Starr, Frederick
The Old Geographer — iiatsuura Takeshiro.
Tokyo, 1916.

YALE UNIVERSITY
LIBRARY

w

THE OLD GEOGRAPHER

MATSUURA TAKESHIRO

BY
FREDERICK STARR

PRINTED
by
THE FUKUIN PRINTING Co.
Tokyo
1916

THE OLD GEOGRAPHER ;— MATSUURA
TAKESHIRO
That the Japanese are impersonal is a trite and common
place observation. It is true that to an extraordinary degree
they are non-individual, impersonal, and given to acting as a
group rather than as individuals. Every writer who knows.
the people has called attention to the fact. Percival Lowell
finds this characteristic imbedded in and reflected by their
language. This characteristic quality no doubt has contributed
to the long continuance of the people and to the permanence
of the imperial house ; it is the secret that underlies the victory
at Port Arthur ; it is no doubt the cause of the ease with which
the nation has assimilated the teachings of the west. It is,
however, also true, and not inconsistent with this quality of
impersonality that the Japanese are to an extraordinary degree
free and untrammelled in their tastes and independent in the
indulgence of them. Nowhere else raay one find individuals
more notably independent and original than in Japan.
A striking example of this originality in a population
marked by impersonality and non-individualism is found in
Matsuura Takeshiro. He was a man of great ability and
power, remarkably original, and of an independence which in
many individualistic communities would scarcely have been
tolerated. My own knowledge of Matsuura Takeshiro began with my
first visit to Japan in 1904. The object of that visit was to
secure a group of Ainu for the outdoor ethnologic exhibit of
the Louisiana Purchase Exposition at St. Louis. In connection
with this mission it was necessary to examine with considerable
care the literature in different languages concerning Ainu. There
are many books and manuscripts in Japanese describing the Ainu,

2 ASIATIC SOCIETY OF JAPAN
their life and home, and among these the writings of Matsuura
Takeshiro are conspicuous. These books about the far North
and the aboriginal population of Japan by the old writer are
adorned with many illustrations drawn by himself. These
pictures interested me so much by their simplicity and force
that I became interested in learning of their maker. A very
.slight investigation showed that the artist-author was an ex
traordinary and interesting man. Since then I have sought all
possible information regarding him, and have brought together
a great mass of interesting and curious material. He is far less
known to Japanese today than his actual work and achieve
ments warrant and to foreigners his name means nothing.
Matsuura Takeshiro was born at Kitanoe, Ishigun, Ise
province at the hour of the Tiger, on the sixth day of the
second month of the year Bunsei i — 1818. His father's name
was Tokiharu, though he was commonly called Keisuke.
Tokiharu was a devotee of chanoyu and haikai ; his Jiaikai name
was Hakubaisha Gessai, or Onoe-no-shto ; he studied Japanese
literature under the famous Motoori. It is not surprising that
the son of such a father was precocious ; both inheritance and
surroundings contributed in his intellectual development. The
boy's first schooling was gained from the local priest, who
began his instruction when the child was seven years of age.
Takeshiro early imbibed the notion of becoming a Buddhist
priest, but his parents objected to the idea. He showed literary
and artistic tendencies from childhood. At eleven years of age
he composed a haiku which greatly pleased the father. Tran.s-
lated, it amounts to about this :
" The tirae for the returning of the wild geese is due since yesterday."
Thought and expression both are very simple, but it is said that
the poetic form is good. It was about this time that the boy
began to show evidence of that fondness for antiquarian study
which afterward became so marked in him, — copying with care
from an ancient book the pictures of some curious old bells.
Even from boyhood he showed a fondness for the company of

