浄土真宗（じょうどしんしゅう、shin-buddhism,purelandbuddhism）は、日本の仏教の宗派のひとつで、鎌倉時代初期、法然の弟子・親鸞が、法然の教え（浄土宗）を継承発展させた教団である。宗派名の成り立ちの歴史的経緯から、現在、同宗に属する宗派の多くが宗旨名としては真宗を名乗る。過去には一向宗、門徒宗とも通称された。教義念仏（南無阿弥陀仏、なむあみだぶつ、なもあみだぶつ（本願寺派））を称えること（称名念仏）を通して、阿弥陀如来（以降「如来」）の慈悲を信知せしめられ、悪人を含む全ての人が浄土へ往生し成仏するという絶対他力への信順を往生成仏の正因とする。このことから、真宗の教えを漢字8字であらわすと、「信心正因　称名報恩」と言われる。本願寺八世蓮如が、『御文』にて次のように述べている。「そもそも、開山聖人の御一流には、それ、信心といふことをもってさきとせられたり。その信心というはなにの用ぞというに、無善造悪のわれらがようなるあさましき凡夫が、たやすく弥陀の浄土へまいりなんずるための、出立なり。この信心を獲得せずは、極楽には往生せずして、無間地獄に堕在すべきものなり。」また、「称名報恩」については、「その上の称名念仏は、如来わが往生を定めたまいし御恩報尽の念仏とこころうべきなり」（同、5帖目10通）と、浄土真宗の称名念仏は、如来に救いとられたお礼の言葉であると述べている。この根拠が、『無量寿経仏説無量寿経』に説かれる四十八願、ことに「王本願」とも呼ばれる第十八願（選択本願）である。本尊は阿弥陀如来一仏である。ただし、高田派及び一部門徒は善光寺式阿弥陀三尊形式である阿弥陀如来・観世音菩薩・勢至菩薩を本尊とする。一般に、「今この時にも阿弥陀如来の本願力は私たちに回向されていて、救われている」（現生正定聚）については、誤った受け取り方をする者が多かったため、たびたび正している。蓮如は『御文（御文章）』で、「十劫正覚のはじめより、我等が往生を定めたまえる弥陀の御恩を忘れぬが信心ぞといえり。これ大きなる誤なり。そも弥陀如来の正覚を成りたまえる謂を知りたりというとも、我等が往生すべき他力の信心という謂を知らずば徒事なり。」と、如来が仏となられたいわれを知るだけでは、それはただの知識にすぎず、如来より賜る他力の信心（真実の信心）のいわれを知らなければいけない、と述べている。ここでも信心正因を確認し、明確に正しており、「ただ念仏を称えれば、誰でも極楽へゆける」とは述べていない。如来より賜る信心により救われるのが浄土真宗である。あくまでも念仏は、報恩の為に発せられるのであって、往生の条件ではない。また親鸞は『教行信証』に、「涅槃の真因は唯信心を以てす」と述べ、『尊号真像銘文』には「真実信心を阿耨菩提（あのくぼだい・この上ないさとりの意）の因とすべしとなり」と述べている。他の仏教宗派に対する真宗の最大の違いは、僧侶に肉食妻帯が許される、無戒であるという点にある（明治まで、妻帯の許される仏教宗派は真宗のみであった）。そもそもは、一般の僧侶という概念（世間との縁を断って出家し修行する人々）や世間内で生活する仏教徒（在家）としての規範からはみ出さざるを得ない人々を救済するのが本願念仏であると、師法然から継承した親鸞が、それを実践し僧として初めて公式に妻帯し子を設けたことに由来する。そのため、真宗には法脈（師弟関係）と血脈の2つの系譜が存在する。与えられる名前も戒名ではなく法名と言う。真宗は、ただ如来の働きにまかせて（すなわち真実の信心を獲得すれば）、全ての人は往生成仏することが出来るとする教えから、他の宗派と比べ多くの宗教儀式や習俗にとらわれず、報恩謝徳の念仏と聞法を大事にする。仏教宗派の中では、唯一加持祈祷を行わないのも大きな特徴である。また合理性を重んじ、作法や教えも簡潔であったことから、近世には庶民に広く受け入れられたが、他の宗派からはかえって反発を買い、「門徒物知らず」（門徒とは真宗の信者のこと）などと揶揄される事もしばしばであった。また真宗は、本尊（「南無阿弥陀仏」の名号本尊、若しくは阿弥陀如来の絵像・木像）の各戸への安置を奨励した。これを安置する仏壇の荘厳に関しての「決まり」が他の宗派に比して厳格である。荘厳は本山を模していることから、真宗各派でも作りが異なり、仏具に関してもそれぞれに違いがある。仏壇に、本尊を安置し荘厳されたものを、真宗では「御内仏」と呼ぶ。真宗においては、先祖壇や祈祷壇として、用いない。真宗の本山には、そのいずれにおいても基本的に、本尊阿弥陀如来を安置する本堂（阿弥陀堂）とは別に、宗祖親鸞の真影を安置する御影堂がある。真宗の寺院建築には他にも内陣に比べて外陣が広いなど、他宗に見られない特徴がある。また各派ともに、宗祖親鸞聖人の忌日に、「報恩講」と呼ばれる法会を厳修する。その旨は、求道・弘教の恩徳と、それを通じて信知せしめられた阿弥陀如来の恩徳とに報謝し、その教えを聞信する法会である。またこの法会を、年間最大の行事とする。ただし、真宗各派でその日は異なる。（詳しくは、報恩講宗派別の御正忌報恩講の日程を参照。）正依の経典は浄土三部経。また経典では無いが、七高僧の著作についても重んじる。中でも天親の『無量寿経優婆提舎願生偈』は、師である法然が「三経一論」と呼び、浄土三部経と並べて特に重んじた。親鸞は、『仏説無量寿経』を『大無量寿経』『大経』と呼び特に重んじた。浄土三部経『仏説無量寿経』曹魏康僧鎧（こうそうがい）訳『仏説観無量寿経』劉宋畺良耶舎（きょうりょうやしゃ）訳『仏説阿弥陀経』姚秦鳩摩羅什（くまらじゅう）訳七高僧の論釈龍樹造『十住毘婆沙論』全十七巻の内、巻第五の「易行品第九」姚秦鳩摩羅什訳『無量寿経優婆提舎願生偈（浄土論・往生論）』後魏菩提留支（ぼだいるし）訳曇鸞撰『無量寿経優婆提舎願生偈註（浄土論註・往生論註）』『讃阿弥陀仏偈』道綽撰『安楽集』善導撰『観無量寿経疏（観経疏・観経四帖疏）』『往生礼讃偈（往生礼讃）』『転経行道願往生浄土法事讃（法事讃）』『依観経等明般舟三昧行道往生讃（般舟讃）』『観念阿弥陀仏相海三昧功徳法門（観念法門）』源信撰『往生要集』源空撰『選択本願念仏集』親鸞撰『顕浄土真実教行証文類（教行信証）』『浄土文類聚鈔』『愚禿鈔』『入出二門偈頌（入出二門偈）』『浄土三経往生文類（三経往生文類）』『如来二種回向文』『尊号真像銘文』『一念多念文意』『唯信鈔文意』「三帖和讃」『浄土和讃』『高僧和讃』『正像末和讃』なお蓮如の『御文（御文章）』は、本願寺派・大谷派などでは正依の聖教に準じて重んじるが、高田派など宗派によっては用いない。（蓮如は、本願寺の血脈である為、宗祖親鸞からの法脈を重んずる宗派では用いない。また蓮如の本願寺と高田派は、争いが起き対立した歴史がある。）開祖親鸞は、釈尊・七高僧へと継承される他力念仏の系譜をふまえ、法然（浄土宗開祖）を師と仰いでからの生涯に渡り、「真の宗教である浄土宗の教え」を継承し、さらに高めて行く事に力を注いだ。法然没後の弟子たちによる本願・念仏に対する解釈の違いから、のちに浄土宗西山派などからの批判を受ける事につながる。なお、親鸞は生前に著した『高僧和讃』において、法然について「智慧光のちからより、本師源空（法然）あらはれて、浄土真宗ひらきつゝ、選択本願のべたまふ」と述べて、浄土真宗は法然が開いて自らが継承した浄土宗の教えと解した。これに対して蓮如は、「祖師聖人（親鸞）はすでに浄土真宗とこそおほせさだめられたり……当流のことは自余の浄土宗よりもすぐれたる一義あるによりて我聖人も別して真の字をおきて浄土真宗とさだめたまへり」と解しており、時代とともに浄土真宗という宗名に関する考え方に変化が生じていることを示している。親鸞は越後流罪後（承元の法難）に関東を拠点に布教を行ったため、関東に親鸞の教えを受けた門徒が形成されていく。親鸞の没後に、浄土宗から独立した宗旨として形成される。親鸞の教えを継ぐ者には自らの教義こそ浄土への往生の真の教えとの思いはあったが、浄土真宗と名乗ることは浄土宗の否定とも取られかねないため、当時はただ真宗と名乗った。ちなみに浄土宗や時宗でも自らを「浄土真宗」「真宗」と称した例があり、また時宗旧一向派（開祖一向俊聖）を「一向宗」と称した例もある。近世には浄土宗からの圧力により、江戸幕府から「浄土真宗」と名乗ることを禁じられ、「一向宗」と公称した（逆に本来「一向宗」を公称していた一向俊聖の法統は、本来は無関係である時宗へと強制的に統合される事になる）。親鸞の法統が「浄土真宗」を名乗ることの是非について浄土真宗と浄土宗の間で争われたのが安永3年（1774年）から15年にわたって続けられた宗名論争である。明治5年（1872年）太政官正院から各府県へ「一向宗名之儀、自今真宗ト改名可致旨」の布告が発せられ、ここに近代になってようやく「（浄土）真宗」と表記することが認められたのである。歴史親鸞時代親鸞の死後、親鸞の曾孫にあたる覚如（1270年-1351年）は、三代伝持等を根拠として親鸞の祖廟継承の正当性を主張し、本願寺（別名大谷本願寺）を建てて本願寺3世と称した。こうした動きに対し、親鸞の関東における門弟の系譜を継ぐ佛光寺7世の了源（1295年-1336年）など他の法脈は、佛光寺や専修寺などを根拠地として、次第に本願寺に対抗的な立場を取ることになった。この頃の浄土真宗は、佛光寺や専修寺において活発な布教活動が行われ多くの信者を得たが、本願寺は8世蓮如の登場までは、天台宗の末寺として存続していたに過ぎなかった。蓮如の登場～石山合戦室町時代の後期に登場した本願寺8世の蓮如（1415年-1499年）は、当時の民衆の成長を背景に講と呼ばれる組織を築き、人々が平等に教えを聴き団結できる場を提供し、また親鸞の教えを安易な言葉で述べた『御文（御文章）』を著作し、一般に広く教化した。この事により本願寺は急速に発展・拡大し、一向宗と呼ばれるようになった（逆にこの他の真宗各派は衰退することとなる）。この講のよる信者の団結力は、蓮如の制止にも拘わらず施政者（大名など）に向かった。中世末の複雑な支配権の並存する体制に不満を持つ村々に国人・土豪が真宗に改宗することで加わり、「一向一揆」と呼ばれる一郡や一国の一向宗徒が一つに団結した一揆が各地で起こるようになる。そのため、この後に加賀の例で記述するような大名に対する反乱が各地で頻発し、徳川家康・上杉謙信など多数の大名が一向宗の禁教令を出した。中でも、薩摩国の島津氏は明治時代まで禁教令を継続したため、南九州の真宗信者は講を組織し秘かに山中の洞窟で信仰を守った（かくれ念仏）。やがて応仁の乱（1467年-1477年）が起こり、当時越前国にあった本願寺の根拠吉崎御坊の北、加賀国で東軍・西軍に分かれての内乱が生じると、専修寺派の門徒が西軍に与した富樫幸千代に味方したのに対し、本願寺派の門徒は越前の大名朝倉孝景(7代当主)の仲介で、文明6年（1474年）、加賀を追い出された前守護で幸千代の兄である東軍の富樫政親に味方して幸千代を追い出した（つまり、加賀の一向一揆は、最初は真宗内の勢力争いでもあった）。しかしその後、本願寺門徒と富樫政親は対立するようになり、長享2年（1488年）、政親が一向宗討伐軍を差し向けると、結局政親を自刃に追い込んで自治を行うまでになった（ただし富樫氏一族の富樫正高は一向一揆に同情的で、守護大名として象徴的に居座っている）。その後、門徒の矛先は朝倉氏に奪われていた吉崎の道場奪回に向けられ、北陸全土から狩り出された門徒が何度も朝倉氏と決戦している。一方、畿内では、吉崎より移った蓮如が文明14年（1482年）に建立した、京都山科本願寺が本拠地であったが、その勢威を恐れた細川晴元は日蓮宗徒と結び、天文(元号)元年（1532年）8月に山科本願寺を焼き討ちした（真宗では「天文の錯乱」、日蓮宗では「天文法華の乱」）。これにより本拠地を失った本願寺は、蓮如がその最晩年に建立し（明応5年、1496年）居住した大坂石山の坊舎の地に本拠地を移した（石山本願寺）。これ以後、大坂の地は、城郭にも匹敵する本願寺の伽藍とその周辺に形成された寺内町を中心に大きく発展し、その脅威は時の権力者たちに恐れられた。永禄11年（1568年）に織田信長が畿内を制圧し、征夷大将軍となった足利義昭と対立するようになると、本願寺11世の顕如（1543年-1592年）は足利義昭に味方し、元亀元年（1570年）9月12日、突如として三好氏を攻めていた信長の陣営を攻撃した（石山合戦）。また、これに呼応して各地の門徒も蜂起し、伊勢国長島願証寺の一揆（長島一向一揆）は尾張の小木江城を攻め滅ぼしている。この後、顕如と信長は幾度か和議を結んでいるが、顕如は義昭などの要請により幾度も和議を破棄したため、長島や越前など石山以外の大半の一向一揆は、ほとんどが信長によって根切（皆殺し）にされた。石山では開戦以後、実に10年もの間戦い続けたが、天正8年（1580年）、信長が正親町天皇による仲介という形で提案した和議を承諾して本願寺側が武装解除し、顕如が石山を退去することで石山合戦は終結した。（その後、石山本願寺の跡地を含め、豊臣秀吉が大坂城を築造している。）このように一向一揆は、当時の日本社会における最大の勢力のひとつであり、戦国大名に伍する存在であったが、真宗の門徒全体がこの動きに同調していたわけではない。越前国における本願寺門徒と専修寺派の門徒（高田門徒・真宗三門徒派）との交戦の例に見られるように、本願寺以外の真宗諸派の中にはこれと対立するものもあった。京都に再興豊臣秀吉の時代になると、天正19年（1591年）に、顕如は京都中央部（京都七条堀川）に土地を与えられ、本願寺を再興した。1602年、石山退去時の見解の相違等をめぐる教団内部の対立状況が主因となり、これに徳川家康の宗教政策が作用して、顕如の長男である教如（1558年-1614年）が、家康から本願寺のすぐ東の土地（京都七条烏丸）を与えられ東本願寺を構えた。これにより、当時最大の宗教勢力であった本願寺は、顕如の三男准如（1577年-1630年）を12世宗主とする西（現在の浄土真宗本願寺派、真宗興正派など）と、長男教如を12世宗主とする東（現在の真宗大谷派など）とに分裂することになった。明治維新後の宗教再編時には、大教院に対し宗教団体として公的な登録を行う際、現在の浄土真宗本願寺派のみが浄土真宗として申請し、他は真宗として申請したことが、現在の名称に影響している。また、長い歴史の中で土俗信仰などと結びついた、浄土真宗系の新宗教も存在している。現在、浄土真宗宗派加盟の10派ほか諸派に分かれているが、宗全体としては、日本の仏教諸宗中、最も多くの寺院（約22,000ヶ寺）、信徒を擁する。真宗十派（真宗教団連合）真宗教団連合は、親鸞聖人生誕750年・立教開宗700年にあたる1923年（大正12年）、真宗各派の協調・連携を図る為に、真宗各派協和会として結成された。加盟団体は以下の10派であり、「真宗十派」といわれる。浄土真宗本願寺派西本願寺（通称　西本願寺）（京都市下京区）　末寺数　10497真宗大谷派真宗本廟（通称　東本願寺）（京都市下京区）　末寺数　9804真宗高田派専修寺（三重県津市）　末寺数　643真宗興正派興正寺（京都市下京区）　末寺数　486真宗佛光寺派佛光寺（京都市下京区）　末寺数　390真宗木辺派錦織寺（滋賀県野洲市）　末寺数　250真宗誠照寺派誠照寺（福井県鯖江市）　末寺数　80真宗出雲路派毫摂寺（福井県越前市）　末寺数　67真宗三門徒派専照寺（福井県福井市）　末寺数　41真宗山元派證誠寺(鯖江市)（福井県鯖江市）　末寺数　21その他の宗派真宗浄興寺派浄興寺（新潟県上越市）　末寺数　12原始真宗願入寺（茨城県東茨城郡）浄土真宗別格本山（単立）西念寺(笠間市)（茨城県笠間市）-親鸞ゆかりの稲田草庵を由緒とする。弘願真宗聖玄寺（福井県福井市）　末寺数　8淨土真信宗浄光寺派（浄土真宗浄光寺派）浄光寺（福岡市東区）　末寺数　5真宗北本願寺派北本願寺（北海道小樽市）　末寺数　3浄土真宗遣迎院派遣迎院（京都市北区）カヤカベ教お東騒動で分立した宗派浄土真宗東本願寺派（前・東京本願寺）東本願寺(東京都台東区)（東京都台東区）-長男大谷光紹、末寺・崇敬寺院数　324本願寺維持財団東本願寺東山浄苑（京都市東山区）-2男大谷暢順、現門主は長男大谷業成（光輪）。東山上花山本願寺。大谷本願寺（大谷本願寺）大谷本願寺（京都市右京区）-4男大谷暢道（光道）。2007年2月、宗教法人設立。浄土真宗系新宗教浄土真宗親鸞会浄土真宗一の会仏眼宗真宗長生派浄土真宗同朋教団仏教真宗門徒宗一味派信者団体浄土真宗華光会聚楽第（じゅらくだい／じゅらくてい）は、安土桃山時代に豊臣秀吉が京都の内野（平安京の大内裏跡、現在の京都市上京区にあたる）に建設した大邸宅。聚楽亭（じゅらくてい）ともいわれる。堀をめぐらした一種の城であり、聚楽城（じゅらくじょう）ともいわれる。聚楽第は関白になった秀吉の政庁兼邸宅として1586年（天正14年）2月に着工され、翌1586年9月には完成。九州征伐を終えた秀吉が大坂より移り、ここで政務をみた。1588年5月9日（旧暦天正16年4月14日）には後陽成天皇の行幸を迎えてこれを饗応している。また天正少年使節や徳川家康の謁見もここで行われた。聚楽第は瓦には金箔を貼るなど大変贅沢なものだったという。「第」（＝邸）とあるが、天守を持つ本丸を中心に二の丸などの曲輪を持ち、堀を巡らしており、実際は平城であった。邸内には側近をはじめ千利休などの屋敷も作られた。1587年10月に北野大茶会が催された北野神社社頭はこの聚楽第のあった内野からほど近い土地にある。1591年12月に秀吉が関白職を甥の豊臣秀次に譲ると聚楽第も秀次のものとなり、その際後陽成天皇を再び迎えている。秀吉は隠居後の居所として1594年には伏見城の築城を始めるが、翌1595年に関係が悪化していた秀次を高野山に追放した後切腹を命じるに及んで、聚楽第も破却された。聚楽第の建造物の多くは伏見城内へ移築されたが、西本願寺の飛雲閣、大徳寺の唐門、妙覚寺(京都市)の大門、妙心寺播桃院玄関など、聚楽第から移築されたという伝承がある建造物も少なくない。名称聚楽第は、建造中は「内野御構」（うちのおかまい／うちののおんかまえ）と呼ばれていたことが知られており、その初見は『多聞院日記』天正14年2月27日の条にある「去廿一日ヨリ内野御構普請」。「聚楽」の名が使われ始めるのは九州征伐から帰還した後のことである。「聚楽」という名の由来については、秀吉が御伽衆の大村由己に書かせた『天正記』のひとつ『聚楽第行幸記』に「長生不老の樂（うたまい）を聚（あつ）むるものなり」とある。これ以外に「聚楽」の出典が見いだせないことから、史家のあいだではこれが秀吉の造語によるものだとする見方が一般的となっている。現在聚楽第は現在では地形にわずかに痕跡をとどめる程度で、整然とした遺構は残っていない。かろうじて「梅雨の井」跡と伝える史跡が松屋町通下長者町通上ル東入ル東堀町内にあるが聚楽第遺構との確証はない。また智恵光院通出水通下ルの京都市出水老人デイサービスセンターの北向かい（分銅町）に加藤清正寄贈という庭石も残るがこれも確証はない。ただし、地名には、「須浜町」「須浜池町」「天秤丸町」「山里町」「北之御門町」「高台院町」「東堀町」などなお当時の名残を色濃く残している。また「如水町」「小寺町」「浮田町」「飛弾殿町」「田村備前町」「福島町」「中書町」「直家町」など秀吉騎下の武将の名を冠した地名も多く見られる。浄福寺通中立売通の正親小学校北側に聚楽第跡の石碑が建っている。なお近年行なわれた調査では堀の跡などが発掘され、金箔瓦なども出土した。二条城羽柴（豊臣）秀吉の「二条新屋敷」（聚楽第の前の秀吉の邸宅）日本の城一覧四神相応（しじんそうおう）は、中国・朝鮮・日本において、天の四方の方角を司る「四神」の存在に最もふさわしいと伝統的に信じられてきた地勢や地相のことをいう。四地相応ともいう。なお四神に中央に「黄龍」（おうりゅう）、あるいは麒麟を加えたものが「五神」（ごじん）と呼ばれている。ただし現代では、その四神と現実の地形との対応付けについて、中国や韓国・朝鮮と日本では大きく異なっている。中国・朝鮮中国や朝鮮での風水における四神相応は、背後に山、前方に海、湖沼、河川の水（すい）が配置されている背山臨水の地を、左右から砂（さ）と呼ばれる丘陵もしくは背後の山よりも低い山で囲むことで蔵風聚水（風を蓄え水を集める）の形態となっているものをいう。この場合の四神は、背後の山が玄武、前方の水が朱雀、玄武を背にして左側の砂が青龍、右側が白虎である。日本の京都においても、北の丹沢山地を玄武、東の左大文字山を青龍砂、西の嵐山を白虎砂、南にあった巨椋池を朱雀とする対応付けが可能で、標準的な風水の観点から正しく京都は四神相応の地であった。ただし巨椋池が完全に埋め立てられてしまったために、京都の四神相応は破壊されている。なおかって朱雀大路を見通すことのできた船岡山は、玄武とするには小規模である。標準的な風水の観点では、船岡山を玄武を伝ってやってくる山龍が目指す星峰と解釈している。日本現代の日本では次表のような、四神を「山川道澤」に対応させる解釈が一般に流布している。しかし、この対応付けは古来から定まっていたというわけではない。「四神＝山川道澤」説の典拠となっているのは、『作庭記』である。『作庭記』は寝殿造を念頭においた庭園の作り方を述べた書物であり、理想の庭園の姿として「四神＝山川道澤」説を記述する。そして四神としての山川道澤がない場合に、特定の種類の樹木を特定の本数植えることで「四神＝山川道澤」の代用となることを説いている。現在の日本で四神を「山川道澤」に対応させる解釈が一般的となったのは、平安京をモデルとして、青龍＝鴨川(淀川水系)、白虎＝山陰道、朱雀＝巨椋池(おぐらいけ)、玄武＝船岡山の対応付けが比較的うまく行ったと考えられるようになってからである。しかし『作庭記』自体には平安京についての言及はなく、ましてや山川道澤の具体的地名などはまったく記されていない。『作庭記』はその内容から平安時代末期の作とされており、「四神＝山川道澤」説は平安時代末期までしか遡り得ないのが現状である。そのため、同説が8世紀後葉に建設された平安京選地の思想的背景であるとの前提に立った主張については裏付けがないことに注意が必要である。さらに、平安京でうまく行ったとされる山川道澤との対応付けは、江戸時代以降に主張されるようになったものであり、それが一般的な解釈とされるようになったのはようやく明治時代になってからである。つまり、江戸時代以前の都市デザインが四神相応となるように設計されていても、その四神が山川道澤であるとは考えにくい。例えば平城京はその建都にあたっての詔勅に、「方今、平城之地、四禽叶図、三山作鎮、亀筮並従。（方に今、平城の地、四禽図に叶ひ、三山鎮を作し、亀筮並に従ふ。）」とある。この「四禽図に叶ひ」とは四神相応のことであり、奈良時代には平城京が四神相応の地であると考えられていたことを確認できる。平城京の立地は、平安京で説かれるような山川道澤にはあてはまらない。しかしそれを四神相応とする以上、奈良時代には別の解釈がとられていたことになる。また、鎌倉時代後期の詞林采葉抄では「その中山を玄武に当て、貴人金爐を朱雀に当て、・・・」とあり、朱雀に「貴人金爐」が対応付けられていることがわかる。さらに『柳営秘鑑』によれば、「風此江戸城、天下の城の格に叶ひ、其土地は四神相応に相叶ゑり」と記されている。『柳営秘鑑』の著者である菊池弥門にとって、江戸城は四神相応の地に建設された城郭である。しかし、「四神＝山川道澤」説を採用するとすれば、どう贔屓目にみても朱雀となりそうな東京湾は東から南東を経て南への広りがあるわけだし、白虎となりそうな甲州街道も単に西に延びているだけである。このような地形をもって、「四神＝山川道澤」説に合致しているとするのは、牽強付会というべきだろう。さらに言えば、姫路城や福山城(備後国)、熊本城などを「山川道澤」の四神相応とするもの同様に後世に創られた解釈である。名古屋城についても『金城温古録』では、「名府御城の如きは、道を四道に開かれて、四方より人民輻湊する事、恰も天下の城の如く十里に嶮地を置き、東は山、南は海、西北は木曾川あり、その中間、三五里を隔て要害設し給ふ（中略）、先は東は八事山の砦柵、西は佐屋、清州の陣屋（中略）、城、場、郭の三を備へ、四神相応の要地の城とは、これを申奉るなるべし」と記述されている。『金城温古録』で語られている四神相応もまた「山川道澤」ではない。また古代中国の風水では特定の方位について固定した吉凶をとる考えはなく、鬼門・裏鬼門を忌むのは日本独自の考え方である。そういう点で『竈門山旧記』を根拠として、竈門神社が大宰府の鬼門を護るために大宰府建設時に創建されたという記述から、大宰府が風水に則って作られたとする説は問題が多い。このように四神相応の解釈は古代から近世にかけて変化していき、古代中国の風水とは異なる独自のものであったと考えられる。大相撲-土俵上にある4つの色分けされた房は元来方屋の屋根を支えた4柱の名残であり四神を表している。宇多天皇（うだてんのう、貞観9年5月5日（867年6月10日）-承平元年7月19日（931年9月3日））は、日本の第59代天皇（在位：仁和3年11月17日（887年12月5日）-寛平9年7月3日（897年8月4日））。名は定省（さだみ）。光孝天皇の第七皇子。母は桓武天皇の皇子仲野親王の娘・皇太后班子女王。一度臣籍降下し、源氏の姓を賜って源定省を称したが、後に実力者の関白藤原基経の後押しで887年（仁和3年）8月25日に皇族に復帰し、翌8月26日に皇太子に立てられる。これには宇多天皇が基経の異母妹である内侍司藤原淑子の猶子であったことが大きい。同日に光孝天皇が病没したため践祚し、11月17日に即位した。第一皇子敦仁親王（のちの醍醐天皇）は、女御（贈皇太后）藤原胤子の子。藤原胤子は内大臣藤原高藤女で、宇多天皇が若い時からの妻の一人。藤原胤子の他、女御は藤原温子、橘義子、菅原衍子、橘房子。藤原温子は基経の女で、宇多帝即位後に入内した。女御藤原胤子が病没後、皇太子敦仁親王を猶子とし、醍醐天皇即位に伴い、皇太夫人となる。晩年は東七条宮に住んだため、東七条后、七条后とも称される。橘義子からは真寂法親王があり、菅原道真女を妻としたことから、後年菅原道真の誣告に際してその名が出た。菅原衍子は菅原道真の女。皇子皇女多数。宇多天皇の孫は、ほとんどが源氏の姓を賜り、臣籍に降下した。宇多天皇から出た源氏を宇多源氏といい、藤原胤子の子・敦実親王から出た系列が最も栄えた。敦実親王の子・源雅信は左大臣を務め、その女・源倫子は藤原道長の正室となり、一条天皇中宮藤原彰子や関白藤原頼通の母となった。朝廷貴族としての地位を維持した子孫としては、公家の綾小路家などがあり、また雅信から近江に土着した佐々木氏が出ている。系図藤原時平と菅原道真を重用した（寛平の治）。888年（仁和4年）に造立された勅願寺が仁和寺。その後、醍醐天皇に譲位し、仁和寺に入って法皇と称した。天皇の譲位については古くは仏道専心説が有力であったが、近年では藤原氏からの政治的自由を確保するためとする説、一旦臣下から皇族に復帰して即位したためにこれに不満を抱く他の皇族の皇位要求の動きに先んじた説などがある（後述の『大鏡』の陽成上皇の発言はその暗示ともされる）。また『寛平御遺誡』には右大臣源能有の死による強い衝撃について書かれており、退位と結びつける見方もある。一方、陽成上皇との関係は微妙であった。『大鏡』には、陽成上皇が宇多天皇のことを、「あれはかつて私に仕えていた者ではないか」と言ったという逸話が残っているが、陽成上皇が復位を画策しているという風説は天皇を悩ませた。保延年間に書かれた『長秋記』（保延元年6月7日条）によれば、陽成上皇が宇多天皇の内裏に勝手に押し入ろうとしたために、上皇といえども天皇の許しなく内裏に入る事が禁じられたが、後に昌泰の変が起きた時に醍醐天皇に菅原道真の左遷を止めさせようとして内裏に入ろうとした宇多上皇がこの決まりを盾に阻まれたと記されている。皇位継承者不在の危機にあたり、臣籍降下した者が即位した例であるが、当時在世中の元良親王らを超越しての即位であり、藤原淑子・基経による擁立劇という側面もある。即位直後におきた「阿衡事件」は、天皇を自らの傀儡にしたい基経と、若き天皇との主導権争いでもある。事件は天皇の譲歩に終わったものの、基経が想像するよりは英明な人物であったから、菅原道真を重用するなど、次第に「親政」色を強めてゆくことに成功した。『寛平御遺誡』、『寛平御記』の著書を残す。晩年は病気がちの醍醐天皇に代わって、実際の政務を執っていたいう説もある。「延喜天暦の治」と賞せられる醍醐天皇・村上天皇の「善政」とされるものの多くは宇多天皇（法皇）の政策の延長上に過ぎず「寛平の治」と呼ぶのが妥当ではないかという説もある。譲位後に行った大掛かりな和歌の行事である「亭子院歌合」は、国風文化の盛行の流れを後押しするものである。通説では譲位後の在所の名称より宇多天皇と追号された（追号も諡号の一種とする場合もあるが、厳密には両者は異なる）と言われているが、実際の居宅は仁和寺御室・亭子院・六条院を主としていたという（宇多院は元は父の光孝天皇の親王時代の邸宅で、宇多天皇はここで成長したからだという異説もある）。また、寛平法皇、亭子院（ていじのいん）、朱雀院太上天皇などの名称でも呼ばれた。仁和寛平陵墓は京都市右京区鳴滝宇多野谷にある大内山陵（おおうちやまのみささぎ）とされる。全ての天皇は皇居の宮中三殿の一つの皇霊殿に祀られている。住友家（すみともけ）は住友財閥の創業者一族。住友家の起源－始祖・家祖・業祖住友家の始祖住友の姓は、戦国の末、もともと先祖に順美平内友定という人物がおり、桓武天皇の曾孫・高望王の二十二代目にその子・小太郎（忠重）が父の姓と名をとって「住友」の姓を称して室町将軍に仕えて、備中守に任じられたのに始まる。平家の末裔である戦国武士だった住友家の先祖は、国取り物語の戦国時代(日本)を有為転変の歴史を生きる。室町将軍に仕えた「始祖」・住友忠重の子・頼定は、足利義晴に仕え、頼定の子・定信は刑部承と称した。そして、定信の子・定重は、今川義忠（今川義元の祖父）に仕えるが、定重の子・信定の代になり、今川氏が滅んでしまったので、摂津の中川清秀に仕え、入江土佐守と称し、中川十六騎の一人として知られたが、尾崎の陣で戦死してしまう。また入江土佐守（信定）の子・政俊は越前国の柴田氏に仕え、若狭守と称し越前丸岡城にあったが、柴田勝家と共に北庄城で滅んでしまった。政俊の子・長行は、徳川家康の子で結城家へ養子入りした結城秀康に用いられるが、住友家の武家の歴史はここまでである。戦国の習いとはいえ、武家社会の興亡の激しさと無情を感じたのか長行は、自分の子供たちに武家の世界から足を洗わせた。初代政友・「富士屋」の創業長行の二男で兄の興兵衛に代わって家督を継いだ住友政友は、天正年間に生まれ、涅槃宗(日本)の開祖、空源乃意上人にしたがって仏門に入り「文殊院空禅」と称した。宏学達識で涅槃宗の後継者と見られていたが、寛永年間に涅槃宗が天台宗に吸収されたのを機に還俗し、洛中に、書籍と医薬品を商う「富士屋」を開き、号を嘉休と称し修道三昧の生活を始めた。これが「町人・住友家」の興りである。政友は商売上の心得を『文殊院旨意書』にまとめたが、これは現在に至るまで住友グループ各社の社是の原型となっている。住友家の家祖と業祖・「泉屋」の創業住友家には、住友家の「家祖」と、住友家の事業の「業祖」の2人がいる。嘉休こと住友政友（家祖）には一男一女があり、男の子政以には「富士屋」の跡を継がせ、女の子には、嘉休の姉婿にあたる銅師で、涅槃宗の信徒であり、空禅（政友）の檀家であった蘇我理右衛門は、空禅が還俗して「富士屋」を開く際、物心両面で政友を助けた。そして蘇我理右衛門（業祖）の長子理兵衛友以（住友友以）を養子に迎えたことが、住友家と銅との出会いであった。忠重から数えて九世にあたる。以後、大阪に居住し、代々銅商を営み「泉屋」の家号を用いた。南蛮吹き住友家と精銅とは、切っても切り離せないものがあるが、その端緒となったのは、理右衛門が、天正19年、泉州堺浦に来た明人の白水から「南蛮吹き」と称される粗銅から銀を分離する精錬法を学んだことに始まる。当時の日本では、粗銅の中に、金・銀などが含まれていることが知られておらず、また金や銀を分離するその精錬技術も未知のものだった。理右衛門は、明人の白水からその精錬方法を学ぶと、その技術を秘伝としてたが、この「南蛮吹き」のおかげで、住友家は粗銅から銀を取り出して、膨大な利益を上げるようになった。別子銅山住友理兵衛友以の孫にあたる住友友芳の代には、元禄4年に伊予の別子銅山の開堀に着手。これが世界最大級の産銅量を誇る鉱山に成長し、重要な輸出品として日本を支えることとなると共に約280年にもわたって住友の重要な事業の柱となった。今日の住友家の基礎、住友財閥の出発点は、この住友友芳が開発した別子銅山によって築き上げられたものであると言ってよく、事実、住友家の歴史の中では、この四世吉左衛門友芳をもって、「住友家中興の祖」としている。明治時代に入ってからは文化事業にも関わり、十五代目吉左衛門住友友純（ともいと）は大阪府立中之島図書館の建物を寄贈。その子十六代目吉左衛門住友友成はアララギ派の歌人でもあり、斉藤茂吉、川田順（住友本社の重役でもあった）とも交流があった。なお、住友家当主が「吉左衛門」を名乗るようになったのは、三代当主住友友信（友以の子）からである。住友財閥における住友家住友財閥における住友家、特に住友友純以降のそれは「君臨すれども統治せず」の立場をとった。財閥本社社長たる歴代吉左衛門の仕事は、究極的には財閥の事実上の最高権力者である住友本社（住友合資会社）総理事の信認に尽きるといってよく、個々の事業に口を差し挟む事はなかった。また、16代目吉左衛門友成の兄弟である寛一・元夫は住友本社の株主ではあったが、本社はもちろん傘下事業の役員にも名を連ねることはなかった。この点では三井家や岩崎家と対照的と言える。この傾向は実は江戸時代から存在していたが（当主が幼少、病弱その他の理由などで、経営に関わらなかったケースが多く、実権はいわゆる「大番頭」が握っていた）。一方で会社法が整備され、他方で旧公家宮武家出身で実業家としての経験がない友純が当主となった明治に入ってからは、一層顕著になった。但し、三井財閥のように、財閥家族と財閥本社役員及び傘下企業の間に一種の緊張関係があった訳ではなかった。吉左衛門を「家長様」と呼んでいた事に象徴されるように、上は総理事から下は一般社員までに至る吉左衛門に対する敬愛の念はすこぶる高く、歴代吉左衛門もまた、一方では文化事業を通じて住友の名を高め、他方では家長・財閥本社社長として企業モラルの引き締めの任に当たっていた。財閥家族の指定財閥家族の企業支配力を分散し、人的関係の切断がはかられたのが、財閥家族の指定であり、そして昭和22年11月に成立した「財閥同族支配力排除法」であった。持株会社整理委員会は、占領軍当局の指令を受けて、財閥家族の範囲を確定する基準を下記のように選択した。財閥家族姓を名乗る尊卑族三親等およびその家族（姻族を含まず）所有有価証券、現金、預貯金額計100万円以上所有家屋500坪、宅地2,000坪、農地山林50町歩以上当該会社発行株数に対し、持株比率10％以上の株式所有者企業支配または経営発言力以上の基準によって、昭和22年2月、住友家ではつぎのものが財閥家族に指定された第16代住友友成住友寛一住友義輝住友元夫住友家の親族・姻戚関係ここでは、明治に入ってからの住友家とその親族・姻戚関係について述べる。明治に入って、住友事業は12代目吉左衛門友親と、その子13代目吉左衛門友忠の下で営まれていたが、1890年に友親、友忠が相次いで亡くなり、男系相続者が途絶してしまう非運に見舞われる。この時、住友家総理人広瀬宰平と大阪本店支配人伊庭貞剛は、友親の妻・登久に14代目吉左衛門を襲名させる一方、友忠の妹・満寿の婿養子として清華家の徳大寺隆麿を迎え、住友家の命脈をつないだ。これが15代目吉左衛門住友友純で、徳大寺実則、西園寺公望の実弟である。実はこの清華家の徳大寺家は江戸時代に東山天皇の皇胤が養子に入っており、15代目吉左衛門友純をもって住友男爵家は、男系でたどれば近世の天皇の皇胤系に入れ替わった。（男系系図：東山天皇━閑院宮直仁親王━鷹司輔平━鷹司政煕━鷹司政通━徳大寺公純━住友友純）住友友純は、友親の長女・満寿夫人との間に4男1女（3男は早世）をもうけた。しかしながら、長男の寛一は廃嫡となり、次男の厚が16代目吉左衛門友成として住友家を継いだ。住友吉左衛門友成は元東宮職御用掛の公爵西園寺八郎（西園寺公望の女婿・旧長門国山口藩（長州藩）藩主・公爵毛利元徳の8男）の次女・春子と結婚した。友成・春子夫妻は男子に恵まれなかったものの2女をもうけ、長女・邦子は、旧侯爵・元伊勢神宮大宮司などを歴任した、佐々木行忠の長男行美（東京大学理学部教授）に嫁いでいる。