A Cultural History of Planting Memorial Treesin Modern Japan:
With a Focus on General Grant in 1879
OKAMOTO Kikuko
The Graduate University for Advanced Studies,
School of Cultural and Social Studies,
Department of Japanese Studies

Planting memorial trees is today a common practice. The act of planting such trees indeed contributed to thepromotion of Japanese policies of modernization in the Meiji era, no less than erecting monuments or memorial
statues.
Two facts support this hypothesis. First, there are texts encouraging the planting of memorial trees, some
written by Honda Seiroku, professor of the Imperial University of Tokyo, who laid the groundwork for modern
forestry, and others issued by such government offices such as the Ministry of Agriculture, Commerce andForestry. Second, the media came to recognize the news value of memorial planting and reported on it. Under
these circumstances, memorial trees were planted widely as rites of national significance in modern Japan.
The event that I examine here is the ceremony commemorating General Ulysses S. Grant’s visit to Japan as astate guest in 1879. Materials indicate that General Grant planted memorial trees at three different parks, all ofwhich were former landholdings of Buddhist temples and Shinto shrines, transformed now into modern Japan’s
first public parks by decree in 1873.
An analysis of the characteristics and historical changes of these park spaces and the types of memorial
trees chosen for planting suggests that the intention was to reflect the policy of Westernization in Japan,
with its emphasis on breaking with the past and obtaining new knowledge. At the same time, the root of theseritual practices can be seen in the worship of trees which the government otherwise rejected. There is evidence
here that an admixture of old and new ideas regarding nature was one source powering this particular aspectof the promotion of modernization in Japan.
Key words: Japanese Modernization, Westernization, Planting trees, Worship of Trees, Memorial Ceremony,
Park, Nation-States, General Grant, Tsuda Sen, Shibusawa Eiichi, Honda Seiroku

1. 	What is the planting of memorial trees?

   b. The Kaitakushi Memorial

2. 	The case of planting ceremonies by General   c. The memorial tree in ZoˉjoˉjiGrant in 1879
2. 1

Nagasaki Park

2. 3

Ueno Park   a. Toˉeizan Kan’eiji   a. Nagasaki Suwa shrine   b. General Grant’s memorial tree in Ueno Park   b. The Memorial tree in Nagasaki

2. 4

2. 2

3. 	Conclusion

Shiba Park   a. The temple of ZoˉjoˉjiAnalysis of the space of three examples

Acknowledgements

総研大文化科学研究 第 9 号（2013） 81

1. What is the planting of memorial trees?

Commerce and Forestry, and also by such luminaries“Planting trees” is an everyday occurrence. However,as Honda Seiroku 本多静六,5) professor of the Imperial“planting memorial trees” has become a solemn ritual

University of Tokyo, who laid the groundwork forevent. One definition of the word, “kinen shokuju” 記

modern forestry. Honda was also famous for making

念植樹 (planting memorial trees), “kinen” (memorial)
found in Koˉjien dictionary is “to leave a remembrance

the forest at Meiji Shrine and developing manyfor hereafter, a memory or a memento.” Moreover,books were published to accelerate tree planting“nen” 念 refers to an operation of mind in Buddhism

activities as components in such national ceremonies

in which memory does not lapse. Thus “planting

as imperial enthronements (gotaiten 御大典), and totrees as memorials” can be defined as “planting trees

mark significant imperial acts (goseitoku 御聖徳)

mindfully or soulfully in order to leave a remem­

and, say, to promote such enterprises as recovery

brance for hereafter.”1) Compared with the culture ofafter the Kantoˉ earthquake (teito fukkoˉ 帝都復興).

memorial statues or monuments, memorial trees are

The guidebooks give instructions on how to plant

unique in that they are not only living as “a living

memorial trees, and tell of suitable places like parks,

memorial (ikitaru kinenhi 生きたる紀念碑)”

temples, shrines, avenues, school campuses, and river

2)

but

have the longest life of all living things. This is themodern parks including Hibiya Park. These guide­banks where many people gather.

difference between inorganic monuments and organic

Second, the national media recognized the news

monuments. Whether a memorial tree grows big orvalue of memorial plantings and reported on them.

dies rests on how much care is taken of it and on the

Here are just a few examples among many from thenatural environment. If it grows up strong, it will

Yomiuri Shimbun 読売新聞 and other sources. For

possibly live hundreds or thousands of years.

example, the Yomiuri Shimbun reported on theWith regard to the ways of memorial planting, it

campaign to plant memorial trees at schools as

appears they are classified into different forms asrecommended by Makino Nobuaki 牧野伸顕 from3)

follows; First is planting one or two saplings in a

the Ministry of Education, who was influenced by theceremony (kinen ju shokusai 記念樹植栽), second isArbor Day holiday in the US.6) Admiral Togo’s

the development of a memorial colonnade (kinen

planting of a memorial tree of laurel and pine fornamiki 記念並木), and third is memorial forestry

victory in the Russo-Japan war in Tokyo7) was also(kinen rin 記念林). Furthermore, planting memorial

widely reported and all the residents of Iwanai,

trees in religious spaces such as Shrines and Temples

Hokkaido planted memorial trees8) as well (Fig. 1).9)

is meant for dedication as well (kinen kenboku 記念

Also the press reported on the memorial plantings of献木). These are sometimes carried out in combina­
tion with a ritual ceremony and foresting.

cherries, maples, firs and other trees to commemorate
Japan’s annexation of Korea and its land forestation.

Kinen shokuju is carried out commonly nowadays

These took place at the palace of Governor Generalin Japan. However, it was also part of the promotion

Terauchi Masatake 寺内正毅, and in every provinceof Japanese policies of modernization from the latterof Korea. Such plantings eventually became annualpart of the nineteenth century to the beginning of thestate events.10) In the Taisho and Showa periods,

twentieth century in the same way as erecting suchˉ mura Masujiroˉ 大村益
monuments as the statue of O

memorial tree plantings were undertaken to mark the

次郎 in Yasukuni shrine produced by the Japaneseˉ kuma Ujihiro 大熊氏広.
first modern sculptor, Oof the Kantoˉ earthquake. Memorial plantings andThere are two facts that support this hypothesisof “city beautiful movement” in Tokyo area, known

about its connection to modernization.

as Toshibi Undoˉ 都市美運動.11) In this campaign,

repair of the infrastructure following the devastation
memorial colonnades were also promoted as a part

First, there were guidebooks4) encouraging the

Honda Seiroku, a vice-president of Toshibi Associa­

planting of memorial trees were issued by suchtion, delivered several lectures to the general public

government offices as the Ministry of Agriculture,

on memorial plantings on the radio.12) Memorial

82 総研大文化科学研究 第 9 号（2013）

OKAMOTOA Cultural History of Planting Memorial Trees in Modern Japan

Fig. 1 The Planting of Trees for the Celebration of Victories(The War Album. No. 4, Tokyo: Kinkoˉdoˉ & Co., 1905)

forestry was carried out not only in the city but also

General was received as a state guest at numerous

in mountains, such as Mount Koˉya 高野山.

The

official and private events, and was granted an

print and broadcast media reported on this activity

audience with the Emperor, which was timed toamong the general populace, and helped it become

coincide with Independence Day on 4 July. In Japan,

more prevalent.

