Fourteen uneven lines alternating between lines of five and lines of two characters, written in a regular-running script. The last line in slightly smaller characters contains the date and signature. From the signature, this is another work by the famous twentieth century artist Zhang Daqian. The signature here is very close to that on the other fan in the collection, and that one has the notation "man of Shu" or Sichuan, the province from which Daqian came. If this fan were to be by Daqian, it would be the latest dated work in the collection, by far. There were other artists with the pen name Daqian, but none of them were from Sichuan. Ultimately, it should be possible to compare this with other works by the artist done near that date to determine its authenticity. The calligraphic style immediately calls to mind the characters of the Song artist Huang Tingjian, who has always been an icon of the expressive possibilities of the brush. The long wavering terminations of strokes that extend beyond the normal bounds of the calligraphy were his trademark. If the date is correct, this would be the work of a younger Daqian, and one could critique the piece by noting that the expressive possibilities of Huang Tingjian's calligraphy are a bit overused here. This artist creates the long terminations whereever possible; Tingjian did it rarely, only for effect. The last line, "To wash one's ears it is not necessary to use the water from a Bodhisattva's spring" is interesting. The meaning, I would guess, is that ordinary water is as good for washing as that blessed by a deity.
The M 7.1 3 September 2010 Darfield, New Zealand, earthquake ruptured a previously unknown fault system. Fault-slip models (e.g., Beavan et al., 2010; Holden et al., 2011; Eliott et al., 2012) have been calculated using InSAR, GPS, and seismic data. They show that although the rupture initiated on a SW-dipping thrust fault, the majority of fault motion was right-lateral strike slip from the surface to 10 km depth. The InSAR data used in the geodetic model provide the cumulative ground motion due to the Darfield earthquake and some early aftershocks, while the seismic model utilizes waveforms for the mainshock, limiting the solution to slip during the initial rupture. This study utilizes cross correlation methods to identify repeating earthquakes within continuous seismic waveforms from the Canterbury region, New Zealand between September 2010 and January 2011. Repeating events indicate portions of fault segments that are not locked, possibly due to high pore pressure (Bisrat et al. 2012), and thus can indirectly identify locked areas of fault segments. Despite the fact that our method initially recognized 8 groups of potentially repeating earthquakes, a cross correlation check at a second station indicates that none of the identified earthquakes are truly repeating earthquakes. Our method provides negative results, which indicate repeating earthquakes may not be present within the Darfield fault complex, although it remains unclear whether they are truly absent or the methodology is not sufficient to detect them. While our method failed to identify repeating earthquakes, it possibly identified clusters of events with similar focal mechanisms In theory, our study shows a direct relationship between the compactness of a cluster and the similarity of focal mechanisms.
The hilly complex at Hasedera encompasses many interesting buildings, each with a unique design that features particular combinations of stone, wood, tile, and painted mud walls, as well as careful landscaping.
An alternative view of the main gate from a garden within the temple complex.
This is the interior of the Kobo Daishi Hall.
Yet another of the many sub-temples in the complex.
A woman unrolls a scroll painting of the bodhisattva of compassion Kannon purchased at the temple. She will eventually fill the spaces surrounding the image of Kannon (white head visible just below large wood block) with inscriptions by temple priests from various temples she intends to visit in the future.
At this stone basin worshippers will rinse both hand and mouth as a symbolic act of purification before proceeding into the shrine center.
The main hall at Hasedera commands a superb view of nearby hills that can be seen from various angles from the wooden balcony.
There are often multiple places for worship within a compound. This small shrine also has an offerings box to the right.
An image of the fierce-looking protective deity Fudo-myo-o enshrined within the temple in cocrejpn0030.
Close-up of Kannon image in main hall.
Kannon image in main hall.
To the right of the main hall stands this large structure on which visitors hang an "ema," or a small wooden plaque with a string on which they have written a wish. The ema are purchased at the shrine for around 500 yen (four dollars), and as the other photos show they come in different styles. It is believed that placing one's wish in close proximity to the kami may enhance the chances of fulfillment.
Just inside the first torii gate, which here is gray concrete, is this vermillion second torii. The cars parked here are likely affiliated with the shrine. If the open areas of the shrine were available for parking they would always be full in this crowded city.
A pathway from the main plaza leads to this sub-temple. To the right are numerous stone statues of Jizo lining the walkway. These are commonly donated, and dressed with aprons and caps, by faithful who have lost a child (usually while in the womb) with hopes that the soul will fare well.
Here hang the b&quoema," or tablets upon which faithful write personal wishes that they want the deity of the shrine to assist in fulfilling. These hang just in front of the shrine, which is behind and to the right of the photographer here.
This ema reads, in the center, "May I find someone I really like and keep a good relationship for a long time." To the right is also written," May I find a man."
Unfortunately I do not have a photo of the plaque describing the reasons for placing this rope circle here!
Between the large entrance gate and the main shrine hall is a large circle made of rope.
This ema reads, "May my family be happy and live joyously and brightly. May we all be happy."
Just behind the main plaza is this Shinto shrine dedicated to the local deity.
Near a counter that sells protective amulets (o-mamori), this chart details the various ages at which men and women are thought most susceptible to misfortune in their lives. Some explanations of the reasoning behind the system rely on the pronunciation of the digits of the age: 4 (shi) and 2 (ni) sounds "shini" or death for a forty-two year old male and so deserves special care; 3 (san) 3 (san) can be read as "multiple disasters," so that a woman of thirty-three had better watch out. Other explanations suggest a more natural understanding in Japanese culture of specific periods in life when many men or women might traditionally be under a lot of biological or social stress. For one not well-versed in the traditional system, the chart is a reminder of when it might be a good time to stock up on protective charms from the shrine or, for extra caution, even to commission a shrine priest to perform a purification ritual.