sorei - ancestral spirits

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sorei 祖霊 ancestral spirits, ancestor spirits

- quote
The term is used frequently to refer to a soul that no longer possesses individual characteristics.
As Yanagita Kunio has shown, for a certain period of time (thirty-three years in many cases) after death a soul receives memorial services and is called a shiryō spirit of the dead). This is distinguished from a sorei, which has lost its individuality. Some posit that sorei may be further elevated to become deified spirits (shinrei, mitama).
A family or a community may worship deified ancestral spirits as their "ancestral deity" (sojin) or "tutelary deity" (ujigami).
source : Nishioka Kazuhiko,Kokugakuin

shiryoo 死霊 spirit of the dead

. ujigami　氏神 tutelary deity, guardian/patron deity, clan deity .




source :　panoramio.com
Ikohayawake no mikoto jinja - sorei sha 伊去波夜和氣命神社祖霊社
Izanagi and Izanami

soreisha　祖霊社　"shrine for the ancestor sprits"
. mitamaya 御霊屋 mausoleum .





soreisha 祖霊舎 household Shinto altar, kamidana　神棚 .

. kamidana 神棚　household Shinto altar, "shelf for the Gods" .

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sojin, soshin, oyagami　祖神 spirits of ancestral deities

- quote
Progenitor kami of a clan. Here a kami is not viewed as a transcendental being but rather is a concept within the genealogical relations of living people. A synonym of sojin is oyagami (parental deity), where oya does not necessarily refer to a progenitor but rather has a more general, comprehensive connotation. It is based on the belief that all human beings are descendents of kami. The term sojin does not always imply an ancestral deity of a certain bloodline or particular locality. Amaterasu, the ancestral goddess of the tennō (emperor), is a good example.

The progenitor kami of the tennō's line is alternatively termed kōso (imperial ancestor), tenso (heavenly ancestor), or taiso (great ancestor). Compendium of Aristocratic Kindreds (Shinsenshōjiroku), which was compiled in the Heian period, categorizes families in the Kinai region according to their ancestors. Those whose ancestors were tennō were designated kōbestu; those whose ancestors were kami were designated shinbetsu; and those whose ancestors were foreign immigrants were designated shoban.
The category of those with kami ancestors is further divided into three types:
those whose kami ancestors were heavenly kami were tenjin;
those whose ancestors were descendents of kami were tenson; and
those whose ancestors were earthly kami were chigi.

The progenitor deity for some important historical clans are noted below:

Abe no ason — Ōhiko no mikoto (Left capital, tennō descent)
Kibi no ason — Wakatakehiko no mikoto (Right capital, tennō descent)
Fujiwara no ason — Ame no koyane no mikoto (Left capital, kami descent, tenjin)
Isonokami no ason — Kannigihayahi no mikoto (Left capital, kami descent, tenjin)
Ōtomo no sukune — Ame no oshihi no mikoto (Left capital, kami descent, tenjin)
Owari no muraji — Hoakari no mikoto (Left capital, kami descent, tenson)
Inbe no sukune — Ame no futotama no mikoto (Right capital, kami descent, tenjin)
Kamo no agatanushi — Taketsu no mi no mikoto (Yamashiro, kami descent, tenjin)
Ōmiwa no ason — Ōkuninushi no mikoto (Yamato, kami descent, chigi)
Kuzu — Ishiho oshiwake no kami (Yamato, kami descent, chigi)
Tsushima no ason — Ame no koyane no mikoto (Settsu, kami descent, tenjin)
Tsumori no sukune — Ame no ho akari no mikoto (Settsu, kami descent, tenson)
Uzumasa-kō no sukune — Shikōtei (Left capital, immigrant descent, Han)
Miyake no muraji — Ame no hihoko no mikoto (Right capital, immigrant descent, Silla)

