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After having a bit of bread and milk in the room, we set off at about
07:45 for today's trip. Walking straight down Godzilla Road, which faces
the Godzilla head, you come to the east exit of JR Shinjuku station.
Today's destination was Kamakura (鎌倉).
Some Shônan-Shinjuku Line trains (湘南新宿ライン)
run directly onto the Yokosuka Line (横須賀線)
as far as Zushi (逗子)
station, it's possible to stay on until Kamakura station. But when I
checked the timetable, I saw the first through-train to Zushi wasn't
until 08:19, meaning a wait of nearly half an hour. So instead we got
off at Musashi Kosugi (武蔵小杉)
station and changed onto a Yokosuka line train on the same platform. |
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The 'Shônan-Shinjuku Line' and 'Ueno-Tokyo Line' (上野東京ライン) aren't actually route
names, but the names of train services. Both are medium-distance
commuter services that run through onto the Tôhoku Main Line (東北本線)
and the Tôkaidô Main Line (東海道本線).
The former runs round the western half of the Yamanote Line (山手線),
and the latter round the eastern half. Station signs along the way
rarely say 'Shônan-Shinjuku Line' or 'Ueno-Tokyo Line', but usually just
show the original line names, like Utsunomiya Line (宇都宮線,
parts of Tôhoku Main Line), Takasaki Line (高崎線,
a spur line of Tôhoku Main Line) or Tôkaidô Main Line. |
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JR Yokosuka Line fleet Series E235 Variant 1000 |
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The Second Torii Gate of Tsurugaoka Hachimangû |
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The Yokosuka Line currently uses the same type of train as the Yamanote
Line, the Series E235. The Yamanote Line uses the Variant 0, while the
Yokosuka Line has the Variant 1000. The Yamanote, being an urban loop
line with frequent stops, has trains designed with better acceleration:
3 km/h per second. The Variant 1000, by contrast, has 1.85 km/h per
second. But as the Yokosuka Line is a longer-distance commuter line with
longer gaps between stations and higher operating speeds, its trains
focus more on braking performance: the Yamanote version brakes at 4.2
km/h per second, compared with 4.5 km/h per second on the Yokosuka
version. |
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The train formations also differ. The Yamanote Line has 11-coach sets,
while the Yokosuka Line uses 11+4-coach formations: one 11-coach basic
set plus one 4-coach add-on. South of Zushi station, the platforms can
only handle 11 coaches, so the trains are coupled or split at Zushi on
the platform. The Yokosuka Line also has Green Cars (an upper class),
and toilets on board – none of which you'll find on the Yamanote. |
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Kamakura, along
with Kyoto (京都) and Nara
(奈良), is one of Japan's
three great ancient capitals. Unlike the other two, it's the only one
not connected to the Emperor, but rather to samurai rule. The Kamakura
Shogunate traded frequently with the Soong Empire in China, bringing in
culture such as Buddhism and art, which led to the building of many
temples in Kamakura. During the Kamakura period, new Buddhist sects
arose which focused on ordinary people, preaching that 'anyone can
become enlightened', breaking the monopoly once held by the nobility and
allowing Buddhism to spread among common folk. In 2016, 'Kamakura, Home
of the Samurai' was put forward as a candidate for UNESCO World Heritage
status, but sadly it wasn't accepted. |
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The Dankazura, in the central reservation of
the road |
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This time, both Todd and I had our own reasons for coming to Kamakura. I
was here for the Kamakura small railway – the Enoshima Electric Railway
– and also the suspended monorail, the Shônan Monorail. Todd, on the
other hand, wanted to visit the 'Great Bodhisattva Hachiman'! So after
arriving at Kamakura at 08:50, we headed straight for Tsurugaoka
Hachimangû. Exiting from the east side of the station, we walked past
the bus terminal and came to a wide avenue – Wakamiya Ôji (若宮大路).
Maybe because it was still early, the streets felt rather quiet. |
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Wakamiya Ôji isn't just a road but also the worship pathway to
Tsurugaoka Hachimangû (鶴岡八幡宮),
and serves as Kamakura's central axis, running from the third torii all
the way down to Yuigahama (由比が浜)
seafront. After reaching Wakamiya Ôji from the station, a short left
turn brings you to a torii gate standing in the middle of the road.
