Showing posts with label - - Z - - Shrine - - -. Show all posts
Showing posts with label - - Z - - Shrine - - -. Show all posts

14/10/2019

Abukuma river

[ . BACK to DARUMA MUSEUM TOP . ]
. Shinto Shrines (jinja 神社) - Introduction .
. kami 神 Shinto deities .
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Abukuma Jinja 阿武隈神社 Abukuma Shrine, Fukushima



田村市滝根町菅谷字東釜山 / Higashikamayama Takinemachi Sugaya, Tamura, Fukushima

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The name Abukuma was already known in the Heian period and used in Waka poetry.
The name of the riverwas also spelled
Ookumagawa 大熊川 / 逢隈川 / 合曲川 Okumagawa,

The name refers maybe to oo-kuma 大熊 a type of huge bear, which lived in the mountains of
白河郡の西甲子岳 Fukushima in the Shirakawa district.
kuma 隈(クマ / 曲) may also refer to the many bends of the river

- quote -
人知れず 濡れにし袖の 乾かぬは 阿武隈河の 水にや 有るらむ       
古今和歌六帖 紀貫之 Ki no Tsurayuki
阿武隈に 霧たてといひし から衣 袖の渡りに 夜もあけにけり         
重之集  源 重之 Minamoto no Shigeyuki
思ひかね つまどふ千鳥 風さむみ 合曲河の 名をやたづぬる         
夫木和歌集  藤原定家 Fujiwara no Teika
名にしおはば 阿武隈川を 渡りみん 恋しき人の 影や映ると            
堀河百首 源 顕仲 Minamoto no Akinaka
阿武隈の 霧とはなしに よもすがら 立ち渡りつつ よをもふるかな       
後撰和歌集 藤原輔文 Fujiwara no Tsunesuke
ぬれ衣と いふにつけてや 流れけん あぶくま川の 名こそ惜しけれ         
堀河百首 永縁 Eien
かくしつつ 世をやつくさむ 陸奥の 逢隈川を いかでわたらむ            
中務歌集 中務 Nakatsukasa
- reference source : t-aterui.jp/fukushima。。。 -

Lord Kanemune
君が住む阿武隈河は名のみしてよそながらのみ戀や渡覧
kimi ga sumu abukumagawa wa na nomi shite
yoso nagara nomi koi ya wataruran

My darling dwells by
Abukuma River – known for meeting –
But that is all:
Simply far apart
Will our love ever be?



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. River Abukumagawa 阿武隈川 / 阿武隈河 .



During the Edo period travel along the river Abukumagawa 阿武隈川 was frequent and together with the tax rice Daruma dolls were shipped around.

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- - - - - The river caused incredible damage in October 2019.
. Typhoon Nr. 19 台風19号 Hagibis - 2019 October 06 .

- - - - - Another river overflowing during the typhoon was
. River Chikumagwa 千曲川, Nagano .



- quote -
The Abukuma River (阿武隈川 Abukuma-gawa),
with a length of 234 km (145 mi), is the second longest river in the Tōhoku region of Japan and the 6th longest river in Japan. It runs through Fukushima Prefecture and Miyagi Prefecture, rising from springs in the peaks of the Nasu mountains, collecting water from tributaries leaving the Ōu Mountains and the Abukuma Highlands (阿武隈高地 Abukuma-kōchi), then emptying into the Pacific Ocean as a major river. It has a 5,390 km² area watershed, and about 1.2 million people live along its basin.
The Abukuma River
flows north through Fukushima Prefecture's Nakadōri region, past the cities of Shirakawa, Sukagawa, Kōriyama, Nihonmatsu, Date, and Fukushima. The portion of the river flowing between Nihonmatsu and Fukushima forms a deep ravine called Hōrai-kyō (蓬莱峡).
Crossing the northern edge of the long but low Abukuma hills, the Abukuma River then flows into Miyagi Prefecture, past the city of Kakuda and between Iwanuma and Watari before reaching the Pacific. Abukuma has a tributary called the Arakawa River.
- - - More in the WIKIPEDIA !

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- quote -
Abukuma-do 阿武隈洞 - Abukuma Cave
is a limestone cave located in Fukushima Prefecture, Japan. The cave was discovered on August 15, 1969, northeast of the city of Tamura and was originally named Kamayama Shonyu-do (釜山鍾乳洞). It was designated a natural heritage of the town on February 7, 1971, and renamed Abukuma-do on June 1, 1973.
Visitors can traverse a 600-metre-long path inside the cave as well as a 120-metre-long exploration course to view the stalactites and stalagmites. Each stalactite has taken more than eighty million years to form. Beyond the public areas lie about 2,500 metres of cave that are not open to the public. Nearby Abukuma Cave is the smaller Irimizu Shonyu-do (入水鍾乳洞 - Irimizu Limestone Cave), discovered in 1927. Irimizu Limestone Cave was designated a National Natural Treasure on December 28, 1934. The temperature inside Abukuma-do is around 15 °C and the humidity is above 90%.

- - - History
Abubukuma-dong was discovered in September 1969 from the present Busan quarry site in an area called Abukuma Highlands (阿武隈高地), or Harachitai highlands(原地帯), in the middle of a plateau of geologic formation of irregular limestone deposits, on the west side slope of Mt. Otakine. Since ancient times mining for marble and limestone has been popular in that area. Limestone was also discovered at Abukuma-do. At the year of Abukuma-do's discovery mining in that area was suspended, and a limestone outcrop remains to this day near its parking lot.
The initial discovery of an entrance to the cave is now near the exit of the modern day tourist destination. The cave itself consists of a 12m deep hole, a tunnel running 60m north, and a tunnel running 15m southwest. In March 1970 the Japanese university 's expedition team explored the inside of the cave, and found a main cave ahead of the air hole in the northern end that was regarded as the end point until then. In 1973, four years after the discovery, the inside of the cave was developed for observation and it was opened to the public.
..... A notable feature of Abukuma-do is the existence of boxwork, a rare cave formation composed of thin blades of the mineral calcite that project from cave walls and ceilings, forming a honeycomb or box-like pattern. Boxwork can also be found in Shimukugama in Okinawa and Sugawatari-do (氷渡洞 - Ice Cross Cave) in Iwate Prefecture, but because Abukuma-do is currently the only limestone cave in Japan open to tourists, it is subsequently the only cave in Japan in which you can see boxwork. ...
- - - More in the WIKIPEDIA !

