10/22/2015

Tamagawa Josui district

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. Famous Places and Powerspots of Edo 江戸の名所 .
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Tamagawa Joosui 多摩川上水 Tamagawa Josui Kanal   

idohori shi 井戸堀師 digging a well
or making a new well


To provide clean water for the people of Edo was quite a job.
The wells were not dug in the ground but water from a river or public waterway (for example Tamagawa Josui 玉川上水) was let through wooden pipes (kidoi 木樋) to a huge well tank under ground, where the people could take it out for their daily use.
Drinking water was stored in each home for cooking.



Digging wells in the low-lying parts of Edo would only yield salty water from the sea.
In these parts water was transported by
mizubune 水舟 "water boats".
mizuya 水屋 water salesmen
carried the water from the boats to the customers.
The whole system was supervised by the
mizubugyoo, mizu bugyō 水奉行 waterworks administrator


. Drinking water : cleaning wells and waterways .


歌川広重 Utagawa Hiroshige

. - The Waterways in Edo - .
Tonegawa 利根川 (Tone River) // Arakawa 荒川 // Tamagawa 多摩川 / 玉川 (Tama River) // Sagamigawa 相模川 (Sagami River)

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Mogusa-mura Shōren Zenji 百草村松連禅寺
Shoren-ji was first built during the Tempyō era (729 to 749), and was abandoned in the Kamakura period.
During the Kyōhō era (1716 to 1735), this temple was rebuilt by 大久保家 the Ōkubo Family, castellans of Odawara Castle,
to pay a tribute to the memory of 徳川信康Tokugawa Nobuyasu, the eldest son of Tokugawa Ieyasu.
百草園 Mogusa-en was a garden developed in this occasion.
In this garden, there was 松蓮庵 Shōren-an, a one-story house with a raftered roof, and
寿昌梅 Jushō-bai, an old plum tree with a large trunk, and both of them are known as symbols of Mogusa-en.
- source : Tokyo Metropolitan Library -

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Tamagawa Josui - Edo's Water Supply
One of the busiest men in Edo is the mizu-bugyo (the water "mayor") -- the man in charge of Edo's water supply. It is a huge job to keep the water system in Edo working properly. Since all the pipes are made of wood, they need to be replaced once in a while. Earthquakes are not uncommon in Edo, and even a small quake may cause pipes to crack or start to leak. In times of drought, the supply of water needs to be carefully controlled, to make sure that it is distributed fairly to all parts of the city. The job of managing the city's water system is handled by the mizu-bugyo and a staff of mizu-bannin (water technicians).

The mizu-bugyo is one of the few top officials in the bakufu who is appointed to his position, rather than inheriting it. He and his assistants, the mizu-bannin, are responsible for handling all of the repair work on the banks of the canals, as well as maintaining the distribution systems through the city.

Before Tokugawa Ieyasu moved to Edo in 1590, the town was still very small, and the people living in Edo got all the water they needed from the small streams flowing down from the hills of the Yama-no-te into Edo Bay. The main streams were the Koishikawa (Koishi River) in the north, and the Megurogawa (Meguro River) in the south. When the Tokugawa family moved to Edo, with all of his warriors and retainers, it quickly became clear that the traditional sources of water would not be enough to supply all the people in the growing town. Therefore, Ieyasu started the first of many water supply projects, or josui , to bring water to the city. ("jo-sui" literally means "lifting water" or "water inflow")

The first thing Ieyasu did was to build an extensive network of wells throughout the city, which were supplied with water from the main streams -- mainly the Koishi River. Wooden sluices and pipes were built to carry water underground from the river to each of the wells. This ensured that people living in every part of the city had access to fresh water. However, it did not increase the supply. After Ieyasu became Shogun, in 1603, Edo started to grow even more rapidly, and soon there was not enough water to supply all of the wells in the city.

The second major josui project that the Tokugawa shoguns carried out was the Kanda josui . To increase the volume of water supplied to the city wells, two large canals were built to redirect the flow of several smaller streams. Before, they used to flow into the Tama river, but once the canals were built the water flowed straight through the center of Edo. This new man-made "river" was named the Kanda-gawa (Kanda River) because it joined up with the Koishi river at a point near Kanda.

The main branch of the Kanda river starts at a small lake, which was named "Inokashira" (the head of the well), because it supplies all of the wells in Edo. This lake is about ten kilometers west of the city. A smaller branch starts in an area of marshes near Zenpukuji temple, so it was named the Zenpukuji river. The Kanda josui runs east through the hilly Yamanote area until it reaches Yotsuya. At Yotsuya, the water flow is divided. Part of it enters the main outer moat surrounding Edo Castle, and the rest of the water is directed into the main pipes that supply water to all of the city's wells.

An important part of the Kanda josui water project was to build the underground piping system that would carry water from the main intake at Yotsuya to each of the wells in the city. It took a huge effort to dig the trenches, build wooden pipes to carry the water to the wells, and then rebury all the pipes under the city streets. By the time this project was complete, there were about 67 kilometers of underground pipes supplying water to over 3600 wells in the city. At one point, one of the main water pipes crosses back over the Kanda River on top of a large bridge. This bridge is named Suido-bashi, or "Water-works Bridge".

The Kanda josui and a few smaller canal projects were able to provide enough water for the city for several decades. But Edo continued to grow. By the mid-1600s the population was already well over half a million people, and once again there were water shortages as the current supply system was insufficient to meet the needs of all the people. The third Shogun, Iemitsu, realized that water shortages could soon cripple the economy of Edo, so he ordered the most ambitious water supply project yet; a canal to carry water from the Tama river -- 50 kilometers west of the city -- to downtown Edo.

Work began on the Tamagawa josui in February 1653. A small dam was built on the river near the town of Hamura, and workmen began digging a canal across the hills to carry the water to Edo. At that time, there were only a few small villages located in the hilly, wooded region between the northern suburbs of Edo and the Tama river. Apart from one or two small streams, there were few good sources of water in the area, and certainly not enough to support rice farming.

It was rough work digging the huge canal -- in some places, the workers had to dig a channel as much as 18 meters deep -- through the heavily wooded hills. However, as the digging work proceded, and the canal reached further and further towards the city, people began to move into the cleared areas where the workers built their camps, and soon small towns began to spring up along the banks of the canal. The Shogun assigned such a large group of workmen to the Tamagawa josui project that they were able to complete the canal in just seven months. Once the water began flowing through the canal, many areas to the west of the city were transformed from woodlands into small farming towns, which grow vegetables to sell in the city.

The Tamagawa josui links up with the Kanda josui just to the west of the city, and the underground piping system was redesigned and extended to cover an even wider area of the city. Today, there are more than 150 kilometers of pipes in the Edo water systems, and the wells that are connected to this water system supply over 60% of the citizens with water for drinking, bathing and washing.

However, there are still some parts of the city where it is impossible to build wells and waterworks, particularly in the low-lying areas along the coast of Edo Bay, in Fukagawa and Kiba. Whenever you dig a well, it quickly fills up with salty water. People who live in these areas cannot get their drinking water from the wells, although they do use well water for bathing and washing. Drinking water must be carried into these areas of the city in special boats called mizu-bune (water boats).

A large pipe from the main water system empties into the Nihonbashi River at a point near Edo Castle. The mizu-bune load up with water at this pipe, and then travel to the areas of the city that have no wells. Water salesmen, or "mizu-ya", meet the boats at one of the piers in this area, and fill large buckets with water. Then they walk from door to door carrying their water buckets and sell drinking water to the people who live there. Although this system is somewhat inconvenient, the cost is very low.

The water-sellers store water in large casks and tanks in each neighborhood, so the people who live in these areas can always find water nearby when they run out. The system of mizu-bune and mizu-ya is managed by the government. This system allows thousands of people to live in an area that would otherwise be almost uninhabitable.
- source : Edomatsu

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Catching Sweetfish in Tama River 玉川猟鮎(たまがわあゆりょう)
Tama River was famous for its sweetfish.
It is written that from early summer to late autumn,
the Edo residents would come to Tama River
from miles around to catch sweetfish.
. source - Tokyo Metropolitan Library .


