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

- - - - - Deities in residence - - - - -
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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11/12/2014

- - - NNN - - -

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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

. 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


. 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.

. 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


. 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


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

. Ninnaji 仁和寺 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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19/04/2014

Ninigi and Sakuyahime

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Ninigi ニニギ and Sakuyahime 咲屋姫命
瓊瓊杵尊 - 瓊々杵尊 - 邇邇芸命
Amenikishi ... 天邇岐志国邇岐志天津日高日子番能邇邇芸命、天邇岐志、国邇岐志、天日高日子


source : www.pauch.com/kss
Ninigi and Sakuyahime 木花之佐久屋比売 / 木花咲耶姫

- quote
Ninigi

[Ame ni kishi kuni ni kishi amatsu hiko hiko ho no ninigi no mikoto] (Kojiki)

Other names:
Amatsu hiko hiko ho no ninigi no mikoto, Amatsu hiko ho no ninigi no mikoto, Hiko ho no ninigi no mikoto(Kojiki), Amatsu hiko kuni teru hiko hono ninigi no mikoto, Amatsu hikone ho no ninigi no mikoto, Ame kuni nigishi hiko ho no ninigi no mikoto, Ame no ki hohokise no mikoto(Nihongi)

The kami who, as grandchild of Amaterasu ōmikami, descended from the Plain of High Heaven (Takamanohara) to the peak of Takachiho in Hyūga of Tsukushi (present-day Kyushu) to rule over the "Central Land of Reed Plains" (Ashihara no Nakatsukuni). Offspring of Amenooshihomimi and Takagi no kami's daughter Yorozuhatahime.

The three generations of kami beginning with Ninigi are sometimes called the "three generations of Hyūga," and represent the transitional period between the heavenly kami and the first emperor Jinmu. Ninigi's name is often associated with numerous honorific descriptives, including Amatsuhikohikohono (heaven-man, sun-child, rice ears), Amatsuhiko Kuniteruhiko-hono (heaven-man land-illuminate-man, rice-ears). Amatsumioyahiko-hono (heaven-parent man rice-ears), and Amekuninigishihiko-hono (heaven-land vigorous-man rice-ears)

While the precise meaning of many of these names is debated, they all denote a male kami of the "heavenly kami" lineage, related in some way to rice production.

According to Kojiki and Nihongi, Ninigi's father Oshihomimi was first commanded to descend and rule the Central Land of Reed Plains, but Ninigi was born while the Central Land was being pacified in preparation for Oshihomimi's descent. The main text of Nihongi states that Ninigi's grandfather Takamimusuhi raised him with particular affection. Furnished by Amaterasu and Takamimusuhi with five retainer kami, as well as with the symbolic sword, mirror and jewel, Ninigi descended in place of his father Oshihomimi. He married the daughter of the "earthly kami" (kunitsukami) named Ōyamatsumi, and later fathered the first emperor Jinmu as well as the ancestors of the Owari and Hayato clans. According to the main text of Nihongi, Ninigi was buried in the mausoleum of Hyūga-no-e in Tsukushi (Kyushu).

According to Kojiki, the five kami who accompanied Ninigi at the time of his descent included Amenokoyane and Futodama (both of whom performed divination at the time of Amaterasu's hiding away in the rock cave of heaven); Amenouzume (who underwent possession and lured Amaterasu from the cave); Ishikoridome (ancestral kami of the mirror-making clans); and Tamanooya no mikoto (ancestral kami of the jewel-making clans). The same kami names are listed as retainers in an "alternate writing" recorded by Nihongi.

