大和を通って紀州の高野山へ

ROUTE 46. THROUGH YAMATO TO THE MONASTERY OF KOYA-SAN IN KISHU. MAUSOLEUM OF JIMMU TENNO. MIWA. HASE. TONOMINE. YOSHINO. [OMINE AND OTHER MOUNTAINS.] KOYA-SAN. [WAKAYAMA.] FROM KOYA-SAN TO OSAKA. This route includes many names that are classic to Japanese ears, and may be specially recommended to lovers of ancient religious art as well as to seekers after the picturesque. The start may be made either from Osaka or from Nara; but the former is to be preferred, as the centre of interest is then speedily reached by railway, whereas the jinrikisha ride of 5 ri from Nara to Sakurai, via Tamba-ichi and Miwa, is somewhat dull.

原資料 p. 369

The railway taken at Osaka (Minato-cho station) is a branch of the Osaka-Nara Railway. Travellers change carriages at Oji for Takada, the temporary terminus of the branch, which is, however, to be carried on a few miles further to Imai close to Jimmu's Mausoleum, and to Sakurai. Even in the present unfinished state of things (1891), which necessitates taking jinrikishas from Takada via the Mausoleum to Sakurai, the whole trip does not occupy half a day. When the Imai station shall have been opened, the best plan will be to take train so far, and thence go by jinrikisha to Sakurai via the Mausoleum. The roads in all this district are excellent.

原資料 p. 369

The itinerary of the rest of the route from Sakurai onwards is as follows: Itinerary. SAKURAI to Hase, 1 ri 23 cho, 4 m.; back to Sakurai, 1 ri 23 cho, 4 m.; Tonomine, 1 ri 23 cho, 4 m.; Kami-ichi, 3 ri 8 cho, 7 3/4 m.; Yoshino (about), 25 cho, 1 3/4 m.; Muda, 1 ri, 2 1/2 m.; Gojo, 4 ri, 9 3/4 m.; Hashimoto, 2 ri 3 cho, 5 m.; Kamuro, 1 ri, 2 1/2 m.; Kane (about), 1 ri 14 cho, 3 1/2 m.; Kamiya, 1 ri 14 cho, 3 1/2 m.; KOYA-SAN, 1 ri 14 cho, 3 1/2 m.; back to Kamuro (about), 4 ri 6 cho, 10 1/4 m.; Hashimoto, 1 ri, 2 1/2 m.; top of Kiimi-toge, 2 ri 2 cho, 5 m.; Mikkaichi, 2 ri 21 cho, 6 1/4 m.; Fukumachi, 3 ri 7 cho, 7 3/4 m.; SAKAI, 3 ri 21 cho, 8 3/4 m.; total, 37 ri 24 cho, 92 m.

原資料 p. 369

By train from Sakai to Osaka in 20 min.

原資料 p. 370

The raising of a grand Mausoleum to Jimmu Tenno, the Japanese Romulus, at Kashiwabara where his capital is believed to have stood, may be regarded as the culminating point of the triumphant labours of the archaeological and Shinto party, which, beginning early in the 18th century by the annotation of ancient texts and the re-adoption of obsolete religious usages, has ended in our own day by restoring the Mikado to his long lost authority, while such comparatively modern innovations as the Shogunate have been trampled under foot, and the foreign religion, Buddhism, if not killed, at least deprived of official favour and emolument. On Jimmu Tenno, as the first Mikado, and on the other early monarchs of his line, a portion of the political and religious enthusiasm felt for their latest descendant reflects itself.

原資料 p. 370

Yamato and the adjacent provinces are covered with the tumuli - misasagi, as they are termed - of these long-neglected rulers, which, till within the last quarter of a century, were treated with scant reverence by the peasantry who used there to cut fodder for their cattle. All the tumuli have now been identified - not perhaps in every case by methods sufficiently strict to satisfy the European critic, but at least by painstaking reference to the oldest available sources of the national history; and that some great personages were interred under some of the tumuli in question, is plain from the gold ornaments, the pottery, and other relics dug out of them during the earlier stages of the search.

原資料 p. 370

However legitimately destructive European criticism may be of the authenticity of Jimmu Tenno's history and of the claims of any particular tumulus to the name it is now made to bear, one cannot but experience a certain feeling of interest and respect in presence of such very ancient remains. This fertile plain of Yamato which holds them is the earliest historic centre of the Japanese race, and has certainly for thirteen centuries, and probably for a much longer period, been the home of a unique civilisation. The various Imperial tumuli may now be recognised by the barrier - generally a granite fence - surrounding a hillock overgrown with trees, and the stone torii standing at the entrance to a neat gravel walk.

原資料 p. 370

In some cases the mound is gourd-shaped, of considerable size, and surrounded by a moat. Jimmu Tenno's tumulus is the most sacred of these, though low and inconspicuous. Just before reaching the Tumulus of Jimmu Tenno, one passes l. that of the Emperor Suizei, his immediate successor. The wooded hill seen ahead is Unebi-yama, constantly mentioned by the early Japanese poets.

原資料 p. 370

Jimmu Tenno's mausoleum lies at its N.E. foot, the hamlet of Kashiwabara and the Mausoleum 8 cho to the S.W. To the r. rise Nijo-san or Futago-yama, so-called from its double peak, and the long ridge of Katsuragi-yama and Kongo-zan. To the extreme l. is Tonomine, the highest part of a range on another portion of which, further ahead, may be seen glistening the white walls of the castle of Takatori. The tumulus was first enclosed in 1863, the outer stone fence dates from about 1877, the granite screen (tamagaki) and large wooden torii inside the grounds and nearest to the actual tumulus, from 1890.

