Showing posts with label - - - HHH - - -. Show all posts
Showing posts with label - - - HHH - - -. Show all posts

14/07/2019

Hidarugami Hidarubo legends

[ . BACK to DARUMA MUSEUM TOP . ]
. Shinto Shrines (jinja 神社) - Introduction .
. kami 神 Shinto deities .
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Hidarugami ヒダル神 / ひだる神 / ヒダルカミ
Legends about the Hunger Gods


. Hidarugami / ヒダルガミ / ヒダル神 .
- Introduction -



- quote -
The Hidarugami (ヒダル神, lit. Hunger God), are yōkai referred to as The Hunger Gods.
The Hidarugami are able to convert others into Hidarugami themselves. This is achieved by being near their presence, where the person is overwhelmed with the feeling of starvation, even if they have just recently eaten something. One way to avoid becoming a Hidarugami is by tracing the kanji for rice on the palm of their hand.
- source : gegegenokitaro.fandom.com... -


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. Legends and Tales from Japan 伝説 - Introduction .

....................................................................... Aichi 愛知県 .....

Hidarugami ヒダル神 The Hunger Gods
In Tosa, when making a 弁当 Bento food offering for Yamanokami or Hidarugami, there are always a pair of chopsticks added.
This will prevent Hidarumami to take possession of a person. If one fears to have been possessed, one has to throw some part of the clothing behind oneself.
. Yamanokami 山の神 God of the Mountain - Legends .




....................................................................... Hyogo 兵庫県 .....
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六甲山 Mount Rokkosan

. bewitched by the gaki 餓鬼 hunger gods .


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- reference : nichibun yokai database -
32 ひだる神 (02) collecting
21 ヒダルガミ

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

. kami 神 Shinto deities - ABC-LIST - .

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[ . BACK to DARUMA MUSEUM TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- #hidarugami #hungergod #hidarukami #hidarubo #ヒダル神 #ひだる神 #ヒダルカミ -
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06/07/2019

hi no kami fire legends

[ . BACK to DARUMA MUSEUM TOP . ]
. Shinto Shrines (jinja 神社) - Introduction .
. kami 神 Shinto deities .
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Hi no Kami, Hinokami 火の神 Deity of Fire - Legends
Kajin 火神


. Kagutsuchi カグツチ / 軻遇突智 Kagu-tsuchi - "incarnation of fire"
Homusubi no Mikoto 火産霊命 / Hinokagatsuchi 火之迦具土 .

He is the main deity in residence at the many Atago Jinja 愛宕神社 Atago shrines of Japan .


source : rekihaku-bo/historystation / イザナギとイザナミの国造り

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Ubugami toshite no hi no kami 産神としての火の神 The Kami of Birth as the Kami of Fire
Essay by 最上孝敬 Mogami Kokei

When giving birth even in hot Summer the fire of the hearth must be kept.
If there are flames of fire, no bad influence will come to the home.
So in Summer the fire is kept burning for seven days.

. Ubugami 産神 "deity of birth" .
産土神 Ubusunagami, Ubushina no Kami, Ubu no Kami (うぶすながみ、うぶしなのかみ、うぶのかみ)

. sanbi 産火 / 産忌 - shinibi 死火 / 死忌 fire taboos for birth and death .

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. Aragamisama, Koojinsama, Koojin sama 荒神様 Aragami .
Kamagami, Kamajin 釜神 The Hearth Deity - Fire in the Kitchen
Kamado no Kami カマドの神 Kami of the hearth, the kitchen stove


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Hi no Kami Inari 火の神稲荷の信仰諸相と形成過程
Essay by 大森恵子 Omori Keiko
稲荷信仰と宗教民俗
- reference source : iwata-shoin.co.jp... -

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Hifuse no tanishi Inari 火防せの田螺稲荷 Tanishi Inari preventing fire
Essay by 長沢利明

. tanishi 田螺 / たにし paddie snails, mud snails .


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. Legends and Tales from Japan 伝説 - Introduction .

Jizo Bosatsu can detect fire at an early stage and help prevent fires with his spiritual power.
. Jizō - Jizo Bosatsu 地蔵菩薩 - ABC List .

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....................................................................... Akita 秋田県 .....
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仙北郡 Senboku district

Mizu no Kami 水の神
ツブ(田螺)は水の神の使いで、火災の難から守ってくれる。



....................................................................... Gifu 岐阜県 .....
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揖斐郡 Ibi district // Hinokami Inari 火の神稲荷

kitsune 狐 fox
洞泉寺の稲荷大明神は、境内の辺りに住んでいた白狐を祭祀したものだという。火防・五穀豊穣・福徳円満祈願などにご利益がある。




....................................................................... Kyoto 京都府 .....
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Hinokami Inari 火の神稲荷 // 火防 fire prevention

tanuki 狸
大正4年の大火の直後、熊野神社の神官が、「狸の祟りによって火災が起こった。狸を稲荷神として祭祀すれば火災の難から免れることができる」と託宣した。住民はただちに八王稲荷大明神として祭祀し、今でも火防にご利益があるとして参詣が絶えない。

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Kyoto, 足立区 Adachi ward // Hinokami Inari 火の神稲荷

kitsune 狐
明治40年ごろ本家から分家したとき、本家からついてきた狐を稲荷神として祭祀したのが屋敷神の始まりである。以前、火災の難を免れることができたのは屋敷神稲荷のおかげと今なお信じている。


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Kyoto, 与謝郡 Yosa district 伊根町

産神としての火の神
Aragamisama 荒神様 - Shrine Araisaki Jinja
新井崎神社は秦の徐福を祭る。新井崎さんが来る前の氏神は荒神様だった。荒神様の御神体は長物で、杉の大木に絡まっているところを新井崎さんに見つかり、藤の木に変えられてしまったという伝説がある。





....................................................................... Miyagi 宮城県 .....

. Legends about Jizo Bosatsu - 地蔵菩薩 .
When they wanted to built a new road, they had to fill up the well and relocate the statue of 地蔵 Jizo Bosatsu.
Jizo and Mizunokami and Hinokami 火の神 "Deity of Fire" came out every night to meet at the new spot. After some special rituals they stopped to come.