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Abukuma kyoo 阿武隈峡 Abukuma gorge
福島県中通り地方に連なる福島盆地と郡山盆地の間を流れ阿武隈川により形成される阿武隈高地と奥羽山脈の間の蛇行・狭窄部の峡谷。阿武隈川の浸食により形成された絶壁の峡谷や奇岩、怪岩などが連なる。蓬莱ダム(飯野ダム)より信夫ダムまでの下流側の峡谷部は蓬莱発電所、信夫発電所の発電用に取水されるため河川流量は少ない。
- wikipedia

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Abukuma koochi 阿武隈高地 / Abukuma sanchi 阿武隈山地 Abukuma highland
宮城県南部の阿武隈川右岸山地(亘理町と岩沼市の境)を北端、茨城県北部の久慈川左岸山地(日立市と東海村の境)を南端として南北170km以上[1]にわたって連なる山地である。その大部分が福島県に属し、おおむね阿武隈川を中心とする盆地である中通り地方と、太平洋沿岸部である浜通り地方との境界線となっている。阿武隈川・久慈川・太平洋に囲まれた紡錘形をした比較的なだらかな山地である。

山容は隆起準平原で北上山地と同様に高地部は全体的に比較的なだらかな地形が続く。阿武隈高地は海底で堆積した大変古い地層が隆起して陸地となり、はじめは日本アルプスのような大山脈だったと考えられるが、その後の長年の浸食作用で老年期のなだらかな地形となり、さらに隆起が進み隆起準平原となったと考えられる。阿武隈高地には侵食による残丘である硬い地質の独立峰が各所に残る。阿武隈高地中央部から西部のなだらかな山容とは対照的に阿武隈高地東部は、更なる隆起と再侵食により深い渓谷を刻む川も多く、阿武隈高地を西から東に抜ける道路の多くは、隆起した高地東部の「畑川断層」・「双葉断層」など断層による断崖状の壁面の急勾配を下っていく[2]。阿武隈高地がかつて海底にあったことを物語るものに、田村市滝根のあぶくま洞などの鍾乳洞、いわき市四倉のアンモナイト、フタバスズキリュウなどの化石産出地などがある。
阿武隈高地は活断層調査結果などより比較的安定な地盤と考えられ、また従来地震による被害の少ない地域でもある。
- wikipedia

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- - - - -  H A I K U  - - - - -

. Matsuo Basho in Sukagawa 須賀川 .

. Abukuma Haiku by Yosa Buson .


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. Legends and Tales from Japan 伝説 - Introduction .


....................................................................... Fukushima 福島県 .....
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伊達町 Date town



furu-usu, furuusu 古臼 an old wooden mortar to pound rice
During the flooding of river Abukumagawa an old mortar was flowing past.
A poor villager picked it up and thought he could use it as firewood. Then he saw blood flowing from the mortar, which had not been broken.
He bowed to it in prayer when the mortar spoke:
"I am the deity to help with birth, so please pray to me in this region!"
The villagers purified some lumber and built a small sanctuary.
This is now the Shrine 水雲神社 Suiun Jinja (Water-Cloud Shrine).



. Ubusunagami, tutelary kami of one's birthplace .

. pounding rice in a wooden mortar .



There are various Suiun Jinja Shrines in Date, Fukushima.


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福島市 Fukushima city 松川町 Matsukawa

In the year 1121, a daija 大蛇 huge serpent came to live in the river Abukumagawa at the waterfall あゆ滝 / 鮎滝 Ayutaki, and brought great harm to the local people.
A courageous villager went to the shrine 黒沼神社 Kuronuma Jinja in retreat until the serpent was gone.
This is the origin of the retreat 羽山ごもり Hayama Gomori.

黒沼神社 Kuronuma Jinja
福島市松川町金沢 Fukushima, Matsukawa, Kanezawa



. Shrine Kuronuma Jinja 黒沼神社 .
and Hayama Jinja 葉山神社 Hayama Shrine, Soma, Fukushima, with the retreat Hayama Gomori.

. daija, orochi 大蛇 the huge serpent, large snake .

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石川郡 Ishikawa district 平田村 Hirata

henge ヘンゲ / 変化 another form of the Deity
To be able to see another form of a deity, there is a spell to chant:
「宵之間や都の空にすみもせで心津くしの有明の月 袖ノ下ヨリ 三度  ロイ」




....................................................................... Miyagi 宮城県 .....
伊具郡 Igu district 丸森町 Marumori

The boulders of Sanno Gongen, Sanno Iwaya 山王岩屋 are at the very narrow part of the Abukumagawa gorge, where a huge boulder hang on each side.
The messenger of Sanno Gongen, a saru 猿 monkey comes here often and his footprints are in the rock.
The warlord Abe no Sadato 安倍貞任 used this place for the defense of his territory.

. Sanno Gongen 山王権現 and the 日枝神社 Hie Jinja shrines .

. Abe no Sadato 安倍貞任 (1019 - 1062) .

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yama no sei kurabe 山の背比べ comparing the size of the mountains
In the 阿武隈山地 Abukuma Highlands there is one high mountain. One day this 次郎太郎山 Mount Jirotaroyama (529 m) wanted to compare its size with ツボケ山 Mount Tsubokeyama (487 m).
Tsubokeyama tried to cheat and stood on his toes, but could only make it to 487 m high.



- Tsubokeyama

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- reference : nichibun yokai database -
15 丸森町 (01)

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[ . BACK to WORLDKIGO . TOP . ]
- #abukuma #abukumagawa #abukumariver #hagibis #marumori #tsubokeyama #abenosadato -
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16/07/2019

Kadota Inari Shrine

[ . BACK to DARUMA MUSEUM TOP . ]
. Shinto Shrines (jinja 神社) - Introduction .
. kami 神 Shinto deities .
- noroi 呪い to curse a person - see below
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Kadota Inari Jinja 門田稲荷神社 Kadota Inari Shrine


栃木県足利市八幡町387-7 / 387 Yawatacho, Ashikaga, Tochigi

下野國一社八幡宮 The first Hachiman shrine in Shimotsuke no kuni.
Founded in 1056, when 源義家 Minamoto no Yoshiie went up to the North to defeat the local people.
In the Western compound of the Hachiman shrine is Kadota Inari, one of the three most important shrines to "cut a bond".
Not only bonds between men and women, but also between a person and illness, too much drinking, gambling addiction and others.

