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03/10/2018

Yamanokami Regional 23 Niigata

[ . 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 Niigata 新潟県


. Legends about Yamanokami 山の神と伝説 .


山の神まつり Yamanokami Festival
角田山の中腹 half-way to Mount Kakudayama
Children have to crawl below the small torii 鳥居 gate to pray for health and well-being.
March 9.

. Yama no Kami matsuri 山の神祭り Yamanokami festivals .
at 東蒲原郡 Higashikanbara 鹿瀬町 Kanose / 東蒲原郡 Higashikanbara 津川町 Tsugawa / 糸魚川市 Itoigawa city
岩船郡 Iwafune district 朝日村 Asahi / 刈羽郡 Kariwa district 小国町 Oguni / 南蒲原郡 Minamikanbara 下田村 Shitada
三島郡 Mishima district 三島町 Mishima / 中頚城郡 Nakakubiki district 清里村 Kiyosato
佐渡郡 Sado district 相川町 Aikawa

. Yamanokami Festival at 白根市 Shirone town .
On the 16th day of the second and tenth month a Tanokami Matsuri 田の神まつり festival for Tanokami and Yamanokami is held at the farm houses.


. Yamanokami and 鬼神 Kijin,山の地神 Yama no Chijin .

. Yamanokami and Tengu 天狗 the Mountain Goblin .

. Yamanokami and Jūni sama 十二様 Juni Sama "Honorable 12" deities .
juunikko ジュウニッコウ(十二講) Junikko prayer groups
中魚沼郡 Naka-Uonuma district 川西町 Kawanishi / 長岡市 Nagaoka 成願寺町 Joganji


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In most regions of Niigata,
the day of Yamanokami is 旧2月9日 the 9th day of the 2nd lunar month.
On this day Yamanokami is shooting arrows or kidnapping humans,
so it is not allowed to go into the mountain forests.



....................................................................... 東蒲原郡 Higashi-Kanbara district .....
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阿賀町 Aga city // 上川村 Kamikawamura village

山の神
A husband went to the mountain to 炭焼き make charcoal, but dit not come back. When she went looking for him, she saw another woman sitting close, watching over him.
When the wife called her, the woman disappeared and her husband fell down into the deep ravine.
Yamanokami is a woman and often guards and watches over forest workers.

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三川村 Mikawamura village

. juuroku dango 十六団子 dumpling offerings for day 16 .

The same ritual is held at
岩船郡 Iwafune district 朝日村 Asahimura village





....................................................................... 北蒲原郡 Kita-Kanbara district .....
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紫雲寺町 Shiunjimachi

. koosaku no kamisama 耕作の神様 Kosaku no Kami, Deity of Cultivation .




....................................................................... 古志郡 Koshi district .....

山の神
Yamanokami is a woman with a rather wild character. She has only one eye and one leg.
Place names with 12 often refere to 12 places or trees sacred to Yamanokami.





....................................................................... 南魚沼郡 Minami-Uonuma district .....
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六日町 Muikamachi town

. 社日様 Shajitsu Sama,田の神様 Tanokami Sama,作神様 Sakugami Sama .




....................................................................... 西蒲原郡 Nishi-Kanbara district .....
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弥彦村 Yahiko village / Yabiko village

shii no ki 椎の木 Shii oak, pasania tree
The Kami of 弥彦山 Yahiko-Yama (Yahikosan) came to the area first in the year 710.
At that time he put his a 杖 walking stick of a piercing branch of 椎の木 a Shii oak tree in the ground and it became 神木 the sacred tree of Yamanokami.
If there was something bad happening in the land, the priest could perform a divination. He took leaves and branches to make arrows to win any war.

. Hikosan 英彦山 / 弥彦山 Hikosan Shrines in Japan .
In Niigata also お弥彦様 O-Yahiko Sama
- 8 legends to explore about 弥彦山.

. shii 椎 Shii oak tree, pasania; chinquapin .




....................................................................... 西頚城郡 Nishi-Kubiki district .....
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能生町 Noo machi

. hebi 蛇と伝説 Legends about snakes and serpents .
The Deity of 天狗山 Mount Tenguyama (493 m) is the serpent, therefore people are not allowed to kill serpents.



....................................................................... 両津市 Ryotsu shi town .....

山の神
Once a man went to the mountain on the 9th day of the 2nd lunar month, but he died.



....................................................................... 佐渡郡 Sado district .....

. Yamanokami and Oni 鬼 demons .
at Kinpokusan 金北山の神 Mount Kinpokusan

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. Tonchibo トンチボ, Tonchiboo トンチボウ Tanuki from Sado .
Tonchibo is also a local name for the Deity of the Mountain Forest, Yama no Kami 山の神, and thus a taboo word for the local fisherman.

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赤泊村 Akadomarimura village

山の神
On the 9th day of the 2nd lunar month forest workers take a rest and stay in a place where they can eat and drink and celebrate Yamanokami.
Women are not allowed to be with them, since the female Yamanokami is very jealous and might shoot them with her arrows.
Once a stepmother made her step-daughter go to the forest on this day in the hope she would never come back.
But the step-daughter came back saying she enjoyed watching the men drinking. So the stepmother made her own daughter also go to the forest, but this poor child was shot with an arrow and died.
.
If someone gets ill in the village, they say it is the curse of Yamanokami.

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小木町 Ogimachi town

Yamanokami no tatari 山の神の祟り the curse of Yamanokami
On the 9th day of the 2nd lunar month a man named 三吉 Sankichi went to work in the mountain very early.
He heard a voice calling him and turned around. At that point, an arrow hit his eye.



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栃尾市 Tochio city

Yamanokami no ki kiri 山ノ神ノ木キリ Yamanokami cuts a tree
On a rainy evening the forest workers stayed in the mountain hut over night.
The villagers heard the strange sound of someone cutting down a huge tree. When they checked next morning, not one tree was fallen down.
It must have been Yamanokami cutting trees.


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- reference source : nichibun yokai database -


..............................................................................................................................................


. 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 .

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

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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[ . BACK to DARUMA MUSEUM TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- #yamanokami #godofthemountains #tanokami #niigata #sado -
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02/10/2018

Yamanokami Regional 22 Nagasaki Nara

[ . 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 Nagasaki 長崎県 and Nara 奈良県


. Legends about Yamanokami 山の神と伝説 .


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....................................................................... Nagasaki 長崎県 .....

Yamanokami Jinja 山の神神社 Shrines in Nagasaki prefecture


- source and more photos : misakimichi -
長崎市現川町 - Utsutsukawamachi/ Utsutsugawa machi



かき道 1 Chome-18 Kakido, Nagasaki city

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. Yama no Kami 山の神 and Tengu 天狗 the Mountain Goblin .
tengubayashi 天狗ばやし a group of Tengu with festival instruments and
"Yama no Kami is dancing!"


. ashinaga 足半(あしなか) small straw sandals .
If Yamanokami is passing, people put their small straw sandals on the head and wait. Since they are dirty, Yamanokami will pass without doing any harm.