General Grant planted memorial trees at three13)

different parks, Nagasaki Park in Nagasaki, Shiba

2. The case of planting ceremonies byGeneral Grant in 1879

Park, and Ueno Park, (the latter two in Tokyo).

I will now turn to a discussion of the meaning ofworld tour, memorial planting ceremonies were only

General Grant’s memorial tree plantings and their

According to Young’s records, during the General’scarried out in Japan.14)

locations.
In 1879 Ulysses Simpson Grant (1822–1885), theth

18 President of the United States, visited Japan at
the end of his three-year grand tour. John Russell
Young recorded the events of the tour in his 1879
book Around the World with General Grant. The

2. 1 Nagasaki Parka. Nagasaki Suwa shrine
On 22 June, the day following his arrival, the partyof General Grant viewed the Nagasaki Fair15) inNagasaki Park, and then went to Nagasaki Suwa

総研大文化科学研究 第 9 号（2013） 83

shrine, where he and Mrs. Grant planted memorial trees.
Suwa was the shrine to the protector kami 神 ofNagasaki in the Edo period, and enshrined there are

ント松 on July 16 (?), 1879. It thrives today (Fig. 4).
Zoˉjoˉji20) is a noted temple of the Joˉdo 浄土 sect of
Buddhism; it was one of the Tokugawa family

Takeminakata no kami 建御名方神, a kami oftemples, which originated from Koˉmyoˉji 光明寺

hunting, and Yasakatome no kami 八坂刀売神, aestablished in Koˉjimachi Kaizuka (Kioi-Choˉ area) bykami for agriculture. It is one of the branch shrines

the Shingon monk Shuˉei 宗叡, an eminent follower ofof the main Suwa Taisha 諏訪大社 in Nagano, whichKuˉkai 空海. In 1393, a former Shingon monk called

is known for its Onbashira 御柱 festival featuring

Shoˉsoˉ 聖聡, who had converted to the Joˉdo sect,sacred trees.

restyled the temple Zoˉjoˉji. The temple moved to its

16)

present site in Shiba in 1598.
b. The Memorial tree in Nagasaki
According to John Russell Young, the species ofb. The Kaitakushi Memorial

tree planted by the General was a Ficus Religiosa

The reason why General Grant planted a memorial(Bodaiju 菩提樹), and Mrs. Grant was given a Saurus

tree on the grounds of the Zoˉjoˉji temple was because

Camphora (Kusunoki 楠) to plant. The original trees

the Zoˉjoˉji was related to the Hokkaido Settlement

unfortunately no longer exist,17) but now another tree

Board, the so-called Kaitakushi 開拓使.

(a kind of mulberry, Akoˉ, Gajumaru ガジュマル) is

As is apparent in Fig.   
5, the national school

growing as a substitute in the same spot as can be

Kaitakushi, a precursor of the Sapporo Agricultural

seen in Fig. 2. And a stone monument stands besides

College (Sapporo Noˉgakkoˉ 札幌農学校), was instituted

the tree with an inscription written by the General in

temporarily in Tokyo in 1872 for persons engaged

English and engraved in Japanese (Fig. 3):

in the settlement of Hokkaido, since the Sapporo“At the request of Governor Utsumi Tadakatsu (内infrastructure was not yet complete. As is well海忠勝), Mrs. Grant and I have each planted a tree
in the Nagasaki Park. I hope that both trees may

known, the Meiji government had created theprosper, grow large, live long, and in their growth,

defense strategy against Russia. Why was Zoˉjoˉjiprosperity, and long life be emblematic of theselected as the site for this school? The reason may be

future Japan.”

18)

Kaitakushi in July 1869 as a part of its national

that, prior to opening Japan to foreign trade, Zoˉjoˉji

The following day, General Grant was invited to amade the arrangements for and corresponded with,dinner party at the Nagasaki prefectural office andthe American delegations;21) and again, at thegave an address on the prospective friendshipbeginning of the Hokkaido settlement, the Govern­

between the US and Japan. The General closed his
speech as follows: “In that spirit I ask you to unitewith me in a sentiment: The prosperity and the
independence of Japan.”19)
Now I would like to ask you, my readers, toremember Grant’s words unite with me in asentiment, the independence, and the words Nagasaki
Park engraved on the monument.

2. 2 Shiba Parka. The temple of Zoˉjoˉji
Next I will consider the memorial tree at Shiba
Park in Tokyo. General Grant was invited to thetemple Zoˉjoˉji 増上寺 in Shiba, and planted there a
Himalayan cedar now known as Guranto Matsu グラ

84 総研大文化科学研究 第 9 号（2013）

Fig. 5 The National School of the Hokkaido
Settlement Board“The Entrance of Kaitakushi office at Zoˉjoˉji with Kuroda
Kiyotaka August 1872”(Photo: Hokkaido University Northern Studies Collection)

OKAMOTO

ment entrusted to Zoˉjoˉji the enlightenment of the
Hokkaido natives.

22)

A Cultural History of Planting Memorial Trees in Modern Japanin Tokyo Aoyama (at the present site of Aoyama
Gakuin Daigaku)30) before they were grown in Hokkaido.

At first, the office of Kaitakushi in Koami-Choˉ

According to Tsuda Sen 津田仙, a leading agri­

dealt with miscellaneous matters. Then in 1870, theculturalist, Methodist, and father of Tsuda Umeko,

Meiji Government established the Karafuto Coloni­

Kuroda asked him to assist finding suitable lands forzation Board and the following year both settlement

such pilot farms and showed Capron around theboards were combined, and the ten year Kaitakushi

spots. Although the land of Aoyama was originallyproject was launched. Kuroda Kiyotaka 黒田清隆,

undulated, the ground was leveled off.31) In 1873, thethe under secretary of Kaitakushi, directed them. And

Empress dowager paid a visit to the pilot farm ofas it gradually expanded, the office moved to the

Kaitakushi on March 27, then the Empress dowager

spacious precincts of Zoˉjoˉji. In the process, thecame again, with the Empress, this time in May.32)

connection between Zoˉjoˉji and Kaitakushi became

This was very beneficial for the foreigners living inclose. When Kuroda was at the helm of theJapan in those days as well.33) Naturally, General

Kaitakushi, Horace Capron, an agricultural admin­

Grant also attended to the farm in Aoyama with his

istrator in the US, was invited to Japan to serve as an

son and accompanied by Yoshida Kiyonari 吉田清成,

advisor.23) Horace Capron was Secretary of Agriculture

in August 1879.34)

in the Grant administration.24) His business was large

Consequently, the site of Zoˉjoˉji came to bescale livestock farming, but he had also fought in theconsidered a kind of headquarters of Kaitakushi

civil war in a cavalry regiment on the Northern side;

policies, and was of no little significance in the wider

what is more, he had experience of negotiating withmodernization plans of the Meiji Government; its

Native American tribes during his military service insignificance was well understood by General Grant

25)

Texas.

himself.