Its best known aspect is the

enkiri ema 縁切絵馬 votive tablets to make a wish to cut a bond"

. enkiri, engiri 縁切り to cut a bond .

. Minamoto no Yoshiie Hachimantaro 源八幡太郎義家 / 源義家 .

- Deity in residence
倉稲魂神(うかのみたまのみこと) Ukanomitama no Mikoto

- reference -

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. wara ningyoo 藁人形 straw dolls for curses .

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- quote
- - - Death notes: Traditional rituals associated with curses persist in 21st-century Japan
It is a scorching summer afternoon with temperatures crawling toward 37 degrees Celsius. Kadota Inari Shrine is empty except for a chorus of screeching cicadas and the smooth stone statues of foxes guarding its entrance.
Hanging on either side of the shrine are hundreds of small wooden plaques known as ema (picture horses) baking beneath the sun.
A ritual tracing its roots to the Nara Period (710-794) when those who couldn’t afford to donate horses to the gods for good favor began substituting them with cheaper materials, the fastening of these votive tablets inscribed with worshippers’ hopes and prayers can now be found in shrines and temples across the nation.
But at Kadota Inari Shrine, located in the suburbs of Ashikaga, a city in Tochigi Prefecture some 90 minutes by train from Tokyo, visitors won’t find plaques with light-hearted wishes asking for good luck and rosy relationships.
“I’m completely exhausted dealing with K.S., the selfish devil in disguise who looks down on me, shouts at me and complains about each and everything I do. I hate you … I hate you … I hate you from the bottom of my heart, and I pray that you disappear from this world as soon as possible,” one of the plaques reads.
“I pray that my relationship with Hitomi, who betrayed me and wasted a year of my life, is completely severed” reads another. “She must be distanced from all paths leading to happiness. I will never let you become happy. May you suffer for the rest of your life to atone for my tears and agony. Mariko.”
Some wishes are more direct: “I pray that Okabe dies in an accident.”
Others are desperate pleas for help: “I pray that my family’s ties with depression and bipolar disorder come to an end.”
These are fervent, even violent expressions of raw, personal emotions rarely shown in public, and physical evidence of how traditional rituals associated with cursing are well and alive in 21st-century Japan.
--- Ominous origins
Kadota Inari Shrine is considered one of Japan’s three major enkiri, or “tie-cutting” shrines, in addition to Kyoto’s Fushimi Inari Taisha and Enkiri Enoki in Tokyo’s Itabashi Ward. However, occult writer Yuki Yoshida says Kadota Inari Shrine stands out in terms of the sheer number of plaques being offered and the level of animosity on display.
“A normal person may become sick of reading so many negative messages left on the plaques, but it’s an opportunity to observe the dark side of the human mind,” Yoshida says. “In fact, a number of dedicated fans visit Kadota Inari Shrine routinely to check the plaques hanging there. While Japan is often considered a secular society, it’s worth learning how there are still many people who seriously indulge in the act of cursing others.”
That said, Yoshida says regardless of how cruel wishes may be, revealing one’s darkest secrets in such fashion and letting off some steam is a healthier alternative to taking physical action.
“It’s an entirely different matter compared to unleashing one’s vented stress in the form of violence,” he says.
That’s what happened on Dec. 7, 2017, when the term “tatari,” or curse, appeared in stories describing a murder-suicide that took place at Tomioka Hachimangu, a well-known shrine in Tokyo’s Koto Ward.
Fifty-eight-year-old Nagako Tomioka, head priestess of the nearly 400-year-old shrine, was ambushed as she got out of a car on the grounds of the shrine and slashed to death by her samurai sword-wielding younger brother, Shigenaga Tomioka, who then stabbed and killed his wife, Mariko, and himself.
Shigenaga became head priest of Tomioka Hachimangu in 1995 but lost his job over money-related troubles.
He held a long-standing grudge against his sister who had taken over his role, and earlier on the day of the incident, asked an acquaintance to drop around 2,800 letters into a post box addressed to parishioners’ businesses and other shrines across the nation.
Reports said the eight-page letter demanded that his sister be banished from the shrine and his son be anointed head priest instead.
“If these demands aren’t met, I shall remain in this world after my death as an onryō (malevolent spirit) and forever exact vengeance against responsible board members and their descendants,” the letter read.
The bizarre case drew widespread attention due to the prominence of the shrine and ominous choice of vocabulary Shigenaga used in his parting message. It also showed how tenaciously the superstition in curses lingered in the modern age.
Earlier the same year, on Jan. 25, a 51-year-old man was arrested in Gunma Prefecture for intimidation. The man had left a straw effigy with a nail thrust through it in the parking lot of an amusement arcade. With red paint, the name of the female owner of the arcade was written on the chest of the doll, along with what appeared to be eyes and a mouth.
The man, a regular at the arcade, had apparently developed unrequited feelings toward the owner that led him to conduct a bare-bones version of one of the most dreaded curse rituals in Japan: ushi no koku mairi, or ushi no toki mairi, which literally means “shrine visit at the hour of the ox.”
According to a book published more than a century ago by U.S. orientalist and lecturer William Elliot Griffis titled “The Religions of Japan From the Dawn of History to the Era of Meiji,” women betrayed by their lovers typically performed this religious act of vengeance at the hour of the ox, which is between 1 and 3 a.m.
“First making an image or manikin of straw, she set out on her errand of revenge, with nails held in her mouth and with hammer in one hand and straw figure in the other, sometimes also having on her head a reversed tripod in which were stuck three lighted candles,” he wrote. “Arriving at the shrine she selected a tree dedicated to a god, and then nailed the straw simulacrum of her betrayer to the trunk, invoking the kami (god) to curse and annihilate the destroyer of her peace.”
Griffis wrote that he had seen rusted nails and pieces of straw struck on trees on multiple occasions.
- - - Straw effigies
Rituals involving straw effigies, or wara ningyō, remain a potent image in popular culture, and its roots can be traced back to the earliest era of recorded history in Japan.
At the Nara National Research Institute for Cultural Properties is an eighth-century doll made of wood with an iron nail shoved through its chest. From the Tatecho archaeological site in Matsue, Shimane Prefecture, a wooden tag was discovered that had a drawing of a woman and holes left from wooden nails driven through her right breast and chest.
During the Heian Period (794-1185), straw effigies were crafted during plagues to dispel the sickness, while official shamans known as onmyōji practiced onmyōdō, a form of Japanese cosmology and divination based on the Chinese philosophies of Wu Xing and yin and yang that also utilized paper mannequins as shikigami — beings conjured to exercise tasks ordered by their masters.
While onmyōdō is no longer practiced, Kazuhiko Komatsu, a renowned ethnologist, discovered through his fieldwork in Kochi Prefecture that a faction of onmyodo survived as Izanagi-ryu (the Izanagi school) in the mountainous village of Monobe, where priests still perform exorcisms and cursing rituals.


