Kyoto Special – Page 12 – goinggaijin.com

Matsunoo Taisha

Matsunoo Taisha – lovingly called Matsuo-san by the locals – marks the western end of Shijo dori with its large torii. Matsunoo Taisha was established in 701 by Hata-no-Imikitori, the head of the local ruling clan. The story goes that he saw a turtle (a sign of luck and longevity) in a waterfall and decided to build a shrine here. However, the locals had worshipped a certain boulder on the mountain for a long time before that already. In any case, Matsunoo Taisha is one of the oldest shrines in Kyoto, and the Hata clan was instrumental in moving the capital to Kyoto eventually.

The two main gods enshrined at Matsunoo Taisha are O-yamagui-no-kami, the god of brewing sake and of Matsuo-san, the mountain behind the shrine; and Ichiki-shima-hime-no-mikoto, a female deity protecting travellers.

The main entrance of Matsunoo Taisha is at the large, 14m high torii at the western end of Shijo street. A smaller road leads to the main shrine, where there is another torii. From there, the path leads up some steps to the two-storey Romon gate, which is – like the one at Yasaka shrine across the city – guarded by two zuishin warrior statues to the left and right.

Passing through the gate, at first, there is a small stone bridge to cross, and a few more steps lead directly up to the dance stage. At the left of it is a large display of sake barrels. While these are common donations to shrines, Matsunoo Taisha, as home of the god of sake brewing, has received a large number of barrels originating from sake brewers from all over Japan.

Behind the dance stage lies the long haiden outer hall where people worship and behind that, the impressive honden main hall. This is the oldest building of the shrine, dating back to 1397 and is designated Important Cultural Asset. Its unusual roof – in the so-called Matsuo-zukuri style – forms porticos on the back as well as in the front of the building.

After praying at the haiden, go to the right and through the low entrance to the back of the shrine where a path leads uphill. To the right, there is the famous Kame-no-i well, where a large black turtle spews holy water. It is said, that this water will bring health and longevity to those who drink it. Even more importantly: If sake is brewed with even a small fraction of this water, it will not go bad. Therefore, many sake brewers visit the shrine regularly to get some of the water, and to pray for business success. Further up the path lies the shrine’s sacred waterfall Reiki-no-taki, which marks the spot where Hata no Imikitori allegedly watched the turtle swim all these years ago.

Nearby the Kame-no-i well lies the entrance to two of the three gardens that make up the Shofu-en garden of Matsunoo Taisha. They were designed by the late Mirei Shigemori just before his death in 1975 and are considered the best modern gardens in Japan. Each of the three parts of the garden is representative of a Japanese era, and the opposing ideas of stillness and movement, represented by large blue-green rocks and water, respectively, are the central design elements.

The first garden behind the entrance is the Kyokusui garden, with a stream of water bending seven times around heavy rocks. The stream is framed by smaller stones, giving it the appearance of a dragon, a water creature in Japanese mythology. The Kyokusui represents the gardens popular at the Heian era, the time of the foundation of Kyoto.

Beyond the Kyokusui lies the Iwakura or Joko garden, where a number of large rocks scattered on a steep slope represent the ancient times, where the gods roamed the mountain tops of Japan. The two largest rocks on top of the slope are meant to represent the main gods of the shrine. Beyond this garden, there is a path further up the mountain where the original place of worship, the iwakura stone, can be visited.

The third garden, the Horai (the entrance is next to the little restaurant outside the Romon gate), is constructed in the Kaiyu style, where a large pond shaped like a crane is the central focal point. The basic idea here is the Chinese concept of paradise, where people do not get old or die. The rocks represent islands in the sea, and the only movements are contributed by the fountain of youth in the back of the garden and the many carp in the pond.

Besides the extensive shrine gardens, which are a rare feature in Shinto shrines, Matsunoo Taisha also has two museums. The treasure hall is the main museum; it is situated between the first two gardens and shows 21 wooden statues in total. The three largest ones date back to the Heian period and are among the oldest and best preserved wood carvings of Japan. Although they are carved in the style of Buddhist statues, two of them are said to show the main Shinto deities of the shrine. These statues with their beautiful serene expressions are among Japan’s national treasures and alone justify a visit to the shrine.