THE OLD GEOGRAPHER ; — MATSUURA TAKESHIRO 3
men of letters and intelligence. In the year Tempo i , when he
was thirteen years old, he was sent as a student to the Han of
Tsu, where he was imder the instruction of the noted scholar
Hiramatsu Rakusai. He remained there three years. At that
time Tsu was a famous centre of literary interest and many of
the well known writers of the day went there. Thus Matsuura
had many opportunities for seeing and knowing famous men.
When fourteen years of age he had the advantage of hearing
Ikai Keishoo ; at the age of fifteen, he met men like Nakajima
Soien, Nishina Hakuyaku and Yanagawa Seigan.
The boy early showed a love of travel, which in his case
amounted to a veritable wanderlust, and which remained his
most marked characteristic through life. VVhen he was sixteen
years of age he returned to his home town, but almost
immediately began his famous wanderings. From Kitanoe he
went on foot over the famous Tokaido to the Shogunal capital,
Yedo. On this excursion he called upon the famous Yama-
guchi Gusho. He then went by the Nakasendo to Zenkoji,
climbing Mount Togakushi in Shinshiu. These excursions
were the beginning of a remarkable series of wanderings which
took him over the greater part of the Hondo. When seventeen
years old, with autograph books and pen he started for Kyoto,
then the national capital. From there he journeyed through
province after province. Everywhere he called on men of
letters, paying his respects, imbibing inspiration, and forming
friendships, some of which la.sted through his lifetime. He
visited places of historic interest. He had an absolute
passion for mountain climbing, and everywhere ascended
notable and famous peaks. Of a deeply religious nature,
he paid respect at famous shrines. To list the places visited
in these youthful journeys would be to make a catalogue
of all places of note in the many provinces extending from
Nagasaki to Sendai and Matsushima. Nor were these wander
ings without hardship and danger. The times were very
different from the present, and there were legal restrictions
on free movement. Bandits, famine, pestilence were en-

4 ASIATIC SOCIETY OF JAPAN
countered at times ; disguises were sometimes neces.sary. Thus,
A\'hen he entered Satsuma province, at the age of twenty, he
found it wise to assume the garb of Buddhi.st priest. When at
twenty-one years of age, he was in Nagasaki, a .serious epidemic
was raging. During this year his father died ; his sister, and a brother
had died during his childhood or youth ; still continuing his
wanderings, he became a Buddhist priest, assuming the name of
Bunke. He was first priest of Zen-ren-ji and then of Kendo
Osho. He did not, however, settle down, but visited the
southern islands. Ministering as priest in various localities in
the course of his wanderings he reached Tsushima, and from
that island gazed across to the mountains of Chosen. He longed
to visit Korea but the restrictions of the time were too rigid to
permit. It was at this time that his mother died, and he was
practically alone in the world.
When twenty-six years old, he had come into contact
with an old man, a village headman, who loved to talk with
strangers who passed through his village. Curiously enough
this old man had entertained one and another passing foreigner
— a class then rare in Japan. This headman's conversation
and opinion deeply impressed Matsuura. It was from him that
he heard reports concerning Yezo and Karafto. The desire to
visit the far North grew strong within him. Shortly after his
mother's deatli he returned to his native town, after an absence
of nine years, which had been spent in almost continuous
wanderings. He visited the graves of his parents, commem-
morated their deaths, and, having decided upon his northern
expedition, went to visit the national shrines of Ise before
leaving. He desired here to pay respect to the national deities
and sacred shrines but, as a shaven priest of Buddhism, might
not do so. Here was exemplified one of the most curious
characteristics of the man. Though he continued his daily
prayers, morning and evening, through his life, after the Budd
hist fashion, he placed national loyalty above his Buddhist
fervor ; abandoning the priesthood, he permitted his hair to

THE OLD GE0GRAPH1:R ; —.MATSUURA TAKi:3HIRO 5
grow, and performed the duties of filial piety and national
respect at Ise. He now hurried on his preparations for what
was perhaps the most important event of his career, his work
in Yezo and Saghalien. At that time it was a serious enter
prise to leave the main island. Matsuura started on his journey
and arrived at Maitomachi, expecting to cross to Matsumae,
but found the inspection so severe that he was forced to post
pone his plan a year, and went into Rikuzen province. The
next year he traversed the northern road, and succeeded in
crossing to Esashi. He there found the inspection so severe
that he was compelled to leave his belongings behind him, and
pressed on, disguised as a merchant. He spent seven months
in travel through the island, coming out at Hakodate in the
tenth month and reaching Yedo at the year's end. He made
almost no tarry there and .soon set out again for the north.
Waiting for an opportunity, at Matsumae he joined himself as a
servant to Nishikawa Shunan, an official of Karafto (Saghalien),
that he might get into that island. Together they travelled
through western Yezo and crossed to Karafto. They crossed
that island, explored the east coast, crossed again, and explored
the west coast back to Shiranushi, where they had entered.
He now crossed back to Soya in Yezo, where he separated
from his master. Taking one native from Yezo, he penetrated
to Shtoko, but finally returned again to Soya. He now con
tinued his investigations in Yezo, journeying by Ishikari, Chitose
and Yufutsu to Esashi, and finally back into the northern part
of the Hondo, where he arrived, being thirty years of age.
During these journeys in Yezo and Karafto Matsuura was
often limited in means. During his early journey in Yezo he
had been accompanied by a friend, Rai Mikisaburo, a poet.
When these young men had been entertained and were ready
to pursue their journey, they were accustomed to pay their
score by writing a poem and cutting a seal* for their host. On
this journey, to mark the shortness of the winter solstice, the
two friends competed to see whether they could achieve the
feat of writing one hundred poems and cutting one hundred