The practice of ushi no koku mairi goes back to the legend of Hashihime,
a character that first appeared in Heian literature that depicted her as a lonely woman waiting for her lover to return, with later accounts transforming her into a jealous demon.
Her story was later adapted into “Kanawa” (“The Iron Crown”), the noh play by Zeami Motokiyo about a beautiful woman visiting Kifune Shrine in Kyoto at the hour of the ox every night to pray for vengeance against her ex-husband who left her for a different woman.
The play depicts her changing into a rage-filled demon who wears an iron tripod as a crown that holds three burning candles.
Her ex, who fears for his life, seeks the help of master onmyōji Abe no Seimei, who prepares two life-sized straw effigies to diffuse the demon’s wrath.
The symbolic relevance of the wara ningyō as a powerful cursing tool remains intact, and Kifune Shrine is still considered the mecca for the ushi no koku mairi ritual, although it is unclear how many still actively partake in the practice.
Kohei Kikuchi, an expert on dolls and an adjunct lecturer at Waseda University, uses these effigies in a different manner, introducing them as a prop in one of his classes.
He sources wara ningyō online, where they can be bought for as cheap as a few hundred yen from e-commerce platforms such as Amazon, Yahoo Auctions and Mercari.
Upon purchasing one, Kikuchi brings it into his classroom and introduces it to students as a “special guest,” drawing nervous laughter. He then nonchalantly throws it to the floor or toward his students from the podium, often generating a few screams.
“I start my lecture by asking my students why they react the way they do,” he says. “The object will have no relevance for a small child. But while growing up, we are exposed to the symbolism of the wara ningyō through various movies, books and television shows that imprint us with the notion that it is something dreadful.”
Kikuchi says he concludes his lecture by comparing the wara ningyō to an information medium akin to newspapers.
“A wara ningyō tells us someone is trying to curse another person,” he says. However, unlike newspapers, the amount of information these straw effigies can provide is limited, he says.
“We don’t know who cursed who and with what intent,” he says. “Perhaps the wara ningyō is being used to curse someone we know, or maybe even ourselves. That ambiguity and lack of information scares us.”
- - - Curse packages
For those looking to curse someone but remain wary of going through complicated rituals, there are online services that conduct curses on the client’s behalf.
Nihon Jujutsu Kenkyu Jukikai is one such service. Founded around three decades ago, the organization now staff around 30 people who undertake ushi no koku mairi and other rituals ranging in price from ¥20,000 to ¥300,000 depending on the skill set of the practitioner and the level of curse being administered, according to a spokesperson for the group.
Suzuki, who declined to reveal his first name citing privacy concerns, says prospective clients can consult Jukikai via instant messaging service Line, email and phone. Around 20 to 30 inquiries are received on an average day, he says, of which around 10 to 20 percent lead to actual contracts, the most popular being the ¥50,000 and ¥100,000 packages.
Clients are asked to provide information such as name, telephone number, address, gender, date of birth and blood type, as well as a brief description of the person they want to target, including their name, age, relationship with the client and gender.
Clients will then pay their dues upon receiving a parcel including a brochure explaining the schedule and procedures regarding the cursing ritual as well as a FAQ. “That’s all they have to do,” Suzuki says.
The ritual itself is conducted in a facility the organization owns in Nara Prefecture, and curious clients can call Jukikai any time to check up on the progress, Suzuki says.
“Contrary to what people may think, around 70 percent of the consultations we receive are romantic, while the rest involve grudges such as trouble with neighbors,” he says.
Meanwhile, a group of monks calling themselves JKS47, or Japan Kitou Society in English, have been gathering routinely in front of the Economy, Trade and Industry Ministry to protest the government for the restarting of nuclear reactors following meltdowns at the Fukushima No. 1 nuclear power plant in 2011.
Formed in 2015, JKS47 — the name perhaps being a reference to the 47 ronin and popular pop-idol group AKB48 — considers itself the successor to a group of monks from the 1970s that cursed leaders of corporations responsible for environmental pollution through esoteric Buddhist rituals.
On a recent Thursday afternoon, a dozen or so members donning black robes and white sashes with the words “the dead shall judge” printed on them gathered by the Economy, Trade and Industry Ministry, musical instruments in hand, to recite sutras, perform music and deliver speeches.
While Buddhism and curses may not sound complimentary, “rituals for the subjugation of one’s enemies is an official category within the fourfold, or sometimes fivefold, ritual system within the esoteric Buddhist tradition,” says Eric Swanson, an assistant professor in the Theological Studies Department at Loyola Marymount University in Los Angeles.
Take Heian warlord Taira no Masakado, who led a rebellion against the central government in Heian-kyo (today’s Kyoto). According to Swanson, some accounts say the Shingon monk Kancho was dispatched to deal with the unrest and established a goma (fire ritual) hall on Narita mountain where he performed a subjugation ritual.
Masakado was subsequently killed in battle and his head was sent to the ancient capital to be displayed to the public. Legend has it, however, that its eyes glared and teeth ground in anger for several months, until one day the head flew to the east.
Masakado’s kubizuka (the mound where his head is said to rest) remains tucked away in a small plot of land surrounded by skyscrapers in Tokyo’s Otemachi business district. There have been attempts to remove it in the past, but these projects all failed due to accidents and illnesses some have attributed to his angry spirit. To this day, the tiny site is visited by suit-clad office workers offering prayers seeking his divine protection.
Whether or not these rituals are effective lies in the eye of the beholder. But for some, a trip to a shrine to inscribe one’s wishes on a votive tablet may be worth the while.
“Thank you for severing the bad relationships I had at work, I think I can now start afresh,” reads one plaque hanging at Kadota Inari Shrine. “I pray that I can lead a happy life full of good relationships.”
- source : Japan Times


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- Reference : 門田稲荷神社
- Reference : kadota inari shrine


. Shrine, Shinto Shrine (jinja 神社) - Introduction .

