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

18/01/2016

Hoijin Konjin deities

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. Legends and Tales from Japan 伝説 - Introduction .
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hooijin 方位神 deities of the directions

. Tozai Nanboku 東西南北 - the Four Directions .
- Introduction - including :

The Four Animals, Shijuu (四獣,四聖獣)
or
Four Gods, Shijin (四神)
Four Guardians of the Compass
The four protectors of Edo and Kyoto
Feng Shui 風水 Chinese Geomancy
The Asian Lunar Calendar  

The Nine Heavens, kyuuten 九天 Kuten : nine Directions, nine skies
九重天 kyuuchuu no ten

The 12 Heavenly Generals 十二神将

Kimon, the "Demon Gate 鬼門" in the North-East

happoo yoke shugo, happoo fusagari 八方塞がり
amulets for protection in all eight directions

Daishogun Hachi Jinja 大将軍八神社 - Kyoto
Daishogun is the deity of the Pole Star

yugyoojin 遊行神 deities who walk freely in all directions:
planet Venus deity
pole star deity

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- quote -
方位神(ほういじん)とは、
九星術から生じた神々で、その神のいる方位に対して事を起こすと吉凶の作用をもたらすと考えられた。
方位神は、それぞれの神に定められた規則に従って各方位を遊行する。吉神のいる方角を吉方位といい、凶神のいる方角を凶方位という。

平安時代には、自分が行こうとする方角が凶方位である場合に、一旦他の方角へ行ってから目的地へ向かう方違え(かたたがえ)が盛んに行われた。現在では、凶方位を犯すことによる災厄を避けるため多くの寺院・神社で「方位除け(方除け・八方除け)」の祈祷・祈願が行われる。

The good deities 吉神
歳徳神(恵方)Toshitokujin (Eho) Deity of the New Year
歳禄神 Sairokushin
月徳合 Gettokugo
歳枝徳 Saishitoku
歳徳合 Tokutokugo
生気 Seiki
奏書 Sosho
天道 Tendo
天徳 Tentoku
天徳合 Tentokugo
博士 Hakushi

The bad / wild deities 凶神 / 神殺
天一神 Tenichijin
金神(大金神・姫金神) Konjin- Daikonjin, Hime Konjin
八将神 Hasshojin
太歳神(普段は吉神)Daisaijin
大将軍 Daishogun
太陰神 Daionjin
歳刑神 Saigyojin
歳破神 Saihashin
歳殺神 Saisetsushin
黄幡神 Obanjin
豹尾神 Hyobishin
- source : wikipedia -

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Konjin, Konjin Sama  金神, 金神様 deity of metal



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Konjin "Tutelary of metal,"
an itinerant kami originating within the cult of Onmyōdō (Yin-Yang divination), associated with varying compass directions in space, and believed to change position in accordance with the year, lunar month, and the season. Konjin's current location in space at any given time was considered an unlucky or taboo direction, since the deity was thought to be violent and to delight in bloodshed and curses. Based on these ideas, lucky and unlucky days and directions were postulated in accordance with astrological calender terms and concepts. Unlucky days and directions were linked to the observance of directional interdictions (kataimi) and the practice of "changing directions" (katatagae) to avoid the most strongly tabooed directions on a given day. Tabooed directions, in turn, were those in which the malicious deities Konjin, Ten'ichijin, and Taihakujin were currently located. According to the practice of katatagae, if plans for travel indicated that the final destination lay in the direction of one of the above tabooed deities, the traveler would avoid that direction by setting out a day early in a different direction; after spending the night at a temporary site, he or she would start out the next day for the final destination, thus avoiding direct travel in the line of taboo.

The practice of katatagae was frequently observed among Heian-period nobles, and as it became an integral part of their lives, it worked to strongly restrict everyday movement and activities. Beliefs in the "seven deaths of Konjin" stated that violating Konjin's tabooed direction would result in the death of up to seven close relatives; strong interdictions were thus placed on various areas of life, including the construction and renovation of houses, moving one's residence, public works construction, and leaving on journeys.

The cult of Konjin was also associated with Onmyōdō's geomantic concept of two "demon's gates" (the northeast and southwest directions on the compass), and the belief arose that Konjin was particularly formidable when it resided in one of these quarters as "Kimon Konjin" (Konjin of the Demon's Gate"). Of the two, the more dangerous and feared was the "front demon's gate" (omote kimon) located in the northeast direction called ushi-tora, although the "back demon's gate" (ura kimon) located in the southwest direction (hitsuji-saru) was also the subject of taboo.

Since the mountain Hieizan was located in the northeast direction from the new capital of Kyoto, the mountain was selected as the site for Saichō's temple Enryakuji, as a device to protect the capital from unlucky influences emanating from that quarter. Both within the capital city and at the temple, it became customary to avoid building gates, earthen storehouses, toilets and baths in the northeastern quarter of one's residence, and protruding corners were also chamfered in that quarter, a practice which was linked to the placement of "demon-faced tiles" (onigawara) on the northeastern corners of buildings as an exorcism of the "demon's gate."

Other practices associated with the demon's gate include the avoidance of marriage with a person from the northeastern direction, and the avoidance of cutting trees or moving stones in the northeastern quarter of one's residence. In response to the cult, professional sorcerers proliferated, performing exorcisms to eliminate various Konjin banes.
- source : Kawamura Kunimitsu, Kokugakuin, 2005 -

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- quote -
Konjin (金神 "God of metals") is an itinerant kami (spirit) from Onmyōdō (a traditional Japanese cosmology and system of divination based on the Chinese philosophies of Wu Xing (Five Elements) and Yin and yang). Konjin is associated with compass directions, and said to change position with the year, lunar month, and season.

Konjin's momentary location in space at any given time is considered an unlucky direction, because this kami is stated to be particularly violent and said to punish through curses. Based on this, a calendar with astronomical and geomantic direction relations was created, which included interdictions (kataimi). A practice known as katatagae (changing directions) is used to avoid the worst directions on a given day, usually where Konjin, Ten'ichijin, and Taihakujin are currently located.

Katatagae was favored among Heian-period nobles and it became a part of their daily lives. The construction and renovation of houses, moving one's residence, public works construction, and traveling was strongly influenced by katatagae.

Konjin was said to be at tremendous power when residing as "Kimon Konjin" (Konjin of the Demon's Gate") at the two "demon's gates" (the northeast "front" gate called omote-kimon and the southwest "back" gate called ura kimon). Kyoto was supposedly protected from any bad influences by placing Saichō's temple Enryakuji at Mount Hieizan.
- source : wikipedia -

Konkookyoo 金光教 Konkōkyō The Konjin cult
was particularly widespread in the province of Bitchū (Okayama Prefecture), and it was based on that traditional cult that the man named Konkō Daijin (Akazawa Bunji) founded the new religion of Konkōkyō late in the Edo period. Konkō Daijin took upon himself the title "living kami Konkō Daijin" and proclaimed that Konjin was not a kami of evil and curses, but in fact the deity Tenchikane no Kami, the "world's 'parent kami' and savior of humankind." According to Konkō Daijin, one could gain the aid of the kami merely through "having faith in the kami out of a sincere mind" (jitsui teinei shinjin), and without the need to perform magical spells or abide by calendrical and directional interdictions.
In the mid-Meiji period, Deguchi Nao was influenced by Konkōkyō to preach that "Ushitora no Konjin" was the kami who would rebuild and restore the world.
- source : konkokyo.or.jp/eng -

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天地七面金神 Konjin with Seven Faces, Heaven and Earth


He has six faces above the main face.