O ASIATIC SOCIETY OF JAPAN
seals on the shortest day of the year. They succeeded in their
curious undertaking, the result of which is a unique little
volume which I have had the pleasure of holding in my hands.
Each page bears a poem written by Rai Mikisaburo and is
stamped with a seal cut by Matsuura. Since it was first .shown
to me two years ago, after remaining in manuscript more than
sixty year.s, the little book has been reproduced and today
those who wish may own a copy. On the day in question,
when the two young men competed against time, Rai Miki
saburo wrote a poem and then waited for Matsuura to seal it,
after which they both began upon the next task. Samples of
these poems may be of interest.
Theme : Open window.
Is it not too early to open window ?
This day how deep is our emotion !
The man who cuts seals,
The man who sings — contest for
One liundred poems, and one hundred seals.
' Theme : Ancients mourned the shortness of the day, (or
Ancients longed for a moment of the day).
Tod.iy we stiJl long for a moment's time.
Hundred poems have not been finished yet.
And the sun is setting in the western hills.
In his thirty-second year, Kayei 2, Matsuura again started
for Matsumae, this time to explore Chishima (Kunashiu and
Eterof). Matsuura had now covered the whole north. These
journeys were epoch-making. The traveller had visited Yezo,
Karafto and Chishima. No one before had done anything
equal to it. The results were of .significance and may be
grouped under three heads — geographic, literary, and political.
Cartography for those regions practically dates from Matsuura.
When the period of his labors, Japanese non-acquaintance with
modern methods and instruments, and hisown limitations are
remembered, the importance of his results will be appreciated.
Matsuura had only a simple pocket compass ; for measuring
distances he was compelled to depend upon his personal pacing;

THE OLD GEOGRAPHER ;  MATSUURA TAKE.SHIRO /
for outlines, he gained his ideas by ocular inspection from high
points and then a personal traverse. In 1894, when 1 first saw
his famous printed map of Yezo in twenty-eight sections, I
compared it with modern maps of the same region ; the
corriparison was made in company with a trained topographer
acquainted with modern methods and delicate instruments.
We were impressed by the wonderful detail in the old map ;
the painstaking care and fidelity were notable and spoke elo
quently for the accurate and honest effort of the old geographer.
Matsuura's notebooks made in the field with careful accuracy
were marvels of diligence. He observed everything — plants,
animals, human beings, life, customs, products, soils, topogra
phy, altitudes, drainage, coastlines. More than two hundred
of these note books were filled with observations. Their
contents were afterwards worked into a series of volumes which
together formed a contribution of lasting value. In 1850 he
had completed thirty-five volumes of his Sanko Ezo Nisshi.
It was during this year that his first map of Yezo was printed.
During the five years that followed Matsuura was in Japan, never
staying long in one place, always writing. He was interested in
public matters, and some of his writings discussed national affairs.
When the American .ships of Perry's expedition appeared, he
was one of those who were ordered to keep track of their
movements and purpose and to advise regarding Japanese
policy. He was often consulted upon political matters and in
response expressed his views with a frankness that was not
always welcome. During this period the practical importance
of his work in the far North began to be realized, and at last the
Bakiifu took notice ofit. In 1855, the Bakufu gave him ten
ryo of; gold in recognition of this work ; the same day he
received five ryo of gold from the Prince of Mito ; a few days
later, fifteen pieces of silver from the Lord of Sendai. He had
always found sympathy and interest for his work among these
great lords of the North. Toward the end of the year he was
employed by the Bakufu, and during the next three years was
actively engaged in official work in Yezo, where he investigated

