足利義満（あしかがよしみつ）は室町幕府の第3代征夷大将軍（在位1368年-1394年）である。官位は従一位太政大臣、贈正一位。封号は日本国王。幼名を春王という。父は室町幕府第2代将軍・足利義詮で、母は紀良子。正室は大納言日野時光の娘である日野業子で、後光厳天皇の寵姫である日野宣子の介添えで義満の室となる。その後、業子のあとは業子の姪である日野康子が正室となる（のちの北山院）。側室は足利義持と足利義教の生母・藤原慶子、足利義嗣の生母・春日局(足利義満側室)など。義満が御所を北小路室町へ移したことにより、義満は「室町殿」とも呼ばれた。のちに足利将軍を指す呼称となり、政庁を兼ねた将軍邸は後に歴史用語として「室町幕府」と呼ばれることになった。1358年（正平13年/延文3年）に生まれる。足利尊氏の死から丁度100日目のことである。義満が幼少の頃の室町幕府は吉野朝廷との抗争が続き、さらに足利氏の内紛である観応の擾乱以来、幕政をめぐる争いが深刻さを増していた。やがて政争で失脚した細川清氏などの有力武将が南朝勢力に加担し、1361年（正平(日本)16年/康安元年）には清氏や南朝の楠木正儀らに京都を占領され、義満は赤松則祐の居城播磨国白旗城へ避難を余儀なくされた。翌年には幕府・北朝側が京都を奪還したため帰京しているが、帰途で摂津の国に泊まった際にその場所の景色が良い事が気に入り、「ここの景色は良いから、京都に持って帰ろう。お前らが担いで行け」と家臣らに命じ家臣らはその希有壮大さに驚いたという。1367年（正平22年/貞治6年）に父・義詮が病により死去すると、義満は11歳で3代将軍となる。1368年（正平23年/応安元年）に評定始が行われ、1369年（正平24年/応安2年）には正式に将軍に就任した。幕政は管領の細川頼之をはじめ、足利一門の守護大名が主導することにより帝王学を学ぶ。頼之は応安大法を実施して土地支配を強固なものにし、京都や鎌倉の五山制度を整えて宗教統制を強化した。また南朝最大の勢力圏であった九州に今川貞世（了俊）・大内義弘を派遣して、南朝勢力を弱体化させ幕府権力を固める。1374年（文中3年/応安7年）には日野業子を室に迎える。さらに京都の支配を強化するために、1370年（応安3年）に朝廷より山門公人（延暦寺及びその支配下の諸勢力及びその構成員）に対する取締権を与えられた。1378年（天授(日本)4年/永和(日本)4年）には幕府を三条坊門より北小路室町に移した。移転後の幕府は後に花の御所と呼ばれ、その所在地により室町幕府と呼ばれるようになる。朝廷と幕府に二分化されていた京都の行政権や課税権なども幕府に一元化するとともに、守護大名の軍事力に対抗しうる将軍直属の常備軍である奉公衆や奉行衆と呼ばれる実務官僚を整備する。また、1385年（元中2年/至徳(日本)2年）には東大寺・興福寺参詣、1388年（元中5年/嘉慶(日本)2年）には駿河国で富士山を遊覧し、1389年（元中6年/康応元年）には安芸国厳島神社参詣などの権力示威行為（デモンストレーション）も行っている。1379年（天授5年/康暦元年）、義満は反頼之派の守護大名である斯波義将や土岐頼康らに邸を包囲され頼之の罷免を求められ、頼之は罷免される（康暦の政変）。後任の管領には義将が任命され、幕政の人事も斯波派に改められる。頼之に対しては追討令が下されるが翌年には赦免されて宿老として幕政に復帰しており、また政変後に義満の将軍権力が確立している事から斯波・細川両派の抗争を利用して相互に牽制させていたと考えられている。頼康の死後、分裂して争う土岐氏の内紛につけ込んで土岐氏を討伐した（土岐康行の乱）。1391年（元中8年/明徳2年）には山名氏の内紛に介入し、11か国の守護を兼ねて「六分一殿」と称された有力守護大名・山名氏清を挑発して挙兵させ、同年12月に討伐する（明徳の乱）。義満は祖父・足利尊氏や父を越える内大臣、左大臣へ就任し官位の昇進を続けた。1383年（弘和3年/永徳3年）には武家として初めて源氏長者となり淳和・奨学両院別当を兼任、准三后の宣下をうけ、名実ともに公武両勢力の頂点に上り詰めた。1392年（元中9年/明徳3年）には南朝勢力が全国的に衰微したため義満は大内義弘を仲介に南朝方と交渉を進め、持明院統と大覚寺統が交互に即位する事（両統迭立）や諸国の国衙領を全て大覚寺統の所有とする事（実際には国衙領はわずかしかなかった）などの和平案を南朝の後亀山天皇に提示し、後亀山が保持していた三種の神器を持明院統の後小松天皇に接収させて南朝が解消されるかたちでの南北朝合一を実現し58年にわたる朝廷の分裂を終結させる。義満と対立して後小松天皇に譲位していた後円融天皇が1393年（明徳4年）に死去し、自己の権力を確固たるものにした義満は1394年（応永元年）には将軍職を嫡男の足利義持に譲って隠居したが、政治上の実権は握り続けた。同年、従一位太政大臣にまで昇進する。翌年には出家して道義と号した。義満の出家は、征夷大将軍として武家の太政大臣・准三后として公家のそれぞれの頂点に達した義満が、残る寺社勢力を支配する地位をも得ようとしたためであると考えられている。義満の出家に際して、斯波義将をはじめ多くの武家や公家が追従して出家している。1395年（応永2年）には九州探題として独自の権力を持っていた今川貞世を罷免する。1399年（応永6年）には西国の有力大名・大内義弘を挑発し義弘が堺市で挙兵したのを機に討伐し（応永の乱）、西日本で義満に対抗できる勢力は排除された。義満は若年の頃から明への憧憬が深く早くから日明通交を望んでいたが、明側では南朝の懐良親王を「日本国王良懐」として日本における唯一の正規な通交相手として認めていたため、かなわなかった。南北朝合一後、「日本国征夷将軍源義満」名義で交渉を始めようと試みるが、明側は陪臣との通交は認めないため天皇の臣下と名乗る者からの使者は受け入れられなかった。そこで義満は出家し、太政大臣も辞した「日本国准三后源道義」の名義で1401年（応永8年）に博多の商人肥富と僧祖阿を使節として明に派遣する。ようやく明の建文帝によりそれまでの懐良親王に代わって日本国王に冊封され、明の大統暦が授与され国交が正式に樹立した。明の皇帝に朝貢する形式をとった勘合貿易を1404年（応永11年）から始め、また明に要請されて倭寇を鎮圧した（なお、返礼の使者を送るまでに靖難の変が起き、建文帝から永楽帝に皇帝が変わっていた）。遣唐使の廃止以来、独自の小中華思想に基づく孤立政策を採っていた公家社会では明皇帝の臣下となる朝貢貿易に対して不満や批判が多くあったが、義満の権勢の前では公な発言ができず日記などに記すのみであった。明の文化に心酔していた義満は明の太祖・洪武帝にあやかって日本の年号にも「洪」の字を使うよう朝廷へ圧力をかけたが、上記の理由もあり朝廷側が拒否したため実現しなかった。機嫌を損ねた義満は以後、逆に自分の生きている間には年号を変えさせなかったため応永年号は明治以前では最も長い年号となった。1397年（応永4年）には西園寺公経から京都北山の「北山弟」（ほくさんてい）を譲り受け、舎利殿（金閣）を中心とする山荘（「北山第」（きたやまてい）または「北山殿」（きたやまどの）、後の鹿苑寺）を造営した。この時代の文化を、武家様・公家様・唐様（禅宗様）が融合した北山文化と呼ぶことも多い。1408年（応永15年）、急病のために死去、享年51（満49歳没）。法名：鹿苑院天山道義。義満の死後には朝廷から「鹿苑院太上法皇」の称号を贈られるが、4代将軍となった子の義持は斯波義将らの反対もあり辞退している（その一方で相国寺は受け入れたらしく、過去帳に「鹿苑院太上天皇」と記されている）。義満は生前から義持と折り合いが悪かったとされ、対朝廷・公家政策、守護大名統制政策、明との勘合貿易などの外交政策をはじめとする義満の諸政策は義持によって一旦は否定された。また義満の遺産である北山第も金閣を除いて義持によって破却された。義持は義満が偏愛した義満の次男・足利義嗣が出奔した際に、謀反を企てたとして殺害している。のちに義嗣の子孫は越前に下り、子孫は鞍谷御所とよばれるようになった。6代将軍となった子である足利義教は義満の政策を踏襲した施政をはじめるが、嘉吉の乱で赤松満祐に暗殺されたことで頓挫する。孫の8代・足利義政も祖父や父の政治を引き継ごうとしたが、応仁の乱や側近政治の中で嫌気が差し政権運営への情熱をなくしてしまう。また義満の治世に従順であった有力守護大名も、再び幕府に対して反抗的な態度をとりはじめる。田中義成、今谷明らは義満が皇位簒奪する意図を持っていたのではないかとする説を唱えており、これを受けて作家の海音寺潮五郎、井沢元彦らは義満の死が突然だったため、これは義満の皇位簒奪を阻止するための暗殺ではないかとの意見を提示している。義満は早くから花押を武家用と公家用に使い分けたり、2番目の妻である康子を後小松天皇の准母（天皇の母扱い）ついで女院にしたり、公家衆の妻を自分に差し出させたりしていた。また祭祀権・叙任権（人事権）などの諸権力を天皇家から奪い、死の1ヶ月前の1408年（応永15年）4月には宮中において次男・義嗣の元服を親王並みに行った。これらは義満が皇位の簒奪を企てていたためであり、明による日本国王冊封も当時の明の外圧を利用しての簒奪計画の一環であると推測している。また暗殺説を取る各氏は、簒奪を阻止しようとした朝廷側による毒殺であると疑っている（井沢は著作で犯人を世阿弥と推理）。また、他には義満の義嗣偏愛によって将来が不安視された義持の陣営による暗殺と見る説もある。しかし、当時の公家の日記などには義満の行為が皇位簒奪計画の一環であるとしたりその死を暗殺と疑った記録はなく、皇位簒奪計画や義満暗殺の直接の証拠はない。なお、皇位簒奪とは義満みずからが天皇に即位するわけではなく治天の君（実権をもち院政を行う上皇のこと）となって王権（天皇の権力）を簒奪することを意味している。次男・義嗣を天皇にして、自らは天皇の父親として上皇になろうとしたというのである今谷は義満は中国（明）の影響を強く受けていたが、易姓革命思想ではなく当時流行した『野馬台詩』を利用していたのではないかと推測する。この詩は予言として知られており、天皇は100代現在では後小松天皇が100代目とされている。しかし当時は弘文天皇、淳仁天皇、仲恭天皇の即位を認めておらず、また室町幕府は当然北朝を正統としていたから後小松天皇で99代目となる。ただし、観応の擾乱正平一統による後村上天皇への一時的な統一を認めるならば後小松天皇でやはり100代目になる。で終わり、サルやイヌがヒーローを称した末に日本は滅ぶと解釈できる内容だった。「終末論天皇」と呼ばれる天皇が100代で終わるという終末思想は慈円『愚管抄』などに記録されており、幅広く浸透していたことが推測できる。鎌倉公方の足利氏満は申年（しかし現在では亥年生まれとされる）生まれ、義満は戌年生まれだから猿や犬とは2人のことであるという解釈もされていた。また井沢は、源氏物語をヒントにしているのではないかと推測している。※（）旧暦1367年1月7日（正平21年/貞治5年12月7日(旧暦)）、従五位下に叙す。12月24日（正平22年/貞治6年12月3日(旧暦)）、正五位下に昇叙。12月28日（12月7日）、左馬頭に任官。1368年5月2日（正平23年/応安元年4月15日(旧暦)）、元服し、義満と名乗る。1369年1月28日（正平23年/応安元年12月30日(旧暦)）、征夷大将軍宣下。1374年1月7日（文中2年/応安6年11月25日(旧暦)）、従四位下に昇叙し、参議に補任。左近衛中将を兼任。1375年12月13日（天授元年/永和元年11月20日(旧暦)）、従三位に昇叙。参議左近衛中将如元。1378年4月21日（天授4年/永和4年3月24日(旧暦)）、権大納言に転任。9月19日（8月27日(旧暦)）、右近衛大将兼任。1379年1月2日（天授4年/永和4年12月13日(旧暦)）、従二位に昇叙。権大納言右近衛大将如元。2月4日（天授5年/康暦元年1月6日(旧暦)）、右馬寮御監兼務。1380年2月11日（天授6年/康暦2年1月5日(旧暦)）、従一位に昇叙。権大納言右近衛大将如元。1381年8月13日（弘和元年/永徳元年7月23日(旧暦)）、内大臣に転任。右近衛大将如元。1382年2月9日（弘和2年/永徳2年1月26日(旧暦)）、左大臣に転任。右近衛大将如元。3月4日（1月19日(旧暦)）、蔵人別当兼務。5月11日（3月28日(旧暦)）、牛車を許される。5月24日（4月11日(旧暦)）、後円融院別当兼務。1383年2月16日（弘和3年/永徳3年1月14日(旧暦)）、源氏長者、淳和奨学両院別当兼務。7月26日（6月26日(旧暦)）、准三宮宣下。1384年4月8日（元中元年/至徳元年3月17日(旧暦)）、右近衛大将辞任。1388年6月30日（元中5年/嘉慶2年5月26日(旧暦)）、左大臣辞任。1393年2月7日（元中9年/明徳3年12月26日(旧暦)）、左大臣還任。1393年10月22日（明徳4年9月17日(旧暦)）、左大臣辞任。1395年1月8日（応永元年12月17日(旧暦)）、征夷大将軍辞職。1月16日（12月25日(旧暦)）、太政大臣に転任。6月20日（応永2年6月3日(旧暦)）、太政大臣辞任。7月7日（6月20日(旧暦)）、出家（道有を号し、のち、道義と改める）。1402年8月20日（応永9年9月5日(旧暦)）、明より日本国王に封ぜらる。1408年5月31日（応永15年5月6日）、薨去。6月3日（5月9日(旧暦)）、太上天皇追号（幕府が辞退）。父：足利義詮（2代将軍）母：紀良子（側室）兄弟姉妹千寿王丸柏庭清祖足利満詮廷用宗器女子（宝鏡寺殿。恵昌?）正室：日野業子（日野時光娘）女子正室：日野康子（日野資康娘）側室：藤原慶子（安芸法眼娘）足利義持（4代将軍）足利義教（6代将軍）女子（入江殿聖仙）側室：加賀局（長快法印女）尊満（友山清師）男子（宝幢若公）側室：春日局（摂津能秀女）足利義嗣側室：寧福院殿女子（大慈院聖久）側室：藤原量子側室：藤原誠子梶井義承側室：慶雲庵主（大炊御門冬宗女）女子（光照院尊久）側室：高橋殿側室：池尻殿女子虎山永隆（以下生母不明の子女）仁和寺法尊大覚寺義昭本覚院満守女子（法華寺尊順）女子（六角満綱正室）女子（摂取院主）女子（宝鏡寺主）九条満家二条満基足利満兼赤松満祐一色満範斯波満種少弐満貞畠山満家細川満元細川満之六角満綱六角満高臼井信義『足利義満』（吉川弘文館人物叢書、1989年（平成元年）新装版）isbn4642051503今谷明『室町の王権足利義満の王権簒奪計画』（中公新書、1990年（平成2年））isbn4121009789佐藤進一『足利義満中世王権への挑戦』（平凡社ライブラリー、1994年（平成6年））isbn4582760627井沢元彦『天皇になろうとした将軍それからの大平記足利義満のミステリー』（小学館文庫、1998年（平成10年））isbn4094023011井沢元彦『逆説の日本史（7）中世王権編太平記と南北朝の謎』（小学館文庫、2003年（平成15年））isbn4094020071北方謙三『陽炎の旗』（新潮社／新潮文庫、1991年（平成3年））安部龍太郎『バサラ将軍』（文藝春秋『室町花伝』／文春文庫『バサラ将軍』収録、1995年（平成7年））平岩弓枝『獅子の座足利義満伝』（中央公論新社／文春文庫、2000年（平成12年））坂口尚『あっかんべェ一休』（講談社、1993～1996年（平成5～8年））1975年～1982年（昭和50～57年）に放映されたtvアニメ『一休さん』（東映動画製作）では、将軍として義満（声優：キートン山田）が登場する。一休宗純を参照。駅情報三条京阪駅（さんじょうけいはんえき）は、京都市東山区にある、京都市営地下鉄東西線の鉄道駅。駅番号はt11。京阪電気鉄道京阪本線・京阪鴨東線（三条駅(京都府)）地下の改札外コンコースを通じて繋がっている。ホームは地下4層にあり、他の東西線の駅と同様、複線島式ホーム（1面2線）で、プラットホーム安全対策が設置されている。東西線の駅は駅ごとにステーションカラーが制定されているが、三条京阪駅のステーションカラーは牡丹色。駅の周辺およびバスのりばについては三条京阪を参照。地下鉄開業以前から、京都市営バス等ではこの地点名を「三条京阪」と呼んでいる。京阪電気鉄道の三条駅(京都府)ではなく市営地下鉄のほうが三条京阪駅と他社の名前を名乗っている。1997年10月12日-東西線醍醐～二条間開業に伴い設置。2007年4月1日-pitapa使用開始。駅施設は第三セクターである京都市営地下鉄東西線歴史株式会社が建設。なお、東西線に乗り入れている京阪京津線は元々御陵駅よりこの駅の地上を走っていたことから、当初はこの駅までの乗り入れを予定していたが、この付近では折返し運転をするのに必要なスペースが確保できなかったため、開業時は一つ先の京都市役所前駅までの乗り入れとなった（その後、2008年に東西線が太秦天神川駅へ延長された時に、同駅まで乗り入れ区間が延長されている）。京都市営地下鉄■東西線東山駅_(京都府)(t10)-三条京阪駅(t11)-京都市役所前駅(t12)山陽道（さんようどう、せんようどう、かげとものみち）、影面道、光面道（かげとものみち）五畿七道の一つで、本州の瀬戸内海側。五畿七道の山陽道を通る幹線道路。律令時代に整備された物。江戸時代に整備された物（西国街道）。山陽自動車道の略称。行政区画としての山陽道令制国一覧>山陽道五畿七道の一つで、本州の瀬戸内海側を指す。畿内の西に位置し、現在の兵庫県西部から山口県までに至る瀬戸内海沿岸を総称した。播磨国美作国-713年（和銅6年）に備前国より分割。備前国備中国備後国安芸国周防国長門国律令制時代の道路としての山陽道は、畿内（難波京、平城京、平安京）と北部九州（大宰府、博多）を結んでいた。外国の使節が通行し、宿泊する事が想定されたため、七道の中で唯一の大路に格付けされ、最重視された。平城京、平安京などの都の変遷に応じて、道路の東端は変化した。古代の山陽道は道幅約6mから9m、道筋は直線的で、各国の国府を効率良く結んでいた。本道から外れた美作国へは、播磨国から西北に道路が伸びていた。江戸幕府は、五街道を筆頭にする街道整備政策の延長線上に、山陽道の整備を置いた。宿駅は42箇所設置された。江戸時代の山陽道は西国街道とも呼ばれており、京都と下関市を結んでおり、下関から関門海峡を越えて小倉市へと至った。これは、江戸と長崎市を結ぶ幹線道路の一角でもあった。明治政府は、国道に番号を付けて管理する制度を採った。江戸時代までの山陽道は、明治時代には東京市と神戸市を結ぶ国道3号（2号から京都市で分岐）、および、東京と長崎市を結ぶ国道4号の一部になり、大正時代には東京と鹿児島市を結ぶ国道2号（1号から三重県で分岐）の一部になった。現在では、山陽道は、大阪市と北九州市を結ぶ国道2号に引き継がれている。しかし、律令時代や江戸時代の山陽道とは異なる道筋の部分も多い。岡山県岡山市～広島県福山市にかけての国道2号は大幅に異なるルート（鴨方往来）を通る。また、鉄道の山陽本線や山陽新幹線、高速道路の山陽自動車道も、ほぼ古来の山陽道に沿って敷設されている。現代においても、近畿地方と九州を結ぶ機能を律令時代から維持し続けている。現在において「山陽道」と呼んだ場合には、「山陽自動車道」のことを指す。岡山県岡山市～広島県福山市にかけて、国道2号がかつての山陽道を踏襲していないこともあって、かつての山陽道やそれに並行する道路は「旧山陽道」と呼ぶのが岡山県や広島県東部では、一般的となっている。鞍馬寺（くらまでら）は、京都府京都市左京区鞍馬本町にある仏教寺院。宗派はもと天台宗に属したが、1949年以降独立して鞍馬弘教総本山となっている。山号は鞍馬山。開基（創立者）は、鑑真の高弟鑑禎（がんてい）とされている。本尊は寺では「尊天」と称している。「尊天」とは、毘沙門天、千手観音、護法魔王尊の三身一体の本尊であるという。京都盆地の北に位置し、豊かな自然環境を残す鞍馬山の南斜面に位置する。鞍馬は牛若丸（源義経）が修行をした地として著名であり、大佛次郎の『鞍馬天狗』でも知られる。新西国十九番札所である。なお、鞍馬寺への輸送機関としてケーブルカー（鞍馬山鋼索鉄道）を運営しており、宗教法人としては唯一の鉄道事業者ともなっている。鞍馬寺の草創については、『今昔物語集』、『扶桑略記』など諸書に見られ、延暦15年（796年）、藤原南家の出身で造東寺長官を務めた藤原伊勢人という人物が毘沙門天と千手観音を安置して創建したとされている。しかし、寺に伝わる『鞍馬蓋寺縁起』（あんばがいじえんぎ）には別の草創縁起を伝えており、鑑真の高弟鑑禎（がんてい）が宝亀元年（770年）に草庵を結び、毘沙門天を安置したのが始まりという。鑑禎は、鑑真が唐から伴ってきた高弟8名のうちの最年少であった。宝亀3年（772年）のある夜、鑑禎は霊夢を見、山城国の北方に霊山があると告げられる。霊山を尋ねて出かけた鑑禎は、ある山の上方に宝の鞍を乗せた白馬の姿を見る。その山が鞍馬山であった。山に入った鑑禎は女形の鬼に襲われ殺されそうになるが、あわやという時、枯れ木が倒れてきて鬼はつぶされてしまった。翌朝になると、そこには毘沙門天の像があったので、鑑禎はこれを祀る一寺を建立したという。この鑑禎の話は『鞍馬蓋寺縁起』以外の書物には見えず、どこまで史実を伝えるものかわからない。ただし、清水寺の草創縁起と同様、南都（奈良）の僧が創建にかかわったとしている点は注目される。その後、延暦15年（796年）、官寺である東寺の建設主任であった藤原伊勢人は、自分の個人的に信仰する観音を祀る寺を建てたいと考えていた。伊勢人は、ある夜見た霊夢のお告げにしたがい、白馬の後を追って鞍馬山に着くと、そこには毘沙門天を祀る小堂があった。「自分は観音を信仰しているのに、ここに祀られているのは毘沙門天ではないか」と伊勢人はいぶかしがった。ところが、その晩の夢に1人の童子が現われ、「観音も毘沙門天も名前が違うだけで、実はもともと1つのものなのだ」と告げた。こうして伊勢人は千手観音の像をつくって、毘沙門天とともに安置したという。9世紀末の寛平年間（889年-897年）東寺の僧・峯延（ぶえん）が入寺したころから、鞍馬寺は真言宗寺院となるが、12世紀には天台宗に改宗し、以後の鞍馬寺は長く青蓮院の支配下にあった。寛治5年（1091年）には白河天皇が参詣、承徳3年（1099年）には関白藤原師通が参詣するなど、平安時代後期には広く信仰を集めていたようである。『枕草子』は「近うて遠きもの」の例として鞍馬寺の九十九（つづら）折りの参道を挙げている。鞍馬寺は大治元年（1126年）の火災をはじめとして、たびたび焼失している。江戸時代の文化(元号)9年（1812年）には一山炎上する大火災があり、近代に入って1945年（昭和20年）にも本殿などが焼失している。このため、堂宇はいずれも新しいものだが、仏像などの文化財は豊富に伝えられている。昭和期の住職・信楽香雲（しがらきこううん）は、1947年に鞍馬弘教を開宗。1949年には天台宗から独立して鞍馬弘教総本山となっている。京都の奥にある鞍馬山は山岳信仰、山伏による密教も盛んであった。そのため山の精霊である天狗もまた鞍馬に住むと言われる。鞍馬に住む大天狗は僧正坊と呼ばれる最高位のものでありまた鞍馬山は天狗にとって最高位の山のひとつであるとされる。京都の北に位置する鞍馬寺は、もともと毘沙門天（四天王のうち北方を守護する）を本尊とする寺院であり、併せて千手観世音と護法魔王尊を祀った寺院であった。しかし、鞍馬弘教立教後の現在の鞍馬寺の信仰形態は独特のもので、本尊についても若干の説明を要する。鞍馬弘教立教後の寺の説明によると、鞍馬寺本殿金堂（本堂）の本尊は「尊天」であるとされる。堂内には中央に毘沙門天、向かって右に千手観世音、左には護法魔王尊が安置され、これらの三身を一体として「尊天」と称している。「尊天」とは「すべての生命の生かし存在させる宇宙エネルギー」であるとする。また、毘沙門天を「光」の象徴にして「太陽の精霊」・千手観世音を「愛」の象徴にして「月輪の精霊」・魔王尊を「力」の象徴にして「大地（地球）の霊王」としている。鞍馬寺とは、どこにでも存在する「尊天」のパワーが特に多い場所にして、そのパワーに包まれるための道場であるとしている。「尊天」のひとり、「護法魔王尊」とは、650万年前（「650年」の間違いではない）、金星から地球に降り立ったもので、その体は通常の人間とは異なる元素から成り、その年齢は16歳のまま、年をとることのない永遠の存在であるという。本殿金堂の毘沙門天・千手観世音・護法魔王尊はいずれも秘仏であるが、秘仏厨子の前に「お前立ち」と称する代わりの像が安置されている。お前立ちの魔王尊像は、背中に羽根をもち、長いひげをたくわえた仙人のような姿で、鼻が高い。光背は木の葉でできている。多宝塔に安置の護法魔王尊像も同じような姿をしている。このことから「鞍馬天狗」とはもともと護法魔王尊であったと思われる。また、16歳とされているわりに歳をとった姿をしている。仁王門-1891年（明治24年）焼失し、1911年（明治44年）再建された。山門駅から多宝塔駅までのケーブルカーは1957年（昭和32年）に開通している。多宝塔-1959年（昭和34年）再建。本殿金堂-1971年再建寝殿-1924年（大正13年）の建築。転法輪堂-1969年（昭和44年）再建。奥の院魔王殿-本殿から西の貴船神社へ抜ける山道の途中、奇岩の上にある小堂。650万年前に金星から地球に降り立ったという魔王尊を祀っている。現在の建物は1945年（昭和20年）の焼失後の再建。霊宝殿-本殿裏にある。1階は鞍馬山自然博物苑で、鞍馬山の動植物に関する展示がある。2階は寺宝展示室と与謝野鉄幹・与謝野晶子の遺品等を展示した、与謝野記念室がある（鞍馬弘教を開宗した信楽香雲は与謝野門下の歌人であった）。