Wakamiya shrines

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wakamiya 若宮 Wakamiya shrines

quote
Wakamiya
A general term referring to a minor shrine serving the kami of a separate main shrine (hongū), or to its related kami. Shintō myōmoku ruijūshō; defines wakamiya as a shrine dedicated to the offspring (mikogami) of the kami worshiped at a main shrine, or to the newly apportioned branch of a shrine (see kanjō). In practice, however, the usage goes beyond this definition, in some cases being applied to shrines dedicated to the same deity as that of the main shrine, to deities other than mikogami, or to temporary shrines of the main deity (see otabisho).

At first, many of the kami worshiped at wakamiya were kami of possession which revealed themselves through oracles delivered to priests (shinkan) and female shrine mediums (miko), but they gradually evolved from this earlier stage to the status of deities regularly worshiped at fixed shrines. It is from the way in which such kami were enshrined within the confines of permanent religious structures that some wakamiya are explained within the context of cults dedicated to goryō (vengeful spirits of the deceased).

The first appearance of wakamiya in historical records is a mention of the shrine "Keta Wakamiya" in the province of Hida, within an entry of Nihon sandai jitsuroku for the 4th day of the 8th month for the year 873.

Keta Wakamiya is believed to have been a shrine apportioned from the main Keta Honsha (presently Keta Jinja) in Noto Province. This incident indicates that wakamiya in the sense defined by the Shintō myōmoku ruijūshō were already in existence by the ninth century.

Most examples of wakamiya are associated with major kami like Kamo, Kasuga, and Hachiman, but they possess a diverse range of features. Records from 881 mention a Kamo Wakamiya in Hida Province, another shrine apportioned at an early date. The first example of a Kasuga Wakamiya is seen in 1135, when one was dedicated by Fujiwara Tadamichi, but in fact, this shrine was a mikogami ("offspring kami") apportioned by acolytes of Kōfukuji as a means of enhancing their influence on the rites at the shrine Kasuga Taisha; as a result, the wakamiya's rites were observed independently of the main shrine's, giving it a strongly autonomous quality.

In the case of Hachiman, a large number of apportioned branch shrines are known by the name wakamiya. For example, the Sameushi Hachimangū enshrined at Minamoto Yoshiie's birthplace was also known as Wakamiya Hachimangū; its origins go back to an occasion when the portable shrine from Iwashimizu Hachimangū was carried into Kyōto. Likewise, the Azuma kagami refers to the shrine Tsurugaoka Hachimangū in Kamakura as a wakamiya, and the earlier established Yui-gō Hachimangū as a shimo wakamiya (lower wakamiya), demonstrating that many apportioned Hachimangū shrines in time came to be known as wakamiya.
source : Matsubara Seiji, Kokugakuin 2005




source :　usiusi.mo-blog.jp
Keta Wakamiya Jinja 気多若宮神社 - Hida. Gifu
This shrine is also called Sugimoto Jinja 杉本神社 "Cedar Shrine", because of its location within an old cedar grove.



. Keta Jinja 気多神社 .
Keta taisha(気多大社 - "Keta Big shrine" is the head shrine of Noto district, in Hakui Town, Ishikawa prefecture.


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


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気多若宮一人憩へば秋気充つ
Keta Wakamiya hitori ikonoeba akike mitsu

shrine Keta Wakamiya
I take a break and feel
the full autumn




段(きだ)のぼる気多若宮の秋の蝶
kida noboru Keta Wakamiya no aki no choo

up the stairway
of shrine Keta Wakamiya
a butterfly in autumn


Takazawa Ryooichi 高澤良一 Takazawa Ryoichi




source :　usiusi.mo-blog.jp


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Hitachi Oota Wakamiya Hachimangu 常陸太田若宮八幡宮 - Urayasu no Mai 浦安の舞 Urayasu Dance
source and more photos :　jyohokus.blog86


若宮楽舞ひて文化の日なりけり
Wakamiya ga maite bunka no hi narikeri

shrine Wakamiya
dancing a ritual dance
at the Culture Day

秋野寿々喜

. WKD : bunka no hi 文化の日 (ぶんかのひ) culture day .
kigo for late autumn
Third of November, a national holiday.
Many communities feature exhibitions and regional culture events.

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初つばめ若宮大路横切れり
hatsu tsubame Wakamiya Ooji yokogireri

first swallow
crossing over Wakamiya
Ooji street

和気永子

Wakamiya Ōji (若宮大路) is a 1.8 km street in Kamakura, a city in Kanagawa Prefecture in Japan, unusual because it is at the same time the city's main avenue and the approach (sandō (参道?)) of its largest Shinto shrine, Tsurugaoka Hachiman-gū. Over the centuries Wakamiya Ōji has gone thorough an extreme change. A heavily trafficked road today, it used to be, to the contrary, off limits to most people as a sacred space.


Immediately after the Torii gate begins the dankazura (段葛), a raised pathway flanked by cherry trees which becomes gradually wider as it goes toward the sea.

At the time of the Kamakura shogunate it was an essential part of the city's religious life, and as such it hosted many ceremonies and was rich with symbolism. Since its construction Wakamiya Ōji has been the backbone of the city's street planning and the center of its cultural life.
The street has been declared a Historic Site and was chosen as one of the best 100 streets in Japan.
©　More in the WIKIPEDIA !

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source :　loosefrog.blog46
Wakamiya Sha　若宮社　－ at Suwa Taisha 諏訪大社
There are 13 "venerable pillars　柱" as children of the deity.


mikogami 御子神 "Honorable-child-kami", offspring kami

quote
"Honorable-child-kami,"
a term used in the context of cults of parent-child deities to refer to the offspring kami (also called byōeishin). For example, the fragmentary Tsukushi no kuni fudoki describes the three-peaked mountain of Kishimayama as follows: "the peak to the southwest is called the hikogami [male-kami], the middle peak is called the himegami [female-kami], and the one to the northeast is called the mikogami (offspring-kami)." In this kind of relation with a child kami, the implied parent may be either father or mother; the latter can also be understood within the framework of cults devoted to "mother-child deities" (boshijin)

Cases of the enshrinement of mikogami in the narrow sense include those at shrines Yasaka Jinja and Dazaifu Tenmangū. The Yasaka shrine is dedicated to Susanoo as its chief kami, with his consort Kushinadahime on the east, and eight offspring deities (yahashira no mikogami) on the west. The yahashira no mikogami include

Yashimajinumi no kami, Itakeru no kami, Ōyatsuhime no kami, Tsumatsuhime no kami, Ōtoshi no kami, Ukanomitama no kami, Ōyatsuhiko no kami, and Suseribime no mikoto.