旧侯爵・佐々木行忠は、昭和17年に皇典講究所長、國學院大學長にあげられ、さらに国史編修院総裁を経て、昭和21年に東京大神宮宮司、同26年には伊勢神宮大宮司に就任した国史の大家。なお行忠の祖父高行は枢密顧問官で明宮（大正天皇）の御教養主任だった。一方友成・春子夫妻の次女・博子は、昭和電工元社長・安西正夫の次男・直之（三井不動産）に嫁いた。直之の兄、すなわち正夫の長男・安西孝之（元昭和エンジニアリング社長）は元日清製粉（現日清製粉グループ本社）社長・正田英三郎の次女・恵美子と結婚した。恵美子の姉、すなわち正田の長女が美智子(皇室)であるので住友家は安西家・正田家を通じて皇室と姻戚関係でつながっている。また安西直之の妹公子を娶ったのが、住友銀行相談役堀田庄三の長男健介（住友銀行）であるから、岡橋林の跡を継いだ住友家評議員会の前委員長であった堀田庄三は、住友家の相談役、総理事格から、さらに踏み込んで、住友家と閨閥でつながった。なお西園寺八郎の三男・西園寺不二男は鮎川義介の長女を娶り、自らも日産コンツェルン傘下の日産興業社長に就いている。元参議院議員で日中友好に努めた西園寺公一は八郎の長男であり、春子や不二男の長兄にあたる。住友友成の姉の孝は、旧壬生藩三万石の藩主鳥居忠文子爵三男忠輝（元住友本社取締役）を婿養子に迎えており住友忠輝と改名した。弟の住友元夫は、やはり旧小浜藩十万四千石の藩主酒井忠克（さかいただたえ）伯爵の七女寿枝子を娶っている。寿枝子の姉香枝子は、旧高松藩主の末裔旧伯爵の松平頼明（まつだいらよりひろ、本郷学園理事）に嫁いでいる。寿枝子の姉・小枝子は三菱財閥の創業者・岩崎弥太郎の孫に嫁ぎ、その娘・由利子（寿枝子の姪にあたる）は古生物学関連人物一覧で博士(理学)の鎮西清高（京都大学名誉教授）に嫁いでいる。また、鎮西と同じく古生物学者で理学博士の岩崎泰頴（弥太郎の曾孫で熊本大学名誉教授）は由利子の兄であり、寿枝子の甥にあたる。友成の兄の住友寛一は、明治29年5月23日生まれ。前述のとおり若くして絵画に傾倒したため廃嫡され、以後画家・美術品収集家として過ごし、岸田劉生とも交流を持った。泉屋博古館所蔵の中国書画のほとんどは寛一のコレクションである。また鎌倉市の景観重要建築物「村上邸」の茶室は、鎌倉にあった寛一邸から移築したものである。皆川宗光の娘との間に4男2女をもうけた。長男の住友務は、元住友ビジネスコンサルティングと住友オーストラリア開発の会長を歴任した。住友務の長男進（日本電気）の妻揺子は東曹産業社長岩瀬徳郎の二女。岩瀬徳郎の父徳三郎は、元東洋曹達工業社長である。岩瀬徳郎の長女は、キッコーマン醤油一族である11代茂木七左衛門の養子賢三郎に嫁いでいる。また、住友務の妹文子は、元ミツワ石鹸社長の三輪善雄に嫁いでいるが、善雄の妹の佐登子は、元キッコーマン醤油10代社長茂木佐平治に嫁いでいる。そのため、当主吉左衛門の兄住友寛一一族は、茂木一族と二重結合の閨閥関係にある。住友務の弟勝は、元関東電工会長の浅野八郎の娘桃枝を娶っている。浅野八郎は浅野財閥二代目総帥浅野総一郎の三男である。二代目総一郎の妻千代子は、自由民権運動の政治家・板垣退助の娘である。当主の弟の住友元夫は、明治45年1月1日生まれ。昭和11年に京大の物理学科を卒業、同21年に住友金属工業に入る。製鋼所技術部研究課長、技術部長、同所長友成代理兼研究部長、中央技術研究所副所長を経て、昭和37年11月取締役中央技術研究所長となり、常務を経て、昭和45年11月専務に就任、同47年11月に相談役、住友精密工業会長となった。住友元夫の長男住友芳夫（住友金属工業）も、阪大大学院基礎工学研究科博士課程卒業の工学博士であるが、伯父の当主住友吉左衛門に嫡男がいないため、当主吉左衛門の養嗣子となっている。このように、住友家は先代と二代続いて、旧華族と密接な閨閥関係を結んでいる。旧華族とのつながりといえば、当主吉左衛門の兄・寛一の子孫のほか、四男融が迎えた妻光子も旧公爵鷹司信輔の娘である。鷹司家は、公卿の中でも最高の家柄である摂家であり、徳大寺家や西園寺家とは、代々深いつながりを持っている。例えば、先々代の住友友純や西園寺公望公爵、そして元侍従長の徳大寺実則公爵などの父親である徳大寺公純は、もともと鷹司家から徳大寺家へ養子入りした人である。さらに、徳大寺実則の長女順子は、鷹司信輔の父である鷹司煕通（陸軍少将、侍従長）へ嫁ぐ、というように、鷹司家と徳大寺家は網の目のような連綿とした濃い血のつながりがある。このように、旧華族、しかも家格が最上位の摂家、清華家の家系と密接な閨閥関係にある住友家の家系であるが、住友家が旧財閥の西の横綱であるとしたらば、東の正横綱、三井家との幾重にも重なり会ったつながりがある。住友友純の妻満寿の妹楢光の嫁いだ先が、三井十一家の一つ「三井永坂町家」の八代目当主、元三井物産社長三井高泰（守之助）に嫁いでいる。楢光の嫁入りの時は、大阪から東京まで、７台の貨車を借り切って婚礼衣裳を送ったという。しかも三井高泰の長男高篤（元三井物産取締役）は、三井総領家である北家十代の三井八郎右衛門（高棟）の妹礼子を妻にしているので、住友家と三井家の閨閥のつながりは、単に一族と一族との結合ではなく、本家と総領家が直接に結びついた本格的なものである。三井家との結びつきこればかりではない。先代吉左衛門友純の実兄徳大寺実則公爵の三女奉子は、三井・室町家の三井高従に嫁いでおり、さらに実則の三男で分家した旧男爵徳大寺則麿の長女鶴子、つまり実則の孫娘が、やはり三井・新町家の三井高直に嫁いでいるので、住友と三井両本家は、四重、五重の閨閥関係にある。また当主吉左衛門の姉婿忠輝の兄の旧子爵鳥居忠一も三井・南家八代八郎次郎の長女寛子を娶っている。この公卿を中心とした旧華族と、三井総領家である、北家、永坂町家、室町家、南家、新町家と実に三井十一家のうち、総領家を含む三井の五家との閨閥の拡がりがある。祠堂祭例年4月25日に「五山の送り火」が行われる京都東山の麓鹿ヶ谷の住友家別邸だった「有芳園」で開かれる、「祠堂祭」に住友直系グループの社長や会長、相談役といった面々が集合する。約3000坪をこえる園内の一隅にある「芳泉堂」と名付けられた小さな祠がある。これは、昭和15年、日本紀元2600年の祝典が行われた年であったが、また住友では、別子銅山の開抗250年にあたる年で、歴代の住友家当主や旧住友本社幹部物故者の霊を祭るため、長谷部鋭吉の設計によって典雅な持仏堂として建立された。「祠堂祭」に参列を許されるのは、住友家ゆかりの者と、住友直系グループの社長会「白水会」のメンバーと、白水会卒業生（元社長）だけに限定されている。つまり「祠堂祭」は、住友家当主と住友直系企業グループの社長や会長、相談役らの最高経営責任者が、年に1度「物故者慰霊祭」のために、一堂に会する日である。なお、4月25日は「業祖」蘇我理右衛門の命日である。また祠堂祭の幹事は、「白水会」メンバー企業の持ち回りとなっている。住友家邸宅の移り変わり旧住友家鰻谷本邸旧住友家茶臼山本邸（慶沢園）旧住友家住吉本邸（住吉村(兵庫県)）旧住友家衣笠別邸（聖ヨゼフ修道院・門の家、登録有形文化財）旧住友家鹿ケ谷別邸（有芳園）旧住友家俣野別邸（国重要文化財）旧住友家那須別邸旧住友家麻布別邸旧住友家駿河台別邸旧住友会館（泉ガーデンタワー・泉屋博古館分館）旧住友家須磨別邸（須磨区海浜公園）天橋立（あまのはしだて）は、京都府宮津市の宮津湾にある景勝地である。天橋立は、約7,000本のマツ林が続く長さ3.2km（大天橋、小天橋）、幅20から付根が170mほどの砂嘴（さし）である（地学上では砂州）。宮津湾から阿蘇海を作る。阿蘇海からは、文珠切戸（もんじゅのきりど）と文珠水路（もんじゅのすいろ）によって、宮津湾へ開く。また、一般にはそれを展望する傘松公園も含めた総称とする場合もある。大橋立と小橋立は可動橋で結ばれ（右写真手前の陸と砂嘴の間）、その下を遊覧船など小型船が通る。人が逆さになって見ると、天に架かる橋のように見えることからこの名がついた。北側の傘松公園から「股のぞき」で見るのが名称の由来でもあり、伝統的に美しいとされている（この傘松公園からの眺望は、「斜め一文字」とも呼ばれる）。南側からの眺め（及びその展望台）である「飛龍観」（ひりゅうかん。龍が天に登る姿に見えることから）も人気が高く、北側と観光客を二分するほどになっている。その他にも展望台があり、東側からの眺めを「雪舟観」（せっしゅうかん。左に掲げた雪舟筆「天橋立図」が描かれたことから）、西からの眺めを「一字観」（いちじかん。「一」の字に見えることから）という。古くから名所として知られており、一例として百人一首の小式部内侍の歌「大江山いく野の道の遠ければまだふみもみず天橋立」が見られるほか、丹後国風土記には、イザナギが天に昇るためのはしごが、イザナギが寝ている間に倒れて天橋立になったとの記述がある。江戸時代から松島（現在の宮城県）、宮島（現在の広島県）とともに日本三景の一つに数えられた。1952年（昭和27年）11月22日に国の特別名勝に指定され、また日本の白砂青松100選にも指定されている。1955年6月1日には若狭湾国定公園の一部として国定公園に指定されていたが、2007年8月3日に丹後天橋立大江山国定公園として独立した。2007年には日本の地質百選に選定された。京都府、宮津市などは「天橋立－日本の文化景観の原点」という名で、文化庁に対し世界遺産暫定一覧表記載資産候補としての提案をしている。飛行機大阪国際空港（伊丹）-但馬飛行場（日本エアコミューター）大阪国際空港にて日本航空の東京便と連絡。コウノトリ但馬空港から全但バス空港連絡バスで豊岡駅(兵庫県)へ。同駅から北近畿タンゴ鉄道で天橋立駅下車。コウノトリ但馬空港（または豊岡市街）から車で約60分。鉄道北近畿タンゴ鉄道北近畿タンゴ鉄道宮津線天橋立駅下車。京都駅からは、jrからの直通特急を利用して約2時間。天橋立駅から天橋立の南端部へは徒歩すぐ。北側の傘松公園へは丹後海陸交通のバス・観光船などで一の宮へ行き徒歩で府中駅へ。同駅から天橋立鋼索鉄道に乗車、傘松駅から徒歩。車京都から京都縦貫自動車道→（丹波インターチェンジ）→国道27号→（綾部安国寺インターチェンジ）→京都縦貫自動車道→（宮津天橋立インターチェンジ）→国道178号→京都府道2号線→天橋立大阪から中国自動車道→（吉川ジャンクション）→舞鶴若狭自動車道→（綾部ジャンクション）→京都縦貫自動車道→（宮津天橋立ic）→国道176号→京都府道2号線→天橋立天橋立は、近年、侵食により縮小・消滅の危機にある。これは、戦後、河川にダムなどが作られ、山地から海への土砂供給量が減少し、天橋立における土砂の堆積・侵食バランスが崩れたためである。これ以上の侵食を防ぐため、行政では砂州上にそれと直交して小型の堆砂堤を多数設置し、流出する土砂をそこで食い止めようとしている（写真南側よりの眺め（飛龍観）の向かって右側の砂浜がノコギリ状になっている部分）。松くい虫のため、一時松が立ち枯れし、全滅の危機に瀕した。その後害虫駆除を行い現在では小康状態を保つ。天橋立物語その文化と歴史と保全-岩垣雄一著（2007年7月、技報堂出版）isbn978-4-7655-1721-8室町幕府（むろまちばくふ）は、足利尊氏が創設した武家政権。鎌倉幕府に次ぐ幕府政権である。「室町」という呼称は、3代将軍足利義満が将軍の公邸として造営した室町殿（通称・花の御所、現在の京都市上京区）に由来している。室町幕府の成立時期には、幕府の施政方針が建武式目として確立・明示された1336年（建武(日本)3）11月、足利尊氏が持明院統の光明天皇に征夷大将軍へ補任された1338年（暦応1）の2説があるが、前者が有力説である。幕府の終期については、1573年に15代将軍足利義昭が織田信長によって京都から追放されたことで事実上崩壊した。この間の約240年余りを室町時代と呼ぶ。なお、北朝と南朝が合体するまでを南北朝時代_(日本)、応仁の乱（1467年）あるいは明応の政変（1493年）以降を戦国時代(日本)と呼ぶ。足利義昭が京都から追放された後も、征夷大将軍の解任手続は行われなかったために、依然として信長に反対する勢力からは将軍として扱われている。『公卿補任』では、義昭が関白豊臣秀吉に従って参内して、秀吉への忠誠を誓って准三宮の待遇を受けた天正16年1月13日_(旧暦)（1588年2月9日）までを将軍扱いとしている。また、明治時代末期から第二次世界大戦敗戦まで、当時の政府の公式見解においては、南朝(日本)を正統な皇統としてこの時代を「南北朝時代(日本)」と称していたが、その結果、北朝(日本)が任じた初代尊氏・2代足利義詮・3代足利義満（南北朝合一以前）は正式な将軍とは認められていなかった（皇国史観）。室町幕府の職制はほぼ鎌倉幕府の機構を踏襲している。法としては、建武式目を尊氏が制定し、基本法としている（1336年）。そして、具体的な法令としては鎌倉時代の御成敗式目（貞永式目）を適用し、必要に応じて「建武以来追加」と呼ばれる追加法を発布して補充している。初期の政治は、まだ南朝が存在したこともあり不安定であった。また、将軍の補佐役の管領に侍所、政所、問注所、評定衆、引付衆がそれぞれ設置され、将軍を頂点に政治機構が構成される。室町幕府は守護大名による連合政権であり、足利家の執事職を起源とする管領は鎌倉幕府の執権ほどは実権が無く、幕政は原則的に合議制であった。将軍を補佐する管領には細川氏、斯波氏、畠山氏の三管とよばれる有力守護大名が交替で、侍所長官である所司には赤松氏、一色氏、山名氏、京極氏の四職が交替で就任した。幕府要職や複数国守護のほとんどが細川氏、斯波氏、山名氏、一色氏、畠山氏、渋川氏、今川氏、上杉氏（外戚）など足利一門によって占められているのが特徴である。また、将軍直轄の軍事力として奉公衆が編成された。歴代将軍足利将軍一覧室町幕府の特徴としては、荘園公領制の崩壊＝守護領国制への移行や貨幣経済の進展などがあげられる。鎌倉時代においては（有力御家人の被官のような例外はあるが）個々の御家人が直接将軍と主従関係を結んでおり、守護は国内の御家人の監督者に過ぎなかった。しかし室町時代においては、守護大名がその領国の武士と主従関係を結び、被官化し、一元支配するようになったのである（例外、あるいは地域差が存在するので、詳細は「守護領国制」の項目を参考の事）。そして室町将軍すら上回るほどの実力を蓄えた守護大名すら生まれるのである。それに対して室町将軍も、守護大名の頭越しに各地の武士と主従関係を結び、上記の「奉公衆」を編成し、将軍直轄の軍事力を強化するのみならず、守護大名の領国支配に楔を入れたのである。しかし個々の守護大名を幕府が討伐した例はあるものの、守護大名と室町将軍が全面的に対立する事は無かった。守護大名は幕府から守護職に任命されたという権威を背景に、領国の支配を進めていったのである。だからいくら勢力を拡大しようとも、室町将軍の権威を否定する訳にはいかなかったのである。将軍の権威の失墜はすなわち守護大名の権威の失墜を意味し、そして事実としてそうなっていくのである。また、暗殺された将軍が2名おり（6代足利義教、13代足利義輝）。また、亡命先で死亡した将軍が4名いる（10代足利義稙（義稙）、11代足利義澄、12代足利義晴、14代足利義栄）。観応の擾乱が起こると、足利尊氏は鎌倉に東国10カ国を統括する機関として鎌倉府を設置した。長官は鎌倉公方で尊氏の子・足利基氏の子孫が世襲し、関東管領が補佐した。室町時代を通じて鎌倉公方は幕府と対立し、関東管領を務める上杉氏とも対立していった。これに対抗するため、幕府は関東や陸奥の有力国人を京都扶持衆として直臣化した。このため、足利義教の代に永享の乱を起こした第4代鎌倉公方・足利持氏を攻め滅ぼして一時直接統治を図るが失敗に終わり、持氏の子・足利成氏を新しい鎌倉公方とした。だが成氏も享徳の乱を起こして、古河城に逃れて古河公方を名乗り、更に上杉氏は山内上杉家と扇谷上杉家に分裂したため、応仁の乱が始まるよりも前に関東地方は騒乱状態となる。幕府も手を拱いているだけではなく、8代将軍足利義政の弟・足利政知を関東に派遣する（堀越公方）。だが、堀越公方も政知の死後に今川氏重臣・伊勢盛時（北条早雲）によって倒されて、失敗に終わった。古河公方も小弓公方との分裂を経て、盛時の子孫である後北条氏によって傀儡化させられていくのである。九州には本拠を博多（福岡県福岡市）に置く九州探題が設置される。初めは懐良親王ら南朝勢力の討伐に任じられた今川貞世（了俊）が就くが、了俊が九州で独自の勢力を築くと幕府に警戒され、了俊が解任された後は渋川氏の世襲となる。東北地方には奥州管領が設置され、奥羽2国が鎌倉府の管轄下に組み込まれると廃止されて一時期には稲村公方と篠川公方が設置されている。足利義満の時代には奥州探題が設置され、斯波家兼が任じられる。家兼の死後に羽州探題が分裂し、出羽の斯波氏は最上氏となる。応仁の乱以降、将軍の権威が失墜すると細川氏以外の三管四職も没落し、さらに戦国時代中期に至って細川氏の勢力が減退すると室町幕府の諸制度は形骸化していった。その間、国人と呼ばれる在地支配層が台頭していった。山城国南部では山城国一揆が形成され、地域住民（在地支配層の他、農民等も参加）による自治に至った事例もある。これらの国人勢力も互いに整理統合されながら、強力な戦国大名が成長し、これが群雄割拠して幕府支配に取って代わり、以後の戦国時代への流れを作ってゆくことになる。室町幕府の財政は幕府直轄の御料所からの収入が主であったが、南北朝の戦乱の際に敵対する南朝側より狙われて奪取されたり、自軍への恩賞にされてしまうケースも多く、鎌倉幕府や江戸幕府に比べて小規模であったと考えられている。他に臨時の段銭や棟別銭などが徴収された。商人に対しては特権や保護の代償に営業税などを取り、各港からの津料、関所のからの関銭（通行税）も徴収された。なお、足利義満の時代に京都の土倉や酒屋に対して恒常的に役銭を取る権利を認められると、段銭や棟別銭などとともに納銭方と呼ばれる幕府御用達の土倉によって徴収された。後に納銭方は幕府の委託を受けて税収の保管・出納の事務等も任されるようになり、こうした土倉を公方御倉と呼んだ。更に義満が日明貿易を始めると貿易そのものや抽分銭による収益も幕府収入となる。貿易の回数が限られていたために臨時収入的なものに留まったが、1回の貿易で他の税収の数年分の収益を挙げる事もあったとされている。また、他の臨時収入的なものとして礼銭や分一銭などが挙げられる。更に15世紀後半以後には京都のある山城国国内の御料所化にも着手している。和歌（わか）は、上代から日本で行われた定型の歌。和歌を詠む人のことを歌人という。呼び名和歌とは漢詩に対する呼称で、やまとうた（大和歌・倭歌）、あるいは単にうたという。奈良時代には倭歌（わか）・倭詩（わし）とも言った。和歌は広義には長歌・短歌・旋頭歌・片歌及び仏足石歌の総称だが、狭義には31音を定型とする短歌のことを指す。そのため、三十一文字（みそひともじ）とも言われる。また、日本神話ではスサノオが詠った「八雲立つ出雲八重垣妻ごめに八重垣作るその八重垣を」が最初の和歌とされることから、その初めの語句を取って八雲（やくも）ともいう。「八雲の道」といえば「歌道」のことである。「八雲の道」と同じく「歌道」を表す言葉に「敷島の道」がある。敷島（しきしま）は大和あるいは日本を意味し、直訳すれば「日本の道」という意味になる。歌を詠むことが日本古来の文化であったことを示している。なお、沖縄県には琉歌というやや独特の形式がある。和歌は、五音と七音を標準とする大和ことばによる定型詩（し）、または詩（うた、音楽）である。文学としての解釈と音楽としての解釈の二通りがあるが、一般的には国文学の中の1つとして解釈されるため、学校教育において「うた」の要素は排除されている。片歌五七七の三句。二つに分かれて唱和する片方で、最短の歌。旋頭歌五七七、五七七の形式。片歌を二回繰り返したもので、問答歌が多い。長歌五七、五七、…、五七、七の形式。五七を三回以上繰り返し、最後を七音を加える。万葉集に多く見えるが、古今集の時点ではすでに作られなくなっている。主に公の場でうたわれるもので、反歌を伴う。短歌五七、五七、七の形式。のちに五七五と七七に分ける形式が発生し、連歌、俳諧が発生する。仏足石歌体五七、五七、七七の形式。今様七五、七五、七五、七五の形式。平安中期に発生。甚句（都々逸）七七、七五の形式。江戸時代に発生。全国各地の民謡に多い。囃子言葉が挿入される場合も多い。なお、都々逸という呼称は幕末以降にできたとも言われる。枕詞序詞掛詞縁語本歌取り体言止め対句句切れ披講とは、和歌に節を付けて詠み上げることで、綾小路流や冷泉流などの流派が存在する。現在では宮中の歌会始や神社での行事などで見ることができる。定型が完成する以前の和歌を上代歌謡という。感情の高まりから発せられた叫び・掛け声が次第に成長して、祭りや労働の際に集団で歌われる歌となったものとも言われる。多くは文字に記されることなく失われてしまったとされるが、『古事記』『日本書紀』『風土記』『万葉集』『古語拾遺』『琴歌譜』『仏足石歌碑』などに約300首残っている。当時の習慣として、歌垣という集団行事があった。上代歌謡は神楽歌や催馬楽などの楽器を伴う儀式歌の源流となるが、その歌体・技巧は後の和歌の母胎となっている。『古事記』『日本書紀』に採られた上代歌謡を、特に記紀歌謡という。独立した歌謡ではなく、物語の効果を高めるために用いられていることが多いが、宮廷人が歌った儀式の歌謡や、創作もあるとされている。片歌・旋頭歌・短歌・長歌などの五音と七音を標準とする歌体に、対句・くりかえし・枕詞・序詞などの技法が用いられた。他にも記紀の時代の歌謡には、奈良の薬師寺の仏足石歌碑に刻まれた歌、平安時代中期に書写された和琴の譜本『琴歌譜』がある。統一国家が確立してゆく中で、大陸から漢詩が入ってきた影響もあり、個人の気持ちを個々に表現する歌が盛んに作られるようになった。それらを大成したのが『万葉集』である。万葉集の注記によると、万葉集以前にも『古歌集』『柿本人麻呂歌集』『笠金村歌集』『高橋虫麻呂歌集』『田辺福麻呂歌集』『類聚歌林』などがあったとされるが、現存していない。万葉集は長い期間を経て何人もの人々によってまとめられたが、最終的に現在の20巻のかたちに編集したのは大伴家持だと言われている。約4500首が収められており、その最も古いものは仁徳天皇期のものであるが、大部分は飛鳥時代から奈良時代中期にかけての約百年弱のもので占められている。現実的・写実的な歌風が多く、貴族の歌のほかに東歌・防人歌など民衆の歌もある。平安時代初期には漢詩文が公的な文学として和歌を圧倒した。和歌は私的に交わされる贈答歌が主となり、宮廷で詠まれることは奈良時代と比較すると少なくなった。しかし、平安時代中期になって、唐の衰退やそれに伴う遣唐使の廃止により中国の文化的影響力は減少し、国風文化の時代となった。その過程で、仮名文字の発達とあいまって和歌は次第に公的な文化として復権し、歌合も行われるようになった。『新撰万葉集』には漢詩（からうた）と和歌（やまとうた）が並べて書かれ、和歌が公的な文学としての地位を回復してゆく姿が見られる。こうした中で最初の勅撰和歌集『古今和歌集』が撰進された。この頃から、和歌というと短歌形式のものをさすようになった。延喜5年（905年）醍醐天皇の勅命によって、紀貫之・紀友則・凡河内躬恒・壬生忠岑の4人によって編纂されたのが『古今和歌集』である。『万葉集』以後の歌約1000首を20巻に収めている。理知的・観念的な歌風が特色である。それから半世紀のちの村上天皇の頃に和歌所が置かれ、当時すでに読みにくくなっていた『万葉集』の訓読と『後撰和歌集』の撰進が梨壺の五人によって行われた。貴族の贈答歌が中心で、物語化の傾向がある。さらに半世紀後の一条天皇の頃に、『拾遺和歌集』が撰進された。典雅で格調正しい『古今和歌集』の伝統を受け継ぐものになっている。平安時代後期には摂関政治が衰退し始め、貴族文化に変化が訪れた。そのころ撰進されたのが『後拾遺和歌集』である。保守的な『後拾遺和歌集』に対し、次の『金葉和歌集』は清新な叙景歌が中心で革新的なものであったが、続く『詞花和歌集』は再び保守的なものになっている。源平の争乱の後、後白河院の命で藤原俊成が『千載和歌集』を撰進した。貴族社会の崩壊、武士の台頭という混乱の中で芸術至上的な傾向を示し、平安時代末期の和歌を一つの高みに導いた。俊成の弟子が撰進したのが次に述べる『新古今和歌集』である。鎌倉時代に入ると、政権を奪われた貴族たちは伝統文化を心のより所にしたため、和歌は盛んに詠まれた。鎌倉への対抗意識もあって和歌に非常な熱意を示した後鳥羽院の命で撰進されたのが『新古今和歌集』である。現実の体験ではなく、頭の中で作り上げた世界を詠んだものがほとんどを占める。千載和歌集でみられた芸術至上主義がさらに進み、技巧は極致に達した。その一方で自然への愛や人生観を詠んだ西行、万葉調の源実朝も尊ばれた。『新古今和歌集』編纂の中心人物だった藤原定家の死後は、その子の為家が歌壇の指導者だったが、為家が亡くなると、家系も歌壇も二条派・京極派・冷泉派の三派に分かれた。三派は主導権をめぐって争い、うち二条派と京極派は次々と勅撰集を編纂した。南北朝時代(日本)ごろから、和歌は僧侶や武士を中心に詠まれるようになるが、地方武士にも普及する一方で、形式主義に流れた和歌は衰退していった。近世初期には伝統的な歌学が集大成され、多くの歌人が生まれたが、既に「歌道」として完成された芸術になっていたため新しい歌風は生まれなかった。誕生まもない俳諧に比べて、上代からの伝統的日本文化である和歌の革新は抑制された。近世後期になると京都から新しい和歌の動きが起こり、堂上の二条派から派生した地下人の桂園派が登場した。桂園派は明治時代初期まで歌壇に重きをなした。明治時代初期の歌壇は、御歌所派や桂園派などの江戸期からの伝統的な文化人たちが担ってきたが、和歌改革を志す人々（正岡子規や与謝野鉄幹ら）によって題詠による作歌・風雅な趣向が批判され、新時代に相応しい新しい和歌が生まれた。しかし、伝統的な和歌と区別するために、やがてこれらの新しい歌は「短歌」と呼称するのが普通となった（短歌の項も参照のこと）。和歌をよむ人を歌人という。うたびと、うたびと、とも。歌人一覧を併せて参照の事。歌聖（かせい）は和歌の名手に対する尊称。単なる敬意を示すのみではなく、歌道において神としてあがめられる歌人を指しており、具体的には柿本人麻呂と山部赤人をいう。和歌を集めて本にしたものを歌集という。勅撰和歌集（勅撰集）勅命・院宣を奉じて編纂した歌集。私撰和歌集（私撰集）個人、民間が撰定した歌集。中でも藤原定家による小倉百人一首は大変よく親しまれており、日本人の和歌に対する見方に大きな影響を与えている。私家集個人の歌を集めた歌集。和歌は、節（ふし）を付けて詠うものとして始まったため、節にのっていれば文字数（音節数・モーラ数）の規定はややゆるい。すなわち、節にのっていれば、五音・七音以外の音節数であっても実質的には「字余り・字足らず」ではない。「字余り・字足らず」という考え方は、詠うことよりも、書き留めた際の定型詩としての美意識から生まれた言葉である。西洋音楽による解釈では、和歌はテンポの遅い四分の四拍子で、2小節で1セットのリズムを作っている。五音は1リズム（2小節）に5つの四分音符と3つの四分休符、七音は1リズムに7つの四分音符と1つの四分休符を基本形としているが、四分音符・休符の総数が1リズム（2小節）内に8つであればよい（九音の場合、音節数が9なら三連符が一部入る）。歌体は、これらのリズムの組み合わせや数に依存する。例えば、短歌は2小節1セットのリズムが5つで出来ており、全小節数は10となる。「あきのたのかりほのいおのとまをあらみわがころもではつゆにぬれつつ」という短歌は、「五七六、七七」で字余りといわれるが、リズムごとに2小節ずつ区切ると、「あきのたが多用されたりする。短歌を和歌の詠み方（リズム）から脱して西洋音楽化させた例として「君が代」があるが、この場合は上記のような短歌のリズムから脱し、西洋音楽として美しく聴こえるよう音節を長短させている。一方、「荒城の月」は「七五、七五、…、七五」と繰り返される和歌であるが、和歌のリズムをあまり崩さずに西洋音楽に適合させた名曲である。

jodo shinshu ( shin-buddhism / true pure land sect ) is one of the sects of japanese buddhism , and a religious community that shinran , an apprentice of honen , succeeded and which developed honen 's doctrine ( jodo shu / pure land buddhism ) in the early kamakura period .due to the historical background of the origin of the sect name , most sects belonging to this religion call themselves shinshu as a sect name .it used to also be called ikko shu and monto shu .doctrineby saying a prayer ( shomyo nenbutsu ) to the buddha ( namu amida butsu , namo amida butsu by hongan-ji school ) , practitioners can believe in the mercy of amida nyorai ( hereinafter called " nyorai " ) , and trust in tariki ( buddha 's power ) , which makes everyone , including the bad , go to jodo ( pure land ) after death and become buddha .through this , the doctrine of shinshu is called " shinjin shoin , shomyo ho-on " ( faith makes it happen , and praying is for gratitude ) .rennyo , the 8th head-priest of hongan-ji temple , stated in " ofumi " as follows ." first of all , the policy of kaisan sho 'nin ( shinran ) gives faith first priority .what use is faith us , shameless unenlightened men , who do wrong without good deed , to easily go to jodo of mida ( amida ) .without acquiring this faith , no one could go to paradise and avoid falling to muken jigoku ( avici hell ) .regarding " shomyo ho-on , " he mentioned " on that basis , we should be aware that shomyo nenbutsu is buddhist invocation to appreciate the kindness ( go-on hojin ) that nyorai decided that we could go to heaven . " ( ib. book5 , chapter10 ) , which means that shomyo nenbutsu in jodo shinshu are words of gratitude for nyorai 's salvation .this is based on forty-eight vows of " infinite life sutra ( bussetsu muryojukyo ) " , especially the eighteenth vow ( senjaku hongan ) called " o 'hongan ) .the principal image ( honzon ) is only amida nyorai .however , takada school and a part of the sect have amida nyorai , kanzeon bosatsu and seishi bosatsu as their principal images , in zenko-ji amida sanson style .generally , the idea that " the vow of amida nyorai is offered to us even at this moment and we are saved " ( gensho shojoju ) was misunderstood by a number of people , and repeatedly corrected .rennyo mentioned in " ofumi ( gobunsho ) " ;" not forgetting the kindness of mida , who decided that we could go to heaven long time ago , when achieving enlightenment is what faith is about .this is a big misconception .even though we know the story of mida nyorai 's achieving enlightenment , it does not mean anything if we do not know the story of faith in tariki that we can go to heaven . "he explained here that knowing how nyorai became buddha is merely knowledge , and it is important to know the origin of faith in tariki given by nyorai ( faith in truth ) .he confirmed shinjin shoin here and defined correctly , and never mentioned " reciting nenbutsu simply takes everyone to paradise " .in jodo shinshu , faith given by nyorai helps people .nenbutsu is definitely recited for gratitude , not the condition of going to heaven .shinran also mentioned " what gets you to nehan ( nirvana ) is only faith " in " kyogo shinsho " , and " regard that true faith gets you to anoku bodai ( ultimate enlightenment ) " in " songo shinzo meimon " .what makes shinshu greatly different from other buddhist sects is that monks have no commandments and are allowed to eat meat and to get married ( nikujiki-saitai ) . ( shinshu was the only sect that allowed monks to get married until the meiji