3階は仏像奉安室で、国宝の木造毘沙門天立像、木造吉祥天立像、木造善膩師童子（ぜんにしどうじ）立像の三尊像をはじめとする文化財が展示されている。鞍馬寺の本尊はこの毘沙門天の三尊像であったとする説や、同じく霊宝館に安置されている平安時代後期の重要文化財兜跋毘沙門天（とばつびしゃもんてん）の姿と近いものでなかったかとする説もある。平安時代中期以降の末法思想から生み出された経塚遺跡からの発掘品も見ることができる。なお、霊宝殿前には与謝野晶子の書斎「冬柏亭」が移築されている。木造毘沙門天立像、木造吉祥天立像、木造善膩師童子（ぜんにしどうじ）立像鞍馬寺経塚遺物一括木造聖観音立像木造兜跋毘沙門天立像黒漆剣剣（無銘）銅燈篭鞍馬寺文書札所新西国三十三箇所第19番しめのうち詣（元旦～1/15）初寅大祭（1月最初の寅の日）節分追儀式（節分の日）春の酬得会（春の彼岸入の日）清浄髪祈願祭（4月上旬）尊天むすび伝法式（4月上旬）花供養（4月中旬）五月満月祭（うえさくさい-五月の満月宵5月の満月の日に行われる）竹伐り会式（たけきりえしき）（6月20日午後2時）如法写経会（8/1～8/4）義経祭(9/15)秋の酬得会（秋の彼岸入の日）秋の大祭(10/14)平和の祈り(11/23)納めの寅（12月再度の寅の日）毎月の御縁日（毎月1.7.14.寅の日）鞍馬の火祭（10月22日）仁王門近くにある由岐神社の祭礼。鞍馬寺主催ではない京都市内から鞍馬寺前まで叡山電鉄出町柳駅から叡山電鉄鞍馬線に乗ると約30分で鞍馬駅に着く。駅を出て徒歩1分で仁王門（山門）に至る。仁王門から本殿金堂まで（徒歩）仁王門(0)-287m-由岐神社(50)-791m-本殿金堂(160)括弧内の数字は仁王門の標高を基準とした標高差（単位m）一部石畳だが基本的に未舗装の山道である。全て歩くとなると成人男性で30分ほどは見ておく必要がある。仁王門から本殿金堂まで（ケーブルカー利用）仁王門（山門駅）(0)-200m-多宝塔駅(120)-456m-本堂金堂(160)括弧内の数字は仁王門の標高を基準とした標高差（単位m）徒歩での参拝は、高齢者などには大変なため、仁王門から多宝塔の間にケーブルカー（鞍馬山鋼索鉄道）を運行している。乗車時間は2分ほどの距離だが、寺に100円の寄付金を納めた人が無料で乗車できる（事実上、運賃が片道100円）。多宝塔から本殿金堂までは10分ほどの石畳を歩く。徒歩での参拝の場合は由岐神社を経由する。なお、寺側は歩くことが可能な人は、ケーブルカーを使わずに徒歩で参拝することを勧めている。貴船側からのアクセス貴船神社(35)-573m-魔王殿(185)-460m-背比べ石(235)-404m-本殿金堂(160)括弧内の数字は仁王門の高さを基準とした標高差（単位m）貴船からの入り口は西門と呼ばれる。このルートはかつて牛若丸が天狗との修行で走った道とされている。山をひとつ越えることになるので鞍馬側から登るより大変である。成人男性でも50分ほどかかる。信楽香仁『天狗の山　くらまだより』、大東出版社、1990井上靖、塚本善隆監修、遠藤周作、信楽香仁著『古寺巡礼京都27　鞍馬寺』、淡交社、1978竹村俊則『昭和京都名所図会洛北』駸々堂、1982『週刊朝日百科　日本の国宝』13号（鞍馬寺ほか）、朝日新聞社、1997『日本歴史地名大系　京都市の地名』、平凡社『角川日本地名大辞典　京都府』、角川書店『国史大辞典』、吉川弘文館大学概要工芸科学部１学部で構成される工科大学で、それ程大きな規模の大学ではないが、バイオ、材料、情報、環境などの先端科学技術分野から造形・デザインまでの幅広い分野において、ものづくりを基盤とした「実学」を目指した個性ある教育研究を行っている。また、芸術系の学科を持つ工科大学として、有機的な教育カリキュラムによる『科学と芸術の融合』を掲げ、感性豊かな国際的工科大学を目指す。沿革1899年京都蚕業講習所開設1902年京都高等工芸学校設立1914年京都高等蚕業学校設立1931年京都高等蚕業学校を京都高等蚕糸学校と改称1944年京都高等工芸学校を京都工業専門学校と改称、京都高等蚕糸学校を京都繊維専門学校と改称1949年京都工業専門学校・京都繊維専門学校を母体として新制大学京都工芸繊維大学発足、工芸学部・繊維学部設置1951年京都工芸繊維大学工業短期大学部併設1992年京都工芸繊維大学工業短期大学部廃止2004年国立大学法人法により、国立大学法人へ移行2006年工芸学部と繊維学部を統合し工芸科学部設置工芸科学部生命物質科学域応用生物学課程生体分子工学課程高分子機能工学課程物質工学課程設計工学域電子システム工学課程情報工学課程機械システム工学課程デザイン経営工学課程造形科学域造形工学課程先端科学技術課程(夜間主)工芸学部電子情報工学科物質工学科機械システム工学科造形工学科繊維学部応用生物学科高分子学科デザイン経営工学科工芸科学研究科博士前期課程機械システム工学専攻電子情報工学専攻物質工学専攻造形工学専攻デザイン科学専攻建築設計学専攻応用生物学専攻生体分子工学専攻高分子機能工学専攻デザイン経営工学専攻博士後期課程機能科学専攻材料科学専攻情報・生産科学専攻博士前期・後期課程先端ファイブロ科学専攻教育及び研究採択されているプログラム特色ある大学教育支援プログラム新たな工学的感性を養う教育プログラム―表現行為の実践と人文的教養を基礎として―現代的教育ニーズ取組支援プログラム京都ブランドによる人材育成と地域創成―産学官連携による地域ブランド教育プログラムの展開と市民啓発―創造性豊かな国際的工科系専門技術者の育成―伝統からイノベーションへ・ローカルからグローバルへ―学生数総数4393名大学生3317名（うち女子759名）大学院生1076名（うち女子382名）学生と教員の共同プロジェクトとは、学外で開催される物づくりに関連するイベントや大会に向けての学生と教員の取り組みを、大学が財政面で支援する活動のことである。活動は2006年度より始まった。robocon挑戦プロジェクト()2006年4月に澤田祐一准教授の呼びかけで学生と教員の共同プロジェクトとして開始される。2007年6月に東京で行われたnhk大学ロボコン2007年に初出場した。予選リーグでは初戦の千葉大学戦を1対0で初勝利し、続く神奈川工科大学戦も1対0で勝利を、予選順位7位で決勝トーナメントに進出する。決勝トーナメントでは優勝した金沢工業大学に30対0で敗れた。学生フォーミュラプロジェクト()2005年秋、グランデルフィーノは学生フォーミュラ製作チームとして自動車部のメンバーにより同志を募り創立し、本学初の「学生と教員の共同プロジェクト」として動き始める。2007年夏、全日本学生フォーミュラ大会に参戦。28チームが完走したエンデュランスの完走を果たす。順位は全61チーム中52位。チーム名であるgrandelfinoとは、イタリア語のイルカと、大きな、壮大な、というグランドを掛け合わせて作った造語。注：このプロジェクトの実態は、多くの学生には知られていないのが現状である。松ヶ崎祭例年11月の第三週金曜日～日曜日にかけての三日間で行われる。前後日も準備・後片付けのため休校となる。大学関係者と組織大学関係者一覧京都工芸繊維大学の人物一覧備考信州大学と東京農工大学とあわせて伝統ある三繊維大学と呼ばれている。かつてノーベル賞受賞者の福井謙一が学長を務めたことがある。平成19年度の一級建築士の合格者人数が国立大学中1位である。（私学を入れると3位）五山送り火で知られる「妙」「法」が学内から間近に見られる。本地垂迹（ほんちすいじゃく）とは、仏教が興隆した時代に表れた神仏習合思想の一つで、日本の八百万の神は、実は様々な仏（菩薩や天部なども含む）が化身として日本の地に現れた権現（ごんげん）であるとする考えである。概要本地とは、本来の境地やあり方のことで、垂迹とは、迹（あと）を垂れるという意味で、神仏が現れることを言う。究極の本地は、宇宙の真理そのものである法身であるとし、これを本地法身（ほんちほっしん）という。また権現の権とは「権大納言」などと同じく「臨時の」「仮の」という意味で、仏が神の形を取って仮に現れたことを示す。本地という思想は、仏教が各地で布教されるに、その土地で様々な土着的な宗教を包摂する、という性格をもっていることに起因する。それを表すように、仏教の天部の神々のほとんどはインドのヒンドゥー教を由来とする。またその思想概念は、後期大乗仏教の密教で、大日如来（本地仏）の化身が、不動明王など（加持身）であるという概念を生むことになった。これに対し、垂迹という思想は、中国の『荘子』天運における迹（教化の迹）や、所以迹（教化を成立させている道＝どう）に由来し、西晋の郭象（かくしょう）がこれを註釈した『荘子注』で、これを聖王（内聖外王）の説明において展開させ、“迹”を王者としての統治・主導とし、“所以迹”を本質的な聖人として引用した。そして、これを仏教に取り入れたのが後秦代の僧肇で、その始まりである。僧肇は『注維摩詰経』で、魏の王弼（おうひつ）などが用いた“本末”の思想を引用し、“所以迹”を“本”と言い換えて、“本”を菩薩の不可思議なる解脱（悟りの内容）とし、“迹”を菩薩が衆生を教化するために示現した方便という意味で使用した。僧肇の説は、法華経が久遠実成（釈迦仏は現世で悟ったのではなく久遠の昔に悟っていた）と説くことから、さらに中国天台宗の智顗に影響を与え、法華経の前半部を“迹門”、後半部を“本門”として、教学的解釈が発展した。したがって、本は仏や悟りの本質そのもので、迹は教化・済度のための様々な方便にすぎない、として広く用いられた。日本では、仏教公伝により、奈良時代の物部氏と蘇我氏の対立を見るまでもなく、相互には隔たりがあった。しかし次第にその隔たりがなくなり、仏教側の解釈では、神は迷える衆生の一種で天部の神々と同じであるとした。神を仏の境涯に引き上げようとして納経や度僧が行われたり、仏法の功徳を廻向されて神の身を離脱することが神託に謳われたりした。しかし7世紀後半の天武期において、天皇を中心とする国造りが整備されるに伴い、その氏神であった天照大神を頂点として、それら国造りに重用された神々が民族神へと高められ、仏教側からもその神々に敬意を表して格付けを上げるようになった。実際には、仏の説いた法を味わって仏法を守護する護法善神の仲間であるという解釈により、奈良時代の末期から平安時代にわたり、神に菩薩号を付すまでに至った。民族神の代表格である八幡神が八幡大菩薩などはその典型的な例である。しかしながら、代表的な神でない自然霊や死霊などの小規模な民族神は、この本地垂迹説を用いずに区別した。これはたとえば、権化神（権社神）に対して、実類神（実社神）などがそうである。このため、仏教側では権化神には敬意を表してもよいが、実類神は信奉してはならないという戒めも一部に制定された。これは仏教の一線を守るというあらわれであったと考えられる。この本地垂迹説により、権現造りや本地垂迹の図画なども生まれ、鎌倉中末期には文学でも本地物（ほんじもの）と呼ばれる作品が創作された。鎌倉時代中期になると、逆に仏が神の権化で、神が主で仏が従うと考える神本仏迹説も現れた。仏教優位に不満を持っていた神道側が仏教から独立しようという考えから起こったものである。伊勢外宮の神官である渡会（わたらい）氏は、神話・神事の整理や再編集により、『神道五部書』を作成、伊勢渡会神道の基盤を作った。また、現実を肯定する本覚思想を持つ天台宗の教義を流用し、神道の理論化が試みられ、さらに空海に化託した数種類の理論書も再編され、渡会行忠・家行により、それらが体系づけられた。南北朝時代(日本)から室町時代には、反本地垂迹説がますます主張され、天台宗の側からもこれに同調する者が現れた。慈遍は『旧事本紀玄義』や『豊葦原神風和記』を著して神道に改宗し、良遍(天台宗)は『神代巻私見聞』や『天地麗気記聞書』を著し、この説を支持した。吉田兼倶は、これらを受けて『唯一神道名法要集』を著して、この説を大成させた。しかし鎌倉期の新仏教はこれまで通り、本地垂迹説を支持した。なお、反本地垂迹説とは、昭和時代の学者の命名によるものである。垂迹神と本地仏神の正体とされる仏のことを本地仏という。神々に付会される仏は、宗派、信仰、寺院、神社によって違っている。日本の神の仏号は菩薩が多く、八幡大菩薩は阿弥陀如来であるなど本地仏の仏号と相違することもある。垂迹神と本地仏の一例を以下に示す。アマテラス＝大日如来、十一面観世音菩薩八幡神＝阿弥陀如来＝応神天皇熊野権現＝阿弥陀如来大山咋神＝天照大神＝大日如来市杵島姫＝弁才天愛宕権現＝秋葉権現＝地蔵菩薩スサノオ＝牛頭天王大国主＝大黒天東照大権現（徳川家康）＝薬師如来松尾大社＝薬師如来征夷大将軍（せいいたいしょうぐん）は、日本の令外官の将軍職の一つ。明治維新により廃止された。奈良時代から平安時代には東国に派遣された将軍の呼称の一つであった。略して将軍、公方、大樹、大樹公、御所などとも呼ばれた。征戎大将軍、征蛮大将軍、という名称の職はないが、類似した職に征狄大将軍（せいてきだいしょうぐん）や征西大将軍がある。鎌倉時代以降江戸時代に至るまでは、幕府の長であり、武家の棟梁が位に就いて子孫が世襲する形を取った。形式的には勅令により任命される臣下ではあるが、実質的に朝廷をも押さえた日本の統治者であり、対外的にも国王としての待遇を受けるのが通例であった。「征夷」とは、「夷を征討する」の意味。征夷大将軍は、「夷」征討に際し任命された将軍の一つで、太平洋側から進軍する軍隊を率いた。日本海側を進軍する軍隊を率いる将軍は征狄大将軍、九州へ進軍する軍隊を率いる将軍は征西大将軍と呼ぶ。これは、「東夷・西戎・南蛮・北狄」と呼ぶ、中華思想の「四夷」をあてはめたためと思われる。なお、当初は「征夷」と呼ばれていたが、宝亀以降「征東」となり、延暦12年以降再び「征夷」となる。「征夷将軍」の初見は、養老4年9月29日に任命された、多治比縣守であり、「征東大将軍」の初見は、延暦7年12月7日に辞見した紀古佐美である。将軍の名称は、記録上あまり統一されておらず、例えば藤原宇合の場合は、任命時は「持節大将軍」であり、帰京時は「征夷持節大使」となっている。延暦10年（791年）7月13日に、大伴弟麻呂が征東大使に任命された。延暦12年（793年）2月17日に、征東使を征夷使と改めた。「使」はまた「将軍」とも呼ばれており、これが征夷大将軍の初見とする考えもあるが、なお問題は複雑である。大伴弟麻呂の下で征東副使・征夷副使だった坂上田村麻呂は、延暦16年（797年）11月5日に征夷大将軍に任命された。田村麻呂はそれまで頑強に戦ってきた胆沢の蝦夷のアテルイを京へ連れ帰り、その地を征服した。実質的な意味では、田村麻呂が初代征夷大将軍とも考えられる。その後文室綿麻呂が、蝦夷との交戦に際して弘仁2年（811年）4月17日に「大」なしの征夷将軍に任命され、同年閏12月11日蝦夷征伐の終了を奏上、鎮守将軍（府なし）には副将軍だった物部足継が昇格、しかし、弘仁5年（814年）11月17日には、また「大」なしの征夷将軍に復帰している。なお、征夷大将軍の下には征夷副将軍、征夷軍監、征夷軍曹などの役職が置かれた。源頼朝は当初、関東武士団の棟梁（＝鎌倉殿）でしかなく、律令制下における地位を持たなかった。即ち、当初は平将門等と同じ地方叛乱の首領でしかなかったのである。その頼朝の政権構想には、先行モデルとして平家政権・木曾義仲・奥州藤原地方政権の3パターンがあり、それらの比較検討から次第に鎌倉政権のイメージが練られたと思われる。平家政権の段階では、元々当時は公家の地位が高かったため、平氏の中の平家は公家の一つになることで栄華を誇った。これに対し頼朝は武士の地位そのものの向上に向けて動き出した。そこで、朝廷に対して、武士の自主的統治権を確立するために相応の地位を求めていくようになる。中央・京都に進出した木曾義仲は、過去に存在した「征夷大将軍」という官職に任官した。征夷大将軍の地位は東方の勢力を成敗する使命を暗示するもので、その裏には義仲の頼朝に対抗する意図が推定されるが、義仲政権はごく短期の政権に終わった（ただし近年では、義仲が任官したのは「征夷大将軍」ではなく、「征東大将軍」とする説が有力となっている。「征夷大将軍」としているのは後世の編纂史料である『吾妻鏡』や『百錬抄』だが、同時代の史料である『玉葉』や『三槐荒涼抜書要』〔『山槐記』の抄出〕では「征東大将軍」となっている。また、坂東の頼朝を征伐する官職としては、奥羽の蝦夷を征伐する「征夷大将軍」よりも、かつて坂東の平将門を征伐するために藤原忠文が任官した「征東大将軍」のほうがふさわしいとも考えられる。当時の東北地方は奥州藤原氏が支配し、朝廷の支配が及んでいない地域だった。奥州藤原氏は「鎮守府将軍」の地位を獲得し自らの居所を「柳の御所」「柳営」と称した。柳営とは幕府の別名である。鎮守府将軍は、陸奥国、出羽国内で軍政という形での地方統治権が与えられており辺境常備軍（征夷大将軍の場合は臨時遠征軍）の司令官という性格を持つが故に京都在住の必要が無く、地方政権の首領には都合が良かった。これは頼朝政権の格好の雛形となったろう。1190年、頼朝は、右近衛大将（右大将）に任官され、自らの家政機関を政所として公認された。しかし近衛大将はその職務の性格上京都に在住しなければならず、関東での独立を指向するには不向きだった。そこで頼朝は右大将を辞任し、前右大将としてその特権を保持した。「前右大将」という名目を鎌倉政権の歴代首長の地位としていく構想もありえなくはなかったと思われる。だが、右大将では形式上の官位こそ高いが、すでにライバルだった木曾義仲が征夷大将軍（または征東大将軍）だったことに比べると、中央近衛軍司令官という性格上、積極的に地方の争乱を武力で鎮圧する地位ではない。また奥州藤原氏の鎮守府将軍と比較すると「武士の自治」という重要な積極的要素が欠けていた。そこで頼朝が注目したのが「征夷大将軍」という官職であった。これは軍政（地方統治権）という意味では鎮守府将軍と同様である。かつ、坂東の兵（この場合は東国の武士）を率いて奥羽の蝦夷（この場合は奥州藤原氏）を征伐するという目的からしても、鎮守府将軍より故実からして格上でもある格好の官職であった。つまり、東国武士の棟梁として君臨する鎌倉殿という私的地位・守護・地頭を全国に置き、軍事警察権を行使する権限右大将として認知された、家政機関を政所などの公的な政治機関に準ずる扱いを受ける権限を、全て纏め上げて公的に担保するのが征夷大将軍職であった。ただし征夷大将軍職は奥州藤原氏を討つための奥州合戦においてこそ必要とされた官職であって、実際に任官した1192年においては、既に頼朝にとって必要性はなくなっていたという説も有力である。実際に頼朝は征夷大将軍職にあまり固執しておらず、２年後の1194年には辞官の意向を示している。また源頼家は家督継承にあたりまず左近衛中将、ついで左衛門督に任官されており、征夷大将軍職を宣下されたのはその３年後である。さらに比企能員の変に際しては総追撫使・総地頭の地位の継承が問題となっており、将軍職は対象とされていない。したがって、この段階では将軍職は、武家の棟梁の絶対条件ではなく、さほど重視されていなかったことがうかがえる。一方、源実朝の家督継承に際してはまず将軍職が宣下されている。源氏の征夷大将軍が3代で断絶すると、摂家将軍、宮将軍を傀儡に据えて執権北条氏が実権を握ることになった。鎌倉時代以降、源頼朝が「征夷大将軍」の位を得て幕府を開いてのちは、武家が日本の政治を支配するようになった。それにともない「征夷大将軍」は武家の最高権威であり、日本の実質的な君主となった。元々は朝廷が与える官職だが、実際の任命は、建武の新政の時期を除いて実力で武家の頂点に立った者の要請によった。形式的に言えば、朝廷が正規の政府で幕府は地方における臨時の政府であると公家の間では認識していた。だが、武家の間ではそうであるとは限らなかった。南北朝時代には、南朝の北畠顕家が鎮守府将軍を鎮守大将軍と名乗ることを認められているが、これは征夷大将軍と同格の存在としてこれに対抗する意図があったとされる。歴史上存在した俗説「武家の棟梁となる将軍に就く家柄は、清和源氏に連なる家系に限る」という認識が武家の間でまことしやかに慣例となっていた。織田信長は織田家が平家の系図を称していたため「征夷大将軍」にはなれず、また徳川家康は「征夷大将軍」に任命されるに当たっては、系図を偽造して清和源氏と称したというエピソードも残っている。しかしながら、実際に織田信長に「征夷大将軍拝命」の勧めの勅使が来ていることもあり、現実的には源氏でなければ将軍になれないというのは根拠がない（おそらく家康が源氏を称した理由はただ将軍になるのではなく、源氏長者となり、さらに将軍職へ就くことにより、秀吉の武家関白制に対抗し、武家と公家の双方を支配する権利を得るのが目的だったのであろう）。また、頼朝以降に限っても、摂家将軍や皇族将軍の例があり、現実に清和源氏に限られていない。これらの事から、征夷大将軍になるのは源氏でも平氏でも、さらには公家の藤原氏でもなんら支障は無いと解釈できる。そこで昨今取りざたされている説は、「征夷大将軍」は本来東国の兵を率いて蝦夷征伐にあたる職なので、「何らかの形で東国を抑えている者」が就任するための条件であったというものである。織田信長が征夷大将軍を望んでいたか否かは諸説あり、断定できない。ただし、征夷大将軍拝命の勅使が来るための条件となったのは、信長が東国の大名である武田氏を滅ぼしたこと、また、関東の北条氏を実質的に臣従させたことなどが根拠（名目）となっていたのではないかとも推察される。また、豊臣秀吉が征夷大将軍になれなかったのは、徳川家康に小牧・長久手の戦いで敗れたためであるという説もある。だが、秀吉は征夷大将軍より格上の関白に任ぜられた。そのため、秀吉は将軍職には興味がなく、単なる武家政権ではなく、公家を包括する新政権を志向していたと言う推測も可能である。一方、公家の間でもかつては、とある人物の家柄が源氏と平氏のいずれに連なるかにこだわり「公家に近しい平家」「御しがたい武家の源氏」と見なす風潮があった。またこれに根ざして、源氏と平氏あるいは源家と平家が日本の政権を交互に執るという思想も生まれた（源平交代思想）。なお、平知盛・明智光秀が征夷大将軍に任命されたとの俗説もあるが、それを示す史料はない。歴代の征夷大将軍騎兵大将軍征東将軍征西将軍(征西大将軍)鎮守府将軍征討大将軍大将軍将軍副将軍

