Temples and shrines constructed by Hideyori are important architecture in Momoyama era. Upon Investigation, 90 temples and shrines proved to be constructed by Hideyori. The situations of the construction are divided into 4 different periods by the political conditions of Hideyori and different situations are found clearly in each areas divided into Yamasiro, Sekkasen, Yamato, and out of Kinki. These difference among periods and areas suggests rule of fiefs is one of the main reason for Hideyori to make such large construction.,

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Cult-groups, called Miyaza, were constituted so that specified protégés of a tutelary deity might take part in religious services as diviners in the feudal age (12-19 Cent.). In rural communities they had held an important position. Miyaza is not merely the object of such studies as religion, politics, or sociology, but also of cultural history, social education, economics, and geography of Japan.
Viewed in the whole country, the Miyaza cult-groups show a geographical distribution centering around Kinki region in rural villages of western Japan. Especially, in the Izumi district, Kinki, these groups are even now distributed extensively in the cities, towns, and villages. According to findings that investigated in detail by using records and carrying out surveys of habitual practices, these cultgroups have some local groups for the convenience of religious services of shrines in each village; the management of cult-groups is called Miyaza. Families affiliated with these groups are under the rule of the Miyaza at the village shrine belonging to the subordinate structure, and besides the villagers together with some other neighbouring villagers form a “Miyaza” area. Superstructure was composed of every individual villages (Miyaza villages), cult-groups called Miyaza formed dual structure. And then the district shrine was made up of villages of this kind.
How did the combining of a village with other villages called Miyaza come to be formed? Historical records concerning the question are limited. When a pilgrimage to the Kumano was being made, about 10 to 12 Cent., tradition says that the people there rendered service, patrol, pelicing, and guarding to its visit from the villages along the Oguri Roads; such organized groups were called Miyaza. The area of Miyaza is about the same as villages under a clan community where, about 5 to 7 Cent., a powerful clan had established their own patron deity of the place, and performed religious services in those days; for example: the “Go”, administrative division unit in ancient times, district in the era of Ritsuryo institution codes of laws and ethics from 7 to 11 Cent.; the district in the period of manor system from 12 to 15 Cent., and the village area, in the era of the Go village system, from 15 to 17 Cent. In the Shoen manor institution period, a district shrine was set up. People in the manor villages got Miyaza cult-groups together from district shrines, and carried on a religious service. After that, some shrines were gradually built up in the manor villages, and each of them had other smaller Miyaza cult-groups. Such being the case, in Miyaza, the existence of double structure is recognized and as a result of the circumstances the Miyaza cult-group system is kept still in partnership with neighbouring villages. Even villages in 17 to 19 Cent., clearly subsisted on these traditional practices. Through the cult-group system called Miyaza, the religious combination of villages was brought forth as an area under a single authority for a long time, and a community consciousness that the natives were the protégés of a tutelary deity in the same shrine had grown up.

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本研究では、『摂津名所図会』と『和泉名所図会』に描かれた神社と現在の神社の緑の存在形態とその変化を把握し、それらの空間特性を周辺土地利用と地形条件から検討した。その結果、神社の緑の存在形態において、絵図では樹林型、現在では広場型が多く、緑の存在形態は樹林型から広場型に変化しているところが多かった。また、現在の樹林型内でもより樹林割合が少ないタイプへ移行しており、緑の存在形態が変化していることが明らかとなった。空間特性について、地形条件では大きな変化は見られなかったものの、より起伏の大きいところでないと樹林としての形態が維持できなくなっており、緑の存在形態の変化については、起伏のないところでは広場型がそのまま継承され、起伏が大きいところでは樹林型が継承されていることが明らかとなった。一方、周辺土地利用では大きく市街化が進んでいるにもかかわらず、周辺土地利用との間に明確な関係性は認められず、地形条件の方が緑の存在形態の継承により強く寄与していると類推された。

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So-called "Miya-Daiku", translated into English as "shrine carpenters" here, are traditional carpenters who design and construct the shrines and temples in Japan. Miya-Daiku are often surveyed and researched from the historical point, but from the point of carpentry skills, we can find few studies so far. In this paper, we surveyed the skill elements and the training process of them for 13 shrine carpenters. By comparing these results with that of house carpenters, we could found out some characteristics of Miya-Daiku's skills such as ; 1) there are about 100 skill elements that shrine carpenters have to learn to be independents 2) skills to process the curved and the large wooden members are especially unique for shrine carpenters in addition to the sculpturing skills 3) in proportion to the amount of elements they have to learn, it takes about twice as long time as house carpenters to accomplish the training. And finally, according to these results, we got the training process model of shrine carpenters.

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