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In the middle of Yamagata Prefecture, present-day Tsuruoka City roughly corresponds to ancient Dewa Province. Known as Dewa Sanzan, three peaks clustered here, for more than 1,400 years, have been held sacred. To carry out ascetic practices that increase personal spiritual power, people visit the mountains from the local Shōnai region, from throughout Japan, and from overseas.

　

Click on the link below to visit the special page for walking with a Yamabushi (mountain priest) on the Dewa Sanzan.

　

Walk with Yamabushi
Journey to Rebirth: Dewa Sanzan

To the center of what used to be Dewa Province (now in Yamagata Prefecture), for more than 1,400 years, from near and far, pilgrims have come seeking spiritual power through hardships on the three mountain peaks called Sanzan. Coming from local Shōnai, from all over Japan and now, from the whole world, on Haguro (414 m), the lowest mountain, pilgrims come to pray for present happiness. On Gassan (1,984 m), adherents exert themselves to atone for past misdeeds, and to comfort departed souls and pray for their rebirth. Practices on Yudono (1,504 m) focus on rebirth into a new life. Dewa Sanzan is a place where you can be reborn.

The three mountains were originally revered by practitioners who seek spiritual strength through rigorous ascetic training. These worshippers are known as yamabushi. Ordinary pilgrims also began to make spiritual journeys here. During the peaceful Edo period (1603–1867), Dewa Sanzan ranked along Ise Grand Shrine as a destination for a once-in-a-lifetime pilgrimage.

Even now, from Japan and overseas, the sacred mountains attract many people who come to experience the ancient Japanese spiritual connection with nature.

Yoshizumi-san of Dewa Sanzan Shrine was born and raised in a family that has been running a pilgrim lodge for generations. He is himself a practicing yamabushi: in an interview, he agreed to share some of his extensive knowledge about Dewa Sanzan yamabushi.

Ascetic Training Activates Latent Powers

Q. What kind of people are yamabushi?

A. Yamabushi follow the practices of Shugendō, which holds that self-knowledge and spiritual power can be gained by testing yourself. Combined with ancient Japanese folk beliefs about mountains, Shugendō has drawn on Shinto, Tantric, Taoist, and yin–yang beliefs. The mountain itself is understood to be a manifestation of Buddha or other divine power: ‘yama’ and ‘bushi’ literally mean ‘mountain’ and ‘on all fours’ (as in prayerful prostration).

Traveling around on mountains, yamabushi worship trees, rocks, and other natural objects in which spiritual power dwells. By performing rites, undergoing physical exertion, and other hard-to-endure ordeals, such as exposure to cold waterfalls, yamabushi seek to draw out latent human abilities and increase their spiritual power.

Q. When did yamabushi first appear in Dewa Sanzan?

A. According to legend, after his father Emperor Sushun was assassinated, Prince Hachiko made his way to Dewa Sanzan and devoted the rest of his life to yamabushi rigors on the mountains. That was in 593, over 1,400 years ago. Around this time, En no Ozunu was organizing Shugendō as a doctrine. He is also said to have trained on these three mountains.

Q. Did Dewa Sanzan really once rank alongside Ise Grand Shrine as a place of pilgrimage?

A. The Dewa Sanzan peaks were once held to be the guardian mountains for all the 33 provinces of Eastern Japan, including Musashi where the shogun located his capital Edo. Mt. Gassan enshrines Tsukuyomi-no-Mikoto, moon deity and younger sibling of Ise Grand Shrine’s sun goddess Amaterasu Ōmikami. Edo-period guide books even advised that if you make a pilgrimage to the sun, you should also make one to the moon. While the moon may be junior to the sun, Dewa Sanzan was obviously a very popular place of pilgrimage.

Q. Did so many people really walk hundreds of miles from Edo (present-day Tokyo) to get here?

A. Historians estimate that in pre-modern times there were 330 pilgrim lodgings in Dewa Sanzan.

Shugendō has a division of territories into ‘parishes’ called kasumiba. Official pilgrim lodgings in each kasumiba were licensed. For a region extending from Aomori in Northern Honshu down south as far as Edo (Tokyo), these were issued by Jakkō-ji Temple (currently Dewa Sanzan Jinja Shrine) on Mt. Haguro-san.