Other kami accompanying Ninigi included Omoikane, Tajikarao, and Amenoiwatowake, while Amenooshihi and Amatsukume no mikoto (ancestor of the Kume no Atai clan) went before Ninigi carrying bows, arrows, swords, and other weapons. Sendai kuji hongi claims that thirty-two kami accompanied Ninigi.
- source : Mori Mizue, Yumiyama Tatsuya - Kokugakuin

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コノハナノサクヤビメ(ヒメ)- 木花之佐久夜毘売 - 木花開耶姫
Konoha Sakuyabime, Konoha Sakuya Hime 咲耶姫

- quote
Konohanasakuyahime
Other names:
Konohana no sakuya hime (Kojiki), Konohana sakuya hime no mikoto (Nihongi), Kamuatatsu hime, Kamu toyoatatsu hime, Kamu atakaashitsu hime (Nihongi)

The daughter of Ōyamatsumi (according to the main text of Nihongi, the offspring of Ōyamatsumi and a heavenly kami). Married to Ninigi, Konohana Sakuyahime became pregnant in a single night, and gave birth to three children in the midst of fire. The name Konohana ("tree-flower") refers to the short-lived beauty of the cherry blossom, and was given in contrast to Konohana's older sister Iwanagahime, who was ugly but long-lived. Konohana's other names are all associated with the names of the place where she met Ninigi.

According to both Kojiki and Nihongi, Ninigi met the beautiful maiden Sakuyahime at Cape Kasasa and immediately asked for her hand in marriage, and the woman's father Ōyamatsumi happily agreed to the match. Following the marriage, Sakuyahime became pregnant in a single night, and asked Ninigi to make special preparations, since she would be giving birth not to an ordinary individual, but to a child of the heavenly kami (amatsukami). Ninigi, however, was surprised at her claim to have become pregnant in a single night, and suspected that the child was actually the offspring of an earthly kami (kunitsukami).

Shamed and enraged at Ninigi's accusation, Sakuyahime entered a doorless parturition hut, setting fire to it with the vow that the child should not be injured if it were truly the offspring of the heavenly kami Ninigi. Inside the hut, Sakuyahime gave birth to three kami, including Hoderi, Hosuseri, and Hoori (according to Kojiki; the names differ somewhat in the various other accounts).

Also, an "alternate writing" recorded in Nihongi adds that Sakuyahime was not injured in the fire, that the bamboo knife she used to cut the umbilicals of her babies later grew into a bamboo grove, and that rice from a paddy selected by divination was used to prepare firstfruit offerings at harvest. Another account claims that after Sakuyahime safely gave birth, Ninigi admitted that he had believed her from the beginning, but deliberately angered her in order to demonstrate to the people that the children were indeed offspring of a heavenly kami.

Konohana Sakuyahime is one of the enshrined deities (saijin) at Fuji's Asama Jinja.
- source : Mori Mizue - Kokugakuin

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. Sarutahiko densetsu 猿田彦伝説 Sarutahiko Legends .

Niigata 能生町 Noo town

Tenguyama 天狗山 Mount Tenguyama
At the shrine at the top Sarutahiko is worshipped, at the shrine at the bottom of the mountain the deity 此花咲爺姫 / コノハナノサクヤビメ Konohana no Sakuyabime is worshipped.
She is seen as a deity to get pregnant and provide easy childbirth. When women from 藤崎 Tozaki village come here to pray, they will give birth to a boy.

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- quote
Iwanagahime 磐長姫命
A daughter of Ōyamatsumi. Ōyamatsumi offered both his beautiful daughter Konohana Sakuyahime and her older sister Iwanagahime in marriage to Ninigi. Ninigi, however, could not bear Iwanagahime's unattractive appearance and returned her to her father. According to Kojiki, Ōyamatsumi told Ninigi that he had offered his daughters together with the vow that the life of the emperors would be as eternal as the rocks. But since the elder sister Iwanagahime (lit., "rock-long-princess") was returned, the life of the emperors would henceforth be brief like the blossoms of flowering trees (Konohana Sakuyahime means "tree-flower-blooms-princess").