Capron was assigned to his new duty in 1871, andwas duly received in audience by the Emperor afterc. The memorial tree in Zoˉjoˉji

his arrival in Japan on August 2. The Emperor

Next to General Grant’s memorial tree, there stands

wished him success with the Hokkaido Settlementa plaque that says “General Grant came to Japan as aproject. On Capron’s return from Hokkaido to the US,

state guest and visited Zoˉjoˉji in July, where hehe was admitted to the Emperor’s presence once more

planted this tree as a memorial.” (Fig.   
6) TheIn 1884, two years after thechronology of Joˉdo sect (Joˉdoshuˉ Dainenpyo『ˉ 浄土宗Kaitakushi system was abolished, Capron was

大年表』) said that the former US president General
Grant visited the Imperial Palace July 4 as mentioned

on March 28, 1875.

26)

decorated by the Emperor for his work.

27)

As for Capron’s achievements, he worked at thepreviously, yet there are no notes on the General’s

office in Zoˉjoˉji with Kuroda the director general, andvisit in July 1879.35) The exact planting date is

it was Capron apparently who recommended setting

uncertain but the evidence suggests it was July 16.

up a national training school for Kaitakushi. His

First, Kaitakushi Jigyoˉ-Hoˉkoku 「開拓使事業報(

farming method was based on ground leveling, andhe devoted much effort towards farming in the

告」) the annual report by the Ministry of Finance inJuly reported that General Grant was invited to lunch

Hokkaido settlement, especially where soil fertility

with Kuroda at the office of the Kaitakushi in Zoˉjoˉji,

was concerned.28) Besides this, he played a part inand proposed a toast to Kaitakushi success. He drank

introducing Western lifestyle to Japan. For example,

Sapporo Beer and partook of the agricultural produce

he proposed the use of the solid houses and stovescultivated on Hokkaido farms.36) Second, anotheras substitutes for the “thin paper house (usugami nosource entitled Guranto Shoˉgun to Wagakuni 『グラ(ie 薄紙の家)” and hibachi 火鉢 to protect against
And Western-sourced breads, meats,

ント将軍と我が国』) describes how the General was
invited to the office of the Kaitakushi on July 16.37)

vegetables and dairy products were first cultivated

The participants were Prince Arisugawa, Prince29)

the cold.

総研大文化科学研究 第 9 号（2013） 85

Higashifushimi, Prince Kitashirakawa, Ministers

The modernization of Ueno began in 1870, upon

Sanjoˉ, Iwakura and Kuroda among others, andthe advice of the Dutch doctor, Bowdoin, of theKuroda gave a congratulatory address. Third, in his

Imperial Medical School (Daigaku Toˉkoˉ 大学東校)

letter dated July 14 to Yoshida Kiyonari, Japanese

which was a partial precursor to the Tokyo Imperial

envoy to the US, Kuroda announced that on July 16

University. He suggested that a park in scenic Ueno

General Grant would come to the office of Kaitakushi

be developed instead of the preexisting plan to build

for a formal luncheon.38) Given the line-up ofa hospital in order to replace the Hongoˉ area.44)

attendants above, a ceremonial event for state guest

Subsequently the national library was planned there

General Grant most probably took place on this day,in 1872, to be followed by museum facilities; the firstand it is probably safe to assume that he now planted

Japan exhibition was organized in 1877.45) Built forthe memorial tree.

the nation’s enlightenment, these diverse facilities

The sapling used for the memorial planting was acontributed to modern education. They were instituted

Himalayan cedar. According to the school board ofas essential building blocks in the nation state, andMinato ward in Tokyo (1968), it was brought by thedrew on the model of the Western educational system.

US representatives to Japan.

39)

If so, it is possible theIn this process the site of Ueno had been changed

tree might have been brought from Peking whichfrom a fairground-like space for commoners to a

General Grant visited en route to Japan. There hespace for modern academia and science.

would have observed the green and flowers and trees,
including Himalayan cedars, beautifully cultivated40)

inside the wall of the US legation.

b. General Grant’s memorial tree in Ueno Park

Still, taking

The great reception to welcome the General inaccount of the Kaitakushi, the possibility remains

Ueno Park on August 25 was organized by thethat the sapling might in fact have been brought upbusinessman, Shibusawa Eiichi.46) This was the firstin a Kaitakushi farm.

state event that took place in the presence of theEmperor not organized by a government department.

2. 3 Ueno Parka. Toˉeizan Kan’eiji
Next, in respect to the place where the Generalplanted the memorial is in the precinct of the templeof Kan’eiji 寛永寺 in Ueno,41) which is no lessrenowned as the relation to the Tokugawa thanZoˉjoˉji. In 1625, Tenkai 天海 a high ranking priest of
Tendai Buddhism,42) who promoted a syncretic mix of
Shinto with Buddhism known as San-noˉ IchijitsuShinto 山王一実神道, established Kan’eiji in Ueno. It
is patterned on the layout of the Kyoto Imperial
Palace with respect to Enryakuji 延暦寺, located on
the summit of mount Hiei 比叡. At the same time, theShinobazu pond 不忍池 there was arranged similarly
to Lake Biwa 琵琶湖, and designed to feature flowers
and trees, particularly cherry blossoms;43) and therefore
became a place of entertainment for people in Edo
those who enjoyed horticulture. The Ueno area becamea bloody battlefield in the civil war of 1868, but it wassoon thereafter transformed into an arena for modern
academia and science by the Meiji government.

86 総研大文化科学研究 第 9 号（2013）

The various spectacles of traditional martial arts
were exhibited to General Grant and the Emperor,
and the feeling of festivity ran high all day long
among men and women, young and old. John Russell
Young recorded that there was “no event in the visitof General Grant to Japan [that] excited more
attention than the public festival at Uyeno, on the 25thof August,” and this “lifted it out of range of mere
festivals and gave it a political significance.”47)
For the “memento of [their] visit” the General andMrs. Grant each planted a tree as a sign of Japan-US
friendship.48) Both trees are still living today, having
escaped the scourge of war. However can be seen in
Fig. 7, the memorial tree on the right, which General
Grant had planted, looks spindly and weak incontrast to that planted by Mrs. Grant and to the tree
planted earlier at Zoˉjoˉji. As a matter of fact, thesapling the General planted was the wrong kind.49)
It is said that Tsuda Sen 津田仙 had arranged thesapling for the ceremony. Tsuda wanted General
Grant to plant a Giant Sequoia and hunted every­OKAMOTOA Cultural History of Planting Memorial Trees in Modern Japan

Fig. 9 Dr. Honda Seiroku with Giant Sequoia(Teien『庭園』, Nihon Teien Kyoˉkai, Vol. 5, (4) 1923)

where for a sapling.50) The Giant Sequoia is a famous
American tree found in Yosemite or Sequoia National
Park in California; the trees are said to live for two or
three thousand years, and to grow up to 100 meterstall. As Fig.   8 shows, there exists a tree named
General Grant’s Tree in General Grant National Park
(The Grant Grove), which was appointed the Nation’s
Christmas tree in the US.51)
On the US National park system, Yellow Stone
National Park was in fact set up by the Grant
Administration in 1872 for the protection of thenatural environment. With respect to the nationalpark system in Japan, the first twelve national parks
were named by decree in 1934. As mentioned before,

Fig. 10 Illustration of “One of the Big Trees”

Dr. Honda Seiroku, who was a board member of(Young, John Russell, “Around the World with General
Grant” Vol. 2, 1879, p. 629)

the committee, selected these spots. In advance offounding the national park in Japan, Honda also
visited Yosemite Park52) during his world tour andgifted some flowers gathered by priests, and otherlooked at the real Giant Sequoia in Taisho period

members of the General’s party were given twigs and(Fig.   9). When General Grant had completed his

leaves from the Tree of Agony.55)

voyage around the world, it was to Yosemite National

In Israel, there is a national-tree planting event

Park that he and his family went to recover from thein winter called Tu Bishvat, also referred to as thefatigue of their long journey (Fig.   10).53) For the

New Year for Trees.56) According to Dr. Ben Ami

General, the scenery of the Giant Sequoia forest

Shillony, it is a Jewish holy day which derived fromseems to have been his primary image of the US.