The phrases such as "sumera ga mutsu kamurogi" (cherished ancestral deity of the tennō) in the Great Purification liturgy (oharae kotoba) archived in Engishiki, or "waka mutsu kamurogi" (our cherished ancestral kami) referred to in the Kōtoku chapter in Nihongi both suggest a familiar and beloved parental kami. This traditional view has a strong connection to the idea of a parental deity in modern new religions.
source : Nishioka Kazuhiko, Kokugakuin






kooso, kōso 高祖 imperial ancestor
tenso 天祖　heavenly ancestor
taiso 大祖　great ancestor

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oyagami, sojin 祖神 "parent deity"

- quote
"Parent deity," an extension of the image of parenthood to kami, expressing the belief that kami care for human beings in the same way that human parents care for their children. The term is believed to describe the close relationship between kami and humans, one embodying a particularly intimate affection toward the kami.

The concept of "parent kami" can be found in at least two forms:
(1) a somewhat abstract concept of oyagami which has existed since ancient times and
(2) a more or less doctrinally codified concept which developed as a part of sectarian Shintō and Shinto-related new religions.
This article will discuss the latter concept.

Certain of the Shinto sects understand the entirety of nature, the world, or the cosmos to be a living entity, a life-current or interlinked vitality which overflows with productive power, one which is undying and without end. In turn, the original source or root of that interlinked vitality is sometimes expressed as oyagami, a term used to describe the original or ultimate existence which endlessly gives birth to all things.
From this point of view, it is thought that human beings are "apportioned spirits of the kami" (kami no bunrei), or "offspring of the kami (kami no ujiko) whose lives have been bestowed or loaned to them by the kami.

Based on this concept, a doctrine developed which suggested that human beings, as "children of kami," are originally of the same substance as kami, and thus harbor the potential to reach the state of kami within themselves. For example, within the new religion of Tenrikyō, the main deity is called "Oyagami," and the sect founder Nakayama Miki is known as "Oyasama"; this kind of common use of the word "parent" (oya) affixed before the kami serving as the subject of worship is thought to be a reflection of the Japanese people's traditional apprehension of the meaning of kami.
source : Fukushima Shinkichi, Kokugakuin



. doosojin 道祖神 deities by the wayside .


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senzo matsuri 先祖まつり festival of the ancestors

On the island Mikurajima 御蔵島 there is no temple any more, only a soreisha shrine 祖霊社 to celebrate during O-Bon, O-Higan and other festivals.
So now they celebrate this festival twice a year during the equinox. During the rituals, girls of the age of 15 are allowed to wear a long-sleeve kimono for the first time, to present them to the ancestors as "little women".
After a ceremony at the shrine, people eat mochi ricecakes and sweets in white and red auspicious colors.
source : satoyumi



. Ancestor Worship and the O-Bon お盆 festival .



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source :　yukikot23.exblog.jp


一面に祖霊一面の曼珠沙華
ichimen ni sorei ichimen no manjushage

everywhere there are
ancestor sprits - everywhere there are
spider lilies

Morio Suzume 森尾雀子

. WKD : Spider Lilies (higanbana, manjushage) .





残菊を折れば祖霊の声すなり
zangiku o oreba sojin no koe sunari

breaking a late chrysanthemum
I hear the voice
of the ancestor spirits . . .

Hata Yumi 秦夕美

. WKD : zangiku 残菊 remaining chrysanthemum .


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yashikigami estate deities

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yashikigami　屋敷神 "estate deities"

- quote
"Estate kami," a tutelary kami enshrined on or nearby the plot of land on which a human dwelling is built. Most yashikigami are found in the form of small shrines made of wood or stone, or a makeshift straw shrine which may be rebuilt at the time of each regular observance of worship. In other cases, the kami's presence may be indicated merely by a cairn of rocks, or a tree or natural stone may be used to represent the kami's temporary dwelling or manifestation (yorishiro).

Since the term yashikigami is an academic expression used to refer generally to any "tutelary kami of the dwelling," the actual terms used to refer to such shrines and their kami vary widely from place to place; some include ujigami, uchigami, jigami, and 地主神 jinushigami. In some cases, the shrines may be referred to by the proper name of the actual kami worshiped, such as Inari, Shinmei, Gion, Kumano, Hakusan, Tenjin, Ten, Hachiman, and Wakamiya.