奥河内の極楽寺 Nagano, Gokuraku-Ji
- reference source : minamino-town.com/yokoyama/sinnbutu_kenngaku -

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. Legends and Tales from Japan 伝説 - Introduction .

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Gunma 群馬県 - 伊勢崎市 Isezaki

Konjin Sama is a scary deity, and you never know where he is hiding.
If someone does not listen to the words of other people, he is called "a man like Konjin Sama".

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Gunma 前橋市 Maebashi

Hime Konjin sama 姫金神様
姫金神様は荒神様(コウジンサマ)よりなお悪く祟る。年によっている所が違い、暦を見なくてはわからない。金神様がいると知らずに引っ越して、障ったこともあった。障りをさけるまじないもある。


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Gunma 太田市 Ota

Konjin sama can not see. He is a scary deity and never allows a thing to go wrong.

姫金神様 Hime Konjin sama can not see or hear or talk. If she puts a curs on someone, it can not be reversed.

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Mie 三重県 - 志摩郡 Shima district

If a woman gives birth facing the Konjin deity 金神 the baby will be blind or even be born dead.

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Shizuoka 静岡県

Konjinsama 金神様 Konjin sama
金神様は荒い神様で様々な祟りを為す。屋敷や畑地の土を動かす場合には、必ず禰宜を頼んで拝んでもらう。金神除けは庚申の日に行なう。金神様を確かめずに不用意に杭を打ったりすると、歯痛や病気になったりする。そういうときは御嶽行者に頼む。伊勢猿田彦神社のお砂は金神除けに効果がある。

. Sarutahiko densetsu 猿田彦伝説 Sarutahiko Legends .

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Tokushima 徳島県 美馬郡 Mima district

aragami no tatari 荒神のたたり curse of the wild deity
ある女性が肋膜に水が貯まり、どうしても治らない。祈祷師に拝んでもらうと金神さんを汚していることがわかり、早速汚れたものを捨て金神様を祀ると数日で水がたまらなくなった。さらに、荒神さんを清めて祀りなおすと病人は全快した。

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Yamanashi 山梨県 秋山村 Akiyama

Rokuksan 六三 Rokusan Deity
If someone has pain without any known cause, it might be due to Rokusan.
Dividing the age of the ill person by 9, and if the rest of the number falls on a number of Rokusan, then he is the cause of the illness.

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Yamanashi, 北都留郡 Kitatsuru district

hime konjin sama no tatari ヒメコンジン様の祟り the curse of Hime Konjin Sama
In every house there are for Konjin Sama deities to protect the premises.
One of them is the female "Princess Konjin Sama".
If people do not treat her spot nicely, someone will get ill. They must keep the area around the outside toilet clean and not cut branches from the Silverberry (グミの木 gumi, Elaeagnus pungens), otherwise their lower back will start aching the same day due to the influnce of Rokusan.
If someone gets ill in this way, he has to seek help from a person performing rituals for Hime Kojin Sama and Rokusan or learn a special spell to repeat secretly to himself.

. Rokusan 六三 伝説 legends about Rokusan, Deity of Illness .

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- source : nichibun yokai database -

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- Reference : 日本語
- Reference : Konjin


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

. kami 神 Shinto deities - ABC-LIST - .

- #hoijin #fourdirections #konjin -
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夏菊の土金神に香を焚く
natsugiku no tsuchi Konjin ni koo o taku

the earth
of summer chrysanthemums - burning incense
for the Konjin deity


松村蒼石 Matsumura Soseki (1887 - 1982)




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堪へたりし金神奈落寒明けぬ

稲垣きくの Inagaki Kikuno

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Sarutahiko

[ . BACK to DARUMA MUSEUM TOP . ]
. Shinto Shrine (jinja 神社) - Introduction .
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Sarutahiko densetsu 猿田彦伝説 Sarutahiko Legends
Sarutahiko no Ookami 猿田彦大神 the Great Deity Sarutahiko
Sarutahiko no Kami 猿田毘古神




猿田彦は天狗の祖と言われている.
Sarutahiko サルタヒコ is the ancestor of the Tengu.

He is considered the ancestor of the Ujitoko clan in Ise, and the central object of worship at the Sarutahiko Shrine located in Ise.

. 猿田彦大神 the Great Deity Sarutahiko - Introduction .

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. Doosojin 道祖神 Dosojin, Dososhin - Wayside Gods .

Chimatagami 岐神, the Gods of the Crossroads, is said to represent the legendary gods of Old Japan, especially
Sarutahiko no Mikoto 猿田彦神 and his fair maiden,
Ame no Uzume no Mikoto 天鈿女 / 天宇受売命 Amenouzume. Amanouzume .
(Ame-no-Uzume 天鈿女命 / アメノウズメ)

. Ame-no-Uzume-no-mikoto 天宇受売命, 天鈿女命 .
and O-Tafuku, Okame, O-Kame, Okamesan おかめ【お亀/阿亀】

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. Shōmen Kongō 青面金剛 Shomen Kongo .
and the Koshin Cult
. Kōshin shinkō 庚申信仰 .
Yamazaki Ansai,
drawing on the association of shin with the monkey (saru), advocated a Shintoistic kōshin cult, in which the primary object of worship was Sarutahiko. Within the Shugendō tradition as well, a unique form of the kōshin cult was propagated, so that there were three varieties of the faith: Buddhist, Shintō, and Shugendō.

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The Waka poet . Kakinomoto Hitomaro 柿本人麻呂 Hitomaru 人丸 / 人麿 . .
is venerated in the compound of some Sarutahiko Shrines.

下御霊神社 Shimogoryo Jinja Kyoto 柿本社 Kakinomoto Yashiro
猿田彦社相殿柿本歌聖 Sarutahiko Shrine, Aidono Hall for the Great Poet Kakinomoto
This Shrine was erected for a person who had a violent death, to appease his soul.


source : guruguruikuyo.blog.

- - - - - HP of the Shimogoryo Shrine
. shimogoryo.main.jp/index .

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. Legends and Tales from Japan 伝説 - Introduction .

. Tengu 天狗と伝説 Tengu legends "Long-nosed Goblin" .

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Aomori 青森県

At many entrances to villages with three roads crossing and cemeteries there are stone memorials of Koshin and
猿田彦命青面金剛 Sarutahiko Shomen Kongo
to protect the village from evil influence.



. Prayer groups for 庚申講 Koshin in Aomori .

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Fukui 福井県 福井市 Fukui town

shishigashira 獅子頭 lion head mask
During winter time, a Shishigashira is offered to the Sarutahiko shrine.
At the 今市 Imaichi district of Fukui town, once upon a time, chilren had been picking up dried wood and whilst playing around put the lion head mask on and danced around. But then one could not get his head out any more. The head priest came to help and perform ritals, but it did not have any effect. So they called a 仏師 Buddhist Master Carver, who cut it off with his 鑿 chisel. But the child developed a high fever and died soon afterwards.

. Shishigashira 獅子頭 lion head mask .


