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10/03/2017

Yanegami on the roof

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. Shinto Shrines (jinja 神社) - Introduction .
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Yanegami 屋根神 Deity on the Roof
Yanegamisama 屋根神様


A small shrine on the roof, mostly of a merchant, to protect the estate and the shop.
Mostly seen in Aichi and Gifu.



A small shrine sits on the lowest roof under the eaves. It is usually holding an amulet from 秋葉神社 Akiba Jinja to protect against fire and misfortune. Other amulets may be from Ise Jingu or 津島神社 Tsushima Shrine. In Nagoya it is often from 熱田神宮 Atsuta Jingu.
Other local names are 秋葉さん Akiba San or お天王さん O-Tenno-San.
軒神さま Nokigami sama, 氏神さん Ujigamisan
町の神さま Machi no Kamisama, 町内神社 Chonai Jinja (Shrine of the village)

Since it is difficult to climb up to the eaves for prayer and rituals, many of these shrines have been re-located inside the home, near the entrance.

The regular rituals are held by the village community, small interest groups or just one family.
In Nagoya there are groups with more than 100 families.
Regular rituals are held at the New Year and each month on the 1st and 15th day, usually from early morning to late afternoon, when the offerings are taken down to be eaten at home.
People climb on the ladder and offer vegetables and fruit on a special tray. Some hang a violet curtain around the Shrine. Others hang a lantern on these days.
Very seldom an official Shinto priest is called to perform the rituals. Sometimes even a Buddhist priest or Yamabushi mountain priest can be called.

There are not many old records about the Yanegami. Maybe people hoped that the higher up the shrine was, the better their prayers would reach the Deity.


. Tsushima Jinja 津島神社 and the Tsushima Festival .



- quote -
Tsushima Shrine (津島神社 Tsushima Jinja) is a Shinto shrine in Tsushima, Aichi Prefecture.
Nationally famous, it heads the Tsushima shrine network, dedicated to the so-called Tsushima Cult (津島信仰 Tsushima Shinkō). This Tōkai-centered network with its about-3,000-member shrines is the tenth-largest in the country.
The main kami of this faith are Gozutennō (牛頭天王 lit. ox-headed heaven king), the god of pestilences, and Susanoo, two deities which have been conflated together.
For this reason, like other shrines of the network it is also called Tsushima Gozutennō-sha (津島牛頭天王社 lit. Tsushima Gozutennō Shrine).
Shrine legend says that Gozutennō's aramitama (its violent side) stays at Izumo-taisha, whereas its nigemitama (calm aspect) came to Japan from the Korean peninsula after stopping in Tsushima Island, between Korea and Japan. This may explain the relationship between the two Tsushimas suggested by the common name.
The shrine holds a festival called Tsushima Matsuri (津島祭り) in the sixth month of the lunar calendar (July in the Gregorian calendar) during which boats called danjiri (車楽) are floated on the Tennō River, and reeds are released into the water.
The shrine is built in the local owari-zukuri style, of which few extant examples remain.
- - - More in the WIKIPEDIA !


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- quote
An interesting feature on a warehouse is the rooftop shrine, called Yanegami (屋根神).
This rooftop deity honours Tsushima, Akiba and Atsuta Shrines. A small altar erected on the roof is a Nagoya custom. It is a means to ward off disease and disasters, and reflects the great devotion of ordinary people.
- source : Shike-michi (四間道) in Nagoya / wikipedia -

. yane 屋根 roof and roof tiles .
Introduction

. ujigami 氏神 clan or village deities .

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屋根神様の種類 - Different types of Yanegami shrines
- reference source : sogo-multi.net/2011/yanegami -

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- reference : 屋根神 wikipedia
- Reference : 屋根神
- Reference : yanegami roof


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

. kami 神 Shinto deities - ABC-LIST - .

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- #yanegami #tsushimashrine -
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01/12/2014

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XXX - YYY - ZZZ

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

Yaegaki jinja 八重垣神社 shrine Yaegaki Izumo, Shimane

Yahashira Jinja 八柱神社 - Ibaraki
with wonderful woodcarvings

Yahiko Jinja 弥彦神社 Niigata

. Yakuriki Sha 薬力社 Yakuriki Shrine . - at Fushimi Inari, Kyoto

. Yamaguchi Daijinguu 山口大神宮 Yamaguchi Daijingu . Yamaguchi

. Yamano Waka Hachiman Jinja 山野若八幡神社 Yamano Wakahachiman . - Oita
and the Kappa


. Yamata no Orochi 八岐の大蛇 Serpent with eight heads .

. Yamazumi Jinja 山住神社 . - Hamamatsu, Shizuoka
- - - - - Yamazumisama 山住様 /ヤマズミサマ "Deity living in the mountains"


. Yanagawa Suitengu 柳川水天宮 . Okinohata 沖の端, Fukuoka

. Yanagimori Jinja 柳森神社 . Tokyo

. Yanahime Jinja 矢奈比売神社 . Fujieda, Shizuoka

. Yano no Gongen 与野のごんげん - Daikoku Sha 大国社 . - Saitama

. Yasaka Jinja 八坂神社 . Kyoto. and the Gion matsuri 祇園祭り festival.