period . )originally , shinran learned that helping those who cannot help but stray from the concept of a general monk ( who enters the priesthood and practices asceticism , renouncing the world ) and the norm of buddhists ( laity ) living in the world is hongan nenbutsu ( praying for the vows ) from his master honen , and became the first monk to openly get married and have a child .therefore , shinshu has two lineages , which are homyaku ( master -apprentice relationship ) and kechimyaku ( blood relationship ) .and the given name is called homyo instead of kaimyo .with its doctrine that everyone can go to heaven ( ojo jobutsu ) only by trusting nyorai 's power ( in other words , if acquiring true faith ) , shinshu , compared to other sects , is free from many religious exercises and customs , and makes much of nenbutsu and mombo ( learning the teachings of buddha ) for ho-on shatoku ( gratitude for kindness and virtue ) .it is the only buddhist sect that doesn 't perform kaji kito ( incantation ) , which is another major feature of shinshu .since it values rationality and has simple manners and teachings , it was widely accepted among the public in early modern ages , but on the other hand , it provoked antipathy from other sects and often got ridicule such as " monto ( shinshu followers ) know nothing " .shinshu also encouraged each household to enshrine its honzon ( myogo honzon of " namu amida butsu " , or a picture or statue of amida nyorai ) .the " rules " on shogon ( decoration ) of the buddhist altar for enshrinement are more strict than other sects .shogon imitates honzan ( the head temple ) , which makes each sect of shinshu have different style and different ritual articles .a honzon enshrined and decorated in the buddhist altar is called " onaibutsu " in shinshu .shinshu doesn 't use this as a family altar or prayer altar .the honzan of each shinshu sect basically has a goei-do hall to enshrine a portrait of shinran , the founder , as well as a main hall ( amida-do hall ) to enshrine amida nyorai , the honzon .additionally , the architecture of shinshu temples has unique features rarely seen in other sects , such as wider gejin ( nave ) compared to naijin ( chancel ) .each sect holds a memorial service called " ho-onko " on the anniversary of the death of the founder shinran sho 'nin .this memorial service is held to give thanks for the blessing of gudo and gukyo ( seeking and promoting the teachings ) , and the blessing of amida nyorai acquired through them , and to recognize the teachings .this is the biggest event in a year .however , the day of the memorial service depends on each sect of shinshu .( see the schedule of goshoki ho-onko by sect for details . )the legitimate scriptures are jodo sanbukyo ( three pure land sutras ) .the works of shichi koso ( seven high priests ) are also highly respected , although they are not scriptures ." muryojukyo ubadaisha ganshoge " by tenjin was especially esteemed along with jodo sanbukyo by his master honen , who called these " sankyo ichiron " ( three sutras and one book ) .shinran especially esteemed " bussetsu muryojukyo " and called it " daimuryojukyo " or " daikyo " .jodo sanbukyo" bussetsu muryojukyo " translated by kosogai from cao wei" bussetsu kanmuryojukyo " translated by kyoryoyasha from liu song" bussetsu amida-kyo " translated by kumaraju from later qinworks of shichi kosowritten by nagarjuna" igyohon daiku " , the 5th book of 17 books of " juju bibasha ron " , translated by kumaraju from later qin ." muryojukyo ubadaisha ganshoge " ( jodoron , ojoron ) translated by bodairushi from later wei .edited by tan-luan" muryojukyo ubadaisha ganshoge-chu ( jodoron-chu , ojoron-chu ) "" san amida butsu ge "edited by tao-cho" anraku-shu "edited by shan-tao" kanmuryo jukyosho ( kangyosho , kangyo shijosho ) "" ojo raisan ge ( ojo raisan ) "" tengyo gyodogan ojojodo hojisan ( hojisan ) "" ekangyotomyo hanjuzanmai gyodo ojosan ( hanjusan ) "" kannen amida butsu sokai sanmai kudoku homon ( kannen homon ) "edited by genshin" ojoyoshu "edited by genku ( honen )" senjaku hongan nenbutsu shu "edited by shinran" kenjodo shinjitsu kyogyo shomonrui ( kyogyo shinsho ) "" jodo monruijusho "" gutokusho "" nyushutsu nimon geju ( nyushutsu nimon ge ) "" jodo sangyo ojo monrui ( sangyo ojo monrui ) "" nyorai nishu ekomon "" songo shinzo meimon "" ichinen tanen mon 'i "" yuishinsho mon 'i "" sanjo wasan "" jodo wasan "" koso wasan "" shozomatsu wasan "though " ofumi ( gobunsho ) " by rennyo is respected along with the legitimate scriptures by hongan-ji school and otani school , it is not used by some sects such as takada school .( since rennyo had kechimyaku from hongan-ji temple , the sects who value homyaku from the founder shinran do not use his work .hongan-ji school of rennyo and takada school have a history of fight and conflict . )the founder shinran took the lineage of tariki nenbutsu to shakamuni and shichi koso into consideration , and devoted himself to succeed " the teachings of jodo shu as the true religion " and to enhance it , through his life after he regarded honen ( the founder of jodo shu ) as his master .different interpretations of hongan and nenbutsu by the apprentices after honen 's death made seizan and other schools of jodo shu criticize shinran .shinran mentioned that " my master genku ( honen ) appeared by chie ko ( the power of amida nyorai ) , started jodo shinshu and stated senjaku hongan " in " koso wasan " written during his life , which shows he thought that jodo shinshu consisted of the teachings of jodo shinshu started by honen and carried on by himself .whereas , rennyo 's thoughts were ;" soshi sho 'nin ( shinran ) already established jodo shinshu - it has superior significance to jodo shu and he added the letter shin ( true ) and named it jodo shinshu . "this shows that the view of the name of jodo shinshu , has changed with the times .since shinran ( jogen no honan ) , engaged in his missionary work mainly in the kanto region ; after deportation to echigo , monto followers who got the teachings of shinran built up in kanto region .after shinran died , it was formed as an independent religion from jodo shu .though the successors of the teachings of shinran had the feeling that their own doctrine was the true teaching for going to jodo , they named themselves just shinshu at that time because naming themselves jodo shinshu could be interpreted as denial of jodo shu .in fact , jodo shu and ji shu also called themselves " jodo shinshu " or " shinshu " once , and kyu ikko-ha of ji shu ( the founder : shunsho ikko ) was called " ikko shu " once .in the early modern era , the edo shogunate prohibited them from naming themselves " jodo shinshu " under pressure from jodo shu , which made them call themselves " ikko shu " officially ( on the other hand , the lineage of shunsho ikko which originally called themselves " ikko shu " was forced to be integrated into ji shu which was originally unrelated ) .the conflict between jodo shinshu and jodo shu over the question whether or not the shinran lineages could name themselves " jodo shinshu " was called shumei ronso , which lasted for 15 years from 1774 .in 1872 , dajokan seiin issued an edict to each prefecture , saying " the name of ikko shu can be changed to shinshu , " and finally here in the modern ages , describing it as " ( jodo ) shinshu " was allowed .historythe days of shinranafter shinran died , his great-grandson kakunyo ( 1270-1351 ) alleged the legitimacy of succession of shinran 's grave on the grounds of sandai-denji ( tradition of three generation ) and so on , and built hongan-ji temple ( also known as otani hongan-ji temple ) and called himself the third head-priest of hongan-ji temple .against his movement , ryogen ( 1295-1336 ) , the seventh head-priest of bukko-ji temple , who succeeded the lineage of shinran 's disciples in kanto region , and other homyaku gradually took an opposing stance against hongan-ji temple , having bukko-ji temple and senju-ji temple as their bases .jodo shinshu in those days had active missionary work in bukko-ji temple and senju-ji temple and acquired a number of followers , but hongan-ji temple just existed as a branch temple of tendai shu before the 8th head-priest rennyo .from emergence of rennyo to ishiyama hongan-ji warrennyo ( 1415-1499 ) , the 8th head-priest of hongan-ji temple , who emerged in the late muromachi period , established an organization called kou against the backdrop of the growth of the public at the time , provided the opportunity for people to learn the teachings equally and to come together , and wrote " ofumi ( gobunsho ) " explaining the teachings of shinran in plain words and disseminated it widely to the public .by his achievement , hongan-ji temple rapidly developed and expanded , and came to be called ikko shu . ( on the contrary , other sects of shinshu went into decline . )the strength of the group of followers in this kou was directed at politicians ( such as daimyo ) , despite rennyo 's restraint .kokujin ( village heads ) and dogo ( powerful families ) converted to shinshu and joined the village people who were discontent with the system with complicated and multiple lordship in the end of the middle ages , and uprising called " ikko-ikki " were staged throughout the nation by united ikko shu followers from the whole county or province .this led to frequent rebellions against daimyo throughout the nation , such as the one in kaga described below , and numbers of daimyo , including ieyasu tokugawa and kenshin uesugi , issued the anti-ikkoshu edicts ( kinkyorei ) .the shimazu clan in satsuma province particularly continued the kinkyorei until the meiji period , which made shinshu followers organize kou and observe their faith secretly in a cave in the mountains . ( kakure nenbutsu / secret faith )later , when the onin war ( 1467-1477 ) broke out and an internal conflict occurred between east and west squads in kaga province , north of yoshizaki gobo , as the base of hongan-ji temple at that time in echizen province , the monto of senshu-ji school took the side of kochiyo togashi who took part in the west squad , while the monto of honganji school , through the assistance of takakage asakura , the daimyo of echizen ( the 7th chief ) , took the side of masachika togashi , kochiyo 's brother and a former shugo deported from kaga , who belonged to east squad , and deported kochiyo in 1474 . ( in other words , ikko-ikki in kaga was started as a power struggle inside shinshu )however , hongan-ji 's monto and masachika togashi opposed each other after that , and when masachika sent a force to subdue ikko shu in 1488 , they forced masachika to commit suicide by his sword , and achieved autonomous control ( however , masataka togashi of the togashi clan showed sympathy for ikko-ikki , and he remained shugo daimyo symbolically ) .after that , the monto aimed to recapture the meeting house ( dojo ) in yoshizaki of which the asakura clan had deprived , and monto mustered from all over hokuriku area fought against the asakura clan more than once .meanwhile , in kinai , the headquarters were yamashina hongan-ji temple , which rennyo , moving from yoshizaki , had built in kyoto in 1482 , and harumoto hosokawa , being afraid of its influence , set fire to yamashina hongan-ji temple in august in 1532 in conspiracy with nichiren shu followers ( shinshu calls this " tenbun no sakuran , " and nichiren shu " tenbun hokke no ran " ) .hongan-ji temple lost their headquarters by this incident , and moved it to a temple in ishiyama in osaka , which rennyo had built in his final years ( 1496 ) , and lived in ( ishiyama hongan-ji temple ) .since then , osaka developed around the monastery of hongan-ji temple , comparable to a castle , and a temple town formed around it , and it strength frightened power people of the time .in 1568 , when nobunaga oda conquered kinai and came into conflict with yoshiaki ashikaga who became the seii taishogun , kennyo ( 1543-1592 ) , the 11th head-priest of hongan-ji temple , took the side of yoshiaki ashikaga , and on september 12 , 1570 , suddenly attacked the camp of nobunaga , who was attacking the miyoshi clan .responding to this , monto rose in revolt around the nation , and the uprising by gansho-ji temple in nagashima in ise province ( nagashima ikko-ikki ) brought down kokie castle in owari province .although kennyo and nobunaga concluded agreements a few times after that , kennyo , upon request from yoshiaki and others , violated the agreements several times , which caused most ikko-ikki other than ishiyama , such as nagashima or echizen , to be ended by mass executions by nobunaga .in 1580 , after they had fought for as long as 10 years in ishiyama since the war broke out , nobunaga accepted the agreement proposed by emperor ogimachi , and disarmament of hongan-ji temple and kennyo 's departure from ishiyama brought the ishiyama hongan-ji war to an end .( later , hideyoshi toyotomi constructed osaka castle in the area including the site of ishiyama hongan-ji temple . )as described above , ikko-ikki was one of the biggest forces in japanese society at the time and ranked with sengoku daimyo ( warlords ) , but all the monto of shinshu did not go along with this movement .as seen in the case of the battle between hongan-ji monto and senshu-ji school monto ( takada monto and shinshu sanmonto school ) in echizen province , some shinshu sects other than hongan-ji had a conflicting movement .reconstruction in kyotoin the days of hideyoshi toyotomi , in 1591 , kennyo was given land in the center of kyoto ( shichijo-horikawa , kyoto city ) and reconstructed hongan-ji temple .in 1602 , mainly due to the confrontation in the sect over the difference of views when leaving ishiyama , and the influence of ieyasu tokugawa 's policy on religion , kyonyo ( 1558-161 ) , kennyo 's oldest son , was given the nearby land to the east of hongan-ji temple ( shichijo-karasuma , kyoto city ) by ieyasu , and built higashi hongan-ji temple .by this incident , hongan-ji temple , which had the biggest religious influence at the time , was split into west ( current jodo shinshu hongan-ji school , shinshu kosho school , etc . ) with junnyo ( 1577-1630 ) , kennyo 's third son , as the 12th head-priest , and east ( current shinshu otani school , etc . ) with kyonyo , the oldest son , as the 12th head-priest .when religions were restructured after the meiji restoration , and on the occasion of official registration as a religious association to daikyoin , only the current jodo shinshu hongan-ji school applied as jodo shinshu and others as shinshu , which has affected the current names .furthermore , there exists a new religion related to jodo shinshu , which is connected to folk beliefs over a long period of history .currently , it is made up of 10 schools affiliated to jodo shinshu sects and other schools , and as a whole sect , it has the most temples ( about 22,000 temples ) and followers among japanese buddhist sects .shinshu jippa ( shinshu kyodan rengo )shinshu kyodan rengo was organized as an association of shinshu sects to promote cooperation and coordination among the sects in 1923 , the 750th anniversary of shinran sho 'nin 's birth and the 700th anniversary of foundation of the religion .the affiliated organizations are the following 10 schools , which are called " shinshu jippa " .jodo shinshu honganji schoolnishi hongan-ji temple ( commonly called nishi hongan-ji ) ( shimogyo-ku , kyoto city ) , 10497 branch templesshinshu otani schoolshinshu honbyo ( commonly called higashi hongan-ji ) ( shimogyo-ku , kyoto city ) , 9804 branch templesshinshu takada schoolsenju-ji temple ( tsu city , mie prefecture ) , 643 branch templesshinshu kosho schoolkosho-ji temple ( shimogyo-ku , kyoto city ) , 486 branch templesshinshu bukko-ji schoolbukko-ji temple ( shimogyo-ku , kyoto city ) , 390 branch templesshinshu kibe schoolkinshoku-ji temple ( yasu city , shiga prefecture ) , 250 branch templesshinshu josho-ji schooljosho-ji temple ( sabae city , fukui prefecture ) , 80 branch templesshinshu izumo-ji schoolgosho-ji temple ( echizen city , fukui prefecture ) , 67 branch templesshinshu sanmonto schoolsensho-ji temple ( fukui city , fukui prefecture ) , 41 branch templesshinshu yamamoto schoolshojo-ji temple ( sabae city , fukui prefecture ) , 21 branch templesother sectsshinshu joko-ji schooljoko-ji temple ( joetsu city , niigata prefecture ) , 12 branch templesthe early jodo shinshugannyu-ji temple ( higashi ibaraki district , ibaraki prefecture )jodo shinshu bekkaku honzan ( independent )sainen-ji temple ( kasama city , ibaraki prefecture ) - which has inada soan , associated with shinran , as its origingugan shinshushogen-ji temple ( fukui city , fukui prefecture ) , 8 branch templesmakotono jodo shinshu joko-ji school ( jodo shinshu joko-ji school )joko-ji temple ( higashi-ku , fukuoka city ) , 5 branch templesshinshu kita hongan-ji schoolkita hongan-ji temple ( otaru city , hokkaido prefecture ) , 3 branch templesjodo shinshu kengoin schoolkengo-in temple ( kita-ku , kyoto city )kayakabe-kyothe sects that separated after ohigashi sodojodo shinshu higashi hongan-ji school ( former tokyo hongan-ji temple )higashi hongan-ji temple ( taito-ku , tokyo ) - the oldest son kosho otani , 324 branch and affiliated temples .the hongan-ji foundationhigashi hongan-ji higashiyama joen ( higashiyama-ku , kyoto city ) - the second son chojun otani , the current head-priest is his oldest son narishige ( korin ) otani .higashiyama kamikazan hongan-ji templeotani hongan-ji temple ( commonly called otani hongan-ji )otani hongan-ji temple ( sakyo-ku , kyoto city ) - the 4th son chodo ( kodo ) otanifounded as a religious corporation in february in 2007 .new religions related to jodo shinshujodo shinshu shinrankaijodo shinshu ichi no kaibutsugen shushinshu chosei schooljodo shinshu doho kyodanbukkyo shinshumonto shu ichimi schoolfollowers associationjodo shinshu kekokaijurakudai ( or jurakutei ) was a large residence built by hideyoshi toyotomi in uchino , kyoto ( the site of the outer palace precincts in heiankyo , present-day kamigyo ward , kyoto city ) during the azuchi-momoyama period .also called jurakutei .it is a kind of castle with a moat , and thus sometimes called juraku-jo castle .the construction of jurakudai began in february 1586 , as an office and an official residence of hideyoshi , who became kanpaku ( chief advisor to the emperor ) , a chief councilor to the emperor , and completed in september 1586 .after hideyoshi conquered kyushu , he moved into jurakudai from osaka to administer political affairs .on may 9 , 1588 , he was visited by emperor go-yozei and entertained him in jurakudai .also , he gave an audience to tensho shonen shisetsu ( boys ' envoys to europe during the tensho era ) and ieyasu tokugawa in jurakudai .jurakudai was supposedly extremely luxurious with its tiles covered with golden leaf .although being called " -dai " ( meaning tei / house ) , jurakudai was in fact a castle on a plain , since it included several enclosed areas such as a donjon with a castle tower in the center and a secondary enclosure around it , and was surrounded with a moat .within jurakudai , houses for hideyoshi 's aides , sen no rikyu et al. were built .kitano tenman-gu shrine , where the kitano grand tea ceremony was held in october 1587 , is located nearby uchino , where jurakudai was .in december 1591 , when hideyoshi resigned as kanpaku , his nephew hidetsugu toyotomi succeeded him as kampaku and took over jurakudai , at which time emperor go-yozei visited again .in 1594 , hideyoshi began construction of fushimi-jo castle for his residence after his retirement , and in 1595 , because of an adverse relationship with hideyoshi , hidetsugu was sent to mt . koya-san and then ordered to commit suicide , thereafter jurakudai was demolished .many buildings of jurakudai were relocated into fushimi-jo castle , but some other buildings such as hiunkaku of nishi-hongan-ji temple , karamon of daitoku-ji temple , daimon of myokaku-ji temple ( kyoto city ) , and the entrance of hanto-in of myoshin-ji temple , are also reported to have been relocated from jurakudai .nameit is known that jurakudai was once called " uchino okamai " ( or uchino no onkamae ) during construction , which first appears in " tamon-in nikki " ( the diary of tamon-in temple ) , in the section of february 27 , 1586 , ' the construction of uchino okamai began on the last 21st . 'the name " juraku " began to be used after hideyoshi came back from the kyushu campaign .as to the origin of the name " juraku , " there is a description of ' the place for gathering ( ju ) songs and dances ( raku ) for longevity ' in " jurakudai gyoko-ki " ( the diary of visit to jurakudai ) written by hideyoshi 's aide , yuko omura , one of " tensho-ki " ( the diary of tensho ) .since no other sources have been found so far , historians generally believe that the term " juraku " was created by hideyoshi .jurakudai of todaythere is no recognizable structure of jurakudai remaining today , except that the landscape bears its mark .in matsuyamachi-dori , shimo-chojamachi-dori , agaru , higashi iru , higashihori-cho , there is a historic site supposedly of " tsuyu-no-i , " but there is no evidence to show that it is a remnant of jurakudai .in addition , there remains a garden stone supposedly contributed by kiyomasa kato in bundo-cho , to the north of kyoto city , demizu , day service center in chiekoin-dori , demizu-dori , sagaru , but there is also no evidence to show that it is a remnant of jurakudai .meanwhile , names of towns such as suhama-cho , suhamaike-cho , tenbinmaru-cho , yamazato-cho , kitanogomon-cho , kodaiin-cho , and higashihori-cho markedly preserve vestiges of those days .also , there are many towns named after warlords who served under hideyoshi , such as nyosui-cho , kodera-cho , ukita-cho , hidadono-cho , tamura-bizen-cho , fukushima-cho , chusho-cho , and naoie-cho .there is a monument to jurakudai to the north of seishin elementary school in jofukuji-dori , nakadachiuri-dori .note that in recent investigation , remains of a moat and tiles with gold leaf have been found ." nijo shin-yashiki " ( hideyoshi 's before jurakudai ) of hideyoshi hashiba ( toyotomi ) of nijo-jo castle ,a list of castles in japanthe term " shijin-so-o " refers to the topography and land physiognomy that are traditionally believed to be the best suited for the ' four gods ' that govern the four directions of the heavens in china , korea and japan .it is also called shichi-so-o topography .the four gods with an ' oryu ' ( yellow dragon ) or kirin at their center are called the ' go-jin ' ( five gods ) .however , the correspondence between the four gods and actual geography in japan differs greatly from that in china , south korea , and north korea .china and koreashijin-so-o topography in the feng shui of china and korea indicates the form of zofujusui ( storing wind and collecting water ) in which the terrain is enclosed by having tall mountains at the back ( haizan-rinsui ) , a lake , river , or sea in the front ( sui ) , and smaller hills or mountains ( sa ) on both sides .the four gods in this case are as follows : the mountains in the back are genbu ( black warrior ) ; sui in front is suzaku ( a red phoenix ) ; the left sa with genbu in the background is seiryu ( a blue dragon ) and the right sa is byakko ( a white tiger ) .in kyoto , japan it was possible to have the following association : the tanzawa mountains in the north as genbu , mt . hidari-daimonji as seiryusa , arashiyama in the west as byakkosa and ogura-ike pond in the south as suzaku ; therefore , kyoto was a land of shijin-so-o topography exactly from the perspective of the feng shui standard .however , ogura-ike pond was completely consumed by landfills , which broke the shijin-so-o topography of kyoto .mt . funaoka , which once overlooked suzaku-oji avenue , is a little too small for genbu .in the standard viewpoint of feng shui , mt . funaoka is interpreted as seiho , to which sanryu , a dragon of mountains , is headed via genbu .japanin modern japan , the interpretation that the four gods are related to ' mountain , river , road and lake , ' as shown in the following table , is generally accepted .however , this association has not necessarily been settled since ancient times .the " sakuteiki gardening book " is source of the theory that equates the four gods to ' mountain , river , road and lake . '" sakuteiki gardening book " explains how to create a garden , taking shinden-zukuri ( a style of architecture for the residence of court nobles ) into consideration , in which the theory of ' four gods = mountain , river , road and lake ' is described as the ideal basis for such a garden .it also explains that planting certain kinds of trees can substitute ' the four gods = mountain , river , road and lake ' in the event there is no mountain , river , road and lake to represent the four gods .the interpretation that the four gods are related to ' mountain , river , road and lake ' has been generally accepted in modern japan , since the association of seiryu = kamo-gawa river ( the yodo-gawa river system ) , byakko = sanin-do road , suzaku = ogura-ike pond and genbu = mt . funaoka was relatively successful with heian-kyo as a model .in fact , " sakuteiki gardening book " mentions nothing about heian-kyo , much less the specific places of the mountain , river , road and lake .it is said that " sakuteiki gardening book " was created at the end of the heian period , judging by its content , which is why the theory of ' four gods = mountain , river , road and lake ' can only date back to the end of the heian period .therefore , we need to pay attention to the fact that there is no proof of the argument based on the assumption that this theory is the ideological background for choosing the land for heian-kyo , which was built in the late eighth century .moreover , the association of mountain , river , road and lake , as allegedly done well into the heian-kyo , has been claimed since the edo period , which became the general interpretation later in the meiji period .in fact , even though a city prior to the edo period would have been designed to match the shijin-so-o topography , it is very unlikely that the four gods were mountain , river , road and lake .for example , in the imperial rescript , when building the capital , heijo-kyo is described as follows :right now , the place of heijo is in accordance with the painting of four beasts ; three mountains assuage things , and turtle augury tells the same . 'the phrase ' accordance with the painting of four beasts ' here means shijin-so-o topography , which confirms that during the nara period heijo-kyo was considered to be the place having shijin-so-o topography .the location of heijo-kyo doesn 't apply to a mountain , river , road and lake as described for heian-kyo .however , as long as it is associated with shijin-so-o topography it is likely that another interpretation would have been accepted during the nara period .shirin saiyo-sho commentary in the late kamakura period mentions that ' the central mountains are related to genbu , and the people , panoply and oven are related to suzaku ... , ' which shows that suzaku was associated with ' people , panoply and oven . 'moreover , " ryueihikan " mentions that ' winds of the edo castle merit the position of the world 's castle , and its land coincides with shijin-so-o topography ' .the author of " ryueihikan " , yamon kikuchi , considered that edo castle was built on the land coinciding with shijin-so-o topography .but if applying the theory that ' four gods = mountain , river , road and lake ' , then tokyo bay , which is likely to be suzaku ( god said to rule over the southern heavens ) , spreads from east to south-by-southeast , and koshu-kaido road , which is likely to be byakko ( god said to rule over the western heavens ) , only stretches to the west no matter how you see them in their favor . "it is far-fetched to say that such geography matches the theory of ' four gods = mountain , river , road and lake . 'furthermore , the interpretation that himeji castle , fukuyama castle ( bingo-no-kuni ) or kumamoto castle matches the shijin-so-o topography of ' mountain , river , road and lake ' theory emerged later .as for nagoya castle , " kinjo-onko-roku records " mentions that ' your great castle has roads open to four directions , and people gather from all over the world ; like the world 's castle , it places chokepoints at about 40 kilometers ; it has mountains in the east , the sea in the south , kiso-gawa river in the northwest , and in between it installs strategic stops at a distance of about 140 kilometers ( omission ) ; lying ahead , a fort on mt . yagoto in the east , saya and the armed camp in kiyosu in the west ( omission ) ; with the castle , camps and walls , these indicate the key castle of shijin-so-o topography . 