete the set of eight siblings, it instead enshrines Onamuchi.

This change likely reflects the influence of the Kitakaze family, a powerful local clan with a millennium-long history in Hyogo Port. Having served various authorities—from the Fujiwara and Taira clans to the Southern Court—the family may have replaced the original deity with the "VIP" god Onamuchi to solidify their own prestige. This historical substitution hints at the complex layers of power, bloodlines, and religious authority that define Kobe’s sacred geography.

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Trees In the Town

 

Virtual Miki County 33 Kannon Pilgrimage #22 Sho-Kanzeon-do Hall

 

     It is unknown when Juryo-zan Seiun-ji Temple was founded in Higashibata Village, Miki County, Harima Province.  When the Keicho Kuni-ezu, or the Keicho Maps of the Provinces, was drawn in the 17th century, the village name might have been pronounced Higashihayata.

     Higashihayata or Higashihata Village was part of the Himeji Domain at the beginning of the Edo Period, but became part of the Akashi Domain after 1617.  After 1679, the village was directly ruled by the Tokugawa Shogunate.

     In 1872, 36 villages out of 2 towns and 124 villages in Miki County were integrated with each other to form 14 villages, but Higashihata Village kept being independent and was renamed Higashida Village, which couldn't support a Buddhist temple any longer.  It is unknown when Seiun-ji Temple was abolished with its Kannon-do Hall left.

Address: 262 Yokawacho Higashida, Miki, Hyogo 673-1236

Trees In the Town

 

Virtual Miki County 33 Kannon Pilgrimage #21 Saiko-ji Temple

 

     The Fujita Family was based in Bishamon Fortress in the upper reaches of the Mino River.  Their branch built Arakawa Fortress along its tributary stream, which might have been called Ara River.  When Noborinosuke was the head of the branch, he built a hall to enshrine his personal guardian Buddhist image at the foot of the fortress.  After the Siege of Miki from 1578 to 1580, the fortress was abolished and they founded Saiko-ji Temple to pray for the comfort of those who were killed in the war.

     In 1694, Priest Yushun rebuilt the hall as Kannon-do Hall, and Saiko-ji Temple was established as the principal temple in the area.  In 1728, more halls were built, and Yushun became the first head priest.  The second head priest, Eishun, built a memorial hall.

     The halls were repeatedly rebuilt due to fires and other disasters.  During the time of the 13th head priest, the temple buildings were completely destroyed by Typhoon No. 23 in 1965.  The priest and the supporting members of the temple were allowed to move the Buddhist building which had been built by Kobayashi Chobei (1872-1943), the first president of Kobe Electric Railway, in Suzurandai, Kita Ward, Kobe, in 1940.  The dedication ceremony was held in 1968.

Address: 168 Yokawacho Kamiarakawa, Miki, Hyogo 673-1111

Phone: 0794-72-0540

Bishamon Fortress Site

Address: 547 Yokawacho Bishamon, Miki, Hyogo 673-1233

Trees In the Town

 

Virtual Miki County 33 Kannon Pilgrimage #20 Torin-ji Temple

 

     It is unknown when Torin-ji Temple was founded in Yamaguchi Shinden Village, which has Inari Shrine, whose main hall was built in 1546.  The village was developed in the 1660's by the Tokugawa Shogunate, so the shrine and the temple must have been founded over a century before the development of rice fields in the area.  The shrine is said to have enshrined Kangiten or Nandikeshvara.

Address: Yokawacho Tomioka, Miki, Hyogo 673-1102

Phone: 0794-73-0720

Trees In the Town

 

Virtual Miki County 33 Kannon Pilgrimage #19 Ryuon-ji Temple

 

     It is unknown when Ryuon-ji Temple was founded in Oso Village, Miki County, Harima Province.  Oso Village in Miki County, Harima Province, adjoins Ozo Village in Arima County, Settsu Province, and the Mino River runs through the 2 villages.  Presumably, there could have been the Oso or Ozo area before the area was divided between 2 provinces after the Taika Reform from 645 to 650.  Some say the place name Oso or Ozo has something to do with slash-and-burn agriculture.

Address: 26 Yokawacho Ooso, Miki, Hyogo 673-1115

Phone: 0794-72-0901