yoshimitsu ashikaga was the 3rd seii taishogun of the muromachi shogunate and reigned from 1368 to1394 .official rank : juichii daijodaijin ( chancellor of the realm ) and zoshoichiititle of nobility : monarch of japanchildhood name : haruohis farther was the 2nd shogun , yoshiakira ashikaga , and his mother was ki no yoshiko .his wife was nariko hino , a daughter of the dainagon ( great councilor ) tokimitsu hino , and she became his wife thanks to the arrangement and support of a beloved princess of the emperor go-kogon , senshi hino .after that , yasuko hino ( later kitayamain ) , her niece , became his wife after the death of nariko .his concubines were fujiwara no keishi ( yoshiko ) - mother of yoshimochi ashikaga and yoshinori ashikaga - and kasuga no tsubone ( a concubine of yoshimitsu ashikaga ) - mother of yoshitsugu ashikaga - among others .yoshimitsu was also called " muromachi-dono " ( lord muromachi ) , because he moved the imperial palace to kitakoji muromachi .later , " muromachi-dono " became the designation for the ashikaga shogun , and his government office-cum-residence was called " muromachi bakufu , " which has been used ever since as a historical term to indicate muromachi shogunate .he was born in 1358 .it fell precisely on the 100th day after the death of takauji ashikaga .when yoshimitsu was young , there were constant struggles between the muromachi shogunate and the yoshino imperial court , and moreover , since the kanno disturbance , an internal conflict of the ashikaga family , had occurred , the strife between the shogunate and the court intensified .kiyouji hosokawa and other potential military commanders supported the southern imperial court , and in 1361 , when kiyouji and masanori kusunoki of the southern imperial court occupied kyoto , yoshimitsu was obliged to escape to the shirahata castle in harima province .the following year , he returned to kyoto as the alliance of the shogunate and northern court recaptured the capital . on the way back to kyoto , when he spent a night in settsu province , he liked the scenery and said to the vassals , " there is very fine scenery here , let 's carry it back to kyoto ." you should carry it on your shoulders , " and the vassals , listening to him , were said to be very surprised at his grandiose thinking .after his farther yoshiakira died from an illness in 1367 , yoshimitsu became the 3rd shogun at the age of 11 .in 1368 the hyojohajime was celebrated , and in 1369 he was installed as shogun .while the administration of the shogunate was led by shugo daimyos of the ashikaga clan , including yoriyuki hosokawa , who were in charge of kanrei , he studied imperial governance .yoriyuki implemented oan no taiho , a land expropriation law , to consolidate land management , and developed the five mountain system in kyoto and kamakura to strengthen control over religion .he also dispatched sadayo ( ryoshun ) imagawa and yoshihiro ouchi to kyushu , where the southern court dominated , to debilitate its influence and consolidate the power of the shogunate .in 1374 , he welcomed yoriko hino as his wife .in 1370 , in order to strengthen control over kyoto , the court gave him authority to control the sanmon kunin ( a clique of influential people of enryaku-ji temple and its affiliates , as well as member of the temple )in 1378 , the shogunate was moved from sanjo bomon to kitanokoji muromachi .the shogunate , after the move , was nicknamed " hana no gosho " ( flower palace ) , and also called the muromachi bakufu ( shogunate ) after its new location .the administration and taxation authorities , which had been divided between the court and the shogunate , were integrated and a unit called hokoshu or bugyoshu was organized to handle practical matters , and was a standing army comparable to the shugo daimyo 's army in military strength .he also undertook the following actions to demonstrate his power : visit to todai-ji temple and kofuku-ji temple in 1385 , sight-seeing trip to mt . fuji in suruga province in 1388 , visit to itsukushima shrine in aki province in 1389 .in 1379 , yoshimitsu 's residence was surrounded by the anti-yoriyuki shugo daimyos such as yoshiyuki ( yoshimasa ) shiba and yoriaki toki , who requested that he dismiss yoriyuki , and consequently yoriyuki was dismissed ( koryaku political change ) .yoshimasa succeeded to the post of kanrei and personnel matters were taken over by the shiba clique .the shogunate issued an order to hunt and kill yoriyuki , but the following year pardoned him and after that he was included again in the administration with the post of shukuro , and during this period yoshimitsu was able to establish his power as shogun ; and based on these facts we can assume that he might have intended to make use of the rivalry between the two factions , shiba and hosokawa , to get them to contain each other .after the death of yoriyasu , he subdued the toki clan , taking advantage of the internal conflict while the toki were fighting on two sides .in 1391 , he intervened in the internal conflict of the yamashinas and provoked ujikiyo yamana , a powerful shugo daimyo dominating 11 provinces at that time who was called " rokubun no ichi dono " ( lord of one-sixth of the whole country ) to raise an army to subdue the yamanas .yoshimitsu was again promoted and took the position of naidaijin ( minister of internal affairs ) and sadaijinn ( minister of the left ) , the higher official rankings that his grandfather and his father were not able to achieve .in 1383 he was the first samurai to become genjichoja ( head of the genjis ) , and served concurrently as betto ( supreme officer ) of the junan-in and the shogaku-in , and later he was granted a title " jusango , " and reached the height of power of the samurai as well as the aristocrats .in 1392 , yoshimitsu accelerated negotiations with the southern court with a help of yoshihiro ouchi as an intermediary , as the national influence of the southern court was declining . in the negotiations , he presented several following proposals for reconciliation : the emperor should be selected alternately from the two imperial lineages , jimyoin-to and daikakuji-to ; all the state-owned territories ( of which there was actually very little ) should belong to the daikakuji-to ; the three sacred treasures which were in the possession of emperor go-kameyama should be presented to emperor go-komatsu of the jimyoin-to , so that the southern court would be dissolved . in this way , he achieved integration of the northern and southern courts , and put a stop to the 58 year split between the courts .after emperor go-enyu , who opposed yoshimitsu and abdicated to emperor go-komatsu , died in 1393 , yoshimitsu established his power , and in 1394 , he handed over the post of shogun to his son , yoshimochi ashikaga , and retired , but he continued to hold the real power .the same year , he finally rose to the post of juichii daijodaijin ( chancellor of the realm ) .the following year , he became a priest with a pseudonym , dogi .it is thought that he became a priest in order to gain the ability to control temples and shrines , the remaining sphere he wanted to conquer after reaching the peak of the aristocratic spheres as seii taishogun , taisei daijin and junsangu .following yoshimitsu 's act , many samurai and aristocrats also became priests .in 1395 , sadayo imagawa , who held independent authority as kyushu tandai , was dismissed .in 1399 , he provoked a powerful daimyo in the western region , yoshihiro ouchi , and using the excuse that yoshihiro was taking up arms , he subdued yoshihiro ( war of oei ) , and in this way the influential factions that might oppose yoshimitsu in the western region were eliminated .yoshimitsu , since his younger days , had deeply admired ming , wishing to establish trade between japan and ming . however , the government of ming recognized prince kanenaga sole counterpart for negotiations , therefore , yoshimitsu 's wish was not fulfilled .after the integration of the northern and southern courts , he again intended to negotiate with ming , under the nominal title of " seii shogun of japan , yoshimitsu minamoto , " but the government of ming would not accept an envoy dispatched by someone who presented himself as a vassal of the emperor , because ming traditionally did not trade with any retainer of a vassal .then , yoshimitsu became a priest , and then sent a merchant called koitsumi from hakata city and the priest soa as missionaries to ming in 1401 , with the aristocratic title of " junsangu of japan , michiyoshi minamoto , " instead of using the higher ( but samurai ) title of " taisei shogun . "finally emperor jianwen of ming offered a master-and-man relationship ( sakuho ) to the japanese sovereign instead of to prince kanenaga , with whom ming had wanted to have contact until then , and when ming gave the datongli calendar to japan , the two countries ' diplomatic relations were formally established .in 1404 , he started japan-ming trade that took the form of tribute to the ming emperor . he also was able to suppress japanese pirates ( however , before the ming 's government could dispatch an envoy to convey the emperor 's gratitude to the japanese government , the seinan war broke out in ming , emperor jianwen abdicated , and emperor yongle took the throne ) .after the abolition of the embassies to china , in the japanese aristocratic society , in which an isolation policy was practiced based on a petit sino centrism , there were accumulated discontent with and criticism of the tribute trade because japan was treated as vassal to the emperors of ming ; but , as the aristocrats were not able to speak out publicly in the face of the yoshimitsu 's strong influence , they could do nothing but comment on their dissatisfaction in diaries or other documents .yoshimitsu , who adored ming culture , pressed the imperial court to use the chinese character 洪 in the name of japanese eras after the taizu of ming , emperor hongwu ( 洪武帝 ) , but this was rejected by for various reasons , including the facts mentioned above .yoshimitsu felt offended , and after that , he was never allowed to change the name of the era during his reign , and that is why the oei was the longest era before meiji .in 1397 , he received hokusantei in kitayama , kyoto , from kintsune saionji , and constructed a mountain villa called kitayamatei or kitayamadono ( later rokuon-ji temple ) , placing a reliquary in the center .the culture of this period is called the kitayama culture , where the samurai style , aristocratic style and the tang style ( zen buddhism style ) were merged .in 1408 , he died of a sudden illness in his 51st calendar year ( 49 years old ) .buddhist name : rokuonin tenzan dogi .after the death of yoshimitsu , the title " rokuonin daijohoo ( cloistered emperor ) " was granted from the imperial court , but his son yoshimochi , who became the fourth shogun , declined the offer partly because yoshiyuki ( yoshimasa ) shiba and others opposed accepting the title ( on the other hand , his family temple , shokoku-ji temple seems to have accepted the title and therefore , yoshimitsu 's name is registered as " rokuonin daijo tenno " in the temple 's death register ) .it is said that during his life yoshimitsu did not get along well with his son yoshimochi , and the policies that yoshimitsu introduced , such as the imperial court policy , control of the aristocracy and shugo daimyo , and foreign policy including trade with ming , were denounced by yshimochi .the hokusantei , a heritage left by yoshimitsu , was also destroyed by yoshimochi , except for the kinkaku .in his life , yoshimitsu was extremely partial to yoshitsugu ashikaga , his second son , and when yoshitsugu absconded , yoshimochi accused him of treason and killed him .afterwards , the descendants of yoshitsugu fled to echizen , and they were called " kuradanigosho . "yoshimitsu 's son , yoshinori ashikaga , intended to continue yoshimitsu 's policies when he became the 6th shogun , but he was assassinated by mitsusuke akamatsu during the kakitsu war .yoshimitsu 's grandson , yoshimasa ashikaga who became the 8th shogun , also tried to follow his grandfather and father 's policies , but as he became disgusted with the onin war and the puppet administration controlled by his vassals , he lost enthusiasm for