大和を経て高野山・和歌山へ
Through Yamato to Koya-san and Wakayama
OCR校訂済みの英文と日本語訳を、段落単位で並べて読めます。右欄では英語名の重複を抑え、日本語としての読みやすさを優先しています。
- 原資料
- pp. 357-371
- Status
- 87 translated
ROUTE 40. Through Yamato to the Monastery of Koya-san and to Wakayama. MAUSOLEUM OF JIMMU TENNO. MIWA. HASE. (THE THIRTY-THREE HOLY PLACES OF KWANNON.) TONOMINE. YOSHINO. KOYA-SAN. KOKAWA-DERA. NEGORO-JI. This route includes many names classic to Japanese ears, and may be recommended to lovers of ancient religious art, but not to persons unfamiliar with the native language and history. The wilds of Yamato (see Rte. 41) offer an almost virgin field to the explorer. Travellers from Nara take train to Unebi (the station beyond Sakurai), which is only a few cho from Jimmu Tenno's Mausoleum. The rest of the route, partly by road, partly by rail, is as follows: Itinerary.—SAKURAI.
第40路程 大和を経て高野山の僧院および和歌山へ。神武天皇陵、三輪、長谷（西国三十三所）、多武峰、吉野、高野山、粉河寺、根来寺。この路程には日本人の耳になじんだ名が多く、古い宗教美術を好む人には勧められるが、日本語と歴史に不慣れな人には向かない。第41路程で触れる大和の山野は、探究者にとってほとんど未開の分野を残している。奈良から来る旅行者は、桜井の次の畝傍駅で列車を降りる。神武天皇陵はここから数町にすぎない。その後の行程は道路と鉄道を組み合わせる。出発地は桜井。
Hase, 1 ri 23 cho, 4 m.; back to Sakurai, 1 ri 23 cho, 4 m.; Tonomine, 1 ri 23 cho, 4 m.; Kami-ichi, 3 ri 8 cho, 7 1/2 m.; Yoshino (about), 25 cho, 1 1/2 m.; Muda, 1 ri, 2 1/2 m.; YOSHINO-GUCHI, 2 ri 18 cho, 6 m. Total, 12 ri 12 cho, 30 m. The Nara-Wakayama Railway is joined at Yoshino-guchi. As some travellers may prefer to omit Hase, Tonomine, etc., and do the whole journey from Nara by train, the complete schedule is appended. Indeed, the Tonomine-Yoshino section can be recommended only to pedestrians. Alternative shorter excursions, including everything but Yoshino for the traveller with limited time, are as follows: I. Train to Unebi; jinrikisha via Sakurai to Hase, taking Miwa (by a short detour) on the way back. II. Sakurai to Tonomine and back by Hase and Miwa.
行程は、長谷へ1里23町（4マイル）、桜井へ戻って同じ距離、多武峰へ1里23町（4マイル）、上市へ3里8町（7マイル半）、吉野へ約25町（1マイル半）、六田へ1里（2マイル半）、吉野口へ2里18町（6マイル）。合計は12里12町、30マイルである。吉野口で奈良・和歌山鉄道に合流する。長谷・多武峰などを省き、奈良から全行程を鉄道で行きたい旅行者のため、全駅表も掲げられている。ただし多武峰から吉野の区間は徒歩旅行者にしか勧められない。時間の限られた旅行者が吉野以外を巡る短い代案は、I 畝傍まで列車で行き、桜井経由で長谷へ人力車を使い、帰路に三輪へ寄る方法、II 桜井から多武峰へ行き、長谷・三輪経由で戻る方法である。
Nara-Wakayama Railway. Distance from Nara (m.). Names of Stations. NARA; Kyobate, 1 m.; Obitoke, 3; Ichinomoto, 4 1/2; Tambaichi, 6; Yamamoto, 9; Miwa, 11; Sakurai, 12; Unebi, 15; Takada Jct., 16 1/2 (for Oji); Shinjo, 18 1/2; Gose, 20 1/2; Tsubosaka (Wakigami), 22 1/4; Yoshino-guchi, 24 3/4 (alight for Yoshino); Kita-uchi, 29; Gojo, 31 1/2; Futami, 32 3/4; Suda, 35; Hashimoto, 37 3/4; Koya-guchi, 40 1/2 (alight for Koya-san); Myoji, 43 1/2; Kaseda, 45 1/2; Nate, 48 1/2; Kokawa, 50 1/2; Uchida, 52 3/4; Iwade, 55 1/2; Funato, 56 3/4; Hoshiya, 59; Tai-no-sei, 60 1/2; WAKAYAMA, 63 1/2; WAKAYAMA-SHI, 64 1/2 (alight for inn).
奈良・和歌山鉄道。奈良からの距離は、京終1マイル、帯解3マイル、櫟本4マイル半、丹波市6マイル、山本9マイル、三輪11マイル、桜井12マイル、畝傍15マイル、高田接続点16マイル半（王寺方面）、新庄18マイル半、御所20マイル半、壺阪（掖上）22マイル4分の1、吉野口24マイル4分の3（吉野へはここで下車）、北宇智29マイル、五條31マイル半、二見32マイル4分の3、隅田35マイル、橋本37マイル4分の3、高野口40マイル半（高野山へはここで下車）、妙寺43マイル半、笠田45マイル半、名手48マイル半、粉河50マイル半、打田52マイル4分の3、岩出55マイル半、船戸56マイル4分の3、星屋59マイル、田井ノ瀬60マイル半、和歌山63マイル半、和歌山市64マイル半（宿へはここで下車）である。
The raising of a large mausoleum to Jimmu Tenno, the Japanese Romulus, at Kashiwa-bara where his capital is believed to have stood, may be regarded as the culminating point of the triumphant labours of the archaeological and Shinto party, which, beginning early in the 18th century with the annotation of ancient texts and the re-adoption of obsolete religious usages, ended forty five years ago by restoring the Mikado to his long lost authority, while such comparatively modern innovations as the Shogunate were trampled under foot, and the foreign religion—Buddhism— if not killed, at least deprived of official favour and emolument.
日本のロムルスともいうべき神武天皇の大きな陵墓を、その都があったと信じられる橿原に設けたことは、18世紀初頭に古典の注釈と廃れた宗教儀礼の復活から始まり、45年前に天皇を長く失われていた権威へ戻すに至った、考古学・神道派の勝利の労作の頂点と見なせる。将軍職のような比較的新しい制度は退けられ、外来の宗教である仏教も、消滅はしなかったにせよ、公的な支持と収入を失った。
On Jimmu Tenno, as the first Mikado, and on the other early monarchs of his line, a portion of the political and religious enthusiasm left for their descendant reflects itself. Yamato and the adjacent provinces are dotted with the tumuli — misasagi as they are termed — of these long-neglected rulers, which, for many centuries, had been treated with scant reverence by the peasantry who used there to cut fodder for their cattle. Burial in dolmens, mostly covered with such mounds, seems to have been the usual method of sepulture down to the 7th century, at any rate in the case of distinguished personages, after which time cremation and ordinary interment came into vogue.
初代天皇とされる神武天皇、および同系統の初期君主には、その子孫に向けられる政治的・宗教的熱情の一部が反映される。大和と隣接国には、長く顧みられなかった君主たちの御陵と称する古墳が点在し、何世紀ものあいだ農民は牛の飼料を刈る場所として、ほとんど敬意を払わずに扱っていた。巨石室を埋葬し、その上を墳丘で覆う方法は、少なくとも高位の人物については7世紀まで一般的だったようで、その後は火葬と通常の埋葬が広まった。
All the provinces west of Lake Biwa furnish dolmen remains, as does also a limited district in the provinces of Kotsuke and Musashi in Eastern Japan, where a branch of the Imperial family is known to have settled at a very early date. The various Imperial tumuli have now been identified,— not perhaps in every case by methods sufficiently strict to satisfy European criticism, but at least by painstaking reference to the oldest available sources of the national history ; and that some great personages were interred under the tumuli in question, is evident from the gold and silver ornaments, the pottery, swords, horse trappings, and other relics dug out of them during the earlier stages of the search.
琵琶湖以西のすべての国には巨石墳墓の遺構があり、東日本でも、早くに皇族の一支系が移り住んだと知られる上野・武蔵の限られた地域に同様の遺構がある。各皇陵は、必ずしもヨーロッパの批評に耐える厳密な方法ではないにせよ、国史の利用可能な最古の資料を丹念に照合して比定された。初期の調査で金銀の装身具、土器、刀、馬具などが掘り出されたことから、対象の墳丘に大人物が葬られたこと自体は明らかである。
Curiously enough, no inscriptions have anywhere been discovered, notwithstanding the fact that the Chinese ideographs had been introduced several centuries before this mode of burial fell into desuetude. However legitimately destructive European criticism may be of the authenticity of Jimmu Tenno's history and of the claims of any particular tumulus to the name it is now made to bear, one cannot but experience a feeling of interest and respect in presence of such very ancient remains. This fertile plain of Yamato was the earliest historic centre of the Japanese race, and has certainly for thirteen centuries, and probably for a much longer period, been the home of a unique civilisation.
興味深いことに、この埋葬法が廃れた数世紀前には中国文字が伝わっていたにもかかわらず、どこからも碑文は発見されていない。神武天皇の歴史性や、特定の古墳に現在の名を当てることについて、ヨーロッパ的な批判がどれほど正当であろうとも、この非常に古い遺物の前には、関心と敬意を抱かずにはいられない。肥沃な大和盆地は日本人の最初期の歴史的中心であり、確実に十三世紀、あるいはそれよりずっと長く、類のない文明の故郷だった。
The various Imperial tumuli may now be recognised by the barrier— generally a granite fence — surrounding a hillock overgrown with trees, and by the stone torii standing at the entrance to a neat gravel walk. In some cases the mound is gourd-shaped, of considerable size, and surrounded by a moat. Jimmu Tenno's tumulus is the most sacred of all, though low and inconspicuous. Just before reaching the Tumulus of Jimmu Tenno, we pass 1. that of the Emperor Suisei, his immediate successor. The wooded hill seen ahead is Unebi-yama, constantly mentioned by the early Japanese poets, Jimmu Tenno's
皇陵は今では、木の生えた小丘を囲む、たいてい花崗岩の柵と、きれいな砂利道の入口に立つ石鳥居で見分けられる。墳丘にはひょうたん形で大きく、濠を巡らすものもある。神武天皇陵は最も神聖とされるが、低く目立たない。陵墓へ達する直前、左手にその直系の後継者・綏靖天皇の陵がある。前方の樹木に覆われた丘は、初期の和歌に絶えず詠まれる畝傍山で、神武天皇陵はその北東の麓にある。
Jimmu Tenno's tumulus lies at its N.E. foot; the hamlet of Kashiwa-bara and the Mausoleum are 8 cho to the S.W. To the r. rise Nijo-san or Futagoyama—so called from its double peak—and the long ridge of Katsuragi-yama and Kongo-san. To the extreme l. is Tonomine, the highest point of a range on another portion of which, further ahead, may be seen glistening the white walls of the Castle of Takatori. The tumulus was first enclosed in 1863, the outer stone fence dates from about 1877, the granite screen (tama-gaki) and large wooden torii inside the grounds and nearest to the actual tumulus, from 1890. The torii is of peculiar construction, the lower portion being a sort of lattice-work.