Yashikigami cults can be classified in three main types:
first, the type in which the kami is enshrined and worshiped on the property of each individual household;
second, the type in which the kami is enshrined only by especially old families representing the main or "stem" families (honke) of patrilineal descent groups (zokudan); and
third, the type in which the kami is enshrined at the dwelling of a stem family, but participation in its worship is extended to collateral families of the zokudan as well.

While the third type is thought the oldest, it is believed that the weakening of the structure of the old zokudan groups and growing independence of branch families led to proliferation of the second type. In turn, as branch famlies rose in affluence, they also gained autonomy as independent units of village membership, thus leading to the enshrinement of yashikigami by each individual household (the first type). The individual household enshrinement type also arose against the background of a popularized interpretation of the yashikigami as tutelary of individual family and home, and the teachings of mountain ascetics (Yamabushi) and other folk-religious practitioners to the effect that the yashikigami should be propitiated to prevent or eliminate curses on the family.

While progressing toward increasing differentiation as noted above, yashikigami cults have also frequently displayed contrary trends toward greater inclusivity as the comprehensive tutelaries of broader geographical areas. This expansion has occurred as shrines of the first and second types became the core of extended cults involving the participation of a wider range of votaries, including individuals outside the kinship group itself.

Worship of the yashikigami is generally observed twice annually, in spring and fall, precisely correlating with the interchange widely observed between the ta no kami (kami of the rice paddy) and yama no kami (kami of the mountain), thus suggesting a linkage between the yashikigami and other agricultural tutelaries.

Further, occasional cases are seen in which the original pioneer cultivators of a locale, or the spirit of the earliest ancestor (sorei) is enshrined as a yashikigami, and if one accepts that the yama no kami and ta no kami are variations based on the ancestral spirit, one can posit a close relationship between yashikigami and ancestral spirit as well.
See also teinaisha.
source : Iwai Hiroshi, Kokugakuin 2005


. ujigami　氏神 clan KAMI deities .


. yama no kami　山の神 ta no kami 田の神 . 　deity of the moutains and the fields


. 狩場明神 Kariba Myojin .
The jinushigami of Mount Koyasan　高野山。

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teinaisha 邸内社　 shrine in a private estate　


source :　www.habujinja.or.jp
In the estate of the Chiba Gas Company 、千葉ガス(株).


- quote
A small shrine located within a private residential compound.
Also sometimes called a teinai shinshi. Some such shrines originated from the belief that a local kami already dwelled in the area before the building of the home, while others were especially dedicated to the "apportioned spirit" (bunrei) of the extended family's ancestral kami, or another kami specially revered by the family.

A famous example of the latter type would be Taira no Kiyomori's dedication of the Itsukushima Shrine's central deity (saijin) in an auxiliary shrine (betsugū) built within the Taira's Rokuhara estate in Kyoto. kami thus enshrined in teinaisha subsequently came to be revered as local tutelaries.

The majority of such examples are Inari shrines. Such private residential shrines were not normally given official ranks under the Meiji-period system of shrine statuses (shakaku seido).

Today, one may find so-called "corporation shrines" (kigyō no jinja　) on the grounds or within a building of various corporations and factories and dedicated to prayers for corporate prosperity and employee safety; such shrines can be broadly considered as falling in the category of teinaisha. Further, in cases where the worship of such shrines is open to neighboring residents as well, the shrine may develop into the status of a local neighborhood tutelary or a cultic center with a broader clientele (one example is the shrine Suitengū in Tokyo).
source : Inoue Nobutaka, Kokugakuin 2005

kigyoo no jinja 企業の神社


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source :　minka-en.com

Some have a roof made of straw, others of rich families can be quite elaborate structures.
Families come here to pray for the well-being of the clan.

Many shrines for the estate deities are placed in the North-East corner of the estate, the KIMON direction.
. Kimon, the "Demon Gate" 鬼門 .