political management .the shugo daimyos , who had served submissively during yoshimitsu 's reign , began to take a defiant attitude toward the government again .yoshinari tanaka , akira imatani , and others propose a theory that yoshimitsu had an intention to usurp the imperial throne ; and based on this theory , some novelists including chogoro kaionji and motohiko izawa present their opinion that yoshimitsu 's sudden death might confirm that he was assassinated to interrupt his plot .yoshimitsu , from his younger days , was accustomed to using wither of two stylized signatures according to the situation , one for samurai affairs and the other for aristocratic affairs . he also made his second wife , yasuko , become the emperor go-komatsu 's junbo ( mother next to the empress , treated as his mother ) , then made her a nyoin ( wife of a former emperor or princess who received the same treatment as emperors ) . he also forced the nobles to offer their wives to him .he also usurped various authorities , such as those for rituals and for personnel affairs , from the imperial family . in april 1408 , one month before his death , he carried out the ceremony of genpuku ( coming-of-age ceremony for boys ) for his second son , yoshitsugu , on a scale comparable to ceremonies for an imperial prince .it is thought that all of this was done by yoshimitsu with the intention of usurping the throne , and becoming ming 's hosaku is also supposed to have been planned as a part of his plot , in order to make use of external pressure on the imperial court .those who support the assassination theory suspect that yoshimitsu was poisoned by the imperial court , who wanted to prevent his usurpation ( izawa deduces in his novel that the assassin was zeami ) .there is another theory in which yoshimochi 's side was worried about the future succession due to yoshimitsu 's excessive partiality to yoshitsugu .however , there were no descriptions in any documents of that period , such as nobles ' diaries , indicating suspicion that the actions taken by yoshimitsu had been a part of his plot or that he was assassinated , and therefore , they cannot offer any direct evidence either .by the way , usurpation here does not mean that yoshimitsu himself wanted to take to the throne , but he wanted to take authority from the emperors by acquiring power as a sort of retired sovereign , and intended to hold real power even after his retirement .he tried to make his second son , yoshitsugu , accede to the throne , while he himself , being his father , intended to be a retired sovereign .imatani supposes that yoshimitsu was strongly influenced by china ( ming ) , but he did not subscribe to idea that incumbent emperors could be overthrown by decree of heaven , instead making use of " yamataishi , " a popular prophecy of the time .this verse is known as a prophecy , where it is predicted that the imperial reign would count 100 emperors , and according today 's study , the emperor go-komatsu is considered to be the 100th emperor .however , because the reigns of the kobun , junnin , and chukyo were not recognized at the time , and the muromachi shogunate naturally saw the northern court as legitimate , emperor go-komatsu was considered to be the 99th .but , if the temporary unification of emperor go-murakami in the shohei unification during the civil war of kanno is counted , then emperor go-komatsu is the 100th emperor .thus , it could be interpreted to mean that japan would be ruined after a monkey or dog had been called a hero .the idea that the imperial reign terminates with the 100th emperor is documented in gukansho by jien and other writings , and is supposed to have been widely accepted .ujimitsu ashikaga , the kamakura kubo , was born in the year of the monkey , according to the chinese zodiac ( nowadays , he is considered to have been born in the year of boar ) , while yoshimitsu was born in the year of dog ; therefore , there was an interpretation that the monkey and the dog represent these two people .on the other hand , izawa supposes that the author might have gotten the hint from the tale of genji .* ( ) : lunar calendarjanuary 7 , 1367 - conferred jugoi no ge .december 24 - promoted to shogoi no jo .december 28 , 1368 - appointed samanokami .may 2 , 1398 - held his coming-of-age ceremony , and took the name yoshimitsu .january 28 , 1369 - declared seii taishogun .january 7 , 1374 - promoted to jushii no ge and given secondary post of sangi .he also took charge of sakone no chusho .december 13 , 1375 - promoted to jusanmi .retained the post of sangi sakone no chushoapril 21 , 1378 - post changed to gon dainagonseptember 19 - also took on post of ukonoe no daishojanuary 2 , 1379 - promoted to juniiretained the post of ukonoe no daishofebruary 4 - also took on post of umeryo gogenfebruary 11 , 1380 - promoted to juichii .retained the post of ukonoe no daishoaugust 13 , 1381 - post changed to naidaijinretained the post of ukonoe no daishofebruary 9 , 1382 - post changed to sadaijinretained the post of ukonoe no daishomarch 4 - also took on the post of kurodo no bettomay 11 - got a permission to use an oxcart .may 25 - also took on the post of go-enyuin bettofebruary 16 , 1383 - also took on the post of genji chojain and junwa shogakuin betto .july 26 - promoted to jusanguapril 8 , 1384 - resigned as ukonoe no daishojune 30 , 1388 - resigned as minister of the leftfebruary 7 - returned to the post of minister of the leftoctober 22 , 1393 - resigned as minister of the leftjanuary 8 , 1395 - resigned as seii taishogun .january 16 - post changed to daijodaijin ( chancellor of the realm )june 20 - resigned as daijodaijin ( chancellor of the realm )july 7 - became a priest ( by the name of doyu , later changed to dogi )august 20 , 1404 - ming designated him as the sovereign of japan .may 31 , 1408 - passed awayjune 3 - the honorary title " daijo-tenno " ( cloistered emperor ) was granted ( although the shogunate declined it )father : yoshiakira ashikaga ( the 2nd shogun )mother : ki no yoshiko ( concubine )brothers and sisterschizuomaruseiso hakuteimitsuakira ashikagasoki teiyofemale ( hokyojidono .( keisho ? )wife : nariko hino ( daughter of tokimitsu hino )femalewife : yasuko hino ( daughter of sukeyasu hino )concubine : fujiwara no keishi / yoshiko ( daughter of aki no hogen )yoshimochi ashikaga ( the 4th shogun )yoshimasa ashikaga ( the 6th shogun )female ( irie-dono seisen )concubine : kaga no tsubone ( daughter of chokai hoin )sonman ( yuzan seishi )male ( hodo jakuko )concubine : kasuga no tsubone ( daughter of yoshihide settsu )yoshitsugu ashikagaconcubine : neifukuin-donofemale ( daijiin shokyu )concubine : fujiwara no kazukoconcubine : fjiwara no seikogijo kajiiconcubine : keiun anshu ( daughter of fuyumune oinomikado )female ( koshoin sonkyu )concubine : takahashi-donoconcubine ( ikejiri-dono )femalekozan eiryu( the following are children whose mothers are unknown )ninna-ji hosondaikaku-ji gishohonkaku-in manshufemale ( hokke-ji sonjun )female ( wife of rokkaku mitsutsuna )female ( chief priestess of settsu-in )female ( chief priestess of hokyo-ji temple )mitsuie kujomitsumoto nijomitsukane ashikagamitsusuke akamatsumitsunori isshikimitsutane shibamitsusada shonimitsuie hatakeyamamitsumoto hosokawamitsuyuki hosokawamitsutsuna rokkakumitsutaka rokkakuusui , nobuyoshi . ( 1989 ) . ashikaga yoshimitsu . yoshikawa kobunkan people series . yoshikawa kobunkan . isbn 4642051503 .imatani , akira . ( 1990 ) . muromachi no oken : ashikaga yoshimitsu no oken sandatsu . chuko shinsho . isbn 4121009789 .sato , shinichi . ( 1994 ) . ashikaga yoshimitsu : chusei oken e no chosen . heibonsha library . isbn 4582760627 .izawa , motohiko . ( 1998 ) . a shogun who wanted to be an emperor : taiheiki thereafter - the mystery of yoshimitsu ashikaga . shogakkan bunko . isbn 4094023011 .izawa , motohiko . ( 2003 ) . paradoxical japanese history ( 7 ) king 's power in the middle ages - the mystery of taiheiki and the southern and northern courts . shogakkan bunko . isbn 4094020071 .kitakata , kenzo . ( 1991 ) . the flag of heat haze . shinchoshaabe , ryutaro . ( 1995 ) . " basara shogun . " muromachikaden . bungei shunju / basara shogun . bunshun bunko .hiraiwa , yumiko . ( 2000 ) . throne of lion - biography of yoshimitsu ashikaga . chuokoron shinsha .sakaguchi , hisashi . ( 1993-1996 ) . akkanbe ikkyu . kodansha .tv animation program . ( broadcast 1975-1982 ) . ikkyu-san ( toei doga ) , wherein yoshimitsu appears as shogun . voice actor : keaton yamada .refer to ikkyu sojuninformationlocated in the higashiyama ward of kyoto city , sanjyo-keihan station is a stop on the tozai line , a kyoto municipal subway line .the station number is t11 .the keihan electric railwaykeihan main line and keihan oto line in sanjyo station ( in kyoto prefecture )an underground concourse outside its ticket gate connects sanjyo-keihan station to sanjyo station .the platform is located on the fourth underground level , as are the platforms of other stations on the tozai line . equipped with safety measures , the platform is what is known as an ' island platform , ' which is a single platform between double tracks ( one platform serving two tracks that run in opposite directions ) .each station on the tozai line has its own color , and the color used at sanjyo-keihan station is scarlet tinged with purple .refer to sanjyo-keihan for details on the station 's surroundings , including the location of the bus station .kyoto city bus and other public transport firms have been calling this spot " sanjyo-keihan " since before the subway line was opened .the municipal subway chose to use the name sanjyo-keihan because keihan was the name of another railway company and there was already a station named sanjyo in kyoto prefecture .the station opened on october 12 , 1997 , when the tozai line began operating between daigo station and nijyo station .on april 1 , 2007 , pitapa card was made available .the station facilities were built by historical corporation of tozai line of kyoto municipal subway lines , a third sector company .the keihan keishin line uses the same tracks as the tozai line . they originally planned to share the tracks to this station because the keihan keishin line ran between misasagi station and this station , which was above ground at the time . however , as they were unable to secure enough space around this area for a turnaround , the keihan keishin line decided to extend the shared section to the next station , kyoto shiyakusyo-mae , when sanjyo-keihan station was opened . ( they later extended the shared section even further to uzumasa tenjingawa station when the tozai line was extended to that station in 2008 . )the kyoto municipal subway linethe tozai linehigashiyama station ( station number : t10 ) , owned and controlled by kyoto prefecture---sanjyo-keihan station ( station number : t11 ) ---kyoto shiyakusyo-mae station ( station number : t12 )sanyodo ( senyodo or kagetomo-no-michi ) can mean :a region of honshu along the seto inland sea that was one of the goki-shichido ( literally , " five provinces and seven circuits " ) administrative divisions .a highway that traversed sanyodo , which was one of the goki-shichido .a route built during the ritsuryo period .a route built in the edo period ( saigoku-kaido ) .an abbreviation for " sanyo jidoshado expressway . "administrative divisionsee also : list of ryoseikokuone of the goki-shichido , referring to a region of honshu along the seto inland seathe region west of kinai and along the seto inland sea , from present-day west hyogo prefecture to yamaguchi prefecture , was collectively called sanyodo .harima-no-kunimimasaka-no-kuni - separated from bizen-no-kuni in 713 .bizen-no-kunibichu-no-kunibingo-no-kuniaki-no-kunisuo-no-kuninagato-no-kuniduring the ritsuryo period the sanyodo connected kinai ( naniwa-kyo , heijo-kyo , and heian-kyo ) and north kyushu ( dazaifu and hakata ) .the sanyodo was only the first graded highway among the shichido , and as such it was regarded as the most important because of the expected passage and stays of foreign missions .the eastern end of the road varied in response to the transfer of capitals such as heijo-kyo and heian-kyo .the ancient sanyodo was approximately six to nine meters wide and generally straight in such a way that kokufu and other areas throughout the region could be connected efficiently .the sanyodo stretched northwest from harima-no-kuni to mimasaka-no-kuni , which was away from the main route .the edo shogunate improved the sanyodo as part of its road maintenance policy , which focused on five major highways .there were 42 yadoeki along the highway .during the edo period , the sanyodo ( otherwise known as saigoku-kaido ) connected kyoto to shimonoseki city and further extended to kokura city by crossing the kammon-kaikyo strait from shimonoseki .this route was part of the truck line linking edo and nagasaki city .the meiji government started its road management system by assigning numbers to national highways .during the meiji period , the sanyodo of the edo period and earlier became a section of national highway 3 connecting tokyo city and kobe city ( separating from national highway 2 in kyoto city ) ; and of national highway 4 connecting tokyo and nagasaki city ; during the taisho period it was integrated into national highway 2 connecting tokyo and kagoshima city ( separating from national highway 1 in mie prefecture ) .the sanyodo has been passed down to national highway 2 today , which connects osaka city and kita kyushu city .its route , however , differs from that of the ritsuryo and edo periods in many places .national highway 2 from okayama city ( okayama prefecture ) to fukuyama city ( hiroshima prefecture ) takes a very different route ( kamogata-orai route ) .the sanyo jidoshado expressway and the railway lines of the sanyo main line and the sanyo shinkansen line roughly follow the historical sanyodo .the sanyodo has served its function of connecting the kinki region and kyushu since the ritsuryo period , and it continues in that manner today .when people say " sanyodo " today , they are generally referring to the sanyo jidoshado highway .the historical sanyodo and the roads running in parallel with it are collectively called " old sanyodo " in okayama prefecture and east hiroshima prefecture , because national highway 2 does not follow it between okayama city ( okayama prefecture ) and fukuyama city ( hiroshima prefecture ) .kurama-dera temple is a buddhist temple located in kurama honmachi , sakyo ward , kyoto city , kyoto prefecture .it used to belong to tendai sect , but since 1949 it became independent and is now the head temple of kurama-kokyo sect .sango is mount kurama .it is said to have been established by gantei , a leading disciple of ganjin .in this temple , the honzon ( main image of worship ) is referred to as " sonten . "" sonten " is said to be the honzon that is a trinity of vaisravana , saharabhuja and goho maoson .is located at the north of kyoto basin , on the sourthern slope of mount kurama , where rich natural environment remains .kurama is also famous as the place where ushiwakamaru ( minamoto no yoshitsune ) trained himself , and it is also known as the setting for jiro osaragi 's book , " kurama tengu . "it is the no. 19 new saigoku kannon pilgrimage site .it operates a cable car ( mount kurama cable railway ) transportation to kurama temple , and it is the only religious corporation which operates a railway business .various books including " konjaku monogatarishu " and " fusoryakuki " describe the beginning of kurama temple , and it is said that a person named fujiwara no isendo , who came from fujiwara nanke and served as the head of zoto-ji temple , enshrined vaisravana and sahasrabhuja , and built kurama temple .however , " anbagaiji engi " , handed down for many generations in the temple , tells another story about the start of the temple , which is that gantei , a high disciple of ganjin , built a cottage in the 1st year of hoki , and enshrined vaisravana .gantei was the youngest among the eight high disciples who ganjin brought back with him from tang ( present day china ) .one night , in the third year of hoki , gantei saw a spiritual dream , which told him that there is a spiritual mountain in the north of yamashiro province .gantei , who set off to visit the spiritual mountain , saw a white horse with a saddle made by treasures on top of a mountain .that was mount kurama .gantei , on entering the mountain , was attacked and nearly killed by an ogre who took the form of a woman , but when he was in extreme danger , a dead tree fell down and crushed the ogre .the next morning , a statue of vaisravana was there , and it is said that gantei built a temple to worship this statue .this story about gantei is only seen in " anbagaiji engi " , and it is not clear how far it tells an actual historical event .nevertheless , it is notable that a priest of south capital ( nara ) took part in establishing the temple , as in the case of the establishment of kiyomizutemple .later , in 796 , fujiwara no isendo , who was in charge of building an official temple , to-ji temple , wished to build a temple to place a kannon that he personally worshiped .isendo , in accordance with a message revealed to him in a spiritual dream one night , followed a white horse and arrived at mount kurama , upon which he saw a small shrine that housed vaisravana .isendo became suspicious saying , " i worship kannon , but it is vaisravana that is worshipped here . "however , in his dream that night , a child appeared and told him that " kannon and vaisravana have different names , but fundamentally they are one and the same . "thus it is said that isendo made a statue of sahasrabhuja and enshrined it together with vaisravana .kurama-dera temple became a temple of shingon sect from around the time when priest buen of to-ji temple entered kurama temple during kanpyo era ( from 889 to 897 ) at the end of the 9th century , but it changed to tendai sect in the 12th century ; since then it has been under the control of shoren-in for a long time .it appears to have attracted worshippers widely during the latter half of heian period , as can seen by the fact that emperor shirakawa came to worship in 1091 and moromichi fujiwara , the kanpaku , in 1099 ." the pillow book " names the front approach of ninety-nine prayers of kurama temple as an example of " something which is near but also far " .kurama temple has been burned down many times , including by the fire of year 1126 .in 1812 ( ninth year of bunka of edo period ) , there was a great fire that engulfed the whole mountain in flames , and more recently , the main shrine was burned down by a fire in year 1945 .therefore , all the buildings are new , but many cultural properties such as statues of the buddha have been preserved .koun shigaraki , a chief priest in the showa era , started kurama-kokyo sect in 1947 .in 1949 the temple became independent from tendai sect and is now the head temple of kurama-kokyo sect .in mount kurama , located in the mountains of kyoto , mountain ascetic hermits actively practiced vajrayana buddhism .therefore , it is said that tengus , who are spirits of the mountains , live in kurama .the highest-ranking tengu that lives in kurama is called sojobo , and mount kurama is said to be one of the most supreme mountains for tengu .kurama-dera temple , located north of kyoto , was initially a temple with vaisravana ( of the four heavenly kings , the king protecting the north-side ) as its honzon , and it also enshrined saharabhuja and goho maoson .however , form of worship at the current kurama temple after the establishment of kurama-kokyo is unique , and some explanation is necessary regarding its honzon .according to the explanation by the temple after the establishment of kurama-kokyo , the honzon of kurama temple main shrine golden hall ( the main shrine ) is said to be " sonten . "within the shrine , vaisravana is enshrined in the center , saharabhuja is on the right side facing it , and goho maoson on the left side , and the three are collectively referred to as " sonten . "" sonten " is said to be " the cosmic energy that gives lfe and existence . "moreover , vaisravana represents the spirit of sunlight that symbolizes " light " saharabhujarepresents the sprit of moonlight that symbolizes " love " , and maoson represents the spiritual king of earth that symbolizes " power . "the power of " sonten " is believed to exist everywhere , and since this power is especially strong in this area kurama-dera temple is said to be a place of practice where one can be surrounded by such power .it is said that goho maoson , one of the sonten , came to earth from venus 6.5 million years ago ( not " 650 years " ago ) ; its body is formed from elements different from those ordinary human beings , and it is said to be in an eternal existence at the age of 16 and it does not age .vaisravana , saharabhuja and goho maoson that are enshrined in golden hall of the main shrine are all secret buddha statues [ not open for public viewing ] ; in their stead statues referred to as " omae-dachi " are enshrined in front of these secret buddha statues .omae-dachi maoson statue looks like an unworldly person , with wings on its back , and a long beard , and has a high nose .the aureola is made from tree leaves .goho maoson enshrined in two-storied pagoda has a similar form .therefore , it is believed that " kurama tengu " was initially goho maoson .although it is said to be 16 years old , it looks aged .nio-mon was burned down in 1891 , and rebuilt in 1911 .the cable car from sanmon station to tahoto station started operating in 1957 .tahoto was rebuilt in 1959 .great hall was rebuilt in year 1971 .shinden was built in 1924 .tenhorindo hall was rebuilt in 1969 .mao-den of penetralia