. Yasaka Jinja 八坂神社 . - Kumamoto, Yamaga town 熊本県:山鹿市

. 弥栄神社 Yasaka Jinja . Tsuwano, Tottori

. Yase Tenmangu 八瀬天満宮 . Kyoto

. Yasu Jinja 安神社 . Hiroshima

. Yasukuni Jinja 靖国神社 . Tokyo

. Yasuzaemon Inari 弥惣左ヱ門稲荷 / 安左衛門 for a fox . - Tokyo Asakusa
熊谷弥惣左ヱ門 Kumagaya Yasuzaemon


. Yojiro Inari Jinja 与次郎稲荷神社 for a fox . - Akita

. Yoshida Shrine 吉田神社 . Kyoto
... Yoshida Shinto. Yoshida Shindo 吉田神道 - (よしだしんどう) // Yoshida Kanetomo (1435-1511)
- reference kokugakuin : Yoshida Shintō -

Yoyogi Hachimangu 代々木八幡宮 Tokyo


. Yuga Jinja Hongu 由加神社本宮 Yugasan 由加山 . Kurashiki, Okayama

. Yuki Jinja 由岐神社 . Kyoto. Kuramayama 鞍馬山 Mount Kurama

Yushima Tenjin 湯島天神
Yushima Tenmangu 天満宮 and Sugawara Michizane 菅原道真


. Yusuhara Hachiman-gū 柞原八幡宮 Yusuhara Hachimangu . - Oita, Hamanoichi - ichibun ningyoo 一文人形 head dolls with one letter


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. Zama jinja 座摩神社 - Ikasuri Jinja - Tooki Jinja 陶器神社 . Osaka


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


. Yakuooinn 薬王院 Yakuo-In . - 椎尾山 Shiiosan. Ibaraki

. Yakushiji 薬師寺 Yakushi-Ji . Nara

. Yakushi Kokeshi Doo 薬師こけし堂 Yakushi Kokeshi-Do . - Fukushima, Tsuchiyu Onsen

. Yamamoto Fudo Son 山本不動尊 . - Fukushima

. Yamaya Yakushidoo 山屋薬師堂 Yamaya Yakushi-Do Hall . - Aomori

. Yasakaji 八坂寺 Yasaka-Ji . - Shikoku Henro Bangai 04
..... 鯖大師本坊 Saba Daishi Honbo and Fudo

. Yokohama Naritasan 横浜成田山 - 延命院 Enmei-In .
. . . . . Fudo Myo-O

. Yoogooji 影向寺 Yogo-Ji . - Kawasaki, Kanagawa. Yakushi

. Yookokuji 楊谷寺 Yokoku-Ji . Kyoto, Kannon

. Yoomeiji 永明寺 Yomei-Ji . - ibotori Fudo. Chiba

. Yoorooji 養老寺 Yoro-Ji . - Chiba

. Yoosenji 養泉寺 Yosen-Ji . Obanazawa, Yamagata

. Yoshiminedera 善峰寺 / 善峯寺 Yoshimine-Dera . - Kyoto

. Yoshino and Cherry Blossoms 吉野と桜 . Nara


. Yoshitsune Temple Gikeiji at Minmaya .
「義経寺」(ぎけいじ) 三厩村 - Dragon Horse Temple 龍馬山


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. Zaiso, Saizooji 才蔵寺 Saizo-Ji . - Hiroshima
Kani Saizō 可児才蔵 Kani Saizo

. Zen-In 赤山禅院 Sekizan Zen-In . - Kyoto

. Zenjibuji 禅師峰寺 Zenjibu-Ji. .
Shikoku Henro Nr. 32


. Zenkooji 善光寺 Zanko-Ji . Nagano
... and secret Buddha statues, hibutsu 秘仏


Zenpukuji 善福寺 Zenpuku-Ji - Imabara, Ehime
. Yakushi Nyorai 薬師如来 Buddha of Medicine .

. Zenpukuji 善福寺 Zenpuku-Ji . - Osaka
..... Dondoro Taishi どんどろ大師 Dondoro Daishi



. Zenryuuji 善竜寺 Zenryu-Ji “Good Dragon Temple” .

. Zenryuuji 全竜寺 Zenryu-Ji “Whole Dragon Temple” .


. Zenshooji 禅昌寺 Zensho-ji . Gero Onsen, Gifu

. Zensuiji 善水寺 Zensui-Ji . - Shiga. Fudo and Yakushi

. Zoojooji, Zōjō-Ji 増上寺 Zojo-Ji . - Edo


. Zuiganji 瑞巌寺 Zuigan-Ji . - Matsushima, Miyagi
... Godai-Do Hall and Fudo Myo-o 五大堂

. Zuikooji 瑞光寺 Zuiko-Ji, Zuikoh-Ji . Kyoto

. Zuiryuu-ji 瑞龍寺 Zuiryu-Ji - Zuiryo-Ji - “Auspicious Dragon Temple” .



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. yabusame shinji 流鏑馬神事 archery on horseback - rituals .


. yahashira no mikogami 八柱 御子神 eight "Honorable-child-kami", offspring kami .


. Yahiroden ato 八尋殿跡 Remains of Yahiroden Palace of Ninigi . - Miyazaki


. Yakubyoogami 疫病神 Yakubyogami, Deity of Diseases .
eyami no kami えやみのかみ / gyooyakujin 行疫神 gyoyakujin / ekijin, yakujin 疫神

. yamahokora, yama hokora 山祠 Hokora shrine in the mountain .


. yamamiya 山宮 mountain shrines .

. yama no kami 山の神 god of the mountains .

. Yanegami 屋根神 Deity on the Roof - small shrines .

. yashikigami 屋敷神 "estate deities" .

. yashiki ujigami 屋敷氏神 - ujigami 氏神 clan deities .


. yashiro, sha 社 and haiku .

. yasobotoke, yaso botoke 那蘇仏 "Jesus-Buddha" . in Nagasaki

. Yōka 八日様 Yoka Sama, the Honorable Day Eight .

