geku - naiku - Ise

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


Geku - by 河鍋暁斎 Kawanabe Kyosai


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


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

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

Watarai Shinto　度会神道
- reference source : kokugakuin -



quote
The official name of the Geku is Toyoukedaijingu.



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

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


Geku, main sanctuary (Toyoukedaijingu)

Main sanctuary building, Geku (Geku Goshoden) 正宮

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


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

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


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

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

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

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

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


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


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


. betsuguu, betsugū　別宮 Betsugu separate shrines .


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


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- - - - -　 H A I K U　 - - - - -




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

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

Yamada Mizue 山田みづえ


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

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

Kobashi Chinatsu 小橋千夏

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


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

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

Momiyama Kooji 籾山柑子 Momiyama Koji

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


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

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

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

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source :　toukai/mie/ise/isejingu/travelogue


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

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

Nakai Kumiko 中井久美子


. WKD : chigi 千木 "1000 roof beams" .


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

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

Moritaka Takeo 森高武雄



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


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

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


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kamigaki fence

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kamigaki 神垣 fence of a shrine
"Fence of the Gods", sacred fence

igaki 斎垣 / tamagaki 玉垣 / mizugaki 瑞垣


Priests passing the "Fence of the Gods" to the inner shrine at Ise.

The most famous kamigaki is the fence to the Inner Shrine at Ise.
. WKD : Ise Shrine and its KIGO - 伊勢神宮.

Some fences made from stone slabs are offered by pilgrims and feature the name of the donor on each slab.

quote
Kamigaki
Generally the sanctuary of a shrine is surrounded by one or more fences which are known as kamigaki ( sacred fence).
There are several well known sacred fences which identify certain shrines. These have no religious significance. In a few cases, such as the Yasukuni Shrine, for example, the outside-wall is marked with the five lines used by imperial paloces， etc. This indicates a close relationship with the Imperial Family.
When there are several fences each has a name.
The cuter one is called tamagaki or aragaki. The innermost one mizugaki.
At the Outer Shrine of Ise there are four fences in the following order as the shrine is approached : ita ( board) gaki 板垣, soto (outer) tamagaki 外玉垣，uchi (inner) tamagaki 内玉垣 and mizu (august) gaki 瑞垣.

- images of straw fence, wooden fence
source : nirc.nanzan-u.ac.jp


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


. WKD : fences and hedges - kakine .

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source : ja.wikipedia.org

tamagaki 玉垣 Tamagaki outer fence around the whole shrine compound

mizugaki 瑞垣（みずがき）、imigaki, ikaki, igaki 斎垣（いみがき、いかき、いがき）、kamigaki 神垣（かみがき)
垣の内側を「垣内（かきつ）the inside of the fence is called kakitsu
垣の外側を「垣外（かいと）the outside of the fence is called kaito

nakagaki 中垣（なかがき）/ uchigaki 内垣 - fence within a shrine compound
uchitamagaki内玉垣（うちたまがき）
sototamagaki 外玉垣（そとたまがき）

itagaki 板垣（いたがき） fence of boards
aragaki 荒垣（あらがき） "wild fence", the outermost fence / sotogaki 外垣

kuroki tamagaki　黒き玉垣　"black-wood fence"
sukashi tamagaki 透かし玉垣　"openwork fence"

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- - - - -　 H A I K U　 - - - - -

神垣やおもひもかけず涅槃像
神垣や思ひもかけず涅槃像 芭蕉
kamigaki ya omoi mo kakezu Nehanzoo

within the fence of the shrine -
what a surprise to find
(a statue of) Buddha lying down to die
Tr. Gabi Greve

Before the Meiji Restoration in 1868, the distinction between Buddhist temple and Shinto shrine was not so distinct and many religious places housed both types of buildings.
. WKD - Nirvana Ceremony 涅槃会 Nehan-e .


. Matsuo Basho 松尾芭蕉 - Archives of the WKD .


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神垣や白い花には白い蝶
kamigaki ya shiroi hana ni wa shiroi choo

fence of the Gods -
a white butterfly
on a white flower
Tr. Gabi Greve

Kobayashi Issa 小林一茶

. WKD : Kobayashi Issa 小林一茶 in Edo .


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神垣や御百度うつてけふの月
kamigaki ya o-hyakudo utte kyoo no tsuki

fence of the Gods -
doing the 100 prayers circuit
the moon of today

. Shiba Sonome 斯波園女 (1664-1726) .


