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KYU TOCHI DAICHO (Old Land Register): Part 5Land UseThe purpose of land use is entered in the “Land Use” column. The fol...
02/21/2026

KYU TOCHI DAICHO (Old Land Register): Part 5

Land Use

The purpose of land use is entered in the “Land Use” column. The following are examples of descriptions:

Farmland (田畑)
Mineral spring land (鉱泉地)
Pond/marsh (池沼)
Pasture (牧場)
Wilderness (原野)
Mountain forest (山林)
Rural residential land (郡村宅地)
Urban residential land (市街地宅地)
Government office grounds (役場敷地
Dike/embankment (堤塘)
Burial mound/graveyard (墳墓地)
Ditch/canal (溝渠)
Wasteland (荒蕪地)

Taxable land was classified as Type I land, while non-taxable land was Type II. Residential land, farmland, mineral spring land, pond/marsh, pasture, wilderness, and forest were Type I lands. Government-owned land, burial grounds, and wasteland (derelict land) were classified as Type II. Wasteland was reclassified as Class I land if someone exploited and developed it into “wilderness”.
The property tax varied depending on the land category. The tax rate was higher for rural residential land than for farmland, and higher for urban residential land than for rural residential land. As a result, the value of land in urban residential areas was higher.

The following webpage has an old photograph of a rare group of tombs in Shizuoka, Japan.

Kashiya Hundred Tunnel Tombs
Location: Mishima City, Shizuoka Prefecture
Date of Photography: May 1959
A group of tombs excavated into a tuff cliff face during the late Kofun period which lasted around the 5th to the 6th century. Human bones, magatama (curved, comma-shaped beads), Sue ware pottery (blue-gray form of stoneware pottery fired at high temperature), arrowheads, and other artifacts were unearthed.

【撮影時期】昭和34年5月  ※出展資料発行時を撮影時期としています。【解説】古墳時代末期、凝灰岩の崖面を掘って墓穴としたもの。人骨、勾玉、須恵器、鏃などが出土しました【出展、写真所有者】三島市誌 上巻 ...

KYU TOCHI DAICHO (Old Land Register): Part 42.Land sizeLand size is shown in old Japanese units.For fields, farmland, fo...
02/12/2026

KYU TOCHI DAICHO (Old Land Register): Part 4

2.Land size
Land size is shown in old Japanese units.

For fields, farmland, forests, and wilderness, the units used were cho (町), tan (反), se (畝), and bu (歩). One se (畦) equals 30 bu (歩), one tan (反) equals 10 se, and one chō (町) equals 10 tan.

For residential land, the units used were tsubo (坪), gō (合), and shaku (尺). One gō equals 10 shaku, and one tsubo equals 10 gō. For example, if written as “一反一畝二四歩” (ittan isse nijuyon-bu), it would be approximately 354 tsubo (approx. 0.289 acres).

3. Tax amount

Land tax was levied at 3/100th of the land value. Units were expressed in sen (銭) and rin (厘). If 1 yen equaled 10,000 yen, then for a residential plot of land with an area of 33 tsubo valued at 3 yen 2 sen, the approximate land value would be 30,200 yen. The corresponding land tax would be 7 sen 6 rin, amounting to roughly 706 yen. For comparison, the current property tax rate for residential land is 1.4% of the assessed value. Thus, the property tax on residential land with an assessed value of 1.5 million yen would be 21,924 yen.

Compared to modern times, land prices in the past might seem low. However, while purchasing land was possible, whether one could sustain paying the land tax was a separate matter. Land ownership after the land tax reform in the Meiji era was fundamentally determined by individual income disparities.

Image from https://shigatoco.com/toco/kohoku_archive2021/

KYU TOCHI DAICHO (Old Land Register): Part 3The old land registry contains the following information.-        Land addre...
07/26/2025

KYU TOCHI DAICHO (Old Land Register): Part 3

The old land registry contains the following information.

- Land address and owner
- Land size
- Tax amount
- Land classification
- Date of registration
- Purpose of registration

1. Land address and owner

The old land registry shows the changes in ownership from the middle of the Meiji period to around 1955. If your ancestors are listed among the successive owners, you can determine how the land came to be in its current state.

Upon closer inspection, you may find cases where the land was inherited by direct descendants, inherited by a nephew, or purchased by a completely different family. If you check with your relatives, you may discover stories such as, "Some generations ago, our family had a heavy drinker who sold the land to pay for alcohol, leading to the family's decline. However, their children worked hard to buy it back." There are also cases where the eldest son was ill and unable to inherit the family estate, so the ownership was transferred to the family of the niece who married into the family, or the younger brother inherited it.