Within the precincts (keidai) of the shrine Dazaifu Tenmangū, an associate shrine (sessha) is dedicated to Sugawara Takachika and Sugawara Kageyuki, offspring of the shrine's principal object of worship, Sugawara Michizane.

Another example of mikogami is found at Kasuga Taisha-the Fujiwara clan shrine (see ujigami) -where one of the deities worshiped is Amenokoyane no mikoto, claimed as ancestral deity (sojin) of the Nakatomi clan. In turn, an affiliated shrine, Wakanomiya Jinja enshrines Amenooshikumone no mikoto, the divine offspring of Amenokoyane.

Kasuga's Wakamiya shrine, however, was established in 1135, promoted as part of the move by acolytes of the temple Kōfukuji to control Kasuga; at the same time, its worship was also closely related to the belief in goryō (vengeful spirits of deceased persons of high rank), which came into vogue during the late Heian period. Further, not all wakamiya enshrine offspring of the central deity; some are dedicated to the central deity's parent or ancestral deity, and some act as temporary enshrinement sites (anzaisho, karimiya) for the central deity when it travels from its original shrine during festivals. For this reason, the mere presence of a mikogami does not necessarily indicate the shrine is a wakamiya.
source : Kobori Keiko、Kokugakuin 2005


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. Wakamiya Hachimangu, 若宮八幡宮 Mie .
and 若宮八幡宮 Wakamiya Hachimangu Kyoto


. Mikogami ミコ神 / 御子神 Legends about the Deity to protect children .


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source :　www.panoramio.com

Three shrines at Suwa - Wakamya shrine is in the middle.
皇大神宮社・若宮社・稲荷社

. Suwa Taisha 諏訪大社 . Nagano


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- #mikogami #wakamiya -
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imi taboo

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imi 忌み / 斎み taboo

imibi. kijitsu, kinichi 忌日 taboo day,
mono-imi no hi 物忌みの日, imubi いむび

kinichi 忌日, kishin 忌辰 - special days after the death with special Buddhist rituals
(meinichi 命日 - death day anniversary, sometimes celebrated every month after death for one year)

kegare and misogi, see below


quote
Imi means abstinence or taboo, or the avoidance of that which is abnormal (magakoto), imperfect (tsumi) and polluted (kegare), and the removal of those states. Originally 忌み and 斎み (both pronounced imi) were synonyms, in the sense that both meant removing abnormality, imperfections and pollution and praying for good fortune to present itself.
For example, the fire used to cook offerings presented to the kami is called "abstinence fire" (imibi), the food thus prepared is called "abstinence fire meal" (imibi gohan), and the place where the cooking occurs is an "abstinence fire room or hut" (imibiya). Taboo words are called imikotoba.
source : Nishioka Kazuhiko, Kokugakuin 2007



quote
Imikotoba 忌み言葉 Taboo words.
Special words used by people performing kami rituals, and by those attending them, in the Imperial Palace or in shrines. People used imikotoba for the duration of the ritual in the place where it was being performed in order to preserve the purity of the rite by avoiding certain everyday words. Words concerning death and Buddhism were particularly abhorred. The taboo words associated with the saigū (Chief Priestess) of the Grand Shrine of Ise (Ise Jingū) are listed below.

Taboo words associated with things such as the mountains, fishing, the New Year and night, were also found among ordinary people. They were very important to those who lived conscious of the everyday existence of kami and spirits. Certain of these, such as atarime (for dried squid, surume) and etekō (for monkey, saru, whose homophone means "depart" and is used as a euphemism for death, and therefore is inauspicious) have entered everyday speech.

According to the Engishiki, the taboo words of the Chief Priestess of Ise (saigū) were:

1. Inner seven (related to Buddhism)
buddha(s): nakago ("middle child," i.e. seated in the center of the worship hall)
sutra: somekami ("dyed paper;" originally printed on yellow paper)
pagoda: araraki (Japanese pronunciation of the Chinese-based word, also pronounced araragi)
temple: kawarafuki ("tiled," as in "tiled roof," also pronounced kawarabuki)
monk: kaminaka ("long-haired," also pronounced kaminaga)
nun: mekaminaka ("female long-haired")
vegetarian food/abstinence: katashiki ("one tray").

2. Outer seven (related to non-Buddhist words)
death: naoru (to recover)
illness: yasumi (to rest)
weeping: shiotare ("shedding salt")
blood: ase (sweat)
to strike: atsu (caress)
meat: kusahira (vegetables and mushrooms)
grave: tsuchikure (clod of earth).

3. Others
Buddhist hall: koritaki ("incense burning")
lay Buddhist (ubasoku): tsunohasu ("notch of an arrow," also pronounced tsunohazu).

source : Nishioka Kazuhiko, Kokugakuin 2007

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. imiki, imi ki 忌み木 "taboo tree" .
shinboku 神木, shinju　神樹　sacred tree, divine tree
A tree that should not be cut down, because the deities reside here on their travels from Mountain to Valley and around Japan. If cut down, they will cause misfortune and death to the wood cutter.

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The three lunar months of 1, 5 and 9 were special months of abstinence, and there were no weddings or large celebrations held in these lunar months.
Young girls stayed indoors as miko maidens and performed purification rites. (imigomori 忌み篭もり)

. satsuki imi 五月忌 abstention in the month of satsuki .
kigo for mid-summer


. imigomori　亥巳籠 (いみごもり) retreat .
at the shrine Hioka jinja 日岡神社 in Kakogawa, Hyogo
It is a pun on the sound of IMI (imi 忌み)
a period of respectful mourning or
a period of paying great respect to the deities.