- - - - -
O-Hi Kamisama お火神様
ナンバン(唐辛子)や柿の種を燃やすと火難に遭うがこれを慎しむとお火神様が守ってくださる。




....................................................................... Nagano 長野県 .....
.......................................................................
飯田市

rooba no tatari 老婆のタタリ - Atago
梶谷に愛宕様があり、これは火の神様である。昔、村人が老婆を追い出して家を焼いた。そのタタリを恐れて愛宕様を招いたという。1月24日が祭日である



....................................................................... Oita 大分県 .....
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佐伯市 Saiki city

荒神様に関する俗信。荒神様は家内安全や火の神様である。土間から入ってくる人をにらみつけて良い人か悪人かを判断するために、入り口から見えるところにある。悪人が来ると退治してくれるという。人心がよく分かる神であり、嘘をついても荒神にはすぐ判るという、など。





....................................................................... Shiga 滋賀県 .....
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長浜市 Nagahama city // Hinokami Inari 火の神稲荷

kitsune 狐
大通寺のお花大明神は、伏見桃山城の材木を移して本堂を建てたとき、木について来た狐を祭祀したものである。お花狐は火災が発生しないように、連日寺の中を巡回し守り続けているという。毎月一度油揚げや赤飯などの供物を供える稲荷講の行事を続けている。




....................................................................... Shizuoka 静岡県 .....
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磐田郡 Iwata district 二俣町 Futamata town // 火防 fire prevention

Gyoki 行基,Tengu 天狗
光明山は夜、常に霊光を放つので「大鏡山」ともいう。行基菩薩が登山した際、白髪長髯の老人に出逢った。何者かと問うと、笠鋒坊権現と名乗り、火防の守であると答えた。これが行基菩薩と先明天狗笠鋒坊権現の開創ということになる。



....................................................................... Tochigi 栃木県 .....
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宇都宮市 Utsunomiya city // 火防 fire prevention

tengu 天狗
下野国宇都宮の成高寺の第4世祥貞和尚のもとへ、ある時修験者来て手を貸してほしいといった。持って行かれると困ると言ったら、貸すと言ってくれるだけで良いという。そこで貸すことを承諾すると、それ以来手がちじまって伸びなくなった。1ヵ月後に修験者が再びやって来て、手を借りた謝礼に火防の銅印を置いていった。
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下野国宇都宮あたりにある東盧山盛高寺の祥貞和尚が、ある時天狗に腕を貸してくれと言われた。和尚は手を引抜いて持っていかれては困ると言うと、天狗はそういうことはしないが、ただ手を貸すと言ってくれと頼む。そこで和尚が貸す言うと天狗は感謝して帰ったが、和尚の腕は短くなった。しかし30日ほどたった時に、天狗が再びやってきて腕を返すと言い、火除けの銅印をくれたという。その日から和尚の腕はもとにもどり、またその書は火防になった。




....................................................................... Tokyo 東京都 .....
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練馬区 Nerima ward // Hinokami Inari 火の神稲荷

kitsune 狐
寺に老いた狐が住んでいた。狐が鳴いて火事を知らせることが2・3度あった。そのため大火にならずに住んだ。そのため火消稲荷と呼ぶようになった。


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西多摩郡 Nishi-Tama district 桧原村

1人前のウカガイになると神の姿が見えるようになる。和田の山の神は蛇の姿、大沢の山の神は小さい蛇、もう1つの山の神は嫁いだ身で大きな腹をしている。村境の道睦神は火の神でもあり、後光が差している。オズスナ様(産土神)は不動の姿をしている。

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多摩村 Tama village

Aragamisama 荒神様
9月ごろ、胡麻ができたときは小さく二束ほど束ねて荒神様にあげる。荒神様は火の神様なので、万が一子供が火に転げたときなど、胡麻のように火からはじき出してくれという心持で、である。





....................................................................... Yamagata 山形県 .....
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鶴岡市 Tsuruoka city

Jookadoo no hi 常火堂の火
鎮火神
常火堂の火は羽黒山の聖火である。開祖が護摩を修めようとしたときに、不動明王が剣をふるって血を護摩木に注ぐとたちまちに火となって燃え上がったと言う。もしくは、開祖がはじめて山を開いたときに火玉と水玉を授けられ、荒澤に埋めて鎮火神と崇められたのが常火堂の根元であるとかいわれている。

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- reference : nichibun yokai database -
火神 / 火防 - ok
40 火の神 (05) to collect

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. Mizu no Kami, Mizunokami 水の神 Deity of Water - Legends .

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[ . BACK to WORLDKIGO . TOP . ]
- #hinokami #firegod #firedeity #hinokamiinari #inari -
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28/02/2018

Kagutsuchi Homusubi fire

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. Shinto Shrines (jinja 神社) - Introduction .
. kami 神 Shinto deities .
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Kagutsuchi カグツチ / 軻遇突智 Kagu-tsuchi - "incarnation of fire"
Homusubi no Mikoto 火産霊命

Hinokagatsuchi 火之迦具土

He is the main deity in residence at the many
. Atago Jinja 愛宕神社 Atago shrines of Japan .

Kagutsuchi is the patron deity of blacksmiths and ceramic workers.


source : rekihaku-bo/historystation / イザナギとイザナミの国造り

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- quote -
Other names:
Kagutsuchi no mikoto, Hinoyagihayao no kami, Hinokagabiko no kami (Kojiki),
Ho musuhi (Nihongi).

The kami of fire or hi no kami. According to Kojiki and an "alternate writing" transmitted by Nihongi, Izanami suffered mortal burns when giving birth to this kami.
Upon Izanami's death, Izanagi was enraged and cut up the deity with his sword, whereupon Takemikazuchi and other deities were produced from the blood on his sword.
Still other deities were produced from Kagutsuchi's body, and their names all included the element yamatsumi, thus indicating their relation to mountains.
In the Engishiki,
a source which contains the myth, Izanami, in her death throes, bears the water god Mizuhame, instructing her to pacify Kagutsuchi if he should become violent. This story also contains references to traditional fire-fighting tools: gourds for carrying water and wet clay and water reeds for smothering fires.
- reference source : Kadoya Atsushi - Kokugakuin -





Kuraokami, Takaokami 高おかみ神, Kuramitsuha
Three Kami produced from the blood that dripped from Izanagi's sword when he killed the kami of fire, Kagutsuchi.
. Kifune Shrine Kume 貴布弥(きふね)神社 .
岡山県久米郡久米町桑上 Kuwakami village, Kume, Okayama


. 金山彦神 Kanayamabiko, 金山姫 Kanayamabime .
According to Kojiki, these kami were produced from the vomit (taguri) emitted by Izanami as she lay dying following the birth of the kami of fire Kagutsuchi.
The History of Tatara - Kanayago-Kami


. Kifune Jinja 貴船神社 Shrine in Kyoto .
Tamayori-hime 玉依姫, a female water Kami, is venerated here to watch over Kagutsuchi, in a balance of fire and water worship in Kyoto.
The tow other deities enshrined here are Takaokami-no-Kami and Kuraokami-no-Kami.

