shinboku - divine tree

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shinboku 神木, shinju　神樹　sacred tree, divine tree

kami no ki, kaminoki 　神の木、神ノ木 tree of the deity, tree of God
go shinboku, goshinboku, go-shinboku, go-shin-boku 御神木　"honorable sacred tree"
reiboku 霊木 divine tree, "tree with a divine soul"
shaboku 社木 sacred tree in a Shinto shrine
. moriki 杜樹 tree of a shrine .

kamisugi, kamusugi 神杉 divine cedar tree


source :　s-hoshino.com
等々力渓谷の近くにある神社　at a shrine near Todoroki Keikoku Valley in Kyoto


quote
Shinboku, Shinju
Literally, "divine tree," a tree regarded as sacred, as the symbol of sacred territory or a place in which the kami dwell. When viewed in this way, the cutting or polluting of such trees is avoided. On the other hand, in some cases the term is used to denote the lumber dedicated for building shrines. During the Heian period, the sacred nature of certain trees was exploited for political ends, as when priests (jinin) of the Kasuga Shrine in Nara carried a sacred sakaki tree when making demands in Kyoto.

Since ancient times certain trees or entire groves within shrine precincts were regarded as sacred, as attested by expressions such as "the cryptomeria revered by the priest (hafuri or hōri) of Miwa," or "the sacred forest (kannabi)" (both expressions found in Man'yōshū), or from the records of Emperor Kōtoku in Nihongi, "he despised the way of the kami by felling the trees at the Ikukunitama Shrine." Sacred trees are seen frequently today, encircled by sacred border ropes (shimenawa) or enclosures.

In most cases such trees represent very old or large specimens. In other cases, certain specific trees may be linked in some way to the kami of the shrine, such as the shirushi no sugi at Kyoto's Fushimi Inari Shrine and the Ōmiwa Shrine, or the pines of the shrines Ōharano Jinja, Kitano Tenmangū and Sumiyoshi Taisha, the cryptomeria (nagi) of Kasuga Taisha and Kumano Taisha, the tataegi of the Suwa Taisha, and the "flying plum tree" (tobiume) at Dazaifu Tenmangū.
source : Sakurai Haruo, Kokugakuin 2005


Kannabi, kamunabi, iwasaka, himorogi and other names refer to a place in nature where the gods are believed to reside, a "purified place". It is also a kind of yorishiro resting place for the god.
. kannabi 神奈備 sacred forest .

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imiki, imi ki (imigi) 忌み木 "taboo tree"
忌む木
. imi 忌み / 斎み / 禁忌 imi - taboo - Introduction .

Sacred trees where deities come to reside during their travels in this world and the other.
Forest workers, charcoal makers and local villagers found special trees in the forest that were not to be cut down, because 山の神 the Deity of the Mountain resides in them. Sometimes a 天狗 Tengu uses this tree to take a rest. It they were touched improperly, that person would hurt himself, get ill and eventually die. There are many legends of this kind of punishment of the Deity.
If for some special reason a taboo tree had to be cut down, there need to be a ritual first performed by a Shinto or Buddhist priest to ask for forgiveness and understanding.

-- The following is an ABC list (to be updated) of vocabulary related to these trees:

aioi matsu アイオイマツ（相生松）"mixed pine tree"
赤松と黒松 red and black pine tree grown together, in 幡多郡十和村 Towa village, Kochi.
. bifurcated pine tree and the Takasago legend .

aogi アオギ（和名クロガネモチ / 黒鉄黐 kuroganemochi no ki）Ilex rotunda
Grows low in valleys. People often say
une no kasamatsu ni tani no aogi ウネ（尾根）の傘松に谷のアオギ Kasamatsu on the ridge and Aogi in the valley

engi エンギ（縁木）"trees bound by fate"
One tree with one more different type of 寄生 parasite
enmusubi no ki 縁結び木 Tree to come for finding a good partner (or other kind of EN)

hidarimakigi ヒダリマキギ（左巻木）"left-winding tree"
at 北川村 Kitagawa village, 安芸市上尾川 Kochi

hookigi ホーキギ（箒木）"broom tree"
The branches have the form of a broom. Often observed in mountain cherry trees 山桜 (hookizakura 箒桜), also called hotegi ホテギ.