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. kinki 禁忌 taboo, ritual restrictions .
a growing collection of regional taboos


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新宮に忌日八月十二日
shinguu no imibi hachigatsu juuni nichi

the taboo day
for Shingu shrine is August
the twelfth

. Kuroda Momoko 黒田杏子 .


. shinguu shingū 新宮 Shingu "new shrine" .


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kegare　けがれ、穢れ ritual pollution

quote
A polluted and evil condition; a concept opposite of purity.
A condition of taboo in Shinto.
From ancient times transgressions (tsumi) have been understood as the result of human behavior,
but kegare is seen as the result of naturally occurring phenomena.
It was thought that when this corruption adhered to the individual it also brought calamities to society. In general kegare can be purified by ritual ablutions (misogi).

However, people who upset the order of things by bringing pollution into a ritual space or into a community were treated as in transgression (tsumi), and a ritual purification (harae) was also required. In the jingiryō (Laws on Deities) there were regulations regarding purification and taboos concerning mourning, visiting the sick, eating meat, capital punishment, determining punishment, and evil pollutions, collectively known as the six forms of taboo (rokushiki no kinki).

Warrior families of later periods strictly observed similar rules for mourning. In recent folklore studies one group of scholars has viewed kegare as a condition in which ke=ki (vitality) has withered (kare), in other words, vitality has dissipated.
source : Nishioka Kazuhiko, Kokugakuin 2007


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- quote
The Kegare Concept
Lauren Levine
Kegare (穢れ) is a Japanese concept that refers to conditions of spiritual contamination, uncleanliness, or pollution. The concept is thought to have developed in the Yayoi period of prehistoric Japan. It was written about by the Chinese in the Han and Wei chronicle and
was mentioned in the Japanese Kojiki in 712 (Norbeck 1952, 269).
Like many concepts associated with religious ideals and behaviors in Japan, it combines Shintoistic properties with Buddhist ones. As an thropologist Joy Hendry (2003, 119) observes, “Most Japanese people can without conflict practice both Buddhist and Shinto rites, some times these are even combined.” Because kegare is associated with
menstruation, birth, death, and sickness, it can be frequently misunderstood as physical contamination. However, as my observations will show, the concern is not primarily over hygiene, but spiritual pollution.

The concept of pollution in Japanese society was more overt in previous eras and could even involve legal sanctions, but it has be come more diluted over time. Laws originally in place regarding kegare have gradually been abolished. In 1872, for example, “the state abolished intragovernmental regulations regarding the birth kegare, a move that freed officials to go to work even if their wives or other female relatives had just given birth. Early in 1873 the council went a step further by abolishing any and all regulations designed to prevent the transmission ofkegare” (Bernstein 2006, 62-64).
My experience suggests that today kegare has become more of a social ideology than a religious doctrine, and if asked what it involves and why, Japanese people cannot often give a clear explanation. Some of this lack of clarity stems from the fact that rituals or behaviors can be kegare in some situations, and acceptable in others.
As I will show, this is because one of the most polluting acts that someone can commit is “mixing realms” or acting in a way that disrupts the “normal Japanese” life cycle pattern. Although in Japanese there are other terms that refer to pollution, such as tsumi
(罪), often translated as sin, I have chosen to use kegare for all pollution terms, because it is the broadest.
... That there are distinctly compartmentalized domains in Japan is by no means a new discovery. In her overview of Japanese culture, for example, Joy Hendry (2003, 44) points out that “uchi and soto" are associated with the clean inside of the house, and the dirty outside
world, respectively.
... In historic Japan, it was normal for a section of the city to be designated for legal prostitution. But this has to be carefully regulated to maintain proper relations within the inside boundaries. This can be seen when all prostitution in Edo (today’s Tokyo) was moved to the Yoshiwara district. “In the year 1617 ... the city in general was purified, and all the libertinism in it—permitted, but regulated—was banished to one special quarter” (Chamberlain 1971, 524). Currently, prostitution is illegal in Japan, but “massage” parlors and hostess bars that offer “private sessions” can still be found throughout the country.

... Another category of kegare is shi-e (死穢). This is kegare that pertains to death, translating into English as “death impurity” (Abe 2001, 1). Death, the sick and dying, and corpses, are thought to be kegare, and great caution is taken around death to avoid its spread. ... In an attempt to alleviate the problems associated with such an abnormal end to the course of a normal life cycle, the hanayoume ningyou ritual (花嫁人形) was created.
Hanayoume ningyou is Japanese for “bride doll.” This is a marriage ritual held for the spirit of a young relative, such as a miscarried offspring or a victim of disease or war
who has died before being able to marry.

... The kegare of childbirth also lasted 32 days, and during this time the new mother could not leave the house through any of the rooms that held a household shrine. For the first 15 days, the mother must do no cooking, and if she went outside, she must cover her head in order
to avoid defiling the sun (Norbeck 1952, 272-273).

... Historically, so-called unclean people, called the eta (穢多) (the kanji can be translated to mean an abundance of kegare), were not allowed to grow rice or live near areas where rice was cultivated.
- source : newfoundpress.utk.edu

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source :　wadaphoto.jp/maturi
misogi at Ikegami Shrine　池上宮


quote
Misogi 禊　みそぎ　Ablutions.
The practice of washing one's entire body and, in doing so, purifying oneself from the misfortunes, sins and pollutions (tsumi kegare ) that have become attached to the body.

According to the Kojiki and Nihon shoki, the mythical origins of this practice can be found in the story of how Izanagi, after returning from Yomotsukuni, performed ablutions and ritual purification at Awagihara to rid himself of the pollution (kegare) of the underworld.