橿原の集落と陵墓は南西へ8町。右手には二峰ゆえに名づけられた二上山、葛城山と金剛山の長い稜線が立ち、はるか左手には多武峰、さらに前方の別の尾根には高取城の白壁が光って見える。陵は1863年に初めて囲いが設けられ、外側の石柵は1877年頃、実際の墳丘に最も近い内側の玉垣と大きな木の鳥居は1890年のものである。この鳥居は下部が格子状になった特異な構造を持つ。
An iron gate in front of this torii bars access to it, the ground beyond being considered sacred ; and as the inner bank is lined with trees, scarcely a glimpse of the low tumulus can be obtained. The chief building opposite the entrance is intended to accommodate the Imperial messenger who comes yearly to worship as the representative of the Mikado. The traveller re-enters his jinrikisha to reach the Mausoleum (Kashiwa-bara Jinja), erected in 1890, which resembles a Shinto temple in style. What is called the Shinka-den stands in front, the Naishi-dokoro behind, joined to it by an oratory (Norito-ya).
鳥居の前の鉄門は、その向こうを聖地として立入りを妨げる。内側の土手は木に覆われ、低い墳丘をほとんど見ることはできない。入口の正面にある主建物は、天皇の代理として毎年参拝する勅使を収容するためのものだという。旅行者は人力車に戻り、1890年に建てられた橿原神宮へ向かう。神社風の様式で、前には神嘉殿、後ろには内侍所があり、祝詞屋と呼ばれる拝殿で結ばれている。
The Shinka-den is a kind of shed, 72 ft. by 40 ft., in which the Mikado celebrates the Harvest Festival (Shinjo-sai). In the Naishi-dokoro, also called Kashiko-dokoro, is preserved a replica of the sacred mirror given to his ancestor by the Sun-Goddess, the original of which is at her temple in Ise. When the Palace was destroyed by fire in A.D. 960, the mirror flew out of the building in which it was then deposited, and alighted on a cherry-tree, where it was found by one of the Naishi, a class of females who attended on the Mikado. Henceforth these attendants always had charge of it, whence the name Naishi-dokoro.
神嘉殿は72フィート×40フィートの建物で、天皇が新嘗祭を行う。内侍所、別名かしこどころには、太陽女神が祖先へ与えたという神鏡の写しが安置される。原鏡は伊勢の神宮にある。960年に宮殿が焼けた際、この鏡は置かれていた建物から飛び出し、桜の木に落ちた。それを天皇に仕える女性群・内侍の一人が見つけたため、以後彼女たちが管理を担い、内侍所の名が生じたという。
The alternative name of Kashiko-dokoro signifies the " fearful (or awe-inspiring) place." Both these buildings formerly stood in the grounds of the Imperial Palace at Kyoto. In the court are planted an TJkon no Tachibana and Sakon no Sakura, as in the Kyoto Palace (see p. 317). Either side of this block of buildings is lined by a gallery. To the 1., outside the enclosure, is the Shinsenjo where the offerings are prepared, and beside it the temple office. In the background are godowns for the various sacred treasures, and at the entrance a house for the Imperial envoy. The materials are plain white wood and granite.
もう一つの名、かしこどころは「畏るべき場所」を意味する。両建物はかつて京都御所の敷地内にあった。庭には京都御所と同じく右近の橘と左近の桜が植えられ、建物の両側には回廊が続く。左手、囲いの外には供物を調える神饌所と社務所があり、奥には神宝を納める倉庫、入口には勅使のための家がある。材料は質素な白木と花崗岩である。
Returning past the tumulus the way we came, and then diverging to the r., we perceive in front a hill much more like a large artificial tumulus than any other in the vicinity, but which is not accounted such. It is called Tenjin-yama, because dedicated to the god Tenjin (see p. 54). At Sakurai (Inn, Taba-ichi) there is nothing particular to see. Notice only the peculiar effect produced here and at other neighbouring towns by the small tiled chimneys, resembling miniature temple roofs, stuck on above the actual roofs of the houses. Altogether this district and the adjoining province of Iga is a land of tiles, with fancy end-pieces and quaint tiled figures of beasts and flowers.
来た道を陵まで戻って右へ分かれると、周辺のどのものより大きな人工の古墳らしく見える丘が前方にあるが、古墳とは扱われていない。天神を祀るので天神山と呼ばれる。桜井（宿は丹波市）には特に見るものはない。ただし、ここや近隣の町では、家屋の屋根の上に小さな寺の屋根のような瓦葺きの煙突が突き出す独特の効果に注目したい。この地方と隣の伊賀国は瓦の土地で、趣向を凝らした端瓦や、動物・花をかたどる奇抜な瓦飾りに富む。
A spare hour may be spent in visiting the ancient Temple of Miwa, which stands in an antique grove just above Miwa station, 1 m. from Sakurai. The temple is sacred to the Shinto god Oonamuji, and the priests who minister at the altar claim descent from a son of that deity, named Otataneko. The following legend concerning this personage—a legend which also attempts to explain the etymology of the name Miwa—is translated literally from the Kojiki: The reason why this person called Otataneko was known to be the child of a god, was that the beauty of a maiden named Iku-tama-yori-bime seemed peerless in the world to a divine youth, who came suddenly to her in the middle of
時間があれば、桜井から1マイル、三輪駅のすぐ上にある古い森の三輪神社を訪ねるとよい。神社は大物主神を祀り、祭壇に仕える神職はその子・大田田根子の子孫を称する。三輪という名の語源も説明しようとする大田田根子の伝説を、『古事記』から逐語的に訳すと次のようになる。生玉依毘売という娘の美しさは世に並ぶものがなく、ある神のような若者が夜中に突然彼女のもとへ訪れた。
the night. So, as they loved each other and lived in matrimony together, the maiden ere long became pregnant. Then the father and mother, astonished at their daughter being pregnant, asked her, saying: "Thou art pregnant by thyself.
二人は愛し合って夫婦のように暮らし、やがて娘は妊娠した。両親は娘が身ごもったことに驚き、「おまえは独りで妊娠した。
How art thou with child without having known a man?" She replied, saying " I have conceived through a beautiful young man, whose name I know not, coming here every evening and staying with me." Therefore the father and mother, wishing to know who the man was, commanded their daughter, saying : "Sprinkle red earth in front of the couch, and pass a skein of hemp through a needle, and pierce therewith the skirt of his garment." So she did as they had bidden ; and on looking in the morning, the hemp that had been put in the needle went out through the hole of the doorhook, and all the hemp that remained was only three twists (Jap. mi wa).
男を知ることなく、どうして子を宿したのか」と尋ねた。娘は「名も知らぬ美しい若者が、毎晩ここへ来て私と共に過ごしたので、子を授かりました」と答えた。そこで両親は男を知ろうとして、寝床の前に赤土を撒き、麻糸を針に通して男の衣の裾へ刺し通すよう命じた。娘が命じられた通りにすると、朝には、針に通した麻糸は戸のかぎ穴を通って外へ出ており、残っていたのは三巻き（日本語で「みわ」）だけだった。
Then forthwith knowing how he had gone out by the hook-hole, they went on their quest following the thread, which reaching Mount Miwa, stopped at the shrine of the god. So they knew that Otataneko was the child of the god who dwelt there ; and the place was called by the name of Miwa because of the three twists of hemp that had remained.
そこで一行は、かぎ穴から出たことを知り、糸をたどって行った。糸は三輪山に達して神の社で止まったので、大田田根子はそこに住む神の子だと分かった。残った麻糸が三巻きだったことから、この地は三輪と呼ばれるようになった。
The road from Sakurai to Hase (Inns, Idani-ya and many others), anciently and still in literature pronounced Hatsuse, leads up the r. bank of the Hase-gawa. (A light railway carries the pilgrims from Sakurai to Hase in 15 min., but the cars are apt to be overcrowded.) The valley suddenly narrows, and wooded hills close the road in at the entrance to the little town, which owes its existence to the sanctity of the great Temple of Hase-dera,—No. 8 of the Thirty-three Holy Places. (The "Thirty-three Places"—Saikoku Sanju-san Sho—are thirty-three shrines sacred to Kwannon, the Goddess of Mercy, in the provinces near Kyoto.
桜井から長谷（古くは、また文学では今も初瀬と発音する）へ向かう道は、長谷川の右岸を上る。軽便鉄道なら桜井から長谷まで15分で巡礼者を運ぶが、車内は混みやすい。谷は急に狭まり、林の丘が道を包む小さな町の入口に至る。この町は西国三十三所第8番、名高い長谷寺の霊験によって成り立っている。「三十三所」とは、京都近辺の国々にある慈悲の女神・観音を祀る三十三の霊場をいう。
They are all carefully numbered, the first being Fudaraku-ji at Nachi in Kishu, and the last Tanigumi-dera in Mino.* Legend traces the institution of these " Thirty-three Places" to Tokudo Shonin, a famous Buddhist abbot of the 8th century. This holy man, having suddenly died, was received by two emissaries of Emma-O (see p. 45), the God or Regent of the Under-world, and conducted to the latter's iron castle that glitters with gold and silver and with pearls and every kind of precious stone.
これらは慎重に番号づけられ、第1番は紀州那智の補陀洛寺、最後は美濃の谷汲寺である。＊三十三所の制度は、8世紀の名高い僧・徳道上人に由来すると伝える。この聖人は突然死ぬと、冥界の神または支配者である閻魔王の二人の使者に迎えられ、金銀、真珠、あらゆる宝石で輝く鉄の城へ案内された。
The god, himself resplendent as a jewel and beaming with smiles, received the dead abbot with distinguished attention, and forthwith revealed to him the existence of Three-and-thirty Places specially cared for by the Goddess of Mercy, Saviour of the World (Guse Kwan-ze-on), who had thus divided herself into many bodies, wishing to succour each human being in the way best suited to his particular spiritual antecedents.
宝石のように輝き、微笑む神は、死んだ僧を手厚く迎え、世界の救い主・救世観世音が、それぞれの人の霊的な前歴に最も適した方法で救うため、多くの身に分かれて特別に護る三十三の霊場の存在を明かした。
But alas ! none yet knew of the existence of these shrines ; so men went on doing evil rather than good, and kept falling into hell as plentifully as the raindrops fall in a furious summer shower, whereas a single pilgrimage to the Three-and-thirty Places would cause the pilgrim to radiate light from the soles of his feet, and give him strength to crush all the one hundred and thirty-six hells into fragments. " Should peradventure anyone that has accomplished the pilgrimage fall into hell," said Emma-O, *The complete list is as follows :— 1. Fudaraku-ji, at Nachi in Kishu. 2. Kimii-dera, near Wakayama in Kishu. 3. Kokawa-dera, in Kishu. 4. Sefuku-ji, in Izumi, - 6. Fujii-dera, in Kawachi. 6.
