|
Today, we're leaving Lake Kawaguchi! Just like yesterday, we had
breakfast, enjoyed the hot spring bath and footbath. Then, we checked
out of the hotel and left Yamanashi Prefecture... |
|
|
|
On the way to the city of Fujinomiya (富士宮市) in Shizuoka Prefecture, we drove
along a stretch of barren road, with trees on both sides and very few
cars on the road, making it feel like we had entered a deserted area.
This is the famous
Aokigahara
Forest (青木ヶ原樹海). |
|
|
 |
| ▲ |
Before we left, we had one last footbath while
enjoying the view of Mt Fuji |
|
|
|
|
'Aokigahara' is actually the original name of the forest, which means 'a
plain covered in green trees'. From the highlands, the dense tree canopy
look like waves, which is why it's also called 'Jukai' (樹海,
'the Sea of Trees') in Japanese. However, the more widely recognised
name, especially among foreigners, is the 'Suicide Forest'. |
|
|
|
Aokigahara gained more mystery when it became the site of the
disappearance and death of the main character in the famous Japanese
detective novel 'Kuroi Jukai' (The Black Sea of Trees,
黒い樹海). Later, the
controversial book 'The Complete Manual of Suicide' (完全自殺マニュアル)
named Aokigahara as the 'best place to commit suicide', adding to the
chilling reputation of the forest. The name 'Suicide Forest' became even
more famous in 2018 when the American YouTuber, Logan Paul filmed a died
body in the forest and upload the raw footage, shocking viewers
worldwide. |
|
|
|
Moreover, in Aokigahara, satnav and compasses often fail, which adds to
the paranormal atmosphere. However, the satnav failure is due to the
dense trees blocking singals, and the compass issues are caused by the
magnetic properties of some of the minerals in the lava rock. The same
phenomenon occurs in Hong Kong's
So Lo Pun
Village (鎖羅盆村) and the 'Sai
Kung Barrier' (西貢結界). Local authorities in Yamanashi are working to
clear up the stigma surrounding Aokigahara by promoting its natural and
geographical value, as well as improving visitor signage. |
|
|
 |
| ▲ |
The view of Mt Fuji from Shiraito-no-Taki |
|
|
|
|
After about an hour's drive from Lake Kawaguchi, we arrived at the falls
Shiraitonotaki (白糸ノ滝)
and
Otodomenotaki (音止ノ滝)
in Fujinomiya, around 10:00. As far as I know, there is only one fall
named 'Otodomenotaki' in Japan, but there are countless Shiraitonotaki. |
|
|
|
Shiraitonotaki and Otodomenotaki are two separate waterfalls, both
located at the same site, which also features an official car park and a
tourist information centre. The official car park charge JP¥500, but
after parking, we discovered several private car parks around the falls
that only charge JP¥300, which is cheaper than the official one! |
|
|
|
Apart from the tourist facilities, there are several shops and
restaurants, but most of them hadn't opened yet, probably because it was
still early in the day. |
|
|
 |
| ▲ |
The monument marking Otodomenotaki |
|
|
|
 |
|
|
|
|
|
According to the signage in the area, we first visited Otodomenotaki. 'Otodomenotaki'
means 'the Waterfall of Silence' and is located to the east of
Shiraitonotaki, with a plateau between the two. Otodomenotaki, part of
the river Shibagawa (芝川),
stands about 25 metres tall, and the waterfall has a very powerful flow,
with the sound of the waterfall being deafening. So why is it called
'Silence'? This is related to the legend of the Soga brothers (曽我兄弟). |
|
|
|
The story goes that the Soga brothers were planning to assassinate their
father's murderer by the waterfall. However, the sound of the water so
loud that they couldn't hear each other speak. One of the brothers
muttered, 'this waterfall shows no compassion,' and, just as he said
this, the sound of the waterfall suddenly stopped, allowing them to
discuss their plans in silence. Once they had finished speaking, the
roar of the waterfall resumed. That's how Otodomenotaki got its name.