That's the shrine's second torii. Behind it lies the
Dankazura (段葛), a
raised pathway running between the lanes of traffic. This is quite a
unique design! |
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The Dankazura today stretches between the Second and Third torii, but
originally it began at the first torii. It was shortened when the
Yokosuka Line railway was built. Though it runs along the road, it is
part of the shrine's grounds. 'Dan' means raised or uneven, and 'kazura'
refers to paving stones used for stone embankments. Legend says it was
built by MINAMOTO no Yoritomo (源頼朝)
to pray for his wife Masako's safe parturition, but more realistically
it was a practical measure. After the shogunate was founded, many
samurai built homes in Kamakura, which caused soil erosion. Heavy rains
often washed mud onto Wakamiya Ôji, so a raised pathway was needed. |
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Cherry trees lining the Dankazura |
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The path is about 4 metres wide at the Second Torii but narrows to about
3 metres as it approaches the shrine. This design is said to have
military significance, creating the illusion of a longer approach.
Interestingly, Wakamiya Ôji isn't laid out in the traditional
north-south orientation, but tilted about 27 degrees east. This is
because the line points directly towards Sensôji in Edo (now Tokyo),
then the largest temple in the eastern provinces, which was another
place where Yoritomo often prayed and gave thanks. |
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Today, about 400 cherry trees line the Dankazura, forming a tunnel of
blossom in spring, making it one of Kamakura's most famous cherry
blossom spots. Originally there were no trees planted. In the mid-Meiji
period, plum and pine trees were added. By the early Taishô era, these
were replaced with cherry trees – about 158 in number – along with some
azaleas. Between 2014 and 2016, the path was fully renovated: the ageing
cherry trees were replaced, the azaleas removed, the stone lanterns
renewed, and the poles once used to hang festival lanterns were replaced
with flagpoles for the national flag. |
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There are three torii gates leading up to Tsurugaoka Hachimangû. The
First stands about 800 metres before the Second, roughly 600 metres from
Yuigahama Beach. All three were originally wooden, but in 1688 TOKUGAWA
Ietsuna (徳川 家綱) donated
stone replacements. When the Great Kantô Earthquake struck in 1923, all
three were destroyed. In the 1930s they were rebuilt: the First Torii
was restored in stone, using as much of the original material as
possible, topped up with granite, while the Second and Third were
rebuilt in reinforced concrete. |
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Taiko Bridge and the current substitute bridge |
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Beyond the torii lies an artificial lake, with Genji Pond (源氏池,
literally 'the Pond of Minamoto's Ancestry) on the east and Heike Pond (平家池,
literally 'the Pond of Taira's Family) on the west, together known as
the
Genpei Ponds (源平池).
Crossing them is the
Taiko
Bridge (太鼓橋). The
bridge and ponds date back to 1182. The original bridge collapsed in the
earthquake and was rebuilt in 1927 with reinforced concrete for the
deck, stone railings and bronze ornamental finials. Because its slope is
so steep (around 30°), and because it was once reserved as the shogun's
'official bridge', it is now closed to the public. Visitors must use the
substitute bridges on either side. |
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Why a Heike Pond at the heart of a shrine dedicated to the Minamoto's
clan? On the surface, it looks like an expression of samurai ideals of
respect and honour towards a rival, and a way of consoling the souls of
the defeated Heike (Taira's family). But symbolically it carried a
deeper message. Genji Pond, on the east, represents sunrise and
prosperity; Heike Pond, on the west, sunset and decline. Genji Pond has
three artificial islands – 'three' (三, pronounce 'san' in Japanese) is a
homophone for 'birth' (産)
– while Heike Pond has four islands – 'four' (四, pronounce 'shi') sound
like 'death' (死). |
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The ponds also became famous for their lotus flowers, making them one of
Kamakura's most scenic summer sights. In July and August, the water
surfaces are covered with blossoms. The symbolism continues in their
colours: white lotuses in Genji Pond stand for purity and prosperity,
linking to the Buddhist Pure Land (the Heaven), while red lotuses in
Heike Pond symbolise bloodshed and defeat, and evoke the Red Lotus Hell
of Buddhist cosmology. |
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Hataage Benzaiten Shrine on one of the Genji
Pond islands |
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Chôzuya (purification pavilion) |
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View of the Main Hall (Upper Shrine) and the
dance stage |
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On an island in Genji Pond stands a small sub-shrine,
Hataage
Benzaiten Shrine (旗上弁財天社),
dedicated to Ichikishimahime (市杵島姫).