O ASIATIC .SOCIETY OF JAPAN
the conditions of land and people, devised means for the
development of the country and the advancement of the
population, advised and consulted with the local officials.
During this time he was constantly writing and compiling
important reports and repeatedly received special grants of
money in return for these services. It was in 1859 that the
great map of Yezo in twenty-eight sections, to which we have
already referred, was printed. It was in the .same year, that
his large map of Karafto was completed. With this year,
however, he ended his connection with the Bakufu. He was no
politician, and undoubtedly official life had irritated him. In
leaving office he composed a poem running somewhat after this
fashion : Laugh not, men of the world !
Though my house be small
My belly can store
All the mountains and rivers of Yezo.
For wea^lth and honors
I care not
As the years advance,
So that I have the clear sky overhead.
Though no longer in active government service, and
though often out of harmony with its guiding principles, he
continued to compile his results and to advise when consulted,
as often happened. With tlie beginning of the new regime his
services were again called into requi'^ition. In the first year of
the period of Meiji, he was appointed judge at Hakodate and
raised to the runk of the. Jugoinoge ; a little later he was given
15,000 Iiiki on account of his years of service in Yezo; a
month later he was called to Tokyo and appointed Adjutant to
the Governor of Tokyo Fu. He was appointed to the position
of Gimseikiokn, with the duty of dividing the kens into guns,
and late in the >ear was appointed herald in connection with the
change of the capital from Kyoto to Tokyo. In 1 869 at his
own request he was released from the work of Adjutant
Governor and was appointed Kaitakuhangwan — " Judge-
explorer." For his services in naming the do, g2in, and kuni.

THE OLD GEOGRAPHER ; — ILATSUURA TAKESHIRO 9
he was raised to the rank oi Jugoi and was granted lOo ryo of
gold. He, however, soon resigned finally from official life,
abandoning his title and his rank. In accepting his resignation
the imperial government granted him a life pen.sion of " fifteen
men's allowance." \Vith this resignation he became shisoku of
Tokyo Fu.
His house in Tokyo became a centre. The famous men
of the capital visited him. Artists, poets, men of affairs were
his friends. Now pa.st fifty years of age, he devoted more time
to the things which he personally loved, undisturbed by outside
demands. He had always had a great admiration for Suga-
wara-no-Michizane the man, and reverence for Tenjin, the
deity. This respect now found tangible expression in the
dedication of a series of mirrors at Tenjin shrines. The first
of these was presented to Kitano Tenjin of Kyoto. This mirror
was of bronze, with a diameter of three sjiaku three sun and a
weight of 200 ten kin. Years before Kato Kiyomasa had
presented a mirror to this same shrine. On the back of the
mirror dedicated by Matsuura is a map of Yezo, Karafto and
Chishima ; it bears as inscription a poem :
Many a decade have I thought
Of the northern sea.
This present time has seen
The rise of new roads.
The second of these great mirrors was given to Uyeno
Toshogu. It is of the same size as the preceding and upon the
back is a map of the whole of Japan. The poem upon it refers
to lyeyasu. In it he is mentioned as the influence that
illuminates the east, and extends even to the west — from the
small islands of the south to the wide-stretching lands of the
north. This gift deserves a word of comment. It was given
shortly after the restoration ; the new regime was very popular ;
the empire and the emperor were adulated; the name of
Tokugawa was despised, decried, execrated. To give a mirror
at that time to the Tokugawa shrine was itself an act of
bravery; to add as a mild remonstrance the reminder that