is a small shrine on top of a oddly-shaped rock located on a mountain road on the way from the main shrine to kibune shrine in the west .it enshrines maoson , which is said to have arrived on earth from venus 6.5 million years ago .the current building was rebuilt after being burnt down in 1945 .reihoden hall is located at the back of the main shrine .on the 1st floor there is kuramayama museum , which has an exhibition of the animals and plants of mount kurama .the 2nd floor houses temple treasure exhibit room and yosano memorial hall , which exhibits articles , and other items left by tekkan yosano and akiko yosano ( koun shigaraki , who started kurama-kokyo sect , was a poet who studied under the yosano 's ) .on the 3rd floor there is a sanctuary of buddhist statues , which exhibits cultural properties including three standing statues : wooden statue of bishamonten , wooden statue of kosshouten , and wooden statue of zennishi-doji .there is a view that the honzon of kurama-dera temple were these three statues of bishamonten , and there is another view that the honzon probably looked similar to the tobatsu-bishamonten of the latter half of heian era , which is an important cultural property ; this statue is also enshrined in reihoden hall .articles excavated from the ruin of kyozuka , which are items born from the idea of the latter day of the law during the latter half of the heian period can also be seen here .also , akiko yosano 's library , named " tohaku-tei " , has been moved from its original location and reconstructed in front of reihoden hall .wooden statue of bishamonten , wooden statue of kosshouten , and wooden statue of zennishi-doji .kurama-dera temple , kyozuka , summary of relicswooden statue of kannonwooden statue of bishamontenblack lacquer swordsword ( without the maker 's name )copper lanternkurama documentsfudashono. 19 of new saigoku 33 kannon pilgrimage sitesshimenouchi mode ( from new year 's day until january 15th )hatsutora taisai ( the first day of the tiger in january )setsubun tsuina ceremony ( the day of setsubun )spring shutoku-kai ( the day of spring equinox )shojohatsu kigan ceremony ( early april )soten musubidenpo ceremony ( early april )hanakuyo ( mid april )uesaku-sai ( conducted in the evening of a full moon in may , on the day of a full moon in may )takekirieshiki ( 2p.m. of june 20th )nyoho shakyo / sutra copying gathering ( august 1st to august 4th )yoshitsune matsuri ( september 15th )autumn shutoku-kai ( autumnal equinox day )autumn festival ( october 14th )prayer for peace ( november 23rd )osame no tora ( the 2nd day of the tiger in december )go-ennichi of each month ( 1st , 7th and 14th of each month , day of the tiger ) .kuramo no himatsuri / kurama fire festival ( october 22nd ) is a festival of yuki shrine , located close to nio-mon .this is not sponsored by kurama-dera temple .from within kyoto city to the front of kurama temple .from demachiyanagi station of eizan electric railway , kurama line , it takes approximately 30 minutes to arrive at kurama station .it takes 1 minute by foot to go from the station to nio-mon ( main gate ) .from nio-mon to main shrine golden hall ( on foot ) .nio-mon ( 0 ) - 287m - yuki shrine ( 50 ) - 791m - main shrine golden hall ( 160 )the numbers in brackets are altitude measurements based on that of nio-mon ( unit : m ) .the road is basically unpaved mountain road , although it is partially paved by stone .it will take a grown man about 30 minutes to travel all the way on foot .from nio-mon to main shrine golden hall ( by cable car ) .nio-mon ( sanmon station ) ( 0 ) - 200m - tahoutou station ( 120 ) - 456m - main shrine golden hall ( 160 )the numbers in brackets are altitudes measurements based on that of nio-mon ( unit : m ) .because it is hard to visit and worship on foot for the elderly people , cable car ( mount kurama cable railway ) is operates between nio-mon and two-storied pagoda .the time spent in the cable car is only about 2 minutes , and those who contribute 100 yen to the temple can ride the cable car for free ( essentially , the fare is 100 yen one way ) .from the two-storied pagoda to main shrine golden hall , you need to walk about 10 minutes on a stone paved road .if you are visiting and worshipping on foot , you need to go via yuki shrine .the temple encourages people who can walk the distance , not to use the cable car and visit and worship the temple on foot .access from kibune sidekibune shrine ( 35 ) - 573m - mao-den ( 185 ) - 460m - sekurabe ishi ( 235 ) - 404m - main shrine golden hall ( 160 )the numbers in brackets are altitudes measurements based on that of nio-mon ( unit : m ) .the entrance from kibune side is called nishi-mon .this route is said to be the route that ushiwakamaru ran , when he trained with tengu .as you will be crossing one mountain , it will be harder than climbing from the kurama side .it will take about 50 minutes on foot , even for a grown man .author : koun shigaraki " tengu no yama – kurama dayori / mountain of tengu – kurama newsletter " issued by daito publishing , year 1990 edition .supervised by yasushi inoue and zenryu tsukamoto , written by shusaku endo and koun shigaraki " pilgrimage of old temple , kyoto 27 kurama temple " published by tankosha publishingauthor : toshinori takemura " showa kyoto landmark guide , rakuhoku " published by shinshindo , year 1982 edition ." shukan asahi hyakka – national treasures of japan " issue no. 13 ( kurama temple and others ) published by asahi shimbun , year 1997 edition ." japanese history place names - place names of kyoto city " published by heibonsha" kadokawa japanese place names dictionary – kyoto prefecture " published by kadokawa shoten" national history dictionary " published by yoshikawa kobunkan .collegeoutlinekyoto institute of technology ( kit ) has only one school , that is , school of science and technology , so it 's not that big in scale , but its education and research are unique in pursuing " practical science " based on creating products , ranging widely from the cutting-edge science and technology , such as biotechnology , material , information , and environment , to formative arts and design .and , having the departments related to art , kit tries " the fusion of science and art " through its organic education curriculum , attempting to become an international , sensibility-rich institute .historyin 1899 , kyoto college of textile fibers was founded .in 1902 , kyoto college of technology was founded .in 1914 , kyoto institute of textile fibers was founded .in 1931 , kyoto institute of textile fibers was renamed kyoto institute of textile thread .in 1944 , kyoto college of technology was renamed kyoto vocational college of technology , and kyoto institute of textile thread was renamed kyoto vocational college of textile .in 1949 , based on two vocational colleges above , kit started as a college under the new system , and opened school of engineering and design , and school of textile science .in 1951 , technical college of kit was established within the premises .in 1992 , technical college of kit was closed .in 2004 , kit was transformed into the national university corporation by the national university corporation law .in 2006 , school of engineering and design , and school of textile science were united into school of science and technology .school of science and technologyacademic field of materials and life scienceapplied biologybiomolecular engineeringmacromolecular science and engineeringchemistry and materials technologyacademic field of engineering designelectronicsinformation sciencemechanical and system engineeringdesign engineering and managementacademic field of design sciencearchitecture and designintegrated science and technology ( lectured mainly in the evening )school of engineering and designdepartment of electronics and information sciencedepartment of chemistry and materials technologydepartment of mechanical and system engineeringdepartment of architecture and designschool of textile sciencedepartment of applied biologydepartment of polymer science and engineeringdepartment of design engineering and managementgraduate school of science and technologymaster 's programsmechanical and system engineeringelectronics and information science = > electronics = > information sciencechemistry and materials technologyarchitecture and designdesignarchitectural designapplied biologybiomolecular engineeringmacromolecular science and engineeringdesign engineering and managementdoctor 's programsmaterials and life scienceengineering designdesign sciencemaster 's program and doctor 's programadvanced fibro-scienceeducation and researchprograms adoptedsupport program for good practice as unique university educationeducation program for nurturing new sense of engineering-based on artistic expressions ' practice and human science 's knowledgesupport program for good practice as tackling contemporary educational needstraining of human resources and revitalizing community through kyoto brands-developing education programs and enlightening the general public over regional kyoto brands in cooperation with industry , university and the local government-training of creative , international specialists in engineering & design-from tradition to innovation , from kyoto to the world-number of students4,393 in total3,317 undergraduate school students ( including 759 females )1,076 graduate school students ( including 382 females )" joint projects between students and teachers " are kit-sponsored activities in which its students and teachers team up for taking part in events or contests related to manufacturing held outside of kit .the activities started in 2006 .robocon trial project ( )in april , 2006 , associate professor yuichi sawada proposed the project , and it started as a cooperative one between students and teachers .in june , 2006 , they took part in college category of nhk robot contest 2007 in tokyo .in the preliminary , they won with a score of 1-0 against chiba university 's team , and then won with the same score against kanagawa institute of technology 's team , so they were qualified for the championship tournament at the seventh rank .but in the championship tournament , they were defeated with a score of 30-0 against kanazawa institute of technology 's team , the champion 2007 .student formula project ( )in autumn , 2005 , " grandelfino " was founded as a team for producing a student formula car by like-minded people in kit , gathered by its car club members ,in summer , 2007 , grandelfino took part in student formula sae competition of japan .and its car managed to run till the end of the endurance check category of the competition , in which 28 teams did the same .it ranked the 52nd out of 61 teams .the team 's name grandelfino is a coinage made of the words " delfino " , an italian word for dolphin , and " grand " , meaning great or magnificent .note : for now , many kit students don 't know about the actual conditions of this project .matsugasaki festivalit 's held over three days from the third friday until sunday every november .kit is off not only on those three days but on the day before and after the festival for its preparation and cleanup .people and organizations related to kitlist of people related to kitpublic figures related to kitnoteskit , shinshu university , and tokyo university of agriculture and technology , are praised as classic 3 textile colleges .kenichi fukui , the nobel prize winner , has ever acted as the president of kit .in fiscal heisei 19 , kit ranked the first of all national colleges at the number of successful candidates who took the test of the first-class registered architect .