Because misogi and ritual purification (harae) form a linked sequence of acts and ideas, they are often referred to by the single term misogiharae. In this context, one can find instances where misogi and harae are used interchangeably, but they originally signified distinctly separate practices. Misogi may be performed prior to a religious service or during a visit to a shrine. In addition to cleansing a body of pollution, misogi is also performed to welcome a new spirit and ease its attachment to a human body.
source : Nishioka Kazuhiko , Kokugakuin 2007


滝守りの己れを禊ぐ大焚火
takimori no onore o misogu oo takibi

the waterfall guardian
purifies himself
with a huge fire ritual

Watanabe Kyooko 渡辺恭子 Watanabe Kyoko



source :　wadaphoto.jp/maturi

. WKD : harae　祓 Purification rituals .
- - - - - misogi　禊　- みそぎ ablutions

- #imi #misogi #kegare -
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. sanbi 産火 / 産忌 shinibi 死火 / 死忌 / 死に火 fire taboos for birth and death .

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betsugu shingu shrines

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betsuguu, betsugū　別宮 Betsugu separate shrines

shinguu shingū 新宮 Shingu "new shrine"


Shingu Jinja 南国市十市 Nankoku town, Kochi, Summer purification ritual



quote
Betsugū
Literally, "detached shrine" or "separate shrine."
An auxiliary shrine existing in a main-branch relationship to its central or main shrine (honsha, hongū ).
Also called bessha　別社
edamiya 枝宮 - edayashiro, eda yashiro 枝社 - branch shrine

.
In practice, a detached shrine and its main shrine may be related in a variety of ways, but in principle the relationship is similar to that of a main shrine to other kinds of auxiliary shrines such as
imamiya, shingū (新宮), sessha and massha.

A detached shrine may be located either within the same precincts as the main shrine with which it is associated, or removed at a considerable distance.

Typical examples of betsugū include those associated with the shrines
Iwashimizu Hachimangū and
the Grand Shrines of Ise.

During the medieval period, Iwashimizu possessed "divine estates" (shinryō) throughout Japan; branch shrines of Iwashimizu that were dedicated (see kanjō) at those estates and thus became local tutelaries (chinju no kami) came to be known as betsugū of Iwashimizu.

The Grand Shrines of Ise are known for the ten betsugū of the Inner Shrine (Naikū) 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). Their special status is also reflected in the fact that they celebrate a rebuilding each twenty years in the same manner as the regular removals (shikinen sengū ) of the main shrines.

In addition to these usages, the term betsugū is also given to one of the temporary festival shrines (otabisho) utilized during festivals at the shrine Yasaka Jinja in Kyoto.
source : Inoue Nobutaka, Kokugakuin 2007



. imamiya 今宮 Imamiya branch shrines .

. massha 末社　－ sessha 摂社 - subordinate shrines .


. Ise Shinguu 伊勢新宮 - Ise Jinguu 伊勢神宮.

. Iwashimizu Hachimangu 石清水八幡宮 . Kyoto

. Kumano Shinguu 熊野新宮　－ Hayatama Taisha 熊野速玉大社 Wakayama .


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


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shinguu shingū 新宮 "new shrine"


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新宮に忌日八月十二日
shinguu no imibi hachigatsu juuni nichi

the taboo day
for Shingu shrine is August
the twelfth

imibi, inbi 忌日 memorial or taboo day for special offerings at a shrine.



八月の光新宮にあふるる
hachigatsu no hikari Shinguu ni afururu

the sunlight
of August is overflowing
at shrine Shingu



新宮の九月の灼くるポストかな
shinguu no kugatsu no yakuru posuto kana

the burning heat
of the mailbox in September
at Shingu shrine . . .


. Kuroda Momoko 黒田杏子 .


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新宮の丹の美しき夏木立
shinguu no tan no utsukushiki natsu kodachi

the red color
of Shingu shrine is so beautiful -
grove in summer

Endoo Goetsu 遠藤梧逸 Endo Goetsu
Haiku Poet from Oshu


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source : www.naginoha.info


新宮の巫女の売りゐる梛の苗
shinguu no miko no uri-iru nagi no nae

the shrine maidens
at Shingu sell it -
seedlings of sacred Nagi

Kameda Yasuko 亀田ヤス子



Nagi tree, the sacred shrine tree (nagi no ki 梛の木 / 凪の木)
Podocarpus nagi
A big tree can grow till 25 meters high and have a circumference of 1.5 meters.



nagi ningyoo なぎ人形 dolls from sacred Nagi wood

. Kumano Shinguu 熊野新宮　－ Hayatama Taisha 熊野速玉大社 Wakayama .


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. 伊勢神宮 Ise Jingu, Naiku　内宮 and Geku　外宮　 .


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Muro-Ji

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Murooji, Murō-ji 室生寺 Muro-Ji

Murō-ji is a temple of Omoto school of Shingon Buddhism, located in the city of Uda, Nara, Japan.

Murō-ji shows its typical aspect of Shingon Buddhism, with its buildings laid on the mountainside of Mount Murō (室生山, Murō-yama).
Unlike many temples of the time, Murō-ji was opened to females. For that reason, the temple is also called Mount Kōya for women.

While legend has it that the temple was opened by En no Gyōja by order of Emperor Temmu, later restored by Kūkai, an extant record kept by the temple, Murō-ji ryaku engi (室生寺略縁起), tells that a successful ritual in respect of a ryūjin to cure Prince Yamabe's (later to become Emperor Kammu made the imperial court order a monk of Kōfuku-ji named Kenkyō (賢璟) to construct a temple on the site. The construction of the temple was taken over by a pupil monk Shūen (修円), after Kenkyō's death in 793.



Among the buildings that remain from the ninth century is the five-storied pagoda, which is the smallest of the kind standing in the open air. The pagoda suffered major damage in a 1998 typhoon, when a falling tree struck it. It was restored over the following two years.

In Edo period, the temple buildings were repaired by donation of Keishō-in, mother of Tokugawa Tsunayoshi.