IO ASIATIC SOCIETY OF JAPAN
lyeyasu, the founder of the Tokugawa house, had also known
and ruled a great Japan, was daring.
Later on Matsuura presented large mirrors to Terrimah
Tenjin at Osaka, to Kiposan-jinja at YoShino and to Dazaifu
Tenjin. These all bore maps and diagrams of pilgrimages and
significant and appropriate poems. Besides these five large
mirrors, Matsuura dedicated twenty smaller ones to lesser
Tenjin shrines. The fact that he selected twenty-five shrines for
his presentation was no accident. It is true that Tenjin's day
of celebration falls on January 25, — but it is also true that
Matsuura always attributed a special idea of perfection, complete
ness, or good fortune to the number twenty-five. In his sixty-
third year at New Year's time, he published a curious chart or
diagram of pilgrimage for Tenjin shrines from Omine-jinja to
Kumano. This diagram was arranged after the fashion of the
play diagrams so common in Japan as a game board in which
pieces are moved by players from space to space in accordance
with the throw of dice or the spin of a teetotum. His diagram
was intended as a pilgrimage guide, and as a help to fixing in
memory the names and locations of the more famous shrines of
Tenjin. This diagram he sent out to friends and children as a
New Year's gift, as a means of instruction and souvenir.
The presentation of these mirrors to Tenjin shrines is
another illustration of Matsuura's attitude toward money.
He hated the thought of holding money as such. It was his
desire neither to have a fortune in his life-time, nor to leave
money at his death. This attitude toward money is reflected in
many of the events of his life; thus, in his work in Yezo, where
he travelled much of the time without resources, and in thfe
expression of feeling conveyed by his poem written at the
time of his resignation from public office.
In 1885 to 1887, when a man of nearly seventy years, he
opened the Odainaharayama in Yamato. According to tradition
and history the famous Buddhist saint. En-no Shotoku (En-no-
gyoja) was the first human being to ascend Hakusan, Daisen,
Tateyama, and others of the high mountains of the region.

THE OLD GEOGRAPHER ; — MATSUURA TAKESHIRO II
The purpose of the old saint in making these ascents, was to
bring the most remote and inaccessible parts of the country
under the sway of Buddhism. It is probable that no human
being during the intervening centuries had follpwed the .same
arduous trail. Not only so, the whole region was neglected,
avoided through superstitious fear. Matsuura retravelled the
difficult trail trodden by the saint and established shrines and
stations at seventy-five different places. His reason for
establishing shrines rather than inns or rest-houses was that
people would mistreat or foul the latter, and thus make the
trail and journey one of non-edification. This achievement ot
opening up the Odainaharayama which would have been a
notable feat for a young man to accomplish, was performed
under the influence of a variety of motives. Jl'izfidrrlust and
the desire to do what but one ancient predecessor had done
were no doubt influential, but he hirnself assigned three
specific reasons besides ; he wished to overcome the super
stitious fears of the people by demonstrating the possibility and
safety of the journey ; to open up for cultivation a considerable
area of arable land, betore neglected ; to select for himself a
burial place in a spot beautiful by nature.
In his three great journeys in the far north, Matsuura had
been often forced to do his own cooking and for that purpose
carried kettles with him. The three kettles which had served
him faithfully in those desolate regions had assumed an almost
human interest to him and he looked upon them as friends to
whom he said he owed his life. He guarded them in his home
with affection through many years. Perhaps as time advanced
he dreaded lest they might fall into unsympathetic hands after
his death and meet with neglect or abuse. However that may
be, he finally decided upon their interment. He picked out a
lovely spot at Miidera overlooking Lake Biwa, on Tenjin-yama,
where he buried them and raised an inscribed monument to their
memory. During his later years he continued to write and every
year saw one or more small volumes from his pen, in which

12 ASIATIC SOCIETY OF JAPAN
he narrated the events of the year, recorded his travels, ex
pressed his views upon questions and things. At sixty-eight
years of age he revisited the Odainaharayama in order to
re-erect a warning monument regarding a spring of dangerous
water and visit temples ; at sixty-nine years he climbed Mount
Fuji. In 1 880 Matsuura's friend, the artist Kawanabe Kyosai,
began painting a picture which represented Matsuura Take-
-shiro lying in death under the Hokkaido tree — after the fashion
of the well known conventional representation of the death of
Buddha under the Bo tree. This nehan picture occupied seven
years in its painting, being finished only in 1886. In it the old
traveller is represented as surrounded by his friends and the
curious and beautiful things to which he had given affection and
study during his lifetime. The picture was painted in response
to his own suggestion, and it is said that his actual death was
as calm and peaceful as the painted representation. Matsuura
was a connoisseur in odd and quaint things, in toys and
antiquities. We have already stated that his interest in such
matters dated from childhood. In his wanderings he had
many opportunities to secure rare and fine pieces, and his
judgment in such things was highly valued. As his line of
march was usually known beforehand, persons would often
gather at the stations where it was known that he would rest,
bringing with them curios for his inspection and verdict. His
conversations on such occasions were veritable lectures of
instruction. When such objects were offered to him for sale
he always paid the price asked vvithout hagghng, if he cared
for the pieces. As a consequence, many choice things were
offered to him. In course of time he had secured a large
number of ancient magatama and kudatania (beads of stone) ;
the best of these he strung on cords and wore as rosaries. The
photographs made of him in later years regularly represented
him as wearing one or more of these.
One interesting fact regarding Matsuura's methods of work
came accidentally to my attention. Tokyo booksellers have