. yookai, yōkai 妖怪 Yokai monsters art motives - Gallery .

. Yookai - Yokai 妖怪 - Sake 酒 and monster legends 妖怪伝説 . .

. yorishiro 依代 resting place for the god .
kamunabi, iwasaka, himorogi


- yuiitsu soogen, Yuiitsu-sogen, Yui-Itsu Sogen 唯一宗源神道 -
also known as Yoshida Shinto or Urabe Shinto


. yuikaizoo 遺灰像 (ゆいかいぞう) statue made with clay and ashes .
- - - - - kotsubaizoo 骨灰像 statue made of local clay, with the bones and ashes of a dead person



. yuki saiden 悠紀斎田 divine rice paddy in the auspicious East .


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. zushi 厨子 miniatur shrine or altar .

. zuzuiko ずずい子 strong man with a large penis .
zuzui is a word deformation of suzu 鈴 (bell), ずずい子様
Wooden figure at 油日神社 Aburahi Shrine, Shiga

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30/08/2014

Yakubyogami

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Yakubyoogami 疫病神 Yakubyogami, Deity of Diseases
eyami no kami えやみのかみ gyooyakujin 行疫神 gyoyakujin
ekijin, yakujin 疫神

A deity that brings epidemic diseases.
It was feared a lot, since there was no medicine for empdemic diseases in former times.
He takes on the form of an old man or woman with pale skin color and appears in all parts of Japan. He walks into homes and brings epidemic illness and misfortune to its inhabitants.
Many villages hung a sacred rope (shimenawa) in front of the village entrance to keep him out.

疫病神 Yakubyo-gami

- - - More in the WIKIPEDIA !

During the Heian period, it was thought of as a demon, like the Demon of Illness 疫鬼 from China.

There were some rituals to appease him and keep him out of the town.
People also bought amulets to keep healthy.


To hang an image of Shoki 鍾馗, the Demon Queller, in a room was also thought to keep him out.


Shoki fighting against the demons
Kawanabe Kyosai 河鍋暁斎画

. Shooki 鍾馗 Shoki The Demon Queller .



Images of Ganzan Daishi 元三大師, priest Ryōgen 良源 were also presumed to keep off epidemic diseases.


source : en.wikipedia.org

. Ganzan Daishi 元三大師 . - (912 – 985)


Abe no Seimei was also fighting the Yakubyogami folks.
. Abe no Seimei 阿倍晴明 .
(February 21, 921 – October 31, 1005)

. Yōka 八日様 Yoka Sama, the Honorable Day Eight .
with rituals for Yakubyogami


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不動利益縁起絵巻 - Fudo Riyaku Engi Emaki
- 鎌倉期14Cより - 泣不動縁起絵, 証空絵詞
From temple 三井寺 Mitsuidera.



This piece is also known as Naki Fudō Engi-e (Story of Crying Fudō) or Shoukū Ekotoba (Illustrated Story of Shoukū).

There are parts missing before and after this emaki, but the story is roughly the following. Chikoo 智興 of Mitsui-ji 三井寺 temple became ill, and his disciple Shoukū 証空 decided to take on the illness in his place.
The first picture depicts a scene where Shoukū's mother is grieving upon hearing his decision.
In the second scene, Chikou and the demon of ill health are in his quarter of the temple, and following that, Abe no Seimei sets up an altar and prays for the substitution of the ill body. There are ghosts in front of the altar.
In the third scene, Shoukū, who took on the illness, prays to Fudou Myouou (a powerful deity) for help. Then Fudo Myo-o takes on the illness, thereby Shoukū's pain disappears. Fudou Myouou was tied up and sent to the realm of the dead. The ruler of the realm was astounded by that, and released Fudou Myouou immediately. He returns riding on a cloud. After this scene, only the words survived, which says that Shoukū, recovered from illness, meets his mother again, rejoicing.

The story seems to have been popular in the medieval period, as there were a number of versions produced in that period that have survived. Among them, this piece is a rare one for its time of production in the late Kamakura period, which is indicated by its features of the solid lines for the shapes of buildings, and the free and easy style of the landscapes and mists, which is not formalized yet.
This piece can be said to be one of the most valuable emaki in the history of Japanese art.

「泣不動縁起絵」、「証空絵詞」の名でも知られる。
絵巻の前後に欠失があるが、およその話は次の通り。三井寺の僧・智興が病にかかり、弟子の証空が師に代わってその病を受ける決意をする。
第一段の絵は証空がその決意を母に告げ、母が嘆き悲しむところ。
第二段は智興の坊に病の彼と病魔がおり、つづいて阿部清明が祭壇を設けて病身身代わりの祈祷を行うところ。祭壇の前にはもののけたちがいる。
第三段では病を受けた証空が、苦しみのなかで不動明王の画像に助けてくれることを祈ると、不動明王がその病を受け、証空の病は消える。不動明王は縛られて冥府に向かうが、冥王はそれを見てびっくり。不動明王は直ちに解放され、雲に乗って帰還する。このあとは第四段の詞のみが残り、病の癒えた証空が母と再会し喜ぶことが書かれている。
- source : www.emuseum.jp/detail


. Naki Fudo 泣き不動 / 泣不動 Weeping Fudo .


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



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. shimenawa 注連縄 a sacred rope .