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- quote -
Kagutsuchi (aka Hi-no-Kagutsuchi) is the Shinto god or kami of fire and is also known as Homusubi. The son of Izanami and Izanagi, the fire god is the father of eight warrior gods and eight mountain gods, amongst others. Such a destructive force as fire in a culture where buildings were typically made of wood and paper resulted in Kagutsuchi becoming an important object of Shinto ritual and a frequent receiver of appeasing offerings.
- Genealogy & Offspring
According to the 8th-century CE Kojiki ('Record of Ancient Things') and Nikon Shoki ('Chronicle of Japan' and also known as the Nihongi), Kagutsuchi-no-kami, to give his full name, was born from Izanami, one of the Shinto creator gods, but such was his fierce heat that he killed his mother in the process. His father Izanagi was not best pleased with this result and so lopped off Kagutsuchi’s head with his great sword, the Ame-no-o-habari-no-kami. From the blood which gushed out over the surrounding rocks and dripped from the sword’s blade and hilt another eight gods were born, all of them powerful swordsmen kami. The two most important of these martial gods are Takemikazuchi-no-kami and Futsunushi-no-kami, with the former being also a thunder god and patron of the martial arts who famously subdued Namazu the giant catfish that lives beneath the earth and causes earthquakes by flipping his tail.

Two other gods born from Kagutsuchi’s blood were Kuraokami-no-kami, who is mentioned in the Manyoshu poem anthology (compiled c. 759 CE) as being a dragon and rain god.
Another is Amatsumikaboshi, the kami of Venus, the Evening Star. Her alternative name is Amenokagasewo.

After Kagutsuchi’s decapitation the story continues and from just about every body part of the fire god, from his left foot to his genitals, eight more gods were born. These were mountain gods which represented different types of mountains such as forested ones, those with moors, those far away, those possessing iron, those which provided passes to adjoining valleys and, of course, volcanoes. The stories of Kagutsuchi which include the creation of iron and swords may well be a mythological explanation for the arrival of iron and superior metal goods via immigrants arriving in Japan from mainland Asia at the beginning of the Yayoi Period (c. 300 BCE or earlier to c. 250 CE), many of whom may well have been warriors.

In an alternative version, or rather an added segment, recorded in the 10th-century CE Engishiki, before she dies Izanami hides away and gives birth to three more gods: the water kami Mizuhame-no-mikoto, the clay princess, the gourd, and the water reed. All four are instructed by their dying mother to watch out for Kagutsuchi and, if necessary, act to pacify him if he ever gets out of hand. The traditional fire-fighting equipment of the ancient Japanese was water, carried in a gourd, to pour on the fire while water reeds and clay were often used to smother it. Even today in some parts of Japan, there is a midwinter ritual where reed bundles are placed in the eaves of roofs so that they are handy if a fire should break out.
- Fire in Shinto Rituals
The Japanese have long since had a great fear of fire and the devastation it can cause, not least because Japanese buildings were traditionally made from highly combustible wood and paper walls with wood shale or grass roofs. Fires have destroyed almost every major ancient building and temple in the ancient cities of Japan over the centuries, and during the Edo period (1603-1868 CE), fires were so frequent at the capital Edo (modern Tokyo) that they were known as 'the flowers of Edo'.

It is not surprising then that ceremonies to appease and ward off Kagutsuchi were a common feature of Shinto ritual. In such rituals and prayers, Kagutsuchi is usually referred to as Homusubi, which translates as 'he who starts fires'. The ancient Japanese even dedicated a twice yearly ceremony to Kagutsuchi, the Ho-shizume-no-matsuri, which was sponsored by the imperial court whose sprawling palace complexes were frequently victim to fires. The ceremony was designed to please the god and ensure he would withhold his terrible flames for another six months. The destructive fire of Kagutsuchi is in contrast to the purifying fire of Shinto rituals, known as kiri-bi, which was traditionally made by rubbing together two pieces of hinoki wood, a type of cypress.

Kagutsuchi is sometimes equated with Atago Gongen, another kami of fire and considered an avatar of the Buddhist figure Jizo.
Strictly speaking, though, Atago Gongen is a more positive figure in Japanese mythology and acts as a protector from fire or a preserver of it.
- source : ancient.eu/Kagutsuchi - Mark Cartwright -


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- Reference : カグツチ
- Reference : kagutsuchi


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

. kami 神 Shinto deities - ABC-LIST - .





. Katen, the God of Fire .
Katen 火天 / kajin 火神 the God of Fire


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. Karasu Tengu from the Atago Jinja shrine in Kyoto .


. Sugiyama Sooshoo (Soojoo) 杉山僧正 Sugiyama Sosho (Sojo) .
Sosho is about 3000 years old. He lives in 岩間町愛宕山 Mount Atagoyama in Iwama, Ibaraki.

. Taicho Daishi 泰澄大師 (682 ?683 - 767) .
He practised austerities at 愛宕山 Mount Atago together with En no Gyoja 役小角 En no Ozunu, where they met three Tengu and got special teachings and training.
天狗 白峰大僧正 Tengu Shiramine Daisojo



. Legends and Tales from Japan 伝説 - Introduction .


....................................................................... Chiba 千葉県 .....

. Mount Takagoyama 高宕山 .
高宕山 The Kanji in the middle, 宕, refers to the cave, and this reminded people of the famous 愛宕山 Atagoyama in Kyoto.
Maybe the Tengu from Atagoyama even came here to visit ? ??



....................................................................... Fukui 福井県 .....

. "fire festival of Atago 愛宕の火祭り .



....................................................................... Fukushima 福島県 .....

. 川中子の愛宕神社 Atago Shrine of Kawanakago .



....................................................................... Miyazaki 宮崎県 .....

. Mount Atagoyama in Osaki 愛宕山のオサキ(尾根) .
and the wind kappa 兵主坊 Hyosubo



....................................................................... Saitama 埼玉県 .....
Chichibu

. 和田神社 Wada Jinja .
with a sanctuary for the 愛宕様 Atago Deity, the 山の神 God of the Mountain.


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. Atago Gongen Densetsu 愛宕権現 伝説 More Legends about Atago Gongen .

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[ . BACK to DARUMA MUSEUM TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- #kagutsuchi #homusubi #firegod #atagoyama #atago -
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08/01/2018

Hayama Shrine Fukushima

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. Shinto Shrines (jinja 神社) - Introduction .
. kami 神 Shinto deities .
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Hayama Jinja 葉山神社 Hayama Shrine, Soma, Fukushima


source : blogs.yahoo.co.jp/tendomaru...
福島県相馬市馬場野 / Babano, Soma, Fukushima

- - - - - Deitiy in residence - - - - -

. Ooyamatsuminomikoto 大山祇神, 大山積神, 大山津見神 Oyama Tsumi no Mikoto .
Oyamatsumi no Mikoto, Ōyamatsumi - protector of trees and the mountain forest

. Yama no Kami 山の神 God of the Mountain in Fukushima .