THE OLD GEOGRAPHER; — MATSUURA TAKESHIRO 1 3
learned my interest in the old geographer, and regularly call
my attention to anything relating to him. On one occasion, at
a second-hand book-store, a note-book in his careful hand
writing was produced. It was a treatise on ancient Japanese
coins and was illustrated with well made rubbings. Because it
was an original in his own writing I desired to buy it, but
found the price jhigh ; later, after my return to the United
States, I repented, and sent back for it. It is now in my
possession. Conversing with Matsuura Takeshiro 's grandson,
I mentioned this incident. It seems that the volume which I
purchased is one of a series of twenty volumes, and was lost or
stolen, together with some other numbers of the series. The
loss does not, however, break the complete set of his work, for
I was told that throughout his literary life, it vvas his custom
to make two copies of each and every one of his writings. The
family still has a complete copy of this work on coins.
About two years before his death Matsuura had the fancy
of building a small house or room of one-mat size. He said
that there had already been a house in Japan measuring one
and one-half mats, but never one of but a single jmat. The one
mat room was built as an attachment to the hou.se in which he
had been living. His friends contributed to the carrying out
of his idea by presenting him pieces of timber or stone from
various famous and historic buildings in different parts of
Japan. There are nearly one hundred such relics built into
the little structure. The tablet at the entrance to the room is
made from the burned wood of the west gate of Shitennoji,
Osaka. 19IS ; the right and left frames of the small north
window are from the library of Kofukuji, Yamato ; the ceiling
plates are made from the door of Seishoden in Kumano temple,
Kii— and so on. Matsuura Takeshiro actually lived in his one-
mat house during the last two years of his life. It stood for
some time at the place where he had erected it, but for fear that
it might be destroyed by fire, it was finally removed to the
grounds of Marquis Tokugawa in Azabu, where it is still
preserved. In this connection it may be stated that physically

14 ASIATIC SOCIETY OF JAPAN
Mr. Matsuura was a little man, measuring but four feet eight
inches in stature.
Matsuura Takeshiro died on the tenth day of the second
month of 1888. He was stricken with meningitis on the fourth
day of the month. On the seventh day he was raised to the
rank ol jugoi by special messenger from the Emperor. On
the day of his death the Emperor supplied funds for his funeral
expenses. He was at first buried at Shofukuji in Asakusa, but
later his remains were removed to Somei cemetery. By his
will his bones were divided ; part of them lie at Somei and part
in his much loved Yamato Odainaharayama. A monument to
his memory was also built in Nagoya-dani.
We have visited the grave in Somei cemetery. It is
marked by a simple monument bearing a long inscription upon
its four faces. There one may read the achievements of the
old geographer. It is not completely forgotten, nor neglected,
and the visitor often finds fresh flowers and burning incense left
by someone who remembers that Matsuura Takeshiro did loyal
service to his Japan. P"rederick Starr.