Therefore, before viewing the old land register, it is advisable to confirm the surnames of your ancestors' relatives. If you at least know their surnames, when you are actually looking at the old land registers of your ancestors, even if you come across an unfamiliar name, you can think, “This person might be a relative.” Here's an example. A man's great-grandfather had received the ownership of the land from his uncle. Although the uncle had a son, he chose to give his land to his nephew, the man's great-grandfather. The uncle's son seems to have moved to another area.

If you don't know the surnames of your relatives, you might simply assume that the land was purchased from a stranger. However, if you already know the surnames of your relatives, you can hypothesize that the land may have been transferred within the family.

Image from https://gosenzo.net/se/?p=535

KYU TOCHI DAICHO (Old Land Register): Part 2Tochi Daicho (land register) was originally a record used by municipal gover...
07/19/2025

KYU TOCHI DAICHO (Old Land Register): Part 2

Tochi Daicho (land register) was originally a record used by municipal government offices and tax authorities for tax collection purposes, and was in use from around 1889 (Meiji 22) until the 1960s (Showa 30s). In 1960 (Showa 35), the Immovable Property Registration Act was revised, and the current real property registration system was established, rendering the land register obsolete. It is now referred to as the “Kyu Tochi Daicho (old land register).”

The old land register is still kept at each Legal Affairs Bureau, and copies can be obtained, upon in-person request, free of charge. However, in recent years, some Legal Affairs Bureaus have stopped issuing copies of old land registers for personal information protection purposes, unless there is a “reasonable reason”. “Genealogical research” does not seem to qualify as a “reasonable reason.” (Requesters might have to make copies on their own and at their expense by using a designated copy machine at the Legal Affairs Bureau.)

Additionally, if your ancestors did not own any land, their names would not appear in the old land registers.

The information recorded in the old land registers includes land’s lot numbers, land use categories, area, and owners. In the next post, we will provide a detailed explanation of this information.

Image from https://ameblo.jp/kakeizu-coaching/entry-12766022487.html

KYU TOCHI DAICHO (Old Land Register): Part 1In Japanese American’s family history searches, it is often assumed that fam...
07/15/2025

KYU TOCHI DAICHO (Old Land Register): Part 1

In Japanese American’s family history searches, it is often assumed that family registers (koseki) are the only source of information. However, there are several other ways to investigate ancestral records. One such method is the “Kyu Tochi Daichō (Old Land Register),” which is not widely known as a useful source of information.

Old land registers are old real estate registration records used from around 1889 to around 1937. They were tax registers used to register landowners. The earliest entries in these registers list landowners from the early 1890s, who were usually the heads of their households. In other words, these are your ancestors who were born around the end of the Edo period (1603 - 1868).

Family registers (koseki) are usually discarded after a certain number of years, making it increasingly difficult to obtain information from the registers. However, information that cannot be found in the registers may be available in old land registers. For example, you may discover the name of your direct ancestor's cousin who is not listed in the family register obtained by you.

In this series of articles, MYM Productions will walk you through the little-known old land registers.

Image from http://soleilplanning.com/realestate/%E6%97%A7%E5%9C%9F%E5%9C%B0%E5%8F%B0%E5%B8%B3

How To Read Posthumous Buddhist Names: Part 5(This article was written based on the information from https://ka-ju.co.jp...
06/28/2025

How To Read Posthumous Buddhist Names: Part 5

(This article was written based on the information from https://ka-ju.co.jp/column/kaimyo.)

Order of Igō (rank names)

The following shows the order of Igō (rank names):

Men:
1. Dai-Koji (大居士): great pious layman
2. In-Koji (院居士): venerable pious layman
3. In-Shinji (院信士): venerable male lay devotee
4. Koji (居士): pious layman
5. Shin-Ji (信士): male lay devotee
6. Dō-Ji (童子): boy

Women:
1. In-Daishi (院大姉): venerable great sister
2. In-Shin-Nyo (院信女): venerable female lay devotee
3. Shin-Nyo (信女): female lay devotee
4. Dō-Nyo (童女): girl

In the Soto sect of Zen Buddhism, the wife or widow of a priest is given the posthumous name “Zen-Ni (禅尼, zen nun)”.

The posthumous name given to Yasunari Kawabata is “Daikoji (大居士),” the highest rank. This recognition of his contribution to society, as a Nobel Prize winner in literature, is reflected in his posthumous name.