'the shijin-so-o topography described in " kinjo-onko-roku records " is not ' mountain , river , road and lake , ' either .there is no concept of certain fortune on a certain direction in the feng shui of ancient china , so it is an original japanese concept to abhor kimon ( the direction of northeast , called an ogre gate ) and urakimon ( the direction of southwest which is the opposite side of kimon ) .in this sense , one must doubt the theory expressed in " kamadoyama kyuki histroy book " that dazaifu tenmangu shrine was made based on feng shui according to the description that kamado-jinja shrine was made to protect kimon of dazaifu tenmangu shrine at the time of its construction .this is how the interpretation of shijin-so-o topography has changed from ancient times to the early modern times , and it is believed to be unique and different from the feng shui of ancient china .grand sumo - the four tassels with different colors above the sumo ring were relics of four pillars that originally held up the roof of kataya , indicating the four gods .emperor uda ( june 14 , 867 - september 8 , 931 ) , the fifty-ninth japanese emperor , was in power from december 9 , 887 to august 8 , 897 .the last name is sadami .emperor uda was the seventh prince of emperor koko .his mother was empress dowager hanshi-joo , who was the daughter of emperor kammu 's son , imperial prince nakano .although he once left the imperial family and was granted the surname of genji and called minamoto no sadami , he returned to the imperial family on august 29 , 887 with the help of kampaku , chief adviser to the emperor , fujiwara no mototsune , and became a prince on august 30 , 888 .this is strongly related to the fact that emperor uda was the adopted son of naishi no tsukasa fujiwara no yoshiko , who was mototsune 's half-sister .he became emperor on november 21 , the day emperor koko passed away due to ill health .the first child , imperial prince atsugimi ( later called emperor daigo ) , was the son of nyogo ( empress dowager zo ) , fujiwara no inshi ( taneko ) .fujiwara no inshi was one of the wives of emperor uda when he was young , and was a daughter of naidaijin fujiwara no takafuji .the nyogo were fujiwara no inshi , fujiwara no onshi ( yoshiko ) , tachibana no gishi ( noriko ) , sugawara no enshi ( hiroko ) and tachibana no boshi ( fusako ) .fujiwara no onshi ( yoshiko ) was mototsune 's daughter and became one of the emperor uda 's wives after his enthronement .after nyogo fujiwara no inshi died of illness , imperial prince atsugimi was adopted and she became the prince 's wife when emperor daigo was enthroned .because she lived in higashi-shichijo-no-miya during the last part of her life , she was also called higashi-shichijo-ko or shichijo-ko .shinjaku-hosshinno was the son of tachibana no gishi ( noriko ) , whose wife was the daughter of sugawara no michizane ; the name became apparent years later , when sugawara no michizane had a false charge brought against him .sugawara no enshi ( hiroko ) was a daughter of sugawara no michizane .there are many princes and princesses .most of emperor uda 's grandchildren were granted the surname genji and left the imperial family .the genji clan , which originated from the emperor uda family , is called uda-genji ; those who came from the genji group of fujiwara no inshi 's daughter , imperial prince atsumi , had the most power .minamoto no masanobu , imperial prince atsumi 's son , became sadaijin ; his daughter , minamoto no rinshi , was a wife of fujiwara no michinaga and mother of emperor ichijo chugu fujiwara no shoshi and kampaku fujiwara no yorimichi .the lords of the imperial palace who kept their positions were the ayanokoji family and the sasaki clan , who were descendents of the masanobu , who had originally moved to ohmi and were indigenized and gave themselves the name sasaki .genealogythe emperor appointed fujiwara no tokihira and sugawara no michizane to positions of trust ( kampyo-no-chi ) .the construction of the ninna-ji temple was ordered by emperor uda in 888 .the imperial throne was passed to emperor daigo , and later emperor uda became a high priest at ninna-ji temple .in the old days it was believed that emperor uda came to power due to his strict buddhist belief ; however , one recent theory says the reason was that dominant political control had been taken away from the fujiwara clan , or that it was done to stop the complaints from the royal families after emperor uda came into power by coming back to the imperial family , although he had become an allegiant ( as indicated by the retired emperor yozei in his remark in " okagami ( the great mirror ) , " which is described below ) .emperor uda mentioned in " kampyo-goyuikai " / " kampyo-no-goyuikai ( a group of precepts for governing ) " that he was greatly shocked by the death of udaijin , minamoto no yoshiari , which could have been one of the reasons he left the throne .on the other hand , the relationship with the retired emperor yozei was tense .according to an anecdotal story in " okagami ( the great mirror ) , " the retired emperor yozei said that emperor uda used to serve him . it is also said to have been a big headache for the retired emperor uda as emperor yozei had tried to restore his government .according to the " chousyu-ki " ( an article of june 7 , 1135 ) written during the hoei period , when the retired emperor yozei had tried to enter the palace , emperor uda forbade the retired emperor yozei from entering the palace without his permission ; however , later on emperor uda tried to enter the palace when the shotai-no-hen / shotai incident happened , and he tried to ask emperor daigo to stop sugawara no michizane 's degradation , but could not do so because of the regulation that he himself had made .this was an example of a member of the imperial family who abdicated and then returned and became the emperor because there was no one to succeed the enthronement ; it is said that the event of emperor uda 's enthronement could have been set up by fujiwara no yoshiko and mototsune , although imperial prince motoyoshi was still alive .a power struggle occurred after the young emperor uda was enthroned , when he and yoshitsune , who wanted control over the emperor , fought against each other in the " ako affair . "although the affair was settled by emperor 's concession , the emperor was smarter than mototsune believed he was , and he changed the government into the " shinse " style ; for example , he appointed sugawara no michizane to a position of trust .the emperor uda wrote " kampyo-goyuikai " / " kampyo-no-goyuikai ( a group of precepts for governing ) " and " kampyo-gyoki ( emperor uda 's diary ) . "it is said that the emperor uda took actual control of the government while emperor daigo remained sick in his last years .some people said that " engi-tenryaku-no-chi , " which was supposed to be governed well by emperor daigo and emperor murakami , should be called " kampyo-no-chi , " since the actual politics were based on emperor uda 's ( priest in a high position ) style .there was a big waka ( japanese poetry ) ceremony called " teiji-in uta-awase , " which was held after emperor uda came to power , thus representing the great influence of the kokufu bunka ( japan 's original national culture ) .it is said that the name of emperor uda came from the place where he abdicated ( tsuigo is sometimes considered to be a type of posthumous name , but strictly speaking these are two different names ) ; however , he spent most of the time at ninna-ji temple omuro , teijino-in and rokujo-in ( though another theory says the reason was that emperor uda spent his childhood at uda-in , which was the house of his father , emperor koko , when he was the imperial prince ) .he was also called kampyo-hoo , teijinoin and dajo-emperor suzakuin .ninnakampyothe imperial mausoleum is located at ouchiyama no misasagi , in uda-no-tani , narutaki , ukyo-ku , kyoto city .all the emperors are enshrined in koreiden , one of the kyuchu-sanden ( three shrines of the imperial court ) .the sumitomo family is the founding family of sumitomo zaibatsu .origin of the sumitomo family : earliest ancestor , progenitor , and business founderearliest ancestor of the sumitomo familythe surname of sumitomo originates from kotaro ( tadashige ) , the twenty-second-generation descendant of takamochi-oh , a great grandson of emperor kanmu , who took the surname " sumitomo " after the surname and given name of his father , masami hirauchi tomosada , who lived at the end of the sengoku period ; and kotaro served shogun muromachi and was appointed as the bichumori guard .the ancestors of the sumitomo family , who were sengoku samurai and descendants of heike , lived during the tumultuous period of japanese history known as the sengoku period ( period of warring states ) , when warriors fought each other in order to expand their lands .the " earliest ancestor , " tadashige sumitomo , who served shogun muromachi , had a son called yorisada who served yoshiharu ashikaga , and yorisada 's son sadanobu called himself osakabe-sho .moreover , sadanobu 's son sadashige served yoshitada imagawa ( the grandfather of yoshimoto imagawa ) . after the imagawa clan was destroyed during nobusada 's lifetime , sadashige 's son served kiyohide nakagawa in settsu , calling himself the guardian of irie tosanokami . he was known as one of the " sixteen horses of nakagawa " , but died during the battle of ozaki .then , irie tosanokami guard ( nobusada ) ' s son masatoshi served the shibata clan in echizen-no-kuni , called himself the wakasamori guard ; he was stationed in echizen-maruoka-jo castle but died in hokujo-jo castle together with katsuie shibata .masatoshi 's son nagamichi was employed by hideyasu yuki , who was a son of ieyasu tokugawa and was adopted as a son-in-law by the yuki family , thus ending the history of the sumitomo as a samurai family .nagamichi , who might have felt the severity and heartlessness of the ups and downs of the society of samurai families ( although that was the way of sengoku ) , ordered his children to leave the world of samurai families .the first generation , masatomo , foundation of " fujiya "nagamichi 's second son , masatomo sumitomo , who had inherited the family estate instead of his elder brother kobe , was born during the tensho era , studied under giyuishonin-kugen ( the founder of the nehan-shu sect ) and became a buddhist who called himself " monjuin kuzen . "masatomo , who was considered the omniscient successor of the nehan-shu sect , returned to secular life after the nehan-shu sect was absorbed into the tendai-shu sect during the kanei era and opened " fujiya , " a business dealing with books and pharmaceuticals in rakuchu ( called himself kakyu ) , and started a hardworking life .this marked the beginning of the sumitomo family as merchants .masatomo wrote instructions pertaining to business in " monjuin 's directions , " which remains the prototype for company codes in each company of the sumitomo group to the present day .the founder of a family and founder of the sumitomo family business , the foundation of senokuin the sumitomo family there are two distinctions : the " founder of a family " in the sumitomo family , and the " founder of a business " of the sumitomo family .masatomo sumitomo ( the founder of a family ) , who was called kakyu , had one son and one daughter : the son seii inherited " fujiya " ; the daughter .riemon soga , who was the husband of kakyu 's elder sister and a dealer in copper who believed in the nehan-shu sect and was a buddhist parishioner of ku-zen ( masatomo ) , gave masatomo material and mental support when masatomo returned to the secular life and opened " fujiya . "the eldest son of riemon soga ( the founder of a business ) , riemon tomomochi ( tomomochi sumitomo ) was adopted by the sumitomo family , which turned out to be an encounter of the sumitomo family with copper .he is the ninth generation of tadashige .thereafter , the sumitomo family lived in osaka and ran a business as copper merchants for generations using the name " senoku . "nanban-fuki , a method of refining copperthe sumitomo family is closely connected with copper refining , which began in the year 19 of tensho when riemon learned the refining method used to separate silver from crude copper , which was called the " nanban-fuki copper refining method " by hakusui of minjin ( from min ) , who had come to senshu-sakaiura .at that time it wasn 't known in japan that gold , silver and the like were contained in crude copper , nor was the refining technique for separating gold and silver known .riemon learned from hakusui of minjin the refining method and kept it secret , and thanks to the nanban-fuki copper refining method the sumitomo family gained enormous profit by extracting silver from crude copper .the besshidozan copper mineexcavation at the besshidozan copper mine in iyo was started in the 4th year of genroku , which was during the lifetime of tomoyoshi sumitomo , a grandchild of riemon tomomochi sumitomo .this developed into a mine that boasted the world 's greatest copper production , supporting japan as an important export item and serving as the major sumitomo business for approximately 280 years .the foundation of today 's sumitomo family , or the starting point of sumitomo zaibatsu , can be said to have been built by the besshidozan copper mine that tomoyoshi sumitomo developed ; and in fact , in the history of the sumitomo family , the fourth-generation kichizaemon tomoyoshi is considered to be the " restorer of the sumitomo family . "during the meiji era the sumitomo family was engaged in cultural enterprises , and the fifteenth-generation kichizaemon tomoito sumitomo donated the building that would become the osaka prefectural nakanoshima library .tomoito 's son , the sixteenth-generation kichizaemon tomonari sumitomo , was also a araragi-ha poet and was on close terms with mokichi saito and jun kawada ( who was also an executive at the sumitomo main office ) .incidentally , it was from the third-generation head of the sumitomo family , tomonobu sumitomo ( son of tomomochi ) , that the heads of the sumitomo family began calling themselves " kichizaemon . "the sumitomo family in sumitomo zaibatsuthe sumitomo family in sumitomo zaibatsu , specifically since tomoito sumitomo , took the position , " ( he ) reigns but does not govern . "all the duties of the successive kichizaemon as president of the zaibatsu ( main company ) are the repository of trust in the head of the directors of the main sumitomo company ( sumitomo limited partnership corporation ) ; therefore , the successive kichizaemon did not give any specific orders to the individual businesses .additionally , although kanichi and moto , who were brothers of the sixteenth-generation kichizaemon tomonari , were stockholders of the sumitomo main company , they were never named as executives of the main company or any of its subsidiary companies .in this respect the sumitomo family can be said to be in contrast with the mitsui and iwasaki families .this tendency has in fact existed since the edo period ( there were many cases where family heads were not engaged in management because they were in infancy or in poor health , or for other reasons , and consequently the so-called " ohbanto " would control the business ) .since the meiji era , when the companies act was established on one hand while , on the other hand , tomoito sumitomo ( who had no experience as a businessman since he was from the miyatake family of old court nobility ) became the family head , this tendency became more prominent .however , this does not mean there was any kind of tension between the zaibatsu family and executives of the zaibatsu main company or the subsidiary companies , as the mitsui zaibatsu had .as symbolized by the fact that kichizaemon was called " kacho-sama , " extremely high respect was accorded to the kichizaemon , from the high-ranking position of head of the directors down to the rank and file , and the successive kichizaemon elevated the sumitomo name through the cultural enterprise on one hand while on the other hand trying to raise the corporate morale as the family head and president of the zaibatsu main company .designation of the zaibatsu familyin november 1947 , in an effort to disperse the power to control business by the zaibatsu family and to break up the human relationships , the zaibatsu family was designated and " zaibatsu douzoku shihairyoku haijo hou ' 48 [ law for the termination of zaibatsu family control ] was established .the holding company liquidation commission , in accordance with the order by the forces of the allied occupation , selected the standards by which to determine the scope of the zaibatsu family as follows :ancestry within the third degree using the surnames of the zaibatsu family and their families ( excluding by marriage )one million yen or more as the total of securities , cash , deposits and savings .the established minimums were 500 tsubo ( approx . 1,600 square meters ) in houses , 2,000 tsubo ( approx . 6,500 square meters ) in housing land , and 50 cho ( approx . 