原資料 p. 370

The torii is of peculiar construction, the lower portion being a sort of lattice work. None are now allowed to penetrate further than this torii, the ground being considered sacred. The chief building opposite the entrance is intended to accommodate the Imperial messenger (chokushi-kwan), who comes yearly to worship on the Mikado's behalf. The traveller will re-enter his jinrikisha to reach the Mausoleum (Kashiwabara Jinja), begun in April, 1890, and not likely to be completed for some years, as the buildings are on an elaborate scale. The idea is to restore Jimmu Tenno's palace on its original site; and as Imperialism and Shinto go hand in hand, the result is a set of structures half-palace half-temple.

原資料 p. 370

Two wings of the Imperial Palace at Kyoto - the Naishi-dokoro and Shinka-den - have been removed to this spot. The Shinka-den is a sort of shed, 72 ft. by 40 ft., in which the Mikado celebrates the Harvest Festival (Shinjo-sai). In the Naishi-dokoro, also called Kashiko-dokoro, is preserved a copy of the sacred mirror given to his ancestor by the Sun-Goddess, the original of which is at her temple in Ise. When the Palace was destroyed by fire in A.D. 960, the mirror flew out of the building in which it was then deposited, and alighted on a cherry-tree, where it

原資料 p. 370

was found by one of the Naishi, a class of females who attended on the Mikado. Henceforth these attendants always had charge of it, whence the name Naishi-dokoro. The alternative name of Kashiko-dokoro signifies the 'fearful (or awe-inspiring) place.' The Shinka-den stands in front, the Naishi-dokoro behind; and an oratory (norito-ya) intended to connect the two is in course of erection. In the court will be planted an ukon no tachibana and sakon no sakura, as in the Kyoto Palace (see p. 290). On either side of this block of buildings there is to be a gallery. To the l., outside the enclosure, is the Shinsenjo where the offerings are prepared, and beside it is the temple office.

原資料 p. 371

In the background, godowns are to be built for the various sacred treasures, and at the entrance a house for the Imperial envoy. The materials are plain white wood and granite. Returning past the tumulus the way we came, and then diverging to the r., we perceive in front a hill much more like a large artificial tumulus than any other in the vicinity, but which is not accounted such. It is called Tenjin-yama, because dedicated to the god Tenjin. Very soon we reach the town of Sakurai (Inn Tamba-ichi), which will soon be the terminus of the railway. There is nothing particular to see in the town itself.

原資料 p. 371

Notice only the peculiar effect produced here and at other neighbouring towns by the small tiled chimneys which look like miniature temple roofs stuck on above the actual roofs of the houses. A spare 4 hr. at Sakurai can be utilised in visiting the ancient Temple of Miwa, situated in a commanding position amid an antique grove. Though now a good deal neglected, the buildings still preserve traces of former stateliness. The temple is dedicated to the Shinto god Onamuji, and the priests who minister at the altar are said to be descended from a son of that deity, named Otataneko.

原資料 p. 371

The following legend concerning this personage - a legend which also attempts to explain the etymology of the name Miwa - is translated literally from the Kojiki: "The reason why this person called Otataneko was known to be the child of a god, was that the beauty of a maiden named Iku-tama-yori-bime seemed peerless in the world to a divine youth who came suddenly to her in the middle of the night. So, as they loved each other and lived in matrimony together, the maiden ere long became pregnant. Then the father and mother, astonished at their daughter being pregnant, asked her, saying: 'Thou art pregnant by thyself.

原資料 p. 371

How art thou with child without having known a man?' She replied, saying: 'I have conceived through a beautiful young man, whose name I know not, coming here every evening and staying with me.' Therefore the father and mother, wishing to know who the man was, commanded their daughter, saying: 'Sprinkle red earth in front of the couch, and pass a skein of hemp through a needle, and pierce therewith the skirt of his garment.' So she did as they had bidden, and on looking in the morning, the hemp that had been put in the needle went out through the hole of the door-hook, and all the hemp that remained was only three twists (Jap. mi wa). Then forthwith, knowing how he had gone out by the hook-hole, they went on their quest following the thread, which, reaching Mount Miwa, stopped at the shrine of the god.

原資料 p. 371

So they knew that Otataneko was the child of the god who dwelt there. So the place was called by the name of Miwa, because of the three twists of hemp that had remained." The excellent and picturesque road from Sakurai to Hase (Inns, Yoshino-ya, Idaniya), leads up the r. bank of the Hasegawa. At the entrance of the little town, which owes its existence to the sanctity of the great Temple of Hase-dera or Chokokuji, the valley suddenly narrows, and wooded hills close the road in on every side. Founded early in the 8th century and last rebuilt about 300 years ago, this temple is one of the most striking in Japan.

原資料 p. 371

It is situated high up on the flank of a hill above the town, and stands half upon the rock and half upon a lofty platform built out from the rock, like Kiyomizu-dera at Kyoto.

原資料 p. 371

A long and steep flight of steps in three zigzags, two of which are roofed in, leads from the new entrance gate at the end of the main street. On either side of the flight of steps are beds of peonies, beautiful to behold about the end of April, when they are in full bloom. The front part of the main building is an ex-voto hall 60 ft. long, in front of which is a platform built out on piles and commanding a view of the whole valley. A stone-paved corridor lined with lanterns runs between the ex-voto hall and the holy of holies, where is enshrined the enormous gilt image of Kwannon, the goddess of the place, whose form may be obscurely perceived by the dim light of lanterns.

