Nagoya, Japan Shrine Visit Report 2026 Showa No.22 Hakusansha
Hakusan Shrine (Ishibotoke-cho) Visit Report, Nagoya, Japan
In a quiet residential neighborhood of Nagoya, there is a small shrine where a granite stone torii gate and a stone marker reading “Murasha Hakusan Shrine” stand with a clean, dignified presence. This is Hakusan Shrine in Ishibotoke-cho, Showa Ward. The grounds are compact, yet the layout is complete: an entrance approach, a banpei (wooden screen fence), a purification area, a worship hall, and a neat row of small auxiliary shrines. It is a place where the textures of stone, wood, and copper roofing are easy to observe up close.
Next to this shrine stands the nearby Buddhist temple Zensho-ji. Local tradition connects the two sites, and their histories are often discussed together.
After 1868, the nationwide reforms known as Shinbutsu Bunri (the separation of Shinto and Buddhism) reshaped many sacred places across Japan. In this area as well, it is said that the shrine and temple were clearly distinguished as separate institutions during that period.
Zensho-ji is also associated with the place name Ishibotoke (“stone Buddha”), and it is said to safeguard a stone Buddha connected to local memory. I will explore that topic in the next article.
Visited on: 2026-02-16 (JST)
Photos
Entrance (Stone Torii Gate and Shrine Marker)
A granite stone torii gate at the entrance. On the right stands the stone marker reading “Murasha Hakusan Shrine,” with the banpei visible deeper inside.
Shrine Notice Board
The Japanese text asks visitors to preserve the shrine’s dignity, pray for one another’s happiness, and keep the grounds beautiful and clean.
Banpei
Banpei are small wooden screen fences commonly seen at shrines in the Owari region of Aichi Prefecture. They are placed along the approach—often between the torii gate and the worship hall—to partially conceal the inner sanctuary. They are also associated with ideas of keeping impurity away and preserving the sacred atmosphere, and they remain an important element of local shrine scenery.
Inside the Shrine Grounds
A view of the grounds beyond the banpei. White omikuji paper fortunes are tied near the trees—often done when the fortune is considered unfavorable.
Worship Hall Front (Copper Roof and Shimenawa)
The worship hall front. The curve of the copper roof and the shimenawa sacred rope across the front were especially striking.
Stone Lantern and Komainu
A pair of komainu guardian statues stands near the worship hall. Nearby, lantern features and decorative elements shape the shrine’s atmosphere along the worship path.
Chozubachi and Purification Area
The purification area. A dragon ornament sits at the center, with bamboo ladles arranged for the purification ritual.
Auxiliary Shrines (Sessha and Massha)
A neat row of small auxiliary shrines. Even at a small scale, the structure of “a complete shrine precinct” becomes easy to see here.
Chikaraishi (Strength-Testing Stone)
A chikaraishi (“strength-testing stone”). It is said that over a century ago, men once carried such stones to compete in feats of strength—an object that quietly preserves traces of local culture.
Stone Monument on a Stacked-Stone Base
A stone monument within the precinct. The inscription has faded, but faint traces of the carved characters remain.
Timeline
| Year (AD) | Event |
|---|---|
| 1608 | Zensho-ji Temple is traditionally said to have been founded in this year (Hakusan Shrine is often described as closely connected to the temple). |
| c. 1670 | Village records are said to mention “Chigo-no-miya” and “Yama-no-kami,” while the name “Hakusan Shrine” is not yet clearly confirmed. |
| 1684–1687 | Local tradition says the deity of Kaga Hakusan was invited and enshrined here during the Jōkyō era (accounts vary). |
| 1822 | Regional records are said to indicate the presence of two shrines: “Chigo-no-miya” and “Yama-no-kami.” |
| 1844 | A local gazetteer reportedly lists “Hakusan-no-sha,” noting that Kikurihime (Kikuri-hime) is enshrined here. |
| After 1868 | During the period of Shinbutsu Bunri (separation of Shinto and Buddhism), it is said that Zensho-ji and Hakusan Shrine were clearly distinguished as separate institutions. |
| 1872 | Some explanations state that Buddhist-style practices were discontinued and the shrine was recognized as a village shrine in the early Meiji period. |
Enshrined Deity
| Category | Details |
|---|---|
| Main deity | Kikurihime-no-Mikoto |
| Note | Her name is commonly associated with Hakusan faith, and local tradition connects this shrine to the account of enshrinement during the Jōkyō era. |
Precinct Shrines
| Shrine name | Notes |
|---|---|
| Chigo-no-miya | Its name is said to appear in older village records and may offer clues to the layered history of the precinct. |
| Yama-no-kami Shrine | Often discussed as a precinct shrine reflecting older local layers of belief tied to the land. |
| Tsushima Shrine | Enshrined here as one of the precinct shrines. |
| Akiba Shrine | Enshrined here as one of the precinct shrines. |
| Shiogama Shrine | Enshrined here as one of the precinct shrines. |
| Kotohira Shrine | Enshrined here as one of the precinct shrines. |
Stone Lantern
Stone features cluster naturally around the worship path, so they enter your field of view without effort. The surfaces are not perfectly uniform—differences in age and repairs feel like they have become part of the precinct’s expression. The stone lantern presence functions as quiet “structural bones” for the shrine’s scenery.
Komainu
The komainu guardians in front of the worship hall reward a closer look: the carving on the pedestal and the curves around the feet become clearer as you approach. Even in a small neighborhood shrine, komainu often carry a high density of intent—the feeling of “something set here to protect.”
Written on: 2026-02-20 (JST)