120 acres ) of agricultural and / or forest land .a stockholder who would have a stake of 10 % or more of stocks issued by the company in question .the power to control the business or influence managementaccording to the above-mentioned standards , in february 1947 the following people among the sumitomo family were designated as the zaibatsu family :the sixteenth-generation , tomonari sumitomokanichi sumitomoyoshiteru sumitomomoto sumitomorelatives and marriages of the sumitomo familyhereinafter the sumitomo family since the meiji era , as well as their relatives and marriages , will be described .at the beginning of the meiji era , the sumitomo enterprise was run by kichizaemon tomochika ( the twelfth-generation kichizaemon ) and his son kichizaemon tomotada ( the thirteenth-generation kichizaemon ) . misfortune struck the sumitomo family , however , with the passing of their male heirs when tomochika and then tomotada died in 1890 .at that time the sorinin of the sumitomo family , saihei hirose , and the manager of the osaka main office , teigo iba , decided that tomochika 's wife toku would succeed to the name of the fourteenth-generation kichizaemon on one hand and that takamaro tokudaiji , from the seiga family , would be adopted as son-in-law to marry tomotada 's younger sister masu , whereby the bloodline of the sumitomo family could be successfully maintained .takamaro tokudaiji became the fifteenth-generation kichizaemon tomoito sumitomo , as a brother of sanetsune tokudaiji and kinmochi saionji .in fact , during the edo period the imperial bloodline of the emperor higashiyama was adopted by the tokudaiji family of the seiga family , and therefore the sumitomo family was entitled to the status of baron because the fifteenth-generation kichizaemon tomoito was exchanged to the imperial bloodline of the early-modern history when traced back according to the male line .( family line according to male line : higashiyama emperor - kanin-no-miya imperial prince naohito - sukehira takatsukasa - masahiro takatsukasa - masamichi takatsukasa - kinito tokudaiji - tomoito sumitomo )tomoito sumitomo and his wife masu , who was tomochika 's eldest daughter , had four sons ( the third son died while still a child ) and one daughter .however , since the eldest son , kanichi , was disinherited , the second son , atsushi , became head of the sumitomo family , adopting the name kichizaemon tomonari to become the sixteenth-generation kichizaemon .kichizaemon tomonari sumitomo married haruko , a second daughter of the duke hachiro saionji , the former togu-shoku goyo-gakari ( kinmochi saionji 's daughter 's husband , the eighth son of the duke motonori mori , a feudal lord of old nagato-no-kuni , of the domain of yamaguchi ( domain of choshu ) ) .tomonari and haruko , as husband and wife , had no sons but had two daughters ; the first daughter , kuniko , married ikumi ( a science faculty professor at tokyo university ) , who was the first son of yukisada sasaki , a former marquess who had served in the position of the former isejingu daiguji .the former marquess yukisada sasaki , an authority on kokushi ( national history ) , was appointed as head of koten kokyujo and president of kokugakuin university in 1942 , and then served as the president of kokushi-henshu-in , guji of tokyo daijingu in 1946 and daiguji of ise jingu in 1951 .yukisada 's grandfather takayuki sasaki was privy councilor and a head of education for harunomiya ( taisho emperor ) .on the other hand , tomonari and haruko 's second daughter hiroko married naoyuki ( mitsui fudosan co . , ltd . ) , the second son of masao anzai , who was formerly the president of showa denko k.k.naoyuki 's elder brother , in other words masao 's first son takayuki anzai ( the president of the former showa engineering co . , ltd . ) , married emiko , who was the second daughter of hidezaburo shoda , who was the president of the former nisshin seifun group inc . ( the head office of which is now nisshin seifun group inc . ) .because emiko 's elder sister , or shoda 's first daughter , is michiko ( of the imperial family ) , the sumitomo family is related by marriage to the imperial family through the anzai and shoda families .moreover , because the person who married naoyuki anzai 's younger sister kimiko was kensuke hotta ( sumitomo bank ) , the first son of shozo hotta , who was sodanyaku of sumitomo bank , shozo hotta , who was the former iincho of the sumitomo family council after shigeru okahashi became related by keibatsu , there was a keibatsu blood connection to the sumitomo family through the sodanyaku of sumitomo bank , at the soriji rank .hachiro saionji 's third son , fujio saionji , married the eldest daughter of yoshisuke ayukawa and became the president of nissan kogyo k.k. , a subsidiary company of the nissan konzern company group .kinkazu saionji , who was a former member of the house of councilors and worked to improve ties between china and japan , is the eldest son of hachiro saionji and the eldest brother of haruko and fujio .tomonari sumitomo 's elder sister takashi married tadateru , the third son of viscount tadabumi tori , who was the feudal lord of the domain of the former mibu ( 30,000 koku ) ; consequently , tadateru changed his name to tadateru sumitomo through his adoption as a son-in-law by the sumitomo family .tomonari sumitomo 's younger brother , moto sumitomo , married sueko , the seventh daughter of earl tadaie sakai , who was the feudal lord of the domain of the former obama ( 14,000 koku ) .sueko 's elder sister , kaeko , married the former earl yorihiro matsudaira ( riji of hongo gakuen ) , who was the descendant of the feudal lord of the domain of the former takamatsu .sueko 's elder sister , saeko , married a grandchild of yataro iwasaki , the founder of mitsubishi zaibatsu , and her daughter yuriko ( niece of sueko ) married kiyotaka chinzei ( professor emeritus at kyoto university ) , who was included on a list of important figures as a doctor ( science ) of paleontology .yuriko 's elder brother and a nephew of sueko , yasuhide iwasaki ( the great-grandchild of yataro and a professor emeritus at kumamoto university ) was , like chinzei , a paleontologist and a doctor of science .tomonari 's elder brother , kanichi sumitomo , was born on may 23 , 1896 .as mentioned above , since he devoted himself to painting when he was young , he lost his right to inheritance , and thereafter he lived as a painter and art collector and was on close terms with ryusei kishida .nearly all the chinese calligraphy and paintings in the possession of senoku-hakuko-kan are from kanichi 's collection .the tearoom of " murakami-tei , " which is designated as an important building of the kamakura city landscape , was transferred from kanichi 's house in kamakura .kanichi and his wife , a daughter of munemitsu minagawa , had four sons and two daughters .their eldest son , tsutomu sumitomo , served as president of the former sumitomo business consulting and sumitomo australia development .yoko , the wife of tsutomu sumitomo 's eldest son susumu ( nec corporation ) , is the second daughter of tokuro iwase , who is president of toso sangyo co . ltd .tokuro iwase 's father , tokusaburo , was president of the former toyo soda manufacturing co . , ltd .the eldest daughter of tokuro iwase married kenzaburo , who was adopted by the eleventh-generation shichi-zaemon mogi , a member of the kikkoman ( corporation ) family .meanwhile , tsutomu sumitomo 's younger sister fumiko married yoshio miwa , president of the former mitsuwa soap corporation , and yoshio 's younger sister satoko married saheiji mogi , the tenth president of the former kikkoman corporation .as a result , the family of kanichi sumitomo , who was a brother of the kichizaemon , was related to the mogi family by marriage twice over .tsutomu sumitomo 's younger brother masaru married momoe , a daughter of hachiro asano , the president of the former kanto denko .hachiro asano is the third son of souichiro asano , who was the second-generation sosui of asano zaibatsu .the second-generation souichiro 's wife , chiyoko , is a daughter of taisuke itagaki , a politician who led jiyu minken undo , the democratic rights campaign .the family head 's younger brother moto was born on january 1 , 1912 .he graduated from the kyoto university department of physics in 1936 , and started working for sumitomo metal industries , ltd . , in 1946 .he became the research chief of the technical department of seikosho , the technical manager of seikousho , the deputy head of seikousho for tomonari and a research manager at the same time ; subsequently , he was the vice head of chuo gijutsu kenkyusho , chuo technical , and then became the torishimariyaku head of chuo gijutsu kenkyusho , chuo technical laboratory , in november 1962 , became jomu , and then took the position of senmu in november 1970 , sodanyaku and chairman of sumitomo precision products co . , ltd. in november 1972 .moto sumitomo 's eldest son , yoshio sumitomo , is also a doctor of engineering , having graduated from the osaka university graduate school 's doctoral course in basic engineering ; however , since his uncle , family head kichizaemon sumitomo , had no legitimate son to be an heir , yoshio was adopted by the family head kichizaemon .as mentioned above , the sumitomo family had a close keibatsu blood connection with former nobility over the two generations , starting with the previous generation .speaking of the connection with the former noble , in addition to the descendant of kanichi , the elder brother of the family head kichizaemon , mitsuko , who was the wife of the fourth child toru , was a daughter of the former duke hiromichi takatsukasa .the takatsukasa family is the highest-ranking regent family of all the court noble families , and has a close connection with the tokudaiji and saionji families .for example , kinto tokudaiji , the father of the family head ( two generations ago ) tomoito sumitomo , duke kinmochi saionji and duke sanetsune tokudaiji , who was the former grand chamberlain , was adopted from the takatsukasa family by the tokudaiji family .moreover , as sanetsune tokudaiji 's eldest daughter junko married hiromichi takatsukasa ( an army major-general and the grand chamberlain ) , the father of nobusuke takatsukasa , the takatsukasa and tokudaiji families have a finely meshed pattern of strong blood connections .as mentioned above , the sumitomo family has a family line with a close keibatsu , keibatsu blood connection with former nobles , particularly the highest-ranking sekke--the seiga family--and if the sumitomo family is the western yokozuna among the old zaibatsu , the sumitomo family also has a close connection with the mitsui family , the eastern yokozuna .in the naramitsu family , the younger sister of masu was the wife of motoito sumitomo , married takayasu mitsui ( morinosuke ) , who was the president of the former mitsui & co . , ltd . , and the eighth-generation family head of the " mitsui-nagasakacho family , " which was one of the eleven families of mitsui .it is said that when naramitsu married into the mitsui family , seven freight cars were hired to send wedding dresses from osaka to tokyo .moreover , since takayasu mitsui 's eldest son takaatsu ( the torishimariyaku of mitsui & co . , ltd . ) married reiko , who was younger sister of hachiroemon mitsui , the tenth-generation hokke , being the mitsui soryo-ke family and heir , the keibatsu , keibatsu blood connection between the sumitomo and mitsui families is not only a simple bond between one family and another family but is also a genuine connection directly connecting the honke and soryo-ke families and heirs .however , the connection with the mitsui family is not only as mentioned above .tomoko , who was the third daughter of duke sanetsune tokudaiji , who is the elder brother of the former generation of kichizaemon , married koju mitsui of the mitsui-muromachi family ; and because tsuruko , who was the eldest daughter of the former baron norimaro tokudaiji , who was the third son of sanetsune and started the branch family , that is , the granddaughter of sanetsune married takanao mitsui of the mitsui-shinmachi family , which means honke of the sumitomo family and honke of the mitsui family have quadruple or quintuple keibatsu , keibatsu blood connections .moreover , the former viscount tadakazu tori , who was the elder brother of tadateru--a husband of the elder sister of the head of family kichizaemon--married hiroko , who was the eldest daughter of hachiro-jiro , the eighth-generation mitsui-minami family .the sumitomo family has extensive connections by marriage with former nobles , particularly with the above-mentioned court noble families , as well as with five of the eleven mitsui families ( including the mitsui soryo-ke family and the heir ) ; namely , the hokke , nagasakacho , muromachi , minami , and shinmachi families .shido-saievery year on april 25 , presidents , chairpersons and sodanyaku of direct affiliates of the sumitomo group gather to attend the " shido-sai " held in " ariyoshi-en , " which was historically a sumitomo-ke bettei in shishigadani in kyoto higashiyama , where " gozan-no-okuribi " is performed .there is a small shrine called " hosendo " in a corner of ariyoshi-en , which covers an area of approximately 9,900 square meters .the year 1940 was the one in which the celebration of the 2,600th anniversary of the founding of the japanese nation was held , but this year was also the 250th anniversary of the opening of the besshidozan copper mine ; and to enshrine the souls of the deceased successive sumitomo family heads and the deceased executive officers of the old sumitomo honsha this shrine was designed by eikichi hasebe and built as a refined space where the tablets of the above-mentioned deceased people are enshrined .the people who are allowed to attend " shido-sai " are limited to those who are related to the sumitomo family and members of " hakusui-kai , " which is a group for the presidents of direct affiliates of the sumitomo group and graduates of hakusui-kai ( former presidents ) .that is , " shido-sai " is a day on which the family head of the sumitomo family and the highest-ranking executive officers such as presidents , chairpersons and sodanyaku of direct affiliates of the sumitomo group gather once a year for the " memorial service for the deceased . "incidentally , april 25 is the death day of riemon soga , the " founder of business . "each year shido-sai is organized by a company that is a member of " hakusui-kai , " the order being established by rotation .transition of the houses of the sumitomo familyold sumitomo-ke unagidani-betteiold sumitomo-ke ususan-hontei ( keitaku-en )old sumitomo-ke sumiyoshi-hontei ( sumiyoshi-mura , hyogo prefecture )old sumitomo-ke kinugasa-bettei ( st. josef shudoin monno-ie , hermitage , a registered tangible cultural property )old sumitomo-ke shikagaya-bettei ( ariyoshi-en )old sumitomo-ke matano-bettei ( national important cultural properties )old sumitomo-ke nasu-betteiold sumitomo-ke azabu-betteiold sumitomo-ke surugadai-betteiold sumitomo-kaikan , izumi garden tower , senoku-hakuko-bunkanold sumitomo-ke suma-bettei ( suma kaihin koen park )amanohashidate is a scenic spot in miyazu bay , near miyazu city in kyoto prefecture .amanohashidate is a sand spit ( geologically , a sand bar ) 3.2km long ( daitenkyo , shotenkyo ) , lined with about 7,000 pine trees , and ranging in width from 20m to 170m at its base .it stretches from miyazu bay to the aso sea .miyazu bay opens into the aso sea via monju-no-kirido and monju-no-suiro .the name can also refer to the area including kasamatsu park , which has a view of amanohashidate .daitenkyo and shotenkyo are connected by a drawbridge ( in the picture on the right , between the land in the foreground and the sand spit ) , below which tour boats and other small boats pass .it got its name from the fact that if you look at it upside-down , it looks like a bridge across the sky .the name came from people looking through their legs from kasamatsu park on the north side , a view that is