There are other sites related to the Soga brothers nearby, including the
tomb of their target, KUDÔ Suketsune (工藤
祐経), and the 'Hidden Rock' (隱れ岩)
where the brothers hid. |
|
|
|
But who were the Soga brothers? The Soga brothers were famous for their
revenge in the early Kamakura period (around end of 12th century). Their
story is considered one of Japan's 'Three Great Revenge Stories'. |
|
|
|
The brothers, originally from the Kawazu (河津)
family, vowed to avenge their father, who was mistakenly killed by their
enemy, KUDÔ Sukutsune (a high-ranking samurai of the shogunate). In
1193, during a large hunt held at the foot of Mt Fuji by the shogun
MINAMOTO-no Yoritomo (源 瀬朝),
the brothers seized the opportunity to infiltrate the camp and
successfully assassinate Kudô. However, the older brother, Sukenari (祐成)
died instantly, while the younger brother, Tokimune (時致)
was arrested. Although the shogun Yoritomo sympathised with them, he was
pressured by the Kudô family to execute him. This event became a symbol
of loyalty and filial piety, and the tale of the Soga brothers, known as
the 'Soga Monogatari', has been passed down through the ages. |
|
|
 |
| ▲ |
The monument of Shiraitonotaki |
|
|
|
 |
|
|
|
|
 |
| ▲ |
The monument for Jikigyô Miroku |
|
|
|
|
We continued along the marked path, walking down around 100 steps to reach
Shiraitonotaki, which means 'White Silk Fall'. The falls are about 20
metres high and 150 metres wide, cascading in a crescent shape, with
water flowing down from many parts of the cliff, resembling countless
white silk threads hanging down. This type of spring-fed waterfall is
rare in Japan, and it's renowned for its spectacular scenery. It was
designated as a National Scenic Beauty and Natural Monument in 1936. The
water comes from snowmelt and rainwater from Mt Fuji, and the average
water temperature is about 12°C. Approximately 1.5 tonnes of water flow
through the falls every second. |
|
|
|
Next to the falls, there's a stone monument for Jikigyô Miroku (食行身禄の碑),
which was erected in 1832 to commemorate the famous master of the Fujiko
(富士講) religious
movement, ITÔ Ihei (伊藤 伊兵衛,
Jikigyô Miroku is his name in religion). Fujiko is a falk religion that
involves pilgrimage and ascetic practices on Mt Fuji, which became
prominent during the mid-Edo period. The founder of Fujiko, HASEGAWA
Kakugyô (長谷川 角行), is
said to have praciticed in the area around Shiraitonotaki, making it a
sacred site that attracted many pilgrims. Fujiko is regarded as an
important part of Mt Fuji's culture and is now listed as part of the
World Heritage site along with Mt Fuji. |
|
|
|
Shiraitonotaki is a perfect spot to see rainbows, whenever the sunlight
hits the water spray. Before we left, Todd noticed a shop selling
amazake (甘酒, sweet
fermented rice drink), so we had a warm cup to refresh ourselves before
setting off. |
| |
 |
| ▲ |
Shiraitonotaki and the rainbow |
|
|
|
 |
| ▲ |
Continuing to admire Mt Fuji |
|
|
|
 |
| ▲ |
There were more clouds on Mt Fuji today than
the past two days |
|
|
|
|
After a 20-minute drive from Shiraitonotaki, we arrived at
Fujisan
Hongu Sengen Taisha (富士山本宮
浅間大社, Sengen Main Shrine, the original shrine of Mt Fuji). As the head shrine dedicated to the worship of Mt Fuji's
deity, Konohanasakuya-hime (木開花耶姫),
we should have visited here before Lake Kawaguchi, but we didn't have
enough time that days (see the
earlier article for that). So, we had to make the visit on the way
out! |
|
|
|
Fujisan Hongu Sengen Taisha is the head shrine of over 1,300 Sengen (or
Asama) shrines in Japan. In the Meiji period, it was officially
designated as Fujisan Hongu Sengen Jinja, but in 1982, it was renamed to
'Taisha' (main shrine) instead of 'Jinja', to emphasise its status as
the head shrine. Today, it's commonly referred to as Sengen Taisha. A
long long time ago the shrine was also known as 'Fujinomiya', which the
city name after. This is the largest shrine in Japan, though
it might not appear so at first glance – that's because most of its land
isn't something regular visitors would typically visit! |
|
|
|
The shrine's site in Fujinomiya covers only about 17,000 square metres,
which isn't very large. However, the land above the 8th station of Mt
Fuji belongs to Sengen Taisha, covering roughly 400 hectares, which is
the entire summit of Mt Fuji. This makes it over twice the size of Ise
Jingu (伊勢神宮), which has
about 200 hectares. I'll explain how Sengen Taisha came to own the
summit of Mt Fuji later. |
|
|
 |
| ▲ |
The third torii gate of Sengen Taisha |
|
|
|
 |
|
|
|
|
|
The car park is located on the west side of the worship pathway, and
once we parked, we walked toward the third torii gate. The placement of
the torii gates at Sengen Taisha is a bit unusual. Typically, torii
gates are found along the main worship pathway, though there are
occasional exceptions, mainly with smaller shrines. However, in the case
of large shrines or the head shrine, this is quite rare. Looking ahead
from the third torii, you'll see a giant torii gate positioned in the
centre of a car park – that is the second torii. Although the position
seems a bit odd, it is still aligned with the shrine's main axis. But as
you move further, you can't find the first torii gate. So, where is the
first torii? |
|
|
|
The current first torii gate is located approximately 250 metres
southwest of the second torii, near the Mt Fuji World Heritage Centre
Shizuoka (静岡県富士山世界遺産センター).