According to an "alternate writing" transmitted by Nihongi, Iwanagahime was herself embarrassed by the incident and pronounced a curse to the effect that the emperors and all other beings would live lives as evanescent as the tree blossoms. In any event, the two sisters are portrayed as contrasts, and the story is offered as an explanation for the brevity of human life. In later years, however, Iwanagahime came to be revered as a tutelary of longevity. In a different "alternate writing" of Nihongi, Ninigi is portrayed as finding both sisters weaving on a loom in a high palace on the crest of the ocean waves.
- source : Mori Mizue - Kokugakuin


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. Aoshima Jinja 青島神社 Aoshima Shrine - Miyazaki .
Hyuuga no Kuni 日向之国 The Land of Hyuga


Ninigi, a god of Japanese myth, fell in love at first sight with Konohanasakuyahime.
. Kojiki 古事記と宮崎 Sacred Places in Miyazaki .

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Ninigi no Mikoto 瓊々杵尊薩摩半島
- source : www.geocities.jp/mb1527



. kami 神 Shinto deities .

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

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荒垣の瓊々杵尊藪柑子
aragaki no Ninigi no Mikoto yabukooji

in the wild hedge
God Ninigi -
spearflowers


Matsuzawa Akira 松澤昭


. yabukooji 藪柑子 (やぶこうじ) spearflower, Ardisia japonica .
kigo for all winter

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19/10/2013

Nakayama Jinja Tsuyama

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Nakayama Jinja 中山神社 - and - Saru Jinja 猿神社

岡山県津山市一宮695 Okayama, Tsuyama town

The first shrine of Mimasaka no Kuni 美作国一宮.
Also called Chuuzen or Chuuzan.



中山神社(なかやまじんじゃ)は、岡山県津山市一宮にある神社。式内社(名神大社)、美作国一宮。

社名は現在「なかやま」と読むが、かつては「ちゅうぜん」「ちゅうざん」と音読みしていた。
別称として
仲山大明神、南宮とも。


- - - - - Deities in Residence
Kagami Tsukuri no kami 鏡作神 Deity for making mirrors
Ame no Nukado no kami 天糠戸神 (あめのぬかどのかみ)(Ame-no-nuka-do-no kami)
- - - - (father of Ishikoridome)
Ishikoridome no kami 石凝姥神 (いしこりどめのかみ)(Ishi-kori-dome-no-kami)
- - - - the Deity of Rice Cakes
- see below -


Built in 707, on the third day of the 4th lunar month.



In the precincts is a huge keyaki tree. 祝木のケヤキ / 欅 zelkova tree
© More in the WIKIPEDIA !

. keyaki 欅 伝説 Legends about the Zelkova tree .

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- quote
Said to have been built in 707, this is the Ichinomiya shrine of the Mimasaka Province. It has been known as the deity of cows and horses since ancient times.
The main shrine was rebuilt by Amako Haruhisa in 1559 and has been designated as a national important cultural property.
The characteristic shrine architecture can be seen in the hip-and-gable roof structure and the entrance on the gable side. This architectural structure is called "Nakayama-zukuri" and is the main current of shrine architecture in the Mimasaka region.

The shrine gate has been designated as an important cultural property by Tsuyama City and was made by dismantling and reconstructing the Shikyaku-mon gate (style with four supporting pillars and a gabled roof) of Tsuyama Castle.

The rear shrine is a monkey shrine that appeared in the Konjaku Monogatari (31-volume collection of stories written during the late Heian period).

The Otaue Festival (seasonal planting of rice on a field affiliated with a shrine), held on April 29, is a festival to pray for a bountiful crop that features a dance of male and female lions accompanied by flutes and drums, and a performance by farmers waving their hoes around as if planting rice in the fields.
- source : www.tsuyama-kanko.jp

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Saru Jinja 猿神社



- quote
The monkey messenger is also known as Sarugami (猿神; literally “monkey kami”). Sarugami is the Shinto deity to whom the three monkeys (hear, speak, see no evil) are reportedly faithful.
The monkey shrine at Nakayama Shrine 中山神社 in Tsuyama City, Okayama Prefecture, is dedicated to a red monkey named Sarugami, who blesses couples with children.