原資料 p. 372

On payment of a fee to the attendant priest, permission can be obtained to enter this sanctum and stand at her very feet. The entrance is by the back, where, on either side of the door, will be remarked two little wheels used as charms whereby to prognosticate future events. The curious pilgrim ties a wisp of paper to the wheel, which he then turns rapidly. If the paper wisp is at the bottom when the wheel stops, any desire he may have formed will come true. Just inside the door is a life-size image of Kwannon standing in front of a large fresco of Shaka and the Five-and-Twenty Bosatsu of Paradise.

原資料 p. 372

To its l. is an immense mandara, 18 ft. broad by 30 ft. high, representing that half of the universe called by the Buddhists Taizo-kai. Both these paintings are attributed to Kobo Daishi, as is a large kakemono of the god Dainichi Nyorai which hangs opposite to the mandara. Thus we pass round to the great image in front, which towers to a height of 26 1/2 ft. in the dim religious light. On the l. side of the sanctum, before emerging, is seen another mandara representing the half of the universe Kongo-kai. The two mandara together contain the figures of 3,000 Buddhas.

原資料 p. 372

The Oku-no-in of this temple, instead of being higher up the same hill according to the usual custom, is on a separate hill 4 cho distant, and is not worth a visit. Hase-dera is No. 8 of the Thirty-Three Places (see p. 253). A fire, which took place in 1883, destroyed the pagoda and also the lowest section of the covered gallery; but subscriptions are being raised to restore both. On the hill opposite is a temple to the Shinto god Tenjin. The Yoshino-ya inn stands at the bottom of the flight of stone steps that lead up to this shrine. [From Hase a road leads to the shrines of Ise; see p. 245.

原資料 p. 372

It is much frequented by pilgrims, who combine the Yamato-meguri, as it is called, or Tour of the Holy Places of Yamato, with a pilgrimage to the temple of the Sun-Goddess.] The 4 m. back from Hase to Sakurai are speedily traversed in jinrikishas, the road being a slight descent the whole way. From Sakurai likewise on to Tonomine there is a jinrikisha road; but as it soon becomes steep and is rough in parts, good walkers are advised to go on foot. The whole way is picturesque. At Shimomura, about 1/4 hr. out of Sakurai, a fine granite torii marks the outermost limit of the sacred mountain, the actual Tonomine being the trifurcated summit seen ahead to the r. Many hamlets are passed through.

原資料 p. 372

At that of Kurahashi, but a little off the road, is the tumulus of Sujin Tenno, one of the Emperors of the legendary era. During some fifteen years the Japanese archaeologists hesitated between the conflicting claims of several neighbouring spots. On the present site stood the little Shinto temple of the hamlet - a fact which finally fixed their choice. The place was laid out after the orthodox pattern in 1891, the temple having been removed to the hill opposite. The present writers, who passed there while the work was in progress,

原資料 p. 372

cannot say that anything much resembling an artificial mound, or indeed a mound of any sort, was discernible. At the upper end of a village called Yainai-cho, a covered bridge leads across into the grounds of the justly famous temple of Tonomine (locally pronounced Tonomune), the way being along an avenue of monumental cryptomerias. The magnificence of the timber, the purling of the brook below, the rich green everywhere, and the deep shade combine to make a scene at once impressive and delightful. Jinrikishas may go no further than the Ichi no Mon, or First Gate. This name does not indicate that there are many successive gates to be passed through. There is but one on the Yainai-cho side.

原資料 p. 373

The Ni no Mon, or Second Gate, is on the other side of the mountain, by which the traveller departs. The stone walls beyond it, serving to keep some terraces in place, are all that remain of a large number of priests' dwellings and minor temple buildings pulled down during the present reign. The temple of Tonomine, one of the most perfect specimens of Ryobu-Shinto architecture, was raised in honour of a celebrated nobleman and statesman of the 7th century, named Kamatari, who had two sons, Tankai and Joe.

原資料 p. 373

The latter it was who built the temple, bringing back with him from China, whither he had been sent to study, all the materials for the many-storied pagoda, with the exception of the top storey which proved to be more than his junk could hold. In those days, however, such mishaps were easily remedied, and the thirteenth storey flew after him across the sea in a cloud, and so completed the edifice. According to tradition, Kamatari and his friends retired to this mountain to plan the assassination of Soga-no-Iruka, a nobleman who had ingratiated himself with the Empress Kogyoku, and formed the bold design of placing himself on the throne. Hence the name of Damu no Mine, or Conference Peak, the word Damu being afterwards corrupted to To.

原資料 p. 373

On arriving at the great red torii, we turn to the r. and ascend several steep flights of steps, to the r. of which is a fine grove of maples whose autumn tints are celebrated. Again turning to the r. at the top of the steps, we find ourselves at the honsha, or main shrine, connected with an oratory in the somewhat unusual form of a gallery, which now wears the aspect of an exhibition, as drums, arrows, the god's sacred car, and other temple 'properties' are there laid out in rows.

原資料 p. 373

All the temple buildings are red and white, the main shrine being furthermore decorated with gold and green arabesques and geometrical designs, besides beautiful carvings of birds and elaborate metal fastenings. Round it is a paling (tamagaki), with storks and tortoises within groups of flowers. Green blinds hide the doorways, to each of which a polished mirror is attached. The side chapels are dedicated to Kamatari's sons, Tankai and Joe. Dragons in sepia on a gold ground adorn the lower cross-beams of the portico, and a beautifully executed pair of bronze lanterns bearing date 1755 stand in front of the chapel.

原資料 p. 373

The transverse panel in the verandah on the W. side of the chapel has a white phoenix painted on it, and on the corresponding panel on the E. side is a peacock. The roof is of thick shingling. As at Kasuga in Nara, a troop of young girls and musicians are in readiness to perform the kagura dance for a small fee. The other principal object of interest is the small thirteen-storied, or more correctly speaking thirteen-roofed, pagoda. There are numerous other buildings in the grounds, which are now left empty, as the Shinto cult has no use for them. One, seen on the way down and showing traces of elaborate decoration, is the burial-place of Kamatari's mother.