( including private ones , kit ranked the 3rd . )myo ( 妙 ) and ho ( 法 ) , known as " gozan no okuribi " , can be seen nearby from the campus .honchi-suijaku is one of the thoughts of shinbutsu-shugo ( the amalgamation of buddhism with shinto ) that emerged during the era in which buddhism flourished in japan ; it supports the view that yao yorozu no kami ( eight million gods ) are gongens , the embodiment of various types of buddhas ( including bosatsu ( bodhisattva ) and tenbu ( deva ) ) , which appeared in the land that was japan .summaryhonchi indicates the state of enlightenment , while suijaku , which literally means " bringing down jaku ( ato ) , " indicates the appearance of shinto and buddhist deities .the ultimate honchi is considered to be hossin ( the truth of the universe ) and is therefore called honchi-hossin .as the " gon " of gongen means " provisional " or " temporary , " as shown in " gon-dainagon ( an acting chief councilor of state ) , gongen indicates a buddha that has tentatively appeared in the form of a god .the concept of honchi originated from the inclusive nature of buddhism , which encompassed a wide range of indigenous religions as it spread throughout the region .this is evidenced by the fact that most buddhist tenbu ( deva ) gods originate from hindu , india 's indigenous religion .the thought also gave rise to a theory of esoteric buddhism ( of the later mahayana buddhism ) that kajishin like fudo myo-o ( acala ) is the embodiment of dainichi nyorai ( vairocana ) .on the other hand , the concept of suijaku came from a chinese character , 迹 ( jaku ) , which first appeared in the tenun chapter of " soshi ( zhuang-zi ) " or in its phrase of ' 所以迹 ' ( the path of edification ) , and was later referred to by guo xiang of west jin , the writer of " zhuang-zi commentary " who developed his own theory in the chapter of " seong-wang ( daiseigaio ) " and defined jaku as a royal reign , citing " 所以迹 " as a born saint .it was seng-zhao , of the late qin , who first brought the concept to buddhism .seng-zhao cited , in his writing " chuyuimakitsukyo ( vimalak ? rti sutra commentary ) , " the idea of " honmatsu , " which had been referred to by wang bi of wei , and other scholars replaced the word " 所以迹 " with " 本 " ( hon ) and defined it ( hon ) as an unfathomable nirvana ( enlightenment ) achieved by bodhisattva and " 迹 " ( jaku ) as a means to enlighten people , as used by bodhisattva .his theory , as endorsed by hokekyo ( lotus sutra ) , which supports kuon jitsujo--a view that buddha had been in nirvana long before he was born into this world--further influenced zhiyi of the chinese tendai sect , thus providing a basis for the development of hokekyo 's educational interpretations and the division of its scripture into " jaku-mon " ( the first half ) and " hon-mon " ( the second half ) .this created a widely accepted view that hon is the buddha or enlightenment itself while jaku is simply a means by which to save and enlighten people .in japan , as is evident in the confrontation between the mononobe clan and the soga clan during the nara era , there has been a dividing line between shinto and buddhism since it was officially introduced to japan .however , the line was gradually eroded as the buddhists took the view that shinto gods are a kind of lost , poor people , like the tenbu ( deva ) gods .they tried to raise their status to that of the buddha by leaving copies of sutras at temples or doing doso , officially acknowledging the gods ' achievements and stating in oracles that they would no longer stay as a god thanks to buddha 's good deeds .in the tenmu period of the late seventh century , when the emperor-centered political regime was put in place , the shinto gods that had played important roles in building the country--including amaterasu omikami , the highest ranking ujigami ( local god ) of all--were elevated in status to ethnic gods , and this encouraged buddhists to give them higher ranking as a token of respect .because these gods were considered to be members of the goho zenjin , a group of gods who respected and guarded the buddhist law , some were even granted bosatsu-go ( the title of bodhisattva ) from the end of the nara era through the heian era .a typical example of this is hachimanshin , a famous ethnic god also known as hachiman daibosatsu .however , some low-profile minor ethnic gods , like the spirits of nature and death , to whom the honchi-suijaku theory was not applied , were treated differently .they are , for example , jitsurui no kami ( jitsurui gods ) or jissha no kami ( jissha gods ) , as opposed to gonsha no kami .to make their position clear , some buddhists codified a warning that permitted people to respect gongeshin but not jitsurui no kami .this must have been an intentional effort to keep buddhism separate from shinto .the theory of honji-suijaku affected art and architecture , giving birth to honchi-suijaku zuga ( pictures ) and gongen-zukuri ( buildings ) , and during the middle and end of the kamakura era it affected literature as well , resulting in a series of works called honchimono .by the middle of the kamakura era there appeared a group of people who insisted in the shinpon butsujaku theory that buddhas were in turn the embodiment of shinto gods and that shinto gods were the masters that buddhas followed .this theory was originated by shinto people who had complained about buddhism , which had been dominant over shinto , and wanted shinto to achieve independent status from it .the watarai clan , who had served as priests of gegu ( the outer shrine of ise jingo ) organized and re-edited myths and the records of shinto ceremonies in order to compile the shinto gobusho ( five-volume apologia of shinto ) ; their work laid the foundation for ise watarai shinto .additionally , an attempt was made to theorize shinto by borrowing the doctrine of the tendai sect , which had adopted the reality-affirming hongaku philosophy , and to re-edit several kinds of theory books by falsely attributing them to kukai ; but later these works were organized by yukitada and ieyuki watarai .from the period of the northern and southern courts through the muromachi era , the anti-honchi-suijaku theory increasingly gained ground to the point where some monks of the tendai sect supported it .jihen , the author of " kujihongi gengi " and " toyowashihara shinpuwaki , " converted to shinto ; and ryohen of the tendai sect , the author of " jindai no maki shikenbun " and " tenchi reiki kibunsho , " supported his theory .following these moves , kanetomo yoshida wrote the book titled " yuiitsu shinto myoho yoshu ( the only shinto scripture ) , " making jihen 's theory more complete and comprehensive .however , new buddhist schools that emerged during the kamakura era supported the honchi-suijaku theory as they were supposed to do .note that the anti-honchi-suijaku theory was given its name by the scholars of the showa era .suijakushin ( the god of suijaku ) and honchibutu ( the buddha of honchi )the buddha , the identity of the gods , is called honchibutsu .buddhas that are forcibly linked to shinto gods are different from religion to religion , faith to faith , temple to temple and shrine to shrine .although the most popular buddhist title granted to japanese gods is bosatsu ( bodhisattva ) , some of them--like hachiman daibosatsu , whose honchibutsu title is amida nyorai ( amitabha ) --carry a honchibutsu title that differs from the corresponding buddhist title .the following shows some of the relationships between suijakushin and honchibutsu :amaterasu = dainichi nyorai ( vairocana ) + juichimen kannon bosatsuhachimanshin = amida nyorai ( amitabha ) = emperor ojinkumano gongen = amida nyorai ( amitabha )oyama kui no kami = amaterasu omikami = dainichi nyorai ( vairocana )ichikishima-hime = benzaiten ( sarasvati )atagoo gongen = akiba gongen = jizo bosatsu ( jizo bodhisattva )susanoo = gozu tennookuninushi = daikokuten ( mahakala )tosho daigongen ( ieyasu tokugawa ) = yakushi nyorai ( bhaisaya )matsuo taisha shrine = yakushi nyorai ( bhaisaya )seii taishogun ( literally , " great general who subdues the barbarians " ) was one of the shogun positions in japan 's ryoge no kan ( class outside of the ritsuryo system ) .it was abolished in the meiji restoration .it was one of the names given to the general dispatched to the eastern part of the country from the nara period to the heian period .also abbreviated to shogun , kubo , taiju , taijuko , gosho , etc .although there were no posts called seiju taishogun or seiban taishogun , there were the similar posts of seiteki daishogun and seisei taishogun .from the kamakura period until the edo period , it was the head of the shogunate , a position held by the leader of the samurai families , and became hereditary to his descendants .although he was formally a retainer appointed by imperial edict , he was in fact the ruler of japan who even held sway over the imperial court , and typically was treated as the king by outsiders .' seii ' means ' to conquer the barbarians . 'the seii taishogun was a general appointed for conquering ' barbarians , ' and led an army in an advance from the pacific ocean side .a general who led an army 's advance to the japan sea side was called seiteki daishogun , and one who led an army 's advance into kyushu was called seisei taishogun .it is thought that this was an adaptation of the sinocentrism of ' shii ' ( four barbarians ) , ' toi , seiju , namban and hokuteki . 