Q. Haguro-san is supposed to be the abode of tengu. Is there some kind of relationship between yamabushi and tengu?

A. Tengu are, indeed, associated with mountains and mountain beliefs, not only on Haguro-san but also on other mountains sacred to Shugendō, such as Takao-san in Tokyo and Kurama-yama in Kyoto. With their ability to fly among trees and freely manipulate the powers they possess, tengu symbolize the goals of yamabushi. You could say a tengu is what a yamabushi aspires to become.

Uketamō: Acceptance of both hardship and pleasure

Q. Why do yamabushi keep saying “Uketamō”?

A. Uketamō expresses acceptance. Whatever happens, we say, “Yes.” We do not say, “No.” This is our attitude toward the Buddha and towards the spirits of nature. Even if told you will, sometime soon, die, you just accept it. During training some experiences are pleasurable and some are painful, both should be accepted in the spirit of uketamō.

Q. What happens in the initial novice training?

A. I am not allowed to disclose all the details. I can say that it is a type of reincarnation training. After a death ceremony, that is, funerary rites, as a symbolic sperm you enter the ‘womb’ of the mountain and undertake rigors to grow and achieve rebirth.

Mainly, novices walk a circuit on the mountain, pray at assigned places, and participate in rites at the komoridō shrine. On the mountain, you push life to its extremes, for example, by putting off eating and sleeping. This deprivation, revealing hidden reserves, both sharpens your five senses and draws on your latent human powers.

For example, you probably eat rice as a matter of course. When you are really hungry, however, you feel each grain of rice, notice its sweetness, and feel gratitude for the food.

Perhaps the greatest benefit of this training for people today is to make you more greatly appreciate things you take for granted in everyday life. In the past, the concern was more to challenge personal endurance in the hope of gaining special powers.

Q. How can an ordinary person experience yamabushi training?

A. The mountain is seasonally open for guided training. Currently, this is limited to three times a year. The autumn peak training is probably best suited to novices who want to release latent power and increase their spiritual resilience.

Participation is limited to men in good health whose families also consent. Documents must be submitted. The hall where rites are held can only hold 150 people and there may be as many as 400 applicants for autumn peak training. If there are more applicants than places, final selection will be made by oracle in front of the altar or by lottery.

Q. How about women and people from overseas?

A. In the old days, women were not allowed on the mountain. Times have changed, however, and miko shugyō women-only training is held during the time of autumn peak training. Basically, they seclude themselves in a mountain temple and undergo austerities.

While it may seem strange that people brought up in monotheistic traditions could be attracted to Shugendō, a doctrine in which seemingly divergent beliefs coexist in harmony, many people from North America and Europe have already undergone training. Instruction is by example and language is unimportant. Just go with the flow: uketamō (accept) is the only word you need to know.

Q. What do yamabushi eat?

Out on the mountain, yamabushi abstain from meat and fish. We eat simple shōjin ryōri style vegetarian food. A typical meal would be a bowl of soup and a vegetarian dish. In everyday life, unless a Buddhist monk who has dietary restrictions, yamabushi can eat whatever they like.

On Mt. Haguro, food is consumed with the intention of receiving the spirit of the mountain. While it is possible to get all the protein the body needs in food foraged from the mountain, it is not what you would call luxurious. When undertaking a hundred-day austerity on the mountain, people who normally eat plenty of meat and fish find they feel weak for the first few weeks. Once the body adjusts to the diet, however, they can move with accustomed vigor. This reveals latent potential and demonstrates the merit of a vegetarian diet.

Suri: Absorbing Natural Energy through Clothing

Q. Why do yamabushi wear white clothing?

A. White signifies an unblemished state of purity. For example, newborns are swaddled in white, and white was also used for wrapping the bodies of the dead. White is the color of rebirth.

Practitioners of Haguro Shugendō associate Mt. Haguro with the present, Mt. Gassan with the past, and Mt. Yudono with the future. While climbing the three peaks in the Sankan Sando circuit, appropriate to rebirth as a new soul while living, pilgrims wear white.

Over the white clothing, yamabushi wear a garment called suri-goromo [rubbing garment]. In some places, the outer garment bears plant motifs recalling the original material, which included layers of leaves from different trees. Depending on local traditions with their different Buddhist and Shinto influences, the patterns and colors vary by parish. Haguro yamabushi wear a checkered suri-goromo. To better absorb natural energy from the mountain, the wearer rubs this outer layer on objects such as rocks and trees.