- quote -
猿田彦神社の春祭り Spring Festival at Sarutahiko Shrine
猿田彦神社の春祭りは毎年恒例4月15日に執り行われる。前日に冬野町城山の中腹にある猿田彦御神の宝物として安置してある天狗の面、獅子の頭、鉾が春祭りに神社より下りてきて宿の役割の家にお泊りになる。宿は二軒の家が一年おきにお世話し、一晩中灯火の光をつけ、数百年前の御膳には甘酒、赤飯、ぼたもちなどをお供えする。
翌日の午後には氏子民総出で、「お獅子、鼻長な亦来年ござれの」と声たからかに叫びながら、鉾、獅子頭、天狗の面の順にお帰えりになるという一連の儀式が今も続いている。
- source : -
福井県福井市冬野町29-2 - Sarutahiko Jinja 猿田彦神社

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Mie 三重県 二見町 Futami

Amenouzume no Mikoto 天宇受売命
The deities in residence at 興玉神社 Okitama Jinja are Sarutahiko and Amenouzume no Mikoto.
Sarutahiko once caught the aura of tenson koorin (tenson kōrin 天孫降臨 tenson orin, descent of Ninigi to Ashihara no Nakatsukuni), so he went up to heaven to meet Ninigi half-way. At that time Tenson (Ninigi) introduced him to Amenouzume. At that point Sarutahiko became a Tengu and Amenouzume became O-Kame.
To pray to these two deities at the shrine will bring good fortune and a long family line.

Shrine Futami Okitama Jinja 二見興玉神社
三重県伊勢市二見町江575
- - - More in the WIKIPEDIA !

- - - - - Enshrined kami:
Sarutahiko no okami, Uganomitama no okami (Ama no iwato), and Watatsumi no okami (in the Ryugusha).
The main deity enshrined here is Sarutahiko no okami, who guided Ninigi no mikoto in his descent from heaven to Mount Takachiho in Kyushu. Sarutahiko no okami is thought by many scholars to be originally a local kami of the region around Ise.
The most important physical feature of the shrine is located a short distance offshore. The meoto iwa 夫婦岩 (“husband and wife rocks,” or “wedded rocks”) are two famous large rocks, said to be husband and wife. The larger (male) o-iwa rock is about 30 feet tall by 131 feet around, while the smaller (female) me-iwa rock is about 13 feet tall by 30 feet around. The distance between the rocks is also about 30 feet at the base, which is traversed by thick straw ropes (shimenawa) hung around the peaks of both rocks.
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The kami Sarutahiko is considered by some scholars to come from the toyoko no kuni or the ne no kuni, both believed to be lands across or under the sea, and the okimitama is said to be the place he first alighted. Sarutahiko is also thought by some to be a solar deity. Okitama was thought to be the gate to the palace of the sea god and a kind of yorishiro, or place for the sun kami to enter the world. Scholars have speculated that the original location of Ise Jingu was near the beach and that Okitama served as a yorishiro for Amaterasu’s descent, when the first saigu (shrine princess) Yamatohime no mikoto came looking for a place to enshrine the sacred mirror. It is recorded that she found the land here so beautiful that she had to “look back twice” (futami ura).
- source : shintoshrinesofjapanblogguide.blogspot -





futami no kaeru 二見の蛙 the frog from Futami
An amulet sold at Okitama Shrine for people to "get back home safely" (kaeru 帰る) after the visit to Ise.


source : akafuku.co.jp/ise

At this shrine, the frog is also seen as a messenger of the deity Sarutahiko 神使は蛙, so people make offerings of a frog statue.

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蛤のふたみにわかれ行く秋ぞ
hamaguri no futami ni wakare yuku aki zo


FUTAMI interpreted as a place name in Ise, 伊勢の二見.
. Matsuo Basho and Futami .

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Niigata 新潟県, Sado, 相川町 Aikawa

Happyaku Bikuni 八百比丘尼 / ハッピャクビクニ nun for 800 years
A poor grandfather's home had become the seasonal quarters of the 庚申講 Koshin Prayer Group and all members came to his house.
When they peeked into the kitchen, they saw a young girl cutting the fish. Only grandmother had eaten the fish, and she was a "young nun for 800 years".
Grandfather was in fact Sarutahiko - they say.

. yao bikuni 八百比丘尼(やおびくに)nun for 800 years .

At 南魚沼郡 Minami Uonuma people make sure to offer fish for the Sarutahiko festival.

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Niigata 能生町 Noo town

Tenguyama 天狗山 Mount Tenguyama
At the shrine at the top Sarutahiko is worshipped, at the shrine at the bottom of the mountain the deity 此花咲爺姫 / コノハナノサクヤビメ Konohana Sakuyabime is worshipped.
She is seen as a deity to get pregnant and provide easy childbirth. When women from 藤崎 Tozaki village come here to pray, they will give birth to a boy.

. Konohanasakuyahime / Konoha Sakuyabime 咲耶姫 .


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Shizuoka 静岡県

Konjinsama 金神様 Konjin sama
金神様は荒い神様で様々な祟りを為す。屋敷や畑地の土を動かす場合には、必ず禰宜を頼んで拝んでもらう。金神除けは庚申の日に行なう。金神様を確かめずに不用意に杭を打ったりすると、歯痛や病気になったりする。そういうときは御嶽行者に頼む。伊勢猿田彦神社のお砂は金神除けに効果がある。

. Konjin, Konjin Sama  金神, 金神様 deity of metal .

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Tochigi 栃木県 足利市 Ashikaga

Kannon 観音
猿田彦が唐の力持ちのところへ力比べに行ったが、敵いそうになく、やっとの事で日本に逃げ帰ってきた。唐の男は日本まで追いかけてきたので猿田彦は観音さんにすがって唐の男を殺した。
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神社の祭礼で、天狗の面をつけた人が、猿田彦の面をつけた人に案内されて行列を組んで歩く。この行列を見下ろすことは絶対に許されない。

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Tokushima 徳島県 三好市 Miyoshi

yama no kami 山の神
木地屋が山の神を祀っている場所に、一般人が手を出したり、火をかけたりすると若死するという。しかも、山の神は猿田彦なので、山にいくと「サル」という言葉をいってはならないという。

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Tokyo 東京都

Toogesama トウゲサマ
昭和30年頃、土木工事をしていた人が道路工事の際に猿田彦のトウゲサマの土手を崩し、祠を動かした。家に帰り風呂から上がると彼は急に気がおかしくなり、部屋中を飛び跳ねたりした。翌朝トウゲサマを動かしたためと気付き三嶋神社の神主にお祓いをしてもらい、トウゲサマを元通りにしたところ、すぐに良くなったという。

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Tottori 島根県 知夫村 Chibu

猿田彦は61日目の庚申の夜に、人の寝ている間に天に上り、人民の善悪を全て天に告げ、鶏が鳴くと下ってくるという神である。

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Yamanashi 山梨県 千代田村 Chiyoda

Tengu 天狗
Once a roof is finished thatching, Tengu is invited and worshipped. He is seen as a deity of water and should help to protect the home from fires.
The roof makers 屋根屋 have since olden times prayed to Sarutahiko as the deity of their profession.

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- source : nichibun yokai database -
15 to explore (10)

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Sarutahiko Jinja 猿田彦神社 Sarutahiko Shrines

There are various shrines with this name in Japan.

- reference - 猿田彦神社 -

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- quote -
Monkey Year 2016 (Sarutahiko Jinja)
The small shrine of Sarutahiko Jinja is not very well known and its set in the north-west in an unprepossessing part of Kyoto, sadly surrounded by some of the city’s uglier urban conglomeration. Nonetheless it possesses one of the most striking features in this year of the monkey, namely a statue of a white monkey carved in 1989 from a branch of the shrine’s sacred tree (shinboku).