The other museum lies near the entrance, on the way to the parking lot. The little Sake-no-shiryokan shows old tools that were once used to produce sake. They were donated by sake makers worshipping the god of sake brewing here.

Matsunoo Taisha lies a bit off the beaten tracks of Kyoto’s Arashiyama area, but especially during April and May, when the shrine’s 3000 yellow Kerria bushes are in bloom, it has a distinct charm that should not be missed. The shrine sells a number of unique lucky charms, for example one representing a bright yellow Kerria flower. However, for extra luck, you should try to win your omamori at the game shooting arrows at empty sake barrels.

Saga Dainenbutsu Kyogen

Dainenbutsu Kyogen are short theatre performances that were originally meant to teach Buddhism to the general population of Japan. In Kyoto, there are three major such kyogen performances: Mibu Kyogen (in Mibudera Temple), Senbon Enmado Kyogen (in Injo-ji Temple) and Saga Dainenbutsu Kyogen.

The latter ones, shown in spring and autumn in Arashiyama’s Seiryo-ji Temple, originate in a ceremonial event called Dainenbutsu-e that was initiated by the monk Engaku in 1279. In modern times, their history was a bit rocky: In the 1960s, these plays went through a crisis when the number of actors declined and performances had to be cancelled. In 1975, volunteers founded the Saga Dainenbutsu Kyogen Hozonkai organisation to train new actors and keep the art alive through regular performances. In 1986, the Saga Dainenbutsu Kyogen were designated as a Japanese Important Intangible Folk Cultural Property, and today, the performances have become an integral part of Kyoto’s cultural calendar.

The Saga Dainenbutsu Kyogen are pantomimes, where a set of (male) actors dressed as certain stereotypes (like the young woman or man, the monk, the servant, etc.) breathe life into the story that is performed on a simple stage with barely any stage design and only a few necessary props. The actors – called kyogen kata – share the stage with musicians – hayashi kata – who play a special, 9-hole yokobue flute, kane bell, and small taiko drum. There are only two basic patterns of alternating the bell and drum, it is more of a rhythm than a melody, and is played throughout the performance. Also on stage is a supervisor – koken – who may help the actors with props etc.

This is necessary, because in the Saga Dainenbutsu Kyogen, all actors wear full face masks in the style of Noh masks, a tradition going back to the Muromachi era (14th – 16th century). These wooden masks have only very small eye holes through which the actors can see, which makes finding small props or immediately reacting to another actor quite challenging. Thus, the actors sometimes clap their hands or stomp their feet as a sign for the others who may wait at the edge of the stage for their next action that the play has progressed to a certain point. It is possible that two unrelated scenes that are taking place at the same time but in different places, are acted out simultaneously on stage.

The Saga Dainenbutsu Kyogen has a repertoire of about 20 plays. Not all kyogen are funny, or “soft” Yawarakamon plays, about half of them are more serious or “hard” Katamon that have their origin in Noh. Up to three plays may be grouped together and performed in one afternoon, usually the focus lies on the funny Yawakaramon though.

The atmosphere around these plays – whether soft or hard – is very relaxed, it is an outdoor performance in spring or autumn, when the temperatures are pleasant. Because the plays were developed to teach laypeople about Buddhism and they work without any speech, the stories are very easy to understand and transcend time and culture. Universally funny, they are definitely worth watching!

Visitor

Sorry for missing the last two posts, but I was very busy: I had my first visitor from Austria! Of course she came with a whole suitcase of Austrian goodies just for me which are now filling my fridge and freezer – THANK YOU SO MUCH!

In return, we went out together on two days, it was her third time in Kyoto already, but even after living here for 5 years, we could still find things neither of us had done before. On Sunday afternoon, after a late lunch at a running sushi, we went to an exhibition, and in the evening, we visited the lightup at Kodai-ji and Entoku-in temples, both founded by Nene, the wife of Toyotomi Hideyoshi, and both considered national treasures for their gardens. The weather was a bit chilly after dark, so there were not many people, but from that one visit I prefer Entoku-in: more space to sit and contemplate.