Zionism. Zionism is supporting for the development

By way of parenthesis, John Russell Youngof a nation for the Hebrews in Palestine.57) “[When]described how the General enjoyed seeing trees

the Zionist pioneers began to settle in the Land ofaround the world during his trip. For example, inIsrael, working the land became an ideal, and theyFebruary 1878 General Grant stayed in Jerusalem forbegan to plant trees en masse in order to overcome

three days and visited the garden of Gethsemane

the desolation of the land. The planting of trees on Tu

while visiting the Holy Land. As John Russell Young

Bishvat slowly became customary, and in 1908, thecommented, General Grant touched the old olive

Jewish National Fund and the educational system

54)

trees’ knotted bark with reverence.

Mrs. Grant was

officially adopted the custom. Since then, Tu Bishvat

総研大文化科学研究 第 9 号（2013） 87

never suited to the Giant Sequoia,60) and obviously it
would have been too huge a memorial for the mountof Ueno. So, had it not been for the mistaken sapling,
the General’s memorial tree would not have survived.
In connection with this, in 1930, fifty years after
the General visited Japan, a bronze monument waserected beside the trees by Shibusawa Eiichi and
Masuda Takashi of former committee of thatmemorial event (Fig.   
12 a, b).61) Regarding thereason for the monument, the inscription says: “Fewpeople now know the history of these trees. Therefore,
we who had the privilege of participating in thewelcome event fifty years ago have erected thismemorial tablet near them.” The chief attendants
were Miss Jane, daughter of L.-Colonel and Mrs. J. G.
Mcllroy, American Embassy, Mr. E. L. Neville,
Charge d’affaires, American Embassy and ShideharaFig. 11 The Illustration of the “Grant Hinoki”(Tsuda Sen, Noˉgyoˉ Zasshi『農業雑誌』, Gakunoˉsha, No. 89,
September 15, 1879. Tokyo University Meiji Shinbun
Zasshi Bunko Collection)

Kijuˉroˉ 幣原喜重郎 the Minister of Foreign Affairs.62)
The date of the unveiling ceremony was timed tocoincide with May 30, to mark the end of the Civil
war. The words by the General carved on the monu­
ment are “Let us have peace.” Since 1946, a wreathis known as the holiday for planting trees, on whichlaying ceremony has been performed under the auspices

schoolchildren and their teachers plant trees allof the government of Tokyo and the Shibusawa

aroundMemorial Foundation every May (Fig. 13).

Israel.

The

tree-planting

ceremonies

symbolize the renewed connection between the nationand its land.”58)
Let us now return to the topic of the sapling.
Bustling around to get a Giant Sequoia for the
memorial event, Tsuda came to know that Yamao
Yoˉzoˉ 山尾庸三 of the Ministry of Industry grew
them in his garden; Tsuda begged Yamao to give hima sapling.59) The sapling Yamao ordered was,however, the wrong kind; it was a cypress
lawsoniana, and he cultivated them in his yard
without knowing his mistake. No one knew what
the sapling of a Giant Sequoia looked like in the
beginning of the Meiji era.
Fig.   11 is taken from Tsuda’s essay in the
agricultural journal Noˉgyoˉ

Zasshi 『農業雑誌』

published by him. It is clear that he fully expected
the General’s tree to grow tall and big in Ueno Park
as a memento of his visit, and duly named it“Guranto Hinoki ぐらんとひのき.” Yet, as scientificknowledge now tells us, the Japanese climate was

88 総研大文化科学研究 第 9 号（2013）

2. 4 Analysis of the space of three examples
It is unclear from the extant sources who was
responsible for selecting the three sites for tree
planting. Yet there is a considerable similarity among
them: all were former landholdings of Buddhist
temples and Shinto shrines, especially connectedwith Esoteric Buddhism and Tokugawa Shogunate
ideology,63) which was kept out by the Meiji govern­
ment for its uncivilized manner and syncretic
thought.64) But these spaces transformed now into thefirst public parks by Dajoˉkan 太政官 decree No. 16,
issued on January 15th 1873. The public park system
resulted from the confiscation of temple and shrine
lands in 1871; till now they had been exempted fromtaxation as a privilege of the clergy. The precinct of
Buddhist temples and Shinto shrines were intrinsic­
ally a kind of public space, and of historical value,and Edict No. 16 was issued to ensure that the spaces
might henceforth be used as public parks.

OKAMOTOA Cultural History of Planting Memorial Trees in Modern Japan

Fig. 12a “Let us have peace”
The Memorial Monument of General Grant’s Memorial tree in Ueno Park
(Teien to Fuˉkei『庭園と風景』, Nihon Teien Kyoˉkai, Vol. 12 (6) 1930)

Fig. 12b The Article on the Unveiling Ceremony on May 30, 1930 (Asahi Shimbun dated from May 31, 1930)

The park’s management was entrusted to thecultivated and edified people’s public manners for thegovernors of each prefecture; however, it had beensake of constructing the nation states. In addition to

directed customarily by Eizen Kaigisho 営繕会議所,

that, in the view of Dr. Honda Seiroku (who developed

an advisory board which originated from Choˉkai-sho

many parks in Japan and in its colonies), parks serve

町会所, the local committees in Edo organized by
Matsudaira Sadanobu 松平定信 in 1792.65) It is

as a place for people to refresh and maintain asaid that the board had advised that the governors

in inferior conditions in industrial farms far fromretain old customs for a while, since the public morals

nature.67) The parks, therefore, were a necessaryof commoners was still too low to adjust itself to theelement in modernization.

healthy body, especially for the laborers who worked

western way of life. Indeed John Russell Young had itthat the feeling of town parks in Nagasaki was “apleasure ground with unique old temples gray andmossy with age.”66)

3. Conclusion
An analysis of the characteristics and historicalchange of these spaces and the type of memorial trees

Thus the board kept on using an old word yuˉran-josuggests that the intention of planting was to reflect

遊覧所 instead of Koˉen 公園 a new word meaning“public park.” On the function of parks, parks madethe policy of Westernization in Japan, with its

the most of the characteristics of a plaza, and were

new knowledge. Here, finally let us look back to theutilized for national activities including state

inscription in the Nagasaki monument. The reader

meetings or even the state funerals. They also

will recall that it said not “Suwa-Shrine” butemphasis on breaking with the past and obtaining

総研大文化科学研究 第 9 号（2013） 89

“Nagasaki Park.” If General Grant visited there to

Hoshino Takeo,73) who is a follower of Tanaka

pray, “shrine” would have been suitable, but the

Chigaku 田中智学 and is known as the author of the

new word “Park” is more appropriate in this regard.