- Related to the 神田上水 Kanda Josui
. Suidō 水道 Suido district .
in Bunkyo and Shinjuku.

. Kugayama 久我山 Kugayama district - Suginami .
ホタル祭り Hotaru firefly festival along the waterway

. Chōfu Tamagawa 調布玉川 Chofu .

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Actor Immitating Summer Peddling (Haiyū Mitate Natsu Shōnin)
A Kabuki actor portrays one of the summer's popular businesses. In the picture is written the phrase, "Let's cool off the gut of (a pun also meaning 'to frighten') the luke-warm actor. Selling utsumaki-taki icewater." The picture depicts a merchant selling icewater.
Kanda and Tamagawa waterworks were built to supply daily drinking water to people in Edo. But the water tasted bad and they bought water from water merchants called "Botefuri" (merchant carrying water on a pole and selling it).
In addition to such water merchants, "botefuri" selling ice water appeared in summer. An essay called "Morisada mankō", written in the end of the Edo period, introduced ice water merchants selling ice water with dumpling made from rice flour and items with white sugar in it, which was a unique business in Edo, not seen in the Kansai area.
On June 1, there was a ceremony in which the Kaga domain presented the ice stored at the ice room in Komagome to the Shōgun. The spare ice was distributed to passersby. Cold water and ice water to beat the heat were one of seasonal traditions in summer in Edo. An actor in the picture is Ichikawa Uzaemon XII. The house of Ichikawa Uzaemon was a famous family as the manager of the theater, "Ichimura-za".
- source : Tokyo Metropolitan Library -

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Inokashira 井の頭 "Head of the Well"
Mitaka 三鷹市井の頭
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Inokashira Park (井の頭恩賜公園 Inokashira Onshi Kōen) straddles Musashino and Mitaka in western Tokyo, Japan. Inokashira Pond (井の頭池) and the Kanda River water source (神田上水 Kanda jōsui), established during the Edo period, are the primary sources of the Kanda River.
The land was given to Tokyo in 1913. On May 1, 1918, it opened under the name Inokashira Onshi Kōen (井の頭恩賜公園), which can be translated as, "Inokashira Imperial Grant Park". Thus the park was considered a gift from the Emperor to the general public.
- - - More in the WIKIPEDIA !

. Benzaiten Shrine at Inokashira in Snow .
Print by Hiroshige

. Kawase Hasui 川瀬巴水 (1883 - 1957) .


Night view of Benten Shrine Snow at Inokashira Park


The Inokashira Benten Shrine in Snow (Shatô no yuki)

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Inokashira Pond Benzaiten Shrine
井頭池 弁才天社 Inokashira Ike no Benzaiten no Yashiro

Inokashira Pond is the water source of Kanda Jōsui,
the first canal system developed during Edo times.
Benzaiten refers to the story that, during the Tengyō era (938-946),
源経基 Minamoto no Tsunemoto (?-961) first installed a statue of the goddess Benzaiten at the shrine.
The statue had been made by Dengyō Daishi (the priest who founded Tendai Buddhism).
During Edo times, the shrine attracted the religious fervor of those
who were born and raised in the city.
Furthermore, in that the area surrounding the shrine was very fertile;
many trees were planted in order to cultivate the water source.
- source : Tokyo Metropolitan Library -

. Legends about Inokashira Benten 井の頭弁天 / 井ノ頭辨天池 .

川瀬巴水 Kawase Hasui

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玉川上水を世界遺産に
- source : ngo-npo.net/tamagawaj/pc -

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Tama River 多磨川
Tama River flows from a source in 笠取山 Mt. Kasatori in Kōfu City, Yamanashi Prefecture.
The upper reaches of the river is known as 丹波川 Taba River, the middle reaches as 多摩川 Tama River,
and the lower reaches as 六郷川 Rokugō River.
Tama River was so famous that it was composed in an old poem as one of 六玉川 the six Tama Rivers.
- source : Tokyo Metropolitan Library -

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... in 1590, Shogun Ieyasu Tokugawa created the Koishikawa canal which was sourced from the springwater in Inokashira, located higher in altitude than the central part of Edo. This had developed into the Kanda canal.

As Edo grew rapidly in scale, the increasing demand for water outstripped the capacity of the Kanda canal. Then, the Shogunate started to construct the Tamagawa canal, drawing water from the Tama River with rich water resource. The new 43 kilometers canal was dug only in seven months, and completed in 1653. Japan's constructing and engineering techniques were surprisingly sophisticated. The total length of the underground water pipes in Edo reached over 150 kilometers at the peak period, which made it one of the world's largest water network of the time in terms of service area and the number of beneficiaries.

The Tamagawa canal, with a stable supply of water throughout the year, contributed Edo to be a big city with a population of 1.2 million. More precisely, the reason why the canal could satisfy the water needs was the constant flow of water from the Tama River with fertile forests along with its upper reaches.
- source : JFS - Sustainability in EDO - Eisuke Ishikawa -

Inokashira 井の頭
The new waterway from the pond of Inokashira to Kanda was first supervised by
大久保藤五郎 主水 Okubo Togoro Monto. (? - 1617)
Togoro was a trusted retainer, who had been shot into the leg when protecting Tokugawa Ieyasu in battle.
Togoro had a good taste for food and water and was making sweets for Ieyasu, before being made the supervisor of the new waterway and well system in Edo.
Ieyasu gave him the name of Monto. 主水 ususlly reads "mondo", but Ieyasu changed it to make sure it refers to the importance of "clear water".
Monto's descendants proudly used this name as their nickname.



- reference : Okubo Togoro -

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Waterways of Edo life
Only great engineering slaked the city's thirst

For centuries, the boastful citizens of Edo lorded it over country bumpkins by saying, “I’m an Edokko [native of Edo] ’cause I was cleaned with pipe water when I was born and I’ve grown up drinking pipe water ever since.”