According to shrine legends, the local people at one time offered human sacrifices (using females) to this deity. The shrine is mentioned in the Konjaku Monogatari-shu (今昔物語集), a collection of over 1000 tales from India, China, and Japan written during the late Heian Period (794-1192 AD).
- source : www.onmarkproductions.com - Mark Schumacher


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- quote by Gerard Taaffe
I highly recommend a visit to Nakayama Shrine about 3 km north of Shuraku-en. Built in 707 at the end of the Asuka Period (593-710), this shrine is dedicated to the god of cattle and horses.

In its precincts there is also a monkey shrine that is mentioned in the collection of 11th-century “once-upon-a-time” tales titled “Konjaku Monogatari.” Attached to this old shrine is a lovely preserved mixed woodland covering almost 7 hectares, whose trees, insects and birds have all been carefully cataloged by the shrine office.

In front of the 11-meter stone torii erected in 1791 at the entrance to the shrine there is a sacred keyaki (Zelkova serrata) that is reckoned to be 800 years old. This hollow-centered tree (also known as a shinboku) is only 10 meters tall, but at one time it must have been much higher judging by its trunk, which is 20 meters in diameter.

Adjacent to the torii there is a 500-year-old muku-no-ki (Aphananthe aspera), a deciduous tree which, like the keyaki, belongs to the elm family (Ulmaceae).

Finally, in this veritable arboretum just in front of the main shrine building, you will also come across a fine specimen of akagashi (red oak or Japanese evergreen oak; Quercus acuta). This species has leathery, oblong-ovate leaves that are 7-15 cm long with glossy upper surfaces and no teeth on the margin. This oak yields fine hard-grained timber whose reddish color has given the tree its Japanese name.
- source : Japan Times, 2002


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- Reference : 日本語

- Reference : English


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


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kagamitsukuri, Kagami Tsukuri no Muraji
This family or clan of mirror makers for the Shinto deities are offspring from Ame no Nukado and Ishikoridome.
イシコリドメは作鏡連らの祖神である.

- quote
from A SCROLL OF GLEANINGS
FROM - ANCIENT STORIES TOGETHER WITH A PREFACE
BY
IMBE-NO-SUKUNE-HIRONARI, LOWER GRADE OF THE JUNIOR FIFTH COURT RANK
Inbe no Hironari 斎部広成

snip
Whereupon Amaterasu-Ō-Mikami was greatly incensed, and entering into the Heavenly Rock-Cave, closed its door and concealed herself therein. Consequently, the eternal night of darkness prevailed, so that no one could distinguish between the day and the night. And all the gods were dismayed and, to their great inconvenience, all business was transacted by artificial light. Then p. 20 Takami-Musubi-no-Kami summoned a council of the Eighty Myriads of Gods on the Dry-Bed-of-the-Eight-Sand-Bank-River in Heaven, and enquired what measures should be taken in order to rectify matters. In response Omoikane-no-Kami, the God of Profound Knowledge and Foresight, proposed the following scheme to induce Amaterasu-Ō-Mikami to return from her hiding place in the Rock-Cave.

Futotama-no-Kami was to be appointed to make “nigite,” i.e., offerings of fine cloth, in aid of the gods of different callings. Ishikoritome-no-Kami (from whom the Kagamitsukuri or Mirror-making family is sprung and who is the child of Ame-no-Nukado-no-Mikoto) was to construct a mirror, resembling in form the disc of the sun, i.e., an image of Amaterasu-Ō-Mikami, out of copper brought from the Heavenly Mt. Kagu.