source : kkakehi.cocolog-nifty.com/photos
For example in 十和村 - 鏡村 Towa and Kagami village, Kochi.

kasamatsu カサマツ（傘松） "umbrella pine tree"
The branches have the form of an umbrella.
In 吾川村寺村 Agawa village Teramura, Kochi, people say
山の神の性根の入った木 (the strong personality of the Mountain Deity resices here)
or 天狗の休み木 A tree where the Tengu take a rest.
. Tengu to matsu 天狗と松 Legends about the Tengu pine .

. kuri no ki 栗の木 sweet chestnut tree .

kusegi クセギ（癖木） "tree with a special habit"
A tree which grows in strange, unnatural ways. Some are quite elegant and tasteful.


madogi マドギ（窓木）"window tree"
Trees with two stems, that parted at some point and were re-united further up again.
Trees with this "window" opening facing east-west were especially auspicious.

source :blog.livedoor.jp/thbigthree/archives

Yamanokami no ki 山の神の木 tree of Yama no Kami
yama no kami no yadorigi 山の神の止り木 / 山の神の宿り木 Yamanokami
yama no kami no yasumigi 山の神の休み木
yama no kami no oshimigi 山の神の惜み木
yama no kami no tomarigi 山の神の泊木
Also called renriboku, renrigi 連理木（れんりぼく、れんりぎ）

. Aoki アオキ / 青木 Aucuba japonica, Japanese laurel .

oyadakigi オヤダキギ（親抱き木）tree like a "parent embracing a child"
In 東律野村大古味 Tsuno willage, Okomi

. sakaki 榊 Sakaki tree, Cleyera japonica .

sashieda サシエダ（差し枝）tree with very long branches
In 北川村 Kitagawa village, Kochi.

shakujoogi シャクヂョーギ（錫杖木）"walking staff tree"
The stem is parted in the middle like a walking staff.
In 香北町 Kahoku village, Kochi.

. ryuujinboku 龍神木 Ryujinboku, Dragon God Tree / Chichibu .

Tengu no tomarigi テングノトマリギ（天狗のとまり木）a tree where Tengu take a rest
Their legends are handed down in the villages. If someone tries to cut a tree town, he will be flipped in the air or falls under the tree.
At night such a tree sometimes makes a loud, painful sound, or falls down all by itself 天狗の倒し木 (tree cut down by a Tengu),
If villagers check in the morning, sometimes there is nothing special to be seen.

toriigi トリイギ（鳥居木） Torii tree
Tree grown in the form of a Torii Shinto gate.
In Yamanashi this tree is used by the Deity of the Mountain or a Tengu.
Sometimes a tree falls down by itself. Villagers then cut some branches and ask the deities to enjoy them instead.

tsurugi ツルギ / tsurigi ツリギ tree with two branches growing together 癒着.
tsurugi, tsurugu means 交合 copulation in the local dialect of 池川町椿山、十和村 Towa village, Kochi.

yutoo ユトー（湯桶）tree like an earthen pot
in 土佐山村 Tosayama village, Kochi. The branches look like 土瓶の取手 the handle of a dobin pot.


- reference : geocities.jp/kyoketu -
- reference : nichibun yokai database 妖怪データベース -

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. WKD : ki, jumoku 木　－　樹木　.


. tachikibutsu 立木仏 trees with carved Buddha statues . 　