It seems an odd thing to crow about given the cultural wealth of Edo, at the time the largest city in the world, but this pride in the city’s water system wasn’t misplaced. Cool, pure water carried by pipes to the city’s remotest corners was indeed a byword for the quality of life in Edo — as well as being the lifeblood of the city’s prosperity.
However,
coming up with an efficient and reliable water supply was no easy task. Much of Edo was built on land reclaimed from the shallow waters of Edo Bay, which — in the absence of the technology required to bore deep wells — only yielded brackish water. Meanwhile, Edo Castle and the samurai residences were mostly situated on uplands on the eastern edge of the Musashino Plateau. There, potable water was equally hard to come by because the friable top soil was not water-retentive. Indeed, the vast grasslands of Musashino had traditionally been ridiculed by Kyoto aristocrats, who lamented in poems that “Musashino has neither trees nor mountains behind which the moon can set.”
But when Ieyasu chose Edo
as the administrative center of his new fiefdom centered on the Kanto Plain, he was, of course, well aware of the water issue. In fact, on July 12, 1590, prior to his arrival at Edo on August 1, he dispatched his trusted retainer Okubo Togoro to investigate the local water supply.
Okubo dug a waterway in Edo
from Koishikawa (in present-day Bunkyo Ward) to satisfy the needs of the burgeoning new town growing up around Nihonbashi. By 1629, this rudimentary supply line had been expanded into the Kanda Canal, which channeled supplies from Inokashira Pond in present-day Mitaka into the Kanda River, then into a canal cut through the surrounding hillsides. After filling the ponds and streams in the elegant Korakuen Garden created by Lord Tokugawa of Mito, the canal water then entered the heart of the city along a wooden aqueduct across the Kanda River. Altogether, this system served the eastern sections of Edo, supplying about 25 percent of the total demand.
Being at first sparsely populated,
the city’s southwestern sections were sufficiently supplied with water from Tameike Pond. In the course of the city’s expansion, however, the pond kept shrinking until it was eventually incorporated into the outer moats of Edo Castle. It now survives only as the name of a subway station, Tameike-Sanno.
However,
as the population kept doubling and redoubling from about 200,000 in 1610 to more than 400,000 by 1640 and then to over a million — even possibly up to 1 1/2 million by the mid-18th century, had censuses included the daimyo households and samurai classes — the city was in need of a much larger water source. The answer was to be found in the Tama River, to the northwest of the city, where the senior shogunal official Lord Matsudaira Nobutsuna (1596-1662) commissioned two commoner brothers, Shoemon and Seiemon, to construct a system to carry the river’s water to Yotsuya, on the city’s northwestern perimeter.
The brothers accomplished the task
despite great hardships. In the new system, completed in 1653 and named the Tamagawa Canal, water was diverted from the river by a dam in the village of Hamura, from where it was channeled 43 km along an open canal to Yotsuya. From Yotsuya, water was guided into stone, wooden and bamboo pipes that crisscrossed the city underground. However, as the entire water flow depended on the force of gravity, the canal had to be precisely planned to slope only very gradually so that its Yotsuya outlet was high enough to allow water to flow out and down to every nook and cranny of the city.
This water not only quenched citizens’ thirst,
but also fed the trees and flowers that were planted all over, both in the samurai gardens and in poor commoners’ pots on sidewalks. Indeed, the abundance of trees and highly developed horticulture for which Edo was so admired by visiting Europeans in the 1850s and ’60s would have been notably absent without that water supply.
However,
the Tamagawa Canal also transformed Edo’s arid suburbs into fertile villages. A typical example is Nobidome in southern Saitama Prefecture. The notoriously dry grassland there (as nobi, meaning “wild fire,” implies) was part of the fiefdom of Lord Matsudaira, who was granted permission by the shogun to divert 30 percent of the canal’s water. Although the 25-km Nobidome Canal along which he channelled it took only 40 days to dig, it took three years to fill because the parched soil at first just soaked up water like a sponge.
When he died,
Lord Matsudaira was buried at Heirin-ji, the Matsudaira family temple that was moved to Nobidome. Nowadays, the large compound of the Zen temple is a verdant woodland designated as a natural monument — thanks to successful irrigation 350 years ago.
Though continually tapped in modern times,
the Tamagawa Canal finally went out of use in 1965 when it was replaced by the new Tone River system. Thereafter, the historic canal was abandoned by the authorities, except for its upper stretch in Hamura. Dried up and fast decaying, it then seemed fated to become yet another culvert in the Tokyo sprawl. Citizens, though, had not forgotten the fond memory of a rushing stream that once flowed fast past green banks. In 1986 local residents’ passionate, persistent calls for the preservation of Tamagawa Canal were finally answered when water was returned to the empty canal — albeit water recycled from a nearby treatment plant. With the return of the water, trees were resuscitated and birds and dragonflies returned to the 30-km stretch of the waterway that has evaded developers so far.
Finally, on May 16 this year,
the Tamagawa Canal won national designation as a historic site — a metropolitan designation it was accorded in 1999.
What was for so long essential to life in the city is now a welcome strip of green, a linear oasis in a concrete wasteland.
- source : Japan Times 2003 / Sumiko Enbutsu -

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- reference : Tamagawa Josui -

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月かげや夜も水売る日本橋
tsukikage ya yoru mo mizu uru Nihonbashi

moonlight . . .
even at night water is sold
at Nihonbashi bridge


. Kobayashi Issa 小林一茶 .

Selling drinking water was a normal job in Edo.
And on the bright moonlit nights life in Edo just went on and on ...
(remember, this is a time without electricity )

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Matsuo Basho was working for the Water Office of Edo.
His home in Fukagawa was suited to supervise the Kanda waterway 神田上水.

. 芭蕉庵 Basho-An in Fukagawa .

. Basho working for the waterworks department of the Edo .

. Musashi no Kuni 武蔵国 Musashi Province / 武州 Bushu .

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. Famous Places and Powerspots of Edo 江戸の名所 .

. Doing Business in Edo - 商売 - Introduction .

. shokunin 職人 craftsman, craftsmen, artisan, Handwerker .

. senryu, senryū 川柳 Senryu poems in Edo .

. densetsu 伝説 Japanese Legends - Introduction .


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[ . BACK to WORLDKIGO . TOP . ]
- - - - - ###tamagawajosui #tamagawawater #edodrinkingwater #idohori #mizubugyo #inokashira #waterways #botefuri #uzumaki - - - -
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10/21/2015

kajiya blacksmith

[ . BACK to DARUMA MUSEUM TOP . ]
. shokunin 職人 craftsman, craftsmen, artisan, Handwerker .
. Japanese Legends - 伝説 民話 昔話 – ABC-List .
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kajiya 鍛冶屋 kajishi 鍛冶師 blacksmith

. Takadono tatara 高殿鑪 Japanese Sword making .
- - - - - including
fuigo 鞴 bellows - an important tool for melting metal
Fuigo Jinja 鞴神社 "Bellows Shrine"
kaji no kami 鍛冶神 Deity of the blacksmiths



There were different blacksmiths for various special items needed in the town of Edo.

kugi kajiya 釘鍛冶屋 special blacksmith for nails
nokaji 野鍛冶 Most local blacksmiths used to make tools for agriculture like sickles and spades.
tookoo 刀工 sword maker

. tansu 箪笥 / 簞笥 -- たんす chest of drawers, Kommode .
The chests were made with all kinds of metal fittings and decorations.


source : wafusozai.com
saiga shokunin burui 「彩画職人部類(さいがしょくにんぶるい)」より
sword maker 「(刀)鍛冶」


. kugi 釘 nail, Nagel - Introduction .


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teppoo kaji 鉄砲鍛冶 craftsmen producing Teppo guns


source : members3.jcom.home.ne.jp/6785fmqm

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Nagahama - Shiga prefecture
The skills needed to produce the kazari kanagu (metal decorations) that decorate hikiyama (fetsival floats) can be traced back to the gunsmiths of old Nagahama.
Guns, the first of which were brought by Portuguese sailors to Tanegashima off Kagoshima Prefecture in Kyushu during the Muromachi era (14th-16th centuries), soon began to be made in old Kunitomo Village in the Nagahama area.
Gunsmithing established itself in this area, and gunsmiths formed a big group known as Kunitomo Teppo Kaji (Kunitomo Gunsmiths).
Guns manufactured in Nagahama, which became a major center of matchlock production, were characterized not only by their functionality but also the beauty of their decorations. Their barrels were ornamented using an inlay technique borrowed from metalworking to create patterns by engraving and cutting off parts of the barrel and fitting another metal into the resultant grooves.
Gunsmiths from Kunitomo were invited by the townsmen of Nagahama to utilize their mastery of inlaying metal to make kazari kanagu for hikiyama. Today in Nagahama, kazari kanagu artist Kiyoshi Tsuji continues the mastery and tradition of inlaying metal.
Kunitomo Teppo no Sato Matchlock Museum - 534 Kunitomo-cho, Nagahama-shi, Shiga
- source : mtlo.co.jp/us/valueone/metal/nagahama -


source : jti.co.jp/tobacco-world/journal

Another famous quarter of the Teppo gunsmiths was in Sakai, Osaka, Teppo Kajiyashiki cho
鉄砲鍛冶屋敷町 / 1-3-22 Kitahatago-cho-Nishi, Sakai-ku, Sakai City
The art of gunsmiths was brought by 橘屋又三郎 Tachibanaya Matasaburo from Tanegashima, and soon the region became Japan's largest producer of matchlock guns.
In the peaceful times of the Edo period, they also made たばこ包丁 sharp knives to cut tobacco.