. WKD : hyakudo mairi 百度参り "100 prayers circuit" .
Women used to do the "100 prayers circuit" (百度参り hyakudo mairi) to pray for the safety of their husbands on dangerous missions, for the recovery of illness of their loved ones or other very important reasons.
Sometimes ablutions with buckets of cold water were added to make the prayer more effective.


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柏槙の神垣朝のほととぎす
byakushin no kamigaki asa no hototogisu

junipers
for a God's fence - in the morning
the hototogisu

Sakurai Haruko 櫻井春子


. WKD : hototogisu ホトトギス, 時鳥 Little Cuckoo .
Cuculus poliocephalis


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神垣の紅葉流しといふ雨か
kamigaki no momiji nagashi to iu ame ka

this rain
brings the red leaves from the kamigaki
to float

. Takano Sujuu 高野素十 Takano Suju .

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神垣や蝶の眠りを神の旨
kamigaki ya choo no nemuri o kami no mune

fence of the Gods -
the sleep of a butterfly is also
in the will of God

Osaki Meidoo 尾崎迷堂 (1891 - 1970)


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神垣に引きよせてあり濃山吹
kamigaki ni hikiyosete ari koyamabuki

to the fence of the Gods
they come leaning -
the dark yellow mountain roses

Nomura Hakugetsu 野村泊月(1882 - 1961)


. WKD : yamabuki 山吹 yellow mountain rose .
Kerria japonica


source :　女の写真日記.com

Nashinoki Jinja 梨木神社, Kyoto

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冷やかに斎垣を浄む宵宮かな
hiyayaka ni igaki o kiyomu yomiya kana

so cool
the shrine fence purified
on the night before the festival

. Takahashi Awajijo 高橋淡路女 .


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tamagaki 玉垣 Tamagaki fence of a shrine

quote
A fence enclosing a shrine, sacred area, or the imperial palace.
It is believed that the ancient form of such a fence was a brushwood barrier using trees, but historically such fences have also utilized stone, wood, and in recent years, even concrete. Fences may be given a variety of descriptive names in accordance with the material and style, including
ita tamagaki ("board fence," constructed of thick boards placed side by side),
kuroki tamagaki (lit. "black-wood fence," constructed from boards or logs with unpeeled bark), or
sukashi gaki ("openwork fence," with wide openings).

The term tamagaki is often used generically to refer to both types of fences otherwise known as
mizugaki ("sacred fence") and aragaki ("rough fence").

When a shrine's sacred area is enclosed by multiple layers of fences, the innermost fence is normally called the mizugaki, while the terms tamagaki, or else aragaki or itagaki, are used to refer to the outer fences.
But the terms tamagaki and mizugaki are occasionally used interchangeably as well.
source : Inoue Nobutaka, Kokugakuin


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地震にも耐へし玉垣さねかづら
jishin ni mo taeshi tamagaki sanekazura

the Sanekadsura vine fence
around the shrine withstands
even the earthquake

Morita Tooge 森田峠 Morita Toge



. WKD : Kadsura japonica サネカズラ Kadsura vine, Sanekadsura .


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玉垣のうしろにつゞき春の山
tamagaki no ushiro ni tsuzuku haru no yama

behind the shrine fence
all the way
mountains in spring

Sakai Royoo 酒井露酔


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玉垣の中より神の岩清水
tamagaki no naka yori kami no iwa shimizu

within the shrine fence
fresh water flows
from the rock of the Gods

Fujita Seiko 藤田静古


. WKD : iwa shimizu 岩清水 fresh water from the rocks .
kigo for summer

and

. Shrine Iwashimizu Hachimangu 石清水八幡宮 Kyoto .




tamagaki 玉垣 shrine fence


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瑞垣や杉ほの暗く梅白し
mizugaki ya sugi honokuraku ume shiroshi

this fence of the shrine -
the cedar trees slightly dark
the plum blossoms white

. Masaoka Shiki 正岡子規 - 1893.



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. Nihon kamigaki - 日本神籬 - himorogi .
　
「神籬」the traditional reading was 「かみがき」kamigaki 「みづがき」mizugaki.　


. WKD : Ise Shrine and its KIGO .


. WKD : fences and hedges - kakine .


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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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- - - - -　 H A I K U　 - - - - -

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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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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