About a kilometer east of the temple is located Ryūketsu Shrine, enshrining the ryūjin (Dragon Deity).
©　More in the WIKIPEDIA !




the famous Kannon statue of the temple - 室生寺 観音


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source :　taipa.tea-nifty.com/blog


quote
Muro-ji temple
Muroji (or Murouji / Murou-ji) temple is one of Nara's best temples, an absolute gem. Yet due to its location it is one that very few foreign visitors to Nara have the opportunity to see. If you have the chance to visit - grasp it! Located in Murou village in the Uda district of Nara Prefecture. Constructed in the Enryaku era (780 - 805), Muroji stands in a mountain valley, buried in the midst of large cryptomeria groves.
...
Depending on the season, the Kondo (Main Hall) which stands at the top of Muroji's long stone stairway presents the visitor with a variety of elegant and graceful expressions, set against a backdrop of vivid greens in spring and summer, or blazing reds and yellows in autumn. The Mirokudo Hall houses such works as the seated Shaka Nyorai figure, an absolute masterpiece exemplifying the distinctive flavor of early 9th-century Buddhist art. Instead of bronze statues that were common in the Asuka and Nara period, the statues in Muro-ji were carved beuatifully from wood.

The early Heian Period marked an era in which temples relocated into the mountains from the plains. There is also evidence that the architecture was beginning to return to a more traditional style of construction. Lack of open spaces compared to the Asuka and Nara periods not only discouraged large symmetrical plans, but also made the buildings themselves smaller. Muroji exhibits a main hall that is decidedly smaller in scale compared to anything from the previous eras. It is believed that the original structure was even smaller because the enclosed porch appears to be a later addition. The pagoda itself is of a smaller scale yet is perfecct in its proportions. The base is a slender eight feet by eight feet square, and a mere 43 feet high.

In the flower season of April, this temple has many blooming rhododendrons. The unique atmosphere of the "Female Koya" - brings many visitors, especially in May, when rhododendrons are in full bloom. Another popular season is in October and November, when the autumn leaves of the enormous and beautiful canopy overhead start changing color. In this season Muroji is uncommonly beautiful.
source : yamasa.org/japan


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Muroo ryuuketsu jinja 室生竜穴神社 Shrine Muro Ryuketsu Jinja
and the three Dragon Kings :

Myokichijo Ryuketsu 妙吉祥竜穴
Mochiho Kichijo Ryuketsu 持法妙吉祥竜穴
Sashara Ebisu Kichijo Ryuketsu 沙遮羅夷吉祥竜穴

At the entrance to the shrine is a frame with the inscription
Zennyo Ryuuoo 善女龍王社 Dragon Lady Zennyo

. Ryuu-oo 竜王 Ryu-O - The Dragon King .


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Domon Ken 土門拳 - Photographer
(25 October 1909 – 15 September 1990)



He spent a few days at the foot of the mountain, to wait for the right situation to take the famous photo of late snow on the pagoda.

... He is one of the most renowned Japanese photographers of the 20th century. He is most celebrated as a photojournalist, though he may have been most prolific as a photographer of Buddhist temples and statuary.
In 1984 he published Nyonin Kōya Muroji 女人高野室生寺.
©　More in the WIKIPEDIA !


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室生寺の塔に雨降り苔の花
Murooji no too ni ame furi koke no hana

rain on the pagoda
of temple Muro-Ji -
blooming moss

. Hosomi Ayako 細見綾子 .



室生寺の塔の高さの緑雨かな
Murooji no too no takasa no ryoku-u kana

rain on the fresh green
of the hight of the pagoda
of temple Muro-Ji . . .

Kobayakawa Hisashi 小早川恒

This haiku has a pleasant repetition of the sound NO. I try to imitate this with OF.

. WKD : "rain on the green", ryoku-u 緑雨（りょくう） .
kigo for summer


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室生寺に手斧の音や日の永き
Murooji ni choona no oto ya hi no nagaki

at temple Muro-Ji
the sound of carpenter's axes -
a long day

Yatabe Sakae 谷田部栄

After the destruction of the typhoon in 1998, the pagoda was build again.
Yatabe san from Ibaraki is a carpenter himself, and I suspect he was involved in the reconstruction together with many other carpenters.


. WKD : choona 手斧 carpenter's ax .
Look at an image from an ax ritual of the New Year.


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LOOK at more autumn photos
source : tureduregusa.com


四百の段の室生寺霧はやし
yonhyaku no kaidan no Murooji kiri hayashi

fourhundred steps up
to temple Muro-Ji
forest in the mist



室生寺の穂杉をのぼる河鹿の音
Murooji no hosugi o noboru kajika no oto

climbing up
through the pines to temple Muro-Ji -
the sound of river frogs

Ishihara Yatsuka 石原八束


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春月や室生寺の僧ふところ手
shungetsu ya Murooji no soo futokorode

moon in spring -
the monks of temple Muro-Ji
with hands in the breast pocket

. Takano Sujuu 高野素十 Takano Suju .


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Murooji Kodoo 室生寺古道　Muro-Ji Kodo - The Old Road to Muro-Ji


Look at more photos
source :　Kobe Cycling Group


室生寺やすすき分け行く水の音
Murooji ya susuki wake-iku mizu no oto

temple Muro-Ji -
through the pampas grass comes
the sound of water

Kadokawa Haruki 角川春樹 

. WKD : Pampas grass (susuki 薄 , obana) .


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室生寺にかくれ道あり蚊喰鳥
Murooji ni kakuremichi ari kakuidori

around temple Muro-Ji
there are hidden roads -
and these bats

Yamamoto Yooko 山本洋子 Yamamoto Yoko


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室生寺の床下にして蟻地獄
Murooji no yukashita ni shite arijigoku

under the floor beams
of temple Muroo-Ji
the ant lions

Takizawa Iyoji 瀧澤伊代次


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室生寺の榧の実食べてしまひけり
Murooji no kaya no mi tabete shimai-keri

I ate all the Shii-oak acorns
from Temple Muro-ji
and that's it

Harada Takashi 原田喬





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菩提樹の実を拾ひをる女人かな
bodaiju no mi o hiroi-oru nyonin kana

some women
pick up the fruit
of the linden trees . . .