. . . . . The shrine’s ema shows the three wise monkeys - – speak no evil, see no evil, hear no evil.
- source : greenshinto.com -


. Saru 申 / 猿 monkey talismans .

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Ise Sarutahiko Jinja 伊勢猿田彦神社
Sarutahiko Ōkami is seen as a symbol of Misogi, strength and guidance, which is why he is the patron of martial arts such as aikido. He enshrined at Tsubaki Grand Shrine in Mie Prefecture, first among the 2000 shrines of Sarutahiko Ōkami, Sarutahiko Jinja in Ise, Mie and Ōasahiko Shrine in Tokushima Prefecture.
Sarume no Kimi (猿女の君) clan

2-1-10 Ujiurata, Ise, Mie Prefecture 516-0026
- source : sarutahiko shrine ise -

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猿田彦珈琲 Sarutahiko Coffee



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- Reference : 猿田彦 / サルタヒコ
- Reference : English


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

. kami 神 Shinto deities - ABC-LIST - .

- #sarutahiko -
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- - - - -  H A I K U  - - - - -

枯杉の上にしばらく猿田彦
karesugi no ue ni shibaraku Sarutahiko

for a short time
above the withered cedar tree
Sarutahiko

Tr. Gabi Greve

Hirai Shoobin 平井照敏 Hirai Shobin (1931- 2003)

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祠より代田見張れる猿田彦
原裕

神還るその大股は猿田彦
今瀬剛一

猿田彦大神がこぼす椎の花
久米正雄

この綱や猿田彦神引きし綱
広江八重桜

猿女舞ひ猿田彦酌む島の初春
文挾夫佐恵

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08/01/2016

Aoso Jinja Sendai

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. Shinto Shrine (jinja 神社) - Introduction .
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Aoso Jinja 青麻神社 "Green Hemp Shrine", Miyagi, Sendai
宮城県仙台市宮城野区岩切青麻山 / Aosozawa-32 Iwakiri, Miyagino Ward, Sendai



the headquarters of Aoso shrines all over the country. It was founded in 852 by Hozumi Yasumasa 穂積保昌, the ancestor of the current shrine priest’s family, who came to this area from Kyoto. He enshrined
Amaterasu Omikami 天照大御神 (the sun goddess),
Ame no Minakanushi no Kami 天之御中主神 (the god of the universe), and
Tsukuyomi no Kami 月読神 (the god of the moon)
in the cave where holy water sprang out; hereby the shrine is famous as the place where the sun, the stars and the moon are enshrined together.

Yasumasa taught the villagers how to grow hemp plants.
It is said that the shrine name “Aoso,” which literally means Green Hemp, was derived from this episode. The shrine has been known for its divine power to cure and prevent palsy, and it is said that if you visit this shrine three times, you will never be stricken with palsy for the rest of your life.

As the Hozumi clan was involved in maritime industry, the shrine is also worshipped as the deity of navigation safety.
The famous fine water “Osuzu” springs out in the precinct. A lot of visitors come to take a drink of this holy water.
- quote by Nipponkichi -

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- quote -
Eidai Kagura of the Sakaki School in Tomiya town 富谷町
handed down in Ohgame, is characterized by dancing in ancient ceremonial court costumes derived from a myth, and with drum and flute music. It was originally transmitted from the Shinto commissioner to the 32nd priest of Aoso Shrine in Sendai, and then started to be performed in Kashima Amatariwake Shrine in 1848. Since then it has been continuously transmitted from generation to generation for more than 1500 years. It is now being performed by many citizens as an intangible cultural property of the town. It is recognized as a very rare Kagura that still observes an ancient style of performing only by actions without words or lyrics. Today, this Kagura is performed every year in April in dedication to the god of the shrine.
- source : town.tomiya.miyagi.jp -

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Sakakiryuu Aosa Kagura 榊流青麻神楽 Aoso Kagura


Hinokawa Kami no Mai 肥川上舞(ひのかわかみのまい)

文化四年(西暦1807年)京都神祇伯白川家より伝習。
仙台市無形民俗文化財平成三年十月一日指定全十四座で、神話を題材に一座が二節の所作で成り、発声歌曲は用いず、笛太鼓の曲と舞のみ。調節を尊び、姿整を重んじ、乱舞に流れず、笑曲に失せず、相伝以来の荘重と中庸とを保っている。
春祭の初日と三日に奉納され、境内は森の若葉と相俟て古雅な風情にあふれる。従来湯立神事もあったと伝えるが明治期に廃止、現在に至る。
- source : www12.plala.or.jp/aosojin/kagura-

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shuin 朱印 stamp



omamori お守り amulet



ema 絵馬 votive tables

- - - - - HP of the shrine
- source : www12.plala.or.jp/aosojin -

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Yearly Festivals 年中行事

歳旦祭 -- 1月1日 -- 新年特別祈祷斎行
松納焚上祭 -- 1月14日 -- 午後六時焚上
厄祓 -- 1月~2月節分  
春季例大祭 -- 5月1日~3日 -- 例祭・春祭特別祈祷斎行
榊流青麻神楽奉納 - Kagura
(明治の改暦により旧暦4月1日を新暦5月1日と改める)
春祭中は岩切駅よりバスの便あり。
夏越茅輪くぐり -- 6月晦日  
七五三 -- 11月上~中旬  
秋祭 -- 11月23日 -- 新嘗祭斎行
月次祭 -- 毎月1日

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. Minamoto no Yoshitsune 源の義経 and Aoso Shrine .


. Hitachibo Kaison Sennin 常陸坊海尊仙人 .
Retainer of 源の義経 Yoshitsune
He is venerated at Aoso Jinja as a deity to heal eye diseases 眼病の神.

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. Amaterasu Omikami 天照大神 .

. Ame no Minakanushi no Kami 天之御中主神 .

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- - - - - Tsukiyomi 月読 / 月夜見 (つきよみ) - - - - -
Tsukuyomi no Kami 月読神 , Tsukuyomi-no-Mikoto - Deity of the moon
Tsukiyomi no Mikoto 月夜見尊(つきよみのみこと) 月読命
Tsukiyomi no Mikoto Aramitama 月夜見尊荒御魂(つきよみのみことのあらみたま)
Tsukiyumi no Mikoto月弓命



Amulet from Ise Shrine

- quote -
Tsukuyomi no mikoto
Other names: Tsuki no kami (Nihongi), Tsukiyumi no mikoto (Nihongi).
The second of Izanagi and Izanami's "three noble children," and usually considered a male kami with rule over the night. The name tsuku-yomi is thought to be originally related to the lunar calendar, and refers to the "reading" (yomu) of the phases of the "moon" (tsuki). According to Kojiki and an "alternate writing" in Nihongi, Tsukuyomi came into being when Izanagi washed his right eye as he was undergoing ablution. Tsukuyomi was entrusted by Izanagi with rule variously over the sea (Nihongi) or over the realm of night (Kojiki). In the main account of Nihongi, Tsukuyomi is produced jointly from Izanagi and Izanami, and is entrusted to the sky as a complement to the sun kami.
In another "alternate writing" related by Nihongi, Tsukuyomi comes into being from the white copper mirror held in Izanagi's right hand. These accounts of the kami's genesis, involving the juxtaposition of left eye to right eye, left hand to right hand, and sun to moon, tend to agree with the interpretation of Tsukuyomi as a male counterpart to Amaterasu, who is commonly considered female.
In Kojiki,
Tsukuyomi does not appear again after the anecdote regarding his birth, but an "alternate writing" in Nihongi relates that Tsukuyomi originally resided together with Amaterasu in heaven, but after killing the kami of foods Ukemochi, he was condemned by Amaterasu as an "evil kami" and forced to live apart from the sun, resulting in the separation of day and night.
Nihongi's record of Emperor Kensō
includes an episode in which a human medium delivers an oracle of the moon kami stating that land should be offered to the kami Takamimusuhi. The fact that the aforementioned "alternate writing" transmitted by Nihongi describes Tsukuyomi as ruler of the sea and killer of the food deity Ukemochi gives him characteristics in common with the kami Susanoo; in consideration of the theme of the killing of the food deity and the relation of the moon to harvest in the lunar calendar, Tsukuyomi can be considered a tutelary of agriculture.
Tsukuyomi
is the object of worship (saijin) at the detached shrine (betsugū) Tsukuyomi no Miya of the Grand Shrines of Ise (Ise Jingū), as well as at several shrines listed in the Engishiki (see shikinaisha) in the Yamashiro and Ise areas.
- source : Mori Mizue, Kokugakuin 2005 -