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寒詣屋敷神より始めけり
kan moode yashikigami yori hajime-keri

the winter shrine visit
begins at the
estate deities . . .
Tr. Gabi Greve

Sasaki Choofuu 佐々木朝風 Sasaki Chofu "Morning Wind"


. WKD : kan moode 寒詣 visiting a shrine (or temple) in the cold .


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屋敷神と思へば蟇の又鳴けり 浜 佐文
屋敷神在す戌亥や柚子ゆたに 今井ヒナ

家うちも末枯いそぐ屋敷神 河野南畦
寒施行栗鼠も来てゐる屋敷神 水上 勇
柚の花や蜑の臍なす屋敷神 青木重行
紅花を挿して染師の屋敷神 中村翠湖
荒れざまの竹の秋なり屋敷神 遠藤喜久女

地虫鳴く屋敷神あるあたりより 大河原一石
菩提子のぽろぽろ屋敷神ふやす 金崎トミ子
source : HAIKUreikuDB

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. Legends and Tales from Japan　伝説 - Introduction .



............................................................................　Oita 大分県
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川崎村 Kawasaki village

. Koichirogami 小一郎神 Koichiro no Kami .
He is a kind of yashikigami 屋敷神 "estate deity" in Northern Kyushu.




............................................................................　Okayama 岡山県

In 落合町 Ochiai people have a small Hokora for Misaki, who is venerated as a 屋敷神 Yashikigami Protector deity of the Estate, near the North-Western side entrance.
. Misaki ミサキ / 御先 / 御前 / 御崎 Legends about the Misaki deity .

. 山王様 Sanno-Sama as Yashikigami .

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- reference : nichibun yokai database -
138 to collect


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Sekibutsu by Bunei

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Bunei Sekibutsu 文英様石仏 Stone Buddhas of the Bunei style - Okayama -
吉備の文英様石仏　

Build after the attacks of Hideyoshi on Takamatsu castle in Okayama, about 140 pieces of stone memorials with shallow engraving.
One typical trait is the the nose like a potato and the triangular eyes.
They represent simple forms of the Buddhist and Shinto deities.

They are called BUNEI 文英 because that was the name of the stone mason, carved in the first four stones found. Bunei was a monk at temple 福成寺 Fukujo-Ji in Takamatsu ward of Okayama, belonging to the Nenbutsu school
念仏講. He was active from 1534 - 1547.
Most of his stone statues are found in Takamatsu/Hirano, Soja, Ashimori and Akasaka.

文英座元石仏 - zamoto is the manager or proprietor of a stone-mason business.




With detailed maps :
source : isinohotoke.net/okayamamap.

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quote
Marebito　まれびと　/ 客 / 賓 / 客人 Rare person.
A term originally referring to a visitor.
Orikuchi Shinobu defined marebito as spiritual entities that periodically visit village communities from the other world — the "everlasting world" (tokoyo) across the sea — to bring their residents happiness and good fortune.

Orikuchi traced the prototype of the marebito to ancestral spirits (sorei). Despite the dread and disdain of community residents for the marebito, their belief that the marebito bring blessings led to the development of customs for and notions of welcoming the marebito. Orikuchi theorized that the belief in the marebito forms the basis of folk religion in Japan. Examples of marebito as masked and costumed deities that bring blessings to people include the Namahage of Akita Prefecture as well as the Akamata/Kuromata and Mayuganashi in Yaeyama, Okinawa Prefecture.
source : Iwai Hiroshi, Kokugakuin 2007



客人大明神 Kyakujin Daimyojin
. Marebito Daimyoojin - protector deity Nr. 20 from Omi .