It's completely off the shrine's central axis. The first torii gate was
originally built in 1934 and stood in front of the current Fujinomiya
station, but it was dismantled in 1981 due to land developmemt. The
current gate was rebuilt in 2006, but neither version was situated along
the shrine's main axis. Maybe it's because Mt Fuji's reverence stretches
everywhere, and its sacred domain is widespread (just a personal guess!) |
|
|
 |
|
|
|
|
|
During the New Year period, shrines and temples are
filled with food stalls. I thought things would go back to normal after
'the seventh day' of the New Year, but even on the 9th, the main worship
pathway to the shrine was still full of vendors. Behind the third torii
gate is the Kagamiike (鏡池,
literally 'Mirror Pond'), with crystal-clear water and a
mirror-like surface. The pond, located on the east and west sides of the
worship pathway, has a narrow connection between the two, with an arched
bridge crossing over it (part of the worship pathway). Its shape is like
a pair of glasses, which is why it's also called the 'Eyeglass Pond'.
The arched bridge was rebuilt in 1915 using stone to commemorate the
fourth year of Taishô Emperor's reign. |
|
|
|
Next to the Kagamiike is a statue of yabusame, a
traditional mounted archery technique. Yabusame is a Shinto ritual that
was established as a ceremonial event by Minamoto-no Yoritomo. The
yabusame festival is one of the main festivals at Sengen Taisha, held
every year on 5th May at the Sakuranobaba (桜の馬場,
the Horse Ground of Cherry) between the Kagamiike and the Rômon (楼門,
the Tower Gate). The field is set with three targets, and the riders
race by on horseback, shooting three arrows, one for each target. These
targets represent the main deity of the shrine, Konohanasakuya-hime, her
husband Niniginomikoto, and her father, Oyamatsuminokami. The arrows
represent the heavens, the earth, and humankind, and hitting the target
signifies that the deities accept the wishes. |
|
|
|
The Sakuranobaba is not only the location for the yabusame festival but
also a famous cherry blossom viewing spot, with over 500 cherry trees
planted there. |
|
|
 |
| ▲ |
Rômon, with green curtains on either side of
the central door, each featuring a statue of a guardian deity |
|
|
|
|
The current main hall and the Rômon of the shrine were rebuilt in 1604
and 1614, respectively, with funding from the Tokugawa shogunate. The
Rômon, which serves as the main entrance to the inner sanctuary, is 4
ken wide (1 ken is approximately 6 feet or 1.8 metres), 2.5 ken deep,
and 6.5 ken tall, with a two-storey structure. There is a door in the
centre and on either side, and two guardian statues are placed by the
central door. The plaque reading 'Fujisan Hongu' was made in 1819 and
inscribed by Prince Einin Nyûdô of Shôgoin (聖護院盈仁入道親王),
younger brother of Emperor Kôkaku. |
|
|
|
The main hall of the shrine is similar to the Gongenzukuri (権現造)
style, which I saw at the
Mishima Taisha. It combines the worship hall, the offering hall and
main sanctuary in a single building. However, unlike the Gongenzukuri
style, which is a single-storey structure, the Sengen Taisha has a
two-storey main hall, which is known as Asamazukuri (浅間造).