Q. What is that rope thing that some yamabushi have?

A. Only in Dewa Sanzan do yamabushi have oshime ropes. It is a highly abbreviated version of the ceremonial garb called kamishimo. The purpose of the rope is to purify the body and create a sacred precinct around the wearer, a barrier that prevents the entry of evil spirits that may be lurking on the mountain.

During your trip to Dewa Sanzan, I believe that your body will feel more braced if you wear an oshime. It will make a good trip better. In former times, the housekeepers in the pilgrim lodgings made them for pilgrims coming to the kasumiba parish. Now, they are given to anyone who climbs all 2,446 stone steps up Haguro-san and are taken home as souvenirs.

Yamabushi and their Conch Shells

Q. I see yamabushi carrying conch shells. What purpose do they serve?

They were originally used for signaling. Yamabushi often carried out their activities alone on the mountain. Depending on how the shell was blown, the sound might warn others of imminent danger or summon yamabushi to a gathering.

Gradually, the conch came to be used for exorcism and to ward off evil. This use is not limited to yamabushi and, in some places overseas, they are even used as musical instruments. Along with animal horns, shells are precursors of modern wind instruments.

Q. Conches live in the South Seas. How did yamabushi get them?

A. At Kumano near the southern tip of Wakayama Prefecture, there is a famous waterfall and mountains that attracted yamabushi. The coastal waters there are semitropical and conches are thought to have spread from Kumano via a loose nationwide network of yamabushi. Even though there was rivalry and sometimes conflict between groups, it seems that yamabushi ultimately respected each other.

Q. How hard is it to blow a conch shell?

A. It certainly isn’t easy! If you have played a brass instrument, you can get good at it more quickly. Even so, conch shells are blown in a completely different way. For most wind instruments, without puffing up the cheeks, you engage both lips and blow directly into the tube. To get a sound out of a conch, you have to puff out your cheeks and blow from the side. I used to play a wind instrument and it took me a few months to get predictable sounds. Some people take as long as a year.

Near a Yamabushi You Can Feel Closer to What Is Divine

Q. Is it OK to talk to yamabushi?

A. When in training, interaction is not welcomed. During training, however, a yamabushi is unlikely to be in a place where lay people normally venture. Since preaching is also part of training, if you encounter a yamabushi, please feel free to talk to them. You will find, however, that most are not very talkative.

If you walk a while with a yamabushi, you will feel closer to nature and closer to the gods and the Buddha. I believe that as many people as possible should, through contact with yamabushi, get a greater appreciation of nature and the importance of simply feeling grateful.

Other Articles

Walk with YamabushiJourney to Rebirth: Dewa Sanzan

The 2,446 stone steps along Mount Haguro’s approach – on the Ishidan Stone Step Pilgrimage(石段詣 Ishidanmoude), you climb these steps wearing a white sash. Walking surrounded by mystical cedar trees refreshes the mind and body! We went to experience this “journey of rebirth”!

Dewa Sanzan The Ishidan Stone Pilgrimage

https://www.tsuruokacity.com/lp/ishidanmoude/

Mount Gassan(月山), Mount Haguro(羽黒山), and Mount Yudono(湯殿山) in the city of Tsuruoka, Yamagata, were designated as sacred 1,400 years ago. Called Dewa Sanzan(出羽三山), these three mountains represent the past, present, and future. Going around to all three allows you to be spiritually reborn while still alive. In the Edo period, doing this spread among commoners as a “journey of rebirth” of the present, past, and future.

The Ishidan Stone Step Pilgrimage is a worship plan allowing anyone to easily experience this “journey of rebirth.” You climb the steps while wearing a white sash(注連 Shime), for an experience unavailable nowhere else.

There are 2,446 steps, which take about an hour and a half to climb, so wear easy-to-walk-in clothes that can absorb sweat. Sneakers or hiking shoes are also recommended.

First is registration. Located at the foot of Mount Haguro’s foot, the Zuishinmon Gate(随神門) reception office. Here is where you complete the procedures for the Ishidan Stone Step Pilgrimage.

Scan the QR code and register your email address. To ensure that the process can be accomplished smoothly, check beforehand whether you can scan QR codes with your smartphone.

*The QR Code link is in Japanese as of February 2024. Please use automatic translation.

After email registration, receive your white sash. The sash signifies a boundary, and is said to originally have been used to prevent haunting by evil mountain spirits.