The 葉山祠 Hayama shrine is also related to the Soma clan.
Soma Yoshitane 相馬義胤 (1548 - 16365)
He came to live in 馬場野 Babano.

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- quote -
Hayama-gomori - Retreat at Hayama.
A festival held between the fifteenth and the eighteenth day of the eleventh month of the lunar calendar at Kuronuma Shrine, Fukushima City.
According to a local legend, a long time ago, when the nearby hamlet of Kanesawa was being attacked by a giant crab the size of a tatami mat, seven families found shelter at Kuronuma Shrine.
There they received an oracle ( 託宣 takusen / 神託 shintaku) which enabled them to get rid of the crab.
It is said that a giant serpent (orochi) in the Abukuma River was also defeated thanks to a takusen from this shrine. The festival is held to commemorate these two events. Rites of obeisance and making mochi rice cakes are held on the fifteenth.
On the sixteenth, worshippers staying overnight at the small shrines, get naked in order to perform the yoisa rite, a pantomime of rice cultivation.
At dawn on the eighteenth, after having been purified with water, the worshippers climb Mount Hayama to recite ritual incantations (norito). There, an officiant known as the のりわら / ノリワラ noriwara acts as a medium for oracles predicting the weather, harvest and calamities for the coming year.
- source : kokugakuin Mogi Sakae -


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



- more photos:
- reference source : ameblo.jp/idjericho... -

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相馬郡 Soma district 飯館村 Iitate

Hayama no Kami 葉山の神 Kami of Hayama (羽山の神託)
The Noriwara wears white robes and a white headband and swings a heisoku 幣束 ritual wand.
The villagers built a ritual fire in a place separated with sacred ropes on four green bamboo poles. The Noriwara swings his ritual wand through the flames for purification (hi o shimesu火をしめす). Often the Noriwara himself jumps over the flames.

He answers to all kinds of questions:
Will I have to become a soldier and go to the army?
Will I get ill next year?
When asked, the Noriwara swings his ritual wand heavily up and down and waits till the Kami of Hayama has slipped into his body.
Then he swings the wand up and knees on the floor in reverence (神あがる kami agaru).
Now all present chant a purification prayer:
sange sange rokkon shojo さんげさんげろっこんしょうじょう.

When the Noriwara gets some salt water to drink, he comes back to his sense.
He takes a short rest and then answers to the questions of the next villager.
This ritual lasts the whole night.
At the end the Noriwara swings his wand again through the flames (hi o shimesu 火をしめす).

Then all take the offerings, go to the shrine and have a feast of the food offerings.
The ritual wand can now be placed at the entrance of a horse shed to keep the animals healthy.

The selection of a villager for Noriwara is done with great care.
Once the man had been effective, he will be chosen again and again.
A very clever and learned person is not suited for this sacred post.

If a person does not show respect for the rituals, the Noriwara might call out loud that this person will fall down near the fire.

Once a Noriwara became ill on the day of the rituals and could not attend. One of the villagers assembled at the shrine begun to pray and then became possessed by the Kami.
He jumped up and down, up and down.

Once a man called the oracle of the のりわら Noriwara a lie and laughed loud.
On the afternoon of this day it begun to rain and there was great flooding.


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福島市 Fukushima city 松川町 Matsukawa
Matuskawa is a small town outside of Fukushima City,

hayama no shintaku 羽山の神託 divination at Hayama
Kami from other mountains sometimes come for a visit and the Noriwara has to welcome them and see them off, one after the other.
Sometimes if Hayama no Kami can not show, they can take his turn during the oracle.
Sometimes it is 稲荷 Inari san, sometimes 水神 Suiji, the Kami of Water.

On Mount Hayama in 金沢 Kanezawa hamlet, people stay and pray for divination:
How will the weather be? How will the harvest turn out?
According to the divination, they make their plans for the coming year.

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One more 葉山神社 Hayama Jinja in Koriyama

福島県郡山市大槻町葉山39 / Fukushima, Koriyama, Otsukimachi, Hayama


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- reference : Nichibun Yokai Database -


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

. kami 神 Shinto deities - ABC-LIST - .


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20/08/2017

Yama no Kami 10 Regional Hiroshima Hyogo kofun

[ . 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 Hiroshima 広島県 and Hyogo 兵庫県
Yamanokami kofun 山の神古墳 Yamanokami tumulus


. Legends about Yamanokami .

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....................................................................... Hiroshima 広島県 .....


Yamanokami Bunkasai 山の神文化祭 Culture Festival
広島県立呉昭和高等学校同窓会 / 広島県 呉市中央6-2-9 // Kure city


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東広島市 Higashi-Hiroshima 八本松町 Hachihonmatsu

. Yamanokami and Tengu 天狗 the Mountain Goblin .
Yamanokami gets an offering of zoosui 雑炊 rice porridge.

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南方村 Minamikata-mura

tooban san トウバンサン Toban san、"The God on Watch-out Duty"
At the beginning of the stone bridge there is one special stone. If a horse or cow tries to pass over the bridge,
it will stumble here and fall down to its death.
The villagers think this must be a sign of Yamanokami. They think Yakanokami is a deity to protect horses and cows and call him Toban San.

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宮島町 Miyajima

ayakashi あやかし something suspicious, the voice of Yamanokami
Shortly after the War, some 20, 30 men went into the forest to cut trees. They heard a voice calling for them and followed the voice. But the voice (of Yamanokami) kept coming from a different direction each time.
So they begun to recite the 般若心経 Hannya Shingyo heart sutra and indeed, the voice kept quiet.

. Hannya Shingyoo 般若心経 Hanya Shingyo Heart Sutra .