原資料 p. 373

The two great festival days at Tonomine are the 16th April and 17th November. Close to the exit from the temple enclosure is an excellent inn called Hananaka-ya, kept by a former priest.

原資料 p. 373

A short but steep ascent leads up hence to the Ni no Mon, or Second Gate, where the temple grounds are left. Hence it is a good 1/4 hr. walk to Shiken-jaya, a hamlet which belies the import of its name (lit. 'four tea-houses') by having no tea-houses at all. It affords, however, a fine view of the plain stretching towards Nara. Beginning at the r., the mountains seen are: Tempo-zan, Futago-yama, Katsuragi-yama, Kongo-san; next, but in the much further distance, Koya-san, and to its l., that is to the S. of the spectator, the sea of mountains covering southern Yamato.

原資料 p. 374

Close to the spectator is a tumulus called Uba-ga-mori, marked by a clump of trees and the usual railing. Half the horizon - the N. and E. side - is unfortunately shut out from view by rising ground close by. From Shiken-jaya to the top of the Ryuzai-toge is called a distance of 1 ri, but can scarcely be so much. The way lies mostly through a delightful wood of cryptomerias and chamaecyparis trees; nor need the lover of timber fear that the bare streaks on some of the hill-sides indicate impending disafforestation. The Japanese plan is not to thin out timber gradually, as we do, but to shave whole hill-sides bare and then let them alone for many years, while others are similarly treated in rotation.

原資料 p. 374

This method saves trouble, as all the timber is simply rolled down without encountering any obstacle to the bottom of the valley - if possible, to a stream where it is floated down, either in separate trunks, or where the breadth of the stream admits of it, in the form of rafts. The view from the Ryuzai-toge, though pretty, is less extensive than that from Shiken-jaya. The way onward is downhill, with the exception of the short Yumihari-toge.

原資料 p. 374

Several hamlets are passed through before entering Kami-ichi (Inn, Tatami-ya), a fair-sized town on the r. bank of the Yoshino-gawa. The view up the river is pretty, and those to whom the classical literature of Japan is familiar will be interested to gaze on Imoyama, the conspicuous and thickly-wooded hill about 4 m. distant. The early erotic poets of Japan make constant mention of Imose-yama, which name is interpreted to mean Imo-yama and Se-yama, or 'Mount Lady-love' and 'Mount Lover.' The former of the two is here at Kami-ichi; but no 'Mount Lover' can be found in actual geography to correspond with the orthodox interpretation. Various explanations have been proposed.

原資料 p. 374

Some say that he has been separated from his mistress and washed away down the river, while others go so far as to hint that, like the much-quoted Mrs. Harris, he never existed at all. We now cross the river to the town on the other side, called Iigai, the crossing being effected by bridge in winter, by ferry in summer. A similar curious arrangement obtains at other places along the course of this river. The reason is that the summer floods often pour down with such resistless force as to sweep all before them. Of course the bridges erected for use during the dry season are not costly, and the pieces are stowed away to do service again the following year.

原資料 p. 374

The temple buildings at Iigai, standing on a slight elevation and having a parapet in front, belong to the Monto sect of Buddhists. Proceeding a short way down the stream and then turning S., we enter the lower hills. Cherry-trees line the path and cover the hillside for a considerable distance up to the entrance of the small town of Yoshino (Inns, *Tatsumi-ya, Fukuchi-ya), which is built along the top of a narrow spur, and consists almost entirely of inns and of shops for the sale of articles attractive to pilgrims. [Yoshino may also be reached in about 6 3/4 ri direct from Jimmu's

原資料 p. 374

Mausoleum, via the castle of Takatori. Almost the whole distance can be done by jinrikisha.] Yoshino's usually sleepy aspect is exchanged for all the bustle of a camp during the week or ten days in mid-April when the cherry-trees are in flower. These trees, which are supposed to number exactly a thousand, have for centuries been famous throughout Japan, and deserve to be famous throughout the world. There is no sight comparable to them for beauty when covered with delicate pale pink blossom, except perhaps the plum-trees of Tsukigase in the north of the same province. But the cherry-blossoms of Yoshino enjoy a far wider reputation.

原資料 p. 375

Further up the mountain-side, beyond the town of Yoshino, is a second plantation of these beautiful trees. Half-way up the town are the remains of a huge bronze torii built of broad rings 3 ft. in diameter. It was blown down by a typhoon in 1888, but is to be set up again. It indicates the approach to Zo-o-do, one of the largest temples in Japan. Founded by Gyogi Bosatsu early in the 8th century as an offshoot of the temple raised on Omine by his master En-no-Shokaku, this temple has undergone many vicissitudes. The present buildings date, for most part, from 1591.

原資料 p. 375

Early in the present reign, they were taken from their Buddhist occupants and handed over by the Government to the Shintoists; but in 1886 they were handed back from the Shintoists to the Buddhists, when the colossal statue of Zo-o Gongen and the other temple properties were restored to their original places, though with a somewhat diminished lustre. A large red two-storied gate and two flights of steps lead up into the court fronting the great temple hall. The pillars supporting this lofty building are huge trunks, lopped of their branches and roughly trimmed.

原資料 p. 375

Their gradually tapering form recalls the way in which the stone columns of Doric temples derived their shape from the primitive trunks which they replaced. One of the pillars is a gigantic azalea, at least 30 in. in diameter, brought from Mt. Omine, where those shrubs frequently attain to an enormous size, though seldom reaching the bulk of this specimen. Ex-voto pictures of proportionate dimensions and great age adorn the walls of the portico. The huge image of Zo-o Gongen behind the altar, carved by Gyogi Bosatsu, is 26 ft. high and of terrific aspect, and is flanked by statues scarcely less colossal (22 ft.) of Kwannon and Miroku.