. teppoo, teppô 鉄砲 Teppo, gun, musket, matchlock, Gewehr .

under construction
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- - - - - special districts and quarters for the blacksmiths in Edo:



. Kajibashi 鍛冶橋 Kajibashi Bridge, "Blacksmith Bridge" .
This neighborhood is home to people who specialise in iron work.

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- - - - - Chiyoda Kanda Kajichoo, Kajimachi 千代田区 神田 鍛冶町


source : gakuyaura.chesuto.jp

They use hand and feet to work. The one on the right uses his foot to work the box bellows (箱鞴 hako fuigo) to regulate the heat of the fire.


Kajiyachoo, Kajiyamachi 神田鍛冶屋町 in Kanda
This district was established in 1603.
Its Bakufu government supervisor was bakufu kajigata tooryoo 幕府鍛冶方棟梁
Takai Iori 高井伊織
who was also responsible for the blacksmith guild in the Eight Provinces of Kanto (Sagami, Musashi, Awa, Kazusa, Shimousa, Hitachi and Ueno).
Apart from the blacksmiths, there lived other craftsmen working with iron and metal, like the
imonoshi 鋳物師 metal casters
kamashi 釜師 making metal water pots for the tea ceremony - and others.
Many were re-settled by Tokugawa Ieyasu from Sunpu (Shizuoka) and also made the metal parts used for the many buildings in the growing town of Edo.
It was the center of the kinzoku koogyoo  金属工業 metal industry in Edo.

The Fuigo matsuri 吹子祭 , 吹革祭 Festival of the Bellows was celebrated in these quarters with extra fervor and joy.


CLICK for more street signs!

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Minami Kaji-machi 南鍛冶町  South blacksmith's village



Kanda kanamono doori  神田金物通 street of the metal workers


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- quote -
Blacksmith Divinity - Okinawa
Studies related to blacksmithing in Okinawa have taken multi-angled approaches, i.e.archaeological, historical, folkloristic, and also industrial and technological histories. Since iron is not produced in Okinawa, the development of steel making and blacksmithing techniques lagged behind other advanced areas. Thirst for iron and its riches may have well been the source for Okinawan legends regarding the advent of iron and blacksmithing techniques. Seemingly, however, it remains presumable, only through folk tales, as to when, from where, and how the aspired skills in steel making and the art of blacksmithing came to Okinawa. Thus further archaeological progress is needed in the study of this issue. On the other hand, preceding folk studies have taken up a wide range of themes including Yago (屋号)---occupation and/or location-based household nicknames, which may refer to a physical feature unique to family members, toponyms, annual ceremonial festivals and community events, such as bellows festivals, traditional songs, ballads and legends. However the availability of a detailed description of blacksmith divinities remains limited to date.

In Okinawa, ex-blacksmith families own most of the “blacksmith divinity” images. These are mostly in the form of hanging scrolls. Okinawan Blacksmiths{by Hiroaki Fukuchi (福地曠昭) Kaifu-sha 1989} has numerous remarks from blacksmiths interviewed. However, description of the images themselves remain scarce. Quoted below is Mr. Koji Asaoka (朝岡康二) refering to Akaya (阿嘉屋), one of the blacksmith families, which once flourished in Kumoji, Naha:

Originally, the balcksmith family Nareira (宮平) headed the “Mindakari (新村渠) Kanja (Blacksmith) Family”. Akaya, a family of court painters, up until the great-grandfather’s generation, joined Nareira in the mid Meiji Period (latter 19th century), whereby Akaya acquired the blacksmithing technique to reestablish itself as the blacksmith family Akakaji (阿嘉鍛冶). The first master of Akakaji painted and gave out freely many hanging scrolls with the Blacksmith Divinity image to his fellow workers. He had a natural talent for painting, as his ancestors used to be court artists. Although many of these hanging scrolls have been scattered about and lost, several former blacksmith families in Okinawa preserve them. The blacksmith divinity hanging scroll uses the complete mainland style that you would find in Kanayama-ko (金山講) hanging scrolls used in blacksmiths’ self-support gatherings i.e. Kanayama-ko, Japan. In short, Kanayama-sama (金山様) divinity is painted in the center, as Yokoza (横座) the bellow operator sits on the left, while Sente (先手) the assistant sledgehammer swings down from the right. Excluding minor differences, the basic composition was shared all over Japan. Notably, however, the blacksmithing images (Mainland Japanese style) are completely irrelevant to the blacksmithing procedures practiced in Okinawa.

In Japan, the Kanayama-sama divinity hanging scroll would be found in alcoves (床の間) on occasions of Kanayama-ko self-support gatherings. In Okinawa, however, the image is believed to have been used in annual bellows festivals, as self-help groups equivalent to the Kanayama-ko were never formed by Okinawan blacksmiths. (Ref. Koji Asaoka, Ironware Culture of Japan-Comparative Ethnology of Blacksmith, Chapter Four: Okinawan Blacksmith and Ironware Culture, p.184)

Fuchiyue (鞴祭: bellows’ festival) is respected by Okinawan blacksmiths as the hallmark of annual events. It is commonly celebrated on November 8th according to the lunar calendar, in Japan, whereas in Okinawa it is celebrated, by some, on November 7th, or for two days (November 6th and 7th) or for three days (November 7th to 9th).
During Fuchiyue the image of the bellows divinity is respectfully placed in front of the bellows, as sledgehammers, iron holders and other blacksmith tools are put as offerings. Prayers are offered to banish fire, accidents and injury throughout the year. Special dishes are prepared and shared within the neighborhood. In some cases blacksmith families visit and worship Okuma Kanja-ya (奥間鍛冶屋), the first legendary blacksmith enshrined in Okinawa, just as blacksmiths on Miyako Island would visit Funadatedo (船立堂), the sacred praying spot for blacksmiths.

According to Asaoka, the introduction of boxed bellows from mainland Japan, more specifically Sakai, Osaka, relates, particularly, to the attachment that Okinawan blacksmiths have formed to their bellows festival. Fuigo-cho (吹子町) the bellows ”manufacturers” quarter of commercially advanced Osaka is believed to have manufactured standardized boxed bellows for nationwide distribution. Asaoka states that because many Okinawan legends of blacksmith divinities speak not only of iron and the advent of steel-making techniques, but also of the introduction of boxed bellows, this proves that boxed bellows were accepted technologically advanced devices. Bellows festivals in the Ryukyu Archipelago have maintained considerably different ritualistic styles when compared to other village festivals, such as Tanetori-sai (種取祭), seed-sowing ceremonies and bountiful harvest thanksgiving ceremonies (豊年祭). Thus Asaoka retains that Okinawan bellows festivals originated on the mainland and, once introduced to Okinawa, were quickly diffused throughout the Ryukyus.
(Ref. Asaoka, Study of Ironware Culture in the Archipelago of the Ryukyus, pp. 188, 204, 257)

Images of Blacksmith Divinity and the Goddess/God Kanayago (金屋子)
Mainland Japan

In the northern Tohoku area of Japan, during blacksmith self-support gatherings, Kanayama-ko, alcoves or tokonoma (床の間) were adorned with “blacksmith divinity” hanging scroll images. Found in midwestern Chugoku, Japan, instead, would be the “Goddess Kanayago” and pictorial stories on “the birth of steeling technique”. During the Edo period, the scrolled images and pictorial stories were worshipped by tatara steel laborers, blacksmiths and casting workers all over Japan, mainly at iron producing mines.
Blacksmith divinities in ancient Japanese myth included Hinokagutsuchino-kami (火之迦具土神), Kanayamahikonomikoto (金山毘古命/金山彦命), Kanayama-himegami (金山毘売神/金山姫命), Amenomahitotsukami (天目一箇神) and more. On the otherhand, Inarigami (稲荷神), originally a god of rich harvest, was altered to a god of fire, eventually becoming a blacksmith divinity. This occurred, presumably, through the sacred rite of “Ohitaki” (御火焚) for an abundant harvest in the Kyoto and Kinki areas.