Tsukiyomi-no-miya 月夜見宮 Shrine for Tsukiyomi
. gekuu, gekū 外宮 Geku Outer shrine complex of Ise .

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- quote -
Tsukuyomi or Tsukiyomi (月読, also known as Tsukiyomi-no-mikoto),
is the moon god in Shinto and Japanese mythology. The -no-mikoto ending is a common honorific suffix for the names of gods, of similar meaning to "the grand, the great, the exalted". The name "Tsukuyomi" is a compound of the Old Japanese words tsuku (月, "moon, month", becoming modern Japanese tsuki) and yomi (読み, "reading, counting").
The Nihon Shoki mentions this name spelled as Tsukuyumi (月弓, "moon bow"), but this yumi is likely a variation in pronunciation of yomi (読み, "reading, counting").
An alternate interpretation is that his name is a combination of tsukiyo (月夜, "moonlit night") and mi (見, "looking, watching").
"Yomi" may also refer to the Japanese underworld, though this interpretation is unlikely.

Unlike the myths of ancient Greece or Rome, the Japanese moon deity is male. This is clear in the earliest mentions in sources such as the Kojiki and the Man'yōshū, where Tsukuyomi's name is sometimes rendered as Tsukuyomi Otoko (月讀壮士, "moon reading man") or as Tsukihito Otoko (月人壮士, "moon person man").

Tsukuyomi was the second of the "three noble children" (三貴子, みはしらのうずのみこ, Mihashira-no-uzunomiko) born when Izanagi-no-Mikoto, the god who created the first land of Onogoro-shima, was cleansing himself of his sins while bathing after escaping the underworld and the clutches of his enraged dead wife, Izanami-no-Mikoto. Tsukuyomi was born when he washed out of Izanagi's right eye. However, in an alternate story, Tsukuyomi was born from a mirror made of white copper in Izanagi's right hand.

After climbing a celestial ladder, Tsukuyomi lived in the heavens, also known as Takamagahara, with his sister Amaterasu Ōmikami, the sun goddess who also later became his wife.

Tsukuyomi angered Amaterasu when he killed Uke Mochi, the goddess of food. Amaterasu once sent Tsukuyomi to represent her at a feast presented by Uke Mochi. The goddess made the food by turning to the ocean and spitting out a fish, then facing the forest and game came out of her mouth, and finally turned to a rice paddy and coughed up a bowl of rice. Tsukuyomi was utterly disgusted by the fact that, although it looked exquisite, the meal was made in a disgusting manner, and so he killed her.
Soon, Amaterasu learned what happened and she was so angry that she refused to ever look at Tsukuyomi again, forever moving to another part of the sky. This is the reason that day and night are never together.
In later versions of this myth, Uke Mochi is killed by Susanoo instead.
- source : wikipedia -


- quote -
. . . . . Another kami identified with Inari is Uke-mochi, the Shinto goddess of food. According to a myth recorded in the Nihongoki,
Uke vomited rice and fish to give to Tsukiyomi, the Moon Kami, at a banquet. (This may have symbolized the eternal recycling of food from one life form to another.) In any case, Tsukiyomi apparently did not appreciate the gesture, for he killed Uke instantly. Her dead body then produced all the foods and animals that are related to agriculture.
. . . . . According to the legend recounted in the Nihon Shoki (“Chronicles of Japan”), the moon god, Tsukiyomi, was dispatched to earth by his sister, the sun goddess Amaterasu, to visit Ukemochi no Kami. (According to the Kojiki, “Records of Ancient Matters,” it was another brother, the storm god Susanoo, who was sent on the mission.) The food goddess welcomed him by facing the land and disgorging from her mouth boiled rice, turning toward the sea and spewing out all kinds of fishes, and turning toward the land and disgorging game. She presented these foods to him at a banquet, but he was displeased at being offered the goddess’s vomit and drew his sword and killed her. When he returned to heaven and informed his sister of what he had done, she became angry and said, “Henceforth I shall not meet you face to face,” which is said to explain why the Sun and Moon are never seen together.
- source : Mark Schumacher -


- Reference : 月夜見尊
- Reference : Tsukiyomi

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. Legends and Tales from Japan 伝説 - Introduction .

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Chiba 千葉県 長生郡 Chosei district

Aoso sama 青麻様 - 天狗 Aoso Sama and Tengu
The 鹿間家の屋敷神 Deity of the House of Shikama is called Aoso Sama. It is Tengu.
On the first day of the fourht and ninth month he is welcomed as the deity of 中風 illness and 赤飯 red festival rice is offered. Since he does not likeカボチャとネギ pumpkin and leek, this family does not prepare them at all.



Tengu from Aoso Jinja 天狗様 青麻神社

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Miyagi, Sendai, 宮城野区 Miyagino Ku

Sobakomezaka 蕎麦米坂 and Aoso Kaido 青麻街道

The Aoso Kaido road passes the slight slope up to 高森城跡 the remains of Takamori Castle.

伊達政宗がこの城の今市某を攻めた時、山城で井戸がなく、水は利府の神谷沢から運んでいるのを知って水の手を絶った。城方は寄せ手を欺き、白米と蕎麦粉を高いところから落として馬の脚を洗うふりをしたが、鴉がとまったので計略がばれて落城する。城の西側、青麻道の辺りに蕎麦米坂というところがあって白い米粒のような砂と蕎麦粉のような砂が見られる。落城した後、米と蕎麦が砂に化したという。
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高森城跡へ登る道と分岐する青麻街道のゆるい坂。城跡の西側にある。寄せ手に水を絶たれた城方が、白米を水と見せかけて馬の背を洗った。落城後、米とそば粉が砂に化したという。

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- source : nichibun yokai database -

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. asa 麻 (あさ) hemp in Japan .