Nagashiraha-no-Kami (Ancestor of the Omi family in Ise Province—“shiraha,” the ordinary name of cloth at the present day, originated from the name of this god) was to plant hemp and make “aonigite,” i.e., offerings of fine blue-coloured hempen cloth. Ame-no-Hiwashi-no-Kami and Tsukuimi-no-Kami were bidden to make “shiranigite,” i.e., offerings of fine white cloth woven from the paper mulberry (tradition says that at that time, both hemp and mulberry grew luxuriantly in a night after being planted).
snip
Thus doing, as Omoikane-no-Kami had suggested, they first tried to construct a mirror, as an image of the Sun-Goddess; but as the first mirror made by Ishikoritome-no-Kami was slightly defective and therefore unfit for use (this Mirror is the Deity at Hinokuma in Ki-I Province), a second was moulded which was ideally beautiful (this Mirror is the Deity of the Ise Shrine).
- source : www.sacred-texts.com


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14/05/2013

geku - naiku - Ise

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gekuu, gekū 外宮 Geku Outer shrine complex of Ise
lower shrine (geguu, gegu)


Geku - by 河鍋暁斎 Kawanabe Kyosai


quote
The Grand Shrines of Ise are known for the ten betsugū of the Inner Shrine (Naikū (内宮)
and the four of the Outer Shrine (Gekū);
these detached shrines possess a unique relationship to the rituals or objects of worship (saijin) of the main shrines, and are thus given the title of gū (originally a "palace," a term reserved for shrines of particularly high status). These shrines are also rebuilt every twenty years in the same manner as the regular removals (shikinen sengū ) of the main shrines.
source : Inoue Nobutaka , Kokugakuin


gekuu shintoo 外宮神道, Ise shintoo 伊勢神道 Shinto of Ise shrine

Toyouke Daijinguu 豊受大神宮
Watarai no Miya, Wataraiguu, Wataraigū 度会宮(わたらいのみや)、豊受宮

Watarai Shinto 度会神道
- reference source : kokugakuin -



quote
The official name of the Geku is Toyoukedaijingu.



The kami of the Geku is Toyouke Omikami, who is responsible for the food of Amaterasu Omikami. She is also the kami for food, clothing, and shelter.
The Geku was founded about 1500 years ago. The 21th Emperor Yuryaku had a dream of Amaterasu Omikami in which the deity revealed that she could not properly secure her meals and therefore asked the Emperor to bring Toyouke Omikami from Tanba (currently, northern part of Kyoto prefecture) to take care of her food. After awaking from the dream, the Emperor Yuryaku took to heart what he had heard from Amaterasu Omikami, built a magnificent dwelling place and brought Toyouke Omikami here. This was the founding of the Geku.
Since then, for about 1500 years, Toyouke Omikami has been serving the meals to Amaterasu Omikami, in what is called the Higoto-Asayu-Omikesai, a ceremony distinctive to the Geku. Throughout the year, the rites at the Geku are conducted in the same way as at the Naiku.

Daiichi-torii-guchi Sando, Main Pilgrimage Path to Geku - 第一鳥居口参道
Font for ablution (Temizusha, temizuya) 手水舎
Kitamikado-guchi Sando, Pilgrimage Path at the North Sacred Gateway 北御門口参道
Purification Hall (Saikan) and Hall for visitors from the Imperial Household (Anzaisho)
Hall for special prayer at Geku (Kaguraden) 外宮神楽殿(げくうかぐらでん)


Geku, main sanctuary (Toyoukedaijingu)

Main sanctuary building, Geku (Geku Goshoden) 正宮

Taka-no-miya 多賀宮
Tsuchi-no-miya 土宮
Tsukiyomi-no-miya 月夜見宮
- - - 月夜見尊(つきよみのみこと) /  月夜見尊荒御魂(つきよみのみことのあらみたま)
Kaze-no-miya 風宮
- - - 級長津彦命(しなつひこのみこと) /  級長戸辺命(しなとべのみこと)


. Tsukiyomi 月読 / 月夜見 (つきよみ) "Moon Deity" .