. kami 神 Shinto deities - ABC-LIST - .


. Hashi Hime, Hashihime 橋姫 / はし姫 "Princess of the Bridge" .


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. Legends and Tales from Japan 伝説 - Introduction .

....................................................................... Fukushima 福島県 .....
.......................................................................
いわき市 Iwaki city 四倉町 Yotsukura machi town

chinju no sugi ni utareta kugi 鎮守の杉に打たれた釘
40年程前、ぢさまが長わずらいをしたとき、鎮守の杉の木に呪いの釘が打ち付けてあった。それを抜き取ったら、病気は自然と治った。



....................................................................... Kyoto 京都 .....
.......................................................................



noroi no sugi 呪いの杉 pine to curse a person
. Shrine Jishu Jinja 地主神社 .
in the back of Kiyomizu Temple





....................................................................... Shiga 滋賀県 .....
.......................................................................
伊香郡 Ika district 西浅井町

mashin no majinai 麻疹の呪い
子供が麻疹から治りかけの頃に、サンダワラを頭にのせて「熱いお湯ではないけれど、煮え湯」というと、熱がとれる。

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- reference : nichibun yokai database -
97 呪い noroi to collect

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22/04/2019

Ubagami shrine

[ . BACK to DARUMA MUSEUM TOP . ]
. Shinto Shrines (jinja 神社) - Introduction .
. kami 神 Shinto deities .
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ubagami 姥神 lit. "old woman deity" - "Grandmother Deity"

- - - - - The legends from Esashi in Hokkaido know this:

Orii baasan 折居婆さん / オリイバアサン grandmother Orii
Grandmother Orii lived in Esashi. She prayed to the deities every morning and could tell the villagers about the weather of the day. The villagers thought of her as a deity, because her weather forecast was always right.
Once there was a bad catch for herring. That night grandmother Orii saw murasaki no hi 紫の火 a divine purple light in the sky above the sea. As the deity had shown her, she went out to the sea, poured ritual water from a Tokkuri container in that spot and folded her hands in prayer. Now a huge group of herring came by and the villagers had enough to eat for a long time.
When the villagers went to the home of Grandmother Orii, she was gone and since then they prayed to her as
Ubagami 姥神 "the old woman deity".

This name is also read おりん婆(折居婆)Orin Ba.


source : nihon.syoukoukai.com...

Tokkuri iwa 江差のとっくり岩 Tokkuri rock in Esashi
They say the Tokkuri of Grandmother Orii turned upside down and became a rock.
Many herring are fished around this rock.

. nishin 鰊 / 鯡 / 青魚 / 黄魚 herring .


source : Esashi Town Homepage

- Another version of the legend:

Once there lived an old couple in 江差 Esashi which had not enough to eat.
A deity appeared in their dream and told them to explore a certain area of the sea. Next morning they went out and found a lot of herring. Now they could eat fish to their heart's content.
The Ubagami deity venerated in Esashi is seen as this old couple, they are the ancestors of the herring fishermen.

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Ubagami Daijinguu 姥神大神宮 Ubagami Daijingu
海道檜山郡江差町姥神町99 / Ubagamichō, Esashi, Hiyama district, Hokkaido



- quote
The Ubagami Daijingu Togyo Festival – held every year from August 9 to 11 – is what the residents of Esashi most look forward to every year. Approximately 50,000 people gather in the town – which has a population of only 8,000 – to watch portable shrines and 13 floats being paraded around the streets.
- A festival that has continued since the Edo Period
Since the Edo Period, Esashi prospered as a herring fishing community, and was greatly influenced by the culture and festivals of the Kansai and Hokuriku regions due to the Kitamae-bune ships that arrived via the Sea of Japan shipping route. The origins of the Ubagami Daijingu Togyo Festival date back 375 years, when it began with the people of Esashi thanking the gods for the plentiful herring catches.
- The chair of the Esashi Sightseeing & Convention Association, Saikaiya Nozomu is also a doll maker who creates the mannequins that ride on the floats, and from an early age he grew up with the shrine festivals. Each of the town’s neighborhood associations is responsible for the management and operation of one of the floats, which cost over 10 million yen to build and between 1.8 and 1.9 million yen per year to maintain. These costs are generously borne by the residents of the neighborhoods and people who were born in or have connections with the town. “People who come from the cities are motivated by Esashi residents’ enthusiasm and passion for the festival,” says Saikaiya. “Perhaps it’s because they sense the eagerness to preserve the local culture inherited from the Edo period.”
Saikaiya’s father was the doll maker who, under the name of Hokuryu, created five of the mannequins that ride on the thirteen floats mannequins. Nozomu is the second-generation Hokuryu. “Mannequins made by myself and my father adorn the festival,” says Saikaiya. “Such emotions cannot be experienced anywhere else.”
- Young people return home for the festival
The children of Esashi are raised on drum & flute lullabies. They are pulling floats as soon as they can walk, and are playing the flute and drums when they become elementary and junior high school pupils. They then take on the role of protecting the float from overhead cables, and when they become adults they are responsible for supervising the parade of floats, with the ultimate aim of becoming one of the people charged with overall responsibility for the float.
- Natsuhara Shigeki,
who works at an elementary school and is also the vice chair of the festival organizing committee tells of an episode that expresses Esashi residents’ feelings toward the festival. “At a job interview in a certain city, a high school student from Esashi asked if he could take a holiday on the same three festival days every year. He explained about the Ubagami Daijingu Togyo Festival and that without the younger generation, the floats would not be mobile and asked the boss for the time off. The boss of the company was surprised and impressed by the high school student’s enthusiasm for his hometown, something that is not so common, and decided to employ him straight away.”
Everyone gets involved in the festival – from young children to senior citizens. All homes prepare alcohol and food to welcome visitors. According to Natsuhara, “Esashi has created a culture in which all people are involved.” Saikaiya also adds “Each household serves local cuisine made with recipes handed down from the past, making it a festival in which food culture is also conveyed.”
- - - MORE
- source : kai-hokkaido.com/en/feature...


- - - - - Deities in residence - - - - -
天照皇大御神 Amaterasu Omikami
天児屋根神 Amanokoyane no Mikoto
住吉大神 Sumiyoshi Daijin


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shuin 朱印 stamp


- - - - - HP of the Shrine
- source : hokkaidojinjacho.jp... -

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Yearly Festivals 年中行事


- CLICK for more photos !