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shikagari 鹿狩り hunting for deer
The messenger of Yamanokami is the deer.
The path where deer walk is also the path where Yamanokami walks.
Some deer hunters say they have seen a deer with a gohei 御幣 ritual wand on its back on the path.
Maybe Yamanokami has been riding this deer ?

. Animal messengers of Yamanokami .


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西海市 Saikai city 西彼町 Seihi town

The 16th day of the 11th and first lunar month are days of Yamanokami.
On the 16th day of the first month and on O-Bon rituals, 地獄の蓋が開く the lid of hell is opened, so people do not go to the mountain.
Do not use sharp things to cut on this day. If someone gets a wound on this day, it will not heal well.
Once a man went to the forest to get bamboo, but he did not come back. When the villagers looked for him, they heard a voice saying
"I will not let him go back"!

. The lid of hell 地獄の蓋 .





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....................................................................... Nara 奈良県 .....


山ノ神遺跡 Yamanokami Iseki 磐座 iwakura boulder
21-1 Miwa, Sakurai, Nara



山ノ神大明神 Yamanokami Daimyojin Shrine
Dorogawa, Tenkawa, Yoshino District, Nara


....................................................................... Nara 奈良県 .....

In Nara and 和歌山県 Wakayama
Yamanokami is seen as a woman, sometimes jealous of a human wife.
If someone has lost something, he goes to the forest and shows dankon 男根 a penis, then Yamanokami will help to find it.

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磯城郡 Shiki district

. kitsune no yome-iri 狐の嫁入り "the fox taking a bride" .
- a spell of sunshine during a rainy period -
Every year on the third day of the New Year there is "kitsune no yome-iri of Yamanokami.
Looking down from 天神山 Mount Tenjinyama, if there are many fox lanterns, it will be a good harvest.
If the fox lanterns are few, it will be a bad harvest.


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山辺郡 Yamabe district 山添村 Yamazoe village 中峰山 Chumuzan hamlet

. Tengu, sugi 天狗と杉と伝説 Legends about Tengu and Cedar trees .
- Jinyaji 神野寺 Temple Jinya-Ji
- - - - -
ushi 牛 bull
Once a wandering monk stayed at the Shrine 神波多神社 Kanhata Jinja, where the deity 牛頭天王 Gozu Tennō is revered.
Next morning he painted a bull on the wall and left. This bull jumped of the wall and begun to eat the rice in the fields and damage them.
The villagers came after the monk and found him in 伊賀上野 Iga Ueno. He painted a 松の木 pine tree and a rope on paper and gave it to them.
This monk must have been 狩野法眼元信 Kano Hogen, they say.

. Kano Motonobu 狩野元信 Kanō Motonobu, Kano Hogen (1476―1559).
A famous painter.

. Gozu Tennō Densetsu 牛頭天王 伝説 Legends about Gozu Tenno .

. ushi 牛と伝説 Legends about ox, bull, cow . . .


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吉野郡 Yoshino district 天川村 Tenkawa village

Some villagers see the Tengu as Yamanokami and call him グヒンサン Guhin san.
Others call him おこんぜ Okonze, O-Konze.

. guhin kuhin gubin 狗賓 / 狗嬪 / グヒン Guhin Tengu Yokai monster .

. Yamanokami and okoze 虎魚 / 鰧魚 / オコゼ / ヲコゼ stonefish .


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吉野郡 Yoshino district 十津川村 下北山村 野近川村 川上村 Totsukawa region ...

nodohikari ノドヒカリ / 咽喉光り/ 蛇 serpent
In this area there is a serpent called "nodohikari" "shining throat".
It is the messenger of Yamanokami and Suishin 水神, God of Water.
If someone kills this serpent, there will be divine punishment.
The older a serpent gets, the more tricks it can play on humans.

Other local names for nodohikari:
上湯川ではシバハジキ、松柱ではクソグチナワ、今西・小山手はニシキヒビ。上葛川・田戸・旭・玉置川はノドヒカリ。

. hebi 蛇と伝説 Legends about snakes and serpents .

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- reference source : nichibun yokai database -

..............................................................................................................................................


. Legends about Yamanokami 山の神と伝説 .


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




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


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

. Legends and Tales from Japan 伝説 - Introduction .

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

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 - .

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

[ . BACK to DARUMA MUSEUM TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- #yamanokami #godofthemountains #tanokami #nagasaki #nara -
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

01/10/2018

Yamanokami Regional 21 Nagano

[ . BACK to DARUMA MUSEUM TOP . ]
. Yama no Kami 山の神 Yamanokami - Introduction .
. Ta no Kami 田の神 Tanokami - Introduction .
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

Yama no Kami 山の神 God of the Mountain
and Legends from Nagano 長野県


. Legends about Yamanokami 山の神と伝説 .

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山の海神(ワタツミ) Yama no Wadatsumi
長野県上高地【明神池】Nagano, Kamikochi - Myojin-Ike pond

. Azumi no Isora 阿曇磯良 .
The deity from Hakata / Fukuoka is also venerated in the mountains of Nagano !

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Yamanokami Onsen 山の神温泉 Hot Spring Yamanokami
3 Chome-23-50 Hakoshimizu, Nagano / 長野県長野市箱清水3-23-50

- Homepage of Yamanokami Onsen Nagano -


. Yamanokami Onsen in Japan 山の神温泉 .
岩手県花巻市 Iwate, Hanamaki town


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. shinboku 神木, shinju 神樹 sacred tree, divine tree .
kami no ki, kaminoki  神の木、神ノ木 tree of the deity, tree of God

moriki 杜樹 tree of a shrine
On the pass of 吉田山 Mount Yoshidayama is a shrine for Yamanokami. Once they cut down the trees to build a 公会堂 public hall for the village.
Very soon after there was a typhus epidemy and many villagers died.
This was the curse of Yamanokami, so they held special rituals to appease the deity.
- - - - -
In the forest is an 稲荷 Inari shrine. The owner of the land had sold it all and the trees were cut. The wood was used to 蚕室 make a room to raise silk worms. But this did not go well and the man went bancrupt. The man who bought it after that had his home burned down by wildfire.
This was all the curse of Yamanokami.
- - - - -
In 1906 Jisha Goshirei 神社合祀令 many Shrines were relocated or unified by government orders.
Many large trees in a Shrine compound were cut down, but then the only son of a man involved in this order died.
Many people begun to protest against these orders.

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Yamanokami gets offerings of just one 藁草履 straw sandal. They say he is lame.

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. okoze 虎魚 / 鰧魚 / オコゼ / ヲコゼ stonefish .
okojo オコジョ dried Okoze, in some local dialects
Not to mix with



okojo オコジョ stoat, Mustela erminea, short-tailed weasel
Okojo is 山の神の使い the messenger of Yamanokami. It lives near water and does not mind the presence of humans, but disliked dogs.
As a Messenger of the deity it is not hunted.

okojosama オコジョサマ Okojo sama
In 諏訪地方 the area of Suwa, if people see a weasel while on their way to the forest, this will bring bad luck and they go back home for this day.
Once a hunter went up to 釜無山 Kamanashiyama, saw a weasel on the way but ignored it. Further on he was assaulted by a huge bear.