This style was inspired by Tokugawa Ieyasu (徳川
家康) and first use to Sengen Taisha. The roof of the worship hall,
along with the elevated main hall, mimics the shape of Mt Fuji, with the
deities residing at the top, just like Mt Fuji, where the sacred domain
is at the peak, and the human world is at the base. |
|
|
|
Another unique feature of the main hall is the carvings on the kamiguchi
(蟇股, decorative roof
beams). Form a distance, these carvings are hard to notice. On the front
of the beams, you can find the chrysanthemum emblem of imperial family
and the mallow leaf emblem of Tokugawa family, while on the western
side, only the mallow leaf emblem is carved, and on the eastern side,
there are both the chrysanthemum emblem and the paulownia emblem of the
Toyotomi family. It is very rare for a shrine to use two different
emblems, and it's even more unusual for three to be used, which is
something unique to Sengen Taisha. The Tokugawa family funded the
shrine, so it makes sense for them to use the mallow leaf emblem, and
the chrysanthemum emblem is a sign of respect for the Emperor. But why
is the Toyotomi family's paulownia emblem included, despite being
defeated by Tokugawa Ieyasu? Scholars have not reached a consensus on
this yet. |
|
|
 |
| ▲ |
The worship hall, with the two-storey main hall
visible in the background . On the right of the photo, you can
see the Shinzen-zakura tree surrounded by ema (wooden plaques
with wishes) |
|
|
|
|
On the east side of the worship hall, there is a cherry tree called 'Shingen-zakura'
(信玄桜). It is said that
the famous samurai TAKEDA Shingen (武田
信玄), while marching through Suruga Province (now the middle part
of Shizuoka Prefecture), prayed at Sengen Taisha for victory and
prosperity. He planted a sapling, which is now the Shingen-zakura. The
tree is surrounded by ema plaques (wooden plaques with wishes) on all
sides. Just as we were about to leave the worship hall, a strong gusts
of wind blew, causing the ema plaques to knock against each other,
making a crisp sound. At the same time, offerings scattered across the
ground, and the shrine staff hurriedly came out to tidy up. |
|
|
|
To the east of the main shrine is another famous attraction of the
shrine: the pond Wakutamaike (湧玉池).
The location of this pond was the main reason Sengen Taisha was moved to
its current site. Originally, the shrine was located at the foot of Mt
Fuji (now known as Yamamiya). The original site is now called 'Yamamiya
Sengen Jinja' (山宮浅間神社),
and it is still managed by Sengen Taisha as an auxiliary shrine,
officially referred to as the 'Motomiya' (元宮,
the original shrine). In 781, the first eruption of Mt Fuji was recorded
in written histroy. People at the time believe the eruption was caused
by the anger of the mountain deity, so Emperor Heizei (平城天皇)
ordered in 806 that the shrine be relocated next to Wakutamaike, hoping
that the spring water would calm the anger of the deity. |
|
|
|
After the Middle Ages, Wakutamaike became a place for mountain ascetics
to purify themselves before climbing Mt Fuji. The water comes from the
snowmelt of Mt Fuji and overflows from cracks in the lava rock. The
temperature remains around 13°C year-round, with a flow rate of 2.4
litres per second. During the summer, you can feel the coolness of the
water just by dipping your hand in, which is refreshing and helps dispel
the heat. Next to the pond is a shrine called the Mizuya Jinja, which
enshrines the deities of trees and water. There are several water
outlets, and visitors who bring their own containers can take some water
with them; if not, the shrine provides new bottles for JP¥200. I also
took some water, and it tasted refreshing and sweet. |
|
|
 |
|
|
|
|
 |
| ▲ |
The Mizuya Jinja next to Wakutamaike, which
enshrines the deities of water and trees, and the thunder deity |
|
|
|
|
Sengen Taisha also has an Okumiya (奧宮)
and a subsidiary shrine, the Kusushi Jinja (久須志神社,
also known as the 'Northeast Okumiya') on the Mt Fuji summit. The Okumiya is a 'replica' of
the main shrine, equal in rank and serving the same main deity. The
Kusushi Jinja, though commonly referred to as the 'Northeast Okumiya',
is actually a massha (末社),
which is the lowest level of subordinate shrines. Generally speaking,
the hongu (main shrine) enshrines the main deity, while the sessha (摂社)
enshrines the deity's family members, and the massha enshrines local or
unrelated deities. |
|
|
|
Although the Kusushi Jinja is a massha, its history is deeply tied to
the allocation of benefits from Mt Fuji's summit. The Kusushi Jinja was
originally a Yakushidô (薬師堂),
built by villagers from Subashiri (須走) at the summit of the Subashiri trail.