record of the Meiji Emperor’s imperial tour around

It might be pointed out that Nagasaki Park was a

Japan as well, indicated that people in those days

place of the assimilation and popularization of foreign

talked about the General’s spirit inhabiting thecultures, especially Christianity; Shiba Park was amemorial tree, and said that those who touched theplace for settlers, who controlled nature with modern

tree would be punished, or that messages written on

power, and Ueno Park was a place of learning, where

its leaves could reach everywhere in the world.74)

people could access new knowledge. Each place wasEven as modernization accelerated, such superstitionsin its own way an emblem of the West: “religion,”still persisted. Although memorial trees were planted“rational power over nature” and “knowledge,” all ofin new modern parks, commoners and even politicalwhich characterized Japanese modernization. The

leaders seemed to keep “tree worship” in the back ofGrant administration in 1872 in particular had a great

their minds, and recognize the power of trees. That is

influence on Japan. During Grant’s administration,

why the planting ceremony was carried out as if it

68)

were a ritual of sanctifying tree as himorogi 神籬 inthe national park system was established, the Arbor

Shinto. Obviously such as Itakeru no mikoto75) 五十Day holiday was inaugurated in the US, and the
Kaitakushi office was set up in Zoˉjoˉji by Kuroda and猛命, a son of Susanoˉ no mikoto 素戔嗚尊 and a godof planting trees appeared on Nihon Shoki 日本書紀,

Capron. These developments during the Grant

was respected in this sense. At the same time, theadministration impacted on Japanese modernization.

root of these ritual acts and thoughts can be seen in

In relation to Iwakura Embassy, Fukuchi Gen’ichiroˉ

animism, as in the woodman’s old custom called

福地源一郎, a journalist, who was a member of thismission and had also been dispatched to Palestine in

Tobusa-Tate 鳥総立76) derived from a folk religion of

February 1873 as the first Japanese to visit towhich waka 和歌 in Man’yoˉshuˉ 万葉集 were also

Palestine69) during this world tour. Fukuchi was also

composed.77) It is also seen in Hongaku 本覚 thought

known to have devoted himself to organizing theaccording to which “trees, lands, and all creation

welcome event for General Grant in Ueno Park as a

become Buddha,” and in the syncretism between

the Iwakura Embassy paid a state visit to the US,

70)

representative together with Shibusawa Eiichi.

the worship of the Mountain God 山神信仰, aboutIt

Buddhism and Shintoism, a position which thewas in such places that the General, a victor in thegovernment otherwise rejected. There is evidence

civil war and a leader of modernization, was invited

here that an admixture of old and new ideas

by the Meiji leaders to plant memorial trees. The act

regarding nature was one source powering theof planting was a ceremony intended to embed inpromotion of modernization in Japan. Memorial trees

Japanese soil the roots of Westernization. The

were ritually planted to harmonize and to integrate

purpose was to identify with the West and its

the old and new minds or Eastern and Western ways.

71)

civilization for Japanese Independence.

If onerecalls, it is just as the General said: “Unite with me
in a sentiment.”

Acknowledgements
This paper is based on my master’s thesis (Tokyo

Meiji Japan promoted the imitation of the patterns

University, Graduate School of Humanities and Socio­of the West above all, but what about Japaneselogy, 2007) and my presentations at The Conference

minds? Did the Japanese dispense with the old waysof the Association for the Study of Cultural Resourcesof thinking? To answer this question, it would be one(July 17, 2010, Tokyo University, Japan) and The 11thof use to consider some rumors in respect to General

Annual Conference of Asian Studies in Israel (May

Grant’s tree. It was found in the newspaper Tengyoˉ

23, 2012, Tel Aviv University, Israel).

Minpoˉ 天業民報 by the Nichiren sect of Buddhism,
Kokuchuˉ-Kai 国柱会.

72)

According to the contributor

90 総研大文化科学研究 第 9 号（2013）

I would like to express my deepest gratitude to
Dr. Ben-Ami Shillony (Hebrew University) and Dr.

OKAMOTOJohn Breen (International Research Center forJapanese Studies) for their kind guidance and to the
Embassy of Israel in Japan for providing materials
used in my study.

Notes1) Sueki Fumihiko, Kikuko Okamoto, “Kindai-nihon no
shizenkan—Kinenju wo meguru Shisoˉ to sono Haikei”,
Edited by Akimichi Tomoya, Nihon no Kankyoˉ Shisoˉ
no Kisoˉ, Iwanami-Shoten, 2012, p. 91 (末木文美士・
岡本貴久子「近代日本の自然観 記念樹をめぐる思想とその背景」秋道智彌編『日本の環境思想の基層』岩波書店).
2) “A Living Memorial”, by Honda Seiroku, Ten-nen
Kinenbutsu to Rouju Meiboku (Natural Monuments
and Old Trees), Nansoˉ Bunko ni okeru ShisekimeishoˉTen-nenkinenbutsu Hozonkyoˉkai Koˉwa, October 28
1916, p. 4 (本多静六『天然紀念物と老樹名木』南葵文庫に於ける史蹟名勝天然紀念物保存協会講話).
3) Uehara Keiji, Jumoku no Bisei to Aigo, Kashima
Shoten, 1968, pp. 181–182 (上原敬二『樹木の美性と愛護』加島書店).
4) Examples of Guidebook for Memorial plantings by
Dr. Honda Seiroku; GakkoˉJusai Zoˉrin-Hoˉ (1899):
School memorial plantings and forestry, Meiji TennoˉKinen-Koˉdoˉju no Shokusai wo susumu (1913):
Recommendation to plant a memorial colonnade for
the Meiji Emperor, Meiji Tennoˉ Kinen Koˉdoˉju (1913):
The memorial colonnade for the Meiji Emperor, Kinen
Shokuju no Tebiki (1915): Guidelines for memorial
plantings, Kinenju no Hogo-Teire Hoˉ (1916):
Maintenance and protection of Memorial trees. And
by the Ministry of Agriculture, Commerce andForestry; Kinen-shokuju ni kansuru chuˉi (1914):
Instructions to memorial plantings, Kinen-Shokuju(1915): Memorial plantings, Gotairei KinenRingyoˉ
(1916): Memorial forestry.
5) Dr. Honda Seiroku (2 July 1866–29 January 1952),
Professor of Tokyo Imperial University, was born in
Kawaharai, Saitama prefecture, the son of Orihara
Chozaemon and Orihara Yaso. Educated on Forestry
at Tokyo Sanrin Gakkoˉ (a precursor of Tokyo
University) and in economics under Dr. Ludwig
Joseph Brentano at the University of Munich. A board
member of Dainihon Sanrinkai, Nihon Teien Kyoˉkai,
Teikoku Shinrinkai, and so on.
6) Yomiuri Shimbun, June 5-6, 1895.
7) Yomiuri Shimbun, November 15, 1905, January 16,