報恩寺文英様石仏 - temple Hoon-Ji
遍照寺文英様石仏 - temple Henjo-Ji
高松城周辺の文英様石仏 - around the ruins of Takamatsu castle
岡山市大崎の文英様石仏 - Osaki, Okayama town
岡山市門前の文英様石仏 - Monzen, Okayama town
田上寺跡石仏　- Ashimori
久米薬師堂石仏 - Soja, Kume Yakushi Hall
常楽寺の文英様石仏　-　temle Joraku-Ji, 　　　岡山市草ヶ部　

持宝院の文英石仏 - 十一面観音 - Juichimen Kannon
中島文英石仏 - 地蔵菩薩 - Jizo Bosatsu
大崎廃寺跡の文英石仏 - 延命地蔵 Enmei Jizo




koshinage Jizoo 腰投げ地蔵 "hip-throw" Jizo -
from Nishi Kamo village 岡山市西加茂

These statues are said to help with pain in the hips and lower back. Many people came here to pray for help with their pain, but nowadays the two statues are almost covered by weeds.



They are basically the style of an Enmei Jizo 延命地蔵 to prolong the life.
They are about 40 cm high. Both have the typical round face with a potato-like round nose.

source : www.isinohotoke.net



. Jizo Bosatsu 地蔵菩薩 Kshitigarbha .

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Bishamonten Magaibutsu - 毘沙門天磨崖仏



石槌山毘沙門天磨崖仏 - Kurashiki, Ishizuchisan
Mount Ishizuchisan is about 165 meters high. The carving is 390 cm high and 37 cm wide.
Bishamon-Ten is shown standing on a jaki 邪鬼 demon.


庚申山毘沙門天磨崖仏　- Shinjo
日差山毘沙門天磨崖仏 - Kurashiki
福山八畳岩毘沙門天磨崖仏 - Soja
鷲峰山毘沙門天磨崖仏 - Yakake

Look at the photos here:
source : www.isinohotoke.net/kibi2



. Bishamon-Ten . 毘沙門天 Tamonten (Vaishravana) .


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Kibi no Sekibutsu 吉備の石仏 Stone Buddhas from Kibi



保月三尊板碑・六面石幢 - Takahashi, Hozuki Sanzon Three Deities

This granite stone slab is about 315 cm high. Each of the three Buddhas has a double nimbus and sits in a small cave carved into the stone.
They are Shaka Nyorai, Amida Nyorai and Jizo Bosatsu.


山崎六地蔵・不動磨崖仏 - Soja - Jizo and Fudo Myo-o
総願寺跡宝塔 - Kurashiki, temple Sogan-Ji
楢津阿弥陀石仏　- Narazu Amida

Look at the photos here:
source : www.isinohotoke.net/kibi4


under construction
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. Magaibutsu 磨崖仏 Stone Carvings and Sculptures .

. Sekibutsu 石仏　Stone Buddhas .



Sekibutsu 石仏 - Stone Carvings of Buddhist Deities
The oldest known sekibutsu 石仏 (stone sculpture) in Japan is the Buddha Triad (Sansonzou 三尊像)
at Ishiidera 石位寺 Temple (Nara; late 7th century).
source : Mark Schumacher -


Magaibutsu 磨崖仏 Images Carved in Cliffs, Large Rock Outcrops, or in Caves
source : Mark Schumacher -

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Shisendo Kyoto

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Shisendoo 詩仙堂 Shisen-do "Hall of the Great Poets"
京都府京都市左京区一乗寺門口　



Ishiyama Joozan 石山丈山 Jozan

. WKD : Joozan Ki 丈山忌 Jozan Memorial Day .
May 23. 1583年(天正11年) - 1672年6月18日(寛文12年5月23日)
Poet and Scholar of Chinese poetry in the early Edo period.
Jozan had worked for Tokugawa Ieyasu and distinguished himself during the Summer Battle of Oasaka 大坂夏の陣.


- Reference - Ishiyama Jozan -

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quote
Shisen-do (詩仙堂, also known as Jozan-ji 丈山寺)
is a quiet hermitage at the foot of the hills, in the north-east of Kyoto city. It was built by retired samurai Jozan Ishikawa (1583-1672) in 1641, which makes the place more than 350 years old (and well conserved for this age!) Jozan devoted the later part of his life to studies, mostly Chinese classics and garden architecture. Jozan selected the name "Shisen-do" after the 36 classic Chinese poets portraits he had hanging in his study (but exactly what the link is, I don't know). These portraits are still visible today and, due to their old age, you are kindly requested not to take pictures of them (because, you know, no one knows how to disable the flash of a compact camera...)