On Monday I left my friend to explore the city, we just met up quickly for dinner when we had Okonomiyaki and made plans for Tuesday. We spent most of Tuesday walking a stretch along Lake Biwa: In the morning, we took a train to Omi Takashima, and from there walked to Shirahige Shrine, which has a nice torii located in the lake. It’s not as impressive as the one at Miyajima, but it’s still a nice place to visit. However, the enthusiasm is a bit dampened by the Nishi-Omi Highway that runs between the lake with the torii and the main shrine buildings and is a bit dangerous to cross.

We wanted to walk further south, but since the only way at this point is by walking along the highway, we went back to Omi Takashima and took a train two stations south to Omi Maiko. From there, there seems to be one beach resort after the other (with pine trees on the beach, very Japanese), so there are many little roads nearby the lake. Of course, it is way too cold for swimming still, so the beaches and restaurants and little pensions were all but deserted. However, in summer, it is clearly a hot spot teeming with families and youth.

Although we only walked a path the length of two train stations, this part of the trip took us almost two hours. Together with the two hours we walked to and from the shrine, this was the longest hiking trip I have done in a long time. When I finally came home, I was completely exhausted… I did enjoy the day though, and it may be worthwhile to take another trip along the lake on the bicycle one day.

My friend has since left me to my own devices again, and is now taking a serious hiking trip from Osaka all the way to Ise Shrine. I had a great time, it’s always nice to be pushed out of my comfort zone, and who knows, next time my friend comes to visit, I’m just as big a fan of hiking as my friend. 😉

Higashiyama Hanatouro

Every year in early spring, just before the cherry blossom season starts, there is the Kyoto Higashiyama Hanatouro. Between Shoren-in and Kiyomizudera temples, thousands of lanterns light the back streets of the Higashiyama mountains. Many of the temples en route hold special light-up events as well, and also, there are displays of large Ikebana works, most of them in Maruyama park.

This year was the first Hanatouro I visited, and it was lovely! The evening last Friday was cool, but not too cold, and as it was not raining, the atmosphere was very pleasant. There were other events and exhibitions on the way as well: You could write your wish to the world on a cherry blossom shaped sticker and put it on a lantern. There was a “fox wedding”, where a bride with a fox mask was drawn through the streets on a rikisha. There was an exhibition of designs for lanterns (and some of them were used on the streets). There was a stamp rally where you could win prizes. And there were many Ikebana displays, from the sombre and serious ones to the modern versions, one of which you can see below (it looked like the model of an atom, as my friend observed).

So, today just a few pictures of this year’s Higashiyama Hanatouro – enjoy!

Heian Jingu

Heian Jingu is among the newest shrines of Japan. It was built in 1895 as part of the Industrial Exhibition Fair, to commemorate the 1100 year anniversary of the establishment of Kyoto, then known as Heian-kyo. In the beginning, Heian Jingu only enshrined emperor Kanmu, the founder of Kyoto. However, in 1940, emperor Komei was deified and, as the last emperor to reside in Kyoto, was also enshrined here. The shrine is popular with the locals because it was an attempt to halt Kyoto’s decline after the capital had moved to Tokyo – and it did work! So, when it burnt down completely due to arson in 1976, it only took three years to rebuild it. Today, Heian Jingu is considered an Important Cultural Property.

Heian Jingu as a whole is a replica of the ancient imperial palace Daidairi, built at the founding of Kyoto, and destroyed in 1227. The shrine is built in the official compound structure style Chodo-in, on a 5/8-scale of the original. The final designs were made by architectural historian Ito Chuta, and the colorful buildings and vast spaces between them have a distinct Chinese charm, that was very popular during the Heian period. It also gives the shrine a grand and stately atmosphere.

The first building to greet visitors in the impressive, two-storey Otenmon gate in vermillion, green, and white, once the main gate of the old Heian palace. However, the official entrance to the shrine is 500 m further to the south, at the huge torii, one of Kyoto’s landmarks. Interestingly, the torii was erected only in 1929, when, with a hight of 24,4 m and legs that boast a diameter of 3,6 m, it was the largest torii in Japan.

Passing through the Otenmon gate, the shrine opens up into a large courtyard, at the north of which lies the Daigokuden, the Great Hall of State, where once the emperor conducted the state affairs. The Daigokuden is divided into three parts: In the Gaihaiden front shrine, people come to worship and buy good luck charms. Behind it lies the inner sanctuary, which was once used only for imperial ceremonies, but today, shinto ceremonies like weddings or the popular shichi-go-sai shrine visits for kids take place here. At the very back lies the main sanctuary, where the kami are enshrined and only the priests have access.