原資料 p. 375

All three lift their r. foot to trample on the clouds, and the l. to trample on the four great oceans. Their stern expression shows that their minds are bent on repressing the demons of which the universe is full. A little further on is Yoshijima Jinja, a small temple in which Yoshitsune and Benkei are said to have spent three years, and which later, in the 14th century, served as the abode of the fugitive monarch Go-Daigo. Every tree, every stone in the enclosure has a name recalling some act of one or other of these three personages - the tree to which Yoshitsune made fast his horse, the rock into which Benkei drove two iron nails to prove his strength after seven days of abstinence, etc.

原資料 p. 375

The room which Go-Daigo used to occupy is still shown, as are a variety of works of art. On the hill opposite is the temple of Nyoirinji where Go-Daigo lies buried. There are several minor temples, but Zo-o-do will probably be found sufficient by most travellers. Yoshino is noted for its kuzu, a kind of starch, which is sold both pure and also as a sweetmeat in the shape of cherry-blossoms, a real blossom of last season's blooming being enclosed in each daintily done up box. The starch, when properly made, is very palatable, and almost indistinguishable from American corn starch. [Yoshino is the name, not only of

原資料 p. 375

the town, but of the surrounding extensive tract of wild mountainous country, to explore which the town affords a convenient starting-point; and neither the mountaineer nor the botanist will regret devoting some days to this object. The peaks vary from 5,000 ft. to 6,000 ft. in height. The names of the principal ones are Misen, Shaka-ga-take, Omine (locally pronounced Omune), Inamura, and Shichimen-zan. The narrow valleys intervening between their spurs support a scanty but industrious population, who, by terracing even the steepest hill-sides, are able to raise a sufficient crop of barley for their existence. Yet a vast tract is uninhabited, and much of this is even untraversed.

原資料 p. 376

Boars and the goat-faced antelope are plentiful, and a few deer and bears and an occasional wolf are also to be seen. The boars are so numerous, that throughout the region all cultivated plots have to be protected from their inroads by strong stockades called shishi-gaki, and it is not unusual to see a whole valley thus fenced in. The summits are almost without exception clothed at high elevations with forests consisting chiefly of conifers, beeches, and oaks both evergreen and deciduous, magnolias, etc., but the lower slopes are not unfrequently covered with plantations of cryptomerias and chamaecyparis.

原資料 p. 376

There are also a few small copper-mines, but timber-cutting and timber-dressing form the chief employment of the peasant population. The ascent of Omine, though not really dangerous, is so steep in parts that some bits have to be accomplished by means of ladders. The distance from Yoshino to the top is 6 ri, the expedition there and back occupying the whole of a long day.

原資料 p. 376

The summit is sacred to the Buddhist saint who first trod it, En-no-Shokaku, and there, in front of a temple erected in his honour, may be seen several fine bronze images, which represent him equipped for a pilgrimage, with one-toothed clogs on his feet, and accompanied by the faithful demons Zenki and Goki. The view is very fine, even the cone of Fuji being visible on a clear day, though no less than 180 m. distant. [From the summit of Omine, the traveller who is equipped for mountain work and provided with a sufficient supply of provisions and porters, may make the ascent of Misen and Shaka-ga-take, descending to a place called Dorogawa at the foot of Omine, which, being resorted to by pilgrims bound for Koya-san, possesses several inns.

原資料 p. 376

The distance from Omine to Misen is probably not more than 18 to 20 m., but the path is difficult, constantly ascending and descending, and progress must inevitably be slow, owing to the necessity of carrying cooking utensils, sleeping quilts, and rice for the porters. The whole of one day will be required to reach Misen, one more to Shaka-ga-take, and a third to Dorogawa. A water-vessel capable of containing a day's supply and a sufficiency of warm clothing should be taken, as even in July the thermometer may sink to 50 degrees Fahrenheit at night. From Dorogawa to Koya-san is one very long day's walk. Most of these mountains afford but little view, on account of the thick vegetation covering

原資料 p. 376

them; but the botanist will be correspondingly rewarded.] On leaving Yoshino for Koya-san, a walk of 1 hr. affording a succession of delightful views leads down to the Yoshino-gawa, which is crossed at a point shortly below Kami-ichi, from a village called Saso on the l. bank to one named Muda, or Mutsuda (Inn, Hara-ya), on the r. The extremely sharp peak seen to the r. on the way down is the Takami-toge on the borders of the province of Ise. It is interesting to watch the rafts descending the river.

原資料 p. 377

Though very long, they glide easily among the shoals, under the management of a skilful steersman, because built in sections having a partly independent motion like the carriages of a railway train. Jinrikishas can be taken the whole way from Muda to Kamuro. The road, which leads down the r. bank of the river, is excellent and the scenery pleasantly rural though not calling for special remark. It would show to better advantage if the traveller came from the opposite direction, as the higher mountains would then be in front instead of behind. Between the hamlets of Ada and Uno, the road diverges from the river to mount a gentle ascent called the Uno-toge.

原資料 p. 377

Of the high mountain mass visible from the Ada tea-house, the portion to the r. is Omine, that to the l. Otenjo. At the hamlet of Sanzai, the road from Osaka joins in on the r., Kongo-san rising just beyond, in the near distance. Gojo (Inn, *Mikasa-kwan) is a fair-sized town, and a good place to halt for luncheon if the start from Yoshino has not been made early enough to admit of going straight through to Kamuro.