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茅野市 Chino city

shinbatsu 神罰 divine punishment
On the 15th day of the sixth lunar month in 1628 about 7 pilgrims went from 諏訪高島 Suwa Takashima to climb 立科 / 蓼科 Mount Tateshina.
Amont them was an arrogant type who wanted to take 神鳥 a sacred bird with him. When they were on the way back he suddenly lost his senses. He said he was a messenger of Yamanokami, pulled out a large sword and begun to cut the air. After that the man spit blood and died. Others said the bird in his breast pocket took of to the mountain and he came back to life.

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東筑摩郡 Higashi-Chikuma district 四賀村 Shiga mura village
北安曇野郡 Kita-Azumino district 小谷村 / おたり Otari

. Yama no Kami 山の神 and Tengu 天狗 the Mountain Goblin .


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飯田市 Iida city

Itodayama no kami no tatari 糸田山の神の祟り curse from the Kami of Mount Itodayama
Once upon a time, a baby sitter and a baby from 此田 Konota got lost. After that, even to our day, sometimes the crying of a baby can be heard. This is the voice of the Kami from Itodayama.
The owner of the mountain forest built a small shrine to appease this Yamanokami, but the forest became bachi-yama バチ山, a "cursed forest".
- - - - -
hizettai Yamanokami 非絶対山の神
In 南和田 Minami-Wada there are two Yamanokami.
One was called zettai Yamanokami 絶対山の神 "the real, absolute Yamanokami", the deity 大山祇命 Oyamazumi no Mikoto.
The other was called
hizettai Yamanokami 非絶対山の神 "the non-ablsolute Yamanokami". Some say this was the disciple of Oyamazumi no Mikoto, a man who had hanged himself in the forest.
In the local dialect he was also called shiryoobe 死霊ベェ Shiryobe, a Ghost.
- - - - -
nusubito kamisama 盗人神様 Yamanokami hiding a thief
Once a thief broke into a home. When they got after him, he fled to the forest and they lost sight of him near the shrine for Yamanokami.
So the villagers wondered if Yamanokami had hid the thief . . . and called him Yamanokami hiding a thief.

- - - - -
Itokutakusan no kami イトク沢山の神 / イトクタクサンノカミ
There is a small stone monument for this Yamanokami. If people behave badly around here, they will become ill or face other disasters.
Once
a child came with a baby on its back to いとく沢山の神 Itokuzawa Yamanokami and wanted to fetch water. But it got lost and never came back.
It mus have been the curse of Yamanokami.
- - - - -
inu 犬 dog / daija 大蛇 huge serpent
A hunter went deep into the forest with his dog. When he rested under a rock he became tired, but his dog was howling noisily so he cut off its head with a hatchet. The head of this dog took off in flight to the top of the rock. When he stopped there, a huge serpent came and ate it.
Now the hunter knew that his dog was indeed Yamanokami, who had saved his life.
- - - - -
Some say they have seen Yamanokami with a haori 羽織 coat walking around the mountains.
Others say they saw him at Akaishi, but it was a woman.


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松本市 Matsumoto city

. Daidarabotchi (ダイダラボッチ, literally "Giant") .
Tiirabotcha デーラボッチャ in local dialect.

- - - - -
. kitsune キツネ / 狐と伝説 fox legends .
A fox can bewitch persons. The person becomes delirious and begins to eat all kind of strange things. To cure him, a scroll with the figure of Yamanokami must be ut around his body.
- - - - -
zen o kashite kureru jinja 膳を貸してくれる神社 a Shrine to borrow trays
Kashiwagi Jinja 柏木神社 Shrine is just below the Yamanokami memorial stone.
If people come here who do not have enough food trays for a wedding invitation, they make a special wish and the trays will be delivered on the memorial stone.
"We need xx food trays. Please lend them to us!"

. Zenwanbuchi 膳椀淵 "river pool for trays and bowls". .
where poeple come to ask for trays and bowls at a wedding.

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南佐久郡 Minamisaku, Minami-Saku district

In this village it is taboo to go into the mountain on the last day of the year.
If someone goes anyway, he hears a voice calling
「ミソカヨー」...「ミソカヨーイ」 "It's the last day, the last day of the year...".
If the villager turns his head to see who is calling, he will not be able to bend it back.
They say this is the doing of Yamanokami or 鬼 an Oni demon.

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Minamisaku, Minami-Saku district 川上村 Kawakami

mujina 狢 badger
Once the villagers smoked out a badger, but 山の神様の木 the sacred tree of Yamanokami caught fire and fell down.


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Minamisaku, Minami-Saku district 小海町 Koume

Yauemon Yashiki 弥右衛門屋敷 estate of Yauemon
The estate of Yauemon was in the west of the village, now it is just fields.
Once upon a time, Yauemon was late in planting the fields and one night Yamanokami from the mountain behind his house came down and planted all.
Next morning Yauemon followed the muddy trail of horse hooves and found they went up to the mounain, stopping at the small sanctuary for Yamanokami.


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長野市 Nagano city

. yamori ヤモリ / 守宮 / 野守 (nomori) Japanese gecko .
and 大蛇
In a hamlet of the village 松代 Matsudai there was a man proud of his physical strength. In 水無月 June he went into the mountains with his friends. There a huge serpent came out. He put his fingers in its mouth and wanted to stretch it wide open, but cuold not. So he used a sickle to cut through its mouth and throat. He cut up the biggest piece and took it home.
His parents said this serpent must have been Yamanokami and he could be cursed, so they threw him out of the home.
The smell of the serpent stuck to his body, but when the doctor gave him some medicine, it vanished.
The doctor told him that this was not a serpent, but a Japanese gecko.
The man was later caught stealing wood from a shrine and sentenced to death. People say this was the curse of the Yamori.

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下伊那郡 Shimo-Ina district 阿智村 Achi

. daija, orochi 大蛇 the huge serpent, great snake legends .
A farmer went to 丸山の森 the forest of Maruyama to cut underbrush. Suddenly he became very tired and fell asleep. When he woke up, he saw a huge serpent trying to fold around him. He took the sickle by his side and tried to cut the serpent, but it disappeared very quickly.
The sickle is now venerated in a sanctuary for Yamanokami.


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下伊那郡 Shimo-Ina district 辰野町 Tatsuno

. kitooshi, kitōshi 祈祷師と伝説 Kitoshi, Legends about Shamans .
Yamanokami is also called 祈とう師 "Kitoshi" . People pray to him to get rid of a curse or mysterious problem.


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下伊那郡 Shimo-Ina district 天龍村 Tenryu village

ganto sama, gantosama 願戸様 Ganto Deity
At the crossing of the roads to 飯島道 Iijima and 牧金道 Makigane there is a Yamanokami called Ganto Sama.
This dates back to the Edo period when a traveller had died here and this is in his memory.