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source :　Michihito on facebook
at 大阪の門真市

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神木は釘を打れて時雨けり
shinboku wa kugi o utarete shigure keri

a nail pounding
into sacred wood...
winter rain
Tr. Lanoue



shimboku wa kugi o utarete shigurekeri

a god's tree --
as a nail is hammered in
it drops cold rain
Tr. Chris Drake

This winter hokku is from the 10th month (November) of 1823, five months after Issa's wife Kiku died and two months before his ailing infant son Konzaburo will die. The hokku is about someone doing what is called "nailing a curse during the hour of the cow (1 a.m.-3 a.m.)." The most sacred time in Shinto is the middle of the night, when most of the important secret ceremonies are carried out, and curses were also popularly believed to be more powerful if made at that time, though they had nothing to do with Shinto. Those who made the curses, however, dressed in white pilgrim's robes, put candles on round holders on their heads, and wore other clothes as if they were doing austerities. The person making the curse secretly goes to a Shinto shrine between 1 and 3 a.m. night after night until s/he believes the curse is beginning to take effect. The curse itself is made by nailing a straw doll in the shape of the person being cursed to the trunk of a tree at a shrine with a long five-inch nail. Something owned by the person can also nailed to the tree.
The "god's tree" here could refer to any tree within precincts of the shrine, although in some contexts it means the tree-body of a god. Since a tree embodying a god usually had a fence or sacred barrier around it and was hard to approach, I take this to be an ordinary shrine tree sacred to the god.

In the hokku someone goes stealthily into the precincts of a Shinto shrine well after midnight and nails a straw doll to a shrine tree with a long iron nail, no doubt driving the nail through an area of the doll that would be fatal if actually driven through the person the doll represents. However, Issa evokes the tree responding to the nail as if to punish the person making the curse. The hard hammering shakes the tree and causes the nearly freezing raindrops still on its limbs after a day and evening of passing showers to fall down. Cold raindrops soak the nailer's head, perhaps putting out the candles s/he is wearing.

Chris Drake
. WKD : Kobayashi Issa 小林一茶 in Edo .





. Wara ningyoo 藁人形 straw dolls for curses .
At midnight, a nail is hit through the heart of the doll to fix it to a tree in a shrine.
ushi mitsu, the old double-hour of the ox beginning at one o'clock. mitsu signifies the third part of this time slot.

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宿木も共に神木小鳥来る
yadorigi mo tomo ni shinboku kotori kuru

the mistletoe too
is part of the divine tree -
small birds come here

Kawasaki Keiko 川崎桂子

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神木を遊び場にして鴉の子
shinboku o asobiba ni shite karasu no ko

this divine tree
is the playground
for baby crows

Takazawa Ryooichi 高澤良一 Takazawa Ryoichi


. karasu no ko 鴉の子 children of the crow, baby crow .
kigo for all summer


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注連さげし杉の神木花粉撒く
shime sageshi sugi no shinboku kafun maku

the sacred cedar tree
with the sacred rope
scatters its pollen . . .

Murakami Tatsuyoshi 村上辰良


. WKD : sugi no kafun 杉の花粉 cedar pollen .
kigo for late spring


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神木も倒して隠岐の野分かな
shinboku mo taoshite Oki no nowaki kana

this typhoon
has even blown down the divine tree
at Oki island

Yoshikawa Umeko 吉川梅子


. WKD : nowaki 野分 "parting the fields" "field-dividing" wind, "field-divider" typhoon .
kigo for mid-autumn


Oki Islands (隠岐諸島, Oki-shotō, or 隠岐群島 Oki-guntō)
are a group of islands in the southwestern part of the Sea of Japan and belong to Japan.
Already under the Nara period the islands were used as an exile for persons from the mainland.
From the Kamakura period the islands were administrated as "Oki no kuni" (Oki Province) and primarily governed by the shugo (governor) from Izumo Province.
Under the Edo period the Tokugawa family took control over the islands and they were put under the direct control of the Shogun through a governor. Later they became part of the Matsue Domain. During that time the islands were a stopover point for trading boats traveling to and from Asia.
©　More in the WIKIPEDIA !