Kawabata's Kaimyō: 文鏡院殿弧山康成大居士

Image from https://www.nippon.com/ja/japan-topics/b07216/

How To Read Posthumous Buddhist Names: Part 4(This article was written based on the information from https://ka-ju.co.jp...
06/25/2025

How To Read Posthumous Buddhist Names: Part 4

(This article was written based on the information from https://ka-ju.co.jp/column/kaimyo.)

The meaning and usage of more Igō (rank names).

Shin-Ji (信士, male lay devotee) is the most common rank given to adult men (age 18 and over), while Shin-Nyo (信女, female lay devotee) is usually given to adult women (age 18 and over). Some Buddhist schools use slightly different titles for the same groups of people as follows:

Equivalences for Shin-Ji:
Zen-Ji (善士, honorable man)
Sei-Ji (清士, pure-hearted man)
Shojo-Ji (清浄士, immaculate man)

Equivalences for Shin-Nyo:
Zen-Nyo (善女, honorable woman)
Sei-Jo (清女, pure-hearted woman)
Seijo-Nyo (清浄女, immaculate woman)

Here are other rank names for minors.

Equivalences for Dō-Shi (童子, boy with his hair loose):
Seidō-Shi (清童子, pure-hearted boy)
Daidō-Shi (大童子, big-hearted boy)
Zendō-Shi (禅童子, focused boy)

Equivalences for Dō-Nyo (童女, girl with his hair loose):
Seidō-Nyo (清童女, pure-hearted girl)
Daidō-Nyo (大童女, big-hearted girl)
Zendō-Nyo (禅童女, focused girl)

The next post will show the general rankings of the Igō (rank names).

https://www.kazokusou-hanahana.com/post/戒名-法名-法号について

How To Read Posthumous Buddhist Names: Part 3(This article was written based on the information from https://ka-ju.co.jp...
04/09/2025

How To Read Posthumous Buddhist Names: Part 3

(This article was written based on the information from https://ka-ju.co.jp/column/kaimyo.)

The meaning and usage of each Igō (rank name) are as follows:

Dai-Koji (大居士): “Great pious layman”. The highest rank given to men with a strong faith and who have made significant contributions to Buddhism and temples.

Koji (居士): “Pious layman”. A title bestowed on men with a strong faith, not quite as strong as that of a Dai-Koji, but comparable to it.

Dai-Shi (大姉): “Great sister”. Same as Koji. This title is given to women.

Shin-Ji (信士): “Male lay devotee’. The most common rank given to adult men (age 18 and over).

Shin-Nyo (信女): “Female lay devotee”. Same as Shin-Ji. This title is given to women.

Dō-Shi (童子): “Boy with his hair loose”. A rank given to minor boys who have died before the age of 15. Having loose hair indicates someone before coming-of-age.

Dō-Nyo (童女): “Girl with her hair loose”. Same as Dō-Ji. This title is given to girls.

Gai-Shi (孩子): “Innocent and pure boy”. A rank given to little boys who have died by the age of five.

Gai-Nyo (孩女): “Innocent and pure girl”. A rank given to little girls who have died by the age of five.

Ei-Ji (嬰子): “Young and fragile boy”. A rank given to little boys who have died by the age of three.

Ei-Nyo (嬰女): “Young and fragile girl”. A rank given to little girls who have died by the age of three.

Sui-Shi or Sui-Ji (水子): “Water child”. A rank given to stillborn children or babies who died shortly after birth. The Japanese word “mizuko (水子)”, which means stillborn baby and aborted baby, is based on this.

Image from https://www.chunichi.co.jp/article/405532

How To Read Posthumous Buddhist Names: Part 2(This article was written based on the information from https://ka-ju.co.jp...
04/03/2025

How To Read Posthumous Buddhist Names: Part 2

(This article was written based on the information from https://ka-ju.co.jp/column/kaimyo.)

Component 3: Kaimyō (戒名)
Except for the Jōdo Shinshū (Pure Land Sect), kaimyō are usually written in two Chinese characters. Sometimes they are the real name (secular name) of the deceased, the name of someone who is spiritually connected with the deceased, or a single character borrowed from the name of someone they respected. Sometimes the name of a historical figure from Buddhist scripture is borrowed. Yasunari Kawabata's kaimyō is his own real name, Yasunari (康成).