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

- #aosojinja #sendaiaososhrine #tsukiyomi -
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22/12/2015

Utari Jinja Aichi

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. Shinto Shrine (jinja 神社) - Introduction .
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Utari Jinja 莵足神社
豊川市小坂井町字宮脇2番地の1 / Miyawaki-2-1 Kozakaicho, Toyokawa, Aichi



- - - - - Deity in residence :


Unagami Sukune no Mikoto 菟上足尼命(うながみ すくねのみこと)
(Unakami (うなかみすくねのみこと)) Unakami-no-miko / 菟上王 Unakami no O


祭神の菟上足尼命(うなかみすくねのみこと)は、孝元天皇の末裔、葛城襲津彦命(かつらぎそつひこのみこと)四世の玄孫にあたり、雄略天皇の治世に穂の国(現在の東三河)国造に任ぜられたという。葛城襲津彦命は、仁徳天皇の皇后磐之姫媛命の父にあたり、大和国葛城の豪族として大きな権力を持っていたとされる。菟上足尼命は、没後、顕著な殖産、治民の功によって、三河国平井の柏木浜に奉斎され、天武天皇の治世、白鳳15年(686年)4月11日に、秦石勝(はたのいしかつ)により、現在地に遷座されたという。
貞観6年(864年)には、
神階が従五位下に進み、延喜式神名帳にもその名が見える。 明治維新の天皇東行の際には、勅使の参向を受けた。明治11年(1878年)には、有栖川宮熾仁親王御宸筆の社号軸を受けた。大正7年(1918年)には、郷社から県社に昇格した。
当初、平井の柏木浜に祀られていたが、天武天皇白鳳15年4月11日、現在地へ遷座した。

- Look at photos here:
- reference : wikipedia

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The Shrine crest 神紋 is usagi 兎 the hare.




shuin 朱印 stamp of the shrine


菟足神社志留倍 - 由緒
「昇格碑文」菟足神社は延喜式内の旧社にして祭神菟上足尼命は孝元天皇の御裔葛城襲津彦命(大和朝廷の名族)四世の御孫にませり。雄略天皇の御世穂の国の國造(東三河の国司に当る)に任けられ給ひて治民の功多かりしかば平井なる柏木濱に宮造して斎ひまつりしを天武天皇の白鳳十五年四月十一日(昭和五十二年より千二百九十一年前)神の御おしえのまにまに秦石勝をして今の処に移し祀らしめ給ひしなり。はやく正六位上の神階を授け給ひ貞観六年二月十九日従五位下に進められしが國内神名帳には正三位と記されたり(中略)。
徳川幕府の世となりて家康親しく参拝して神領(九十五石、制礼寄進)を寄せしより累代の将軍も其の例に倣ひ領主藩主等の尊敬の尋常ならざりしこと社記に詳なる所なり。
明治維新の初天皇御東幸のみぎり勅使をして幣帛を捧げしめ給ひしはいとも尊く、かしこき極にこそ(中略)。
斯る由緒ある神社(中略)なりしかば大正七年十一月二十二日県社に列せらるる事となりぬ(中略)。此の事の由を永遠に伝へむと大神に仕へ奉る社司川出直吉ぬしの請へるままに其の大むねを識すになむ。

菟足神社と徐福伝説
今から二千二百年ほど前、戦国の中国を統一した秦の始皇帝は、徐福から東方海上に蓬 莱など三つの神山があり、そこには不老不死の霊薬があるということを聞いた。そこで、 始皇帝はその霊薬を求めて来るよう徐福に命じ、三千人の童男童女と百工(多くの技術者) を連れ、蓬莱の島に向かわせた。しかし、出発してからのその後の徐福一行の動向はわか っていない。
ところが、わが国には徐福一行の渡来地といわれている所が二十余箇所もある。しかも、 わが小坂井町が徐福渡来地の一箇所として挙げられているのである。それは次のような菟 足神社に係わることからいわれるようになったと考えられている。
一 熊野に渡来した徐福一行は、この地方に移り住み、その子孫が秦氏を名乗っている。
・ 豊橋市日色野町には、「秦氏の先祖は、中国から熊野に渡来し、熊野からこの地方に来た」という言い伝えがある。
・ 牛窪記〔元禄十年(一六九七)頃成立〕には、「崇神天皇御宇二紀州手間戸之湊ヨリ徐氏古座侍郎泛舟、此国湊六本松ト云浜ニ来ル。…中略…徐福ガ孫古座郎三州ニ移リ来ル故ニ、本宮山下秦氏者多シ…」とある。
二 菟足神社の創設者は、「秦氏」ともいわれている。
菟足神社県社昇格記念碑(大正十一年十二月二十二日昇格)に、「菟足神社は延喜式内の旧社にして祭神菟上足尼命は…中略…雄略天皇の御世、穂の国造に任けられ給ひて治民の功多かりしかば平井なる柏木浜に宮造して斎ひまつりしを天武の白鳳十五年四月十一日神の御誨のままに秦石勝をして今の処に移し祀らしめ給ひしなり…」と記されている。
三 菟足神社には、昔から中国的な生贄神事が行われている。
古来菟足神社の祭事には、猪の生贄を供えていた。三河国の国司大江定基が、その生贄の残忍なありさまを見て出家し、唐に留学し寂照法師となったことが、「今昔物語」(平安後期)に書かれている。生贄神事には人身御供の伝説もあるが、現在では雀十二羽を供えている。
以上のほか、三河地方が古来から熊野地方とは海路による往来が行われ、熊野信仰の修 験者により熊野に伝わる徐福伝承が伝えられた。また、小坂井町が交通の要地で、東西を 往来する人達のなかからも徐福の故事が伝えられたとも考えられる。





omamori お守り amulets of the Shrine

- - - - - HP of the Shrine
- source : genbu.net/data/mikawa/utari -

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Kazamatsuri 風まつり Wind Festival
On the second Saturday and Sunday in April.



This festival is famous for its hand-held fireworks (手筒花火), normal fireworks and splendid festival floats.



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kazaguruma 風車 wind wheel
Kozakai kazaguruma 小坂井風車






CLICK for more wind wheel photos !

ema 絵馬 votive tablet with the wind wheel

Sold in the shrines as amulets for wind damage, especially at the shrine festivals in April.

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Shooki no men 鍾馗面 Mask of Shoki



The mask of Shoki is an amulet made during the time when famine, loss of the silk worms and other disasters hit the region around 1850.
Some villagers put the mask on and ran around, praying for help - and heaven sent help and a good harvest after all.
Now people wearing the mask take part in the festivals of this and other shrines in Takahashi.

. Shooki, Shōki 鍾馗 Shoki, The Demon Queller .

Other masks sold at this shrine to ward off evil influence are from
Tengu and Uzume (O-Kame).


. Aichi Folk Art - 愛知県  .

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Utari Jinja Ta Matsuri 菟足神社田祭り - March - 3月12日

Held with prayers for a good harvest.



菟足神社の田祭りは、稲作の過程を模擬的に演じて稲の豊作を願う田遊びである。その起源はわからないが、その中で登場する昼食持(ひるまもち)の装束には「元禄14年(1701)正月調整」とある。
田祭りは、旧正月7日酉の刻(午後6時)からはじまり、拝殿に飾られた蓬莱山(ほうらいさん)飾りの前で宮司が祝詞をあげる。次に、水田に見立てた太鼓を庭に据え、太鼓の上に直径約30cmの丸くて平らな田地餅をのせる。作大将が昇殿して神前に進んで神意をうかがい、庭の作男に伝えると、太鼓を突くなど稲作のしぐさと唱えごとをしながら田打ちがはじまる。このとき長さ約70cmの柳の枝を、鍬や鎌に見立てる。田打ち、籾まき、苗代の鳥追い、苗代の草取り、馬の代かき、代ならし、苗うち、昼食持、田の草取り、稲刈り、稲数え、稲むらと続けて豊年を願う内容である。祢宜が作大将、氏子総代と保存会員が作男や妊婦姿の昼食持を演じる。
- source : pref.aichi.jp/kyoiku/bunka -

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- Reference : 日本語

- Reference : English


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

- #utarijinja -
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26/11/2015

Unagihime Jinja Yufuin

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Unagihime Jinja 宇奈岐日女神社 Unagi-Hime Shrine
also read Unaguhime, Unagu-Hime (うなぐひめじんじゃ/うなきひめじんじゃ)
2220 Yufuincho Kawakami, Yufu, Oita / 大分県由布市湯布院町川上2220

Yufu Jinja 木綿神社(ゆふじんじゃ) / Yufusan Jinja 木綿山神社


CLICK for more photos !