原資料 p. 377

After leaving Gojo the scenery improves, mountain masses coming forward to the l., and the road passes over a gentle rise called the Matsuchi-toge, where the province of Yamato is quitted and that of Kishu entered. The river is joined again at Hashimoto (Inn, Take-ya), where a ferry takes one across to the l. bank. The vill. of Kamuro (Inns, Kome-ya, Tama-ya) stands at the entrance of the side valley leading up to Koya-san, its raison d'etre being the accommodation of pilgrims to that shrine.

原資料 p. 377

Bands of them may be found dining there at almost any time of day in spring, the fare provided being vegetarian when they are on their way up as contrite sinners, but generously supplemented with fish and eggs - the Japanese substitutes for meat - when they are returning downwards, pardoned and at peace with all the gods. The traveller will probably be told at Kamuro that the distance to Koya-san is only 3 ri; but the ri in this mountain district is of 50 cho, which brings the distance up to 4 ri 6 cho of standard measurement, or 10 1/4 miles English. It must all be walked, and is a succession of steep ascents and descents, the former predominating; but the eye is so charmed at every turn that fatigue is forgotten.

原資料 p. 377

Several villages are passed through, of which the best are Kane (Inn, Naka-ya) and Kamiya (Inn, Hana-ya). During the first half of the walk, beautiful glimpses are obtained from time to time of the Yoshino-gawa flowing far below. There is little or no shade, and the palmettos on the hill-sides bear witness to the exceptional warmth of the climate of this district. For the second half, the way leads up amidst magnificent timber, chiefly conifers, which to behold and to enjoy their delicious shade and fragrance, would of itself reward one for the expedition. Most of the finest specimens are chamaecyparis. Strangely enough, comparatively few examples are seen of the species to which Koya-san has given its name - the Koyamaki, or Sciadopitys verticillata.

原資料 p. 377

This superb forest, which now belongs no longer to the priests but to the central Government, rings with the rhythmic chant of the coolies who laboriously bear down the timber from mountain recesses situated above the monastery. It is thus conveyed to Wakayama, the capital of the province, and thence shipped in junks to Tokyo. A bridge little worthy of its high-sounding name, Gokuraku-bashi, that is, the Bridge of Paradise, marks the beginning of Koya-san proper and of the last and steepest portion of the climb. The forest grows thicker and thicker till at last we reach a plain black gate forming the entrance to the temple grounds.

原資料 p. 378

The exceptionally fine bronze image of Jizo just outside dates from the year 1745. It was the gift of a female devotee. The smaller but handsome bronze Kwannon inside the gate to the l. dates from 1852. From here it is but a few yards to the Sankei-nin tori-shirabe-sho, or 'place for the examination of pilgrims,' where the traveller will be asked whence he comes and at which temple he wishes to lodge, and will then be furnished gratis with a guide to conduct him thither; or, if he have no preference and no letter of introduction, some lodging will be assigned to him. This question of the lodging is important, as there are no inns at Koya-san.

原資料 p. 378

The temples do duty for them - or rather the priests' residences included in the Japanese term for a Buddhist temple (tera). Many are apt to be too full of pilgrims of the lower class to afford pleasant quarters. The most aristocratic, in 1891, were Shojo Shin-in possessing beautiful suites of rooms, Henjo Koin, Kongo Sammai-in, and Joki-in. The people at Kamuro will probably endeavour to persuade the tourist into patronising some inferior place with which they are in league.

原資料 p. 378

Of course no foreign food is provided by the priestly hosts, neither does their fare include any fish, as all taking of life is prohibited by the strict Buddhist rule which governs the monastery. The traveller, unless he be a vegetarian, must therefore come provided. The monks will make no very strict enquiry into what he may see fit to eat, neither is he expected to abstain from strong liquors. He should remember that they are monks, not innkeepers, and must refrain from ordering them about.

原資料 p. 378

There is no fixed charge for board and lodging, but it behoves the visitor to be liberal, and to give at least as much as he would in a good inn. The service of the rooms is all done by young boys, no woman being admitted to any such employment. Indeed, it is only during the present reign that women have been permitted to make the pilgrimage at all. All the pilgrims are wakened before dawn; and the traveller may, if he likes, assist at matins, which service is performed in a hall lined with thousands of funeral tablets, prayers being offered up for the souls of those whose names are inscribed thereon. Koya-san has no mosquitoes.

原資料 p. 378

Kongobuji - for that is the proper name of the monastery, Koya-san being only the name of the mountain on which it stands - is one of the oldest religious foundations in Japan. It dates from A.D. 816, having been then founded by the great saint, Kobo Daishi, to whom the Emperor Saga made a grant of land for the purpose. As Kobo Daishi was on his way up the mountain, he met the Shinto god of the locality, who was accompanied by two dogs. This god promised his protection to the monastery, and in return for this the Shinto temple of Niu, dedicated to the mountain-god's mother, was afterwards built in one of the neighbouring valleys.

原資料 p. 378

This legend is the explanation given of the toleration of dogs on Koya-san, while no other animals are permitted to enter the precincts. Other prohibitions existed in former times against musical instruments, the planting of bamboos or trees

原資料 p. 378

that could be turned to profit, archery and football, gambling and checkers, bamboo brooms, and three-pronged hayforks. The principal mediaeval benefactors of the monastery were the Emperor Shirakawa and Hideyoshi. The latter's nephew and adopted son Hidetsugu committed harakiri here. Koya-san has experienced no striking reverses, though, like all Buddhist monasteries, it has suffered to some extent from the recent disestablishment of Buddhism.