Kawabata's Kaimyō: 文鏡院殿弧山康成大居士

In the Jōdo Shinshū (Pure Land Sect), the posthumous name is called a “hōmyō (法名)” and consists of three or four characters. For men, it starts with “shaku (釈)”, and for women, it starts with “shaku-ni (釈尼)”. The character “shaku (釈)” means “to become a disciple of Buddha”, while the character “ni (尼)” literally means "nun". For example, the hōmyō of Priest Shinran (親鸞), the founder of the Jōdo Shinshū, is "Shaku-Shinran (釋親鸞)".
The Nichiren Sect calls the posthumous name as "hōgō (法号)".

Component 4: Igō (位号)
The Igō (rank name) is a title given to the deceased, such as “In-Koji (院居士)” or “Shin-Nyo (信女)”, which indicates the rank of the posthumous name. The Igō is usually different depending on s*x, age, contribution to the temple or society, and merits in his or her lifetime. The Jōdo Shinshū (Pure Land Sect) does not use the Igō.
The following are specific Igō and their literal meanings.

Dai-Koji (大居士): great pious layman
Koji (居士): pious layman
Dai-Shi (大姉): great sister
Shin-Ji (信士): male lay devotee
Shin-Nyo (信女): female lay devotee
Dō-Ji (童子): boy
Dō-Nyo (童女): girl
Sui-Shi or Sui-Ji (水子): water child

Our next post will explain the meaning and usage of each Igō.

Image from https://www.hana-sougi.com/blog/kaimyo/

How To Read Posthumous Buddhist Names: Part 1(This article was written based on the information from https://ka-ju.co.jp...
03/25/2025

How To Read Posthumous Buddhist Names: Part 1

(This article was written based on the information from https://ka-ju.co.jp/column/kaimyo.)

Although posthumous Buddhist names (kaimyō or homyō) are slightly different between Buddhist sects, they can basically be broken into four components: the Ingō (high rank name), the Dōgō ("path" name), the Kaimyō (posthumous Buddhist name), and the Igō (rank name). Usually, the posthumous Buddhist name is made up of between 6 and 11 Chinese characters. Each component has the following meaning.

As an example, this article uses the posthumous Buddhist name of the literary giant Kawabata Yasunari, Japan's first Nobel Laureate in Literature.

Kawabata's Kaimyo: 文鏡院殿弧山康成大居士

Component 1: Ingō (院号)
Ingō is a posthumous title given to a person based on his/her devotion to Buddhism during lifetime, level of social status, or contribution to the sect or temple. Specifically, it is the "XX-in (XX院)" or "XX-inden (XX院殿)" part at the beginning of the Buddhist name. In Kawabata's case, "Bunkyo-in (文鏡院)" is his in-gō. This first portion is given only to people of high rank, and people who have made great contributions to society or temple. Zen Buddhists use Kengō (軒号) or Angō (庵号), instead of Ingō.

Component 2: Dōgō (道号)
These are words that express the person's occupation, personality, character and hobbies. Originally, the name of a place where a monk was trained or the name of a secluded temple the monk stayed were used. As time passed, words that expressed the names of places or hobbies related to the person also came to be used. In the case of Kawabata, his do-go was “Kosan (弧山)”. This expresses the characteristic of Kawabata, who was well-known in the literary world as a solitary genius. Dōgō is not used in the Jōdo Shinshū (Pure Land Sect), except for the Takada School, and the Risshū Sect.

Photo from https://bunshun.jp/bungeishunju/articles/h3041

The year 2025 has begun. January 1st is New Year's Day in Japan, but Japan did not start using the Western calendar (Gre...
01/01/2025

The year 2025 has begun. January 1st is New Year's Day in Japan, but Japan did not start using the Western calendar (Gregorian calendar) until the 19th century. Until then, the lunar calendar had been used.

If you open this link (https://www.benri.jp/calendar/kyuureki/?year=2025), you can see the difference between the solar calendar and the lunar calendar in 2025. (English translation can be chosen from the top right corner.) If you look at the first day of the lunar calendar on this website, you can see that it is January 29th. In other words, today is January 1st in the solar calendar, but if Japan was still using the lunar calendar, it would still be the beginning of December in Japan.

When did Japan start using the solar calendar? The Meiji government decided that the day after December 2nd, 1872, would be January 1st, 1873.

Incidentally, in the lunar calendar, the months of January to March are considered spring, April to June are summer, July to September are autumn, and October to December are winter, and the first day of each month is always a new moon. In other words, each month starts with a new moon, reaches full moon after about 15 days, and then starts the next month when it becomes a new moon. It's easy to understand because it's linked to the waxing and waning of the moon. Furthermore, the number of days in a month is also different from the solar calendar. There are months with 30 days and months with 29 days, and the months with 30 days are called “dai-no-tsuki (large months)” and the months with 29 days are called “sho-no-tsuki (small months)”. This is because the cycle of the waxing and waning of the moon is 29.5 days. If a month is 29 days long, it is too short, and if a month is 30 days long, it is too long.