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三次市 Miyoshi // 庄原市 Shobara

On the 20th day of the New Year (mugimeshi shoogatsu 麦飯正月 eating barley) Yamanokami goes to the forest to count the trees.
If a person goes to the forest on this day, he will be counted as a tree and later experience disasters and misfortune.
So this is a holiday for the forest workers.

mugi shoogatsu 麦正月 New Year to honour barley and wheat





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Yamanokami kofun 山の神古墳 Yamanokami tumulus of Japan

. kofun 古墳 burial mound, tumulus .
kofun jidai 古墳時代 burial mound period - 250 to 538

Hiroshima, 広島県 福山市駅家町 Fukuyama Ekiya


In the middle-range of 芦田川 river Ashidagawa. It's form is 前方後円墳. It dates to the middle of the 6th century.
The diameter is about 12 m, and it is 4 m high. The space inside is open to the South and is 横穴式石室, it is about 6,35 m.
The genshitsu 玄室 burial chamber is about 4.1 m long, 2.9 m wide and 3.3 m high.
The sendoo 羨道 passage is 2.25 m long, 1.26 m wide and 1.25 m high.
The excarvated pieces are
金銅製丸玉2個分,鉄斧1,金銅製杏葉ならびに鉄地金張りの鏡材片2個分,方形飾金具,鉄針,須恵器・土師器片がある。
- reference source : Hiroshima bunkazai data -

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Fukuoka 福岡県
- quote -
Recent advancement in the study of the Tsuyazaki mounded tomb group and other sites has enhanced our understanding on the tombs of the chieftains in the Munakata Region. And archeological investigations of dwelling sites have resulted in accumulated evidence that tells of the life and activities of immigrants from the Korean Peninsula. Comparison of these two makes it possible to depict the rise of chieftains in the Munakata Region based on international exchange. Okinoshima Island is situated at a
pivotal location of maritime transportation and it should be possible to discuss the role played by Munakata chieftains in the Okinoshima rituals by linking the rise of chieftains with the international exchange with the Korean Peninsula. It should be noted, however, that the formation of the Tsuyazaki mounded tomb group and the increase in archeological evidence of immigrant activities took place in the second half of the Middle Kofun Period, while the maturation of Okinoshima rituals occurred at the end of the Early Kofun
Period. There is an apparent time gap. A major task for the future is to look at the intervention of chieftains in the Okinoshima rituals and the life and activities of immigrants in the period from the end of the Early Kofun Period to the first half of the Middle Kofun Period from a broad perspective of the post-Yayoi periods.

The largest tumulus in North Chikuzen during Period 8 corresponding to the end of Middle Kofun Period is considered to be Yamanokami mounded tomb in Iizuka City in Agglomeration Midstream of the Onga. River that has an estimated total length of about 85 meters, even though no exact measurement is.
- reference source : okinoshima-heritage.jp... - pdf file -


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Gifu 岐阜県



中津川市山口 Nakatsugawa city, Yamaguchi
山の神古墳(2号墳)は、直径約15m高さ約3mの規模で、墳丘の一部に葺石が見られます。
古墳の年代について、指定時に「7世紀初頭から中期」と報告されましたが、『山口村誌』では「5世紀終末までは遡らない様」としており、位置付けが定まっていません。昭和32年に行われた発掘調査で須恵器、土師器、刀子が出土しました。
かつてこの古墳の北側にもう1基古墳が存在していたと云われていますが、現在では消滅してしまっており、その姿は確認できません。
- reference source : city.nakatsugawa.gifu.jp... -


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Kagawa 香川県
- quote -
Yama-no-kami Kofungun 山ノ神古墳群 Yamanokami Kofungun
near Sakaide (Kagawa pref.) Nearest Village: Kamo-chō 加茂町

Tumulus no.2 which lies in a paddy field on the way to Ayaori-zuka Kofun and Saginokuchi Kofun has carving of leaves and thatched roof on the left side of chamber. Its passage is broken and the carvings of the inner chamber are easy to be recognised but they are so faint to be photographed.
- source : megalithic.co.uk...


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Nara 奈良県 三輪山の神 Miwa Yamanokami
- quote -
Rituals of the Kofun Period: Rituals for the Gods at Mt. Miwayama (exhibition till May 2018)
Mt. Miwayama is an eminent sacred mountain in Japan’s ancient history. From the Yamanokami Site at the foot of the mountain, a number of relics used for rituals, including small mirrors, steatite beads and daggers, as well as earthenware models of tools for brewing alcohol were excavated. Rituals associated with the kingdom of the time were carried out in this region.
- - - - - Including:
Miniature Mirror, From Yamanokami Site, Baba, Miwa, Sakurai-shi, Nara, Kofun period, 5th century
Usudama Beads, From Yamanokami Site, Baba, Miwa, Sakurai-shi, Nara, Kofun period, 5th–6th century
Winnow shaped Clay Objects, From Yamanokami Site, Baba, Miwa, Sakurai-shi, Nara, Kofun period, 5th–6th century
Mallet shaped Clay Objects, From Yamanokami Site, Baba, Miwa, Sakurai-shi, Nara, Kofun period, 5th–6th century
Mallet shaped Clay Objects, From Yamanokami Site, Baba, Miwa, Sakurai-shi, Nara, Kofun period, 5th–6th century
Cutting board shaped Clay Objects, From Yamanokami Site, Baba, Miwa, Sakurai-shi, Nara, Kofun period, 5th–6th century
- source : Tokyo National Museum -

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Shiga  滋賀県

. 山の神古墳/伊野部古墳(やまのかみこふん/いのべこふん)Inobe kofun 古墳 .
Gokashoinobecho, Higashiomi, Shiga / 滋賀県東近江市五個荘伊野部町
tba


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Shizuoka 静岡県
4 Chome-4-21 Uchinodai, Hamakita Ward, Hamamatsu



Early to Mid 6th century
The Yamanokami Kofun is also a circular type. It is 15.8m in diameter and 1.8m in height. There is a moat on its north side, and a terrace on its south side. The kofun is presumed to be built in the early to mid 6th century.
Artifacts found from this tomb include sue ware (gray stoneware).
The entrance of the horizontal stone chamber was blocked by stones.
- reference source : hamamatsu-books.jp... -

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135 Higashi-Kashiwabara Shinden, Fuji, Shizuoka
静岡県富士市東柏原新田
- reference source : city.fuji.shizuoka.jp... pdf -

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Tokushima 徳島県
 山ノ神古墳群 Yamanokami Kofun gun 
徳島県名西郡石井町石井 Ishii, Myozai District, Tokushima

山ノ神古墳(やまのかみこふん、山の神古墳/山ノ神1号墳/利包古墳<としかねこふん>[1]/利包山古墳[2])は、徳島県名西郡石井町石井にある古墳。形状は前方後円墳。気延山古墳群(うち山ノ神古墳群)を構成する古墳の1つ。史跡指定はされていない。
徳島県北部、吉野川南岸の石井町・徳島市境の気延山(きのべやま)西麓に築造された古墳である[3]。気延山では200基以上の古墳(うち山ノ神古墳群は3基[2])が分布し、本古墳はその中で最大規模になる[3]。本古墳は1978年(昭和53年)に発見されたのち[4]、1983年(昭和58年)に測量調査が[2]、2014年度(平成26年度)以降に発掘調査が実施されている[3][4]。
墳形は
前方後円形で、墳丘に段築は認められていない[4]。墳丘長は約56メートルを測るが、これは徳島県では第3位の規模になる[4][注 1]。円筒埴輪は認められていないが、形象埴輪片や鉄鎌・鉄斧が検出されている[4]。主体部の埋葬施設は粘土槨2基で、墳頂部で並んだ状態で設けられている[5]。以上より、築造時期は古墳時代前期の4世紀後半頃と推定され[4]、山ノ神古墳群含む気延山古墳群では最後の前方後円墳に位置づけられる[3]。
なお、
1号墳のそばには円墳(直径14メートル)が位置し、築造時期は4世紀末頃と推定される[4]。この円墳の周辺部では徳島県内2例目(全国では約70例)となる筒形銅器が出土しており、畿内王権との関わりの点で注目される[4]。
- - - More in the WIKIPEDIA !


source and more photos : sueyasumas.exblog.jp...