The word “tatara” originated in India, meaning blast furnace. In Japan, “tatara” appears in the names of ancient goddesses in Kojiki (古事記) and Nihonsyoki (日本書紀) e.g. Seyatatara-hime (勢夜陀多良比売), Hototataraisusuki-himenomikoto (富登多多良伊須須岐比売命) or Himetataraisukiyori-hime (比売多多良伊須気余理比売). According to myth, Izanaminokami (伊邪那美神) had her private parts (mihoto) seared as she delievered her baby Hinokagutsuchino-kami, and was, thereafter, banished to the netherworld (黄泉). It may well be in this light that the word “hoto” frequently appears in the names of ancient goddesses. Furthermore a wind way bamboo kiro (木呂竹) is inserted from the hole “hoto” to connect the bellows to the basin of a mud furnace, whereby a correlation between “tatara” and the goddesses is also suggested.

Kanayago Shrine in Nishihida (西比田), Hirose Town (広瀬町), Nogi County (能義郡), Shimane Prefecture, is an established center of worship for Kanayago, the goddess/god of steelmaking and blacksmithing. According to the stories of her advent and the origin of the shrine (which dates back to the Edo period), a snowy egret carried Kanayago on its back and flew from Harima Province to a Japanese Judas tree in Kuroda Forest, Nishihida village, Nogi County, Izumo Province.

Since Kanayago has also been worshipped as a child-loving goddess, tatara steel workers in Kamisaibara Village (上斎原村), Tomata County (苫田郡) Okayama Prefecture, for example, are known to have shown their faith in Kanayago (originally the tatara steel workers guardian deity) by inviting children to their homes every New Year (January 1st to 3rd) to tell them the old tales and legends. (Ref. Akinori Maruyama ,“Goddess Kanayago and Children: Folklore from a Tatara Village”)

In contrast, Kanayago’s hatred of adult women (who menstruate and bare children) was a source for the taboo against menstrual blood (赤不浄) as a symbol of uncleanness. However it is frequently noted that the uncleanness of death, which is symbolized by the color black (黒不浄), was readily accepted or even favored in these legends.

Mandarin oranges were believed to have been an offering at the bellows festival, much like as done by public bath owners and glue makers, each of whom were fire-relevant by trade, who gave away rice cakes and oranges to children. According to a legend in Yamaguchi Prefecture, an ugly one-eyed blacksmith deity got away from a barking dog by climbing up a mandarin orange tree.Fierce concentration at their furnaces frequently cost tatara steel workers the loss of an eye. The fact created one-eyed blacksmith divinities legend which in its turn are considered to have been diverted to single-eyed ogres of legend, oni (鬼). It is, presumably, in this context that toponyms such as Onimura (鬼村) and Onigashiro (鬼ヶ城) are often located close to iron mines.

Mandarin oranges were believed to have been an offering at the bellows festival, much like as done by public bath owners and glue makers, each of whom were fire-relevant by trade, who gave away rice cakes and oranges to children. According to a legend in Yamaguchi Prefecture, an ugly one-eyed blacksmith deity got away from a barking dog by climbing up a mandarin orange tree.Fierce concentration at their furnaces frequently cost tatara steel workers the loss of an eye. The fact created one-eyed blacksmith divinities legend which in its turn are considered to have been diverted to single-eyed ogres of legend, oni (鬼). It is, presumably, in this context that toponyms such as Onimura (鬼村) and Onigashiro (鬼ヶ城) are often located close to iron mines.

Images of the Goddess/God Kanayago 金屋子 are largely categorized into the following three styles:
A) A Goddess on a Fox



A goddess in a Chinese dress, wearing a long, thin scarf (領巾) rides on a white fox, with a sword in one hand and a gemstone in the other. In other instances, she may have a magic cane, or wear a jewelled crown and armor, holding a pouch in one hand. The fox wears a jewel in its tail, and may sometimes have a hoe in its mouth. The goddess in Chinese dress, who wears the long, thin scarf (領巾) and carries the sword and gemstone, resembles, in appearance, Dakini (荼吉尼天), the harvest divinity. However Dakini is recognized as the original Buddhist form (honji 本地) of Inari-gami in accordance with the philosophy of honji suijaku (本地垂迹) a theory expounding the correspondence of Shinto and Buddhist deities. Imaginably, Inari-gami and Dakini, both of whom came to be accepted and worshipped as fire and blacksmith divinities, could have been confused to be represented both in the same scene.

B) A Goddess and Two Attendants (Male and Female)
Mainly found in hanging scroll images, which depict the story of the origin of Kanayago Shrine or scenes of steel-making and blacksmithing. Frequently a long-haired woman in sacerdotal kimono, attends a holy area located close to a mountain top and sanctified with a set of hallowed straw ropes (注連縄). A lady of the court in a red hakama and over-robe would be found on the right and a nobleman on the left, both may be standing or seated, ready to serve the goddess. A white fox may accompany the two attendants. At the foot of the mountain, there is a smith’s yard with the foot-pedaled bellows humming with steeling and refining. Court-attired noblemen and blacksmiths (in their medieval hats, eboshi, and aprons, hitatare) would be found laboriously at work.

C) Sampo-kojin
(三宝荒神) Image
A series of monochrome hanging scrolls in wood block print, which Kanayago Shrine issued and distributed from the end of the Edo to the early Meiji periods, would find the Kanayago deity seated on a lotus pedestal as Sampo-Kojin. In northern Tohoku, Sampo-kojin as a standing figure is frequently painted on hanging scrolls as a blacksmith divinity. Composition-wise, Sampo-kojin often stands erect on the boxed bellows and blacksmiths are working underneath. Oni, the ogres, are also at work in the smith’s yard, sending wind to the bellows or hammering down as Sente, the assistant hammers.


source : xxx
金屋子神 - 出雲の伝承 Deity Kanayago from Izumo

Okinawan Images of Blacksmith Divinity
The four blacksmith divinity scrolls that we were able to view during our field studies in the Yanbaru (山原) area, northern Okinawa, had basically the same composition, although they differed in the details. They belong to Type C, as mentioned above, in which the blacksmith deity is expressed as Sampo-kojin (三宝荒神). Furthermore, the four scrolled images show three Oni (鬼), ogres, that are assisting as Sente (先手), a woman in kimono, who is operating the bellows as Hakozashi (箱差し) or Fuigozashi (鞴差し) and a man wearing formal headwear (烏帽子) and an apron (直垂), working as Yokaza (横座). During the forging of iron, the boxed bellows would be found in totally different positions in Mainland Japan, Okinawa and China. At least in the latter medieval period (the Kamakura and the Muromachi eras) in Mainland Japan, it is believed to have been a common practice that Yokaza alone, without Fuigozashi, operated the bellows.

On the other hand, it was a characteristic on Okinawa to have Fuigozashi sit behind Yokaza and operate the boxed bellows, as Yokaza worked without touching the bellows. The first job that an apprentice, in an Okinawan blacksmith’s yard, would be assigned to was Fuigozashi. If so, even though Meuchi (前打 i.e. Sente) and Yokaza are painted in different positions, the four hanging scrolls do not contradict with blacksmithing practices in Okinawa, because they depict how Yokaza and Fuigozashi played distinguishable roles from each other, as Asaoka indicates. Most hanging scroll images from Iwate and Gifu Prefectures (Mainland Japan) have also been found to differentiate between Yokaza and Fuigozashi.

However, the female Fuigozashi (bellows operators) that are in blacksmithing images in hanging scrolls from Okinawa (fig.21,23,24) are rarely found elsewhere. As we have discusssed, most blacksmith divine images in Okinawa are believed to be copies of the originals (that are presumed to have their roots in, and have come to Okinawa from, Mainland Japan, or have been drawn, relying upon information that had been passsed on by word of mouth. Akakanja would have made models of such originals for the many blacksmith divinity hanging scroll images that they created. It is, therefore, not totally deniable that changes might have been made by the painters to reflect more of the real blacksmithing practices in Okinawa.