A Cultural History of Planting Memorial Trees in Modern Japan1906, Ikeda Jirokichi, Ueno Koˉen Grant Kinen-ju(General Grant’s memorial tree in Ueno Park),
Nihonshubyoˉ-Goˉshi-kai, 1939, pp. 56–59 (池田次郎吉『上野公園グラント記念樹』日本種苗合資会社).
8) Yomiuri Shimbun, March 16, 1905.
9) The Planting of Trees for the Celebration of Victories,
The War Album, No. 4, Kinkoˉdoˉ & Co., Tokyo, 1905.
10) Yomiuri Shimbun, April 4, 1912, Kokudo Ryokka Undoˉ
Gojuˉnenshi (The 50th year Memorial of National Land
Forestation Promotion), Kokudoryokka-Suishinkikoˉ,
2000, p. 330 (『国土緑化運動五十年史』国土緑化推進機構).
11) Shokuju-Sai (Planting Ceremony), Toshibi-Kyoˉkai
Gaiyoˉ (A Summary of Toshibi Association), Toshibi
Kyoˉkai, 1936, pp. 10–11 「植樹祭」(『都市美協會概
要 附會員名簿』東京市土木局内都市美協会).
12) Honda Seiroku, Shokuju Day to Shokuju no Kudoku(Memorial plantings and its virtue) broadcasted on
April 3, 1931 by JOAK, Teikoku Shinrin Kai (本多静六ラジオ講演「植樹デーと植樹の功徳」帝国森林会). The Toshibi, Toshibi Kyoˉkai, No.2. June 5, 1931,
p.13.『都市美』都市美協会(). Honda Seiroku, Shokuju
Day to Shokuju no Hiketsu (Memorial plantings and itskey) broadcasted on April 3, 1929 by JOAK. Yomiuri
Shimbun, April 3, 1929.
13) Soˉhonzan Kongoˉbuji, Sanrinbu Gojuˉ-nen no Ayumi(The 50th year Memorial Book of Sanrinbu), 2001, pp.
69–70 (総本山金剛峰寺『山林部五〇年の歩み』).
14) For example, in Jaypur, India, the Maharajah put theflower wreaths of the jasmine and rose on neck of theGeneral Grant solemnly, and did same to Mrs. Grant
and to all the members of the party at the farewell
ceremony, in March 1879. “Taking leave of theMaharajah”, John Russell Young, Around the World
with General Grant, Vol. 2, The American News
Company, 1879, p. 37.
15) “The Nagasaki Fair had been in progress during thesummer, and it was closed. The Governor opened itfor our inspection, and it was certainly a mostcreditable display of what Japan could do in art,
industry, and science”. Ibid., 1879, p. 482.
16) Shintoˉshi Daijiten (Dictionary of Shinto History)
Yoshikawa Koˉbunkan, 2004, pp. 591–592『神道史大(辞典』吉川弘文館).
17) As for the original memorial tree in Nagasaki Park,
according to Nagasaki-city, the details are not clear
but it seems to have been cut down during the Second
World War because it was planted by their enemy.

総研大文化科学研究 第 9 号（2013） 91

Commented by Nagasaki-City, Green section, May 9,
2012.
18) Young, op, cit., Vol. 2, p. 483.
19) Ibid., 1879, p. 481.
20) Shiba Koˉen no Shiseki (The Historic Sites in Shiba
Park), Tokyo Shiyakusho, 1934, pp. 2–5 『芝公園の(史蹟』東京市役所), Joˉdoshuˉ Dainenpyoˉ (The Chrono­
logy of the Joˉdo Sect), Sankiboˉbusshorin, 1994 『浄土(宗大年表』山喜房佛書林). Ryuˉkoku University,
Bukkyoˉ Daijiten, p. 3077 (龍谷大学編『仏教大辞典』
冨山房).
21) Takami Yasujiroˉ, “Shiba-Koˉen no Settei (Develop­
ment of Shiba Park)”, Zoˉjoˉ-ji to sono shuˉhen (On the
periphery of Zoˉjoˉji), Minato-ku no Bunkazai (Cultural
Heritage of Minato Ward), Vol. 3, Minato-ku Kyoˉiku
Iinkai, 1967, pp. 41–42 (鷹見安二郎「芝公園の設定」
港区教育委員会編『増上寺とその周辺』港区の文化財第三集).
22) Murakami Hakuryoˉ, “Kaitakushi to Zoˉjoˉ-ji”, Zoˉjoˉjishi (History of Zoˉjoˉji), Saihoˉji, 1955, pp. 506–508 (村上博了編「開拓史と増上寺」『増上寺史 下』西方寺),
Tanimoto Akihisa, “Bakumatsuki, Ezo-chi eno JiinKonryuˉ to Kaitaku Seisaku”, Chuˉ-Kinsei no Shuˉkyoˉ toKokka, Imatani Akira edited, Iwata Shoin, 1998, p. 516(谷本晃久「幕末期、蝦夷地への寺院建立と開拓政策」今谷明・高埜俊彦編『中近世の宗教と国家』
岩田書院).
23) Hokkaido Daigaku Hyakunen-shi (Centennial of
Hokkaido University), Zaikai-Hyoˉron-sha, 1967, pp.
69–70 (『北海道大学百年史』財界評論社).
24) Chapter 17, Oˉ saka Shingo, Kuroda Kiyotaka to
Horace Capron, Hokkai Times-sha, 1962, p. 189 (逢坂信忢『黒田清隆とホーレス・ケプロン 北海道開拓の二大恩人 その生涯と業績』北海タイムス社).
25) Ibid., Chapter 15, pp. 166–180.
26) Meiji Tennoˉki, Vol. 2, Kunaichoˉ, Yoshikawa
Koˉbunkan, 1969, p. 515, Vol. 3, 1969, pp. 416–417 (宮内庁『明治天皇紀二』、同『明治天皇紀三』吉川弘文館).
27) Hokkaido Hyaku-nen (Centennial of Hokkaido),
Hokkaido Shimbun-sha, 1971, p. 70『北海道百年(
上』北海道新聞社).
ˉ saka Shingo, op, cit., p. 153, p. 205.
28) O
29) Ibid, Chapter 38, pp. 392–395.
30) After the Kaitakushi system was abolished in 1882,
the site was used for the campus of Aoyama Gakuinsince 1883. Aoyama Gakuin kyuˉjuˉ nen no Ayumi(The Nineties History of Aoyama Gakuin), Aoyama