At the eastern and western end of the courtyard lie two towers called Soyru-ro (blue dragon tower) and Byakko-ro (white tiger tower), respectively. Those two animals are guardians of the east and west, and they also adorn two fountains nearby the entrance. Of course, there are also guardians of the north (Genbu, a black snake-turtle) and south (Suzaku, a vermillion bird). Images of the four animals can also be found on the iron lanterns present throughout the shrine.

A very interesting feature of Heian Jingu is its large public garden, 33.000 square metres hidden behind the buildings. Construction on the Shinen Garden, which is divided into four parts, started in 1895, but it took 20 years to complete. Today, the entrance is at a gate at the western end of the courtyard, and directly behind it lies the South or Heian Garden, with some 200 species of plants that are mentioned in Heian era literature. It is also the resting place of Japan’s oldest street car that once ran through Kyoto.

Further along the path lie the West, Middle, and Eastern Gardens. They were designed by famous Kyoto gardener Ueji VII (aka Jihei Ogawa), whose style is readily recognized. Unusual for a Shinto garden, Shinen is centered around large ponds that draw water from the Lake Biwa Canal, and are home to rare turtles and fish.

In the West Garden, Byakko-Ike pond shows about 2000 Irises, representing the 200 species that grow in Japan. The Middle Garden follows with Soryu-ike pond that is crossed by stepping-stones called Garyuko. They were once part of old Sanjo and Gojo bridges built in the 16th century. However, the East Garden is the largest one, with Seiho-ike pond at its center, and many weeping cherries all over. The big attraction here is the covered bridge Taiheikaku, a gift from the imperial palace in the 1970s. The ceremonial hall Shobikan, that is reached after crossing the bridge, was also an imperial gift, today it is used for the weddings that take place at the shrine.

Heian Jingu is popular among tourists and locals alike. The gardens are a must-see in every season (although most famed during cherry blossoms) and the shrine itself is a popular destination for locals for their hatsumode visit or the Adult Day celebrations.

Lecture

Since I came to Japan, right after I had left academia, I did not set foot into a university anymore. Okay, not entirely true: I had a few German-Japanese exchange classes at Kyoto University, and I met friends there when they came over for a conference. However, I hadn’t listened to a scientific lecture in 5 years.

Until today. This afternoon, there was a Research Colloquium in the RIHN Research Institute for Humanity and Nature called Rethinking Environmental Praxis, Disciplinarity, and Subjectivity. And since the language was English/Japanese (with an emphasis on English), I took the opportunity to spend an intellectually stimulating afternoon!There were three talks, the first one by a PhD student; the title was Ecologies of Knowledge and Practice: Perspectives from Japanese Studies and the Environmental Humanities. Unfortunately, I was a bit late to this one, and I must have missed something important in the beginning, because I was completely lost… But then again, reading the first sentence of her introduction on the colloquium’s flyer, I knew I wouldn’t have much chance to begin with:

…investigates non-Cartesian intellectual and cultural histories of nature that emerged between Europe and Japan and their relevance to the practice of knowledge, including knowledge gained from practice, today.

Again: this was meant to be a research colloquium, so she was addressing her peers, perfectly fine that I didn’t get it. If somebody could explain the above paragraph to me though…

The other two talks were much more accessible. The second one was by a Kyoto potter who at some point decided to make his ceramics with clay personally dug up from various locations in Kyoto. He showed many pictures of the clay he used to make particular objects with. What fascinated me most were the different colors of the clay from around Kyoto: from almost white, to a strong yellow, a greenish hue, navy, and black. I had no idea that simple clay could have that many colors – I only know gray one! He also explained that he likes to “feel” the clay before deciding what to make out of it, and that some types of clay “do not stand”, which means they can’t be formed to cups for example.

The third talk was called Environmental Subjectivity Seen from View Point of Language and Perception. I have learnt today that Japanese apparently has a persecution complex, and that the individual’s position of persecution and passivity is characteristic of the Japanese language. For example, instead of saying “I waited an hour for the bus”, some Japanese would phrase it as “I was made to wait an hour for the bus” or “I was escaped by my girlfriend” instead of “my girlfriend escaped me”.