In order to catch up with the Western powers, the Meiji government changed the calendar rather forcefully, and this has led to various inconveniences in modern Japan.

For example, in January you will often see banners and signs advertising “New Spring Sales (新春セール)”. It is cold in Japan in January. So why is it called “New Spring”? Because, in the lunar calendar, spring begins in January. The day after December 2nd in the 5th year of Meiji (1872) was declared to be January 1st in the 6th year of Meiji (1873). In the lunar calendar, the day was still the beginning of December, but January suddenly began. The impacts of this abrupt change are still present in modern Japan.

In modern Japan, the days of “Vernal Equinox” and “Autumnal Equinox” are written in the calendar in the same way as in the West. In addition to this, the lunar calendar terms “Risshun (First Day of Spring)” and “Rittou (First Day of Winter)” are sometimes written in small letters. Why is that? For example, “Risshun (立春)” in 2025 is February 3rd in the solar calendar. This is January 6th in the lunar calendar, so it is perfect for the “First Day of Spring” in old Japan.
There is also an old Japanese phrase called “Chūshū no Meigetsu” (中秋の名月; the full moon of the middle of autumn). The word “Chūshū” literally means the middle of autumn. In the solar calendar, “Chūshū no Meigetsu” in 2025 will be on October 6th. However, in the lunar calendar, it will be on August 15th. There is quite a difference. In the lunar calendar, the months of July to September are autumn, so it is also exactly in the middle of autumn.

In old Japanese documents, you will find many seasonal terms such as “Risshun” and “Chūshū no Meigetsu”. If you don't know about the lunar calendar, you won't understand the meanings and the context correctly.

Converting from the lunar calendar to the solar calendar is a difficult process. As mentioned above, the government suddenly switched over. Therefore, when translating Edo-period census records into English, it is normal not to convert them to the solar calendar.

Image from https://jpnculture.net/kyuureki-shinreki/

Kai-myo vs. Ho-myoBuddhist posthumous names are great source of information for those who are doing genealogical researc...
12/23/2024

Kai-myo vs. Ho-myo

Buddhist posthumous names are great source of information for those who are doing genealogical researches of their Japanese ancestors. Here are simplified explanations of these unique Japanese customs.

“Ho-myo” is only for Jodo Shinshu (True Pure Land Sect), while “kai-myo” is for all the other Buddhist sects.

Originally, a “kai-myo” was a name given only to those who had received the teachings of the Buddha and entered the Buddhist priesthood. The idea of giving a “kai-myo” is based on the unique Buddhist belief that “after death, human beings depart for the world of the Buddha”. The custom of giving Buddhist posthumous names seems to have arisen from the idea that even the most evil of people will be guided to the Buddha's side after death and become a Buddha. Over the time, as Buddhism spread throughout Japan, ranks were established for Buddhist posthumous names. During the feudal to pre-modern period, there are different ranks of Buddhist posthumous names, which are given in exchange for the payment of a large sum of money as 'offering' at the funeral. However, if the only thing that matters is paying money to get a high-ranking posthumous Buddhist name, then the value of the posthumous Buddhist name itself may lose its credibility. Therefore, when it comes to receiving a posthumous Buddhist name, social status and contribution to society (such as involvement in charitable work) during one's lifetime, and how much one has contributed to the temple as a parishioner, etc., seem to be reviewed as criteria for making a decision. One of the characteristics of Buddhist posthumous names is that they do not use kana (Japanese alphabets). The basic style of Buddhist posthumous names is vertical writing using only kanji (Chinese characters).

In Jodo Shinshu, the name given to a person at the time of their death is called a “Ho-myo”. One point that is particularly important to note is that people tend to think that Homyo is a name given to a deceased person. However, officially, it is a name given to a person when they make a vow to live as a “Buddhist disciple” while they are still alive. In the Jodo Shinshu sect, you can receive a posthumous Buddhist name only after you have vowed to devote yourself to living as a disciple of the Buddha while devoting yourself to the Three Treasures (Buddha, Dharma, Sangha) during your lifetime. Although the posthumous Buddhist name is often confused with the Buddhist name, it represents the name of a disciple of the Buddha in the Jodo Shinshu sect.

In the next post, we will explain how to read Japanese Buddhist names.

Photo from https://www.town.miyashiro.lg.jp/0000001796.html

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