'in fact , at first it was called ' seii ' but from hoki onward it became ' seito , ' and was again called ' seii ' from 793 on .the first ' seii shogun ' was appointed on september 29 , 720 , and was tajihi agatamori ; the first ' seito taishogun ' was appointed on december 7 , 788 , and was ki no kosami .the title of shogun is not uniform in the records , with fujiwara no umakai , for example , being ' jisetsu taishogun ' at the time of his appointment , and ' seii jisetsu taishi ' at the time of his return to the capital .on july 13 , 791 , otomo no otomaro was appointed seito taishi .on february 17 , 793 , seitoshi was changed to seiishi .' shi ' was also called ' shogun , ' and one school of thought says this is the first appearance of a seii taishogun , but the issue gets more complicated .below otomo no otomaro was the seito fukushi / seii fukushi , sakanoue no tamuramaro , who was appointed seii taishogun on november 5 , 797 .tamuramaro brought aterui , of the ezo of isawa , who had fought stubbornly until then , back to the capital , thereby conquering that land .practically speaking , tamuramaro can be seen as the first seii taishogun .later , on april 17 of 811 , during a battle with the ezo , funya no watamaro was appointed seii shogun , without the ' tai , ' and on december 11 of that year reported the end of the conquest of the ezo , and mononobe no taritsugu , who had been fukushogun , rose to chinju shogun ( without the ' fu ' ) , but on november 17 , 814 , became again seii shogun without the ' tai . 'in fact , below the seii taishogun were the posts of seii fukushogun , seii gungen , seii gunso , etc .at first minamoto no yoritomo was nothing but the leader of the kanto bushidan ( kamakura-dono ) , and did not hold a position under the ritsuryo system .that is to say that at first he was only the head of a provincial insurrection , the same as taira no masakado .that same yoritomo 's plan for a new government used as models the three governments of the taira family , kiso yoshinaka , and the provincial government of the oshu fujiwara clan , and it is thought that the form of the kamakura government was molded out of comparative consideration of these .under the administration led by the taira family , given that the position of court noble was already very high at the time , court nobles reached the height of their powers when the taira family , part of the taira clan , became court nobles .in contrast to that , yoritomo worked toward elevating the status of warriors themselves .with respect to the imperial court , they sought a suitable position in order to establish the independent sovereignty of the warriors .yoshinaka kiso , who advanced into the central area and kyoto , took the position called ' seii taishogun , ' which had previously existed .the position of seii taishogun had a hint of a mission to punish the eastern forces , and yoshinaka 's hidden intent to oppose yoritomo has been surmised from that , but the yoshinaka government was over very shortly ( in fact , in recent years the story that says yoshinaka was not ' seii taishogun ' but ' seito taishogun ' is gaining ground .it is the later compilations such as " azuma kagami " and " hyakurensho " that give him the title ' seii taishogun , ' while " gyokuyo " and " sankaikoryonukigakiyo " ( excerpts from " sankaiki " ) , historical documents that were written at the time these events took place , have his title as ' seito taishogun . 'furthermore , it is thought that , as a post that would conquer yoritomo of bando , ' seito taishogun , ' a post previously taken by fujiwara no tadabumi to conquer taira no masakado of bando , was better than ' seii taishogun , ' which conquered the ezo of ou .the oshu fujiwara clan ruled the northeast region at that time , as it was an area to which the imperial court 's rule did not extend .the oshu fujiwara clan secured the position of ' chinjufu shogun ' and called their own residence ' yanagi no gosho ' or ' ryuei . 'ryuei is another name for the shogunate .the chinjufu shogun was granted regional autonomy in the form of military rule within mutsu province and dewa province , and as this position was formally one of an officer commanding the standing army on the border ( in the case of the seii taishogun , it was commanding a temporary expeditionary force ) , it was not necessary for the holder of this title to live in kyoto , which was very convenient for a regional leader .this seems to have been the yoritomo government in microcosm .in 1190 yoritomo was appointed to ukone no daisho ( udaisho ) and had his own organs of household government approved as government offices .however , the konoe daisho was required , by the nature of that position , to live in kyoto , and was not suited to moving toward independence in kanto .then yoritomo resigned from udaisho , and held onto those privileges as a former udaisho .it is thought that the notion of using the title of ' former udaisho ' for heads of state in the kamakura government was not unheard of .however , although the formal position of the post of udaisho was high , compared to the rival kiso yoshinaka , who was seii taishogun ( or seito taishogun ) , as it was an officer of the central imperial guards , it was not a position for actively suppressing regional disturbances with military force .also , compared to the oshu fujiwara clan 's chinjufu shogun , it lacked the important , active element of ' warrior 's self-rule . 'what yoritomo turned his attention to then was the office of ' seii taishogun . 'as military rule ( regional sovereignty ) , it was the same as the chinjufu shogun .however , given that the goal of this position was to lead the bando soldiers ( in this case , warriors from eastern japan ) to victory over the ezo of ou ( in this case , the oshu fujiwara clan ) , it was traditionally a post superior to that of chinjufu shogun .to put it another way , the seii taishogun was the one who placed a private position called kamakura-dono to rule as a leader of the warriors of eastern japan , shugo and jito throughout the country , was recognized as udaisho with the authority to exercise military police powers , had family organs of clan governance treated the same as official government offices , and bundled it all together and officially secured it .however , there is reason to believe that the post of seii taishogun was deemed necessary especially in the oshu war to defeat the oshu fujiwara clan , and when he was in fact appointed in 1192 it had already lost its importance to yoritomo .yoritomo was not in fact very attached to the seii taishogun post , and indicated his intent to resign 2 years later in 1194 .also , minamoto no yoriie was his heir and right away was appointed to sakone no chujo , and then saemon no kami , and was proclaimed seii taishogun 3 years later .then at the time of the hiki yoshikazu incident , the succession of the positions of sotsuibushi and sojito were in question , and the shogun posts were not involved .consequently , at this stage the shogun post was not an absolute requirement for leadership of the warrior families , and may not have been seen as that important .on the other hand , the post of shogun was proclaimed first when it came to succeeding minamoto no sanetomo .when the minamoto clan 's shoguns ended after the third one , shoguns from regent families or royal shoguns were installed as puppets and the regent hojo clan held the real power .from the kamakura period on , after minamoto no yoritomo took the position of seii taishogun and started the shogunate , the warrior families came to control japanese politics .along with that seii taishogun was the highest authority of the warrior families and japan 's substantive sovereign .although it was originally a post bestowed by the imperial court , actual appointments , except for a time during the new kemmu government , were at the request of the person whose influence placed him at the pinnacle of samurai society .formally speaking , among the nobles it was recognized that the court was the true government and the shogunate was a temporary government in the provinces .however , among warrior families that was not the case .in the period of the northern and southern courts , akiie kitabatake of the southern court , as chinjufu shogun , was allowed to be called chinjufu taishogun , but it is thought that this was done to put it on a level with and oppose the seii taishogun .historical traditionsit was customarily accepted by the warrior families that ' the families that could rise to shogun , leader of the samurai , were limited to those extending from the seiwa genji . 'because the oda family claimed a connection with the taira family , nobunaga oda was not able to become ' seii taishogun ' ; and when ieyasu tokugawa was appointed ' seii taishogun , ' he falsified a connection to the seiwa minamoto clan ; and there are other such tales .however , nobunaga oda in fact received an imperial recommendation for ' appointment to seii taishogun , ' so realistically there was no basis for the idea that one could not be shogun if he was not from the minamoto clan ( it seems that the reason ieyasu claimed minamoto heritage was not only to become shogun , but that by becoming the minamoto clan chief and entering the post of shogun , he would oppose hideyoshi 's warrior kampaku system and aimed to gain authority to rule over both the warriors and the nobles ) .furthermore , even after yoritomo , there are examples of regent shogun and imperial shogun , so it was not in fact limited to the seiwa minamoto clan .all this can be interpreted to mean that someone from the minamoto or taira clans , or even from the noble fujiwara clan , could become seii taishogun .a recently popular explanation on the subject is that , since ' seii taishogun ' was originally a post for leading soldiers of eastern japan in conquest over the ezo , the condition for assuming office was that he had to be ' someone who controls eastern japan in some form . 'there are various opinions as to whether or not nobunaga oda wanted to be seii taishogun , but it is not possible to know for sure .in fact , there is some speculation that what became a nominal qualification for the imperial recommendation for appointment to seii taishogun was that nobunaga wiped out the takeda clan , who were eastern japan daimyo , and effectively made the hojo clan of kanto subservient .also , there are those who say that hideyoshi toyotomi was not able to become seii taishogun because he lost to ieyasu tokugawa in the battles of komaki and nagakute .however , hideyoshi was appointed to kampaku , a higher ranking position than seii taishogun .for that reason , it is possible to speculate that hideyoshi was not interested in the shogun post , and wanted not a simple samurai government , but a new government that would subsumed the nobles .on the other hand , there was previously , among the nobles , a tendency to view a person 's pedigree - whether minamoto or taira clan - as ' taira who are close to the nobles ' or ' the warrior minamoto clan who are difficult to control . 'also stemming from this came the idea that the minamoto and taira clans , or the minamoto and taira families , alternately take control of political power in japan ( gempei kotai shiso ) .in fact , although there is an apocryphal tale that taira no tomomori and mitsuhide akechi were appointed to seii taishogun , there is no historical evidence to indicate so .successive seii taishogunscavalry taishogunseito shogunseisei shogun ( seisei taishogun )chinjufu shogunseito taishoguntaishogunshogunfukushogun