Benzaiten originates from the Hindu goddess Saraswati, transmitted to
Japan via China and Buddhism, and later merged with the Shintô goddess
Ichikishimahime. She is worshipped as a deity of water, music and the
arts – 'benzai' here meaning eloquence – but over time the people also
associated her with wealth. 'Hataage' means 'raising the flag', and
legend says Yoritomo raised his standard here before fighting the Taira.
His wife
Masako was also a devout follower of Benzaiten, hence the name. |
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The deity
Hachiman (or Yahata, 八幡神)
is not a single god but a combination of Emperor Ôjin (応神天皇),
his mother Empress Jingû (神功皇后),
and Himegami (比売神).
Himegami itself refers to the three Munakata goddesses (宗像三女神),
said to have been born when the sun goddess Amaterasu broke Susanoo's
ten-span sword into three pieces. In the age of syncretism between
Shintô and Buddhism, Hachiman was worshipped as
Hachiman Daibosatsu (Great Bodhisattva Hachiman). Although this
title was abolished with the separation of Buddhism and Shintô in the
Meiji era, it is still widely used by ordinary people. Hachiman became
the guardian deity of the Minamoto clan, and after the Kamakura
shogunate was founded, was worshipped widely by samurai. |
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According to current official history, Emperor Ôjin was the 15th
emperor, the posthumous son of Emperor Chûai (仲哀天皇). After Chûai's death, his
widow Empress Jingû ruled as regent, with Ôjin installed as crown prince
at the age of three, and only ascending the throne after her death. This
goes against the usual notion of regency, so for a long time she herself
was regarded as the 15th ruler, until the Meiji Restoration, when the
idea of an unbroken Imperial line was enforced. Historians generally
consider all emperors before Buretsu (武烈,
the 25th) semi-legendary, with no conclusive evidence of their
historicity. |
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Shrine office and Wakamiya (Lower Shrine) |
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MINAMOTO no Yoritomo established his base in Kamakura in 1180, but
Tsurugaoka Hachimangû's history goes back much further. His third-great-grandfather MINAMOTO no Yoriyoshi (源
頼義) founded the shrine in 1063 at Tsurugaoka in Yui (today's
Zaimokuza Itchôme), after defeating the Abe clan of Mutsu (奥州安倍氏) in Zenkunen War (前九年の役),
and enshrined a branch of Iwashimizu Hachimangû (石清水八幡宮)
from Kyoto. In 1180, when Yoritomo chose Kamakura as his headquarters,
he relocated the shrine to its present site at Kitayama in Kobayashi,
and the old shrine was renamed
Yui
Wakamiya (Moto Hachiman). |
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Continuing along the pathway, the first major building on the central
axis is the
Dance
Stage (舞殿,
Maiden, also called the Lower Worship Hall). After the fall of the Taira,
the brothers Yoritomo and Yoshitsune (義経)
were turned against each other by the retired Emperor Go-Shirakawa.