- quote
Rokusho-Gu 六所宮
The shrine is known as "Rokusho-sama" or the respectful six gods and it now enshrines six Shinto gods.
The proper name is of the shrine is "Unagi-hime Jinja Shrine", but this lady god Unagi or Princess Eel is not included in the six gods.
People of Yufuin have been struggling with water. Our ancestors might have worshiped eel as a spirit of marshes and created this shrine.
Rokushogu use to have a fairly wide precincts and from there, trees were repeatedly cut down for special usages. A historical document records that in late 16th century, when Samurai lord "Otomo Yoshimune" ruled the area, the shrine offered the trees to built great "Yusuhara Hachiman Shrine", the first shrine of the Bungo area in Oita city.
In 1991, Super Typhoon Mireille knocked down all the huge cedars here and you can see the enshrined stumps now.



Ogo-Sha 大杵社 (Oogosha)
Ogo-sha is a subordinate of Unagi-hime Shrine and was established around the same period.
So it may go back to the age of mythological Emperor Keiko.
The great cedar tree of this shrine was designated as a national important cultural asset in 1934. It measures 13.5 m around the base and 35 m high and is more than 1000 years old.
Near the roots is a cavity around 5 m2. In the new year's eve of 1897, fire got into this cavity and it continued to burn for 2 years 2 month and 2 days. People say they saw smokes gashing out from the top part 30 m up in the sky.
Every body thought the tree was killed. However it gained power after this incident.
Maybe the pests were swept out by the fire and smoke.
- source : yufuin.or.jp/global

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- - - - - Deities in residence:

Kunitokotashi no Mikoto 国常立尊 (くにとこたちのみこと)
Kunisatsuchi no Mikoto 国狭槌尊 (くにさつちのみこと)
Hikohohodemi no Mikoto 彦火火出見尊 (ひこほほでみのみこと)
Hikonagisatake Ugayabukiaezu no Mikoto 彦波瀲武鸕鷀草葺不合尊 (ひこなぎさたけうがやふきあえずのみこと)

Kamu Yamato Iwarehiko no mikoto 神倭磐余彦尊 (初代神武天皇)Jinmu Tenno
Kamununakawahihi no mikoto 神渟名川耳尊 (かむぬなかわみみのみこと、第2代綏靖天皇)Suizei Tenno

社伝によれば、創祀は景行天皇12年10月であるという。『神社明細帳』では、景行天皇が征西のおりに当地で祭を営んだといい、同天皇3年に速津姫が勅を奉じて創祀したという伝承を伝える。
当社
は由布岳の南西山麓に鎮座している。『太宰管内志』では「木綿山にます神なので木綿ノ神社ともいう」という記述があるほか、『豊後国志』でも宇奈岐日女神は由布山神であると記されており、元々は由布岳を神体山として成立した神社であると見られている。
江戸時代までは佛山寺と習合していた.
- - - More in the WIKIPEDIA !

Lake Kinrinko 金鱗湖 Lake Fish Scales
Legend knows that Unagihime made a bet with an Oni demon that he could not build 100 steps up to her seat on the top of Mount Yufudake or make 100 boulder heaps (or throw 100 large boulders or earth in the area in one night ... sources differ).
Anyway then a rooster announced the morning and the job was not finished. The demon had to leave the area. But there was enough earth in the plain to make place for the farmers to grow crops and the lake had become much smaller.



The lake Kinrinko used to be full of unagi ウナギ(鰻)eel, which were the sacred fish of the deity, and even made into the Deity Unagi Hime herself.

Other legends tell this story of Unagi Hime and the Oni named
Kesaki Gongen 蹴裂権現(けさきごんげん)
He tore a rift in the mountains so that the water of the huge lake could flow out . . . and thus the plain of Yufuin was created.



A statue of Kesaki Gongen is very small, only about as long as a hand.
It was kept in the shrine, but after the buildings were lost in a typhoon, there is now just a small sanctuary in the woods, where no-one visits any more.
A local villager takes the statue home to offer prayers during the winter time. He also shows it to the school children and tells them the old story.

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- quote -
Kamuyamatoiwarebiko (Kamu Yamato Iwarebiko)
Other names: Kamuyamato iwarebiko hohodemi no sumera mikoto, Wakamikenu no mikoto, Toyomikenu no mikoto, Sano mikoto, Hatsukuni shirasu sumera mikoto.

Names referring to the first legendary emperor Jinmu.
The fourth child of Ugayafukiaezu and Tamayorihime (daughter of the sea kami Watatsumi; see also umi no kami). Jinmu originally married Ahirahime [in Nihongi, called Ahiratsuhime] in Hyuga, thus siring Tagishimimi no mikoto. Later, he conferred with Itsuse no mikoto and his other brothers and left on a campaign to subdue the eastern provinces. Both Kojiki and Nihongi relate the eastern campaign while interspersing martial songs called Kume-uta.

Hosted by Usatsuhiko and Usatsuhime, and guided by the kunitsukami Shinetsuhiko, the army passed through the provinces of Tsukushi, Toyo, Aki, and Kibi, finally arriving at Naniwa (near present-day Osaka). The army failed to land there, however, and changed course and proceeded instead to Kumano. During that period, the campaign was successful at subjugating the various tribes met, but in the fight with Tomi no Nagasunebiko (in Kojiki), Jinmu's brother Itsuse no mikoto was killed, and Inahi no mikoto (in Nihongi, Inai no mikoto) and Mikenu no mikoto (in Nihongi, Mikeirinu no mikoto) were buffeted by storms at sea and either drowned or departed to the "everlasting land" (Tokoyo), finally leaving Emperor Jinmu as the sole leader.

At Kumano, Jinmu's army was beset by noxious vapors issued by rough kami, and the entire band fell unconscious, but they were saved by the local man Takakuraji, who received an oracular dream from Amaterasu and Takemikazuchi. With the sword Futsu no mitama provided by Takemikazuchi, Jinmu defeated the rough kami.

When the army lost its way on the road, either Takamimusuhi (Kojiki) or Amaterasu (Nihongi) appeared to Jinmu in a dream, telling him to follow the numinous Yatakarasu crow that would be sent as a guide. Following the crow, Jinmu and his army, led by Michi no omi no mikoto arrived at Yoshino, where they were met by the kunitsukami Ihika (in Nihongi, called Ihikari), Iwaoshiwaku, and the child of Niemotsu. There, Jinmu orchestrated the surrender or defeat of the brothers Ukashi the Elder and Ukashi the Younger, the brothers Shiki the Elder and Shiki the Younger, the leaders Yasotakeru and Nagasunehiko, and the Tsuchigumo peoples.

Finally, in his role as the child of the heavenly kami (amatsukami), Jinmu consulted with Nigihayahi no mikoto who had rendered service in subduing local kami like Nagasunehiko, and after receiving Nigihayahi's submission, he completed his eastern campaign and built a palace at Kashihara, where he was coronated.