Jozan-sama studied until his death at 90 years old. Quite exactly how the hermitage became a temple I can't tell from the little documentation that I have. But in the early 1700s the temple was owned and cared for by a series of Buddhist priests. Later in the mid 1700s, a zen priest or nun was chosen to be the keeper of the hermitage, and this tradition continues to this day.
- MORE
source : damien.douxchamps.net


Inside in a special room are paintings of the 37 Immortal Chinese poets.
shisen no ma 詩仙の間



. . . CLICK here for more Photos !

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- - - - - HP of the temple in English- The Hermitage Shisen-Do



source : www.kyoto-shisendo.com




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Ishiyama Jozan


風薫る羽織は襟もつくろはず　
風かほるはをりはゑりもつくろはす
kaze kaoru haori wa eri mo tsukurohazu

fragrant summer wind -
this haori coat has a neckband
with so many patches
Tr. Gabi Greve

Written on the 1st day of the 6th lunar month 1691, 元禄4年6月1日

Basho had stayed at Shisen-Do 詩仙堂 Shizen-Do hall with Sora and Kyorai. This is a small hermitage which Ishiyama Joozan 石山丈山 Jozan had build in Ichijooji 一乗寺 Ichijo-Ji, a district in Sakyo, 左京 Kyoto.


source :　itoyo/basho

. Matsuo Basho 松尾芭蕉 - Archives of the WKD .


. WKD : haori　羽織　Haori coat and Basho .

. WKD : kaze kaoru　風薫 fragrant (summer) breeze .

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丈山の梅さきにけり詩仙堂
Joozan no ume saki ni keri shizendoo

the plum of Jozan
is blossoming now -
Shisen-Do hall
Tr. Gabi Greve

. Masaoka Shiki visiting temples and shrines .


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詩仙堂あかりのごとく百合咲けり 原コウ子
詩仙堂まひまひつぶろ縞確か 鈴木栄子
詩仙堂熟柿が落ちてくしや～に 川崎展宏
詩仙堂花なき庭の添水かな 貞永金市
詩仙堂道に干さるゝ炭団かな 小杉余子
詩仙堂雨の扉の蝸牛 田中王城

鬱蒼と夏木の気骨詩仙堂 木津凉太
食用の茸出てゐし詩仙堂 茨木和生
初冬の竹緑なり詩仙堂 内藤鳴雪
唐椿白極まれり詩仙堂 尾関佳子
花楓にて空紅し詩仙堂 日原傳
甘干に軒も余さず詩仙堂 松瀬青々
秋日和鉈豆干しぬ詩仙堂 水落露石
鹿おどし背山昏れゆく詩仙堂 柳田聖子
春の日や木賊色濃き詩仙堂 鈴木貞雄
木洩日の尾の緋鯉なり詩仙堂 瀧澤和治
添水よりも薪割る音の詩仙堂 米澤吾亦紅
竹に来てつるむ鳥あり詩仙堂 松瀬青々
茶梅ちる雨降る日ざし詩仙堂 飯田蛇笏
葉末よりもみぢ始る詩仙堂 高澤良一
うつぎ咲く緑の雨や詩仙堂 佐藤春夫
一つ葉や文机古りし詩仙堂 永沼弥生

source : HAIKUreikuDB



source :　shigaarch/Topics

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. . sennin 仙人 immortals, mountain hermits, poets .


. Konpukuji, Konbukuji 金福寺 / 金福寺 Konpuku-Ji .
In Kyoto, Ichijooji district - Ichijoo-Ji Konbuku-Ji 一乗寺金福寺 Ichijo-Ji
Another famous temple of this district with a "Basho-An" in his memory.


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