しかし、まだ誰もその霊場を知らなかったので、人々は善より悪をなし、激しい夏の驟雨の雨粒ほど数多く地獄へ落ち続けていた。三十三所を一度巡礼するだけで、巡礼者は足の裏から光を放ち、百三十六の地獄を粉々にする力を得るという。「もし巡礼を終えた者が万一地獄へ落ちるなら」と閻魔王は言った。＊一覧は次の通り。1 紀州那智の補陀洛寺、2 紀州和歌山近くの紀三井寺、3 紀州の粉河寺、4 和泉の施福寺、5 河内の藤井寺、6
Tsubosaka-dera, in Yamato. 7. Oka-dera, in Yamato. 8. Hase-dera, in Yamato. 9. Nan-endo, at Nara in Yamato. 10. Mimuroto-dera, at Uji in Yamashiro. 11. Kami Daigo-dera, at Uji in Yamashiro. _ 12. Iwama-dera, in Omi._ 13. Ishiyama-dera, near Otsu in Omi. 14. Miidera at Otsu in Omi. 15. Ima-Gumano, at Kyoto in Yamashiro. 16. Kiyomizu-dera, at Kyoto. 17. Rokuhara-dera, at Kyoto. 18. Rokkaku-do, at Kyoto. 19. Kodo, at Kyoto. 20. Yoshimine.dera, at Kyoto. 21. Anoji, in Tamba. 22. Sojiji, in Settsu. 23. Katsuo-dera, in Settsu. 24. Nakayama-dera, near Kobe in Settsu. 25. Shin Kiyomizu-dera, in Harima. 26. Hokkeji, in Harima. 27. Shosha-san, in Harima. 28. Nare-ai-ji, in Tango. 29. Matsunoo-dera, in Wakasa. 30.
大和の壺阪寺、7 大和の岡寺、8 大和の長谷寺、9 大和奈良の南円堂、10 山城宇治の三室戸寺、11 山城宇治の上醍醐寺、12 近江の岩間寺、13 近江大津近くの石山寺、14 大津の三井寺、15 山城京都の今熊野、16 京都の清水寺、17 京都の六波羅蜜寺、18 京都の六角堂、19 京都の行願寺、20 京都の善峯寺、21 丹波の穴太寺、22 摂津の総持寺、23 摂津の勝尾寺、24 摂津神戸近くの中山寺、25 播磨の清水寺、26 播磨の法華寺、27 播磨の書写山、28 丹後の成相寺、29 若狭の松尾寺、30
Chikubu-shima, island in Lake Biwa in Omi. _ 31. Chomeiji, in Omi. 32. Kwannonji, in Omi. 33. Tanigumi-dera, near Tarui in Mino
近江の琵琶湖にある竹生島、31 近江の長命寺、32 近江の観音寺、33 美濃垂井近くの谷汲寺。
"I myself will exchange with him, and suffer in his stead, as a teller of false tales. Here, therefore, is a list of the Three-and-thirty Places. Carry it back to the world of the living, and do the needful in the matter. It was for this purpose that I sent for thee hither." Tokudo thanked the Regent of the Underworld for his kindness, but remarked that mortals had grown sceptical in these latter days, and would ask for a sign to accredit his embassage. Thereupon Emma-O gave him his own jewelled seal, and the abbot was led back by the same two attendants as before to the sinful world.
「私自身がその者と交換して、虚言を語った者として代わりに苦しもう。そこで三十三所の一覧を授ける。これを生者の世界へ持ち帰り、この件を果たせ。おまえをここへ呼んだのはそのためだ」。徳道は冥界の支配者にその親切を感謝したが、近頃の人間は懐疑的になり、使者であった証拠を求めるだろうと述べた。そこで閻魔王は自らの宝石をちりばめた印を与え、僧は先と同じ二人の使者に導かれて罪深い現世へ戻された。
Now what had happened there was, that though he had lain as dead for three days and three nights, his body had not grown cold. His disciples therefore had refrained from burying him, thinking that he might possibly be restored to life. When he did awake from the trance, there, grasped in his right hand, was the seal which the Regent of the Under-world had given him. Then he told his disciples all that had happened, and he and they started off on a round of the Three-and-thirty Places, as the first pilgrims to those holy shrines ; and as the oldest temple in Japan dedicated to the Merciful Goddess was that of Nakayama-dera in Settsu, which the Prince Shotoku Taishi had built, they visited that first.
現世では、徳道は三日三晩死んだように横たわっていたが、体は冷たくならなかった。弟子たちは蘇生するかもしれないと考え、埋葬を控えた。彼が昏睡から目覚めると、右手には冥界の支配者から渡された印が握られていた。弟子たちにすべてを語ると、彼らとともに三十三所を巡り、最初の巡礼者となった。慈悲の女神を祀る日本最古の寺は、聖徳太子が建てた摂津の中山寺だったので、まずそこを訪れたという。
There also did he leave the jewelled seal in a stone casket. So far the legend. It would seem that the pilgrimage fell into disuse after the time of the Abbot Tokudo, and was only brought into permanent prominence more than two centuries later by the Emperor Kwazan, in obedience to a vision. This monarch, while himself still but a mere stripling, lost his tenderly loved consort, and having abdicated in A.D. 986, became a monk, and made the pilgrimage round the Three-and-thirty Holy Places in the order which has ever since remained unaltered. In imitation of the original Thirty-three Holy Places, thirty-three other places have been established in Eastern Japan, and also in the district of Chichibu.
そこに宝石の印を石箱へ納めた。伝説はここまでである。巡礼は徳道上人の後には廃れたらしいが、二世紀余り後、花山天皇が幻視に従ってこれを恒久的に復興した。まだ若かった天皇は愛する后を失い、986年に退位して僧となり、以来変わらない順序で三十三霊場を巡礼した。原型の三十三所にならい、東日本と秩父にも別の三十三所が設けられた。
Each of the Thirty-three Places has its pious legend, and also a special hymn (go eika) which the pilgrims chant several hundred times. Though consisting of but thirty-one syllables, as is the general rule in Japanese poetical compositions, most of these hymns require considerable expansion to render them intelligible in English, owing to the play upon words and the obscure conciseness affected by the composers.
三十三所にはそれぞれ信仰上の伝説があり、巡礼者が何百回も唱える特別な歌、御詠歌もある。日本の詩歌の一般則どおり三十一音から成るが、語呂合わせと作者が好む曖昧で凝縮した表現のため、英語で意味を通すには大幅な説明を要するものが多い。
The go-eika for Hase runs as follows: Iku tabi mo / Mairu kokoro wa / Hase-dera / Yama mo chikai mo / Fukaki tani-gawa, which is interpreted to mean, "However oft I make the pilgrimage to Hase's temple, my heart is as greatly touched as if each visit were the first; for Kwannon's mercy is higher than the mountains, and deeper than the torrent-riven valley." Founded early in the 8th century and last rebuilt in A.D. 1650, Hase-dera (locally called Kwannon-do) is one of the most striking temples in Japan. It is situated high up on the flank of a hill above the village, and stands half upon the rock, half upon a lofty platform built out from the rock, like Kiyomizu-dera at Kyoto.
長谷の御詠歌は「幾たびも 参る心は 長谷寺 山も近いも 深き谷川」。何度長谷寺へ参っても、心は毎回初めてのように深く動かされる。観音の慈悲は山より高く、急流の刻んだ谷より深い、という意に解される。長谷寺は8世紀初頭の創建で、最後の再建は1650年。地元では観音堂と呼ばれ、日本でも最も印象的な寺の一つである。村を見下ろす山腹の高所にあり、岩の上に半ば載り、半ば岩から張り出した高い舞台の上に建つ姿は、京都の清水寺に似る。
The main gate, restored in 1894, is at the top of a preliminary flight of steps, whence three other flights in zigzags, roofed over with keyaki wood so as to form a gallery, lead to the top of all. On either side of this gallery are beds of peonies, beautiful to behold early in May, when they are in full bloom. The innumerable slips of paper plastering the small shrine to the r., at the top of the gallery, are pilgrims' cards. The front part of the main building consists of an ex-voto hall 60 ft. long, in front of which is a platform built out on piles and commanding a view of the whole valley.
1894年に修復された山門は、最初の石段の上にあり、そこから欅材で屋根を掛けて回廊状にした三組の折れ曲がる石段が、さらに頂上へ導く。回廊の両側には牡丹の花壇があり、満開の5月初めは見事である。回廊上端の右手にある小祠を覆う無数の紙片は巡礼者の名刺である。本堂の前部は長さ60フィートの奉納堂からなり、その前には谷全体を見渡す柱上の舞台が張り出す。
A stone-paved corridor lined with lanterns runs between this interesting ex-voto hall and the holy of holies, where is enshrined the enormous and far-famed gilt image of Kwannon, whose form may be obscurely described by the dim light of lanterns. On payment of a trifling fee, permission can be obtained to enter this sanctum and stand at her very feet. The entrance is at the back, where, on either side of the door, will be remarked two little wheels used as charms whereby to foretell the future. The inquisitive pilgrim ties a wisp of paper to the wheel, which he then turns rapidly. If the paper wisp is at the bottom when the wheel stops, any desire he may have formed will come true.
灯籠を並べた石敷きの廊下が、この興味深い奉納堂と、巨大で名高い金色の観音像を祀る内陣とを結ぶ。灯籠のほのかな光で像の姿をかろうじて見分けられる。わずかな料金を払えば内陣へ入り、像の足元に立つ許可を得られる。入口は背後にあり、戸口の両側には未来を占う護符として二つの小さな車輪がある。好奇心の強い巡礼者は紙片を車輪に結び、勢いよく回す。止まった時に紙片が下にあれば、抱いた望みはかなう。
The bamboo tallies also to be noticed here are used by pilgrims who make "a thousand rounds" of the building. Just inside the door is a life-size image of Kwannon, standing in front of a large fresco of Shaka and the Five-and-twenty Bosatsu of Paradise. On its l. hangs a gigantic mandara, 18 ft. broad by 30 ft. high, representing that half of the universe called by the Buddhists Taizokai. Both these paintings are attributed to Kobo Daishi, as is also a large kakemono of the god Dainichi Nyorai hanging opposite to the mandara. Thus we pass round to the great image in front, which is made of camphor-wood gilt, and towers to a height of 26 1/2 ft.