THE old geographer; — matsuura takeshiro 15

List of Materials used in the Construction of Matsuura
Takeshiro's One-Mat Room
I. Burnt wood from the west gate of Shiten-no-ji, Osaka,
(1615)., Tablet at the entrance of the room.
Board from the library of Kofuku-ji, Yamato. The right
and left frames of the small north window.
Door of Seisho-den, Kumano temple, Kii. Boards of
ceiling and one board of book-case.
Sill of a temple gate, Itsukushima, Aki ; camphor wood.
Doors of bookcase and tobacco tray.
I..ower timber of the wall of Itsukushim.a temple, Aki.
Board under the south window.
6. Post from Togetsu bridge, Kyoto ; pine. Pillar.
7. Round pillar from Kennin-ji, Kyoto. Beam above book
case.
Burnt Junoki wood, from K6dai-ji, Kyoto : (burned in
1885). Cross beams of eaves.
9. Bambu from Awaji.
10. " Okohira bambu," from Kuwahara district, Osumi.
Used instead of tiles in the roof above the south
window.
II. " Rikyu bambu," from the garden of Hirosawa temple,
Matsuura district, Hizen. Blow tube.
12. Tile nails from Kumamoto castle, Higo. Used in arrang
ing the charcoal fire.
13. Lid of water jar from Setsusan. Tablet at the south
eaves ; bears characters — sosha (cottage).
14. Burnt wood from Makio temple, Minami district, Izumi :
(burned in 1882). Base of book-case.
15. Old wood from Hakugo-ji, Soegami district, Yamato.
Small shelf under side alcove.
1 6. Old (buried) cryptomeria wood, Mitsuki village, Mikasa
district, Chikuzen.

l6 ASIATIC SOCIETY OF JAPAN
17. Block from the tower of Yenkyo-ji, Harima. Foundation
for pillar.
18. Burnt hinoki wood, Seisho-den, Kumano. Ornamental
pillar of the shelf for shinto tablets.
19. Old tablet from Benzaki-hachiman temple, Yahashi, Omi.
Ceiling of book-case and small pillar of side alcove.
20. Wood from the Yamada family at Settsu. Ventilation
board under verandah.
21. Cro.ss beam from the Toho-den, Ise. Cross beam.
22 Old wood from the Ishiyama-dera, Omi. Sill of north
window.
23 Old cryptomeria wood from font at Ishiyama-dera, Omi.
Door of receptacle on the east.
24. Door frame of hinoki wood, Shaka-do, Mt. Hiei. Girder
of eaves at south window.
25. Hinoki wood, lower timber of wall of By6d5-in, Uji.
Side of small cupboard next to alcove.
26. Board from verandah of Sanbi-myo-jin, Mii-dera, (15 21).
27. Hinoki hearn, Irom. Himiko, Mii-dera, (152 1). Frame of
alcove.
28. Pillar oi cryptomeria wood from Shinra-myo-jin, Mii-dera,
(1532). Sill of south window.
29. Beam of cryptomeria from Gohodo, Mii-dera, (1535).
Sill of passage window.
30. Old wood, dug from ruins of Kiyomi barrier, Okitsu.
In book-case posts.
31. Board from Hikamiyama, Saba district, Suo. Brazier.
32. " Sakasamatsu " (pine) from the Imino-miya, Toyoura
district, Nagato. Beam of door.
33. Door of cryptomeria from Aratama temple, Kusuno
village, Toyoura, Nagato.
34. Carving of elephant's trunk, Hachiman temple, Kama
kura. Arm of bambu eaves.
35. Hinoki from floor of Izumo temple. The god-shelf.
36. Ornamental open-work from above a lintel of Komori
temple, Yamato. Over the middle partition.

44 4546A7.48 49 50, 51
52S3 5455

THE OLD geographer; — MATSUURA TAKESHIRO 1 7
37. From Kenuki tower, Yamato. Stand for offerings.
38. Board from the imperial seat, old Kissu-in shrine, Yamato.
Rim board of the mat.
39. Old wood from the gateway of the tomb of the Emperor
Godaigo, Yamato. Four pillars, verandah and side
board of ceiling.
40. A block, " kobushihana," from Hachiman temple, Arido
district, Suruga. Stopper of .south window-door.
41. Old wood of" shichishoku " house of Nichiren. Part of
alcove shelf.
42. Pillar from Kuno temple, Arido district, Suruga. Hang
ing pillar of alcove.
43. Broken carving m hinoki wood, from Kuno temple. Wall
framing under book-case and stopper of the window-
door at the pillar.
Two pieces of hinoki from same temple. Under-beams of
walls.
Door board and rods from Rinsai-ji, Mt. Shizuhata,
Suruga. In doors, ceiling and sills.
Old wood from Kasuga temple, ( 1 1 78). Pillar and board
under door-sill.
Board of hinoki, from verandah of temple at Kuno, Suru
ga. Frame of south window-door.
Board from verandah of the five-storied pagoda, Kuno,
Suruga. Shelf of book-case.
Pillar from Inari teinple, Kuno, Suruga. Pillar.
Two boards from Seson temple, Mt. \Vashio, Yamato.
Ceiling of the god-shelf and middle shelf of the alcove.
Tablet of Saigyo-shonin at Taisnian, Saigyo-dani, Yamato.
Tablet.
Door from the three-storied pagoda, Mishima temple, Izu.
Door of south window.
Oak wood from Osezaki ternple, Izawa district, Izu.
Upper sill of north window.
Crvptomcria wood from a stand at Hitosugi village,
Suruga.