姥神大神宮渡御祭(うばがみだいじんぐうとぎょさい)Ubagami Daijingu Togyosai

- quote -
Ubagami Daijingu is the oldest shrine in Hokkaido, established in 1447. It is said to have been established as a place for herring-fishers to worship the image of the god they believed in. Once a year, the people of Esashi carry out the Togyosai, in which they offer their thanks for a bountiful catch of fish.
Thirteen richly decorated floats (called “yama” in Esashi) are paraded downtown and uptown in a dignified procession. This festival is clearly dear to the hearts of everyone in Esashi—during the Togyosai, the population of the town swells to five times its normal size because of the many people returning home. The Togyosai is truly a festival fit to represent Hokkaido.
– Reception period: August 1-7, 2017. The festival itself takes place from August 9-11.
- source : hokkaido-sightseeing.com/en... -


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天児屋根神 / 天児屋根命 / 天児屋命 Amanokoyane no Mikoto / Ama-no-Koyane-no-mikoto
Amenokoyanenomikoto/Amenokoyanomikoto / Ameno Koyane




He belongs to the deities of Shrine Kasuga Jinja, Nara.
He is considered to be an ancestor of the 中臣 Nakatomi clan and its most famous branch - the Fujiwara clan.

中臣連等の祖。天の石屋・天孫降臨段に登場。天の石屋段には天照大御神を天石屋戸から招き出すために布刀詔戸言を申した神。天孫降臨では五伴緒として番能邇々芸命に随行する。
- reference source : kojiki.kokugakuin.ac.jp... -


- quote -
Ameno Koyane
is known to have been one of the Gods of the Five Guilds. He was one of the many Gods present when Ninigi made his descent to Earth. This god and many others agreed after a decree by Amaterasu to serve and follow Ninigi.
Ameno Koyane was also given the extra task, alongside Ameno Futodama to aid and protect Ninigi.
This God is claimed as the ancestor of the Nakatomi Clan.
- The Five Guilds
The Gods of the Five Guilds are a group of Gods with the names Ameno Koyane, Ameno Futodama, Ameno Uzume, Ishikoridome and Tamaya.
Each of these Gods agreed to follow the royal decree of Amaterasu to follow and serve Ninigi after his decent to the Earth. Two of these Gods (Ameno Koyane and Ameno Futodama) were given special decrees to aid and protect Ninigi.
- source : historyofjapan.co.uk... -

Kogotomusubi no Kami 興台産霊神
The father of Amanokoyane, ancestral kami of the Fujiwara clan.
According to the "divine-age" records in Sendai kuji hongi, Kogotomusubi was identified as the mikogami (divine offspring) of Ichichimusuhi no mikoto, a kami in the lineage of another kami, Tsuhayamusuhi no mikoto. Based on the theory that the name Kogoto is formed from a plural prefix attached to the word koto meaning "word," the name has been interpreted to mean kotodama, namely a kami of speech and language.
- source : eos.kokugakuin.ac.jp... -

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- Reference : 姥神大神宮
- Reference : Ubagami Hokkaido




. Shrine, Shinto Shrine (jinja 神社) - Introduction .

. kami 神 Shinto deities - ABC-LIST - .


:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::


. Legends and Tales from Japan 伝説 - Introduction .


....................................................................... Miyagi 宮城県 .....
.......................................................................
白井市 Shiroi city 斎川松沢 Saikawa Matsuzawa

chichigami 乳神 "breast deity"
At the root of an old pine tree there was a spring and in the nearby sanctuary there was a stone memorial for Ubagami.
The wife of 用明天皇 Yomei Tenno (518 - 587) gave birth here on a rock called Shitahimo no ishi 下紐の石, but she did not have enough milk to feed the baby. A diviner told her to use the water from the spring and when she drunk it, her milk begun to flow. A stone statue was erected in her honor.
Now many women come here to pray.
Sometimes they scratch a bit of the breast of the statue and drink the powder to make their own milk flow.
As a sign of greatfullness many women later bring a plush doll of a female breast.



. matsu 松と伝説 Legends about the pine tree / 松の木 .

.......................................................................
仙台市 Sendai city

daishimizu 大清水 "great clear water"
It is located on the Eastern side of the bridge Itsutsubachi 五ツ橋. It is one of the three "clear water" locations and sometimes called sato shimizu 里清水.
Since olden times there was a sanctuary for Ubagami.
The water could heal cough from children.
People make offerings of ema 絵馬 votive tablets of a rooster turned upside-down.




....................................................................... Niigata 新潟県 .....
東蒲原郡 Higashi-Kanbara district 阿賀町 Aga town

Along the river bank the deity Ubagami sama 姥神様 is venerated.
She is also mamorigami 守り神 the protector deity at the entrance of the village.

. mamorigami 守り神と伝説 Legends about protector deities .





....................................................................... Toyama 富山県 .....

. onbaba オンババ / 姥神 (Ubagami) "Old Grandma Mountain God" .

. Tateyama Shinkō 立山信仰 Tateyama mountain worship .
... Temple Ashikura-Ji had around 30 subtemples, of which the 姥堂 Ubadō and the Enmadō were the most important.
... It was only at this one time in the year, on the middle day of the autumn equinox, that women were allowed to enter the precincts, normally forbidden them, as far as the Ubadō, from where, having received the protection of the deity Ubagami, they worshipped the sacred mountain and prayed for rebirth in paradise.
The rite was an enactment of death and rebirth.




- quote -
Tateyama no Onbasama 立山のおんばさま On-Ba Sama
Uba-Ishi 姥石 "Grandmother Rock"
- reference source : webheibon.jp/yamanba... -

- - - Ubagami is sometimes seen as the
. Yamanba, Yamauba 山姥 "old mountain woman", Yokai monster .




....................................................................... Yamanashi 山梨県 .....
都留市 Tsuru city

. Chichigami san 乳神サン "breast deity" .



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- reference : nichibun yokai database -

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山姥神社 Yamanba Jinja / Yamanba Shrine - Yamauba
高知県 Kochi - Shirakidani, Nankoku, Kochi
- HP of the Shrine
- reference source : yamauba.jp... -

. Yamanba, Yamauba 山姥 and 山姫 Yamahime .
Yamanba, Yamamba is the "old hag from the mountain".