It was established to enshrine Yakushi Nyurai (薬師如来,
the Medicine Buddha), and was managed by the Higashiguchi Hongu Fuji
Sengen Jinja (東口本宮富士浅間神社,
also known as 'Subashiri Sengen Jinja'). However, due to the harsh
mountain environment, the Yakushidô fell into disrepair, and in 1702,
Sengen Taisha funded its reconstruction. This led to disputes over the
rights to the Yakushidô between the villagers of Subashiri and Sengen
Taisha. |
|
|
|
Why did Sengen Taisha fund the reconstruction of the Yakushidô? Sengen
Taisha was the primary user of the Yakushidô. Although it was owned by
the village of Subashiri and managed by Subashiri Sengen Jinja, the
Yakushidô wasn't only used by the village or climbers on the Subashiri
trail. As Sengen Taisha was far from the foot of Mt Fuji and didn't have
its own trail, the village of Murayama (村山), where the closet trailhead was,
was the only one not controlled by the Sengen sect. Sengen Taisha
priests, therefore, used the Subashiri trail and the Yakushidô to
conduct rituals at the summit. |
|
|
|
What benefits did Mt Fuji's summit bring? The primary benefits were the
yamayakusen (山役銭) and
Naiin Sansen (内院散銭).
Historically, apart from the Murayama and Subashiri trails mentioned
earlier, there were also the Suyama (須山)
and Yoshida (吉田) trails.
These trails were developed and managed by the surrounding villages or
local powers. The yamayakusen was essentially a toll for the right to
pass through these trails. Yamayakusen was the income required for the
construction and maintenance of these trails, while the Naiin Sansen,
collected at the summit, was of far greater value. |
|
|
 |
| ▲ |
The Tenjinja behind the main shrine, enshrining
the deity Tenman Daijin (Sugawara-no Michizane), the patron
deity of learning |
|
|
|
|
The Naiin (内院), also
known as the Ônaiin (大内院),
is the central basin of the crater at the summit of Mt Fuji. It is
regarded as sacred ground, and regular people are not allowed to enter.
Followers believe that throwing money into the Naiin as an offering
brings blessings, and the money thrown in is known as Naiinn Sansen. The
distribution of Naiin Sansen was based on power, and the large feudal
lords around Mt Fuji divided it according to their influence and status.
Over time, some feudal lords transferred their right to collect Naiin
Sansen to local villages or local powers. |
|
|
|
In 1533, IMAGAWA Ujiteru (今川 氏輝)
granted the right to collect Naiin Sansen to one of the Murayama Three
Monasteries, Tsujinobô (辻之坊).
In 1577, the Takeda family (武田家)
granted the right to collect Naiin Sansen at the Yakushidô on the days
of the annual service, indirectly benefiting the villagers of Subashiri.
In 1609, Tokugawa Ieyasu donated all of his share to Sengen Taisha,
allowing the shrine to receive the greatest share. How significant was
the income from Naiin Sansen? For the village of Subashiri, it amounted
to 76 tael (2.87 kilograms) of gold each year, with each household
receiving about 1 to 2 tael (37.8-75.6 gram) on average. |
|
|
|
The ownership of the Yakushidô was not only about the distribution of
Naiin Sansen but also about the management rights of the mountain lodges
on Yakushidake (薬師嶽, the
peak of the Yakushidô). In 1703, Sengen Taisha authorised the villagers
of Yoshida to operate the mountain lodge on Yakushidake, which led to
the first dispute between the villagers of Subashiri and Sengen Taisha –
known as the Genroku Dispute (元禄の争論).