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庚申塚古墳・山の神古墳(富士市東柏原)

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Yamanokami Kofun no Kenkyu (The Study of Yamanokami Tumulus)
TSUJITA, Jun'ichiro (2016)

Yamanokami Site in Akishima City 昭島市
? 浄土古墳



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....................................................................... Hyogo 兵庫県 .....




Yamanokami Matsuri festival at 香美町香住区沖浦 / Kasumiku Okinoura, Kami, Mikata District
The children paint their faces black with charcoal and bring offerings to the shrine, walking along about 1 km, on January 8.
They pray for the health and wellbeing of the members of 127 families living there.
This festival dates back to the Heian period, around the year 830.
Yamanokami is seen as a woman who gets angry quite easily.

. Yama no Kami matsuri 山の神祭り Yamanokami festivals .


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有馬郡 Arima district

Yamanokami no tatari 山の神の崇り curse of Yamanokami
If someone cuts a matsu 松 pine tree in the forest, he will be cursed by Yamanokami. He will hurt his neck and his nomi 鑿 chisel will not cut any more.

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朝来市 Asago city 生野町 Ikuno-cho

kaibutsu 怪物 monster
Around 1890, there lived a skilled forest worker named 兵右衛門 Hyoemon. On the day of the festival for Yamanokami he went to the forest. On his way back he stopped at the waterfall near the Shrine. There coming from downstream, he saw a strange creature as large as 10 Tatami mats, of green color, without a head or tail, climbing out of the river.
Hyoemon was frightend and run home as fast as he could, but fell ill on the same day and died a few days later.

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福崎町 Fukusaki 西田原 Nishi-Tawara

Yamanokami Koen 「山の神」公園 Park named Yamanokami
In the park are many Yokai statues, for example of 河童 Kappa and 天狗 Tengu.

There is also a statue of a mother inoshishi イノシシ wild boar, a 妖怪 Yokai monster named Yamanokami.
This statue had one a prize at the Japan-wide competition for Yokai statues. It is about 2 meters high and weighs 200 kg.
Yamanokami is known as an ugly woman, as causing accidents and snowstorms.

. Yamanokami and his messenger, inoshishi 猪 wild boar .

. inoshishi and Tengu 猪 - 天狗 と伝説 Legends about wild boar and Tengu .


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姫路市 Himeji

In the 飾磨郡 Shikama district, it is not allowed to go to the forest on the Day of Yamanokami, the 9th day of the first lunar month.
If someone does, he will fall from the rocks and get hurt badly.


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出石町 Izushi

The Day of Yamanokami is the 9th day of the 12th lunar month.
On the Day of Yamanokami, nobody is allowed to go to the forest, because Yamanokami counts the trees.
The members of the special prayer group stay at home and say prayers.


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神崎郡 Kanzaki gun 神河町 Kamikawa village

. Black Cow, Black Bull  黒牛と伝説 kuro-ushi, kuroushi .


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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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18/06/2016

Hashihime Bridge Deity

[ . BACK to DARUMA MUSEUM TOP . ]
. Shinto Shrine (jinja 神社) - Introduction .
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Hashihime, Hashi Hime 橋姫 / はし姫 "Princess of the Bridge"
"bridge maiden", "The Lady at the Bridge"


Uji no Hashi Hime 宇治の橋姫, 織津比売 (せおりつひめ)の神
. Checkpoints, barriers around Kyoto .

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- quote
Hashihime (橋姫) ("the maiden of the bridge")
is a character that first appeared in Japanese Heian-period literature, represented as a woman who spends lonely nights waiting for her lover to visit, and later as a fierce “oni” or demon fueled by jealousy. She came to be associated most often with a bridge in Uji.


Kyōka Hyaku-Monogatari 1853

Very little is known about the origin of Hashihime. The most common interpretation is that she was a lonely wife pining for her husband / lover to return but due to his infidelity, she became jealous and turned into a demon.
- source : wikipedia

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Hashihime no Yashiro 橋姫の社
Hashihime Jinja 橋姫神社 Hashihime Shrine




橋姫の社(はしひめのやしろ) は宇治橋の西づめにあり。はじめは二社なり。一社は洪水のとき漂流す。いま、礎存せり。
『古今』  さむしろに衣かたしくこよひもやわれをまつらんうぢの橋姫  読人しらず
この歌の評説をもって祭る神をしか云ふなり。『袖中抄』に、「住吉大明神橋姫の神にかよひ詠みたまふ歌なり」とぞ。清輔の説には、「山には山の神あり、橋には橋の神あり。姫とは佐保姫・竜田姫などに同じ。旧妻を橋姫になぞらふ」となり。一条禅閤(いちじょうぜんこう)の御説には、「離宮の神、夜ごとに通ひたまふとて、暁ごとにおびたたしく狼のたつ音のする」となん。
玄恵(げえん)法印の日く、「むかし嵯峨天皇の御とき、をとこにねたみある女、貴船のやしろに七夜丑の時参りして、この河瀬に髪をひたし悪鬼と化す。これを橋姫といふなり」。宗祇(そうぎ)の説には、「おもひかはしたる妻、立ちわかれて恋しきままに、『なれもわれをまつらん』とはし姫を妻によそへて、かこちいへる儀なるべし」。また『源氏物語』に「橋姫」の巻あり。これはなぞらへて書けるのみなり。この歌に付きてさまざまの儀侍れどもその詮なきよし、定家卿も宣ひけるとぞ。また逍遥院(しょうよういん)殿の御説も、清輔・宗祇のいふところに同じ。佐保姫・竜田姫・橋姫、これを三姫といふて、深き口授のあるよし、歌道の師によりて明らむべし。


あじろ木にいざよふ浪の音ふけてひとりやねぬるうちの橋姫 
ajirogi ni izayou nami no oto fukete hitori ya nenuru uji no hashihime 
慈円 - Jien (1155 - 1225) - 『新古』

橋姫のおるや錦とみゆるかな紅葉いざよふうぢの河波  
後宇多院 Gouda-In (Gouda Tenno) (1267 - 1324) - 『新千』 


宇治市宇治蓮華47 Uji
- source : sites.google.com/site/miyakomeisyo -


Writing Margins: The Textual Construction of Gender in Heian and Kamakura Japan
By Terry Kawashima
The figure of Hashihime, . . .
- with poems about the Hashihime
- source : books.google.co.jp -



はし姫のもみぢ重やかりてましたびねは寒し宇治の川かぜ
Hashihime no momijigasane ya kari te mashi tabine wa samushi Uji no kawakaze.