Jingu Administration Office(c) Jingu-shicho
source : isejingu.or.jp/english/gegu


. temizuya 手水舎 purification font, purification trough .
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naikuu, naikū 内宮 Naiku Inner shrine complex of Ise
naiguu, naigu

quote
The official name of Naiku is Kotaijingu. 皇大神宮
The main deity is Amaterasu Omikami, the ancestor of the Imperial Family and the tutelary kami of the Japanese people. Naiku was founded about 2000 years ago. Worship of Amaterasu Omikami was conducted by the first ten Emperors within the Imperial Palace in Yamato. At the age of Emperor Sujin the country was struck by severe epidemics and numerous other disasters. Therefore, the Emperor gave Princess Toyosukiirihime-no-mikoto an order to remove Amaterasu Omikami from the Imperial Palace and worship her at another place. Consequently, Amaterasu Omikami was enshrined at a location in the eastern Nara Basin.

Next emperor Suinin gave Princess Yamatohime-no-mikoto an order to find the most suitable permanent location to hold ceremonies for Amaterasu Omikami. The princess left Yamato, arriving finally at Ise after having wandered through the regions of Ohmi and Mino. At Ise, she heard the voice of Amaterasu Omikami, saying "I wish to live forever here in Ise, where the wind of kami blows, the country blessed with the rich resources of the mountains and the sea." Yamatohime-no-mikoto decided to build a magnificent sanctuary at Ise to hold ceremonies for Amaterasu Omikami forever. This was the beginning of Naiku. Ever since, for 2000 years, Amaterasu Omikami has been worshiped in Ise by the Japanese people and the Emperor, in ceremonies led by the Jingu Shinto priests.

Uji Bridge 宇治橋
Font for ablution (Temizusha 手水舎)
The Purification Hall (Saikan) and the Hall for visitors from the Imperial Household (Anzaisho)
The Isuzu River and the Mitarashi, the place for ablution 五十鈴川と御手洗場(みたらし)
Hall for special prayer at Naiku (Kaguraden 内宮神楽殿)
- Kazahi no Mi no Miya Mihashi bridge 風日祈宮御橋(かざひのみのみやみはし)
Hall of the sacred fire to prepare the food for the kami (Imibiyaden 忌火屋殿)
Naiku, main sanctuary (Kotaijingu) - 正宮

Aramatsuri no Miya 荒祭宮
Tsukuyomi no Aramitama ni Miya 月讀荒御魂宮
Takihara no Miya 瀧原宮
Izawa no Miya  伊雑宮
Kazahi no Mi no Miya 風日祈宮
Yamatohime no Miya 倭姫宮(やまとひめのみや)
source : www.isejingu.or.jp/english/naigu


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. Toyouke Oomikami 豊受大神 Toyouke Omikami .
Toyoukehime no Kami - "The Great Deity that gives Bountiful"
The goddess of agriculture and industry in the Shinto religion.
She offers food to Amaterasu.


The Grand Shrine at Ise is closely related to the rice culture of Japan, with its own rice fields for ritual purposes and a "sacred dining hall" for the deities.
. Ise Jinguu 伊勢神宮 Ise Jingu, Ise Grand Shrine .


. betsuguu, betsugū 別宮 Betsugu separate shrines .


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


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外宮さんの春あかつきの鳶の笛
geku san no haru akatsuki no tobi no fue

as proof of spring
at the Outer Shrine
the call of a black kite


Yamada Mizue 山田みづえ


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初鶏の胸張り歩む外宮かな
hatsu tori no mune hari ayumu gekuu kana

the first chicken
walks proudly around
at the Outer Shrine . . .


Kobashi Chinatsu 小橋千夏

hatsutori 初鶏 the first chicken or cock seen in the new year. It is also the first "day of the chicken" in the lunar calendar system.


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内宮も外宮の方もどんどかな
naikuu mo geku no hoo mo dondo kana

at the Inner Shrine
and at the Outer Shrine too
it goes boom! boom! . . .


Momiyama Kooji 籾山柑子 Momiyama Koji

During a festival, the sound of drums can be heared.


