昭和・平成の名曲シリーズ⑥『すばらしい日々』（ユニコーン）
2020年はコロナで仕事なくなってから、薬師巡りをして、映画館に通って、そして27年ぶりにギターをこうた年でした。やすもんやけどw
歌はいい。いろいろ忘れるし、思い出す。それがいい。
今年は本当にみなさんにお世話になりました。僕が生きているのは、みなさんのおかげです。深く感謝を。ありがとうございました。
よいお年を。
さかい利晶の杜にて。堺大絵図。
僕の母方の綿野家は「吾妻橋通一丁」で蒲団屋をやっていたらしく、その吾妻橋界隈の地図。
この辺は堺の新地で大和川付け替え以降に出来ている。大和川付け替えは1703年。それ以前の綿野家はどこにいたのか？謎です。
江戸時代の半ばに綿野家は子供が女子だらけになり、それで「境港」（鳥取県）から養子を迎えて家を継いでいる。金銅家といいまして、十二男坊とか、大家族でした。金銅家と綿野家の繋がりもよくわからない。堺港と境港ですがw
綿野家があったエリアから吾妻橋を東に渡れば米市場で、南の勇橋を渡れば龍神遊廓。なんで「いさみ（勇）」なのか？遊廓に渡りますからなw 勇まんといけまへんw
昭和の名曲シリーズ⑤『東京』
ご存知、やしきたかじんの名曲。なんちゅうか東京コンプレックスというか維新イデオロギーを感じるww
もし、たかじんさんがもう少し長生きしてはったら、前回の2015年の住民投票で大阪市はなくなってたかもしれませんなあ。
※あ。この曲、昭和やのうて平成やったw
大阪七墓巡り復活プロジェクトに興味関心をもったR氏（米国生まれ、育ち）が大阪七墓巡り復活プロジェクトの概要を翻訳して英語解説文を作ってくれました！「ご自由にお使いください」とのことなのでご紹介。七墓のような取り組みは、外国の方にとっても実に興味深いようです。
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■Project for the Revival of the Seven Graveyard Pilgrimage in Osaka
In Japan, Obon is a time for paying respects to the deceased, and particularly to departed members of one’s family. However, not all souls have descendants to honor them, a situation the traditional Seven Graveyard Pilgrimage in Osaka was designed to address.
The pilgrimage appears to have originated toward the end of the 17th century. It flourished until the middle of the 19th century, began losing steam following the Meiji Restoration in 1868, and died out during the first decades of the 20th century.
The pilgrimage was by no means a sombre march from graveyard to graveyard. Contemporary illustrations suggest that pilgrims typically rang bells, played hand drums, chatted and sang or chanted during the processions.
The set of seven graveyards visited during the pilgrimage was fluid and, particularly as time passed, it seems that any given band of pilgrims would visit whichever seven graveyards were most proximate or had particular significance for the band.
The dramatist Chikamatsu Monzaemon (d. 1725) wrote a play entitled “The Seven-Grave Pilgrimage of Kyōshin of Kako,” but the play notes not seven but eight communal graveyards located outside what was then the heart of Osaka. Running from north to south, these are Umeda, Nagara, Yoshiwara, Gamō, Obase, Takatsu, Sennichi and Tobita.
Population shifts accompanying the modernization of the Meiji Period caused Iwasaki, Abeno, Ajigawa, Ōhito, Noe and possibly lesser-known graveyards as well to be added to the list. Other graveyards noted in one source or another include Kizu, Fukushima, Tennoji and Enami.
Depending on which seven graveyards the pilgrims visited, the pilgrimage would have required about half a day.
At this point you may be wondering whether the number seven had any particular significance in the context of the pilgrimages. Although there is no documentary evidence, the presence in Sennichi of the temple Jianji (自安寺) suggests a possible connection with pole star worship.
Jianji was dedicated to the cult of Myōken, a deification of the pole star.
In one strand of syncretic Chinese popular belief imported into Japan, the pole star was regarded as lighting a path for the dead to the other world. As the seven bright stars of the Big Dipper help indicate the position of the pole star in the night sky, believers regarded these stars as helping to guide the deceased to their destination.
What motivated the pilgrims? While it remains common for relatives, friends and associates of a deceased person to pray at his or her grave, and for priests to offer prayers for neglected souls, we can only conjecture why participants in the Seven Graveyard Pilgrimage in Osaka would have purposely visited a series of graveyards to comfort departed spirits with whom they were unrelated.
That said, I believe one motive was a desire to assuage the spirits of two distinct groups of local residents killed during the Siege of Osaka (1614-15): Combatants in the siege loyal to Toyotomi Hideyori (son of the former de facto ruler of Japan, Toyotomi Hideyoshi), and the non-combatant men, women and children slaughtered by the Tokugawa forces en masse.
To explain, I must make a historical digression.
In the years following the siege, Osaka was rebuilt and prospered as a mercantile city, with certain merchants accruing considerable wealth. Nonetheless, merchants remained at the bottom of the social order imposed by the Tokugawa Shogunate, ranking beneath samurai, peasant farmers and artisans. Their social position being always precarious, merchants were constantly on guard lest they incur the anger of samurai or, even worse, the displeasure of the shogunate.
Another characteristic of Osaka merchants during the early Edo Period is that many remained loyal to the memory of Toyotomi Hideyoshi. However, it could go without saying that under Tokugawa rule, this was a sentiment the merchants could not openly express.
I posit that the socially precarious situation of Osaka merchants and the subversive nature of their loyalties led some among them to inaugurate the pilgrimage as a covert means of paying respect both to Toyotomi Hideyoshi and out of sympathy with the socially disadvantaged fellow residents who had been slaughtered in the Siege of Osaka.