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. yama-inu, yamainu 山犬、豺 "mountain dog" legends .
ookami 狼 Okami, wolf legends

mutsu Jizoo 六ツ地蔵 six Jizo (roku Jizo)
At the border between Nagano and Aichi there is a ritual mound named "Mutsu Jizo".
It is not very old. Once during a great rain, there were the bones of xis people coming flooding down the mountain and the memorial is in their honor.
There were actually seven zato 座頭 blind people walking that day and one had grabbed the tail of a yama-inu 山犬 wolf who brought him to 三河の富山村漆島 Mikawa, Tomiyama village.
The wolf is venerated as the messenger of Yamanokami in this region.
Roku Jizō, Roku Jizoo 六地蔵 Roku Jizo, Six Jizo Statues

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The tales relate to 村松家 the Muramatsu family, which developed the land.
They venerate the skull bones of a wolf in 太子堂 a Daishi-Do Hall in their estate.
Once a family member had shot down a wolf, which was in fact Yamanokami who had come to lead him back home.
So now the wolf is the protector deity of Muramatsu family.

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Once a hunter begged for a baby of a wolf, the messenger of Yamanokami.
He got four animals. When he went hunting once, he did not shoot anything. So he made a fire to spend the night there and told the animals:
"We will stay here for tonight. I had a little food, but since I did not have any pray today, you will go hungry, please be patient . . .".
The wolf used his tail to spread water on the fire to extinguish it many times. That is strange, thought the hunter and climbed a tree. There his old mino 蓑 straw coat was bitten by the wolf and the hunter realized the animal wanted to kill him. So he shot it.

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下伊那郡 Shimo-Ina district 豊丘村 Toyooka village

Yamanokami allows a wolf to eat a human who has fallen down in the mountains, but no other humans.
The grown-ups tell their children to chant, when they stumble and fall down on the mountain road;
「どっこい一休み」- Oh well, I will take a rest now!.
This will prevent a wolf from eating them.


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諏訪郡 Suwa district 原村 Hara village

At the Shrine for Yamanokami there are many offerings of long nawa 縄 ropes along the lattice doors and nearby trees.
The trees are hung up with the wish for a long life.


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上田市 Ueda city

Azumaya san no kami 四阿山の神 Kami of Mount Azumaya (2,354 m)
Once Yamanokami walked around Mount Azumaya in the direction of river 神川 Kangawa. Suddenly goma no mi ごまの実 the seed of sesame hit his eye and hurt it badly.
Since then downriver of Kangawa they do not grow sesame.
- a version from 佐久市 Saku city
Once upon a time
In the pond of temple 真楽寺 Shinraku-Ji there lived a ryuujin 竜神 Dragon Deity. He was on his way to 諏訪湖 Lake Suwako, near 小田井 Otai in 横根 Yokone, he fell down and hurt his eye with a seed of sesame.
Therefore the farmers of Yokone do not grow sesame. If they do, they will be cursed.

. ryuujin 竜神 Ryujin, Dragon Deity .
Ryuu-oo 竜王 Ryu-O - The Dragon King

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jiishi, baishi 爺石 Ji-Ishi Grandpa rock,婆石 Ba-Ishi Grandma rock
Once upon a time
an old rich couple from 松代 Matsudai went to see her daughter, who lived in Ueda, because she had given birth to a baby. They crossed the pass 地蔵峠 Jizo Toge in a kago 籠 sedan chair. But the palanquin bearers were a bad lot and after passing the pass 金剛寺峠 Kongoji Toge they robbed the couple of their money and threw them down into the gourge with the palanquin.
While he was rolling down the mountain side, Grandpa got stuck in the middle of the way down and turned into a rock. Grandma fell down to the forest and became a rock.
The palanquin fell down near the sanctuary of Yamanokami and became the rock 籠岩 / 篭岩 Kagoiwa.

. kago 篭 / 駕籠 / かご palanquin, sedan chair .

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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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02/05/2018

Nihon Jinja Saitama

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. Shinto Shrines (jinja 神社) - Introduction .
. kami 神 Shinto deities .
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Nihon Jinja 日本神社 (にほんじんじゃ) Nihon Shrine, "Japan Shrine", Saitama
(Yamato Jinja)



本庄市児玉町小平1578 / Kodamachō Kodaira, Honjō-shi, Saitama
Near 児玉町児玉198・八幡神社社 Hachiman Jinja
(also Ishigami Jinja 石神神社)

This is a shrine in honor of Jinmu Tenno, the first emperor of Japan, built in 791 by Sakanoue Tamura Maro 坂上田村麻呂
This is the only shrine with this name in Japan.
There are six sub-shrines in the compound.
The way up to the shrine is via a huge stone staircase . . people come here to pray for becoming Number One in their field of work and achievement.
The priest in attendance lives in the nearby Hachiman Jinja Shrine.

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Jinmu Tenno 神武天皇

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この写真は4月3日の神武天皇祭に
本庄市児玉町小平の日本神社で撮ったものです。

. Jinmu Tenno 神武天皇 .

. Sakanoue no Tamuramaro 坂上田村麻呂 (758 - 811) .

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Nihon-jinja Shrine
This is the only shrine in all Japan registered with the Jinja Cho (Association of Shinto Shrines) under the name "Nihon-jinja Shrine."
As the only shrine bearing the name "Japan," Olympic athletes and many people involved in sports visit the shrine to worship.
A blue daruma from the Nihon-jinja Shrine accompanied Nadeshiko Japan (the Japanese women's soccer team) to the World Cup in Germany in 2011 and is said to have led the team to victory.
A blue daruma was also present at efforts to bring the 2020 Olympics and Paralympics to Tokyo – another undertaking which succeeded splendidly.
The shrine sits atop a hill, and talismans, charms and blue daruma are available at the shop Arai Shoten at the foot of the hill.
- source : jobu-kinunomichi.jp -


The shrine is famous for its blue Daruma - all ready for winning and being Number One.
- reference source : arai-darumaya 荒井だるま屋 Arai Daruma Store -







2011 FIFA Women's World Cup
After the final game finished 2–2 after extra time, Japan beat the United States 3–1 in a penalty shootout, becoming the first Asian team to win the FIFA Women's World Cup.
© More in the WIKIPEDIA !
. Soccer World Cup Daruma .


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

. kami 神 Shinto deities - ABC-LIST - .


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24/11/2016

Namura Jinja Shiga

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. Shinto Shrine (jinja 神社) - Introduction .
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Namura Jinja 苗村神社 Namura Shrine, Shiga


滋賀県蒲生郡竜王町大字綾戸467 / 467 Ayado, Ryuo-cho, Gamo-gun, Shiga

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Namura Shrine in Ayado in Ryuo Town, Shiga Prefecture, is a historic shrine and a treasure trove of cultural properties since most of the structures of the shrine are nationally designated as either a National Treasure (NT) or an Important Cultural Property (ICP). The origin of the shrine is not clear, but, as many Kofun (ancient Imperial tombs) have been discovered in the area, it is considered that this shrine was originally founded to enshrine the spirits of ancestors.