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一群の鴨内宮の日暮飛ぶ
hitomure no kamo naikuu no higure tobu

a flock of ducks
flies into the sunset
of the Inner Shrine


Ushiro Boseki 右城暮石 (1899 - 1995)
Haiku Poet from Kochi, Nagaoka

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source : toukai/mie/ise/isejingu/travelogue


千木高き伊勢内宮の秋の蝉
chigi takaki Ise Naikuu no aki no semi

high roof beams -
the cicadas of autumn
at Ise Inner Shrine


Nakai Kumiko 中井久美子


. WKD : chigi 千木 "1000 roof beams" .


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水澄むや内宮へ木の橋匂ふ
mizu sumu ya naikuu e ki no hashi niou

clear water of autumn -
to the Inner Shrine the fragrance
of the wooden bridge


Moritaka Takeo 森高武雄



source : travel.yoitokose.jp
Ujibashi 宇治橋 bridge Ujibashi


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. Ise Jinguu 伊勢神宮 Ise Jingu, Ise Grand Shrine .

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


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26/04/2013

Nagodera

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Nagodera 那古寺
Fudarasan Nagoji 補陀洛山 那古寺 Fudara San Nago-Ji

located in the city of Tateyama in southern Chiba Prefecture, Japan.
The temple is also called "Nago-ji" using the alternate pronunciation of the final Chinese character in its name, or the "Nago Kannon" (那古観音), after its primary object of worship.

Nago-dera is located on the middle slopes of Mount Nago at the southern tip of the Bōsō Peninsula, and is surrounded by forest. The area around the temple has important stands of sudajii Castanopsis, the tabunoki machilus species of laurel, the yabunikkei species of cinnamomum, camellia and the himeyuzuri species of daphniphyllum.

History
According to temple legend contained in the Nago-dera engi text, Nago-dera was founded by the wandering holy ascetic Gyōki around 717 AD to pray for the recovery of Empress Genshō from an illness. However, no historical documents have survived to substantiate this legend, and the history of the temple is thus uncertain. Most of the temple was destroyed by a fire in 1703, and its oldest existing structures are its Hondō (本堂) main hall (1759) and Tahōtō (多宝塔) pagoda (1761), both of which are registered as Chiba Prefectural Important Cultural Properties.



Nago-dera was used as a place of worship by successive samurai and clans, starting with Minamoto Yoritomo (1147 – 1199), Ashikaga Takauji (1305 - 1358), Yoshizane Satomi (1412 – 1488) and members of the Tokugawa clan.

The temple currently belongs to the Shingon Chizan Sect of Japanese Buddhism. Its Gohonzon (primary object of veneration) is a bronze statue of Senju Kannon Bosatsu (千手観世音菩薩, Senju Kanseion Bosatsu),which dates from the Kamakura period. This statue is a national Important Cultural Property.
© More in the WIKIPEDIA !


This temple is Nr. 33 on the pilgrimage to 33 Kannon temples in the Kanto region.
坂東三十三観音霊場33番


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Look at more photos here:
source : karopapa.cocolog-nifty.com


. Kannon Bosatsu 観音菩薩 .



眼前に春潮溢る那古観音
ganzen ni shunchoo afuru Nago Kannon

in front of my eyes
the spring tide is full -
Nago Kannon


Ishii Tooin 石井桐陰 Ishii Toin
Haiku poet of the Taisho and Meiji period.


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omamori お供物とお守り amulets and offerings

Look at more photos from the temple and spring festival
source : yoshi883t


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. Masaoka Shiki 正岡子規 visiting shrines and temples .

那古寺の椽の下より秋の海
Nagodera no en no shita yori aki no umi

below the veranda
of temple Nagodera
the sea in autumn




source : 4travel.jp/domestic


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補陀洛山那古寺の飛花は海へかな
Fudarasan Nagoji no hika wa umi e kana

from Fudara san
temple Nagoji the blossoms flutter
down to the sea . . .