原資料 p. 379

Its greatest enemy has been fire. The conflagrations of 1843 and 1888 were the most disastrous during the present century. The great pagoda perished on the former occasion, and has never been rebuilt. On the latter, when the fire lasted for two days (11th-12th February), large numbers of the priests' dwellings were swept away, but fortunately no edifice of special importance. The sights of Koya-san take half a day to see. The first and most impressive is a monster Cemetery, through which leads an avenue of cryptomerias 318 cho long; or rather the cemetery is a kind of irregular avenue laid along a magnificent cryptomeria forest. Not indeed that most of the bodies are actually buried here.

原資料 p. 379

In many cases the so-called tomb is merely a monument raised to the memory of the dead believer, who, through this nominal burial by the side of Kobo Daishi, obtains the spiritual privilege of re-birth into the Tosotsu Heaven, or into Jodo, 'the Pure Land of Perfect Bliss.' In other cases, after the corpse has been cremated, the Adam's-apple and some of the teeth are sent to Koya-san, these remains being thrown into a common pit called Kotsu-do, or the Hall of Bones, in the case of persons who cannot go to the expense of a separate tomb. At all events their funeral tablets are sent to the monastery, to be prayed over daily.

原資料 p. 379

As one walks along the avenue, a special cicerone who has all the names by heart, points out the most important graves. After crossing the Ichi-no-hashi, or First Bridge over the tiny Odogawa, the monuments of the Daimyos of Sendai, Uwajima, Kaga, and Satsuma are among those first passed. Such noblemen's monuments may be distinguished from those of commoners by their peculiar pagoda shape (Jap. sotoba or gorin), the five superposed parts of which represent the five elements.

原資料 p. 379

A little off the road to the r. are the graves of the celebrated heroes Atsumori and Kumagai Naozane, and then those of the Daimyos of Hizen, Matsumae, and Choshu; then - but we can only pick out a few names from among thousands - the early warrior Tada-no-Manju (this is the oldest monument in the cemetery), the 16th century chieftain Takeda Shingen, the Hachisuka family, Ii-kamon-no-Kami, the Daimyos of Tosa, the traitor Akechi Mitsuhide whose monument has been split from top to bottom by a thunderbolt as a warning to faithless servants, and so on ad infinitum.

原資料 p. 379

In the cases of great families, many subsidiary monuments surround the chief one in the little enclosure, and before this often stands a torii, the stone for which, as for all the monuments, comes from a place in the province of Bizen called Mikage, a word that has come to be the Japanese name for granite. The monument of the Ichikawa Danjuro family of actors, just before reaching the Naka-no-Hashi, or Middle Bridge, is distinguished by a thin pillar. That with a prayer-wheel in front is dedicated to Jizo, and is called the Ase-kaki Jizo, because believed to be covered every morning with the perspiration which that god's sufferings in hell for the good of the human race bring out on his body.

原資料 p. 379

The Daimyos of Geishu have the second largest monument in the cemetery, those of Suruga the largest of all. Next we come to that of the Imperial Princess Sei-Kwan-in-no-Miya, 28 ft. high, to those of the celebrated poet Basho, of the saint Enko Daishi,

原資料 p. 379

the unhappy lord of the Forty-seven Ronins, etc., etc. We next arrive at a shrine containing 1,000 gilt images of Amida, with another beside it having a statue of Kobo Daishi at the age of 42, carved by himself; and after that another temple with pictures (mandara) by the same saint of the two halves of the Buddhist universe (Kongo-kai and Taizo-kai). The next feature in the walk is afforded by some bronze images of Jizo, Fudo, and Dainichi, placed behind a trough of water. Believers sprinkle this water over the images, in order to benefit the souls of their own ancestors.

原資料 p. 380

Immediately beyond, is a small bridge called the Mumyo no Hashi, or Nameless Bridge, a corruption of Mi myo no Hashi, or Bridge of the August Mausoleum. It is believed that no one can cross this bridge who is unacceptable to Kobo Daishi.

原資料 p. 380

There is a tradition that Hideyoshi made a pilgrimage hither after he had risen to the highest position in the Empire, and accompanied by the high-priest alone came at night as far as the bridge, crossed it, and turned back again without going as far as the tomb, thus satisfying himself that the slaughter he had been compelled to make of his enemies in order to seize the supreme power and restore peace to the nation, was approved by Kobo Daishi, and that he might now pay his formal visit on the morrow in full state, accompanied by all the princes, without fear of being put to shame before them. A separate enclosure to the l. contains the unpretentious monuments of several Mikados.

原資料 p. 380

We next reach the Mandoro, but first look in at the octagonal Kotsu-do, or Hall of Bones already mentioned, and peer through the gate of the Go Byo, or Tomb of Kobo Daishi, which is never opened save on the 21st day of the 3rd moon, old style, when new vestments are provided for the dead saint. We also perceive two small Shinto shrines just showing through the thick trees. The Mandoro, or Hall of Ten Thousand Lamps, is a wooden building 100 ft. long, and somewhat less than half that in depth, with closed grated shutters. As far as the eye can penetrate the darkness of the interior, countless brass lamps may be seen ranged in rows.

原資料 p. 380

Of these only about one hundred are kept lighted, the present reduced state of the monastery's exchequer not permitting more lavish expenditure. No offering can be more acceptable in the eyes of Buddhistic piety than burning lamps, which typify the refulgent wisdom of the gods Dainichi and Amida. A story is told which recalls the Bible story of the widow's mite: on some great occasion a rich man presented ten thousand lamps, while a poor woman, who had nothing, cut off her long tresses to make up money enough to present a single lamp.