Yoshitsune fled, while his concubine Shizuka Gozen (静御前)
and mother were taken captive to Kamakura. In 1186, legend says Yoritomo,
to show his control over Yoshitsune's household, ordered Shizuka to
perform here. But during her dance, she sang verses expressing her
longing for Yoshitsune, moving the crowd and embarrassing Yoritomo. |
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To the right of the Dance Stage, behind the shrine office, stands
Wakamiya (若宮),
the Lower Shrine. This was the original main shrine, but after a great
fire in 1191 destroyed much of Kamakura including the shrine, the new
main shrine was built higher up on Mt Ôtô (大臣山)
to reduce fire risk. The old one was rebuilt as Wakamiya, dedicated to
Emperor Nintoku (仁徳天皇,
son of Ôjin), Emperor Richû (履中天皇,
son of Nintoku), and their consorts. This created the rare arrangement
of an Upper and Lower shrines. |
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The Ôishidan (great stone steps) up to the Main
Hall |
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Entrance to the Main Hall, with guardian
statues |
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The broad steps leading up to the Main Hall are called the Ôishidan (大石段,
literally 'great stone steps'). On the left at the bottom once stood an
Ôichô (大銀杏, huge ginkgo
tree), which was blown over in a storm in 2010 and uprooted. Part of the
trunk was replanted nearby and has since sprouted again. Legend links
this tree to the murder of the third shogun, MINAMOTO no Sanetomo (源
実朝), who was killed here by his nephew Kugyô (公暁)
hiding behind the ginkgo. With his death, the Minamoto direct line ended
and power shifted to the Hôjô clan. Historically Sanetomo was indeed
assassinated, but historians doubt the ginkgo connection, noting the
tree would have been too young and small at the time to hide a person. |
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Why did Yoritomo move the shrine? Think of its as 'Yoritomo's Ambition'
(a nod to the video game 'Nobunaga's Ambition!'). The old site near the
coast was unsuitable for building a capital city, so he moved inland to
the plains north of town. With the shrine as its hearts, Kamakura was
developed. Its layout was modelled on Heiankyô (平安京,
now Kyoto), with Tsurugaoka Hachimangû corresponding the Imperial
palace, and Wakamiya Ôji mirroring the Suzaku Ôji (朱雀大路).
The new capital was built not only around political power but also
around the Minamoto clan's faith in Hachiman. |
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And remember, this was during the early stages of the Genpei War.
Yoritomo clearly believed victory was certain, and his ambitions went
beyond merely toppling the Taira. He aimed to create a power base and
capital independent of the Imperial court. In the end, he succeeded:
founding the shogunate and moving Japan's political centre from Kyoto to
Kamakura. Sadly, his ruthless pursuit of Yoshitsune also sowed karmic
seeds that came back to haunt his descendants... |
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Yamayasu Kamakura, a dryed seafood store, its exterior looks great |
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Komachi Dôri shopping street |
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After Yoritomo's death, his legitimate son Yoriie (頼家)
succeeded him, but a power struggle broke out between his mother's
family, the Hôjô, and his wife's family, the Biki (比企氏).
The Biki were wiped out, and Yoriie – who had sided with them – was
deposed and exiled to Shûzenji (修禪寺)
in Izu. His principal wife, Lady Wakasa (若狭局)
of the Biki clan, and their heir Ichiman (一幡)
took their own lives. Yoritomo's younger son and Yoriie's brother,
Sanetomo, then became the third shogun, but was later assassinated by
Yoriie's second son, Kugyô, who claimed vengeance for his father
(historians question Kugyô's true motives). With Sanetomo's death and no
heir, the Minamoto direct line came to an end and Kugyô was hunted down
and killed. |
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After Sanetomo, FUJIWARA no Yoritsune (藤原
頼経, husband of Yoriie's daughter) of the Kujô line (九条家)
– the regent Fujiwara family – became the fourth shogun in name only,
while HÔJÔ Masako (Yoritomo's widow) ruled as the 'Nun Shogun' (尼将軍)
and the Hôjô clan, as regents, held real power. In 1244 Yoritsune showed
signs of bringing the Kyoto regent house back into government, and was
forced to abdicate in favour of his son Yoritsugu (頼嗣).
When Yoritsugu later tried to restore the shogun's actual authority, he
too was removed. From the sixth shogun onwards, the post went to 'Miya-shôgun'
(宮将軍): young imperial
princes under ten were adopted down into the Minamoto line (in name),
given the Minamoto surname, served as shogun until their early twenties,
then were sent back to Kyoto to become monks. This system remained in
place until the fall of Kamakura shogunate. |
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Leaving Tsurugaoka Hachimangû, we didn't head back along the main
pathway but took
Komachi Dôri (小町通り)
instead. Running roughly parallel to Wakamiya Ôji, it's like the Nakamise
shopping street in Asakusa – effectively the shrine's front-street
arcade. The weather was a bit chilly and our breakfast had been light,
so we started to feel peckish after our shrine visit. But it was still
early, so most shops were shut or just getting ready. In the end we went
to the McDonald's next to Kamakura station. |
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McGriddles have been all the rage in Hong Kong recently! I knew the
product originally came from Japan, but I'd never actually had a
McDonald's breakfast in Japan, so this was my first try. I'm a big fan
of the sausage-and-egg combo, but not so keen on English muffins. Having
the griddle cakes as an alternative is a pretty decent option. |
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As I mentioned, one of the reasons I came to Kamakura was the Enoshima
Electric Railway, so it was time to hop on.