The speaker also explained that in Greek and Latin, there are three types of speech patterns or verbs: active – middle – passive, and that the middle one would be for things you cannot really influence or consent to, like being born for example. He also sees more words than we would think as active: For example, “to rule” is active (obviously), but also “to be ruled” is an active act because it requires the consent of the individual. I found this the most interesting talk – I understood the basic concepts, and there’s plenty to take home and think about.

Unfortunately, the talk was cut a bit short because of time constraints, and also I have to say: the presentation was truly awful! We got the typical “let me write this all on the screen and then I’ll read it off for you” thing which already drove me crazy during my own time at university. This is forgivable for a student, but the guy is an associate professor for crying out loud! Are there no standards in Japan? Had I ever given a talk like this in public, my PhD advisor would have kicked me to the curb – and rightfully so!

Anyway, I had a nice and stimulating afternoon. It would be cool to go to more talks like this. I wonder if there’s already an event calendar for that kind of stuff…

Kifune Jinja

Kifune Shrine is a lovely little shrine in three parts in the north-eastern part of Kyoto. An exact foundation date of Kifune Shrine is not known, but it is estimated to be around 1500 years old. It is known, however, that in 818 the emperor visited the shrine to pray for the end of a draught. Kifune enshrines Taka-okami-no-kami and Kura-okami-no-kami (both seen as the manifestation of one serpent dragon god, who controls the rain), and Iwanagahime (the goddess of matchmaking).

The first thing one sees of Kifune shrine is a red torii on the left side of the road through the village. Behind it, there are prominent, lantern-lined stone steps, leading up to the Honguu outer shrine. Behind the gate on top of the steps lies the honden, the main building of the shrine, which is built in the nagare zukuri style with a characteristic, beautifully curved roof. Most of the events of Kifune shrine take place in the little square before the honden, and this is also where you can buy omamori charms and omikuji fortune slips.

Leaving the honden and turning left, there are two large horse statues. In the old times, when the emperor still lived in Kyoto, he used to send horses to Kifune shrine as offering to the god of rain. A black horse was sent as a prayer for rain to come, and a white horse was sent for the rain to stop. In modern times, it became troublesome to give and take care of many horses, so this may be the reason for the wooden ema tablets with horse images that are presented as prayer offerings nowadays.

Further north in the village you will come across the Yui-no-yashiro or naka miya, the middle shrine. This is where Iwanagahime resides, the goddess of matchmaking. Rejected by a lover (to be fair, he wanted her younger sister only, not both of them), she angrily decided to help everyone else to find their match. And, many legends confirm her powers: Most famously, Izumi Shikibu, famed love poetess of the Heian period, prayed for love with a sad poem at the Yui-no-yashiro, and was promptly reconciled with her husband. Note that the sought-for relationship need not be romantic, connections between businesses, getting a new job, even having children, count as well.

At the very end of the valley, and at the end of a lantern-lined foot path, lies the Oku-no-miya inner shrine. This is the spot of the original Kifune shrine, until a flooding in the 11th century forced people to move the main hall to its present location. According to legend, Kifune shrine came into being as follows: The goddess Tamayorihime, mother of first emperor Jimmu, appeared in Osaka Bay, and commanded that wherever her yellow ship would land, a shrine was to be built. And her ship went all the way via the Yodo and Kamogawa river to the end of Kibune valley, where the people indeed built a shrine and called it ki-fune, yellow boat. There is a prominent mound of stones to the left of the entrance to the Oku-no-miya, and legend has it that Tamayorihime’s yellow boat is buried beneath it.

The Oku-no-miya is a rather special building, since it is built above a well called ryu ketsu (dragon’s cave). There are only two more shrines like that in Japan, in Nara and Okayama. Since the Oku-no-miya is a the very end of the valley, it is a wonderfully peaceful place surrounded by enormous trees making the spot truly mystic, regardless of the season.

Kifune shrine is very popular among people whose businesses have to do with water: agriculture, fishing, brewing, dyeing; but also people working in fire departments, the Japanese marine, or as sailors come to pray to the god of rain and water here. When visiting Kifune shrine, ideally you first go to pay your respects at the Honguu main shrine, then at the Oku-no-miya inner shrine, and finally, on the way back, you pray at the Yui-no-yashiro.