The account in Nihongi also introduces numerous other episodes involving the campaign to subject the indigenous tribes, including the appearance of a golden kite (a bird of prey); and Jinmu's receipt of an oracular dream, as the result of which he makes ritual implements from the clay of Mt. Amanokagu. These implements he offered in worship to Takamimusuhi in performance of an oath (ukei), appointing Michi no omi to the position of chief ceremonialist.

Following his coronation, Jinmu, through the mediation of Ōkume no mikoto, took as his empress Himetataraisukeyorihime, the child of Mishima no Ōmononushi and the daughter of Mishima no Mizokui. With her, he produced Kamununakawamimi no mikoto and other offspring, and at Torimiyama he constructed a facility for the worship of the imperial ancestral kami. According to Kojiki, he lived to be 127, and died at Kashihara and was buried to the north of the mountain Unebiyama.
- source : Mori Mizue, Kokugakuin 2005 -


. Jinmu Tenno 神武天皇, Jimmu, the first Emperor of Japan .

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visitor's stamp of the shrine 宇奈岐日女神社 朱印

豊後国大野郡の俵積神社には、宇奈岐日古 が祀られているらしい。
- Look at more photos.
- source : genbu.net/data/bungo/unaguhime -

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Yufuin Onsen 湯布院温泉 Yufuin Hot Spring

- quote -
Yufuin (由布院 as onsen resort, 湯布院 as city)
is a popular hot spring resort, located about ten kilometers inland from Beppu, another, much larger and more developed hot spring resort. Yufuin has a wealth of art museums, cafes and boutiques, and many travelers come to the city just to stroll about town for the day.

Yufuin is located on a flat river basin surrounded by mountains. The most prominent feature of Yufuin's skyline is the twin peaked Mount Yufu (由布岳 Yufudake), which hovers over the town and serves as the backdrop for many scenic views. The area is rural and shortly after leaving the main walking route, travelers will come across the rice paddies and farm houses that make up a considerable part of the town.

The ryokan and hotels of Yufuin are spread out around town, and not clustered along the main street like in many other resort towns. Instead, the main street is lined with cafes, boutiques and small museums, giving Yufuin an atmosphere more like a trendy shopping area than a traditional onsen town. Nonetheless, there is a large number of lodgings with hot spring baths, some of which open their baths to non-staying guests during daytime.



Another natural landmark of Yufuin besides Mount Yufu is Lake Kinrinko (金鱗湖) lit. "Golden Scale Lake".
The water temperature of this lake annually stays same, because of several brooks pouring in and hot spring gushes in the lake.
When the air temperature is lower than water temperature, you can see evaporating fog coming out of surface and the scene turns into a fantastic mood.
In this lake are fish such as tilapia (originated in Africa), crucian carp, carp and other freshwater fish. Legend say, Lake Kinrinko was much bigger in old days, but several landslides that occurred with earthquake made the lake smaller and shallower.
The lake was named by a Confucian scholar Kuso Mori in 1884, who saw the scales of crucian carp shine in gold. It literally means Golden scale Lake.

The small lake is located at the end of the town's main walking route, about a kilometer and a half from the station. Walking paths surround the lake as well as more small shops and cafes, and there is a small shrine located at the lake's southern end. There are also a few public bath houses, one of which, the Shitanyu, can be used by tourists, while the others are for use by local residents only.

Below is a list of some of Yufuin's best baths: - snip -
- source : japan-guide.com -


The hot springs that abound in the town of Yufuin are divided into three distinct areas.

1. Yufuin Hot Springs (由布院温泉):
These springs are situated near the base of Mt. Yufu. Their plentiful flow of hot water and quiet mountain surroundings have long attracted writers and artists to the area. Currently, these springs are ranked with the second highest water flow in Japan, and their combination of natural environments with forward-thinking urban development have made Yufuin Hot Springs a top health resort destination, drawing visitors from all over Japan.

2.Yunohira Hot Springs (湯平温泉):
It has long been said that these springs are effective in treating gastrointestinal disorders. The nearby stone-paved road, built during the Edo period, suits the atmosphere of the Yunohira Hot Springs, with their history as therapeutic baths.
The Haiku Poet Santoka spent some time here.

3. Tsukahara Hot Springs (塚原温泉):
It is said that this secluded spring located north of Mt. Yufu has been flowing since the Heian period. Tsukahara Hot Spring is recognized as one of the three major medicinal baths of Japan, and its strong acidic pH of 1.4 is reputed to be especially effective against skin diseases.
- source : jnto.go.jp/eng/location -

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. unagi 鰻 / うなぎ eel, Aal .

. Taneda Santooka 種田山頭火 Taneda Santoka (1882-1940) .

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- Reference : 宇奈岐日女神社
- Reference : English


. Shrine, Shinto Shrine (jinja 神社) - Introduction .
- #unagihimejinja #yufuin -
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. Yufudake 由布岳 Mount Yufudake and Haiku .


由布岳や白く化粧しお出迎え
Yufudake ya shiroku keshoo shi o-demukae

you welcome us
with a white makeup -
Mount Yufudake

source : shikata.exblog.jp

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秋天に神の彫りたる由布二峰
shuuten ni kami no horitaru Yufu jihoo

in the autumn sky
the Gods have carved
two peaks of Yufudake


田村木国 Tamura Mokkoku (1889 - 1964)
from Wakayama
published Haiku sōwa in 1947




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05/05/2015

Daiitoku Jinja Akita

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. Sake Legends and Shinto Shrines 酒と神社 .
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大威徳神社 Daiitoku Jinja 大威徳山神社 Daiitokusan Jinja
Akita 秋田県 Kakunodate 仙北市 角館町

This shrine is located on the mountain range Daiitokusan 大威徳山 between 白岩村 Shiraiwamura and Kakunodate. The highest mountain is about 178 m.
The shrine dates back to the Muromachi period.
The main statue is 大威徳夜叉明王 Daiitoku Yasha Myo-O. Before the Meiji period, there was no strict distinction between shrines and temples.

Once upon a time
there were a lot of salmon in the river 玉川 Tamagawa and many fisherman tried their luck on a riverbank just below the shrine, dedicated to the 大威徳明王に Daiitoku Myo-O Deity. Almost every day there was a young monk of high stature in red robes, coming to observe the fishermen. He never accepted any fish offerings and just smiled. They begun to make fun of him, and then one day they bound a flask of sake and some fish on his back with a rope of acebia vine and sent him off home.
From that day on, the salmon did not come up to this river any more.
The child in red robes was an incarnation of the deity Daiitoku Myo-O.
- - - - - Another version of this legend knows this:
The fishermen wanted to grill some salmon for their lunch and went around to gather some branches for a fire. At that moment the young monk in red robes took away their sake flast and salmon, bound it on his back with acebia vine and run away.

People come to this shrine when they have a stomach ace and pray for healing. They are then not allowed to eat salmon and acebia vine.



- source and photos : www.kensoudan.com/



. . . CLICK here for Photos !

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There are two statues in the gate, like in the Nio-Mon.
阿形 - 吽形 - 阿魂 吽魂


source : /froggain.at.webry.info

One carries an ax, the other a short sword.

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. Daiitoku Myo-O 大威徳明王 Wisdom King of Great Awe .
(Skt. Yamantaka)

. akebi あけび【通草/木通】acebia, akebia. .
Akebia quinata (Houtt.) Decne



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- Reference : 大威徳神社 秋田県


. Sake Legends and Shinto Shrines 酒と神社 .

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

- #shrinesdaiitoku #daiitoku -
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