traditionally considered very beautiful ( the view from kasamatsu park is also called a " slanted number 1 " ) .the view from the south side ( and that from vantage point ) , called " flying dragon " ( hiryukan .because it looks like a dragon climbing into the sky ) , is also popular , drawing just as many tourists as the north side .there are other vantage points : the view from the east side is called sesshukan (from " amanohashidate-zu " by sesshu , shown at left ) ; and the view from the west is called " ichijikan " (because it looks like the kanji character for 1 , or ichi ) .since it has been famous from ancient times , examples can be found in literature , such as the poem by koshikibu no naishi in the hyakunin-isshu , " by mt . oe the road to ikuno is long , i have not yet seen amanohashidate " ; and in the tango no kuni fudoki it is written that izanagi had a ladder to climb to heaven , but it fell over while he was sleeping and became amanohashidate .since the edo period it has been counted as one of japan 's three scenic views , along with matsushima ( current miyagi prefecture ) and miyajima ( current hiroshima prefecture ) .on november 22 , 1952 , it was designated by the national government as a place of special scenic beauty , and has also been selected as one of the top 100 white sand beaches and green pine groves of japan ( hakushaseisho hyakusen ) .although it was designated a part of the wakasa bay quasi-national park on june 1 , 1955 , it indepedently became tango-amanohashidate-oeyama quasi-national park on august 3 , 2007 .in 2007 it was selected as one of japan 's top 100 geological features ( chishitsu hyakusen ) .kyoto prefecture and miyazu city have made suggestions to the agency for cultural affairs as candidate for the tentative ( unesco ) world heritage site list , and named their suggestion " amanohashidate : the origin of japan 's cultural scenery " .airosaka international airport ( itami ) - tajima airfield ( japan air commuter co . , ltd . )connections to japan airlines corporation 's flights to tokyo at osaka international airportzentan bus airport shuttle from kounotori tajima airport to toyooka station ( hyogo prefecture )take kitakinki tango railway from there and get off at amanohashidate station .about 60 minutes by car from kounotori tajima airport ( or from downtown toyooka )ｒailｗayget off the kitakinki tango railway miyazu line at amanohashidate station .about 2 hours from kyoto station via jr non-stop expressa short walk from amanohashidate station to the southern end of amanohashidateto get to kasamatsu park on the north side , take the tango kairiku kotsu bus or tour boat to ichinomiya and walk toward fuchu station .from there , get on the amanohashidate cable railway , and then walk from kasamatsu station .carfrom kyotovia trans-kyoto expressway , tamba interchange to national route 27 , ayabe ankokuji interchange to trans-kyoto expressway , miyazu amanohashidate interchange to national route 178 , to kyoto prefectural route 2 , to amanohashidatefrom osakavia chugoku expressway , yoshida junction to maizuru wakasa expressway , ayabe junction to trans-kyoto expressway , miyazu amanohashidate ic to national route 176 , to kyoto prefectural route 2 , to amanohashidateamanohashidate has shrunk in recent years due to erosion , and is in danger of disappearing .this is because dams were built on the rivers after the war , reducing the amount of sediment carried from the mountains to the sea , and destroying the balance of sediment deposits and erosion on amanohashidate .to prevent further erosion , the administration has installed many small erosion barriers on the sand bar in an attempt to stop the sand from washing away ( in the picture from the south ( hiryukan ) , it is the part on the right where the beach is serrated ) .at one time the trees were blighted by pine weevils , and were in danger of being wiped out .since then a pest eradication program has been implemented and the problem is currently in abatement .the story of amanohashidate : its culture , history , and preservation - yuichi iwagaki ( july 2007 , gihodo shuppan ) isbn 978-4-7655-1721-8muromachi bakufu was a samurai government established by takauji ashikaga .it was japan 's second bakufu government , following the kamakura bakufu .the name ' muromachi ' was derived from the muromachi-dono , which was built by yoshimitsu ashikaga , the third ashikaga shogun , to serve as the public residence of the shogun ( commonly known as hana no gosho , this residence is located in what is now kamigyo ward , kyoto city ) .there are two views regarding the year of muromachi bakufu 's establishment--in november 1336 , when the administrative policies of bakufu were set up ( being clearly indicated as kenmu shikimoku ) , or in 1338 , when takauji ashikaga was assigned as seii taishogun ( literally , " great general who subdues the barbarians " ) by emperor komyo of jimyoin-to faction ( 持明院統 ) ; however , the former view is more convincing .regarding the time when the bakufu ended , it virtually ended in 1573 when the fifteenth shogun , yoshiaki ashikaga , was banished from kyoto by nobunaga oda .the period of slightly more than 240 years between the beginning and the end is called the muromachi period .furthermore , the period until the unification of hokucho and nancho is called the period of the northern and southern courts , and the period after the onin war ( 1467 ) or the meio incident ( 1493 ) is called the age of civil war ( japan ) .because procedures for the removal of seii taishogun were not implemented even after yoshiaki ashikaga 's banishment from kyoto , he was still treated as a shogun by the powers opposed to nobunaga ." kugyo-bunin " treated yoshiaki as a shogun until february 9 1588 , when he followed hideyoshi toyotomi , chief adviser to the emperor , and visited the imperial palace , vowed loyalty to hideyoshi and was granted status as ju-sangu .also , according to the official opinion of the government at the time , from the end of the meiji period until defeat in world war ii , nancho ( japan ) was regarded as the legitimate imperial line , and this age was referred to as the ' period of the northern and southern courts ( japan ) ' ; because of such a view , the first shogun takauji , the second shogun yoshiakira ashikaga and the third shogun yoshimitsu ashikaga were not acknowledged as official shoguns ( based on imperial history ) .the staff organization of muromachi bakufu is more or less adapted from the organization of kamakura bakufu .as for law , takauji enacted kenmu shikimoku as a basic law ( in 1336 ) .as a detailed law , goseibai-shikimoku ( joe-shikimoku ) of the kamakura period was applied , and when necessary an additional law called ' kenmu-irai-tsuika ' was issued to supplement the above .government during the initial period was unstable , partly because nancho still existed .also , a government structure was assigned with the shogun at the top , along with samurai-dokoro , government office , monchu-jo , hyojo-shu , hikitsuke-shu as the control with the role of supporting the shogun .muromachi bakufu was a united government of shugo daimyos , and the control originating from the chamberlain position of the ashikaga clan did not have the actual power that the regents of kamakura bakufu had ; consequently , government by bakufu was in principle conducted through a council system .the major shugo daimyos referred to as sankan--the hosokawa clan , shiba clan and hatakeyama clan--assumed the position of control and supported the shogun , while the akamatsu clan , isshiki clan , yamana clan and kyogoku clan , as shishiki , assumed by turns the position of shoshi , the chief of samurai-dokoro .major posts of the bakufu and shugos governing several lands were held by the ashikaga family such as the hosokawa clan , shiba clan , yamana clan , isshiki clan , hatakeyama clan , shibukawa clan , imagawa clan , uesugi clan ( cognate ) , etc .also , hoko-shu was formed as the military power directly under the control of the shogun .successive shoguns : a list of ashikaga shogunsthe collapse of the public ownership system of manors = transfer to the system of ownership by shugo daimyos and the development of a monetary economy are part of the characteristics of muromachi bakufu .in the kamakura period , individual gokenin directly paid homage to the shogun ( although there were exceptions such as being hired by a strong gokenin ) , and shugos were mere supervisors of gokenin within their lands .however , during the muromachi period the shugo daimyos directly hired samurais in their lands , who became their vassals , and exercised unified control over their lands ( since there are exceptions or differences by region , please refer to the item ' system of ownership by shugo daimyos ' for details ) .subsequently , even shugo daimyos with power exceeding that of shogun muromachi were born .against such circumstances , shogun muromachi hired samurais of various regions over the shugo daimyos ' heads , and formed ' hoko-shu ' as mentioned above , which not only strengthened the direct military power of the shogun but also deterred the control of shugo daimyos over their lands .however , while there were cases in which the bakufu subdued individual shugo daimyos , there was no case where a shugo daimyo and shogun muromachi were fully in conflict with each other .the shugo daimyos proceeded to exercise control over their lands by the authority that they were assigned to the position of shugo by bakufu .therefore , no matter how much they expanded their power , they could not afford to deny the authority of shogun muromachi .after all , if the authority of the shogun were to be eroded , so too would that of the shugo daimyo .there were two shoguns who were assassinated ( the sixth , yoshinori ashikaga , and the thirteenth , yoshiteru ashikaga ) .also , four shoguns who died in their place of exile ( the tenth , yoshitane ashikaga ; eleventh , yoshizumi ashikaga ; twelfth , yoshiharu ashikaga ; and fourteenth , yoshihide ashikaga ) .upon the occurrence of kanno no joran , takauji ashikaga established the kamakura government in kamakura as an organization to control 10 countries in the east .the position as chief of this organization was succeeded by the descendant of motouji ashikaga , a son of takauji , who served the position of kanto control ( 関東管領 ) .throughout the muromachi period , kamakura-kubo ( 鎌倉公方 ) was opposed to bakufu and also became gradually opposed to the uesugi clan , who held the position of kanto control .to compete with such power , bakufu directly hired strong local persons in the land of kanto and mutsu , as kyoto fuchi-shu .consequently , in the era of yoshinori ashikaga the fourth kamakura-kubo , mochiuji ashikaga , who raised the eikyo rebellion , was conquered and temporarily direct rule by the shogun was exercised but eventually failed ; subsequently , mochiuji 's son shigeuji ashikaga was made the new kamakura-kubo .however , shigeuji also raised the kyotoku rebellion and escaped to koga-jo castle , where he named himself koga-kubo ( 古河公方 ) , and as the uesugi clan split into the yamanouchi uesugi and ogigayatsu uesugi families , the kanto region was in a state of turbulence before the onin war started .bakufu refused to simply wait with its arms folded but instead sent the younger brother of the eighth shogun , yoshimasa ashikaga , masatomo ashikaga , to kanto ( horikoshi-kubo ( 堀越公方 ) ) .however , horikoshi-kubo was also defeated after masatomo 's death by moritoki ise ( soun hojo ) , a major vassal of the imagawa clan , and this ended in failure .also , koga-kubo , after splitting off oyumi-kubo ( 小弓公方 ) , was made a puppet of the go-hojo clan , who were descendants of moritoki .in kyushu , kyushu tandai , headquartered in hakata ( fukuoka city , fukuoka prefecture ) , was established .initially , sadayo imagawa ( ryoshun ) , who had been ordered to subdue nancho powers such as imperial prince kanenaga , assumed the position , but the bakufu feared that ryoshun would establish his own power in kyushu ; after ryoshun was dismissed , descendants of the shibukawa clan succeeded in the position .in the tohoku region oshu control ( 奥州管領 ) was established , which was abolished when two countries of ou became under the control of kamakura-fu , and during a certain period inamura-kubo ( 稲村公方 ) and sasagawa-kubo ( 篠川公方 ) were established .oshu tandai ( 奥州探題 ) was established during the era of yoshimitsu ashikaga , and iekane shiba was assigned .ushu tandai ( 羽州探題 ) split after the death of iekane , and the shiba clan of dewa became the mogami clan .upon the abasement of the shogun 's authority after the onin rebellion , sankan shishiki ( other than the hosokawa clan ) also fell , and when in the middle of the age of civil war the power of the hosokawa clan weakened , the various systems of muromachi bakufu became mere terms .meanwhile , the regional ruling classes called kokujin ( 国人 ) gained power .in the southern part of yamashiro province , where the yamashironokuni riot occurred , self-government ( in addition to regional ruling classes , farmers , etc . ) also participated .such kokujin powers were regrouped / merged and developed into strong warring lordships , which competed with each other and grew in power ; they replaced government by bakufu and gave rise to the trend of civil war that followed .the majority of the financial income of muromachi bakufu came from goryo-sho ( 御料所 ) , which was directly controlled by bakufu ; but often , during the war of the northern and southern courts , the goryo-sho became a target and were taken by the opposing nancho side , or were given away as rewards for one 's own army , and the scale of goryo-sho is considered to be smaller than that of kamakura bakufu or edo bakufu .additionally , tansen ( 段銭 ) and munabetsu-sen ( 棟別銭 ) , etc . , were charged .operating taxes , etc . , were collected from merchants in exchange for the special privileges and protection provided to them , and tsuryou ( 津料 ) was charged from various ports and sekisen ( tolls ) from barriers .furthermore , when a permanent right to charge yakusen ( 役銭 ) from doso ( 土倉 ) and sakaya ( 酒屋 ) in kyoto was allowed during the era of yoshimitsu ashikaga , yakusen were charged together with tansen , munabetsu-sen , etc . , by the doso appointed by bakufu , who were referred to as nosen-kata .nosen-kata were later also entrusted with clerical matters such as the safekeeping / bookkeeping of tax income , and such doso were referred to as kubo-okura ( 公方御倉 ) .furthermore , when yoshimitsu initiated trade between japan and ming , profit by chubunsen ( 抽分銭 ) also became the income of bakufu .due to the limited numbers of trade activities , they remained as income of a temporary nature , but it is said that there were cases where income from a single trade was as great as the other tax income of several years .other special income included reisen ( 礼銭 ) and buichisen ( 分一銭 ) .furthermore , since the latter half of the fifteenth century , action was taken to make the yamashiro province ( within kyoto ) a goryo-sho .waka is a fixed form of poem that has been created since jodai ( mainly the nara period ) .the people who compose waka are called kajin poets .appellationwaka is a name in contrast to the chinese poetry , and it is also called yamatouta ( 大和歌 ・ 倭歌 ) or just uta .in the nara period it was called waka ( 倭歌 ) or washi ( 倭詩 ) .in a broad sense , waka means choka ( long poem ) , tanka ( short poem ) , sedoka ( head-repeated poem ) , katauta ( half poem ) , and bussokusekika ( buddha 's footprint stone poem ) , but in a narrow sense it designates only tanka of 31 syllables .therefore , it is also called misohitomoji ( 31 syllables . )also , it is called yakumo , the name of which is based on the first word of the poem susanoo ( a deity in japanese mythology ) composed , and the poem is considered the first waka in japanese mythology : ' clouds ( yakumo ) , actively upwelling covered the eightfold fence.it makes the eightfold fence to have my new wife stay in the house.great eightfold fence . 