The Romon gate (ICP) has the impressively huge thatched roof.
The wooden statue of Fudo Myoo (ICP) is enshrined in the Fudo Hall in the precinct, which is the reminder of Shinbutsu Shugo (the fusion of Shinto and Buddhism) practiced until the end of the Edo period (1868).

The main hall, Nishi-Honden (NT), was constructed in 969 to enshrine the deity Kunisazuchi no Mikoto, who had resided in Mt. Kongo in Yoshino in Yamato province (present-day Nara Prefecture). The old shrine located on the opposite side of the road is the east shrine, Higashi Honden (ICP), which enshrines Okuninushi no Mikoto and Susanoo no Mikoto.

Namura Shrine is the head shrine of all the branch shrines in 33 adjacent villages; hereby the Grand Autumn Festival is held once every 33 years.
- source : Nippon Kichi

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那牟羅彦神 Husband : Namurahiko no Kami
那牟羅姫神 Wife : Namurahime no Kami
- A couple to protect the family.

国狭槌命 Kunisazuchi no Mikoto(西本殿)
大国主命 Okuninushi no Mikoto (東本殿)
素盞嗚尊 Susanoo no Mikoto(東本殿)


- - - More in the WIKIPEDIA !

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shuin 朱印 stamp



- - - - - HP of the Shrine
- source : rmc.ne.jp/dragon-kanko -


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The large, holy forest in the center of the town is the location of the Namura-jinja Shrine, a National Treasure.
Much of the shrine is designated as National Treasures or Important Cultural Properties. During the New Year's Eve celebrations free amazake, a sweet drink made with fermented rice, is given to all worshippers through to the morning of the New Year, and the shrine always experiences a throng of visitors.
- source : en.biwako-visitors.jp/spot/detail -

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A statue of Fudo Myo-O from the Kamakura period. About 96 cm high.

着衣には緑青、白、朱など華やかな色彩が残る。不動明王の特徴である怒りの表情を表現し、顔を左に向け、左肩を前方に出して上半身を捻らせ、左腕を後ろに引いて腰のあたりで宝剣を握り、左足を開いて岩座に立つ動的な姿に特徴がある。平安時代後期から鎌倉時代初期の作と考えられる.
- reference source : biwako-visitors.jp/shinbutsuimasu -


. Fudō Myō-ō, Fudoo Myoo-Oo 不動明王 Fudo Myo-O
Acala Vidyârâja – Vidyaraja – Fudo Myoo .


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- Reference : 苗村神社
- Reference : namura shrine shiga


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

. kami 神 Shinto deities - ABC-LIST - .

- #namuraayadoshiga #namurajinja -
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07/09/2015

norito incantations

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norito 神詞 のりと Shinto chants, incantations and prayers
kamigoto, kamugoto 神言 / 神語 / norito 祝詞
shinpaishi, shinpaiji 神拝詞. かむおろがみのことば 神歌詞

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kansha 官社 government-supported Shrines
Shrines registered with the Department of Religious Affairs, jingikan 神祗官, that were the dwelling places of the most important deities, kami 神.
During important festivals, priests performed rituals called norito 神詞, which included reciting prayers of praise and invocations to the kami for protection from disasters feared by an agrarian society.
The rituals were followed by the presentation of offerings to the gods by the government, nobility and chieftains. These included various kinds of cloth, food, white horses, weapons, rice wine and timber for new shrine buildings.
- source : JAANUS

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Shinto Norito: A Book of Prayers
by Ann Llewellyn Evans



This book presents, for the first time, a collection of ancient Japanese Shinto prayers in a format where English speaking readers can both understand the deep meaning of the translated text and can also pronounce the original Japanese words.
Shinto is an ancient spiritual tradition, primarily practiced in Japan, which is now spreading its traditions to the western world. Its primordial rituals and traditions touch a deep chord within one's spiritual self. Shinto's focus on divinity of all beings and of all creation, on living with gratitude and humility, and on purification and lustration of one's self and environment will bring light and joy to any reader.
The purpose of prayer and ritual as practiced in the Shinto tradition, is to reinsert ourselves into a divine state of being, not as a new position, but as an acknowledgement and reinforcement of what already exists. Ritual restores sensitive awareness to our relationship to the universe. Through purification and removal of impurities and blockages, we return to our innate internal brightness and cultivate a demeanor of gratitude and joy.
Shinto rituals and prayers were created by ancient man over 2,000 years ago in a time when mankind was more intuitive about his relationship to this world. Because of this, the rites are archetypal and invoke deep emotion within the participants.
This book of prayers will introduce the western reader to the deep spirituality of Shinto, providing explanation of the spiritual tradition and practice and providing a collection of 22 prayers for use in personal meditation and devotions.
- quote - amazon com -


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shinpaishi しんぱいし


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Norito
These are liturgies or incantations, words written in a particular script that are then read by the ritual performer at certain ceremonies or festivals involving the kami. In general the classification norito is widely used to include auspicious words (yogoto) as well as the language for ritual purification (harae no kotoba). There are various theories regarding the meaning and etymology of the word norito, but the belief that nori is the nominalized form of noru "to declare" (announce important words in a mystical way), and the belief that to is a suffix associated with cursing or magical acts, such as kusoto "crime of spreading feces on things or polluting," togohito "cursing or damning (this word is of unclear meaning)," or kotodo "breaking relations with a spouse (also a word of unclear derivation)," is close to becoming the scholarly consensus.

Additionally, other explanations concerning the etymology of this word exist such as one suggesting that norito comes from noritabegoto "declare and present words" (by Kamo no Mabuchi) or from noritokigoto "words declared and expounded" (by Motoori Norinaga), but these theories are not seriously considered today. The original form of the word is norito, but later koto "word" was affixed, and in the late Heian period a contraction in pronunciation resulted in the noritogoto being pronounced as notto .
In ancient times the word norito was written in various ways such as 祝詞 or 詔戸言 (in the first book of Kojiki), or 詔刀言 (in the Nakatomi words of celebration), or 諄辞 (in Nihon shoki's portion on the Age of the Kami), or 告刀 (in Kōtai jingū gishikichō), or 法刀言 (in Ryō no shūge). When used as a legal term in proclamations, legal codes or ceremonies, the spelling was standardized as 祝詞. These characters were used in imitation of the Chinese term 祝文 "words read to the gods," with the character 詞 "utterances" exchanged for the original character 文 "written words."