. yakuyoke 厄除け amulets to ward off evil .
ekibyooyoke 疫病除 ekibyo-yoke, to ward off disease and illness

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ekijin 疫神 ekijin
. Ootokuji 王徳寺 Otoku-Ji . - Matsumoto, Nagano



gyooyakujin 行疫神 gyoyakujin
The god of epidemic diseases 行疫神(ぎょうやくじん) had to be appeased by scattering cherry blossoms in the wind.
. Mount Miwa (三輪山, Miwa-yama, Miwayama) .
Hanashizume matsuri 鎮花祭 "appease the blossoms"


. Kakinomoto Hitomaro 柿本人麻呂 Hitomaru 人丸 / 人麿 . .
seen as yakubyoo yoke no kami 疫病除け神 - Yakubyo Deity to ward off infectious diseases

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Yakubyogami - by Kurokawa Hiroyuki


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- quote
Monster Papercraft - Yakubyogami


Yakubyogami - a demon that causes illness, misfortune, and sorrow.
Until the late 19th century, Japanese people believed illness was spread by evil gods called yakubyogami. At first these gods were thought to take human form, but later, influenced by thinking in texts from China, some people came to think of them as little beasties small enough to enter the body.
- source : paperkraft.blogspot.jp


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- - - The three deities most feared in Japan:

. Shinigami 死神 God of Death "Grim Reaper" .

. Binbogami, Binboo Gami 貧乏神 Bimbogami, God of Poverty .

. Yakubyoogami 疫病神 Yakubyogami, Deity of Diseases .

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- Reference : 疫病神
- Reference : yakubyogami


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


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

疫病神貧乏神もお立ちかな
ekibyogami binbootami mo o-tachi kana

the god of disease
and the god of poverty
are both leaving . . .


Maruyama Ryuugen 丸山柳絃 Maruyama Ryugen


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08/05/2014

yabusame

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yabusame 流鏑馬 archery on horseback


- source and photos : Takada no Baba 高田馬場 - mizukawa

umayumi 騎射 (うまゆみ) "horses and bows"
..... 馬弓(うまゆみ)
..... yabusame 流鏑馬(やぶさめ)Yabusame
inuoumono 犬追物(いぬおうもの)
kasagake 笠懸(かさがけ)shooting blunt whistling arrows
kisha 騎射(きしゃ) shooting from horseback

Finally the great archery contest at the imperial palace takes place on the fifth day of the fifth month.

The horses have been selected in august of the previous year and again in April of this year for training.

- - - - - more kigo in connection with this imperial Yabusame

sa-ukon no baba no umayumi 左右近の馬場の騎射 (さうこんのばばのうまゆみ)
archery contest of the guards at the imperial archery stadium
hiori no hi ひおりの日(ひおりのひ)"archery contest day"
sakon no aratetsugai 左近の荒手番(さこんのあらてつがい)
ukon no aratetsukgai 右近の荒手番(うこんのあらてつがい)
sakon no matetsugai 左近の真手番(さこんのまてつがい)
ukon no matetsugai 右近の真手番(うこんのまてつがい)

The imperial guards were divided into the left (sakon) and the right (ukon). They had to do take lots (tetsugai) to find out in which order they were to perform at this contest.

observance kigo for mid-summer
. WKD : kigo about horses .

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- quote
Yabusame
A type of mounted archery in which the rider shoots at a target from a galloping horse. Arrows with a turnip-shaped head are used. There is a theory that the etymology of the word Yabusame is a contraction of yabaseume and it is thought to mean to shoot arrows on horsback.
Three targets are placed along a track which is about 218 meters (two chō) in length. The archer wears a costume comprising straw headgear (aya-i-gasa), cloak (suikan), a bracer or arm guard (igote), gloves, fur chaps (mukabaki), shooting shoes (monoigutsu); he carries a long sword (tachi) and short sword (koshigatana), a quiver of arrows (ebira) on his back, and has a bound wisteria bow (shigedō).

The number of archers is not fixed; it can number from a few to sixteen. The practice of mounted shooting is known from as early as the reign of Emperor Shōmu in the Nara period. Yabusame is listed in the Shin-Sarugakki by Fujiwara no Akihira (989?-1066) as one of the shooting arts, along with shooting from a running horse (haseyumi), ambush (machiyumi), deer hunting with blazing torch (tomoshiyumi), shooting on foot (kachiyumi), mounted archery (noriyumi) and shooting a distant target from horseback (kasagake).

It is also recorded in the Chūyūki that in 1096, on the 29th day of the fourth month, retired Emperor Shirakawa watched yabusame at the riding ground of the Toba Palace. This suggests that in the capital in the late Heian period, Yabusame was popular among the warriors (bushi) as one of the military arts. From the late Heian to early Kamakura periods, Yabusame became a ritual in shrines and temples: it was offered as a petition to the gods for fortune in battle.
In the early Kamakura period, it became a regular feature of the Kosatsuki festival at the Shin-Hie shrine, and in the Hōjō'e (a festival to free caged animals) of Tsuruoka Hachimangū. As it extended to various regional shrines and temples, yabusame as a religious ritual practice became the mainstream and after the Kamakura period it withered as a practice amongst the warriors.

By the Muromachi period it had died out, and while there were attempts to revive it, these failed due to a lack of knowledge of the ancient practices. According to the Teijō-zakki (1843), during the Kyōhō period (1716-36) the Shōgun Tokugawa Yoshimune planned a revival of Yabusame. He ordered all the military families and feudal lords (daimyō) to present their records concerning Yabusame traditions and teachings.