Enoshima Electric Railway (江ノ島電鉄),
nicknamed 'Enoden' (江ノ電),
it links Kamakura and Fujisawa (藤沢).
The line is only 10 km long with 15 stations. It's single track
throughout, with trains passing at four intermediate stations that have
two tracks and platforms. There's also a passing loop called Minegahara
signal station (峰ヶ原信号場)
between Kamakura Kôkô Mae (鎌倉高校前)
and Shichirigahama (七里ヶ浜),
so trains meet and wait at these points. |
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Enoden opened in 1902 and runs past coastal spots like Shônan Beach,
Enoshima and Kamakura – much like TR's Pingxi Line (平溪線) in Taiwan
weaving through neighbourhoods. Besides the famous 'Slam Dunk's level
crossing', another quirky feature is that between Koshigoe (腰越)
and Enoshima the railway runs on-street. With a top speed of only 45
km/h, it's often mistaken for a tram, but it's actually a railway
licensed under the Railway Business Act, not a tram or light rail under
the Tramway Act. |
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Kamakura station west exit |
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Enoden platform at Kamakura station |
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Level crossing at Hase station |
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The Enoden platforms are on the JR station west side. From Komachi Dôri
you go through a subway beneath the JR tracks, then turn left to
reach the west exit. Brown signage is for the JR side; green is for
Enoden. Inside the gates there's a souvenir shop selling mostly local
snacks and kids' items. As for models, I only saw TOMICA models of class
1000, class 300 and the Enoden bus. |
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After a quick browse, our train pulled in. Our next stop – the Great Buddha of Kamakura (鎌倉大仏)
– meant just three stations to Hase (長谷),
about four minutes away, costing JP¥200, and you can use Suica. There's
also a one-day pass for JP¥800, available from the ticket machines at
Enoden stations. I reckon most visitors know Enoden because of the anime 'Slam
Dunk', but I'm probably in the minority who knew the railway before the
anime! |
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Once you get off at Hase, nine times out of ten you're heading to the
Great Buddha. Just follow the crowds north for about ten minutes to
Kôtokuin (高徳院). Its full
name is
Daiisan Kôtokuin Seijôsenji (大異山高德院清浄泉寺)
and, according to tradition, it was founded by Hônen (法然),
who established the Jôdoshû (浄土宗,
Pure Land School) in Japan – though the exact founding date is unknown.
Jôdo Buddhism teaches that Amitâbha (阿弥陀如来)
saves all beings regardless of virtue, gender, age or status, and that
those who recite 'Namu Amida Butsu' (南無阿弥陀仏)
will be reborn in the Western Pure Land (Heaven) after death. It was one
of the new popular Buddhist movements of the Kamakura era. |
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Niômon (the main gate) at Kôtokuin |
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The main gate is called Niômon, named after the pair of guardian deities
(Niô) that stand on either side. It's the gateway everyone passes
through. Solid and dignified in appearance, its plaque bears the
temple's mountain name, 'Daiisan'. The two Niô statues are designated
Important Cultural Properties by the city of Kamakura. |
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Past the gate you reach the ticket office. Admission for adult is
JP¥300. Kamakura has many temples, but most are relatively small. After
Meiji-era separation of Shintô and Buddhism, a wave of anti-Buddhist
destruction and confiscation reduced temple lands and assets, and some
temples even had to close. Unlike Shintô shrines, Buddhist temples
cannot rely on income from land, which is why shrines are usually free
while temples often charge admission. |
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Once you've bought your ticket, the entrance beside the booth leads to
the chôzuya (purification fountain), and further in is the Great Buddha.