Kawasaki Akiho 川崎晃帆



source : landscape-photo.seesaa.net



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21/04/2013

Nanzen-Ji

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Nanzenji 南禅寺 Nanzen-Ji
Southern Zen Temple

Nanzen-ji (南禅寺, Nanzen-ji), or Zuiryusan Nanzen-ji, formerly Zenrin-ji (禅林寺, Zenrin-ji),
is a Zen Buddhist temple in Kyoto, Japan.
Emperor Kameyama established it (chokugan) in 1291 on the site of his previous detached palace. It is also the headquarters of the Nanzen-ji branch of Rinzai Zen. Zenkei Shibayama, who provided a popular commentary on the Mumonkan, was an abbot of the monastery. The precincts of Nanzen-ji are a nationally-designated Historic Site and the Hōjō gardens a Place of Scenic Beauty.


sanmon 山門 "mountain gate", entrance gate

Landscape poem
In the year 1410 a Zen Buddhist monk from Nanzen-ji, a large temple complex in the Japanese capital of Kyoto, wrote out a landscape poem and had a painting done of the scene described by the poem. Then, following the prevailing custom of his day, he gathered responses to the images by asking prominent fellow monks and government officials to inscribe it, thereby creating a shigajiku詩画軸 poem and painting scroll. Such scrolls emerged as a preeminent form of elite Japanese culture in the last two decades of the fourteenth century, a golden age in the phenomenon now known as Japanese Zen culture.
© More in the WIKIPEDIA !


. Chokuganji 勅願寺 Chokugan-Ji, "Imperial Temple" .


Nanzen-Ji,also called Zuiryusan,is one of the most well-known Rinzai Zen temples in Japan.
- - - - - HP of the temple:
source : www.nanzen.com



南禅寺展図録

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source : autoc-one.jp/drive - Takeoka

Nanzen-Ji is especially famous for its Tofu dishes.
. Washoku - Nanzenji toofu 南禅寺豆腐 .
Kinugoshi tofu covered with a hot sauce of kuzu ankake.


The ink stone of temple Nanzen-Ji.
. WKD : Inkstone (suzuri 翡翠硯) .


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鶯やしんかんとして南禅寺
uguisu ya shinkan to shite Nanzen-Ji

this bush warbler -
the deep silence
at temple Nanzen-Ji






source : tabisuke.arukikata.co.jp


行く秋や松の木の間の南禅寺
yuku aki ya matsu no ki no ma no Nanzen-Ji

autumn is leaving -
temple Nanzen-Ji between
the pine trees



. Masaoka Shiki 正岡子規 visiting temples .

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萩枯れて山門高し南禅寺
hagi karete sanmon takashi Nanzen-Ji

bush clover has withered -
the high entrance gate
of temple Nanzen-Ji


. 高浜虚子 Takahama Kyoshi .



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source : so-inoue-suiboku.jimdo.com


達磨忌や狐も啼くか南禅寺
Daruma ki ya kitsune mo naku ka Nanzen-Ji

Daruma Memorial Day -
maybe even a fox is calling
at temple Nanzen-Ji


Nakamura Fumikuni 中村史邦 - 五雨亭
Haiku poet from the Edo period, Aichi, Inuyama, Owari. Later he moved to Kyoto and even to Edo.
His hokku are published in "Sarumino".
Student of Matsuo Basho since 1690, when he met Basho in Kyoto.
He also used the names 中村荒右衛門, 中村春庵, 大久保荒右衛門 and 根津宿之助.
He was a medical doctor by profession.

. Daruma Ki 達磨忌 Daruma Memorial Day .


MORE - hokku by Fumikuni
source : itoyo/basho/whoswho/humikuni
source : kobunko.html


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ほとゝぎす鳴て入けり南禅寺
北枝

南禅寺大門に置く夏帽子
高井美智子

南禅寺裏の蓑虫日和なる
成瀬桜桃子

喝と音して南禅寺鹿おどし
木田千女

春泥を飛びこえとびこえ南禅寺
草間時彦


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