Origins
The origins of norito are believed to be extremely old and the fact that magical words were indispensable in the performances of rituals from antiquity can be witnessed in rituals found in Kojiki and Nihon shoki including the myth of the Heavenly cave (where the Sun goddess hides) wherein Amenokoyane no mikoto makes use of noritogoto. Also, in the legend depicting Ōkuninushi no mikoto's transfer of authority (kuniyuzuri) as seen in Kojiki, auspicious words (jushi) are used to start the divine fire used to cook food to be presented as divine offerings (shinsen). A great number of Norito have been produced since there appearance in documents dating to the ancient period and they are treated as Shintō classics and considered a template for the creation of norito in modern times but the main corpus of norito consists of a set of twenty-seven included in Book Eight of Engishiki which was compiled in the twelfth month of 927. These norito were employed at various ceremonies and rituals at the court which have been read and handed down and are referred to as Engishiki norito or Engi norito shiki.

First there are the customary rituals held at court, and these norito are listed in order with which they were performed:
1) Toshigoi ceremony,
2) Kasuga Festival,
3) The Hirose Great Taboo Festival,
4) Tatsuta Festival to the kami of the wind,
5) Hirano Festival,
6) Festival for the kami Kudo and Furuseki,
7) The "Monthly" (Tsukinami) Festival of the Sixth Month,
8) The Festival (Ensuring the Safety) of the Imperial Palace,
9) The Festival of (the Purification of) the Palace Gates,

10) The Great Purification on the Last Day of the Sixth Month,
11) The mystical words employed during Yamato Fumi Imiki's presentation of the sword,
12) The Pacifying of the Fire Festival,
13) Purification of the Thoroughfares of the Capital,
14) Great Harvest Festival,
15) Festival for the Pacification of the Imperial Spirit. Following these norito, the norito of the Ise Shrines are collected and complied as follows:
16) Ceremonies for the Toshigoi Festival of the Second Month and the Tsukinami Festival of the Sixth and Twelfth Months,
17) the Festival at the Toyouke Shrine,
18) Ceremonial Changing of the Kami's clothing in the Fourth Month,
19) The "Monthly" (Tsukinami) Festival of the Sixth and Twelfth Months,

20) The Offering of the Harvest to the Kami in the Ninth Month,
21) The Offering of the Harvest at Toyouke Shrine,
22) The Offering of the Harvest to the Kami,
23) Ceremony for the Installation of the Consecrated Imperial Princess at the Ise Shrines, 24) The norito necessary for the movement of the Great Kami of the Ise Shrines. The preceding rituals are regular, annual rituals listed in order and,
in addition to those rituals, a few rituals employed under special or extraordinary circumstances are listed:
25) Rituals for use to dispel the violent manifestations of kami (tatarigami ),
26) The offerings made at the time an envoy is dispatched to Tang China,
27) Words of Praise Offered to the Kami by the Provincial Administrator of Izumo (Izumo kuni no miyatsuko).

It is assumed that the twenty-seven types of norito mentioned above are preserved in a form that remains largely unchanged from the time they were presented to the court as a portion of the sixth book of Kōnin shiki, compiled in the fourth month of 820. Numbers 1, 7, 14 are liturgies offered in prayer for the longevity of the emperor's reign and a prosperous harvest of the five grains. Numbers 8 and 9 are liturgies offered in prayer for the tranquility of the emperor's palace, while 10 is the great purification that was offered twice a year to expiate transgressions and prevent disasters throughout the realm. These exquisite compositions were, along with the "age of the kami" section of Nihon shoki, considered to be essential works in the formation of Shintō thought and came to be regarded as sacred. Beginning in the medieval period norito came to be recited widely by among onmyōji (masters of Chinese yin-yang), individuals associated with shrines and even common individuals and, of these recitations, many continue to be used today. Number 27 is unique among and has characteristics that are not necessarily consistent with the other norito listed.
In the case of number 27, the governor of Izumo (Izumo no kuni no miyatsuko), having been recently appointment to his post, would remain abstinent (kessai) for the period of one year while performing rites for the kami of Izumo. Subsequently, the governor would journey to the capital and present the jinpō (divine treasures) and the first fruits of the harvest to the court. These offerings would be received during a ceremony for the longevity of the imperial reign and the norito offered took the form poetry and consisted of a pledge of loyalty on the behalf of the governor of Izumo to the emperor and represents the height of development for these auspicious utterances (yogoto).

Although they are not included among the norito found in Norito shiki, there are a number of other norito that are serve as historically important works from the ancient period. Notably, among these norito exists the auspicious utterances (yogoto) of the Nakatomi which were recited on the day the emperor ascended the throne and also recited at the great festival of the tasting of the first fruits (daijōsai, the norito is called amatsukami noyogoto, or "auspicious words for the heavenly kami"). These norito are contained in Taiki bekki, the journal of Fujiwara Yorinaga (1120-1156), under the entry for the first year of Emperor Konoe (1142) as words presented by Ōnakatomi Kiyochika, and in a text recited by Ōnakatomi Chikasada in the first year of Emperor Toba (1108) two reigns prior to Emperor Konoe (this norito is published in Nishida Nagao's Shintō-shi no kenkyū , volume 2 where he introduces a text copied by a shintō priest [negi ] of the Ise Shrine named Arakida Moritoki who produced a copied dated 1506-1516).

Variously, these norito are also introduced in Nakatomi hissho copied in 1401 by someone in the Fujinami family, descendants of the Ōnakatomi, and can be found in Komatsu Kaoru's "Shin hakken no Fujinamike shozō: Nakatomi hissho (tenjin yogoto) no shōkai to kōsatsu" (Newly Discovered Documents of the Fujinami Family: An Introduction to and Consideration of the 'Nakatomi hissho tenjin yogoto' ). Furthermore, in the sixteenth volume of Engishiki under the entry for the Bureau of Divination (Onmyōrō) in the entry "Items for the Na Festival" there is a text (saimon) containing the lines recited for a ritual by onmyōji (masters of Chinese yin-yang) at this same festival on the last day of the twelfth month.

There is some chronological breadth to the composition of the norito that appear in Engishiki, and it is also believed that certain liturgies like numbers 1), 7), and 10), have passed through several stages before reaching their present form. On the other hand, some liturgies such as numbers 3) and 4) first appear in festivals in 675, and number 27) was first presented in 716, and the place names found in these norito correspond to the historical period of Asuka and Fujiwara Capitals. By gathering clues such as these and comparing them with evidence such as is found in number 2) which was used in the festival of Kasuga shrine which was established in 768, or as in numbers 5) and 6) which were used in festivals established in the during the Enryaku era (782—806), assumptions can be made as to when these norito were first composed. There are also some who argue that the use of words like amatsu yashiro, kunitsu yashiro "shrine of heaven, shrine of the land" as found in numbers 1), 4), 7), 14), and in the Nakatomi yogoto have their origins in the Ōmi Code which was in force from 671 to 689.