Urakami Yagozaemon collected these, compiled and published the book Yabusame Ruijū, thus establishing anew the rules and forms of Yabusame. The yabusame practiced today at the Ana Hachimangū at Takadanobaba in Shinjuku, is said to go back to 1728 when the Shōgun Yoshimune ordered it as a petition for the healing of his son Ieshige's smallpox. Yabusame is also an offering at festivals at the Tsuruoka Hachimangū and other regional shrines.
- source : Takayama Shigeru, Kokugakuin, 2007


Urakami Yagozaemon Naokata 浦上弥五左衛門直方

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straw headgear (aya-i-gasa) 綾藺笠



bracer or arm guard (igote) 射籠手 - 射篭手



shooting shoes (monoigutsu) 物射沓



fur chaps (mukabaki) 行縢 - 行騰




cloak (suikan) 水干

click on the images for more samples !
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- quote
Yabusame shinji 流鏑馬神事
This rite takes place on September 16 at Tsurugaoka Hachimangū in Kamakura City, Kanagawa Prefecture. In the afternoon, horseback archery (yabusame) take place at the horse riding area inside the shrine precinct (keidaibaba). Three archers dressed in the hunting clothes from the Kamakura period receive the Shinto priest's (shinshoku) blessing and drink sacred sake (miki). When signaled by the magistrate (bugyō) they start running their horses. There are three targets numbered one to three. They each shoot an arrow from their horses. After three archers are finished, more than ten other yabusame are performed.

On April 22 and 23, yabusame rites takes place at the branch (massha) Hachimangū of Watatsu Shrine, Hamochi Town, Sado County, Niigata Prefecture. Two young archers are selected from clan members (ujiko). They confine themselves for two nights and three days.
Early in the morning of the twenty-second, a bamboo purification place (imidake) is set up on the seashore and a purification ceremony for archers and horses takes place. In the afternoon, the sacred horse (shinme) flanked by two other horses, line up in front of the shrine gate (torii). Then the rite is performed and there is a ceremony (yūmato shiki) where two archers shoot an arrow in the evening sky.
On the morning of twenty-third, three horses line up in front of the torii and food and wine offerings to the kami (shinsen) are presented. Yabusame takes place at a temporary Hachimangū shrine and also in front of the torii.

The first archer starts running his horse from in front of Hachimangū, and throws peach leaves he is holding in front of the first target. The second archer throws peach leaves in front of the second target, reaches the torii, turns around, and returns to Hachimangū. Next, they change their clothes and three times shoot arrows at the target from the running horses. When the ceremony is finished, they head for Watatsu Shrine. In front of the torii, the last arrow is shot into the sky. At the shrine, arrows (ya), fans (oogi), and amulets (shinsatsu) are distributed. These items are believed to drive off the kami of disease.

Yabusame rites takes place on May 5 at Sengen Taisha of Fujisan Honmiya, Fujimi City, Shizuoka Prefecture. The day before this the shrine buildings are decorated with irises (shōbu) and mugwort (yomogi) and there is a ceremony. The distinctive feature of this ceremony is the presentation of steamed sticky-rice wrapped in leaves (chimaki), bamboo shoots (takenoko), sweet arrowroot (amakuzu), shōbu, and yomogi as food offerings to the kami (shinsen). Once this is completed, priests (shinshoku) and archers together go pay respect to other branch shrines (sessha and massha) such as Massha Wakamiya Hachimangū, Wakanomiya Sengen Shrine, Kanenomiya Shrine, and Fuchi Shrine.

At that time, targets are set up in the shrine precincts (keidai) in front of the shrine and each archer performs yabusame with a single arrow. Then, they return to the horse riding ground at the main shrine and participate in the kannagake ceremony of test shooting. On the afternoon of the fifth, five horseback archers bring offerings and face questioning (toigyōji) to confirm their backgrounds. In yabusame, there are "okonai" and "hon'nori."
Okonai perform various archery styles such as bow holding (dakiyumi) or kokiyumi in front of the mounted archers. Furthermore, the archer demonstrates the form to shoot heaven and a form to shoot the earth. He then stops his horse and demonstrates the form to shoot an arrow at the front and back, right and left, and at the target itself. At the third form, he shoots at the target. The hon'nori follows with each archer shooting an arrow from a running horse. This shinji is believed to have begun in 1193 by Minamoto no Yoritomo who was hunting at the base of Mt. Fuji.

Yabusame takes place on April 15 at the first shrine (ichinomiya) of Nukisaki Shrine in Tomioka City, Gunma Prefecture. There are two mounted archers. The curtains are set up around the horse riding ground in front of the gate of the shrine precincts (keidai). Two targets are erected and archers shoot from running horses.

At Mononobe Jinja in Ōta City, Shimane Prefecture, there is a Yabusame ceremony that takes place on October 9 as part of the seasonal festival (reisai). On the afternoon of the day before, the street in front of the shrine becomes a horse riding area and three targets are prepared. Sand is spread and horses have a test run. This is called "showing the horse riding ground" (babamise). The day of the event, in the afternoon, after the traditional ceremony (koden matsuri) and the shrine-maiden's dance (mikomai), the person in charge that year (nenban) and caretakers raise a flag (nobori) and parade on horseback wearing either warrior outifits or old ceremonial clothing (kamishimo). They parade from the shrine around the town and then return to the shrine. This is called the "renewal of donations" (kifumono aratame). Next three horses perform yabusame in the precincts of the shrine (keidai). In addition, there is a ceremony called shinme hikiwatashi where the sacred horse (shinme) is walked back and forth three times in the main garden in front of the shrine.
- source : Mori Sakae, 2007, Kokugakuin





- - - - - Yabusame videos on youtube
- source : www.google.co.jp


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Yōshū (Hashimoto) Chikanobu (1838-1912)


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- quote
Kasama Inari Jinja 笠間稲荷神社東京別社
The ceremonial yabusame observed at the Kasama Inari Jinja is dedicated both as a ritual of harvest divination - a subject with obvious and deep associations to the deity Inari Okami - and also as an element of Japanese culture. In order to preserve the ancient principles and techniques of the Ogasawara school - one of the two major styles of yabusame - a special equine training facility was built on the site of the old Kasama domain mounted archery grounds.