. Takahama Kyoshi 高浜虚子 .
in the collection Murooji 室生寺


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high mountain forest --
path of towering cedars
leads to new tea leaves


steps to the forest...
veins of the dragon branch
pulsing life

- Shared by Pat Geyer -
Haiku Culture Magazine , 2013


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Imamiya shrines

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Imamiya 今宮 Imamiya branch shrines
bunshi　分祀 - 分祠, bunsha　分社 "branch shrine"
niimiya, shinguu 　新宮　"new shrine"

They belong to a honguu 本宮　Hongu main shrine and are often in the same compound as the main shrine.


quote
Bunshi
A branch shrine. From the main shrine, the resident deity ( saijin ) may be entreated (kanjō) to impart (bunrei) the divine presence to another location as well, through the construction and dedication of a new small shrine (hokora) or branch shrine. Such is also called a bunsha, niimiya, or imamiya.
Instances of these can be seen in efforts to provide those living far away from the main shrine with opportunities for worship and, in the Meiji Period, to build branch shrines for settlers arriving in newly developed regions such as Hokkaidō and bringing their native deities with them.
source : Nishioka Kazuhiko, Kokugakuin 2007


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Imamiya Jinja 今宮神社
Kyoto - 京都市北区紫野今宮町


Deities enshrined:

Onamuchi no mikoto - center　中御座：大己貴命
Kotoshironushi no mikoto - East　東御座：事代主命
Kushinadahime no mikoto　- West 西御座：奇稲田姫命

at Eyamisha　疫社　（Shrine to protect from disease):　
Susano no mikoto　素盞鳴命

eyami えやみ (疫病み) epidemy

794A.D. It is said that there was a small shrine which enshrined a deity of good health before 794, the year Heian Palace was built.

About 1000 years ago, a shrine building was build at present Imamiya jinja shrine’s place for protection against sickness and disease. The deity of good health, which had already resided in this area, was enshrined in this building. This shrine building was named Imamiya jinja shrine, which means new shrine.

English HP of the shrine
source : www.imamiyajinja.or

Omamor, Amulets and Talismans
Yasurai hitogata
This is a human effigy to pray for one’s good health. The shape of this human effigy was taken from Oni who dance in the Yasurai festival parade. An offered human effigy is purified and a priest prays for the good health of the people that offered it.
source : www.imamiyajinja.org


Details about Imamiya Jinja, Yasurai Festival and
. aburimochi, aburi mochi あぶり餅 slightly roasted dumplings .
It has been prepared for more than 1000 years, when the plague was raging in Kyoto. The shrine has been built in 1001 in order to appease the god of the pest. Now even in sprng for the festival they serve these dumplingt to the gods and hope for health for all inhabitants of Kyoto.
(Second sunday of April)



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Imamiya Ebisu Jinja 今宮戎神社
Osaka - 大阪市浪速区恵美須町

quote
Everyone in the merchant city of Osaka knows the Imamiya-Ebisu Jinja Shrine.
This shrine, which was founded in 600 by the order of Prince Shotoku, is visited annually by a million people, who pray to ’Ebessan,’a god of business, for commercial prosperity. During the Toka Ebisu Festival, people buy sacred bamboo branches decorated with lucky items in hopes for the success of their businesses. Many visit the shrine during the three days of Jan. 9 through 11, especially on the day of Toka Ebisu (held on the 10th).
source : www.osaka-info.jp/en


. WKD : Tooka Ebisu 十日戎 Ebisu festival on January 10 .


. 今宮戎神社の縁起物玩具 amulets from Imamiya Ebisu shrine .

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. betsuguu, betsugū　別宮 Betsugu separate shrines - bessha　別社 .
shinguu shingū 新宮 Shingu "new shrine"


. honsha 本社　- honguu 　本宮 main shrine .


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


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をけら祭今宮の鯛届けらる
okera sai Imamiya no tai todokeraru

Okera festival -
a sea bream from Imamiya
has been delivered

Ishikawa Yoshisuke 石河義介

In Osaka at Kamagasaki 釜ケ崎 the whole area around the temple Tennooji 天王寺 Tenno-Ji was called "Imamiya". It was close to the fishing grounds of Sumiyoshi.
Since the beginning of the Tokugawa Edo period, it was customary to offer sea bream from Imamiya to the Gozushi shoo (Mizushi Dokoro) 御厨子所, the "Imperial Kitchen" on the New Year's Day.
- Reference : www.kamamat.org


. WKD : Okera mairi 白朮詣 Okera festival .

on New Year to get a bit of the sacred flame of okera, which is a medical herb, from the Shrine fire.


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小火騒ぎありて今宮宵戎
boya sawagi arite Imamiya Yoi Ebisu

the fuss about
a small fire - Night Festival
at Imamiya Ebisu shrine

Gotoo Onihashi (Kikyoo) 後藤鬼橋 Goto Onihashi


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二股の幹に一つ葉水分社
futamata no miki ni hitotsu ha Mizu Bunsha

a forked tree trunk
with one leaf - a shrine
for sharing water

Ibaraki Kazuo (Ibaragi) 茨木和生
(1939 - ) Haiku poet from Nara

There are various shrines called Mikumari Jinja 水分神社.

. Mikumari Jinja 御子守神社 Shrine for Childbirth .


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Ichi no Miya shrines

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Ichi no Miya, Ichinomiya 一の宮 Ichi no Miya shrines
一ノ宮、一の宮、一之宮
sooja 総社　Soja shrines、"combined shrines"

lit. "first shrine". The most prominent shrine in each province.
The shrine usually has a different name too.

. Izumo no Kuni Ichi no Miya 出雲国一之宮 - Kumano Taisha 熊野大社 .


source :　www.f-tax.jp/photo
Aichi prefecture, Ichi no Miya town, collecting money 愛知県一宮市

. Masumida Jinja　真清田神社 Ichinomiya city .


quote
Ichinomiya, (literally first shrine) is a shrine occupying the highest rank among the shrines of a province. A sōja is the shrine established in each province which collectively enshrines all of the deities being worshipped at other shrines within the province.

Sōja was originally a generic term for a "combined shrine" where all the kami within a region were collectively enshrined. Such shrines were established not only by the provincial government but also at temples, shōen (manors), and family residences. However, when discussed alongside ichinomiya, sōja ordinarily refers to a provincial combined shrine.