Wondering if I should borrow
from the Princess of Bridges
this robe of autumn leaves—
my rest while traveling so cold...
the Uji River wind.


Otagaki Rengetsu (1791 - 1875)

- source : rengetsu.org/poetry_db -


さむしろに衣かたしきこよひもや我をまつらむうぢのはしひめ
samushiro ni koromo katashiki koyo mo ya ware o matsuramu uji no hashihime

On a thin straw mat
Beneath a single layer of clothes
On this night, too,
I wonder, does she await me,
My maid at Uji Bridge.


source : Anonymous - wakapoetry.net



さむしろや待つ夜の秋の風ふけて. 月をかたしく宇治の橋姫
samushiro ya matsu yo no aki no kaze fukete tsuki wo katashiku uji no hashihime

How cold!
waiting out the autumn’s weary night
deepening as the wind blows
she spreads out the moon’s light
the Princess of Uji Bridge.


Fujiwara no Teika
- source : wikipedia -


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- quote -
橋姫(はしひめ)
は、橋にまつわる日本の伝承に現れる女性・鬼女・女神である。
- Image 鳥山石燕『今昔画図続百鬼』より「橋姫」。解説文に「橋姫の社は山城の国宇治橋にあり」とあることから、宇治の橋姫を描いたものと解釈されている。
- Image 鳥山石燕『今昔画図続百鬼』より「丑の刻参り」
- Image 現在の堀川と戻り橋
- - - More in the WIKIPEDIA !

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- quote -
Hashihime – The Bridge Princess
From Mizuki Shigeru, Yōkai Stories
Nothing quite embodies the saying “Hell hath no fury like a woman scorned” like the Hashihime. A human woman consumed by jealousy and hatred, she transformed herself through sheer willpower—and the assistance of a helpful deity who taught her a complicated ritual—into a living demon of rage and death. A yokai from the Heian period, she is one of the most powerful and fierce creatures in Japan’s menagerie.



What Does Hashihime Mean?
With only two kanji, her name is straight-forward: 橋 (hashi; bridge) 姫 (hime; princess). But there is a secret meaning hidden inside. In ancient Japanese, the word airashi (愛らしい; pretty; charming; lovely; adorable) could be pronounced “hashi.” So “Hashihime the Bridge Princess” was also a homophone for (愛姫) “Hashihime the Pretty Princess.”
The only real question is why does such a horrible demon have such a lovely, delicate name? This is because the name predates the monster. There have been Bridge Princesses—benign deities of the water—for far longer than there have been jealous women with crowns of iron and burning torches clenched between their teeth.
- - - Hashihime as Water Goddess
Going back into ancient, pre-literate Japan, there has long been a mythology built around bridges. Japan was—and still is—an animistic culture where nature is embodied by spirits of good and ill. The wonders of nature, like particularly large and twisted trees or odd and out of place rocks, had their own guardian deities called kami. Rivers too, especially large rivers, were the abodes of gods. ...
In the year 905 CE, we get one of the oldest known written mentions of the Hashihime, in a poem from the 14th scroll of the Kokin Wakashū (古今和歌集; Collection of Poems of Ancient and Modern Times). This is especially notable because it mentions not just any Hashihime, but the Hashihime of Uji—a legend that would come to dominate all images of this fantastic creature.

Upon a narrow grass mat
laying down her robe only
tonight, again –
she must be waiting for me,
Hashihime of Uji


- - - Hashihime as Female Demon
How the transformation happened—from benign, sexy river goddess to avatar of female rage—is unknown. Most likely it happened like all folklore, organically and over time. The shrines to the Hashihime existed near bridges, and as people forgot their original purpose they began to make up new stories. Most of these stories tended to include some legend of the Hashihime as “woman done wrong.” There are old legends of a woman whose husband went off to war and never came back, and she wept by the river bank in sorrow until she was transformed into the Hashihime. Others are stories of jealousy and revenge. ...
While Lady Rokujo is not the Hashihime, ...
- - - The Heike Monogatari and the Hashihime of Uji
...The Heike Monogatari emphasizes repeatedly than the Hashihime is a “still-living” oni. ...
Toriyama’s Text:
“The Goddess Hashihime lives in the under the Uji Bridge in Yamashiro province (Modern day Southern Kyoto). That is the explanation for this drawing of the Hashihime of Uji.”
- - - Kanawa 鉄輪 – The Iron Crown
The Noh play Kanawa (鉄輪; The Iron Crown) comes from one of the versions of the Hashihime story from the Heike Monogatari. ...
- - - Other Hashihime
Although she is by far the most famous, the Hashihime of Uji is not the only Hashihime. Nagarabashi bridge over the Yodogawa river in Osaka and the Setanokarabashi bridge over the Setagawa river in Sega prefecture also lay claim to their own Hashihimes.
- - - The Hashihime Shrine
..... Shrine records claim the Hashihime Shrine dates back to 646 CE, making it older than most known legends of the Hashihime of Uji. Most likely it was originally dedicated to the water goddess under the bridge, and the kami of the shrine evolved along with the legends. ...
- source : Zack Davisson -

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- quote -
The Tale of the Hashihime of Uji
Translated from the Heike Monogatari
During the Imperial reign of the Emperor Saga, there lived a courtly lady consumed by jealousy. So powerfully was she in jealousy’s grip that she made a pilgrimage to the shrine at Kifune and cloistered in prayer. For seven days, she devoted herself to a single-minded wish: “Oh great and powerful Kami of Kifune, grant me the powers of a devil while I am still living. Make me a fierce being, terrible to behold. Let my outer form match the flame of jealousy that burns so brightly within. Let me kill.”



That great miracle-working Kami of Kifune understood the depths of her desire, and heeded her call. “I am moved by pity and by the sincerity of your prayer. If you wish to become a living oni, to change into a monstrous form, get thee to the Kawase river in Uji. Perform the ceremony I shall now teach you, and then return to submerge yourself in the waters of the river. Do this for 21 days.” This courtly lady saw and heard the manifestation of this celestial being, and was in rapture.
- continued here
- source : Zack Davisson -


. ikiryoo 生霊 . 生き霊 Ikiryo“living spirit” .
vengeful spirit, mostly female
ushi no toki mairi

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totose 十歳 - an expression from the Genji Monogatari.
Hashi Hime, Hashihime 橋姫

その人もかしこにてうせ侍にし後ととせあまりにて
sono hito mo kashiko ni te use haberi ni shi nochi,
totose amari nite

quote
A pictorial subject based on "The Lady at the Bridge" Hashihime, Chapter 45 of GENJI MONOGATARI 源氏物語 (The Tale of Genji).