Regarding who had the authority to present norito to the court, in the myths contained in Kojiki, Nihon shoki and Kogo shūi, there is the tradition that Futodama, the founding deity (sojin) of the Inbe, was in charge of making offerings, and Amenokoyane, the founding deity of the Nakatomi, was in charge of reciting the norito (though some traditions state that Futodama also was in charge of recitation). Jingiryōmentions the recitation of Norito by the Nakatomi during the Kinensai and Tsukinamisai and preparation and distribution of paper offerings by the Inbe was the established practice. The foreword of Engi norito shiki states that of norito contained therein are to be recited by the Inbe in instances such as the Ōtonosai and Mikadosai, and Nakatomi perform the recitations for those not contained therein (naturally the Nakatomi do not read anything for numbers 11) and 27). Also, because the Nakatomi were primarily in charge of recitation of the Ōharae no kotoba, this later was called Nakatomi no harae.

Style and contents
Providing a categorization of the styles of the norito as they appear in the Engishiki, there would be two large divisions based on how the norito ended. One group of norito would finish with statements such as "I announce: 'Give ear everyone to these words'"; "I announce that this concludes the presentation of this statement and words of praise"; and the other group's norito end with the statements such as "I state with great humility that this concludes the presentation of these statements of praise"; "With great humility I have presented these statements." The former take the form of a public pronouncement to people gathered together at the place of a festival and this is called senmyō(senge)-tai norito (edict style norito), while the latter is are statements presented directly to the kami called presentation-style norito.

In the composition of norito, there exists a basic format in which the name of the kami to be worshipped or origin of the festival as it is derived from myth is given and followed thereby with statements praising the virtue of kami, the presentation of paper offerings and, lastly, entreaties are made of the kami. There are instances where norito from more recent time periods are lacking the portion concerning mythic origins. Although the means of expression is generally rather simplistic, amidst this simplicity one can witness the use of metaphors, enumerations, and reiterations, as well as rhetorical devices such as antonyms and antitheses. These norito formed the apex of virtuous and beautiful expression and epitomized cordiality and respect lending a solemn air to the recitation.

Concerning the way in which norito were orthographically rendered, in order to ensure that norito would be pronounced correctly at ritual occasions, they were written entirely in Chinese characters but the word order itself was Japanese with nouns and pronouns as well as the stems of verbs and adjectival verbs written in Chinese characters of a slightly larger size and suffixes and particles as well as the inflecting parts of verbs are written in man'yōgana in a smaller size. In other words, these norito were written in the senmyōstyle. This style of orthography was frequently used in the ancient period because it was markedly easier to ensure correct pronunciation during recitation than classical Chinese or Japanese-modified Chinese. Even after the general Japanese orthography had changed to a mixture of kanji and kana, the orthography of the norito still preserved the tradition of writing in the senmyōstyle. The paper these liturgies were written on was white washi (Japanese style paper), like torinokogami (Japanese vellum), hōshogami (a stout white paper), and sugiharagami (a lighter, thinner paper), and this paper was then folded generally in seven and one half folds. Even to this day, the paper used for imperial edicts that were presented to imperial shrines, shrines, and imperial mausolea by imperial messengers (chokushi ) follows the specifications established in Engishiki with the norito of Ise being presented on light blue paper and those of Kamo on crimson paper while other edicts are written on yellow paper.

Transitions and research
After the compilation of the Engishiki norito there have been various compilations of norito recited at specific shrines, especially in the middle ages, such as "Nenjū gyōji norito fumi (Kōtai jingū ) [Texts of liturgies recited at yearly events [Ise Shrine]," "Notsuto shidai " (Wakasa Hiko jinja), "Sumiyoshi Daijingū norito," "Hiesha norito kudensho." There are also norito recorded in Suwasha nennai shidai kyūki . Additionally, there are also records that contain fragmentary norito such as the "Miyanome saimon" fragment found in Shūkaisho and Shissei shoshō , as well as various norito from the Ise Shrines, Kamo, Iwashimizu, Hirano, Gion, Kitano, Kasuga and other shrines, known from works like Kōtai jingū nenjū gyōji, Taiki, Shōyūki, Chūshishō, Ruijū daibunin, Azuma kagami, Chōya gunsai, Kanchūki, Entairyaku, Yasutomiki, and Honchō seiki. Some of these medieval norito were simplified over time and became formalized, while others came to be used in conjunction with Chinese and Buddhist terminology. Also, while the Engishikinorito were recited at court by the Jingikan (Bureau of Divinities), it appears that these later norito were actually recited various popular shrine festivals. Even though we refer collectively to "norito" with one word, these recitations and utterances have undergone historical transformations, which made evident by the shear variety of norito that exist throughout Japan. Given this diversity, members of the Kokugaku (National Learning) movement sought to revive the older liturgies. It is at the hands of kokugaku scholars that the entire compilation of norito contained in Engishikibecame the object of study, and research and because of this initial efforts the study of norito experiences dramatic advances. The court, various shrines, and numerous households began writing liturgies based on the old precedent. Norito produced from the Meiji era on have been written in the same spirit of this restoration that characterized kokugaku.

Among the extant copies of Book Eight of Engishiki, the Kujōke manuscript is recognized as the oldest surviving text, having been copied near the end of the Heian period. This manuscript does not contain the revisions that appear in later texts and the interlinear readings preserve the ancient style of kana. Next is the Urabe Kanenaga text from the Muromachi period, copied in 1523, which preserves an even older form of man'yōgana than exits in the Kujōke manuscript. Also, there is the Urabe Kanemigi text, copied in 1542, which is a manuscript belonging to a different branch of the Urabe. Concerning the production of commentaries and research regarding norito, from the Kamakura period, a number of Shintō scholars produced commentaries on the great purification liturgy, and these are contained in the three-volume work Ōharae kotoba chūshaku taisei. The comprehensive investigation into the complete commentaries of Engishiki began with Kamo no Mabuchi's Engishiki norito kai, a work based largely up the research conducted by Kada no Azumamaro and Kada no Arimaro. Mabuchi also put together a standard reference titled Norito kō. Additionally, there are also works such as Motoori Norinaga's Izumo no miyatsuko no kamuyogoto goshaku and Ōharae no kotoba kōshaku, and Suzuki Shigetane's Engishiki norito kōgi.

- source : kokugakuin, Motosawa Masafumi -

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Norito
by Donald L. Philippi, Joseph Mitsuo Kitagawa



This volume presents the only English translation of the prayers of Japan's indigenous religious tradition, Shinto. These prayers, norito, are works of religious literature that are basic to our understanding of Japanese religious history. Locating Donald Philippi as one of a small number of scholars who have developed a perceptive approach to the problem of "hermeneutical distance" in dealing with ancient or foreign texts, Joseph M. Kitagawa recalls Mircea Eliade's observation that "most of the time [our] encounters and comparisons with non-Western cultures have not made all the `strangeness' of these cultures evident. . . . We may say that the Western world has not yet, or not generally, met with authentic representatives of the `real' non-Western traditions." Composed in the stately ritual language of the ancient Japanese and presented as a "performing text," these prayers are, Kitagawa tells us, "one of the authentic foreign representatives in Eliade's sense."
In the preface Kitagawa elucidates their significance, discusses Philippi's methods of encountering the "strangeness" of Japan, and comments astutely on aspects of the encounter of East and West.
- quote - amazon com -

"A welcome republication . . . of a group of important norito brought out by the Institute for Japanese Culture and Classics . . . The new Preface supplied by Kitagawa is . . .a subtantial essay worthy of attention in its own right. It scetches the cultural, historical, and religious contexts in which the earliest written collection of norito emerged"
--Monumenta Nipponica

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- Reference : 神詞

- Reference : English


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

- #shintonorito #noritochants #norito -
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- - - - -  H A I K U  - - - - -

. WKD : Summer Purification Ceremony (nagoshi 名越) .