ここにある竹札は、堂を「千回巡る」巡礼者が用いる。戸を入るとすぐ、等身大の観音像があり、釈迦と極楽の二十五菩薩を描く大きな壁画の前に立つ。左手には、胎蔵界という仏教上の宇宙の半分を表す、幅18フィート、高さ30フィートの巨大な曼荼羅が掛かる。この絵も、向かいに掛かる大日如来の大幅の掛物も弘法大師の作とされる。こうして前方の大像へ回る。像は金箔を施した楠材で、高さ26フィート半にそびえる。
On the 1. side of the sanctum, before emerging, is seen another mandara representing the half of the universe called Kongo-kai. The two mandara together contain figures of three hundred Buddhas. The Oku-no-in of this temple, instead of being higher up the same hill according to custom, stands on a separate hill 4 cho distant. It scarcely deserves a visit. [From Hase a road, about 25 ri, practicable for jinrikisha, leads via Haibara, Nabari, Ao, and Kokken to the shrines of Ise ; see p. 293. It is frequented by pilgrims, who combine the Yamato-meguri, or Tour of the Holy Places of Yamato, with a visit to the temple of the Sun-Goddess.]
内陣を出る前、左手には金剛界という宇宙のもう半分を表す別の曼荼羅がある。二幅を合わせると三百の仏を含む。この寺の奥の院は、慣例のように同じ山のさらに上にあるのではなく、4町離れた別の丘にあり、訪ねるほどではない。［長谷からは人力車の通れる約25里の道が榛原・名張・阿保・古市を経て伊勢神宮へ通じる（293ページ参照）。大和の霊場巡りと太陽女神の社への参拝を組み合わせる巡礼者がよく通る。］
From Sakurai to Tonomine there is a jinrikisha road; but as it soon becomes steep and stony in parts, good walkers will prefer to go on foot. It is possible to take jinrikishas all the way to Yoshino ; but from Tonomine to Fuyuno and most of the Hyuzai-toge must be walked. The whole way is picturesque. At Shimomura, 1/2 hr. out of Sakurai, a fine granite torii marks the outer limit of the sacred mountain, the actual Tonomine being the trifurcated summit seen ahead to the r. Many hamlets are passed through. At that of Kurahashi, but a little off the road, is the Tumulus of Sujin Tenno, an emperor of the legendary era (said to have died B.C. 30, at the age of 120).
桜井から多武峰へは人力車道があるが、すぐに急で石の多い所となるので、健脚なら歩く方がよい。人力車で吉野まで通すこともできるが、多武峰から冬野、およびヒュウザイ峠の大半は歩かねばならない。全行程は絵のように美しい。桜井から半時間の下村では、立派な花崗岩の鳥居が神聖な山域の外郭を示し、実際の多武峰は前方右手に見える三つに分かれた峰である。多くの集落を通る。道から少し外れた倉橋には、伝説時代の天皇で、120歳で紀元前30年に没したとされる崇神天皇の陵がある。
At the upper end of a village called Yainai-cho, a covered bridge leads into the grounds of the justly famed temple of Tonomine, the way being along an avenue of monumental cryptomerias. The magnificence of the timber, the purling of the brook below, the rich green all around and the deep shade combine to form a scene at once impressive and delightful. One must alight, if riding, at the Ichi no Mon, or First Gate. This name does not indicate that there are many successive gates to be passed through. There is but one on the Yainai-cho side. The Ni no Mon, or Second Gate, is on the other side of the mountain.
八井内町という村の上端では、屋根付きの橋が、記念的な杉並木に沿う名高い多武峰の境内へ導く。見事な巨木、下でさらさらと鳴る小川、周囲の濃い緑と深い影が、印象的で心地よい景をつくる。乗り物なら一の門で降りる必要がある。この名は幾つもの門を通る意味ではない。この側には一つだけで、二の門は山の反対側にある。
The stone walls beyond it, serving to keep some terraces in place, are all that remain of a large number of priests' dwellings and minor temple buildings pulled down during the last reign. The temple of Tonomine, one of the most perfect specimens of Ryobu Shinto architecture, was raised in honour of a celebrated nobleman and statesman of the 7th century, named Kamatari, who had two sons, Fuhito and Jo-e. The latter it was who built the temple, bringing back with him from China, whither he had been sent to study, all the materials for the thirteen-storied pagoda, with the exception of the top storey which proved to be more than his junk could hold.
その先の石垣は、先代の治世に取り壊された多くの僧房と小寺院を支えた段を保つためのもので、今はその唯一の遺構である。多武峰の寺は、両部神道建築の最も完全な例の一つで、7世紀の名高い貴族・政治家、鎌足を祀って建てられた。鎌足には藤原不比等と定慧という二子があり、定慧は留学先の中国から、船に積みきれなかった最上層を除き、十三層塔の材料を持ち帰って寺を建てた。
In those days, however, such mishaps were easily remedied, and the thirteenth storey flew after him across the sea on a cloud, and so completed the edifice. According to tradition, Kamatari and his friends retired to this mountain to plan the assassination of Soga-no-Iruka, a nobleman who had ingratiated himself with the Empress Kogyoku, and formed the bold design of placing himself on the throne. Hence the name of Dan no Mine, or '* conference peak" the word Dan being afterwards corrupted to To.
当時はこうした不運も容易に解決できたらしく、十三層目は雲に乗って海を越え、彼の後を飛んで行き、塔を完成させたという。伝説では、鎌足と仲間はこの山へ退き、皇極天皇に取り入って自ら皇位につこうとした貴族・蘇我入鹿の暗殺を計画した。そこで「談いの峰」を意味する談の峰と名づけられ、「談」が後に「多」へ転じたという。
On arriving at the great red torii, we turn to the r. and ascend several steep flights of steps, to the r. of which is a fine grove of maples, whose tints (about the 10th November) are far-famed. Again turning to the r. at the top of the steps, we find ourselves at the Honsha, or main shrine, connected with an oratory in the somewhat unusual form of a gallery, which wears the aspect of an exhibition, as the god's sacred car, and other temple "properties," masks, drums, arrows, and old swords, of which the temple possesses four thousand, are there laid out in rows. Common foreign tables and chairs in each wing strike a dissonant note.
大きな赤い鳥居に着くと右へ曲がり、急な石段をいくつか上る。その右手には、11月10日頃の色づきで名高い見事な楓の林がある。さらに石段の上で右へ曲がると、本社に出る。本社は珍しく回廊の形をした拝殿でつながれ、その回廊は、神の御車、面、太鼓、矢、寺に四千本あるという古刀などが列に並べられ、展示場のように見える。各翼に置かれた普通の洋風の机と椅子は不調和な印象を与える。
All the temple buildings are red and white, the main shrine being furthermore decorated with gold and green arabesques and geometrical designs, besides beautiful carvings of birds and elaborate metal fastenings. Round it is a paling (tama-gaki), with storks and tortoises inside groups of flowers. Green blinds hide the doorways, to each of which three polished mirrors are attached. The side shrines are dedicated to Kamatari's two sons. Dragons in sepia on a gold ground adorn the lower cross-beams of the portico, and a beautifully executed pair of bronze lanterns bearing date 1755 stand in front of the shrine.
すべての社殿は赤と白で、本社には金と緑の唐草・幾何学模様、見事な鳥の彫刻、精巧な金具がさらに施される。周囲の玉垣には花の群れの内側に鶴と亀が描かれる。緑の御簾が出入口を隠し、それぞれに磨かれた鏡が三面取り付けられている。脇社は鎌足の二子を祀る。玄関の下の横木には金地に墨で描いた龍が飾られ、社前には1755年銘の美しく仕上げられた一対の青銅灯籠が立つ。
The transverse panel in the verandah on its E. side has a white phoenix, while on the corresponding panel on the W. side is a peacock. The roof consists of thick shingling. The other principal object of interest is the small thirteen-storied, or more correctly speaking thirteen-roofed, pagoda. The grounds contain numerous other buildings, many of which are now left empty, as the Shinto cult has no use for them. One, seen on the way down and showing traces of elaborate decoration, is the burial-place of Kamatari's wife. The 16th April and 17th November are the two great festival days at Tonomine. Close to the exit from the temple enclosure is a good inn, called Koyokwan.
東側の縁側の横板には白い鳳凰、西側の対応する板には孔雀がある。屋根は厚い杮葺きである。もう一つの主な見どころは、小さな十三層、正確には十三の屋根を持つ塔である。境内には多くの建物があるが、神道の祭祀には不要なため今は空き家となったものも多い。下り道に見え、精巧な装飾の痕を残す建物は鎌足の妻の墓所である。多武峰の大祭日は4月16日と11月17日。境内の出口近くには好い宿・紅葉館がある。
A short but steep ascent leads up hence to the Ni no Mon, or Second Gate, where the temple grounds are quitted. From here it is 1/2 hr. climb to Fuyuno, a hamlet consisting of but four houses. It affords a fine view of the plain stretching towards Nara. Beginning at the r., the mountains seen are: Tempo-zan, Futago-yama, Katsuragi-yama—the highest peak, 2,814 ft.—Kongo-san; next, but in the much further distance, Koya-san, and to its l., that is to the south, the sea of mountains covering southern Yamato. Close at hand is a tumulus called Uba-ga-mori, marked by a clump of trees and the usual railing. Half the horizon—the N. and E. side—is shut out by the hilly nature of the foreground.
そこから短いが急な登りで二の門へ至り、ここで境内を出る。さらに30分登ると、四軒だけからなる冬野の集落に着く。奈良へ広がる平野の眺めがよい。右から順に、天保山、二上山、最高峰2,814フィートの葛城山、金剛山が見え、さらに遠くには高野山、その左、すなわち南には南大和を覆う山の海が続く。近くには木立といつもの柵に印された姥ヶ森という古墳がある。前景の丘陵のため、地平線の北・東側の半分は遮られる。
From Fuyuno to the top of the Hyuzai-toge is a distance of under 1 ri, mostly through a delightful wood of cryptomerias and chamaecyparis-trees ; but some of the hillsides are laid bare from time to time. The Japanese plan is not to thin out timber gradually, but to shave whole hillsides bare and then let thern. alone for many years, while others are similarly treated in rotation. This method saves trouble, as all the timber is simply rolled down to the bottom of the valley without encountering any obstacle, — if possible, to a stream where it is floated off", either in separate trunks or where the breadth of the stream permits, in the form of rafts.