Subashiri Sengen Jinja represented village of Subashiri to file a
compliant with the Jisha Bugyô (寺社奉行,
an official in the shogunate, similar to Secretary for Religious Affairs
on today) regarding the ownership of the Yakushidô and the rights to the
mountain lodge. |
|
|
|
After negotiations, both parties agreed that the construction of the
mountain lodge required permission from both sides, and that the
existing lodges could not be transferred. The right to hold rituals at
the Yakushidô belonged to Subashiri Sengen Jinja, and every time Sengen
Taisha performed rituals there, they would have to pay 200 mon (文,
the currency at the time, the official rate is 4,000 mon equal to 1 tael
of gold) to Subashiri village as compensation. Regarding the Naiin
Sansen, during the first collection, 60% went to Sengen Taisha, and 40%
to Subashiri village; during the second collection, all the money went
to Subashiri village only. |
|
|
 |
| ▲ |
Takoyaki (octpus filled dough balls) bought
from a stall along the worship pathway. This was our first time
trying takoyaki during this trip! |
|
|
|
|
Later, in 1772, the village of Subashiri made a claim for exclusive
control over the summit of Mt Fuji, known as 'An'ei Dispute' (安永の争論).
Their reasoning was that as the Yakushidô controlled the climbing
activities, and after the Genroku Dispute, Subashiri had secured
ownership of the Yakushidô and the right to collect Naiin Sansen. They
argued that Sengen Taisha should not have control over the summit, as
they were just another group of mountain climbers who had to pay for the
use of the Yakushidô and trails. So, what was the result? As usual,
'might makes right' – the result was a victory
for the powerful (though I personally agree Subashiri's argument was
rather weak!) |
|
|
|
The claim of Subashiri village was significant, and after seven years of
proceedings, in 1779, the shogunate finally resolved the dispute through
the combined efforts of Jisha Bugyô, Kanjô Bugyô (勘定奉行, similar to Chancellor of the Exchequer) and Machi Bugyô (町奉行, similar to Home Secretary). To avoid
further disputes over the summit and to recognise the sacred nature of
the land above the 8th station, the shogunate officially transferred the
land to Sengen Taisha, making the shrine the sole authority over it.
Tokugawa family had a close relationship with Sengen Taisha, and
Subashiri's persistent challengers to the Sengen Taisha's authority were
ultimately unsuccessful. |
|
|
|
With Sengen Taisha gaining control over the land above the 8th station,
the Yakushidô naturally became part of Sengen Taisha's properties.
During the Meiji period, with the separation of Shinto and Buddhism, the
Buddist statues were removed, and the Yakushidô was renamed Kusushi
Jinja, which now enshrines the deities of medicine, Ôkunimeshi (大国主) and Sukunahikona (少彥名,
the same deity as Yakushi Nyorai, as it was believed that they were just
different manifestations of the same deity). Interestingly, the name 'Kusushi'
is another pronunciation of the kanji '薬師' (Yakushi), suggesting that
the shrine was quite adept at playing political games! |
|
|
| By modern times, the dispute over who owns Mt Fuji seemed to
be resolved, but not so fast! After the Meiji Restoration, the
government took control of the national Shinto shrines, and the
land was made state-owned. After World War II, shrines
reorganised as religious corporations, and the government
gradually returned most of the land. The only exception was the
summit of Mt Fuji, which the government refused to return,
citing its special status. Sengen Taisha has been fighting for
the return of the summit since 1962, but after three trails from
law courts, the government totally lost. However, the process of
transferring the land only completed in 2004. |
|
|
| Today, the shrine no longer encourages climibers to throw
money into the Naiinn. All donations should be placed in the
offering boxes at the Okumiya or Kusushi Jinja. The yamayakusen
has disappeared, and instead, climbers must pay an entrance fee
to either Yamanashi or Shizuoka prefectures. The current fee is
JP¥4,000 per perosn. And thus, the dispute over Mt Fuji
ownership has come to an end. |
|
中文版請按此 Date: 7th January 2025 (Tuesday) After ch...
中文版請按此 Date: 2nd January 2025 (Thursday) Today marks the e...
中文版請按此 Date: 4th January 2025 (Saturday) ...