92 総研大文化科学研究 第 9 号（2013）

Gakuin, 1964, pp. 46–48 (『青山学院九十年の歩み』
学校法人青山学院).
31) Tsuda Sen, “Hachidai Shoˉgun oyobi Kaitakushi to
Aoyama Gakuin (The eighth Shogun, Kaitakushi
and Aoyama Gakuin)”, Gokyoˉ, Gokyoˉsha, No. 827,
1907, June 1, pp. 3–6 (津田仙「八代将軍及び開拓使と青山学院」『護教』).
32) Kaitaku-shi Jigyoˉ Hoˉkoku (Annual report of Kaitakuˉ kura Shoˉ (Ministry of Finance), Vol. 1, 1885, p.
shi), Oˉ saka Shingo, op,
32 (大蔵省『開拓使事業報告1』), O
cit., Chapter 21, pp. 226–227.
33) Aoyama Gakuin, op, cit., p. 47.
34) Kaitakushi Jigyoˉ Hoˉkoku (Annual report of Kaitakuˉ kura Shoˉ (Ministry of Finance), Vol. 5, 1885,shi), O
p. 61 (大蔵省『開拓使事業報告5』).
35) Joˉdoshuˉ Dainenpyoˉ, op, cit. p. 785.
36) Kaitakushi Jigyoˉ Hoˉkoku, op, cit. Vol. 5, pp. 59–61.
37) Guranto-Shoˉgun to Wagakuni (General Grant andOur Country), Tokyo Shiyakusho (Tokyo Municipal
Office), 1935, p. 6 (東京市役所『グラント将軍と我國』).
38) Yoshida Kiyonari Kankei Monjo 1 Shokan-hen 1(The Documents on Yoshida Kiyonari), Kyoto
Daigaku Kokushi Kenkyuˉshitsu (Kyoto University,
Division of Japanese History), Shibunkaku-Shuppan,
1993, pp. 353–354 (京都大学文学部国史研究室編『吉田清成関係文書一書翰篇一』思文閣出版).
39) Takami, op, cit., p. 42.
40) Young, op, cit., Vol. 2, p. 399.
41) Kanaoka Shuˉyuˉ, Bukkyoˉ Shuˉha Jiten (The dictionaryof Denominations of Buddhism), Toˉkyoˉdoˉ Shuppan,
1974, p. 172.
42) Chapter.  5, “Tenkai — Gireishugi-teki ideroˉgu (Tenkai —Ritualism Ideology)” Herman Ooms, Tokugawa Ideology,
Translated by Kurozumi Makoto, Perikan-sha, 1992,
pp. 224–236, Herman Ooms, (Tokugawa Ideology: Early
Constructs, 1570–1680, Princeton University Press,
1985).
43) “The Cherry blossoms on the Mountain and theLotus on the Pond”, Ueno Onshi Koˉen (Imperial
bestowed Ueno Park), Tokyo Shiyakusho, 1935, pp.
12–19.
44) Ono Ryoˉhei, Koˉen no Tanjoˉ, Yoshikawa Koˉbunkan,
2003, p. 26 (小野良平『公園の誕生』吉川弘文館).
45) Kobayashi Yasushige, Ueno Koˉen, Tokyo Koˉen
Bunko, Kyoˉgaku-sha, 1980, p. 137 (小林安茂『上野公園』東京公園文庫), Satoˉ Doˉshin, Meiji Kokka to
Kindai Bijutsu — Bi no Seijigaku (Meiji State andModern Art), Yoshikawa Koˉbunkan, 1999, pp. 25–28

OKAMOTO(佐藤道信『明治国家と近代美術』吉川弘文館).
46) Shibusawa Eiichi Denki Shiryoˉ (Shibusawa Eiichi
Biographical Materials), Vol. 25, Shibusawa Seien
Kinen Zaidan Ryuˉmon-sha, 1959, pp. 479–538 『渋沢(栄一伝記資料第25巻』渋沢青淵記念財団竜門社).
47) Young, op, cit., Vol. 2, p. 564.
48) The planting ceremony was carried out before thearrival of the Emperor. Young, op, cit., Vol. 2, pp. 574–
575., Meiji Tennoˉki, op, cit., Vol. 4, pp. 737–734.
49) Ikeda, op, cit., pp. 36–39.
50) Tsuda Sen, Noˉgyoˉ Zasshi, Gakunoˉ-sha, No. 89,
September 15, 1879, pp. 389–392. Ikeda, op, cit., pp.
31–35.
51) “General Grant‘s Tree,” National Park Service official
website, updated 4/6/2012.
52) Teien (Park and Garden), Nihon Teien Kyoˉkai, Vol. 5.
(4), 1923 (『庭園』日本庭園協会). Honda Seiroku,
Ten-nen Koˉen (Nature Park), Yuˉzan-kaku, 1932 (本多静六『天然公園』雄山閣).
53) “There was a visit to the Big Trees, and we spent anhour or two wandering about, clambering over fallen
trunks, and endeavoring to form some idea of the realmagnitude of these gigantic phenomena of nature.”
Young, John Russell, op, cit., vol.2, p. 631.
54) Young, op, cit., Vol. 1, 1879. pp. 340.
55) Young described, “over the flower beds droop acluster of olive trees, ancient, gnarled, and bending.
It is not difficult to believe, knowing what we doknow about trees in California, that these are twenty
centuries old. The General says he does not doubt it,even from the random evidence of his own eyes,” Ibid.,1879. pp. 339–340.
56) Yoshimi Shuˉichi, Yudaya jin no Matsuri (Hebrew
holy days), Jerusalem Shuˉkyoˉ Bunka Kenkyuˉjo, 1986,
pp. 96–98. (吉見崇一『ユダヤ人の祭り』エルサレ
ム宗教文化研究所).
57) Reference book: Theodor Herzl, Der Judenstaat.
—Versuch einer Modernen Loesung der Judenfrage.
(1896), (テオドール・ヘルツル『ユダヤ人国家ユ
ダヤ人問題の現代的解決の試み』佐藤康彦訳、法政大学出版会、2011).
58) Lexicon of terms, The state of Israel official website,
http://www.knesset.gov.il/lexicon/eng/tubishvat_eng.
htm59) Tsuda Sen, op, cit., p. 392.
60) Ikeda, op, cit., p. 40.
61) Teien to Fuˉkei, Nihon Teien Kyoˉkai, Vol. 12 (6),1930, 『庭園と風景』(
日本庭園協会), Shibusawa Eiichi

A Cultural History of Planting Memorial Trees in Modern Japan

Denki Shiryoˉ, op, cit., Vol. 38, 1964, pp. 446–488 『渋(沢栄一伝記資料第38巻』).
62) A handout for the wreath laying ceremony ofGeneral Grant Memorial dated on May 28, 2004,
Tokyo Government and Shibusawa Eiichi Memorial
Foundation 「グラント将軍訪日記念顕花式」式次(
第、東京都・渋沢栄一記念財団). The writer visited
to see this ceremony on May 28, 2004 in Ueno Park.
63) Herman Ooms, op, cit. Chapter.4, “Shihai shisoˉ no
Fukyuˉsha – Soˉryo, Hoˉ, Best seller (Prevailing Ruler’s
Thought by Monks, Laws and Best sellers),” pp. 181–
182.
64) “Shinbutsu Shuˉgoˉteki na Girei no Kaitai (Disorgani­zation of Syncretistic Rite between Buddhism andShintoism),” Takagi Hiroshi, Kindai Tennoˉsei no
Bunkashiteki Kenkyuˉ (The study for Cultural Historyof Modern Imperial System), Azekura Shoboˉ, 1997,
pp. 34–38 (高木博志『近代天皇制の文化史的研究』
校倉書房).
65) Maejima Yasuhiko, Tokyo no Koˉen 110-nen, Tokyo
Kensetsu-kyoku, 1985, pp. 22–23 (前島康彦『東京の公園110年』東京都建設局).
66) Young, op, cit., Vol. 2, pp. 482–483.
67) Toˉyama Susumu, Honda Seiroku Nihon no Shinrin
wo sodateta hito, Jitsugyoˉ no Nihon-sha, 2006, pp.
258–265 (遠山益『本多静六 日本の森林を育てた人』).
68) Iwakura Embassy called the president in the WhiteHouse January 25 (March 4) 1872 in the lunar calendars.
Beioˉ Kairan Jikki, Vol. 1, Iwanami bunko, 1996, pp.
204–205 (『米欧回覧実記1』岩波文庫).
69) Chapter 10, “Dai-ichiji Taisengo no Nihon no
Zionism Enjo (Japanese Support for Zionism after theFirst World War),” Ben-Ami Shillony, Yudaya-jin to
Nihon-jin Seikoˉ shita Nokemono, translated by
Nakayama Jun’ichi, Nihon-koˉhoˉ, 1993, p. 231 (Ben-Ami
Shillony, The Jews and The Japanese. The Successful
Outsiders, The Hebrew University of Jerusalem, 1993).
70) Shibusawa Eiichi Denki Shiryoˉ (Shibusawa Eiichi
Biographical Materials), Vol. 25, op, cit. pp. 508–510.
71) Independence and Separation from Old customs of
the Feudal System. Herman Ooms, op, cit. pp. 181–182.
72) Kanaoka Shyuˉyuˉ, op, cit. pp. 55–56.
73) Nakanishi Masayuki, Kaidai Meiji TennoˉGyoˉkoˉshiroku, Meiji Jinguˉ, Meiji Jinguˉ Soˉsho, Vol. 11,
2001, pp. 1025–1026 (中西正幸「解題明治天皇行幸
史録」明治神宮編『明治神宮叢書11巻行幸編』).
74) Hoshino Takeo, “Meiji Tennoˉ to Guranto Shoˉgun