*A fee of 1,000 yen is required to visit the shrine with white sash.Also, this reception period is from late April to mid-November. Even if there is no white sash outside of the period, worship itself is possible.However, if you visit in winter, be aware that the footing can be slippery and dangerous.

Enishi-himo cords are sold at Zuishinmon and Sanshuden (summit) reception offices. These are colorful cords that can be tied to the white sash. They are blessed, of course, so they bring benefits!

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The colors relate to different kinds of luck 

red: love, yellow: money, green: health, purple: academics, white: livelihood.

These are 200 yen each, so you’ll want them all! Tie them on with your wishes for a personalized blessed sash.

Wear the sash around your neck, and you’re good to go!

Pass through Zuishinmon, the shrine domain entrance, marking the start. Along the approach are many shrines. Locations are marked on the map you can receive during registration, so if you have the time, visit each one for maximum blessings!

The route involving climbing from the foot to the summit to worship is recommended, but if stamina is a concern, you can first travel by bus or car to the summit to register and pay your respects, and then descend the stone steps on foot at your own pace. You can also register at Sanshuden at the summit.

Pass Zuishinmon Gate, then descend Mamakozaka slope(継子坂) to the red bridge over Haraigawa River(祓川) called Shinkyo Bridge(神橋), which marks the boundary between the sacred mountains and the secular world. People are said to have purified themselves in this river before worship long ago. The Suga Falls(須賀の滝) dropping into the Haraigawa River are magnificent!

Near the ancient sugi cedar tree stands the National Treasure Five-storied Pagoda, which worksite rebuilt about 600 years ago and is said to be the oldest in the Tohoku region. Its solemn presence amidst cedar trees is awe-inspiring. Its beauty has earned it two Michelin stars.

The path is flat up to this point, but here the ascent on a slope called Ichinosaka(一の坂) begins. Gird yourself and steadily climb each stone step! The 2,446 stone steps and rows of 350- to 500-year-old cedar trees have been recognized with three Michelin Green Guide stars. The quietness and cedar scent make this place quite mystical!

You’re already short of breath – it’s quite the climb, and you may be sweating slightly, too. Reaching the top of the Ichinosaka slope brings brief respite, but then you immediately confront the precipitous slope called Ninosaka(二の坂). The sudden steepness is daunting! The longest and steepest section of the approach, Ninosaka is also called Abura-koboshi (油溢し”oil-spill slope”), as legend holds that the warrior monk Musashibo Benkei spilled sacred oil offered here due to the slope’s severity. This slope may be a trial.

This is truly grueling! It may even have you dripping sweat, just like with actual mountain-climbing. Rest periodically and proceed slowly at your own pace.

After you manage to crest Ninosaka, an oasis appears as your reward! This is the Ninosaka Teahouse(二の坂茶屋)! How could you not stop here to rest your legs?

The Takagi family operating the teahouse climbs these steps daily to make homemade rice cakes and green tea for visitors. What a welcome treat! From the teahouse you can see the panoramic Shonai Plain, a breathtaking sight. One could just sit and forget the passage of time.

These are signature mortar-pounded rice cakes(力餅/Chikara-mochi). Just let the sweetness permeate your tired body. Feel power restored! “Chikara” means “strength,” and these are truly strength-restoring rice cakes.

Rejuvenated and ascending Sannosaka after overcoming Ninosaka, your mood is sure to lighten. You’re almost there.

Midway up the slope of Sannosaka(三の坂) sits Haniyamahime Jinja(埴山姫神社), a shrine dedicated to matchmaking. Here, one prays for good relationships – these stone steps are full of blessings!

The Haniyamahime Jinja Shrine talismans sold at the Zuishinmon at the foot and Sanshuden at the summit include a red cord. Tying this around the shrine’s grate while praying is held to bring great fortune. May you have the best of luck with romance!

You’ve climbed this far, and you’re nearly at the goal! Before the summit sits Saikan(斎館). Here you can enjoy shojin Buddhist vegetarian cuisine that has a long history at Mount Haguro. The dishes look beautiful, too, and make for a deeply soothing experience. They’re surprisingly filling and sure to satisfy your stomach! The cuisine is by reservation only, so plan ahead if you want to visit after paying your respects at the shrines.

You’ve finished climbing the steps! Pass under the large torii, and you’re at the summit!

You’ve reached at the summit! Before your eyes lies Sanjingosaiden(三神合祭殿), where the deities of Gassan Jinja, Dewa Jinja, and Yudono Jinja shrines are sanctified. Pay your respects to them here together to receive “journey of rebirth” blessings.