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. Ishikoridome no kami 石凝姥神 (いしこりどめのかみ)(Ishi-kori-dome-no-kami) .
Nakayama Jinja 中山神社 / 岡山県津山市一宮695 Okayama, Tsuyama town


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04/02/2019

Keihin Fushimi Inari Kawasaki

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. Shinto Shrines (jinja 神社) - Introduction .
. kami 神 Shinto deities .
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京浜伏見稲荷神社 Keihin Fushimi Inari Shrine, Kanagawa


神奈川県川崎市中原区新丸子東2-980 / 2-980 Shinmarukohigashi, Nakahara Ward, Kawasaki, Kanagawa

The Shrine was founded in 1951 to become a place of worship for the many new residents in the nearby Tower Mansion (Tawaman) district.
It should give the residents a place to come and talk and make friends.
In 1954 the great iron Torii was erected, about 14 m high



In the compound are 108 statues of foxes, carved by a master in more than 20 years.
108 is the number of earthly desires in Buddhist lore.
The foxes take all kinds of poses and seem to enjoy themselves a lot.
And among them there is just one green animal . . . a frog.



- CLICK for more fox images !

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There is a row of rather small Torii gates for children to walk through.




A pond imitating Lake Biwako brings some coolness in summer.
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This shrine is dependent on the main Fushimi Shrine in Kyoto.
The Deity in residence is
常磐稲荷大神 Inari no Kami

. Fushimi Inari Taisha 伏見稲荷大社 Kyoto.

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There is also a small replica of the Shrine
Fuji Asama Jinja 富士浅間神社
This kind of Fujizuka 富士塚 mound is rather auspicious in many parts of Tokyo.



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shuin 朱印 stamp


- stamp book



omamori お守り amulets


- - - - - HP of the Shrine
- source : jinjamemo.com... -




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- Reference : 京浜伏見稲荷神社
- Reference : English


. Shrine, Shinto Shrine (jinja 神社) - Introduction .

. kami 神 Shinto deities - ABC-LIST - .

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- #keihinfushimiinari #keihininari -
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06/10/2018

Yamanokami Regional 25 Oita Okinawa Osaka

[ . BACK to DARUMA MUSEUM TOP . ]
. Yama no Kami 山の神 Yamanokami - Introduction .
. Ta no Kami 田の神 Tanokami - Introduction .
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Yama no Kami 山の神 God of the Mountain
and Legends from 大分県 Oita, 沖縄 Okinawa and 大阪 Osaka


. Legends about Yamanokami 山の神と伝説 .


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....................................................................... Oita 大分県 .....



ウガヤフキアエズ王朝を支えた「山の神」とは?
- reference source : ugaya.jimdo.com... -

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山ノ神お殿 海ノ神お殿 おでん - Oden from Yamanokami and Uminokami
Oita, Bungo, Ono city / Bungo-ōno

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. Yamanokami and Tengu 天狗 Mountain Goblin legends .

Trees with two stems or special branches like a roof are called
Tengu no ki 天狗の木 or Yamanokami no oshimi ki 神のおしみ木, trees that Tengu and Yamanokami like very much.
These trees must not be cut down. If someone tries to cut such a tree, he will hurt himself.
- - - - -
Tenguyama 天狗山 Tengu Mountain
If someone cuts a tree from Mount Tenguyama, there will be a fire in the village - this tale is well known in the village and not many people dare to go up there.
- - - - -
Tenguzoo 天狗像 Tengu statue
At 阿蘇野峠 Asono Toge pass, toward 芹川部落 Serigawa hamlet, there is
the Shrine 下津留神社 Shimo-Tsuru Jinja.
Until 1935, there is a new statue of a Tengu, venerated as Yamanokami. The shape of the mountain is said to look like a Tengu.
Tsuru 津留 is a town in Kumamoto.

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Th 16th day of the 12th lunar month is sacred to Yamanokami and called
misotsuki hi ミソつき日 /?味噌搗き making Miso paste.
The 16th or 20th day of the first lunar month is the day where Yamanokami inspects the trees in the forest and forest workers take a rest.
If someone goes to the forest, he will get hurt or have other misfortune.
- - - - -
If someone tries to cut down a tree sacred to Yamanokami, the tree will twist and the ax can not be pulled out. In this case, there will be very bad weather soon.
- - - - -
Around the village 平沢水 Hirasozu Yamanokami is also venerated as a deity to heal or prevent a cold. People make offerings of 赤土を団子 balls of red earth and pray.
Sometimes the balls are wrapped in green bamboo leaves.
- - - - -
. shinboku 神木, shinju 神樹 sacred tree, divine tree .
If forest workers want to cut down trees they have to look out for a tree with the first branch facing North.
This is Yamanokami no tomarigi 山の神の泊木 a tree sacred to Yamanokami and may never be cut.


....................................................................... 速見郡 Hayami district .....
日出町 Hiji town

The 16th day of the New Year and the O-Bon festival in August are festival days for Yamanokami.
In the morning people are not allowed to go into the forest.
In the afternoon they might go, but if the smell of 味噌汁 miso soup comes into the nose of Yamanokami, this person will die within the year.

. misojiru 味噌汁 / みそじる miso soup .
The Miso culture of Japan




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....................................................................... Okinawa 沖縄県 .....

. kijimunaa キジムナー Kijimuna .

The Kijimuna is also called ブナガヤ Bunagaya.
Someone went collecting firewood and saw it. Its hair is all red, and so is the face. It has the features of a child of four or five years.
Some say it is Yamanokami and pray to it.




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....................................................................... Osaka 大阪 .....

....................................................................... 豊能郡 Toyono district .....
能勢町 Nose town

At the top of the pass there is a small sanctuary for Yamanokami.
On the fourth day of the first lunar month, people make offerings of gohei 御幣 ritual paper wands.
.
Above the oven for making charcoal is a ritual paper wand and Yamanokami is venerated here.

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- reference source : nichibun yokai database -

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. Legends about Yamanokami 山の神と伝説 .

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- - - - - . Join the Updates of Facebook ! . - - - - -


. Yama no Kami 山の神 - Table of Contents - .

. Legends and Tales from Japan 伝説 - Introduction .

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sangaku shinkoo 山岳信仰 religion of the High Mountains is a different matter.

. Shrine, Shinto Shrine (jinja 神社) - Introduction .

. kami 神 Shinto deities - ABC-LIST - .