原資料 p. 380

Nevertheless her offering was the more acceptable of the two; and when a gust of wind arose, the rich man's ten thousand lamps were all blown out, but the poor woman's single lamp shone on with increased brilliancy. Accordingly the largest lamp in the hall is called the Hinja no Itto, or Poor Woman's Single Lamp. So far the Cemetery. The traveller now returns the way he came, and, after picking up his luggage, will see the rest of the sights on his way back to the gate leading in the direction of Kamuro. Leaving the temple where we have lodged, we wend through the village, accompanied as before by our priestly guide, sad traces of the great fire of 1888 being visible all around.

原資料 p. 380

First we visit the Kongo Buji, or abbot's residence, an unusually handsome specimen of Japanese domestic architecture, adorned with gold sliding screens by Kano Tanyu, Sesshu, Tanzan, and other classical artists. An old-fashioned arrangement to be seen here, as in others of the monks' residences, is what is called the irori no ma, or 'hearth room,' which is an apartment having a large square chimney like a pillar and with a small altar on one side. The monks sit round this heated pillar in winter to recite their scriptures. The room where

原資料 p. 380

Hidetsugu committed harakiri has been restored exactly in the style of his period (end of 16th century). We next proceed to the Shichido Garan, or temples proper, and passing by several which are uninteresting, stop to examine the Kondo, or Golden Hall. Burnt in 1843, but restored in 1852, this grand edifice fully deserves its name, for the interior is ablaze with gold and glorious colouring. Nor is it only beautiful. The keyaki wood, of which the huge beams and columns consist, proclaims its solidity, and even the magnificent carvings adorning the exterior are of the same material, some of the slabs being 9 ft. long by 4 ft. high.

原資料 p. 381

The plan of the building is three squares, one within the other. The outermost of these squares is the uncoloured carved shell just mentioned; that next to it is the gejin or nave, while the innermost is the naijin or chancel, and this it is that the artist has so splendidly decorated with gold, with paintings of angels and Buddhist deities, and with coloured carvings of birds. Images of the deities Kongo Satta, Fudo, Fugen, Kongo-o, Gozanze Myo-o, and Kokuzo Bosatsu stand on a raised dais, whose sides are filled in with the peony and lion in gilt openwork, while the ceiling above them glows with rich paintings of dragons having a phoenix in their midst.

原資料 p. 381

The shrine guarded by these images contains one of the god Yakushi carved by Kobo Daishi himself. The mandara hanging to the pillars represent, as usual, the two halves of the Buddhist universe. On leaving, notice the paintings of the Sixteen Rakan, which are about 9 ft. sq. and executed in an extremely florid style. The holy men are painted in four groups of four each. In an adjacent building the gigantic gilt images of the Go-chi Nyorai, or Five Gods of Wisdom, formerly in the Pagoda, have now their temporary abode. The Saito, or Western Pagoda, is a two-storied building of a curiously complicated style of construction.

原資料 p. 381

Among other minor buildings, may be mentioned two small Shinto shrines dedicated to the aboriginal Japanese gods who ruled the mountain before Kobo Daishi's advent - brilliantly painted with red ochre, and forming a striking contrast to the adjacent grey unpainted Buddhist shrines; also the Kyodo, or Revolving Library, elegantly constructed in the shape of a two-storied pagoda, and the Miei-do, containing a celebrated portrait of Kobo Daishi painted by his disciple Prince Shinnyo, the eyes of which were dotted in by the saint himself.

原資料 p. 381

Leaving the enclosure that holds all these buildings, we turn r. and see ahead the summit of Jin-gamine, 50 cho distant from the far end of the great Cemetery, and affording - at least so the monks declare - a view over portions of no less than thirty provinces. To the l. is the Seminary (Gakurin), which is not usually visited, but which is excellently fitted up to accommodate the 120 indoor students and 200 outdoor students who resort to it for religious instruction. Some of the class-rooms are fitted up in European fashion with benches and black-boards, while others retain the old Japanese style - mats, a sort of dais for the lecturer, and a kakemono of Kobo Daishi at one end of the room.

原資料 p. 381

Each bedroom is shared by two or three students. Before meals, a long Buddhist grace is intoned. From the Seminary we soon reach the gate of the temple grounds, and leave the monastery of Koya-san by the way we entered it, retracing our steps down to the vill. of Kamuro. [Instead of returning to Kamuro

原資料 p. 381

and going on to Sakai, the traveller wishing to visit Wakayama (Inn, Fuji-gen), the capital of the province of Kishu, may reach it from Koya-san by walking to Shibuta (Inn, Omi-ya), a distance of 5 ri of 50 cho each (a little over 7 ordinary ri, or about 17 1/2 m. English), and there taking a jinrikisha over a good road for 6 ri more. This is a pretty trip. Wakayama still retains its ancient castle in fairly good preservation. The temple of Kiimi-dera, too, about 25 cho out of the town, has a charming view. The way thither leads along a portion of the coast noted for its beauty, called Waka-no-ura. From Wakayama to Sakai is a jinrikisha journey of 14 ri.

原資料 p. 382

Coasting steamers may also be availed of.] The whole way from Kamuro to Sakai can be done in jinrikishas, and most of it is highly picturesque. One must walk up a portion of the Kiimi-toge, which affords fine views of the mountains of Kishu r., and Yamato l. Mikkaichi (Inn, Abura-ya), like most other towns in the neighbourhood of Koya-san, lives on the pilgrims to that holy shrine, and is the usual halting-place for the night. From here on for some miles there is a succession of hills, none however so steep as to necessitate alighting from a jinrikisha with two good coolies. At the hamlet of Yamamoto, the plain of Izumi is seen stretching away at the spectator's feet, and soon he enters Fukumachi (Inn, Shiba-ya), a better place for those who seek quiet and attention to stay at than Mikkaichi, because less apt to be full of pilgrims. Thence the road leads along the broad fertile plain to Sakai (see p. 286).

原資料 p. 382