Kôtokuin is a compact temple with few buildings today – there's no main
hall at present. Around the left, right and rear of the Buddha runs a
cloister. On the left-side (as the statue faces), there's a small office
issuing goshuin (御朱印,
worship stamp) and selling amulets and other religious items, as well as
some tourist souvenirs. |
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Kôtokuin admission ticket |
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The Great Buddha of Kamakura is a National Treasure: a bronze seated
statue of Amitâbha, famed for being outdoors. The statue is about 11.3
metre tall (around 13.35 metres including the base) and weighs roughly
121 tonnes – second in size only to seated Vairocana (盧舎那仏,
or Dainichi Nyorai, 大日如来)
inside Tôdaiji (東大寺) in
Nara. 'Great Buddha in the west at Tôdaiji, Great Buddha in the east at
Kôtokuin' – together they symbolise Buddhism's presence in Japan.
Although smaller than Nara's, the Kamakura statue preserves much of its
original 13th century form, making it hugely significant in the history
of Japanese Buddhist art. |
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According to the 'Azuma Kagami' (吾妻鏡),
a Japanese historical chronicle, construction of the Buddha statue began
in 1252, reportedly funded by donations raised by the monk Jôkô (浄光).
The Buddha originally sat indoors, but records such as the 'Taiheiki' (太平記)
and 'Kamakura Ônikki' (鎌倉大日記)
say the hall was damaged by strong winds in 1334 and 1369, and destroyed
in the great earthquake of 1498. The statue remained outdoors thereafter
and gradually fell into neglect. In the mid-Edo period (around 1690s to
1780s), the wealthy Asakusa merchant NOJIMA Shinzaemon (野島
新左衛門) financed restoration led by the eminent monk Yûten (祐天,
abbot of Denzûin in Koishikawa and the 36th head of Zôjôji) together
with his disciple, the monk Yôkoku (養国). |
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Besides repairing the bronze, Yûten and Yôkoku re-established the temple
under the name 'Seijôsenji Kôtokuin' as a centre for practice, and made
Kôtokuin the 'okunoin' (奧之院,
inner sanctuary) of Kômyôji (光明寺)
– the leading temple of the Kantô Eighteen Danrin of the Jôdoshû at the
time. More than 750 years on, the Great Buddha stands as a symbol of
Buddhism's transmission eastwards, revered by countless devotees across
borders and sects. |
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Hase station, track to Fujisawa |
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Train for Kamakura approaching |
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Enoshima Electric Railway Class 2000 |
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Our train towards Fujisawa was also a Class
2000 |
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After visiting the Great Buddha, we retraced our steps to Hase station,
took Enoden to Shichirigahama for lunch, and then planned to leave
Kamakura City for Enoshima in neighbouring Fujisawa – the railway's
namesake. Before leaving Kamakura, here are a few historical notes... |
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Osaka has Osaka Castle, Himeji has Himeji Castle, and Tokyo has Edo
Castle (now the Imperial Palace). So why isn't there a Kamakura Castle?
In fact, castles as we think of them only really came into fashion in
the Sengoku period (15th-16th centuries). Before that, fortified walls
were more common – like the old Chinese capitals of Chang'an and Peking, York's city walls in England, or the medieval walls of Tallinn in
Estonia. |
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But you won't find city walls in Kamakura either. Historians have looked
into this and the general view is that there were none: Kamakura is
naturally defended by mountains on three sides and the sea on the
fourth. Given the technology of the time, no man-made structure could
beat that natural fortress. |
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Lastly, about the term 'Kamakura Bakufu' (Kamakura Shogunate). In
English we usually say 'shogunate' for bakufu (幕府),
derived from shôgun, the ruler. In Japanese, however, calling the
shôgun's government a 'bakufu' became standard in the Edo period.
'Kamakura bakufu' and 'Muromachi bakufu' are names applied
retrospectively; at the time, those regimes referred to themselves more
often as 'the Kamakuradono' (鎌倉殿,
the Chamber in Kamakura), 'the Muromachidono' (室町殿,
the Chamber in Muromachi) or simply 'Shôgunke' (将軍家,
the House of the Shôgun). |
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