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- #yamanokami #godofthemountains #tanokami #oita #okinawa #osaka -
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04/10/2018

Yamanokami Regional 24 Okayama

[ . BACK to DARUMA MUSEUM TOP . ]
. Yama no Kami 山の神 Yamanokami - Introduction .
. Ta no Kami 田の神 Tanokami - Introduction .
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Yama no Kami 山の神 God of the Mountain
and Legends from Okayama 岡山県


. Legends about Yamanokami 山の神と伝説 .


. Aragami 荒神と伝説 Legends about the Aragami deity .
Aragamisama, Koojinsama, Koojin sama 荒神様 Kojin sama, "rough god", "wild deity"
- . misaki koojin ミサキ荒神 / misaki no koojin ミサキの荒神 .
- hachi daikoojin 八大荒神 eight great wild deities
Legends from 井原市 Ibara city 美星町 Bisei town / 真庭市 Maniwa city 西河内 Nishi-Gouchi/ 美作市 Mimasaka city 真殿 Madono / 新見市 Niimi city 哲西町 Tessei cho town

. Okayama no Misaki Densetsu 岡山のミサキ伝説 Misaki Legends from Okayama .
tsurugi misaki ツルギミサキ Sword Misaki and tsuna misaki ツナミサキ Rope Misaki / hinomisaki ヒノミサキ
and many more

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. Sanbo Taro, Mitsuho Taro 三穂太郎 と伝説 - Nagi .
Miho Jinja 三穂神社(三穗・みほ)
三穂大明神 Miho Daimyojin / The KAN clan of Mimasaka 美作菅氏 / 三穂太郎満祐 Sanbo Taro Mitsusuke


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. Ooyamatsuminomikoto 大山祇神, 大山積神, 大山津見神 Oyama Tsumi no Mikoto .
A deity that dwells in the mountains.
Ooyamazu no Kami オヤマヅノカミ / 大山祇神 - in local dialect

In Okayama, Yamanokami is not venerated as much as in the Kinki area. It is most probably a female deity but has changed appearance many time.
In Okayama, there are more shrines dedicated to Oyamatsumi no Mikoto.



大山祇神社 / オオヤマツミジンジャ Shrine Oyamatsumi Jinja - Ibara
岡山県井原市野上町1751

A protector deity of the temple at 頂見山 Chokenzan.
Founded in 736 by 行基 Saint Gyoki.

- reference source : okayama-jinjacho.or.jp... -



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大山祇神社 Shrine Oyamatsumi Jinja - Takahashi
岡山県高梁市川面町1958

The 御神門 main gate has been relocated from the 大山祇神社 Oyamatsumi Jinja at 愛媛県大三島 Ehime, Omishima.



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....................................................................... 英田郡 Aida district .....

On the 9th day of the first lunar month, villagers are not allowed to go to the mountain forest, because Yamanokami goes there to count the trees.
If someone goes to the mountain, he will be counted as a tree and become one.
Woodcutters and charcoal makers use this day to celebrate and feast.



....................................................................... 川上郡 Kawakami district .....
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高梁市 Takahashi city 備中町 Bitchu cho town

. Koojin 荒神 Kojin, Aragami, "Wild Deity" .
In the hamlet 西油野 Nishiyuno Aragami is seen as the Yamanokami. He often puts a curse on people.
In the hamlet is an estate where two Aragami are venerated. One of them is
Ushitora no Aragami 丑寅の荒神 Aragami of the North-East direction
When the house of this family was constructed, someone had cut a tree sacred to Yamanokami and the family was thus cursed. To appease him a small sanctuary was built.
A priest had told them the house had been cursed already before that so they build another sanctuary.



....................................................................... 新見市 Niimi city .....
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哲西町 Tessei cho town

On the 9th day of the first lunar month, villagers are not allowed to go to the mountain forest, because Yamanokami goes there to count the trees.
If someone goes to the mountain, he will be counted as a tree and become one.



....................................................................... 都窪郡 Tsukubo district .....

. daija, orochi 大蛇 the huge serpent, great snake .
In the 中国地方 Chugoku region there are various connections between Yamanokami and the huge serpent.
In the village 備中都窪郡庄村 Shomura Yamanokami is called ヤマガミ Yamagami. His real appearance is said to be a huge serpent.

. Yamanokami no daija 山の神の大蛇 great serpent of Yamanokami .
- in 6-1 Koyamanakajimacho, Yamashina Ward, Kyoto,



....................................................................... 津山市 Tsuyama city .....
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桑上 Kuwakami



貴布禰神社 Shrine Kifune Jinja
津山市桑上190 / Tsuyama, Kuwakami 190

The messenger of Yamanokami at this Shrine is
ookami 狼 a wolf. 狼様 Okami Sama
During the Shrine festival from the 13th to 15th day of the eleventh lunar month, in former times, there were two baby wolves born on the 14th day in the shrine. This is the beginning of their veneration. There is 小祠 a small Shrine in the North-Eastern corner of the innermost room of the building. People are not allowed to peek into this room, but may come and pray for protection from illness, disaster and other misfortunes.

- main deities in residence
高オカミ神 / 高龗神 Taka Okami no Kami / Takaokami
闇オカミ神 / 闇龗神 Kura Okami no kami / Kuraokami

and 8 more deities.

This constellation is rather old, dating back to the time of 崇神天皇 Sujin Tenno (148 BC - 29 BC)

In the back of the compound is the Wolf Shrine 奥御前神社 Okugozen Jinja, often simply calld 狼様 Okami Sama.

- reference source : 貴布禰神社 Kifune Jinja -


. Yamainu 山犬 / 狼 Okami, Wolf .

. Kuraokami, Takaokami and Kuramitsuha .

Emperor Sujin (崇神天皇 Sujin-tennō),
also known as
Mimakiiribikoinie no Sumeramikoto (御間城入彦五十瓊殖天皇) or
Hatsukunishirasu Sumeramikoto (御肇國天皇); was the tenth emperor of Japan.
- - - More in the WIKIPEDIA !

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- reference source : nichibun yokai database -

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. Legends about Yamanokami 山の神と伝説 .

. Legends from Okayama 岡山の民話と伝説 .

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. Yama no Kami 山の神 - Table of Contents - .

. Legends and Tales from Japan 伝説 - Introduction .

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sangaku shinkoo 山岳信仰 religion of the High Mountains is a different matter.

. Shrine, Shinto Shrine (jinja 神社) - Introduction .

. kami 神 Shinto deities - ABC-LIST - .

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