総研大文化科学研究 第 9 号（2013） 93

–Ueno Koˉen ni Kinen-hi tatsu” (Meiji Emperor andGeneral Grant, Building a monument in Ueno Park,”
Tengyoˉ Minpoˉ, No. 2843, June 15, 1930, Kokuchuˉ-Kai
Collection (星野武男「明治天皇とグラント将軍
上野公園に紀念碑建つ（下）」『天業民報』宗教
法人国柱会所蔵).
75) Nihon Shoki, Vol. 1, Iwanami Bunko, 1997, p. 100(『日本書紀1』岩波文庫).
76) Tokoro Mitsuo, Kiso-shiki Batsuboku Unzai Zue(Cutting Lumber and Water Transportation in Kiso),94 総研大文化科学研究 第 9 号（2013）

Ginga Shoboˉ, 1977, p78 (所三男『木曾式伐木運材
図会』銀河書房).
77) Tobusa-Tate is an old custom for the woodmen.
When he cuts down a tree he stands a treetop on its
stump for dedication to Yama no Kami (God).
Tobusa-Tate custom was also described by Oˉ tomo
Yakamochi in Man’yoˉshuˉ, No. 391, No. 4026.,
Man’yoˉshuˉ, annotations by Nakanishi Susumu,
Koˉdansha Bunko, Vol. 1, 1985, pp. 225–226, Vol. 4,
1988, p. 137 (中西進校注『万葉集』講談社文庫).

OKAMOTOA Cultural History of Planting Memorial Trees in Modern Japan

Fig. 2 The Memorial Tree in Nagasaki
General Grant’s Memorial Tree (Photo: Nagasaki City, theGreen Section)

Fig. 3 The Monument by the Memorial tree in
Nagasaki. (Photo: Nagasaki City, the Green Section)“Nagasaki, Japan, June22, 1879. At the request of Governor
Utsumi Tadakatsu, Mrs. Grant and I have each planted atree in the Nagasaki Park. I hope that both trees may prosper,grow large, live long, and in their growth, prosperity, andlong life be emblematic of the future Japan.”(Young, John Russell, Around the World with General Grant,Vol. 2, The American News Company, 1879, p. 483)

Fig. 4 The Memorial Tree in Shiba, Tokyo
General Grant’s Memorial Tree (Photo: Kinoshita Naoyuki)

Fig. 6 The Plaque by the Memorial Tree at ZoˉjoˉjiFig. 7 The Memorial Trees in Ueno, Tokyo
Right: Cypress lawsoniana planted by General Grant
Left: Magnolia planted by Mrs. Grant

総研大文化科学研究 第 9 号（2013） 95

Fig. 13 Wreath-Laying Ceremony in Ueno Park
(Photo: May 27, 2005, Taito City, Secretarial and Public
Relations Section)

Fig. 8 General Grant’s Tree
The Nation’s Christmas Tree in General Grant National
Park: The Grant Grove (Photo: National Park Service ©)96 総研大文化科学研究 第 9 号（2013）

OKAMOTOA Cultural History of Planting Memorial Trees in Modern Japan

近代日本における「記念植樹」に関する
文化史的研究―1879年グラント将軍訪日記念植樹式一考―
岡本貴久子
総合研究大学院大学

文化科学研究科

国際日本研究専攻

本研究では近代日本において実施された「記念」に樹を植えるという行為、即ち「記念植樹」
に関する文化史の一つとして、明治12（1879）年に国賓として来日した米国第18代大統領U.S.グ
ラント、通称グラント将軍による三ヶ所（長崎公園・芝公園・上野公園）の記念植樹式に焦点をあて、それが行われた公園という空間の歴史的変遷を分析することによって、何故そうした
儀式的行為が営まれたかという意図とその根底に備わっていると見られる自然観を考察した。
なぜ記念植樹か。実は近代化が推進される当時の日本において記念碑や記念像が相次いで設置されていく傍らで、今日、公私を問わずあらゆる場面において一般的となった記念樹を植えるという行為もまた同様に、時の政府や当時を代表する林学者らによって国家事業の一環として推進されていたという事実があり、加えてこうした儀式的行為を広く一般に浸透させる為に逐一ニュースとして記事にしていた報道機関の存在から、記念に植樹するという行為もまた日本の近代化の一牽引役として働いていたのではないかと推測され得るからである。
本文では1872年のグラント政権が開国後間もない新政府の近代化政策に与えた諸影響を中心に論じたが、例えばこのグラント政権下において米国で初めて国立公園が設定され、Arbor

Dayという樹栽日が創設され、且つ同政権下の農政家ホーレス・ケプロンが開拓使顧問として来日、増上寺の開拓使出張所を基点に北海道開拓を指揮するなど、グラント政権下における殊に「自然」に関わる政策で新政府が手本としたと見られる事柄は少なくない。こうした近代化の指導者ともいうべきグラント将軍による記念植樹式は、いずれも明治6（1873）年の太政官布告によって「公園」という新たな空間に指定された社寺境内において営まれ、米国を代表する巨樹「ジャイアント・セコイア」等が植えられたのだが、新政府にとってそれは単に将軍の訪日記念という意味のみならず、「旧習を打破し知識を世界に求める」という西欧化政策を着実に根付かせる意図を持ってなされた儀式的行為であったと考えられる。しかしながら同時にこの儀式的行為は、「樹木崇拝」という新政府が棄てたはずの原始的な自然崇拝が根底に備わるものであり、新旧の自然思想が混淆している点を見逃してはならない。
従って明治初期の記念植樹という行為は、新旧あるいは西洋と東洋の思想とかたちと融和させるために行われた一種の儀式的行為であり、明治の指導者たちはこのような自然観を応用しながら近代化促進につとめたといえるのではないだろうか。
キーワード：記念植樹、日本の近代化、西欧化、植樹、樹木崇拝、記念事業、公園、
ネーション・ステーツ、グラント将軍、津田仙、渋沢栄一、本多静六

総研大文化科学研究 第 9 号（2013） 97