冬野からヒュウザイ峠の頂までは1里に満たず、大半は杉と檜の心地よい森を通る。ただし山腹は時おり裸にされる。日本式の林業では木を少しずつ間引かず、山腹全体を刈り裸にして何年も放置し、別の斜面を順番に同じように扱う。こうすれば、木材を障害物に当てず谷底まで転がし、できれば沢へ落として、丸太のまま、あるいは川幅が許せば筏にして流せるので手間が省ける。
The view from the Hyuzai-toge, though pretty, is less extensive than that from Fuyuno. The way onward leads steadily downhill and is in parts steep. Several hamlets are passed through before entering Kami-ichi (Inn, Tatami-ya), a fair-sized town on the r. bank of the Yoshino-gawa. The prospect up the river is pretty, and those for whom the classical poetry of Japan has interest may like to gaze on Imoyama, the conspicuous wooded hill about 1/2 m. distant. The name
ヒュウザイ峠からの眺めは美しいが、冬野ほど広くない。道は一貫して下り、所々急である。いくつかの集落を通ると、吉野川右岸のかなり大きな町、上市（宿は畳屋）に入る。川上を望む景もよく、日本の古典詩に関心がある人は、半マイルほど先に目立つ木立の丘・妹山を眺めたいと思うだろう。この名は
means "Mount Lady-love," and has been the theme of many odes. "We now cross the singularly limpid river to the town on the other side, called Iigai, the passage being effected by bridge in winter, by ferry in summer. A similar arrangement obtains at other places along the course of this river, the reason being that the summer floods often pour down with such resistless force as to sweep all before them. Of course the bridges erected for use during the dry season are not costly, and the planks are stowed away to do service again the following year. The temple buildings at Iigai, standing on a slight elevation and having a parapet in front, belong to the Monto sect of Buddhists.
「恋しい女性の山」を意味し、多くの歌の題材となった。ここで非常に澄んだ川を渡り、向こう岸の飯貝の町へ行く。冬は橋、夏は渡しを使う。同じ仕組みはこの川のほかの場所にもあり、夏の洪水があまりに激しく、すべてを押し流してしまうためである。乾季に使う橋はもちろん高価なものではなく、板は翌年再び使えるように片付けられる。飯貝の寺院建築は少し高い所にあり、前に手すりを持つ。真宗門徒の寺である。
Proceeding a short way down the stream and then turning south, we enter the lower hills. Cherry-trees line the path, and cover the hillside for a considerable distance up to the entrance of the small town of Yoshino, which is built along the top of a narrow spur, and consists almost entirely of inns (*Sako-ya and *Tatsumi-ya best) and of shops for the sale of articles attractive to pilgrims. During the week or ten days in mid- April when the cherry-trees are in blossom, the little village has all the bustle of a camp, and rooms should be engaged beforehand. These trees have for centuries been famous throughout Japan.
少し川下へ進んで南へ折れると低い丘に入る。桜が道を縁取り、山腹をかなり上まで覆い、狭い尾根の上に沿って建つ吉野の小さな町の入口まで続く。町はほとんど宿（佐古屋と辰巳屋が最良）と巡礼者向けの品を売る店から成る。4月中旬、桜が咲く一週間から十日間は、小村が野営地のようなにぎわいとなるので、部屋は前もって予約すべきである。これらの木々は何世紀にもわたり全国で名高い。
There is no sight in the land comparable to them for beauty, when covered with delicate pink blossom. They are grouped in three masses of a thousand trees each, called respectively Shimo-no-Sembon, Naka-no-Sembon, and Oku-no-Sembon—that is, "Lower," "Middle," and "Furthest Thousand," which come into bloom successively. Half-way up the town stands a huge bronze torii, built of broad rings 4 ft. in diameter, and indicating the approach to the large temple of Zao-do. Founded by Gyogi Bosatsu early in the 8th century, as an offshoot of the temple raised on Omine by his master En-no-Shokaku, this temple has undergone many vicissitudes. The present buildings date, for the most part, from 1591.
淡い桃色の花に覆われた時の美しさに比べられる景色は、この国にはない。桜は各千本の三群、下千本・中千本・奥千本に分かれ、順に花を開く。町の中ほどには直径4フィートの太い環を組んだ巨大な青銅鳥居があり、大きな蔵王堂への近さを示す。蔵王堂は8世紀初頭、役小角の師である役行者が大峰に建てた寺の分寺として行基菩薩が開いたとされ、幾多の変遷を経た。現在の建物の大半は1591年にさかのぼる。
A large red two-storied gate and two flights of steps lead up into the court fronting the great temple hall. The pillars supporting this lofty building are huge trunks, lopped of their branches and roughly trimmed. Their gradually tapering form recalls the way in which the stone columns of Doric temples derived their shape from the primitive trunks which they replaced. One of the pillars is a gigantic azalea, at least 30 inches in diameter, brought from Mount Omine, where those shrubs frequently attain to an enormous size ; the rest are cryptomerias. Ex-voto pictures of proportionate dimensions and great age adorn the walls of the portico.
大きな赤い二層の門と二組の石段を上ると、大本堂前の庭に入る。高い建物を支える柱は、枝を落として粗く整えた巨大な幹である。しだいに細くなるその形は、ドーリア式神殿の石柱が、置き換えた原始的な木の幹から形を得たことを思わせる。柱の一本は大峰から運ばれた直径少なくとも30インチの巨大な躑躅で、その山ではこの低木がしばしば非常な大きさに育つ。残りは杉である。比例して大きく古い奉納画が玄関の壁を飾る。
The huge image of Zao Gongen carved by Gyogi Bosatsu and standing behind the altar, is 26 ft. high and of terrific aspect, and is flanked by statues scarcely less colossal (22 ft.) of Kwannon and Miroku. All three lift their r. foot to trample on the clouds, and the 1. to trample on the four great oceans. Their stern expression shows minds bent on repressing the demons of which the universe is full. A little further on is Yoshimizu Jinja, a small temple in which Yoshitsune (p. 86) and Benkei (p. 71) are said to have spent three years, and which later, in the 14th century, served as the abode of the fugitive monarch Go-Daigo (p. 72).
祭壇の後ろに立つ、行基菩薩作の高さ26フィートの巨大な蔵王権現像は恐ろしい姿で、ほとんど同じ大きさ（22フィート）の観音と弥勒が脇を固める。三像とも右足を上げて雲を踏み、左足で四大洋を踏む。厳しい表情は宇宙に満ちる悪鬼を抑えようとする心を示す。少し先には、義経と弁慶が三年を過ごし、後には14世紀の逃亡した後醍醐天皇の住まいともなった小さな吉水神社がある。
Every tree, every stone in the enclosure has a name recalling some act of one or other of these three personages, — the tree to which Yoshitsune made fast his horse, the rock into which Benkei drove two iron nails to prove his strength after seven days of abstinence, etc. The room which Go-Daigo used to occupy is still shown, as are various works of art. — On the hill opposite, 7 1/2 cho distant, stands the temple of Nyoirin-ji,
境内の木や石には、この三人の誰かの行為を思わせる名がつく。義経が馬をつないだ木、弁慶が七日間の断食後に力を証明するため鉄釘二本を打ち込んだ岩などである。後醍醐天皇が使った部屋も、さまざまな美術品とともに見せられる。向かいの丘、7町半ほど先には如意輪寺がある。
where Go-Daigo lies buried, and where also many relics of him may be inspected, together with other treasures. There are several other temples, but they offer little interest. Yoshino is noted for its kuzu, a kind of starch, which is sold both in the pure state and also as a sweetmeat in the shape of cherry-blossoms, a real blossom of last season's blooming being enclosed in each daintily done up box. The starch, when properly made, is very palatable, and almost indistinguishable from American corn-starch.
そこには後醍醐天皇が葬られ、その遺品とほかの宝物も多く見られる。ほかにも寺はあるが、関心を引くものは少ない。吉野は葛粉で名高く、純粋な粉のほか、前年の本物の花を一つずつ包んだ桜の形の菓子としても売られる。正しく作られた葛粉はとても口当たりがよく、アメリカのコーンスターチとほとんど区別できない。
On leaving Yoshino for Koya-san, [An alternative for pedestrians is to go from Yoshino to Dorogawa {Inn, Ki-no-kuni-ya), one short day, whence a day and a half by the pilgrim route leading along the lovely valley of the Ten-no-kawa, with its limpid stream, its picturesque rocks, and its pinnacled and grandly timbered hills, — 12 ri. Fair accommodation at Hirose, Sakamoto (at the foot of the Tengumi-toge), and other villages.] it is pleasant after the rough paths traversed to bowl along the finely graded road, for 35 min. down to the Yoshino-gawa, which is crossed from a village called Saso on the 1. bank to one named Muda {Inn, Hara-ya) on the r.
吉野から高野山へ向かう。［徒歩の代案としては、吉野から洞川（宿は紀ノ国屋）まで短い一日で行き、そこから清い流れ、景勝の岩、尖った深い森林の丘をもつ天ノ川の美しい谷沿いの巡礼道を、さらに一日半進む。12里で、広瀬、坂本（天組峠の麓）などの村にはまずまずの宿がある。］荒い道を歩いた後には、よく整地された道を35分、吉野川まで軽快に下るのが気持ちよい。左岸の佐曽という村から右岸の六田（宿は原屋）へ川を渡る。
About half-way the modern Shinto temple of Yoshino-miya, dedicated to Go-Daigo Tenno, is passed, and a succession of delightful views meets the eye throughout. The extremely sharp peak seen to the r. is the Takami-tbge, on the borders of the province of Ise. It is interesting to watch the rafts descending the river. Though very long, they glide easily among the shoals, under the management of skilful steersmen, because built in sections having a partly independent motion, like the cars of a railway train. Yoshino-guchi station {Inn, Seikwa-rO). At Gojo {Inn, Fujii-kwan), a fairsized town, the line enters the valley of the Kii-gawa. This district abounds in orange groves.
途中には後醍醐天皇を祀る近代の吉野宮を通り、続けて楽しい眺めが開ける。右手に見える非常に鋭い峰は伊勢国境の高見峠である。川を下る筏を見るのも興味深い。非常に長いが、鉄道列車の車両のように部分ごとに独立して動く構造なので、熟練した舵取りのもとで浅瀬を容易に滑って行く。吉野口駅（宿は精華楼）。かなり大きな町・五條（宿は藤井館）では、線路が紀ノ川の谷に入り、この地方は蜜柑園に富む。
Koya-guchi (Inns, Katsuragiya, Shinonome-kwan, and many others) stands at the entrance of the side valley leading up to Koya-san, the raison d'etre of the station being the accommodation of pilgrims to that shrine. Bands of pilgrims may be found taking a meal there at any time of day in spring, the fare provided being vegetarian when they are on their way up as contrite sinners, but generously supplemented with fish and eggs—the Japanese substitutes for meat—when they are returning downwards, pardoned and at peace with all the gods.
高野口（宿は葛城屋、東雲館ほか）は高野山へ上る支谷の入口にあり、この駅の存在理由は同霊場への巡礼者を受け入れることにある。春には、いつでも巡礼者の一団が食事をしているのを見かける。罪を悔いて上る途中は菜食だが、すべての神と和解して赦された者として下る帰路には、日本で肉の代用とされる魚と卵が気前よく添えられる。
The traveller will probably be told at Koya-guchi where the bulk of his baggage should be deposited, that the distance to Koya-san is only 3 ri; but the ri in this mountain district consists of 50 cho, which brings the distance up to 4 ri 6 cho of standard measurement, or 10 1/2 miles English. Of this 50 cho, or one third of the distance, as far as the hamlet of Shide, can be done in jinrikisha. The rest must be walked or done in kago, as it is a succession of steep ups and downs, the former predominating; but the eye is so charmed at every turn that fatigue is forgotten. Several villages are passed through, of which the largest is Kamiya (Inn, Hana-ya).