In Shinto, not only are the sins, pollutions, and misfortunes of the individual removed, but also evil and misfortune can be removed from a whole nation, life renewed, and the blessings of the gods brought down. The norito prayers used at the 大祓 Ôharae is called Ôbarae no kotoba. It was the duty of the Nakatomi clan to recite it, and so it is also called by the name Nakatomi no harae.
Ôharae today is performed on the last days of June and December of each year.


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- - - - - - - - - - Shinto Shrines - - - - - - - - - -


. Nachi Taisha 那智大社 . Kumano 熊野, Wakayama


- Nagata Shrine 長田神社 -  Kobe 神戸, Hyogo


. Naikuu, naikū 内宮 Naiku Inner shrine complex of Ise 伊勢神宮 .

. Nakashima Jinja 中島神社 for Sweets . - Hyogo

. Nakayama Jinja 中山神社 . Tsuyama, Okayama

. Nakazaka Jinja 中坂神社 for a fox . - Tottori

Namba Yasaka Jinja 難波八阪神社 Osaka - 獅子殿 big lion head hall
- source : nambayasaka.jp

. Namiwake Jinja 浪分神社 "parting of the waves". Sendai, Miyagi
"Protector from Tsunami" 津波除け.

. Namura Jinja 苗村神社 . - Shiga. Fudo Myo-O
那牟羅彦神 Husband : Namurahiko no Kami //那牟羅姫神 Wife : Namurahime no Kami // - A couple to protect the family.


Nanguu Taisha  南宮大社 Nangu Taisha, Nangu Grand Shrine Gifu

. Narawa Jinja 成岩(ならわ)神社 / 成岩神社 . - Aichi

. Narumi Jinja 成海神社 . Nagoya, Aichi

. Nashinoki Jinja 梨の木神社 . - Kyoto



. Neko Jinja, Neko-jinja 猫神社 / ネコ神社 cat shrines .
- - - - - Nekogami Jinja 猫神神社, Kagoshima


. Nezu Jinja 根津神社 . Tokyo

. Nihon Jinja 日本神社 "Japan Shrine", Saitama . (Yamato jinja)

. ninomiya 二の宮 second shrines .

. Ninomiya Jinja 二宮神社 . Hyogo, Kobe
The "Eight shrines of Kobe" 神戸八社 from Ichinomiya to Hachinomiya.

. Nishimuki Tenjinsha 西向天神社 / Natsume Jinja 棗神社 . - Tokyo, Okubo

. Nishino Jinja 西野神社 札幌 Sapporo .

. Nishinomiya Jinja 四宮神社 / Tenson 天孫(四宮)神社 . Otsu, Shiga

. Nitta Jinja 新田神社 . - Tokyo

. Niutsuhime Jinja 丹生都比売神社 . Koyasan, Wakayama
Niukanshoubu Jinja 丹生官省符神社


. Nogi Jinja 乃木神社 . - Akasaka, Tokyo

. Nonomiya "Palace in the Fields" and Nonomiya Jinja 野々宮神社 . Kyoto

. Nozato Sumiyoshi Shrine 野里住吉神社 . Osaka

. Numazu Hie-jinja 沼津 日枝神社 . Shizuoka. Sannō Shinkō - Sanno Shinko 山王権現 Sanno Gongen



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- - - - - - - - - - Buddhist Temples - - - - - - - - - -


. Nagodera 那古寺 - 補陀洛山 那古寺 Fudara San Nago-Ji . Tateyama, Chiba
"Nago Kannon" 那古観音

. Nakano Fudo Son 中野不動尊 . - Fukushima


. Nanzenji 南禅寺 Nanzen-Ji . Kyoto

. Nanzooin, Nanzoo-In 南蔵院 Nanzo-In . Fukuoka. Sasaguri 篠栗 Henro 01

. Nariaiji 成相寺 Nariai-Ji - Kyoto, Amanohashidate .

. Narita Fudo 成田不動尊
Temple Shinsho-Ji (Shinshooji) 新勝寺

. Naka Kannon Doo 中観音堂 Naka Kannon Do Hall .
Gifu, Hashima Town 岐阜県羽島市


. Negoroji 根来寺 Negoro-Ji . - Wakayama. Fudo

. Nenkooji 念興寺 Nenko-Ji . - Gifu. Oni legend


. Nichirinji 日輪寺 Nichirin-Ji . - Yamaga, Kumamoto
statue of a laied-back Buddha O-Binzuri sama おびんづる様

. Nihonji 日本寺 Nihon-Ji . - Chiba

. Ninnaji 仁和寺 Omuro Ninna-Ji . - Kyoto

. 西新井大師 Nishiarai Daishi Fudo Hall . - Adachi, Tokyo
..... Sooji Ji 総持寺 Soji-Ji

. Nissekiji 日石寺 Nisseki-Ji .
Oiwasan Fudo 大岩山 不動明王 / Kongoo Fueji 金剛不壊寺 Kongo Fu-E-Ji


. Noma Daibo 野間大坊 Omido temple . - Aichi
..... 源義朝 Minamoto no Yoshitomo

. Nyohooji 如法寺 Nyoho-Ji . Fukushima - Fudo

. Nyoirinji 如意輪寺 Nyoirin-Ji and various Fudo Myo-O
kaerutera, kaerudera かえる寺  "Frog Temple" , "Frogs Temple" .
- Fukuoka

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Nara 奈良 the ancient capital


. niimiya  新宮 "new shrine" category .

. niiname no matsuri 新嘗祭 Niiname-Sai Harvest Thanksgiving .

nijuuni sha 二十二社 22 shrines , twenty-two shrines
(Ise, Iwashimuzu, Kamo, Matsuno-o, Hirano, Inari, Kasuga, Ōharano, Ōmiwa, Isonokami, Ōyamato, Hirose, Tatta, Sumiyoshi, Hie, Umenomiya, Yoshida, Hirota, Gion, Kitano, Niukawakami, Kibune)
that received special patronage from the imperial court beginning in the mid-Heian period and ending in the mid-Medieval period.
- source : kokugakuin -

Ninnōkyō 仁王経 Ninnogyo, Ninnokyo Ninno Kyo
- Sutra of Benevolent Kings


. niwabi 庭火 bonfire lit during a shrine festival at night .

. norito 神詞 のりと Shinto chants, incantations and prayers .
kamigoto, kamugoto 神言 / 神語 / norito 祝詞
shinpaishi, shinpaiji 神拝詞. かむおろがみのことば 神歌詞


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