Shooters' Costumes
The yabusame rites held at the Kasama Inari Jinja are realized through the concerted participation and cooperation of large numbers of people. These include the shooters from the Ogasawara school of mounted archery, dressed in their meticulously recreated costumes, as well as members of the Kobudo Shinkokai (Society for the Promotion of old Martial Arts), parishioners of the Kasama Inari Jinja, and interested citizens, together with the mayor and police chief of the city of Kasama, who act as Grand Marshals (sobugyo) for the competition. Preceding the ritual, the participants gather before the shrine's Hall of Worship where they pray for a successful conclusion of the rites, after which they proceed in accordance with ancient precedent to the special equine archery grounds.



At the grounds, cedar targets are set up at three locations on the horse run ; the first is erected some thirty meters from the start, the second seventy-five meters from the first, and the third seventy-five meters from the second. Each target is erected at a height two meters from the ground. The rider spurs his horse from the start, and is required to shoot a whistling arrow at each of the three targets, all in a period of only about twenty seconds. The Grand Marshals judge the hits, which are used to divine the coming year's harvest.

MORE
- source : www.kasama.or.jp/english


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Yabusame Summit at Moroyama, Saitama
毛呂山でやぶさめサミット

Symposium シンポジウム - -  October 31 till November 3, 2010

Nine groups from all of Japan participated in this meeting, the first of its kind. They discussed the problems of finding followers of this difficult art form. It is also difficult to find suitable horses. The brocade costumes of the riders are also problematic to keep and pay for.
Yabusame is practised from Aomori to Kyushu in about 120 places, much less that the summit participants had envisaged (about 200, they hoped).
Many of the local yabusame events had been stopped after WW2, and only revived after 1990 again, but many have probles finding fundings nowadays.
Some shrines have no proper training place and the villagers have to train in nearby fields.

CLICK for more photos

The local yabusame at the shrine Izumo Iwai Jinja 出雲伊波比神社 has a history of 900 years.

Yabusame Video
source : Tim Ferriss

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- - - - - from the WKD library

Archery on Horseback, yabusame 流鏑馬  --- and more about Japanese Archery

Yabusame at Shrine Hachimangu Kamakura 鎌倉八幡宮

Yabusame sadame 流鏑馬定 at Shrine Kasuga Jingu

. Yabusame at Shrine Miyazaki Jinja .
In honor of the first emperor, Jinmu Tenno 神武天皇.

. Tsuwano Yabusame Festival流鏑馬まつり . 津和野、鷲原八幡宮




Amulet with Daruma, O-Tafuku and the hitting arrow.
Amulet to hit the target at Yabusame
from OkuniTama Shrine 大国魂神社
. Atariya 当たり矢 arrow to hit good luck .




source : katzegatto.blog58.fc2.com
amulet from 下鴨神社にて「流鏑馬神事」 Kyoto, Aoi Festival
to bring you good luck while hitting the target of your life !


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弓道人名一覧 - 弓道研究室 List of famous archers
- source : kyudoken.web.fc2.com/kyudo-jinmei


- Reference : 流鏑馬

- Reference : yabusame


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


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流鏑馬に雨の上りし緑立つ
yabusame ni ame no agarishi midori tatsu

for yabusame
even the rain stops -
green starts to come out

Tr. Gabi Greve

Gotoo Hinao 後藤比奈夫 Goto Hinao


. WKD : 緑立つ green starts to stand up .
kigo for spring


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source : www.mapple.net/photos

流鏑馬の馬場が整ひ秋祭
yabusame no baba ga totonoi akimatsuri

for yabusame
the race ground is prepared -
autumn festival

Tr. Gabi Greve

Kurihara Minoru 栗原満

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30/08/2013

yashikigami estate deities

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yashikigami 屋敷神 "estate deities"

- quote
"Estate kami," a tutelary kami enshrined on or nearby the plot of land on which a human dwelling is built. Most yashikigami are found in the form of small shrines made of wood or stone, or a makeshift straw shrine which may be rebuilt at the time of each regular observance of worship. In other cases, the kami's presence may be indicated merely by a cairn of rocks, or a tree or natural stone may be used to represent the kami's temporary dwelling or manifestation (yorishiro).

Since the term yashikigami is an academic expression used to refer generally to any "tutelary kami of the dwelling," the actual terms used to refer to such shrines and their kami vary widely from place to place; some include ujigami, uchigami, jigami, and 地主神 jinushigami. In some cases, the shrines may be referred to by the proper name of the actual kami worshiped, such as Inari, Shinmei, Gion, Kumano, Hakusan, Tenjin, Ten, Hachiman, and Wakamiya.

Yashikigami cults can be classified in three main types:
first, the type in which the kami is enshrined and worshiped on the property of each individual household;
second, the type in which the kami is enshrined only by especially old families representing the main or "stem" families (honke) of patrilineal descent groups (zokudan); and
third, the type in which the kami is enshrined at the dwelling of a stem family, but participation in its worship is extended to collateral families of the zokudan as well.

While the third type is thought the oldest, it is believed that the weakening of the structure of the old zokudan groups and growing independence of branch families led to proliferation of the second type. In turn, as branch famlies rose in affluence, they also gained autonomy as independent units of village membership, thus leading to the enshrinement of yashikigami by each individual household (the first type). The individual household enshrinement type also arose against the background of a popularized interpretation of the yashikigami as tutelary of individual family and home, and the teachings of mountain ascetics (Yamabushi) and other folk-religious practitioners to the effect that the yashikigami should be propitiated to prevent or eliminate curses on the family.