高野口では、重い荷物をどこへ預けるかを教えられ、高野山まで3里だと言われるだろう。しかしこの山地の里は50町で、標準の尺度では4里6町、英国マイルでは10マイル半となる。その三分の一、志手の集落までの50町は人力車で行ける。残りは急な上り下りが続き、上りの方が多いので、歩くか駕籠を使う必要がある。だが曲がるたびに目を楽しませる景が現れ、疲れを忘れる。最大の村は神谷（宿は花屋）である。
The first part of the way, after crossing the Kii-gawa, lies along the r. bank of the tributary Yoshino-gawa, flowing far below in a rock-strewn ravine. There is little or no shade here, and the palmettos on the hillsides bear witness to the exceptional warmth of the climate of this district. For the latter part, the road leads up amidst magnificent timber, chiefly conifers; most of the finest specimens are chamaecyparis. Strangely enough,
紀ノ川を渡った後の前半は、はるか下の岩だらけの峡谷を流れる支流・吉野川の右岸に沿う。日陰はほとんどなく、山腹の棕櫚はこの地方の例外的な温暖さを示す。後半は立派な森林の中を上り、主に針葉樹から成る。最も見事な木の多くは檜である。不思議なことに、
but few examples are seen of the species to which Koya-san has given its name,—the Koya-maki (Sciadopitys verticillata). The timber from this superb forest, which now belongs no more to the priests but to the central government, is brought down by sledge and tramway from mountain recesses situated above the monastery, conveyed to Wakayama, the capital of the province, and thence shipped in junks to Tokyo. A bridge little worthy of its high-sounding name, Gokuraku-bashi, that is, the Bridge of Paradise, marks the beginning of Koya-san proper (2,710 ft.), and of the last and steepest portion of the climb.
高野山の名を与えた種、高野槇はほとんど見られない。この優れた森林はもはや僧侶でなく中央政府の所有で、僧院の上の山奥から橇と軌道で木材を下ろし、紀伊国の首府・和歌山へ運び、そこから東京へ向けてジャンク船で積み出す。「極楽橋」という大げさな名にあまりふさわしくない橋が、高野山そのもの、標高2,710フィート、および最後で最も急な登りの始まりを示す。
Up to this point resthouses dot the way and the forest grows thicker and thicker, till at last we reach a plain black gate forming the back entrance (Fudozaka-guchi) to the temple grounds. The exceptionally fine bronze image of Jizo just outside dates from the year 1745, — the gift of a female devotee. The smaller but handsome bronze Kwannon inside the gate to the 1. dates from 1852.
ここまでは休憩所が点在し、森はしだいに濃くなる。やがて平凡な黒い門、すなわち寺域の裏口・不動坂口に着く。門外のとりわけ見事な地蔵の青銅像は女性信者の寄進で1745年の作、門内左手の小さいが美しい青銅観音は1852年の作である。
From here it is but a few yards to the Sankei-nin Torishirabe-sho, or Office for the Examination of Pilgrims, where the traveller will be asked whence he comes and at which temple he desires to lodge, and will then be furnished gratis with a guide to conduct him thither ; or, if he have no preference and no letter of introduction, some lodging will be assigned to him. This question of the lodging is important, as Koya-san has no inns. The temples do duty for them, — or rather the priests' residences included in the Japanese term for a Buddhist temple (tera). Many are apt to be too full of pilgrims of the lower class to afford pleasant quarters.
そこから数歩で参詣人取調所に着く。旅行者は出身地と泊まりたい寺を尋ねられ、希望を言えばそこへ案内する人を無料で付けてもらえる。希望も紹介状もなければ、どこかの宿を割り当てられる。この問題は重要で、高野山には旅館がない。寺、正確には寺という語に含まれる僧侶の居所が旅館の役割を果たす。下層の巡礼者でいっぱいになり、快適な部屋を得にくい所も多い。
The most aristocratic are Shojo Shin-in, possessing fine suites of rooms, Benjo Ko-in, Kongo Sammai-in, and Joki-in. The people at Koya-guchi will probably endeavour to persuade the traveller to patronise some inferior house, with which they are in league. Of course the priestly hosts provide no foreign food, neither is fish or flesh of any sort tolerated in the village, though liquor is permitted. The visitor, therefore, who cannot make up his mind to vegetarianism for a single day had better see the sights, and go on to one of the villages below. In any case he should remember that his hosts are monks, not innkeepers, and must refrain from ordering them about.
部屋のよい最も格式の高い宿坊は、立派な座敷を持つ成就院、遍照光院、金剛三昧院、常喜院である。高野口の人々は、関係のある劣った宿へ客を誘おうとするだろう。僧侶の主人は西洋料理を出さず、村内では酒は許されるが、魚も肉も一切認められない。一日だけでも菜食を受け入れられない旅行者は、見物を済ませて山下の村へ行く方がよい。いずれにせよ、主人は宿屋の主人ではなく僧侶であることを忘れ、命令口調を慎むべきである。
There is no fixed charge for board and lodging ; but it behoves the visitor to give at least as much as he would pay in a first-class inn. The service of the rooms is all done by acolytes, no woman being admitted to any such employment. Indeed, it is only since the revolution that women have been allowed to make the pilgrimage at all. The pilgrims are wakened before dawn, and the traveller may, if he likes, assist at matins, which service is performed in a hall lined with thousands of funeral tablets, prayers being offered up for the souls of those whose names are inscribed thereon.
食事と宿泊に定価はないが、一流旅館で払うほどは最低でも渡すのがよい。室内の世話はすべて小僧が行い、女性はこの種の仕事に雇われない。そもそも女性が巡礼できるようになったのは維新以後にすぎない。巡礼者は夜明け前に起こされ、望めば早朝の勤行に加われる。千を数える位牌を並べた堂で、そこに名の記された人々の霊魂のために祈る儀式である。
Kongo-buji — for that is the proper name of the monastery, Koya-san being only the name of the mountain on which it stands— is one of the oldest religious foundations in Japan. It dates from A.D. 816, having been then founded by the great saint, Kobo Daishi, to whom the Emperor Saga made a grant of land for the purpose. As Kobo Daishi was on his way up the mountain, he met Kariba Myojin, the Shinto god of the locality, who, being addicted to the chase, was accompanied by two dogs. This god promised his protection to the monastery, and in return for this the Shinto temple of Nyu, dedicated to the mountain-god's mother, was afterwards built in one of* the neighbouring valleys.
金剛峯寺は僧院の正しい名であり、高野山はそれが立つ山の名にすぎない。816年、嵯峨天皇が土地を与え、大聖・弘法大師が開いた、日本最古級の宗教施設である。弘法大師が山へ上る途中、この地の神道の神・狩場明神に会った。狩猟を好むこの神は二頭の犬を伴っていた。神は僧院を守ると約束し、その返礼として、山の神の母を祀る丹生の神社が近くの谷に建てられた。
This legend is the explanation given of the toleration of dogs on Koya-san, while no other animals are permitted to enter the precincts. Other prohibitions existed in former times against musical instruments, the planting of bamboos or trees that could be turned to profit, archery and football, gambling and checkers, bamboo brooms, and three-pronged hay-forks, As late as
この伝説は、高野山で犬だけは許され、他の動物は境内に入れない理由を説明するものとされる。以前は、楽器、利益になる竹や木の栽培、弓術と蹴鞠、賭博と将棋、竹箒、三つ又の干草用熊手も禁じられていた。
1906 no women might inhabit the village, and all the shops were therefore exclusively in men's hands. The principal mediaeval benefactors of the monastery were the Emperor Shirakawa and the Taiko Hideyoshi. The latter's nephew and adopted son Hidetsugu committed harakiri here. Koya-san has experienced no striking reverses, though, like all Buddhist monasteries, it has suffered to some extent from the recent disestablishment of Buddhism. Its greatest enemy has been fire. The conflagrations of 1843 and 1888 were the most disastrous during the past century. The great pagoda perished on the former occasion, and has never been restored.
1906年に至るまで女性は村に住めず、すべての店は男性だけの手にあった。中世に僧院へ最も大きな寄進をしたのは白河天皇と太閤秀吉である。秀吉の甥で養子の秀次はここで切腹した。高野山は大きな災難を経験していないが、ほかの仏教僧院同様、近年の廃仏である程度の打撃を受けた。最大の敵は火で、19世紀中で最も大きな火災は1843年と1888年のものだった。前者で大塔は失われ、再建されていない。
On the latter, when the fire lasted for two days, large numbers of the priests' dwellings were swept away, 1909 and 1910 were also marked by destructive fires. A treasure of which the monastery is justly proud is a collection of eight thousand scrolls of the Buddhist scriptures, written in letters of gold and elaborately ornamented with silver designs. These scrolls are valued at over half a million yen. The sights of Koya-san take half a day to inspect. The first and most impressive is an enormous Cemetery, through which leads an avenue of cryptomerias 18 cho long ; or rather, the cemetery is a kind of irregular avenue laid along a magnificent cryptomeria forest.
後者は二日間燃え続け、多数の僧房を焼き払い、1909年と1910年にも破壊的な火災があった。僧院が誇る宝は、金文字で書き銀の文様を精巧に施した仏典八千巻で、五十万円以上と評価されている。高野山の名所を見るには半日を要する。最初にして最も印象的なのは巨大な墓地で、18町続く杉並木が通る。より正確には、壮麗な杉林に沿って不規則な並木状に広がる墓地である。
Not that most of the bodies are actually interred here. In many cases the so-called tomb is merely a monument raised to the memory of the dead believer, who, through this nominal burial by the side of Kobo Daishi, obtains the spiritual privilege of re-birth into the Tosotsu Heaven, or into Jodo, "the Pure Land of Perfect Bliss." In other cases, after the corpse has been cremated, the Adam's-apple and some of the teeth are sent to Koya-san, these remains being consigned to a common pit called Kotsu-do, or the Hall of Bones, in the case of persons who cannot go to the expense of a separate tomb. At all events, their funeral tablets are sent to the monastery to be prayed over daily.