'yakumo-no-michi ' means ' kado ( the art of waka poetry ) . 'just like ' yakumo-no-michi , ' ' shikishima-no-michi ( roads in japan ) ' means kado .shikishima means yamato or japan , so it literally means ' roads in japan . 'it suggests that to compose poems was the japanese traditional culture .also , there is a unique form of poem called ryuka ( ryukyu poetry ) in okinawa prefecture .waka means uta ( song ) and fixed-form poetry consisting of five and seven syllables and written in yamato-kotoba ( a word of purely japanese origin ) .waka is considered to be both literature and music , but generally it is taken as one genre of japanese literature , so the element of ' uta ' has been excluded in japanese education .katautatercets of five , seven and seven syllablesit is a half-poem that is sung by one of the two people , and it is the shortest poem .sedokatwo tercets of five , seven and seven syllables eachit is a repeated form of katauta , and most of the sedoka is mondoka ( dialogue poem ) .chokait consists of alternating lines of five and seven syllables , and ends with an extra seven-syllable line .the five and seven syllables are repeated more than three times , and then seven-syllable line is added at the end .choka had been seen a lot in manyoshu ( collection of ten thousand leaves ) , but it was not composed any more when kokinshu ( collection of poems ancient and modern ) was compiled .choka was mainly composed in public , and was followed by hanka ( envoi ) .tankait consists of five lines of five , seven , five , seven and seven syllables .later the form was divided into two parts ( the first part of five , seven and seven syllables , and the latter part of seven and seven syllables ) , and then renga ( linked verse ) and haikai ( 17-syllable verse ) were generated .bussokusekika formit consists of six lines of five , seven , five , seven , seven and seven syllables .imayo ( an ancient verse form )it consists of eight lines of seven , five , seven , five , seven , five , seven and five syllables .it was created in the middle of the heian period .jinku poetry ( dodoitsu )it consists of four lines of seven , seven , seven and five syllables .it was created in the edo period .it is often seen in minyo ( folk songs ) of all areas in japan .hayashikotoba ( a meaningless refrain used to maintain the rhythm of a song ) is often inserted into it .it is also said that the name of dodoitsu appeared after the last days of the tokugawa government .makura kotoba ( pillow word )jo kotoba ( introductive word )kake kotoba ( pivot word )engo ( related word )honkatori ( adaptation of a famous poem )taigendome ( noun appearing at the end of waka )tsuiku ( couplet )kugire ( caesura )hiko is to recite waka to a tune , and there are some schools of reciting such as the ayanokoji school and the reizei school .today it is seen at the new year imperial poetry reading party , certain events in shrines , etc .before the fixed form of waka was established , it had been called jodai kayo .it is also said that the screams and cheers let out with excitement increasingly grew to be songs sung in groups at festivals and during laborious work .most of them are considered to have been lost without being written down , but about 300 poems have survived in the books of " kojiki ( records of ancient matters ) , " " nihon shoki ( chronicles of japan ) , " " fudoki ( notes on local legends and geography ) , " " manyoshu , " " kogoshui ( commentaries on ancient words and practices ) , " " kinkafu ( poetry collection ) " and " bussokusekika hi ( stele ) . "there was a group event called utagaki ( dancing and singing feast of young men and women ) as one of the customs in those days .jodai kayo came to be an origin of ceremonial songs such as kagurauta ( songs ) and saibara ( folk songs ) , which were accompanied with instruments , and its form and poetic devices became progenitors of the later waka .jodai kayo in " kojiki " and " nihon shoki " were especially called kiki kayo .they are not independent ballads but used to enhance an effect of narrative , and some of them are said to have been creative songs or ceremonial songs made by court people .poetic devices such as tsuiku , kurikaeshi ( repetition ) , makura kotoba , jo kotoba , etc . , were used for a verse form of basic lines of five and seven syllables , like katauta , sedoka , tanka and choka .the other ballads in the same period were of the kind inscribed on the monument of bussokusekika in yakushi-ji temple in nara and " kinkafu , " which was a book on the wagon ( a japanese string instrument , also called the yamatogoto , that consisted of a flat , shallow sound box with six strings , much like a zither ) , was copied in the middle of the heian period .in the process of giving unification to japan , chinese poetry was introduced to japan from the chinese continent , and under its influence poems to express individual feelings were energetically composed .those poems were compiled into " manyoshu . "according to the notes in manyoshu , there had been some other anthologies before manyoshu , such as " kokashu ( collection of old poetry ) , " " kakinomoto no hitomaro 's collection , " " kasanokanamura collection , " " takahashi no mushimaro 's collection of poetry , " " book of poetry of tanabe no sakimaro , " " ruiju-karin ( collection of poetry ) , " etc . , but none of them has survived .it is said that manyoshu was compiled by many people over a long period of time , but it was otomo no yakamochi who in the end edited and made a 20-volume anthology as it is .manyoshu contains about 4500 poems , the earliest of which was composed in the reign of emperor nintoku , but most of them were being made during the period of less than 100 years from the asuka period to the middle of the nara period .most of the poems have realistic and objective styles , and there are some poems made by people in general , such as azumauta poetry and sakimori-no-uta ( frontier guards ' poems ) besides the poems of court nobles .during the early heian period , chinese poetry overwhelmed waka as a public literature .zotoka ( poems exchanged between a man and a woman ) became the leading style of waka , and the number of waka composed in the imperial court decreased compared with that of the nara period .however , in the middle of the heian period the decline of tang and abolishment of kentoshi ( the embassy to the tang dynasty ) lessened the influence of chinese culture , and kokufu bunka was developed .in its process , waka gradually regained its position as an official culture along with the development of kana characters ( the japanese syllabaries ) , and uta awase ( poetry match ) came to be held .in the book of " shinsen manyoshu ( newly selected manyoshu ) , " japanese poems were put beside the chinese poems , which suggested that the japanese poetry was regaining its status as an official literature .under such circumstances , " kokin wakashu ( collection from ancient and modern times ) , " the first anthology of japanese poetry compiled by imperial command , was made and offered to the emperor .subsequently , waka became a synonym for tanka ." kokin wakashu " was compiled by imperial command of emperor daigo in 905 ; the compilers were ki no tsurayuki , ki no tomonori , oshikochi no mitsune and mibu no tadamine .it contains about 1000 poems in 20 volumes , which were composed after " manyoshu . "intellectual and ideal styles of poetry are characteristic of this collection .fifty years later , in the reign of emperor murakami , wakadokoro ( bureau of poetry ) was established , where nashitsubo no gonin ( five men of the pear chamber ) read the chinese characters in " manyoshu , " which was already difficult to read at that time , in the japanese pronunciation , and compiled and dedicated " gosen wakashu ( later collection of japanese poetry ) " to the emperor .most of the poems are zotoka written by court nobles , and there is a tendency toward narrative poems .more 50 years later , around the reign of emperor ichijo , " shui wakashu ( collection of gleanings ) " was compiled and dedicated to the emperor .it followed a tradition of " kokin wakashu , " which had elegant , refined styles .during the late heian period , the sekkan ( regent and chief councilor ) government began to decline , and a change occurred in the aristocratic culture ." go shui wakashu ( later collection of gleanings ) " was compiled around this time and was dedicated to the emperor .compared with the conservative " go shui wakashu , " the following " kinyo wakashu ( a collection of golden leaves ) " was innovative and focused on fresh descriptive poems ; however , the subsequent " shika wakashu ( a collection of verbal flowers of japanese poetry ) " marked a return to the conservative style .after the genpei war ( the final struggle between the taira and genji ( minamoto ) clans ) , the retired emperor go-shirakawain ordered fujiwara no toshinari to compile " senzai wakashu ( collection of a thousand years ) . "it shows a tendency toward the principle of art for art 's sake in the destruction of the aristocracy and the rise of samurai warriors , elevating the status of waka in the late heian period .the following " shin kokin wakashu ( new collection of ancient and modern japanese poetry ) " was compiled and dedicated to the emperor by toshinari 's disciple .in the kamakura period , court nobles who had been deprived of their power came to depend on the traditional culture , so they composed waka energetically .bearing feelings of rivalry toward kamakura , the retired emperor go-tobain who showed much enthusiasm for waka ordered the compilation of " shin kokin wakashu . "most of the poems were not based on real experiences but on a fictional world .the principle of art for art 's sake , as seen in senzai wakashu , was further refined , and poetic devices reached their culmination .on the other hand , the following two people were respected : saigyo , who made poems on love toward nature and his view of life , and minamoto no sanetomo , who composed poems in the manyo style .after the death of fujiwara no sadaie , who had been a central figure in the compilation of " shin kokin wakashu , " his son tameie became a mentor of the tanka composers ' society , but after tameie passed away , both the fujiwara family and the tanka composers ' society were divided into three schools : the nijo , kyogoku and reizei .the three schools struggled to attain leadership , and both the nijo and kyogoku schools compiled collections of poems one after another by imperial command .since around the period of the northern and southern courts ( japan ) , waka came to be composed mainly by monks and samurai , while the composition of waka spread to local samurai , and some of the waka that lapsed into formalism declined .in the early modern times , traditional studies of waka were compiled into a book , and many kajin poets appeared , but waka had already been perfected as ' kado , ' so a new style did not emerge .compared with haikai , which had been just generated , waka was traditional japanese culture that had continued since jodai ( ancient times ) ; therefore , its degree of innovation was suppressed .at the end of the early modern times , a new movement of waka arose in kyoto , and there appeared the keien school of jigenin ( a court official who has not obtained the imperial ordinance of promotion ) derived from the nijo school of dojo ( a family who is allowed to be promoted to court noble ) .the keien school had been a leading school in the tanka composers ' society until the early meiji period .highly educated people of the early meiji period played important roles in the tanka composers ' society , as represented by the outadokoro school and keien school , but people who intended waka reform ( shiki masaoka , tekkan yosano , and so on ) criticized both the style and elegant poetic devices of daiei ( poetry composed on a given theme ) , and thus there emerged a new style of waka suitable for the new era .however , in order to discern the new waka from the traditional one , these new poems came to be commonly called ' tanka ' ( see also tanka ) .people who compose waka are called kajin poets .they are also called utabito .see also the list of kajin poets .kasei ( great poet ) is an honorific title given to a master of waka .it not only shows respect to the kajin poet but also indicates those who are treated as gods in kado , such as kakinomoto no hitomaro and yamabe no akahito .kashu is a book in which waka are collected .chokusen wakashu ( chokusen shu )the collection was compiled by imperial order .shisen wakashu ( personal collection of poetry ) , or shisen shua collection of poems compiled by individuals or nongovernmental circlesabove all , ogura hyakunin isshu ( one hundred poems by one hundred poets ) , compiled by fujiwara no sadaie , is familiar to everyone , and it has had great influence on the japanese people 's appreciation of waka .shikashu ( personal collection )a collection of poems written by a single author .because waka began as accompaniment to a tune , the number of letters ( the number of syllables , or mora ) is not strictly confined if it is read in a singsong manner .therefore , as long as it is read in a singsong manner the poem doesn 't essentially seem to have ' extra syllables or insufficient syllables , ' even if it doesn 't consist of lines with five and seven syllables .the idea of ' extra or insufficient syllables ' arose from a sense of beauty for a fixed form of verse to write down instead of reciting it .in the context of western music , waka has a slow quadruple time that establishes its rhythm in sets of two bars .five syllables consists of five crotchets and three crotchet rests in one rhythm ( two bars ) , while seven syllables consists of seven crotchets and one crotchet rest in one rhythm , but if the total number of crotchets and crotchet rests is eight in one rhythm ( two bars ) , then it is acceptable ( nine syllables includes a triplet part ) .a verse form depends on the combination and number of the rhythm .for example , a tanka is made up of five sets of two bars , giving a total number of ten bars .the tanka , that ' temporary hermitage , with straw mat on the roof , in autumn rice field.my cloth would be getting wet with rain " is said to be divided into two parts of ' five , seven , six and seven , seven , ' having an extra syllable , but if the poem is divided by a set of two bars , ' akinota ( autumn rice field ) ' is used more .an example of applying western-style harmony to tanka and deserting the manner of reciting waka ( rhythm ) is ' kimigayo ( the japanese national anthem ) , ' and in this case the rhythm of tanka , as stated above , was abandoned in the adjustment to the western system of harmony .on the other hand , ' kojo no tsuki ( the moon over the deserted castle ) ' is an excellent piece of music that has been applied to western-style harmony without destroying the waka rhythm of seven and five syllables .