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天の木といふ涼しさの未来より
ten no ki to iu suzushisa no mirai yori

coolness
called a celestial tree
from the future
Tr. Fay Aoyagi

Sanuka Masami 佐怒賀政美


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餅焼いて神木の箸こがしけり
mochi yaite shinboku no hashi kogashikeri

as I grill rice cakes
the chopsticks of divine wood
get burned . . .

Suzuki Yaeko 鈴木ヤエコ



Hinoki wood chopsticks from Ise Shrine

Some shrines, especially the Grand Shrine at Ise, prepare special chopsticks from the divine trees for rituals or sell them as amulets to people.

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


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kamisugi, kamusugi 神杉 divine pine tree



神杉や三百年の蔦紅葉
kamisugi ya sanbyakunen no tsuta momiji

divine pine trees -
and the red leaves of ivy
for three hundred years

. Masaoka Shiki 正岡子規 visiting Nikko 日光 .


The tsuta vines are fond of old pine trees and like to grow around them.
. WKD : tsuta momiji 蔦紅葉 red leaves of Japanese ivy .


. Matsuo Basho in Nikko .

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神の杉ましろき藤をかけにけり 岸風三楼 往来
神の杉焦げんばかりにどんと燃ゆ 大坂十縫
神杉に沿ひ昇る日やほととぎす 柳沢仙渡子
神杉に礫のごとし初雀 安川幸里
神杉に耳あててみる盆休み 朝妻力
神杉に谺し雪のびんざさら 伊藤いと子

神杉のもとに庖丁始の儀 黒田晃世
神杉の上をとびゆく滝しぶき 栗山渓村
神杉の千年の黙冷まじや 森戸光子
神杉の太根を頼み雪残る 林 翔
神杉の実の真青なる手向山 福井貞子
神杉の年縄寂ぶる若葉雨 中村祐子
神杉の明暗負ひて種下ろす 有働亨
神杉の根を踏み虞る梅雨豊前 井口荘子
神杉の樹齢を仰ぐ淑気かな 東 天紅
神杉の百尺に夏来たりけり 小村陽子
神杉の秀へ火の粉舞ふ八朔祭 佐藤栄美
神杉の秀を押上ぐる大初日 村上誠子
神杉の葉を添へて売る三輪暦 大島民郎

神杉やあまりちひさき秋の蝶 高橋淡路女

神杉を射て砕けたる初日かな 稲岡長
神杉を少し揺さぶり風光る 稲畑廣太郎
神杉を突いて鉄砲宮相撲 茨木和生

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. Legends and Tales from Japan　伝説 - Introduction .

shinboku 神木 legends
Yamanokami no yadorigi 山の神さんの宿り木 sacred tree for Yamanokami
- collecting -



................................................................................ Akita

. bakko sugi バッコ杉 Bakko cedar of the youngest daughter .



................................................................................ Gifu　岐阜県

Yamanokami likes the following trees
-- madogi マドギ "window tree" - trees with two stems
-- hookigi ホウキギ broom tree / Kochia scoparia
-- kamoeda カモエダ
These trees are not to be cut down.



................................................................................ Gunma 群馬県
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利根郡 Tone district みなかみ町 Minakami

The following trees are know as trees where Tengu take a rest:
「峰の三つ股、沢の二股」
A tree with three main stems on the top of a mountain and a tree with two main stems near a swamp are sacred to Yamanokami.
These trees are also sacred to Yamanokami in Ibaraki　茨城県.

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. Suwa sama no shinboku 諏訪様の神木 sacred tree of the Suwa Deity .
in 渋川市 Shibugawa city 赤城町 Akagi cho town




................................................................................ Fukui 福井県
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三方郡 Mikata district 美浜町 Mihama

In the forest using trees for making charcoal, the biggest tree is 山の神さんの宿り木 sacred to the Yamanokami and never cut down.

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遠敷郡 Onyu district 名田庄村 Natasho

山の神のケヤキの木 Keyaki tree of Yamanokami
Once there was a sacred tree in the mountain forest.
Once a man tried to cut it down, but he heard a loud voice:
"Do not cut this tree! If you cut it your wife will have a severe accident!"
He did not listen to this warning and cut the tree anyway.
When he came home he found his wife on the kitchen floor with a deep cut wound in her leg.