While progressing toward increasing differentiation as noted above, yashikigami cults have also frequently displayed contrary trends toward greater inclusivity as the comprehensive tutelaries of broader geographical areas. This expansion has occurred as shrines of the first and second types became the core of extended cults involving the participation of a wider range of votaries, including individuals outside the kinship group itself.

Worship of the yashikigami is generally observed twice annually, in spring and fall, precisely correlating with the interchange widely observed between the ta no kami (kami of the rice paddy) and yama no kami (kami of the mountain), thus suggesting a linkage between the yashikigami and other agricultural tutelaries.

Further, occasional cases are seen in which the original pioneer cultivators of a locale, or the spirit of the earliest ancestor (sorei) is enshrined as a yashikigami, and if one accepts that the yama no kami and ta no kami are variations based on the ancestral spirit, one can posit a close relationship between yashikigami and ancestral spirit as well.
See also teinaisha.
source : Iwai Hiroshi, Kokugakuin 2005


. ujigami 氏神 clan KAMI deities .


. yama no kami 山の神 ta no kami 田の神 .  deity of the moutains and the fields


. 狩場明神 Kariba Myojin .
The jinushigami of Mount Koyasan 高野山。

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teinaisha 邸内社  shrine in a private estate 


source : www.habujinja.or.jp
In the estate of the Chiba Gas Company 、千葉ガス(株).


- quote
A small shrine located within a private residential compound.
Also sometimes called a teinai shinshi. Some such shrines originated from the belief that a local kami already dwelled in the area before the building of the home, while others were especially dedicated to the "apportioned spirit" (bunrei) of the extended family's ancestral kami, or another kami specially revered by the family.

A famous example of the latter type would be Taira no Kiyomori's dedication of the Itsukushima Shrine's central deity (saijin) in an auxiliary shrine (betsugū) built within the Taira's Rokuhara estate in Kyoto. kami thus enshrined in teinaisha subsequently came to be revered as local tutelaries.

The majority of such examples are Inari shrines. Such private residential shrines were not normally given official ranks under the Meiji-period system of shrine statuses (shakaku seido).

Today, one may find so-called "corporation shrines" (kigyō no jinja ) on the grounds or within a building of various corporations and factories and dedicated to prayers for corporate prosperity and employee safety; such shrines can be broadly considered as falling in the category of teinaisha. Further, in cases where the worship of such shrines is open to neighboring residents as well, the shrine may develop into the status of a local neighborhood tutelary or a cultic center with a broader clientele (one example is the shrine Suitengū in Tokyo).
source : Inoue Nobutaka, Kokugakuin 2005

kigyoo no jinja 企業の神社


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source : minka-en.com

Some have a roof made of straw, others of rich families can be quite elaborate structures.
Families come here to pray for the well-being of the clan.

Many shrines for the estate deities are placed in the North-East corner of the estate, the KIMON direction.
. Kimon, the "Demon Gate" 鬼門 .



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寒詣屋敷神より始めけり
kan moode yashikigami yori hajime-keri

the winter shrine visit
begins at the
estate deities . . .

Tr. Gabi Greve

Sasaki Choofuu 佐々木朝風 Sasaki Chofu "Morning Wind"


. WKD : kan moode 寒詣 visiting a shrine (or temple) in the cold .


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屋敷神と思へば蟇の又鳴けり 浜 佐文
屋敷神在す戌亥や柚子ゆたに 今井ヒナ

家うちも末枯いそぐ屋敷神 河野南畦 湖の森
寒施行栗鼠も来てゐる屋敷神 水上 勇
柚の花や蜑の臍なす屋敷神 青木重行
紅花を挿して染師の屋敷神 中村翠湖
荒れざまの竹の秋なり屋敷神 遠藤喜久女

地虫鳴く屋敷神あるあたりより 大河原一石
菩提子のぽろぽろ屋敷神ふやす 金崎トミ子
source : HAIKUreikuDB

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. Legends and Tales from Japan 伝説 - Introduction .


. Misaki ミサキ / 御先 / 御前 / 御崎 Legends about the Misaki deity .
- - - - - Okayama
In 落合町 Ochiai people have a small Hokora for Misaki, who is venerated as a 屋敷神 Yashikigami Protector deity of the Estate, near the North-Western side entrance.


- reference : nichibun yokai database -
138 to explore


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- #yashikigami -
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29/04/2013

yamamiya and satomiya

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Yamamiya 山宮 Mountain Shrine - Satomiya 里宮 Village Shrine

yama no miya 山の宮
sato no miya 里の宮


source : oobuchi2012
Yamamiya Sengen Jinja 山宮浅間神社 - for Mount Fuji


quote
"Mountain shrine" and "village shrine."
In cases where a shrine complex is composed of multiple sanctuaries, the one located at the top or midway up the side of a mountain is called the yamamiya (mountain shrine), while the one located near human habitation at the foot of the mountain is called the satomiya (village shrine).
The yamamiya may also be called the okumiya or okusha (remote shrine), while the satomiya found low on the mountain is sometimes called the shimosha (lower shrine 下社).

According to generally accepted views, satomiya were first established as expedients to allow more convenient worship of kami originally enshrined in remote yamamiya located higher on the mountain. In some cases, a single yamamiya may be associated with multiple satomiya.