Both types of shrine emerged during the latter half of the Heian period, and both ichinomiya and sōja occupied central positions among provincial shrines in the late Heian and medieval periods. In the Heian period, provincial governors (kokushi) began a precedent of worshipping at the prominent shrines of their assigned provinces. The kokushi was also responsible for the management of shrines within his province and and for their performance of ritual observances. The kokushi offered heihaku and conducted other ritual procedures as the occasion demanded. Ichinomiya are thought to have originated from the classification and ranking of shrines within a province to facilitate the provincial governor's execution of such ritual duties.

Another theory believes that the provincial governors probably gave official sanction to shrine rankings that had occurred naturally and spontaneously within each province, rather than having taken the initiative to establish such rankings themselves. In any case, the classification of ichinomiya followed by ninomiya　二の宮 (second shrine) and sannomiya　三の宮 (third shrine) functioned as a quasi-official ranking of shrines. This ranking did not always remain fixed; in some cases, fluctuations in the relative power of shrines resulted in shifts in their ranking.

The first mention of sōja in the historical record is the reference to Inaba sōja in the entry for the 15th day of the second month of 1099 in the Tokinoriki (The Diary of Taira-no-Tokinori, also called the Jihanki). According to "Records of Hakusan" (Hakusan-no-ki), the sōja of Kaga province was first established by the Kaga provincial governor who enshrined the kami of the province's main shrines in one place to ease the labor of traveling to worship at the province's various shrines. Although this labor-saving notion is also said to have accounted for the foundation of other sōja, some question whether this is the sole factor.

A sōja could consist of either a new shrine established near or inside the "provincial admininstrative offices" (kokufu) or an existing shrine newly designated as a sōja. In the latter case, the ichinomiya sometimes doubled as the sōja.

The sōja frequently served as the venue for ritual procedures involving the kokuga (the office of the kokushi) such as the ceremony of the installment of a newly appointed governor. Furthermore, the sōja is deeply connected to the province's ichinomiya and other prominent shrines; for example, it became customary to conduct rites at the sōja in advance of worshipping and offering heihaku at the ichinomiya and other shrines.

Based on such characteristics, ichinomiya and sōja are thought to have emerged from the late Heian to medieval periods during the process of establishing the provincial shrine system. Through the kokuga rituals performed there, it is thought that there were intended to serve as the spiritual centers for both the local bureaucrats (zaichō-no-kan-nin) and land-owning class (kokujin).

Unlike the provincial governor, who was dispatched from the Heian capital, the zaichō-no-kan-nin were local residents working as officials in the kokuga, and the kokujin were local landowners. In addition, the latter half of the eleventh century — when ichinomiya and sōja were being formed in the provinces — coincided with the near completion of the "Twenty-Two Shrine System" (Nijūnishasei) in the Kinki region.

Due to this fact, some scholars view ichinomiya, sōja, and the "Twenty-Two Shrines" as having all appeared due to similar trends toward integrating kansha (government shrines).
Note also that sōja (総社) can also written using other characters, such as 惣社 and 奏社.
Moreover, even today, many shrines around Japan bear the name of ichinomiya or sōja. There are also examples where these terms have become toponyms, including Ichinomiya City in Aichi Prefecture, Kazusa-Ichinomiya in Chiba Prefecture, and Sōja City in Okayama Prefecture.
source : Namiki Kazuko, Kokugakuin 2007



quote
Ichi-no-miya (jap. 一宮, 一の宮, 一之宮, wörtlich: „Erster Schrein“)
bezeichnet die obersten Shintō-Schreine der früheren Provinzen Japans.
Die erste gesicherte Nennung dieses Begriffs Ichi-no-miya in dieser Bedeutung findet sich im Konjaku Monogatarishū aus dem frühen 12. Jahrhundert.
Auflistung:
©　More in the German WIKIPEDIA !



When prefectures were established in the Meiji period, the old system of provincial ichinomiya was not changed. Each new prefecture had one or more ichinomiya.
List of shrines :
©　More in the WIKIPEDIA !

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Temari uta is a song that Japanese children sing to count while bouncing or catching a small ball ten times, each time saying the name of a deity or famous temple or shrine.

first of all there is Ichi no Miya is the first line.

一番初めは一の宮 　..... ichiban hajime wa Ichi no Miya
二また日光中禅寺
三また佐倉の宗五郎
四また信濃の善光寺
五つは出雲の大社(おおやしろ)
六つは村村鎮守様
七つは成田のお不動さん
八つは八幡の八幡宮
九つ高野の弘法様
十で東京泉岳寺 ..... too de Tookyoo Sengakuji

. temari uta 手毬歌 ball bouncing song　 .



. kanpeisha 官幣社 imperial shrines .
Some shrines are the "first shrines" called ichinomiya.


. Mimasaka no Kuni Ichi no Miya 美作国一宮 . Tsuyama town, Okayama
Nakayama Jinja 中山神社


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


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. Echigo Ichi no Miya 越後一の宮 - Iyahiko Jinja, Yahiko Jinja 彌彦神社 / 弥彦神社 .




越後一の宮豪快に杉花粉
Echigo Ichi no Miya gookai ni sugi kafun

Echigo
Ichi no Miya shrine - tremendous
cedar pollen

Yoshida Mikai 吉田未灰
(1923 - )



降る雪の卍と越後一の宮
furu yuki no manji to Echigo Ichi no Miya

in the falling snow
the swastika 卍 and Echigo
Ichi no Miya shrine

Yamazaki Hisao 山崎ひさを



. Blind women from Echigo and haiku 越後女盲 .