Although the three headed Sampo-kojin-like figure was depicted frequently as the blacksmith deity in the hanging scrolls that we viewed (fig.24), the balcksmith deity in Okinawa is also imagined as a goddess at times(fig.23). It may be possible to assume the influential role that the myth of the Goddess Kanayago from Izumo Province had while crossing over the sea to Okinawa. We found an example in which a Sampo-kojin-like Blacksmith Divine is represented by three female faces while wearing feminine clothing, whereas Sampo-kojin should be represented by wrathful faces. This image was likely adopted by local painters to fill the gap between the faith of the people and the diffusion of painted images.

Did the images of blacksmith divinities accompany the bellows when they were introduced onto Okinawa from Mainland Japan, or could the images have possibly taken different routes? The question entails further progress in these studies, as well as the discovery of more blacksmith divine images from Okinawa which have hitherto been unseen.

The widespread practicing of bellows festivals was, presumably, fueled by the orders and policies issued by the royal government of the Ryukyus, according to Asaoka (Ironware Culture of Japan--Comparative Ethnology of Blacksmithing, p.257). Blacksmith divinity scrolls could well have been one of the most significant ritual tools that popuralized the bellows festivals. In the 20th year of the King Sho Shitsu (尚質: 1667), the dynasty of the Ryukyus started the “Stationed Blacksmith System” (在村鍛冶制) administered by Ko shoken (向象賢). As Kaji-yaku (blacksmith officials) assigned to villages were non-craftsmen, the system is considered to have spurred the presence of Akakanja and other specialized blacksmith families, as well as that of traveling blacksmith (廻村鍛冶) which was to emerge later. The roles of the Kaji-yaku are assumed to have shifted from blacksmithing to the management of the bellows festivals and smiths’ yards. (Ref. Asaoka,Ironware Culture of Japan-- Comparative Ethnology of Blacksmithing, pp. 152, 193, 224, 249).

In Okinawa the blacksmith divine is worshipped at many uganju (praying spot). Also blacksmith tales are sung in ancient ballads like “Kajiyadi Fu”. Believed to have brought forth the advent of farming with iron farming tools, the balcksmith divinity is also identified with the farming deity. (Ref. Hiroaki Fukuchi, Okinawan Blacksmiths, pp. 255 to 266). According to legend the Kunigami Aji (国頭按司 chief of Kunigami Village), Kaniman (金万・金満), who was the second son of Okuma Ufuya(奥間大親), the head of Jana Village in the Urasoe quarter, and a younger brother of King Satto (察度王), was believed to have founded the Okuma Kanja Blacksmith family. For helping Kanemaru (金丸), the future King Sho En (尚円), Okuma Kanja was said to have had his second son authorized as Kunigami Aji. The presence of Okuma Kanja continues to date as the ancestor of all Okinawan blacksmiths. Having the power attained through blood-related Monchu (門中) clans and the privileges, such as tax exemptions, and abounding riches, received through such ties, this glorious story of how one family member was promoted to Kunigami Aji is considered to have been suitable for the descendants of blacksmiths. Furthermore, they connected the legend of Okuma Kanja to the myth of the farming divinity and the advent of farming, through which Kaniman was, likely, idealized and idolized as a great ancestor and founder of blacksmith families. Today, Kaniman Aji and his wife are enshrined as founders of Uekaneshi Tunchi (上兼次殿内) or Kaniman Tunchi (金万殿内), in Kaneshi, Nakijin Village (今帰仁村), where the image of the blacksmith divinity has been traditionally recognized as that of Kaniman-sama(fig.35).

References: . . .
- source : okinawazuzou -

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- - - - - H A I K U and S E N R Y U - - - - -

里並に藪の鍛冶屋も祭哉
satonami ni yabu no kajiya mo matsuri kana

even in the village woods
the blacksmiths celebrate -
festival of the bellows

Tr. Gabi Greve

. WKD : kigo for kaji 鍛冶 blacksmith .


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. Japanese Legends - 伝説 民話 昔話 – ABC-List .



........................................................................................................... Kyoto 京都府

Inariyama 稲荷山 Fushimi Inari Shrine 伏見稲荷神社
All the blacksmiths of the region come here to worship.
Once the 三条宗近の鍛冶師 blacksmith Munechika from Sanjo had a dream given to him by the 土祖神 local deity. If he would take the earth from Inariyama and mix it with the water for the blade (刃の湯) he would be able to make wonderful sword blades.
When he did as told in his dream, indeed, his sword became quite famous as Kogitsunemaru 小狐丸.
Now all the blacksmiths and 金物師 metal workers come here to worship.


稲荷山 小鍛冶。刀匠・宗近が稲荷の使いに相づちを打たせ、小狐丸という名刀を作り上げた。
by Ogata Gekkō (1859-1920)
- - - More in the WIKIPEDIA !


"Imayo Kokaji”Sanjo Kokaji (Swordsmith)
. Azuma Odori 東踊 Azuma Dance .




........................................................................................................... Yamagata 山形県
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南陽市 Nanyo City

. blacksmith making a kanabo 金棒 metal stick .


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- source : nichibun yokai database -
鍛冶屋 (36) / 鍛冶 (24) - collecting

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. Japanese Architecture - Interior Design - The Japanese Home .

. Famous Places and Powerspots of Edo 江戸の名所 .

. - Doing Business in Edo - 商売 - Introduction .

. shokunin 職人 craftsman, craftsmen, artisan, Handwerker .

. senryu, senryū 川柳 Senryu poems in Edo .

. densetsu 伝説 Japanese Legends - Introduction .


[ . BACK to DARUMA MUSEUM TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- - - - - #kajiya #blacksmith #kajimachi #edobakufu #teppokaji #国友 #kunitomo - - - -
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10/20/2015

Takanawa district

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. Famous Places and Powerspots of Edo 江戸の名所 .
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Takanawa district 高輪, Takanawadai 高輪台    


Takanawa Uchimachi 高輪牛町 Takanawa Ushicho

. machiwari, machi-wari 町割り 'division of towns and streets', districts .
Each machi 町 square was closed by a kido 木戸 wooden gate. The gates were open from 4 in the morning till about 10 in the evening.

高縄 "High rope", Takanawa is the original spelling of the name, 高縄手道 Takanawa Temichi.
The straight road looks like a rope spread out on the high ground (takadai 高台) and was the first view of visitors entering the town of Edo via the Tokaido road.

The district is divided in three parts, 高輪北町 North, 高輪中町 Central, and 高輪南町 South, which was close to Shinagawa.
Next to the Northern Takanawa district was 高輪車町 Takanawa Kurumacho with the Great Gate.
The sea front along Central Takanawa was called 袖ヶ浦 Sodegaura. It was connected to the river 深川 Fukagawa
via a canal.