Kifune shrine is worth a visit in any season. Since it is in the mountains, it is always cooler than in Kyoto city, which means snowy winters and breezy summers. Don’t forget to buy lucky charms! There is also a mizura omikuji to reveal your fortune – hopefully a good one – when placed in the water at the shrine.

Flea Market

What a lovely time at the moment – it’s been snowing for a few days already! Not much, there’s not too much snow on the ground, but still, it makes me happy every day! And, on top of that, I went to the Kitano Tenmangu flea market with two friends today. It’s also called Tenjin-san, takes place on the 25th of each month, and is the largest flea market in Kyoto. I have been there before, but it’s always nice to see what’s “new”.

We went to the shrine first. Kitano Tenmangu is famous for its plum trees, and despite the cold weather we could see one or two bright red plum blossoms already. Also, there was a woman having a tame monkey doing tricks, and in one hall, there were calligraphies that were done during the first 3 days of the New Year, when people expressly come to Kitano Tanmangu to write their first calligraphies.

The flea market itself was smaller than usual, but it was also very, very cold today, so I guess many vendors just didn’t show up. Even though I was tempted by a lovely tea bowl, the price was a too steep, and in the end I didn’t buy anything except for some food.

That was yet another day where I didn’t get much done… On Saturday, I have an appointment with the shrine I will feature in February, and on Sunday, I will have yet another go at the soroban shodan level. Do wish me luck for the weekend – I’ll need it!

Halving

Over the New Year’s period, even Kyoto’s public service people get a week or so off. This means, among others: no garbage collection. A few weeks before New Year’s, you get a detailed schedule of what type of garbage is collected until which day and from which day. The schedule is comprehensive, on top of the usual suspects (standard garbage, plastics, glass, and paper) there are also mentioned slightly more exotic things you might want to get rid of: large household appliances for example, or dead pets.

This year, on the bottom of the page, there was a special appeal to reduce waste. Apparently, the city is making an effort to cut their garbage in half, from a peak of 390.000 tons (per year, I assume?) The rate has slowed down, and now people are encouraged to go the extra mile to reduce 27.000 tons more to meet the target. Particularly suggested are a reduction in food waste (meaning: the throwing out of perfectly edible leftovers or overstocked food) and to be more diligent in separating paper from the general garbage.

Both is fine with me 😉 What was interesting about this appeal was a very simple calculation. They suggest that each person should reduce their waste by 30 grams each day. That sounds rather puny, no? After all, that’s just one PET bottle, or 3 plastic bags, or half a newspaper (probably not the Sunday edition); or one bell pepper, or 1/5 of a carrot or tomato. But when you actually doing the numbers, that little bit does sum up: To 900 grams, i.e., almost one kilo per month, and 10.8 kilos per year. For one person – count the approximately 1.5 million people living in Kyoto alone, and that leads to more than 16.000 tons a year.

Impressive what a tiny little bit can sum up to – if everybody does it!

Streets of Kyoto

When Kyoto was founded more than 1000 years ago, it was modeled after the then capital of China. This means, all of the city was laid out on a rectangular North-South, East-West grid, with the grounds of the imperial palace on the northern end of the city, representing its head.

Lots of things happen in 1000 years, in particular the growth of Kyoto beyond its original boundaries to fit the 1.5 million people living here today. A large portion of the newer parts of the city have simply extended the grid scheme, but especially near the mountains that enclose the town, this is not the case anymore.

However, to be considered a “true” Kyoto person, you must live in that inner part of town that once made up the original city (ideally, that means your family has been living there forever). And so as not to get lost in those little streets that all but looked the same in the time of the old Japanese wooden houses, children learnt the Kyoto street song, listing all the streets of Kyoto “proper” first from North to South, and then from East to West.

Even today, every person born in Kyoto knows this song. I am not sure if the song itself has a meaning beyond the street names, but since they are abbreviated and one of the lines talks about “Ane san”, meaning older sister, I wouldn’t be surprised if it actually did tell a story. Enjoy!

Just in case you’re wondering what’s with the penguins: Kyoto City Aquarium houses 47 penguins that are all named after the 47 streets in this song. And in this video, you hear the staff of the Aquarium.