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Kai Ichi no Miya 甲斐一の宮 - Asama Jinja 浅間神社


source :　sinnmonn.blogspot.jp

HP of the shrine - Yamanashi 山梨県笛吹市一宮町一ノ宮1684
source : asamajinja.jp


桃の花甲斐一の宮暮れにけり
momo no hana Kai Ichi no Miya kure ni keri

peach blossoms
shrine Kai Ichi no Miya
in evening twilight

Suzuki Shigeko 鈴木しげ子



甲斐一の宮門前の袋掛
Kai Ichi no Miya monzen no fukurokake

shrine Ichi no Miya
in Kai and in front of the gate
bagging fruit

Oonishi Yasuo 大西八洲雄 Onishi Yasuo




. fukurokake 袋掛 "packing fruit in paper bags" .
kigo for all summer
bagging apples, peaches and other fruit into bags to protect them from insects and the summer rain.

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Musashi Ichi no Miya 武蔵一の宮 - Hikawa Jinja 氷川神社
Saitama 埼玉県さいたま市大宮区高鼻町一丁目407番地 / Saitama, Omiya Ward, Takahanacho, 1-407

The city of Omiya 大宮 "great Shrine" is named after this shrine. The access road from the first Torii gate to the shrine is about 2 km long!
And the many buildings in the compound are overwhelming.


..... the shrine was established during the reign of Emperor Kōshō in 473 BC.
The district of Omiya, literally "Great Shrine", derives from the special favor shown by Emperor Meiji, who raised Hikawa above all other shrines in the Kantō region.
Surrounding the shrine is a large park in which there are many cherry blossom trees, a zoo and a museum.
This main shrine has 59 branch shrines in Tokyo and 162 branch shrines in Saitama Prefecture.
As many as 290 daughter shrines exist across Japan, all named "Hikawa". ...
- - - More in the WIKIPEDIA !

This shrine is famous for its amulets for ENMUSUBI, finding a good partner or binding and bonding of any kind.


In a special inner garden there are white sacred pebbles. Every morning 20 are selected, wrapped in white pure hemp bags and sold on this day.
The shrine has also a lot of other amulets,
. . . CLICK here for more Photos　 !

. enmusubi 縁結び to find a good partner .

. Kawagoe Hikawa Jinja 川越氷川神社 enmusubi .
. Hikawa Jinja 氷川神社 Akasaka 赤坂 Tokyo .


冬杉に月照り武蔵一の宮
fuyu sugi ni tsuki akari Musashi Ichi no Miya

pines in winter and
moonlight on Musashi
Ichi no Miya shrine

. Mizuhara Shūōshi, Shuuooshi 水原秋桜子 Mizuhara Shuoshi .



武蔵一の宮寒明けの串だんご
Musashi Ichi no Miya kan ake no kushi dango

shrine Musashi
Ichi no Miya - end of the cold
and dumplings on skewers

Kawamura Masako 川村正子


. kushidango 串だんご / くし団子 dumplings on skewers .




黒揚羽武蔵総社の相撲かな
kuro ageha Musashi Sooja no sumoo kana

black swallowtail -
sumo wrestling at the shrine
of Musashi

Saitoo Kafuu 斉藤夏風 Saito Kafu



. black swallowtail - sprangle, kuro ageha 黒あげは / 黒揚羽 / 黒鳳蝶 .


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. Higo Ichi no Miya 肥後一の宮 - Aso Jinja 阿蘇神社 .
肥後一の宮春の田を鷭歩き
友岡子郷


. Hitachi Ichi no Miya 常陸一の宮 - Kashima Jinguu 鹿島神宮 Kashima Jingu .
常陸一の宮の神威の雷ぞこれ
村松紅花



. Ise Ichi no Miya 伊勢一の宮 - Ise Jinguu 伊勢神宮 Ise Jingu .
神々の伊勢一の宮お元日
松崎鉄之介



. Oyamato Ichi no Miya 大和一の宮 - Ooyamato Jinja 大和神社 Oyamato Jinja . Nara
大和一の宮三輪明神の屠蘇給ぶ
安住 敦


. Shinano Ichi no Miya 信濃一の宮 - Suwa Taisha 諏訪大社 . Nagano
初詣諏訪は信濃の一の宮
西本一都



. Yamashiro Ichi no Miya 山城一の宮 - Kamo Mionya Jinja 賀茂御祖神社 .
Kyoto, Shimogamo

破魔矢受く山城の国一の宮
hamaya uke Yamashiro no kuni Ichi no Miya

getting my New Year's arrow
at Yamashiro Province shrine
Ichi no Miya

Gotoo Hinao 後藤比奈夫

. Hamaya, 破魔矢, arrow for the New Year .

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Hokudan Ichi no Miya 北淡の一の宮 - Awaji Ichi no Miya 淡路一ノ宮　- Isanagi Jingu いざなぎじんぐう
Hyogo 兵庫県津名郡一宮町多賀740　

北淡の一の宮より旅始め
廣渡秀子



Iyo Ichi no Miya 伊予国一の宮 - Ooyamatsumi Jinja 大山祇神社 Oyamatsumi Jinja
Ehime, Imabara, Omishima Island 愛媛県今治市大三島町宮浦
早苗田に網張る伊予の一の宮
阿波谷和子

. hitorizumoo 　一人相撲 / 一人角力 Hitori Sumo - one-man sumo .
at Oyatsumi Shrine




Mino Ichi no Miya 美濃一の宮 - Nanguu　Taisha 　南宮大社　Nangu Taisha
Gifu 岐阜県不破郡垂井町宮代
槻の根の泉や美濃の一の宮
鈴木しげ子

. Nanguu　Taisha 　南宮大社　Nangu Taisha, Nanu Grand Shrine .



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一の宮の大日だまりや七五三
山崎房子

初乗の単線一の宮詣
高橋香帆

大いなる椎の若葉の一の宮
梁取久子


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San no Miya, Sannomiya　三の宮 San no Miya shrines




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紅梅や女三の宮の立ち姿
koobai ya Onna San no miya no tachisugata

red plum blossoms -
the standing figure of
Onna Sannomiya

. Masaoka Shiki 正岡子規 .


Here it is the name of a beautiful lady. Onna Sannomiya 女三宮, the legal wife of Hikaru Genji.


source :　hama/gallery/kaiga-yousai
painting by Yoosai Nobukazu 楊斎延一

. WKD : Genji Monogatari　 源氏物語 .


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