1 8 ASIATIC SOCIETY OF JAPAN
56.] Burnt wood, from Tofuku-ji, Kyoto, (Burned in 1882).
57. J Pillars, upper sill-boards, side of alcove ceiling, verandah.
58. Tablet from Hitomaru temple, Akashi.
59. Board from the ceiling of Tokuon-in, Mt. Kuno, Suruga.
60. Old door from Udo temple, south Naka district, Hyuga.
God-shelf.
61. Old door of Honoe-aneko temple, Otaka village, Owari.
Doors ofthe god-shelf.
62. Old wood from Matsuzaki temple, Suo. Wall supporter,
under eaves.
63. Carving from the old three-storied pagoda, Matsuzaki
temple.
64. Lattice-work, Takorihime temple, Munakata district,
Chikuzen, (1594).
65. Lattice- work, Sakai-matsu-Hachiman temple, Naka-Izumi,
Totomi. Ceiling of alcove.
66. Pillar from the ruined Kanamori room, Sogen-ji, Taka-
yama, Hida. Pillar.
6y. Board of cryptomeria, from Chyoryu-ji, Korikami, Mino.
Under the south window.
68. Wood from old camphor tree, Temmangu, Chikuzen.
Door of small cupboard next to alcove.
69. " Suma-bambu " screen, Suma, Settsu. Used in closet
under the east sill.
70. Two sliding doors from Yoshida temple, old castle of
Toyohashi, Mikawa. Shelf and ceiling.
71. Two boards from lower timber of wall of Ise shrine.
Pillars and roof of closet.
72. Camphor tree root, dug at Wada village, Atami, (1879).
Used under book-case.
73. Cryptomeria wood, dug at Shimoinago village, Suruga.
Pillar and verandah ceiling.
74. Pieces from five old pine trees at Murasaki-yama, Kyoto.
Board between two pillars and beams.
75. Pine board from Tateyama, Yetchu. Used as a tray.
76. Board from Temman temple, Kichijoin village, Kyoto.

THE OLD geographer; — MATSUURA TAKICSHIRO I9
In wall, at eaves, on south.
"J J. Door of the gate of Shuraku palace, Kyoto. In alcove.
78. Ceiling board from house of Mr. Egawa, Nirayama, Izu.
Ornamental open-work of god-shelf.
79. Lattice from Kinoshitayakushi temple, JMiyagino, Rikuzen.
Lattice of verandah window.
So. Cryptomeria wood dug at Tachibana village, Anbara
district, Suruga. Frames of shoji.
81. Door from Sone-tenjin, Harima.
82. Clay bell, Kino temple, Mt. Mitake, Kuma district, Kai.
It hangs before the god-shelf.
83. Old wood from Kitano-temman, Kyoto. Side of book
case ceiling and posts of eaves.
84. Old board of camphor wood, Benkeikusu, Kii.
85. Shelf-boards from Horyu-ji, Yamato. Shelf-boards of
book-case.
86. Old picture of " Temmangu." (About 1615).
87. Poem by Mr. Fujimura.
88. Book, " Senshusho," with paper for poems from IMr.
Inazaki, Tokyo.
89. Book, " Sankashij," from Mr. Suliara, Tokyo.
90. Old desk, from Mr, Nishio, Osaka.
91. Steps from five-storied pagoda of ruined Daian-ji, Soekami
district, Yamato.

I. Matsuura Takeshiro.

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Mirror presented to Kitano Tenjtn, Kyoto, in Meiji 7. (From a Rubbing.)

4. Mirrorpr esented to Uve.n'o Toshogu, Tokyo, Meiji 8. (From a Rubbing.]

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