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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

. Ana Hachimangu 穴八幡宮 Anahachimangu shrine Takadanobaba .

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 kaburaya 鏑矢 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 : kasama.or.jp/english ...

. kaburaya 鏑矢 whistling arrow legends .

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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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. Japanese Legends - 伝説 民話 昔話 – ABC-List .


.................................................................................... Miyagi
仙台市 Sendai city 青葉区 Aoba ward

torii matsuri 鳥居まつり, kaya matsuri 蚊帳まつり
9月朔日に鳥居を縄で閉じる「鳥居まつり」が行われ、例祭の9月15日には、神輿渡御にあたってその縄が切られる。この15日の例祭を「蚊帳まつり」ともいい、この日から蚊の口がまがるので蚊帳をつる必要がない、という。かつて宵祭に神楽、当日は流鏑馬があって的を奪い合った。

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- reference : Nichibun Yokai Database -
05 流鏑馬 (01)
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- #yabusame #archery #horseback -
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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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- - - - -  H A I K U  - - - - -

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
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 .



............................................................................ Oita 大分県
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川崎村 Kawasaki village

. Koichirogami 小一郎神 Koichiro no Kami .
He is a kind of yashikigami 屋敷神 "estate deity" in Northern Kyushu.




............................................................................ Okayama 岡山県

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.
. Misaki ミサキ / 御先 / 御前 / 御崎 Legends about the Misaki deity .

. 山王様 Sanno-Sama as Yashikigami .

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- reference : nichibun yokai database -
138 to collect


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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"

quote
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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