Also, while the satomiya normally functions as a shrine continuously throughout the year, the yamamiya is accessible only during festivals, and during the period from spring until early fall, when the mountain is considered "open" to visitors. Representative examples of yamamiya-satomiya pairs include the shrines
Mitake Jinja 御嶽神社, Sengen Jinja 浅間神社, and Kanasana Jinja 金鑚神社.
source : Nakayama Kaoru, Kokugakuin 2005



. okumiya 奥宮 "innermost shrine" Okumiya shrine .


. Yama no Kami 山の神 God of the Mountains, Ta no Kami 田の神 God of the Fields.

. Yama no Sachi 山の幸 Food from the Mountains,
. Umi no Sachi 海の幸 Food from the Sea.

and related deities


. Sengen Jinja 浅間神社 . for Mount Fuji 富士山
and the Yoshida no Himatsuri 吉田の火祭り Yoshida Fire Festival


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

under construction
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山宮の笛きこえくる汐干かな
yamamiya no fue kikoekuru shiohi kana

I hear the flute
from the mountain shrine -
ebb tide


Sasaki Yuufuu 佐々木有風 Sasaki Yufu (1891 - 1959)


. WKD : shiohi 汐干 潮汐(しおひ) ebb tide .

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source : 丹後國加佐郡住人
Prince Shotoku Taishi on his Black Horse, in Kaii 甲斐の黒駒


里宮に黒駒太子黍の秋
satomiya ni Kurokoma Taishi kibi no aki

at the village shrine
resides Taishi on his Black Horse -
millet in autumn



Tachibanadera 橘寺 in Asuka, Nara, birthplace of Prince Shotoku

quote
In front of the temple is a bronze statue of a horse named Kurokoma [Black Pegasus] who was the beloved horse that Shōtōku Taishi used to ride to various localities to spread the word of Buddhism. It was also said the Prince often rode this horse to Ikaruga (Hōryū-ji Temple) and that the horse had miraculous powers, including the ability to fly.


With Shōtoku Taishi on his back, Kurokoma flew for three days and around the country, never tiring. Shōtoku Taishi left a stone memorial to the horse, which the great Buddhist monk Kōbō Daishi [774-835] later commented on during his trip to Tachibana Temple.
source : japantourist.jp/view

In Tohoku there are many temples with statues of Taishi on his Black Horse,
as part of the Mountain Religion 山岳宗教 of this region.

. Tachibanadera 橘寺 .

. Shotoku Taishi 聖徳太子 Shotoku Taishi .

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里宮も戸隠道も葛の秋
satomiya mo Togakushi michi mo kuzu no aki

at the village shrine
and at the road to Mount Togakushi -
arrowroot in autumn



. Togakushi Jinja 戸隠神社 Togakushi Shrine, Nagano .

. WKD : kuzu 葛 arrowroot, Pueraria lobata .


Nishimoto Itto
西本一都 (1907 - 1991)


quote
The World: Japan's Nature; A People Tremble in Harmony With the Land

Earth shakes, ground trembles.
With great weight of snow,
The tight rope snaps back.

Itto Nishimoto
source : www.nytimes.com/1995 - NICHOLAS D. KRISTOF


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Hotaka Jinja, Hodaka Jinja - Satomiya 穂高神社(里宮)


杣も来つ穂高里宮春まつり
soma mo kitsu Hotaka Satomiya haru matsuri

the woodcutters have also come -
shrine Satomiya at Mount Hotaka
at the spring festival


Watanabe Tatsuo 渡辺立男


The deity is Hodakami no Mikoto 穂高見命(ほだかみのみこと)
Hotakami no Mikoto.

- Reference - Hodaka Shrine -


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sonsha 村社 "villge shrine"

quote
Village shrines, a category of shrine stipulated under the shrine system established in the Meiji era. The broad categorization was between official shrines (kansha) and other shrines (shosha), and village shrines fell into the latter category, under gōsha. (goosha 郷社).

In the gōsha teisoku (Regulations for Rural District Shrines) of 1871, village shrines were defined as subordinate to gō shrines, but gradually thereafter they came to be recognized as an independent shrine rank. Generally, shrines dedicated to the village ujigami (tutelary deity) were those stipulated as sonsha.

At the end of the Pacific War, there were forty-four thousand nine hundred thirty-four sonsha; there were more of these than any other category bar those shrines of no rank (mukakusha). About one third of these sonsha were in receipt of public funds for offerings on the occasion of kinensai, the niinamesai and the shrine's own annual rites (reisai). After the war, in 1946, the shrine system was abolished, and the label of village shrine ceased to have official value.
source : Inoue Nobutaka, Kokugakuin, 2007




gōsha, goosha 郷社 "villge shrine"

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Rural District Shrines.
A shrine rank instituted in the Modern shrine ranking system. The modern shrine ranking system was divided into the two general categories of kansha (state shrines) and shosha (assorted shrines).

Gōsha were included in the latter category below the municipal and prefectural shrines and above village shrines (sonsha). Shrines dedicated to local protector deities (ubusunasha) in a given locality were nominated as gōsha. Under the 1871 gōsha regulations (gōsha teisoku), each district was allocated its own gōsha. In a district with multiple shrines venerating different protector deities, the most popular of them was designated gōsha.
From 1922, municipal districts and prefectures funded offerings to gōsha on the occasions of the Kinensai and Niinamesai rites, and also for the shrine's own annual festival (reisai). At the end of the war, the rank of gōsha disappeared with the abolition of the shrine ranking system.
source : Inoue Nobutaka, Kokugakuin 2007



. ujigami 氏神 tutelary deity, guardian/patron deity, clan deity .
and ubusunagami 産土神 God of one's birthplace
- - - - - ubusuna mairi 産土神参 etc.


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