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After paying your respects, proceed to Sanshuden(参集殿). Report your finish to the staff and complete the procedures. Now you’ve achieved your goal of completing the Ishidan Stone Step Pilgrimage! You’ve succeeded in climbing the stone steps and paying your respects at the shrines!

At the summit are many shrines, including Hachiko Jinja(蜂子神社), dedicated to Prince Hachiko(蜂子皇子). Leisurely exploring the grounds and paying your respects at each is recommended.

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​Your legs may be tired, but your mind is clear and refreshed. You might feel a large sense of accomplishment at having climbed to the top on your own and paid your respects, experiencing the “journey of rebirth.”

Focusing wholly on making your first ascent may have left no attention for the many shrines along the approach. There are 33 pictures carved into the steps as well – maybe on your second and third visits you can pay your respects at these shrines while climbing slowly, and looking for the pictures as you hike. Beautiful fresh greenery in spring and summer and lovely autumn foliage make visits enjoyable throughout the seasons. You’ll definitely want to take up the challenge again!

Yutagawa Onsen’s Plum Park boasts over 300 plum trees. At the Plum Blossom Festival, you’ll encounter the village’s women and grandmas, eager to offer you a cup of green tea along with their homemade manju cakes (cakes filled with sweet adzuki bean paste). This delightful festival is open to everyone, and the food offerings typically range from 300 to 600 yen.

The Tsuruoka Sakura Matsuri, or Cherry Blossoms Festival, takes place in Tsuruoka Park, recognized as one of the 100 most beautiful cherry blossom spots in Japan. Throughout the festival, visitors have the opportunity to indulge in delicious eats and enjoy various activities at the dozen stalls set up for the occasion, surrounded by the breathtaking backdrop of 730 cherry trees in the park.

This event spans the entire blooming season, lasting for a duration of two weeks. It’s a wonderful time for locals and visitors alike to immerse themselves in the beauty of cherry blossoms and partake in the festivities.  

Tsuruoka’s Tenjin Matsuri is an annual event held on May 25th. During this unique festival, hundreds of masked men, known as “bakemono” (disguised men), roam the streets of Tsuruoka carrying sake bottles and cups. Their mission? To offer free sake to anyone interested. If you desire a cup of sake, don’t hesitate to approach them. However, keep in mind that these bakemono don’t engage in conversation as they prefer to remain anonymous by refraining from speaking.

Origins of the Tenjin Matsuri:

The Tenjin Matsuri is a festival observed in various cities across Japan and is typically organized by shrines dedicated to the Tenjin god, also recognized as the holy spirit of Sugawara no Michizane. Sugawara no Michizane (845-903) was a talented poet and influential Minister of the Right at the court of Emperor Uda. Despite Emperor Uda’s trust in Michizane, his son favored Fujiwara no Tokihira, a rival of Michizane. Through a plot devised by Fujiwara no Tokihira, Michizane was exiled in 901 to Kyushu, where he passed away in distress two years later. Following his death, calamities befell the nation, especially those involved in Michizane’s exile, leading people to believe that Michizane’s vengeful spirit was causing these misfortunes.
To appease Michizane’s spirit, he was deified as Tenjin, the god of thunder and knowledge.
Annually, in all Tenmangu shrines (dedicated to Tenjin), people celebrate the greatness of Sugawara no Michizane.
In Tsuruoka, the festival reenacts Michizane’s exile story. According to local lore, the people of Kyoto, who deeply admired Michizane, couldn’t let him depart without a farewell festival. Since speaking to an exile was forbidden, the people concealed their identities with masks, large hats, and unisex clothing. To avoid detection by snitches, the masked participants remained silent, expressing their love for Michizane through a silent festival where sake flowed freely.

The Oyama Dog Festival (Oyama Inu Matsuri) is a centuries-old tradition originating from the rice-farming village of Oyama, with roots dating back over 300 years. The festivities commemorate Mekke-inu, a legendary dog celebrated for its heroic deeds that supposedly saved the village from demons. The festival unfolds through grand parades and rituals, commencing in Oyama village and culminating at the Sugio (or Suginō) Shrine.

Legend of Mekke-inu:

Centuries ago, Sugio Shrine was occupied by two demons, causing distress among the villagers of Oyama. Desperate to rid themselves of the malevolent entities, the demons demanded the sacrifice of the youngest and most beautiful girl in the village every 5th of June. Refusal led to the destruction of fields and a year-long famine curse.