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高輪之明月 Full Moon at Takanawa


Hiroshige 歌川広重 

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高輪二十六夜 Takanawa on the night of the 26th day


Utagawa Toyokuni III and Utagawa Hiroshige II 1864

Takanawa was famous for its full view of Edo Bay, especially for viewing the Nijūrokuyamachi moon.
"Nijūrokuyamachi" was a custom where people would wait for the late moon rising on the 26th day of the first and seventh month of the lunar calendar and many would gather on coasts and heights.
- source : library.metro.tokyo.jp/Portals -

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「江戸十二景 高輪」 Takanawa - from the series Twelve Views of Edo


Utagawa Hiroshige I
source : mfa.org/collections/object Boston

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Takanawa Ushimachi 高輪牛町 Takanawa "Ox Town"

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Oxen were used for overland transport of heavy cargo in Edo.
Ox carts came into use around 1630, and at one point Edo had 30 ox keepers with a total of 600 oxen, but this mode of transport declined as human-pulled daihachiguruma carts came into widespread use.
- source :web-japan.org/tokyo/know - Edo Transportation -


source : yogimessage.seesaa.net/article - Hasegawa Settan

- quote
Takanawa Okido 高輪 大木戸 The Gates of Edo - Takanawa
Edo is a huge, sprawling city with over one million inhabitants. When Tokugawa Ieyasu first started building the city, he could never have imagined that it would grow to such a size. Today, the suburbs of the city are expanding farther and farther, so that when many people speak of "Edo", they are talking about the towns and villages that stretch as far as the Tama river to the southwest and the Ara river to the north and east. However, there is a landmark on the Tokaido, on the southern edge of the city, which has long been considered the "official" gateway to the city. A broad, imposing stone wall, which crosses the main road, extends all the way to the shore of Edo bay, and the Tokaido passes through this wall at a huge gate, known as the Takanawa Okido (great wooden gate).

Today, the Okido at Takanawa, and a similar gate at Yotsuya, are little more than official boundary markers. However, when they were first built, these massive gates formed the first line in the military defenses that the Shoguns built to protect their capital. The Takanawa district also marks the start of the shitamachi, or "downtown" area of Edo, characterized by its tightly packed "row houses", stores, workshops and official buildings. Traditionally, the Okido is also the place where relatives and friends say their farewells to people travelling west from Edo.



The great gate and stone wall were originally built as defences to protect the city from attack. No one has ever attempted to attack Edo, and probably no one would ever dream of doing so today. In the late 1700s, Japan has enjoyed a period of peace and stability for well over 150 years! However, when Tokugawa Ieyasu, the first Shogun, began building his capital city here in 1590, the country was still in the final phases of a long era of almost continuous warfare, and Ieyasu spared no expense to build strong fortifications for his city.

The long period of civil war and internal strife was called the Sengoku Jidai (The age of warring states). It was an age of countless battles and skirmishes between powerful daimyo, and it lasted for more than a century. During this period, no part of the country could consider itself totally safe from attack, so all of the major daimyo built huge fortresses to protect their domains. Although Edo has now grown into a sprawling, peaceful metropolis, you can still see the remains of when it was a fortress city, controlled by the most powerful warlord in Japan. Massive ramparts, moats, and towering fortress walls can be seen almost everywhere you go in the city

Just outside the gate, in a wide and busy square, are many chaya (tea houses). The people of Edo eat many of their meals at tea shops or other "restaurants", rather than at home. This is partly because their houses tend to be quite small and cooking space is at a premium. Besides, it is almost as expensive to eat at home as it is to eat out, and it is definitely more work to cook. In the warm and humid climate that characterizes Edo for most of the year, food spoils quickly. Apart from pickled vegetables or dried basic foods like rice and noodles, it is difficult to store food items at home. Therefore, even when they make a home-cooked meal Edo citizens have to buy most of their food on the same day they eat it.

Because it is so difficult and time-consuming to eat at home, people in Edo (especially those from the middle and upper classes) have developed the habit of "eating out" often. Nearly every district of the city has clusters of chaya. Small restaurants and food stalls can be found on most main streets. There is a wide variety of different types of chaya in Edo. Some serve only tea, and often treat customers to a simplified version of the traditional Japanese tea ceremony. Others are more like restaurants, serving all sorts of food and snacks. Some chaya offer entertainment, such as singers, comedians or even amateur sumo wrestling.

The tea houses in the Okido district are all quite busy throughout the day, but interesting enough, the biggest crowds can be seen in the early morning. This is because large groups of people come to Takanawa to see off relatives or friends who are preparing to embark on journeys along the Tokaido. Takanawa Okido has traditionally been the spot where people say their farewells. In order to get a good start on the journey, most travellers leave early in the morning. That is why the shops and restaurants around the Okido are quite busy in the morning

Highway travel is extremely common in Edo Japan, perhaps more so than in any other nation of the world during the same period. The strong tradition of religions pilgrimages accounts for many of the travelers. In addition, merchants and entertainers are a common sight on the highways. However, the majority of the traffic up and down Japan's major roads is the result of the system of Sankin-kotai (alternate attendance) -- a custom that forces all of the major daimyo to spend at least four months out of every year living in Edo.

The first Shoguns instituted the custom of Sankin-kotai in order to keep an eye on their main military rivals. Japan was just emerging from the Sengoku Jidai, and the leaders were never sure how much they could trust their vassals. Tokugawa Ieyasu passed a law which forced major daimyo to build homes in Edo and to spend a part of every year living in Edo. This gives the Shogun a chance to keep an eye on them, and test their loyalty. For the other eight months of the year, they are allowed to go back to their homes in the provinces to look after their land and take care of local business. However, their wives and their eldest sons have to remain in Edo whenever they return home. If any daimyo decided to rebel against the Shogun, their wives and children could be used as hostages.

Thus, every daimyo in Japan makes an elaborate journey twice a year (one trip going to Edo and another going back to their home province). During the journey, the daimyo is accompanied by dozens, if not hundreds of assistants, retainers and family members. There is also a steady stream of lesser officials, who also travel with fairly large groups of servants and guards. These officials and advisors carry messages and information to and from the daimyo, allowing them to govern their provinces effectively even while they are in Edo.
- source : Edomatsu

Takanawa Ookido / Takanawa Ōkido 高輪 大木戸
The Ōkido of Takanawa was an entrance from the Tōkai Highway into the center of Edo.
In 1710 stone walls were built on the right and left sides of the street
and there was koosatsuba 高札場 a street bulletin board.
The sea can be seen behind the stone wall.
The place was always busy with people holding banquets here to see off those who were embarking on journeys westward.
伊能忠敬 Inō Tadataka made this place a starting point for his nationwide survey.
- source : Tokyo Metropolitan Museum

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. chaya, -jaya 茶屋 tea shop, tea stall - Introduction .

. sankin kootai 参勤交代 Sankin Kotai Daimyo attendance in Edo .




Takanawa Ushimachi 高輪うしまち / Hiroshige 歌川広重

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. 47浪人 / 忠臣蔵 47 Ronin and the Chushingura and Sengaku-Ji 泉岳寺 .
"In the midst of a nest of venerable trees in Takanawa, a suburb of Yedo, is hidden Sengakuji, or the Spring-hill Temple, renowned throughout the length and breadth of the land for its cemetery, which contains the graves of the Forty-seven Rônin, famous in Japanese history, heroes of Japanese drama, the tale of whose deed I am about to transcribe."
— Mitford, A. B.

- quote -
Sengaku-ji Temple
Sengaku-ji Temple was founded by Tokugawa Ieyasu.
It was destroyed by the great fire in 1641 (the eighteenth year of Kan'ei)
and relocated to Takanawa and it was five daimyo (Mori, Asano, Kutsuki, Niwa and Mizutani)
that worked hard for the relocation of the temple.
A stone pagoda was built there for Asano Takuminokami Naganori and his masterless, 47 ex-Akō retainers,
who was involved in the Ako Incident.
- source : Tokyo Metropolitan Museum -

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. Gofunai 御府内八十八ヶ所霊場 88 Henro Temples in Edo .
高野山東京別院 Koyasan Tokyo Betsu-In - "Koyasan Tokyo Branch Temple"
港区高輪3-15-18 // Minato Ward, Takanawa

. 高輪銭洗不動 Takanawa Zeniarai Fudo. .
Fudo Temple to wash your money to make it multiply.
東京都港区高輪一丁目 - 黄梅院 Kobai-In

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. 道往寺 Doo-Ji Kannon temple - Takanawa .