The last ten chapters of the Tale are known as UJI JUUJOU 宇治十帖 (The Ten Books of Uji). This chapter, the first of the ten, introduces the Eighth Prince Hachi no miya 八宮, a half-brother of Genji, and his two daughters, Ooigimi 大君 and Naka no kimi 中君, who live with him in his self-imposed retirement at Uji (south of Kyoto). The prince is known for his piety and wisdom. Kaoru 薫, whose serious character is engendered by deep misgivings about his paternity, begins to study under Hachi no miya.
Eventually he learns from Ben no kimi 弁君, the daughter of *Kashiwagi's 柏木 wet nurse, that he is not in fact Genji's son, but rather the illegitimate son of Kashiwagi. The scene most frequently chosen for illustration shows Ooigimi playing a lute biwa 琵琶 and Naka no kimi a harp koto 琴 under the moon and clouds while Kaoru secretly peers in through a break in the villa's bamboo fence.
This scene survives in a section of the earliest illustrated version (12c) in the Tokugawa 徳川 Art Museum.
source : Jaanus


. Matsuo Basho - totose 十歳 .
aki totose kaette Edo o sasu kokyoo

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Tea Bowl, Known as "Hashihime" (bridge maiden)
Mino ware, Shino type, Azuchi-Momoyama - Edo period, 16th - 17th century



- source : Tokyo National Museum -

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- Reference : 橋姫
- Reference : Hashihime


. noroi 呪い cursing a person .

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

. kami 神 Shinto deities - ABC-LIST - .

- #hashihime #hashihimeshrine #japanesehistory #chawan -
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. Legends and Tales from Japan 伝説 - Introduction .

Shrine Hashihime no Yashiro, Uji
京都府宇治市宇治蓮華47番地

If the procession of a wedding passes before this shrine, someone will certainly become very ill or even die. It is also possible that the wedding will not be successful and the couple divorced.

During the Time of Minamoto no Raikō many people suddenly disappeared.
When he investigated the events, he found that during the times of 嵯峨天皇 Saga Tenno a very jealous woman cast a spell at 貴船の社 Kifune Shrine.
The shrine is therefore associated with the Ushi no toki mairi 丑の時参り, the ritual of wearing candles on one's head and laying a curse at a shrine during the "hour of the Ox", since it is from the resident deity that Hashihime learns the prescribed ritual to turn herself into an oni鬼 demon to exact vengeance.
This story is told in the Noh play Kanawa 金輪 ("The Iron Crown").

. 源頼光 Minamoto no Yorimitsu, Raiko (948 - 1021) .
Minamoto no Raikō


- reference : nichibun yokai database -

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08/03/2016

hitsuki hifumi shinji

[ . BACK to DARUMA MUSEUM TOP . ]
. Shinto Shrine (jinja 神社) - Introduction .
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hitsuki (hifumi, hitsuku) shinji 日月神示



A divine revelation introduced by
Okamoto Tenmei 岡本天明 (1897 - 1963)


- quote
日月神示(ひつきしんじ、ひつくしんじ)は、神典研究家で画家でもあった岡本天明に「国常立尊」(別名、国之常立神)と呼ばれている高級神霊より自動書記によって降ろされたとされる神示である。
- source : wikipedia


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A revelation of Ameno Hitsukunokami

- quote -
日月神示(ひふみ神示)とは?



日月神示(ひつきしんじ)とは、昭和の第二次世界大戦中、千葉県成田市にある麻賀多神社の末社・天之日津久神社にて、岡本天明という人物に神懸かった神霊によって書記された神示(預言書)です。
- source : cultural-experience.blogspot.jp -


Hitsuki Shinji: A Shinto-inspired teaching

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- quote -
First ever English translation of the Hitsuki Shinji
What is Hikarikyokwai Society?
Jehova revealed Himself to those elects of old Judea in the times when He felt that it is necessary to do so. Books of Moses were written like that and those books of prophets the same. However, if we limit that such a revelation could be given only to them, St. John’s revelation as the last and never afterward, doesn’t it sound unreasonable? Why can’t Jehova have any elects among those nations which are not Jews? Isn’t hat also thinkable that God is willing to reveal Himself to the Asiatic nations sometimes?

Swedenbrog had to explain exactly the same sort of thing while he was woking hard to write down what the Lord has shown him in 18th century. Zeal of these notes is to introduce that we have the same sort of case which has taken place here in Japan since June of 1944.

It was in the suite of Shinto shrine Mahgata, in Kohzu-mura, Chiba prefecture, when a Japanese painter Mr. Okamoto was there. He got a kind of shock and painful impulses to write. He wrote down what he himself could not read at all at the beginning. But it was much afterward that those writings were found to be quite valuable.

They can be said a revelation of Ameno Hitsukunokami dictated by Hitsukunokami, that is a kind of divine revelation that was given to Japanese nation at the close of the war. However, we are convinced that this revelation is not addressed only to Japanese alone but to whole nation of the world, and that’s the reason the Hikarikyokwai Society started to publish this tabloid both in English and Japanese.

Concerning the reasons why it can be said divine revelation addressed to the whole nation of the world, shall be understood with the study of the said revelation itself, which would be introduced here afterwards. However, some characteristic points of the said revelation is that it shows very intimate relationship between so called divine scriptures of the world.

There are many who found very deep truth in it and who are convinced that things shown through the revelation are true and the commandments written in it must be fulfilled. Hikarikyokwai Society is the name to the group of such people.

Following is the English translation of another part from the revelation. [This is from Book 1, Chapter 1. –AHM]
- snip -
Example of original writing.
一んねんTけ二〇かmaruchonの三三一四もの一二四キ・T一八〇二もか〇二もか三〇つれ十も四で

English translation from the original writing, illustrated.
“This revelation can be understood in the measure of the depth of each soul destined to understand. The time has come the divine truth shall be preached. If not even stones shall take the role of human souls. Let us hear that the nature, mountain river and else, is revealing the divine truth day and night.”

Behold! Fuji has driven off clouds of chaos, and all heavens are cleared.
- source : Avery Morrow -




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- Reference : 日月神示
- Reference : hitsuki shinji


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

. kami 神 Shinto deities - ABC-LIST - .

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- #hitsukishinji #hifumishinji -
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