ただし大半の遺体が実際にここへ葬られているわけではない。多くの場合、いわゆる墓は死者を記念する碑にすぎない。弘法大師のそばに名目上葬られることで、兜率天または極楽浄土に再生する霊的な特権を得るとされる。別の場合には火葬後、喉仏と歯の一部を高野山へ送り、個別の墓を建てる費用のない者については、骨堂と呼ばれる共同の穴へ納める。いずれにせよ、位牌は毎日供養されるため僧院へ送られる。
As one walks along the avenue, a special cicerone, who has all the names by heart, points out the most important graves. After crossing the Ichi no Hashi, or First Bridge over the tiny Odogawa, the monuments of the Daimyos of Sendai (the largest), Uwajima, Kaga, and Satsuma are among those first passed. Such noblemen's monuments may be distinguished from those of commoners by their peculiar pagoda shape (Jap. sotoba or gorin, see p. 42).
杉並木を歩くと、すべての名を暗記した案内人が主な墓を示す。小さな御殿川に架かる一の橋を渡ると、まず仙台（最大）、宇和島、加賀、薩摩の大名の墓がある。こうした大名の墓は、独特な塔形、すなわち卒塔婆または五輪塔の形で庶民の墓と見分けられる。
A little off the road to the r. are the graves of the celebrated heroes Atsumori and Kumagai Naozane, and then those of the Daimyos of Hizen, Matsumae, and Choshu ; then — but we can only pick out a few names from among thousands — the early warrior Tada-no-Manju (this is the oldest monument in the cemetery), the 16th century chieftain Takeda Shingen, the Hachisuka family, Ii-Kamon-no-Kami, the Daimyos of Tosa, the traitor Akechi Mitsuhide whose monument has been riven from top to bottom by a thunderbolt as a warning to faithless servants, and so on ad infinitum.
道の右手に少し入ると、名高い武将・敦盛と熊谷直実の墓、続いて肥前、松前、長州の大名の墓がある。それから、何千ものうち数名を挙げるだけだが、墓地最古の碑とされる初期の武者・多田満仲、16世紀の武将・武田信玄、蜂須賀家、井伊掃部頭、土佐の大名、そして不忠な臣下への戒めとして碑が雷に打たれ上下に裂けたという逆臣・明智光秀の墓などが続く。
In the case of great families, many subsidiary monuments surround the chief one in the little enclosure, and before this often stands a torii, the stone for which, as for all the monuments, is brought from a place in the province of Bizen called Mikage, a word that has come to be the Japanese name for "granite." The monument of the Ichikawa Danjuro family of actors, just before reaching the Naka no Hashi, or Middle Bridge, is distinguished by a thin pillar. That with a praying-wheel in front is dedicated to Jizo, and is called the Ase-kaki Jizo, because believed to be covered every morning with the perspiration which that god's sufferings in hell for the relief of the human race bring out on his body.
大きな家の墓では、小囲いの中で主碑を多くの従属する碑が囲み、その前には鳥居が立つことが多い。これらすべての碑に使う石は、備前国の御影という土地から運ばれ、この語は花崗岩を意味する日本語になった。中の橋の手前にある市川團十郎一門の墓は細い柱で目立つ。前に念仏車のある墓は地蔵に献じられ、地獄で人類を救う苦しみから毎朝汗を帯びると信じられるので、汗かき地蔵と呼ばれる。
The Daimyo of Geishu have the second largest monument in the cemetery, those of Imagawa the largest of all, 28 ft. high. Next we come to that of an Imperial Princess, to those of the celebrated poet Basho, of the saint Enko Daishi, of Asano Takumi-no-Kami (the unhappy lord of the Forty-seven Ronins), etc., etc. We next arrive at a shrine containing one
芸州の大名の墓は墓地で二番目に大きく、今川家のものは最大で高さ28フィートある。次に皇女、名高い詩人・芭蕉、聖者・円光大師、浅野内匠頭、すなわち悲運の四十七士の主君の墓などがある。次に千
thousand gilt images of Amida, with another beside it having a statue of Kobo Daishi at the age of forty-two, carved by himself; and after that another temple, with pictures (mandara) by the same saint, of the two halves of the Buddhist universe. The next feature in the walk is afforded by some bronze images of Jizo, Fudo, and Dainichi, placed behind a trough of water. Believers sprinkle this water over the images, in order to benefit the souls of their own ancestors. Immediately beyond is a small bridge called Mumyo no Hashi, or the Nameless Bridge, a corruption of Mi-myo no Hashi, or Bridge of the August Mausoleum.
体の金色の阿弥陀像を納める祠、その脇には弘法大師が42歳の自像を自ら彫ったものを安置する祠、さらに同じ聖者が描いた仏教宇宙の二界の曼荼羅を持つ寺が続く。道の次の見どころは、水槽の後ろに置かれた地蔵、不動、大日の青銅像である。信者は祖先の霊を益するため、これらの像へ水をそそぐ。そのすぐ先に無明橋、すなわち「名のない橋」と呼ばれる小橋がある。これは御廟橋、すなわち尊い廟の橋が転じた名である。
It is believed that no one can cross this bridge who, for moral reasons, is unacceptable to Kobo Daishi. According to tradition, Hideyoshi made a pilgrimage hither after he had risen to the highest position in the empire, and, accompanied by the chief priest alone, came at night as far as the bridge, crossed it, and turned back again without going as far as the tomb, thus satisfying himself that the slaughter he had been compelled to make of his enemies in order to seize the supreme power and restore peace to the nation, was approved by Kobo Daishi, and that he might now pay his formal visit on the morrow in full state, accompanied by all the princes, without fear of being put to shame before them.
道徳上の理由で弘法大師に受け入れられない者は、この橋を渡れないと信じられている。伝承では、秀吉は天下の最高位に達した後、最高僧だけを伴って夜にここを参詣し、橋まで来て渡り、墓まで進まず引き返した。権力を得て国に平和を戻すためやむを得ず敵を殺したことを、弘法大師が認めたと確かめ、翌日には諸侯を伴った正式の参拝を、人前で恥をかく心配なく行えると満足したのである。
The monument r., just beyond the bridge, to those who fell in the war with Russia, was erected in 1910. A separate enclosure to the l. contains the unpretentious monuments of several Mikados. We next reach the Mandoro, or Hall of Ten Thousand Lamps, but first look in at the octagonal Kotsu-do, or Hall of Bones already mentioned, and peer through the gate of the Go-Byo, or Tomb of Kobo Daishi, which is never opened save on the 21st day of the 3rd moon, old style, when new vestments are provided for the dead saint. We also perceive two small Shinto Shrines just showing through the thick trees.
橋を渡ったすぐ右には、日露戦争の戦没者のため1910年に立てられた碑がある。左の別囲いには、数代の天皇の簡素な碑がある。次に万灯籠へ着くが、まず前に述べた八角形の骨堂をのぞき、御廟、すなわち弘法大師の墓の門越しに中をうかがう。この墓は旧暦3月21日、新しい衣を死んだ聖者に供える時以外、決して開かれない。厚い木立の間には小さな神社二社も見える。
At the foot of the steps l. leading to the Mandoro is a small bronze figure of Kobo Daishi, remarkable for the expression of profound yet sentient contemplation. The Mandoro is a wooden building 100 ft. long, and somewhat less than half that in depth, with closed grated shutters. As far as the eye can penetrate the darkness of the interior, countless brass lamps may be seen ranged in rows. Of these only about one hundred are kept lighted, the present reduced state of the monastery's exchequer not permitting expenditure on a more lavish scale. No offering can be more acceptable in the eyes of Buddhistic piety than burning lamps, which typify the refulgent wisdom of the gods Dainichi and Amida.
万灯籠へ上る石段の左の麓には、深いが感覚を失わない瞑想の表情が見事な、弘法大師の小さな青銅像がある。万灯籠は長さ100フィート、奥行はその半分よりやや短い木造建物で、格子の閉じた雨戸を持つ。暗い内部を目が見通せる限り、数え切れない真鍮灯籠が列をなす。ただし僧院の財政が縮小しているため、灯されているのは百ほどにすぎない。大日と阿弥陀の神々の輝く智慧を象徴する灯明ほど、仏教的敬虔の目に喜ばれる供物はない。
A story is told which recalls the Bible story of the widow's mite: On some great occasion a rich man presented ten thousand lamps, while a poor woman, who had nothing, cut off her long tresses to make up money enough to present a single lamp. Nevertheless her offering was the more acceptable of the two; and when a gust of wind arose, the rich man's ten thousand lamps were all blown out, while the poor woman's single lamp shone on with increased brilliancy. Accordingly the largest lamp in the hall is called the Hinja no Itto, or Poor Woman's Single Lamp. So far the Cemetery.
ここには聖書の貧しい寡婦の献金を思わせる話がある。ある大きな機会に富者が一万の灯を献じ、何も持たない貧しい女は、髪を切って一灯を献じる金を作った。だが彼女の供物の方が喜ばれ、突風が起きると富者の一万灯はすべて消え、貧女の一灯だけがいっそう明るく輝いた。そこで堂内最大の灯は、貧者の一灯と呼ばれる。墓地の案内はここまでである。
The traveller now returns the way he came, and, wending through the village, will see the rest of the sights on his way to the gate leading in the direction of Wakayama. (The order may be reversed according to the house in which one is lodged, the Shojo Shin-in, etc., being at one end of the village nearest the Cemetery, and the Joki-in at the other.) First we visit the Kongo-buji, or abbot's residence (a small fee is demanded), an unusually handsome specimen of Japanese domestic architecture, adorned with gold sliding-screens by Kano Tan-yu, Sesshu, Tanzan, and other classical artists. An old-fashioned arrangement to be seen here, as in other
旅行者は来た道を戻り、村を通って和歌山方面の門へ向かう途中で残りの名所を見る。順序は泊まる宿によって逆にもなる。成就院などは墓地に近い村の端、常喜院は反対側にある。最初に訪ねる金剛峯寺の住職居所は少額の拝観料を要するが、狩野探幽、雪舟、探山ほか古典画家の金屏風で飾られた、非常に美しい日本住宅建築の例である。ここなど僧の住まいに見られる旧式の造りとして、
residences of the monks, is what is called the irori no ma, or "hearth room," which is an apartment having a large square chimney like a pillar, and a small altar on one side. The monks sit round this heated pillar in winter to recite the sutras. The room where Hidetsugu committed harakiri after he had fallen into disgrace with his father, has been restored exactly in the style of his period (end of 16th century). One room contains a collection of various objects laid out in cases: swords, lacquer boxes, scrolls, Buddhist furniture, etc. We next proceed to the Shichi-do Garan (see p.
囲炉裏の間がある。これは柱のような大きな四角い煙抜きと片側の小さな仏壇を持つ部屋で、僧は冬にこの暖められた柱の周りに座り、経を唱える。父に勘当された後、秀次が切腹した部屋は、当時、すなわち16世紀末の様式に忠実に復元されている。ある部屋には刀、漆箱、巻物、仏具など、多様な品をケースに並べた収集がある。続いて七堂伽藍（41ページ参照）の
41), or temples proper, and passing by several which are uninteresting, stop to examine the Kondo, or Golden Hall. Burnt in 1843, but restored in 1852, this grand edifice fully deserves its name, for the interior is ablaze with gold and glorious colouring. Nor is it only beautiful. The keyaki wood, of which the huge beams and columns consist, proclaims its solidity ; and even the magnificent carvings adorning the exterior are of the same material, some of the slabs being 9 ft. long by 4 ft. wide. The plan of the building is three squares, one within the other.