Next, turning to another aspect of the pilgrimage, it is significant that it was undertaken in a metropolis. Participants in village events such as festivals and funerals tend to be deeply connected with the land of their ancestors and with fellow villagers. Historically, outsiders lacking such connections were not allowed, for example, to touch or to help carry portable shrines.
In contrast, cities attract a multitude of unrelated people, and neighbors often know little or nothing of each other. We might suppose that a lack of connectedness played a role in prompting individuals to join a pilgrimage aimed at comforting spirits with nobody to pray for them.
Why then did the custom wither and die? Two main reasons may be cited. First, removal or consolidation of the graveyards accompanying city modernization. Second, local oversight of graveyards being taken over by the national government, an entity less disposed to sympathy or empathy compared to local individuals.
At present, the land on which most of the former graveyards were located have become parks, entertainment districts or shopping and residential areas.
I inaugurated the Project for the Revival of the Seven Graveyard Pilgrimage in Osaka in the aftermath of the Great East Japan earthquake of 2011, an event far more socially disruptive than even the bloody Siege of Osaka. Thirty participants joined the pilgrimage that year, and the number has subsequently risen to as many as one hundred. Pilgrims have included residents of Kyushu and other parts of Japan, as well as of other countries.
Many participants have been childless singles in their 20s, 30s and 40s, a phenomenon I believe is connected with the rising numbers in Japan of single people who may be expected to die with no family members to remember them.
One such participant, a woman in her late 40s, told me she takes part in the hopes that in the future someone will do the same for her. I see this as a fascinating way of linking past, present and future.
Performing the Seven Graveyard Pilgrimage in Osaka is a means both of experiencing how people in Osaka in the Edo Period interacted with the dead, and of obtaining hints about how we moderns might wish to do likewise.
In 2020, owing to Covid-19, I conducted the pilgrimage as a solo undertaking. I hope that by August 2021 I will be able to resume conducting the pilgrimage as a group, and I welcome you to join us.
For more, information, please contact me by e-mail at mutsu_satoshi@ybb.ne.jp
昭和の名曲シリーズ④『ワインレッドの心』
コロナでやることなくなって、久しぶりにギタレレ（なぜか家にあった）を触り、しかし弾きにくいったらありゃしないで、ギターが欲しくなり、ついに楽天ランキング1位の入門用ギターを購入w
安もんで、ハニービーやけど、まあ、ギタレレよりかは断然、弾きやすいw 当たり前か。
あ。曲は昭和の名曲。『ワインレッドの心』。いやあ、名曲。
『摂陽群談』における大阪十二薬師霊場は、そのほとんどを修験者が守っていた。天台宗系修験の本山末派が5つ（①②④⑦⑪）。当山末派（真言宗系修験）と真言宗寺院（これも要するに修験者だろう）で4つ（⑥⑧⑨⑫）。民家が3つ（③⑤⑩）。
民家に祀られているお薬師さんが3つもあるのも面白いが、これも普段の管理は民間人（庄屋など）がやっていて、薬師のご縁日8日12日に修験者がやってきて祭祀をする…といったようなパターンかも知れない。
いずれにせよ、江戸時代初期の大坂で、薬師信仰を広めたのは、修験者たちであるのは間違いない。
修験は諸国を行脚していた。戦国時代には大名に雇われて諜報的な活動も行っていた。そもそも忍者のルーツは修験だったりする。江戸時代の幕藩体制の時代には相応しくない。不穏な存在となる。そこで江戸幕府の政策で、修験はすべて天台宗系（本山派）か真言宗系（当山派）の管理下に置かれた。
山から山を移動していた修験たちが、町で生活するように命令される。こうして江戸時代に「町修験」が誕生する。彼らは修験の信仰スタイルをなんとか町中に広めようとする。修験者は山（聖地）から山（聖地）を巡ることで、修行し、精神を修養する。そこで町中に聖地を「見立て」ることで、都市の中にダウンサイズして巡礼を再現した。それが「都市巡礼」となる。
大阪十二薬師霊場巡礼が、いつ頃できたのか？は謎だが、元禄以前からあった。その頃に確認できる大阪の都市巡礼は「大阪三十三か所観音霊場巡礼」と「大阪十二薬師霊場巡礼」、そして「大阪七墓巡り」ぐらい。
その後、爆発的に都市巡礼ブームがやってきて、大阪の都市巡礼は最盛期には35コースを超えた。これは江戸の25コース、京都の16コース、名古屋の9コースを超えて、日本最多。「日本最大の巡礼都市」が大阪だった。
修験はしかし、いまいち、よう、わからんですな。僕は都市仏教の人間なのでｗ とりあえず、「役行者霊蹟札所会」を巡るか…。
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①池田町薬師（慶長年間）→堀江新地御池通（元禄年間）
本山末派安樂院浄慶坊
②亀山町薬師
本山末派大鏡院法印
③北谷町薬師
民家（岑女）
④南瓦屋町薬師
本山末派玉寶院
⑤車町薬師（難波薬師）
民家（河内屋庄兵衛）
⑥白髪町薬師
真言僧大福院
⑦立売堀帯屋町薬師
本山末派年行事大學院法印
⑧御霊宮薬師
真言僧新坊
⑨四軒町薬師
当山末派一樂院
⑩堂島永楽町薬師
民家（鹽屋庄次郎）
⑪常安町薬師（懐妊薬師）
本山末派験者権大僧都理寶院法印圓海
⑫小右衛門町薬師
当山末派福壽院