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Toozenji, Tōzen-ji 東禅寺 Tōzen-ji
- quote -
a Rinzai Zen temple established in 1609.
The first British legation in Japan was placed in this temple in 1859, but it was assaulted twice soon after that by samurais who were opposed to its existence, which resulted in some dead or wounded, and the legation retreated to Yokohama following this event.
Its precincts are well-maintained, and there is a three-storied-pagoda.
Sanmon, the main gate of the temple, was erected in 1971.
Hondo was completed in 1933.
Sanju-no-to, or the three-story pagoda, was erected in 1992.
- source and photos : visiting-japan.com/en -

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- More Takanawa sites -
Shrine Maruyama Jinja / Hatakeyama Memorial Museum

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- quote -

The siege of Edo
In the 1524 Siege of Edo, also known as the Battle of Takanawahara (高輪原の戦い), the Hōjō, led by Hōjō Ujitsuna, besieged Edo castle, which was held by Uesugi Tomooki.
Though Edo has since become the Japanese metropolis of Tokyo, it was then a more or less insignificant fishing village in the Kantō region.
Eager to repel the attackers,
Uesugi Tomooki led his warriors out of the castle to meet the Hōjō in battle at the Takanawa river crossing. However, Ujitsuna led his men around the Uesugi force and attacked them from the rear. Retreating back to his castle, Tomooki found that the commander of his garrison, Ōta Suketaka, had betrayed him and opened the gates to the Hōjō.
This battle would mark the beginning of a seventeen-year struggle between the Hōjō clans and Uesugi clans for dominance of the Kantō.
- - - More in the WIKIPEDIA !

. The Edo Clan of the Musashi Taira 武蔵江戸氏 Musashi Edo-Shi .

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- - - - - H A I K U and S E N R Y U - - - - -

石蕗咲くや高輪木戸に馬の墓
tsuwa saku ya Takanawa kido ni uma no haka

rock butterburs are flowering -
graves of the horses
at Takanawa Great Gate

Tr. Gabi Greve

Itoo Hideji 伊東秀二 Ito Hideji

. WKD : tsuwa no hana 石蕗の花 rock butterbur flowers .
- - kigo for early winter - -

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. Minato ku 港区 Minato ward, "Harbour ward" .

. Famous Places and Powerspots of Edo 江戸の名所 .

. Doing Business in Edo - 商売 - Introduction .

. densetsu 伝説 Japanese Legends - Introduction .


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- - - - - #takanawa #takanawaokido #takanawahara - - - -
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10/18/2015

Construction work

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. shokunin 職人 craftsman, craftsmen, artisan, Handwerker .
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Construction work for a Japanese Home

Introducing the most importand craftsmen and artisans involved in constructing buildings.

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- quote
There are several types of craftsmen involved in the construction of buildings, and they differ in status and importance, from the most skillful architects and wood-carvers to the lowest day laborers who do the dirty work to support the more skilled craftsmen. The first, and most highly respected group are the carpenters.
Most master carpenters are not only responsible for building the wooden frame of the building, but also for designing the structure and drawing up the blueprint. It takes highly-skilled craftsmen to design and construct some of the larger and more impressive buildings in Edo, and as a result, the carpenter/architects are the "top of the pyramid" in the construction industry.

Next come the stonemasons and the roofers -- who are ranked about equally in terms of prestige, though their work is quite different. To prevent termites from damaging the wooden structures, most buildings in Edo are built on foundations of stone. The shape, stability and placement of the foundations stones is very important, especially in the case of large buildings. A home with an unsteady foundation may eventually collapse, particularly considering how many earthquakes there are in Japan. The roofers are responsible for covering the building with shingles (on working-class homes and most public buildings) or ceramic tiles (in the case of upper-class residences or temples). This job can be very dangerous, since most buildings have fairly steep roofs. One slip and a worker could suffer a serious injury, or even be killed.

The lowest rank of craftsmen in the construction industry -- just a step above the day laborers and apprentices -- are the plasterers. The homes of blue-collar people, farmers and laborers are usually made of rough-finished boards, with no covering or paint. However, the homes of the samurai are usually coated with a layer of plaster,both for insulation and to provide an attractive exterior finish. In addition, the walls that surround their residences are made of a thick layer of mud and plaster covering a wooden or bamboo frame. Plastering is a rather dirty job, but it requires a certain amount of skill. Many day laborers try their best to win a full time job as a plasterer, since it will mean a step up in status and a better salary than just providing the heavy labor needed on the construction site.

There are two other crafts that are also closely related to the construction industry, though they usually have independent businesses and just sell their products to builders. These are the craftsmen who make shoji (sliding paper screens) and tatami (straw mats). Because of Japan's climate, with its hot and muggy summer weather, most buildings are built with designs that aid in ventilation and air circulation. Shoji are sliding paper screens found on almost all doors and windows. You can slide them open to let the breezes blow through the house, and in the summer time they can be removed entirely, leaving the house open to even the gentlest draft of air. In their place, curtains made of finely-split bamboo or straw are hung from the ceiling. These keep out prying eyes, but still allow the breezes to blow through the entire house.
- source : edomatsu -

The leader of a group of craftsmen was generally called
oyakata 親方 boss, foreman, master craftsman leader

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source : 刃物 フルカワ
職人絵図 江戸時代 大工 (釿・ノミ・鋸・下げ振りなどが見える)



. daiku 大工 carpenter . -
tooryoo 棟梁 Toryo, master carpenter
miyadaiku 宮大工 "shrine carpenter"

. Hida no Takumi 飛騨の匠 Master Builders from Hida .

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. idohori shi 井戸堀師 digging a well .


. ishi ku, ishiku, sekkoo 石工 stone mason .

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jigyooshi 地形師 "ground-preparing" worker, ground leveling worker
Hardening the ground before setting up a building.
jigyoo 地形 Jigyo, the part under the foundation of a building


source : www.bousaihaku.com

This work was helped by the tobishokunin construction workers.

A tower scaffold with three platforms was erected, in its middle a huge tree trunk was placed (jigyoobashira 地形柱). The workers pulled it up and down with the help of a rope over a kassha 滑車 pulley



江戸東京地形の謎 / 芳賀 ひらく

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. kamadoshi かまど 竈師 making the earthen hearth .
- - - - - kamabutashi kamabuta-shi 釜蓋師 making a lid for the iron pot
- - - - - Kamafuta Jinja 釜蓋神社 "Kamafuta Shrine", Kagoshima
daidokoro 台所 the Japanese kitchen


. kanbanya 看板屋 making the shop sign .
kanban 看板 Kamban, Shop Signs


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sashimonoya 指物屋 furniture maker


Edo Sashimono 江戸指物 - 町職人の粋と意気 by 関保雄

. Edo Sashimono 江戸指物 Wood Joinery .

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. shakan, sakan 左官 plasterer, stucco master .
kote-e 鏝絵 "painting with plaster", relief painting
often as decorations on the storehouse of rich merchants.
- and
shikkuishi 漆喰師 making lime plaster walls

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. tansuya 箪笥屋 Tansu maker, craftsman making chest of drawers .

. tatamiya 畳屋 making Tatami floor mats .
tatami 畳 Japanese floor mats

. tateguya 建具屋 making doors and sliding doors .
fusuma 襖 and shooji 障子 sliding doors

. tobishoku, tobi-shoku 鳶職 construction workers .
鳶 tobi、鳶口 tobiguchi、鳶の者


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. uekiya 植木屋, niwashi 庭師 gardener .

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. yaneya 屋根屋 roof maker, roofer - kawaraya 瓦屋/ 瓦師 roof tile maker .

. hafu 破風 gables and roofs .

. kokerabukishi, kokerabuki-shi 柿葺師 craftsman roofing with wooden shingles .


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. shokunin 職人 craftsman, craftsmen, artisan, Handwerker .

. Japanese Architecture - Interior Design - The Japanese Home .

. Famous Places and Powerspots of Edo 江戸の名所 .

. - Doing Business in Edo - 商売 - Introduction .

. senryu, senryū 川柳 Senryu poems in Edo .

. densetsu 伝説 Japanese Legends - Introduction .


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