本来の諸堂へ進み、関心の薄いものをいくつか過ぎて、金堂を詳しく見る。1843年に焼けたが1852年に再建されたこの大建物は、内部が金と見事な彩色で輝き、その名に十分ふさわしい。美しいだけではない。巨大な梁と柱の欅材は堅固さを示し、外部を飾る壮麗な彫刻も同じ材で、板の中には長さ9フィート、幅4フィートのものもある。平面は、三つの正方形を入れ子にした形である。
The outermost of these squares is the uncoloured carved shell just mentioned; that next to it is the gejin or nave, while the innermost is the naijin or chancel; and this it is that the artist has so splendidly decorated with gold, with paintings of angels and Buddhist deities, and with coloured carvings of birds. Images of the deities Kongo Satta, Fudo, Fugen, Kongo-o, Gozanze Myo-o, and Kokuzo Bosatsu stand on a raised dais, whose sides are filled in with the peony and lion in gilt open-work, while the ceiling above them glows with rich paintings of dragons with a phoenix in their midst. The shrine guarded by these images contains one of the god Yakushi carved by Kobo Daishi himself.
最外側は先述の無彩色の彫刻を施した外殻、その内側は外陣、最内側は内陣である。内陣は金で華麗に飾られ、天人と仏神の絵、彩色した鳥の彫刻を持つ。金剛薩埵、不動、普賢、金剛王、降三世明王、虚空蔵菩薩の像は高い壇上に立つ。壇の側面は金の透かし彫りによる牡丹と獅子で埋められ、上の天井には、中央に鳳凰を配した龍の豊かな絵が輝く。これらの像が守る厨子には、弘法大師自作の薬師像が納められている。
The mandara hanging to the pillars represent, as usual, the two halves of the Buddhist universe. Another interesting scroll is inscribed with words meaning, " To the souls of all who died fighting in the Russo-Japanese war," the same homage being paid to foes as to friends. On leaving, notice the paintings of the Sixteen Rakan, which are about 9 ft. sq. and executed in an extremely florid style. The holy men are represented in four groups. In an adjacent building some gigantic gilt images of the Go-chi Nyorai, or Five Gods of Wisdom, formerly in the Pagoda, have now their temporary abode. The Saito, or Western Pagoda, is a two-storied building of a curiously complicated style of construction.
柱に掛かる曼荼羅はいつものように仏教宇宙の二界を表す。別の興味深い巻物には、「日露戦争で戦って死んだすべての人々の霊へ」と記され、友軍にも敵軍にも同じ敬意を払っている。出る際には、9フィート四方ほどのきわめて華麗な十六羅漢図に注目したい。聖者は四組に分かれて描かれる。隣の建物には、かつて塔にあった五智如来の巨大な金色の像が仮に置かれている。西塔は、奇妙に複雑な構造の二層塔である。
Among other minor buildings, may be mentioned two small Shinto shrines dedicated to the aboriginal Japanese gods who ruled the mountain before Kobo Daishi's advent,—brilliantly painted with red ochre, and forming a striking contrast to the adjacent grey unpainted Buddhist shrines; also the Kyodo, or Revolving Library, elegantly constructed in the shape of a two-storied pagoda, and the Mi-ei-do, containing a celebrated portrait of Kobo Daishi painted by his disciple Prince Shinnyo, the eyes of which were dotted in by the saint himself.
小建物のうちでは、弘法大師が来る前に山を治めた日本の土着神を祀る二つの小さな神社が挙げられる。赤い赭土で鮮やかに塗られ、隣の灰色で無彩色の仏堂と強い対照をなす。また、二層塔の形に優雅に造られた経蔵、そして弟子の真如親王が描き、眼は聖者自身が点じたという弘法大師の名高い肖像を収める御影堂もある。
Leaving the enclosure that holds all these buildings, we turn r., and see ahead the summit of Jin-gamine, 50 cho distant from the far end of the great Cemetery, and affording — at least so the monks declare — a view over portions of no less than thirty provinces. To the 1. is the Theological Seminary (Gakurin), which is not usually visited. This institution includes a small university and a middle school. Since the year 1895, " general Buddhism " (whatever that may be) has, by government order, here replaced the exclusive teaching of the doctrines of the
これらの建物を収める囲いを出て右へ曲がると、巨大な墓地の遠端から50町の陣ヶ峰の頂が前方に見える。僧の言うところでは、そこから三十国以上の一部を見渡せる。左手には、ふつう訪れない学林、すなわち神学校がある。ここには小さな大学と中学校が含まれる。1895年以来、政府の命令で「一般仏教」が、真言宗の教義だけを教える制度に取って代わった。
Shingon sect, and modern sciences have been added to the curriculum. Some of the class rooms are fitted up in European fashion with benches and blackboards, while others retain the old Japanese style, — mats, a sort of dais for the lecturer, and a kakemono of Kobo Daishi at one end of the room. Each bedroom is shared by two or three students. Before meals, a long Buddhist grace is intoned.
また近代科学が課程に加えられた。教室の一部は机と黒板を置く洋風だが、ほかは畳、講師のための一段高い所、部屋の一端の弘法大師の掛物という古い日本式を保つ。寝室は二、三人で共用し、食前には長い仏教の食前唱和を唱える。
The inspection of the Seminary concluded, we retrace our steps a little, and soon reach what is called the front gate (omote-mon) of the monastery grounds, a handsome structure decorated with carvings by Hidari Jingoro, which leads in the direction of Wakayama; for this was anciently the chief approach to the sanctuary, as being that by which Kobo Daishi himself came up. Various details of his pilgrimage are commemorated in monuments still preserved on that side of the mountain. This road (5 1/2 ri to Kokawa) is now comparatively little used. Kokawa (Inn, *Kana-ya). Five cho from this station stands Kokawa-dera,—No. 3 of the Thirty-three Holy Places,—an ancient and celebrated shrine, founded in A.D.
学林を見終えると少し戻り、ほどなく僧院の表門に着く。これは左甚五郎の彫刻で飾られた立派な建物で、和歌山方面へ通じる。弘法大師自身が上った道であり、昔はこの聖地の主要な入口だった。山のその側には、彼の巡礼の細部を記念する碑が今も残る。この道は粉河まで5里半で、今は比較的使われない。粉河（宿は＊かなや）では駅から5町に、西国三十三所第3番で、770年創建の名高い古寺・粉河寺が立つ。
770; but the present edifices date only from the 17th century. The principal gateway contains fine statues of the Ni-o, colossal in size and excellently preserved. A little further on is a building, called Donan-san no O-do, curiously decorated with open-work woodcarvings nailed on to the panels and representing incidents in the history of an image of Kwannon shaped like a young boy, which is declared by tradition to have emerged miraculously from the pond close by. Several handsome bronzes and a stone with the impression of Buddha's feet next attract our attention.
ただし現在の建物は17世紀のものにすぎない。主門には巨大で保存のよい仁王像がある。少し先には、童男山の大堂という建物があり、板に釘留めした透かし彫りで奇妙に飾られる。池の近くから奇跡的に現れたと伝える童子形の観音像の来歴を表すものだという。続いて見事な青銅品数点と、仏足石が目を引く。
Passing through the second gateway with its images of the Shi-Tenno, we enter a picturesque garden containing some magnificent old camphor-trees; one, in particular, would take seven men to encircle it with outstretched arms. The cherry-blossoms, too, are very fine. The Hondo is a plain building about 102 ft. square, whose outer gallery is all hung with modern inscribed tablets. The images of the Eight-and-twenty Followers of Kwannon, r. and l. of the main altar, whose shrine is never opened, are excellent ancient works of art. On a terrace at the back stand two brightly decorated shrines dedicated to the Shinto gods of Nyu and Nyaku-ichi, the aboriginal guardian deities of the place.
四天王像を置く第二門を通ると、立派な老楠のある風雅な庭に入る。とりわけ一本は、腕を広げた男七人でなければ囲めない。桜も見事である。本堂は一辺約102フィートの質素な建物で、外回廊には近代の扁額が一面に掛かる。決して開かれない本尊の左右に立つ二十八部衆像は、優れた古美術である。背後の台地には、この地の土着の守護神である丹生と若一の神を祀る、鮮やかに飾った二つの神社が立つ。
The temple is rich in miscellaneous treasures and manuscripts, to be allowed to inspect which, however, requires a special introduction. An unusually large Gyogi-yaki jar (see p. 73) is the only curiosity shown to all-comers. The traveller, who now emerges from the mountains into the civilisation of the plain, will be struck with the variety of quaint and beautiful tiles at the corners of the roofs of the houses. Some are shaped like demons' heads, some like shells, some like flowers, etc. The whole way into Wakayama from Kokawa continues down the valley of the Kii-gawa, with its screen of hills on either side. The river is crossed at Iwade.
寺には雑多な宝物と写本が多いが、見せてもらうには特別な紹介状が必要である。誰にでも見せる珍品は、非常に大きな行基焼の壺（73ページ参照）だけである。山を出て平野の文明へ戻る旅行者は、家屋の屋根の隅にある風変わりで美しい瓦の多様さに目を留める。鬼の頭、貝、花などの形をしたものがある。粉河から和歌山までの道は両側に丘を屏風のように従え、紀ノ川の谷を下る。川は岩出で渡る。
Thirty cho from this station by jinrikisha stand the stately remains of the monastery of Negoro-ji, a branch of Koya-san dedicated to Fudo, the monks of which waged successful war against Nobunaga, but succumbed to Hideyoshi in 1585. It must have been one of the most extensive religious establishments in Japan, and a perfect example of the Shichi-do Garan. The various structures extended over two hillsides, and the architecture of what survives has a tranquil and impressive aspect. The immense park-like grounds are full of lovely cherry-trees and pine-trees, the former a brilliant sight in April,
岩出駅から人力車で30町の所に、不動を祀る高野山の支院・根来寺の堂々たる遺構がある。その僧たちは信長と戦って勝ったが、1585年に秀吉へ屈した。日本でも最も広大な宗教施設の一つで、七堂伽藍の完全な例だったに違いない。建物群は二つの山腹に広がり、残る建築は静かで印象深い。公園のように広い境内には美しい桜と松が多く、桜は4月に鮮やかな見ものとなる。
Wakayama-shi (p. 311.) [The traveller who desires to go direct to Kyoto or Kobe without stopping over at Osaka, can book himself and luggage through to those places.]
和歌山市（311ページ参照）。［大阪に泊まらず京都または神戸へ直行したい旅行者は、本人と荷物をそれらの地まで通しで予約できる。］