The demons would choose the victim by shooting a white-feathered arrow into the door of the house where the most beautiful girl lived. A Shugendo pilgrim passing through Oyama witnessed the festival and learned of the tragic fate awaiting the chosen girl.

Determined to intervene, the pilgrim followed the sacrificial carriage and, hidden in Sugio Shrine’s forest, witnessed the gruesome scene. Two demon-like entities, resembling giant old men, gleefully carried out the sacrifice, singing a macabre song about Tanba’s Mekke-inu.

Horrified but determined, the pilgrim journeyed to Tanba (present-day Kyoto) to find Mekke-inu. Despite discovering that Mekke-inu was just an ordinary dog, the pilgrim returned to Oyama with the canine companion. In a quick-thinking move during the festival, Mekke-inu was substituted for the young girl in the carriage, tricking the demons.

As the demons opened the carriage, expecting their usual victim, Mekke-inu leaped ferociously, engaging them in a fierce battle. Ultimately, Mekke-inu and the demons lay lifeless, with the villagers mourning the courageous sacrifice of the dog.

The festival now serves as a celebration of the bravery and loyalty of dogs, ensuring that Mekke-inu’s courage is remembered by generations to come.

The detailed history of the Shishi Dance was unfortunately lost in a fire long ago. According to oral tradition, the festival originally served as a ritual for a shrine in Soikawa village, which no longer exists. The shrine was rebuilt in 1681 as Ryôsho Shrine in Yamagata City.

The first Ryôsho Shrine is estimated to have been constructed around 700 years ago during the Kamakura Period (1185-1333). A Lieutenant named Umezu 梅津中将 was dispatched by the authorities to oversee Mt. Haguro. Umezu built a castle in Soikawa during his administration, and in the castle’s shrine, he enshrined the gods of Mt. Chokai (Ômonohime no ôkami 大物忌大神) and Mt. Gassan (Gassan no ôkami 月山大神). This shrine eventually became Ryôsho Shrine 両所神社. However, military revolts during the Tenshô era (late 16th century) forced Umezu to abandon the castle, leading to the cessation of religious activities at Ryôsho Shrine and the discontinuation of the festival.

In homage to the original location of the festivities, the people of Soikawa continue to organize the same festival on the banks of the Soikawa River every year on August 18th.

During Akagawa’s Fireworks Festival, pyrotechnicians from across the country converge to compete and showcase their latest skills in a spectacular display lasting 1 hour and 45 minutes. In 2014, the festival earned the 10th place ranking in the top 100 Japanese fireworks according to Yahoo Fireworks.

The Hassakusai (八朔祭) ceremony is a day when all Yamabushi practitioners who participated in the Autumn retreat (秋の峰入り – aki no mine iri) gather in Mt. Haguro. They partake in various rituals in front of the Hachiko Shrine (蜂子神社), dedicated to the legendary prince Hachiko, considered the founder of Mt. Haguro and Dewa Sanzan.

During the ceremony, there are several rites involving purifying fire held throughout the night. These rituals are dedicated to the esoteric Buddhist god of fire, Aguni. The fire is believed to burn away human stains and sins, allowing individuals to return to Mother Earth as ashes.

This annual festival takes place during October (specific dates may vary) at the Shonai Shrine. Attendees have the opportunity to witness historical reenactments and religious ceremonies that pay homage to the legacy of the Shonai Clan.

About the Shonai Clan:

The Shonai Shrine is dedicated to the spirits of the Sakai Family, who were the lords of the Shonai region from 1622 to 1868. Renowned for their commitment to education and military prowess, the Sakai Family, as leaders of the Shonai Clan, played a significant role in local history. During the Boshin War (1868), the Shonai Clan, loyal to the Tokugawa shogunate, valiantly fought without suffering defeat until the very end. Their unwavering commitment continued until they ultimately surrendered following the defeat of their allies, notably the Aizu clan. With the establishment of the Meiji government, the shogunate system was dismantled, and local lords lost their titles. Consequently, the Shonai Clan’s castle, Tsurugaoka-jô 鶴ヶ岡城, was dismantled in 1871. In 1877, the Shonai Shrine (Shonai-jinja 荘内神社) was erected on its grounds to commemorate the Sakai family and the legacy of the Shonai Clan.