. Yamanokami legends from Fukui .


source : hitozato-kyoboku.com/mikawa-yamanokami-keyaki...
A sacred Keyaki tree in Yamagata 山形県東田川郡三川町押切新田

. keyaki 欅と伝説 Legends about the Zelkova tree .



................................................................................ Fukuoka 福岡県
太宰府市 Dazaifu city

shaboku no tatari 社木の祟 the curse of the divine Shrine tree
大弐として太宰府に赴任した清原岑成は、倉屋の破壊が著しいので神社の木を伐って修造に充てたところ、岑成は社木の祟りを受けて死んだという。




................................................................................ Fukushima　福島県
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耶麻郡 Yama district 高郷村 Takasato mura

. hoo no ki 朴の木 Magnolia hypoleuca tree .




................................................................................ Ibaraki 茨城県

. yadorigi 宿り木 in many villages .




................................................................................ Iwate 岩手県
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軽米町 Karumai

. sugi no tatari 杉の祟り curse of the Japanese cedar tree .



................................................................................ Kanagawa 神奈川県

. Yamanokami and Tengu trees .



................................................................................ Kagoshima 鹿児島県

. Yamanokami trees .



................................................................................ Kochi 高知県

. Yamanokami 山の神 - 榊 Sakaki tree .

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幡多郡 Hata district // 吾川村 Agawa village // 土佐郡 Tosa district // 中村市 Nakamura // 宿毛市 Sukumo // 高岡郡 Takaoka district

madogi 窓木（マドギ）"window tree"
Sacred to Yamanokami. They may not be cut down to make charcoal.



................................................................................ Kumamoto 熊本県

. Higo no Nohara Hachimangu 肥後の野原八幡 - shaboku 社木 .



................................................................................ Oita 大分県

. Yama no kami no tomarigi 山の神の泊木 .



................................................................................ Okayama 岡山県
川上郡 Kawakami district 備中町 Bitchu town

. Koojin 荒神 Kojin, Aragami, "Wild Deity" .




................................................................................ Saitama 埼玉県
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秩父市 Chichibu city

The 17th day of each month is the day of Yamanokami and the forest workers take a rest.
If one cuts down a tree on that day, he will be cursed.
Yamanokami is also inspecting the kikkabu キッカブ（木株 kikabu）stumps of the trees. If a human is in the forest, he will be counted and changed to a tree.
...
A pine tree with wide branches is sacred to Yamanokami, where he comes to sid down 山の神様の腰かけ木.
This tree is never to be cut down.
...
Yamanokami no ki 山の神の木
A tree with two trunks or two branches from the same spot is sacred to Yamanokami and may not be cut down.
A woodcutter once cut one tree down and later when he was home his house was shaking and the whole family was in great fear.

.......................................................................
比企郡 Hiki district

. enoki 榎木 / 榎 nettle tree .
Celtis sinensis var. japonica.
武州比企郡鎌形村の農万右衛門の家で、享保末頃のある夏の日の午後、木の枕のようなものが突然家の中に転げ込んできたのを下女が怖がり、庭の榎木の空洞の中に入ってしまった。人々が空洞の中を探しても何も見つからなかったが、後にこの木を伐り倒そうとすると、木から血が流れて止まらなかったので中止したという。




................................................................................ Shizuoka 静岡県

. keyaki 欅 zelkova and fuji 藤 wisteria tree .
and - kashi no ki カシの木 / 樫 oak tree
and - hyoorayama ヒョーラ山 Hyora mountain : A mountain with a tree sacred to Yamanokami



................................................................................ Tochigi　栃木県

. A tree 三又のナラノキ / 楢 with three stems from the family of Quercus .




................................................................................ Tokyo　東京

. shinboku no matsu 神木の松 sacred pine tree .

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- reference : nichibun yokai database 妖怪データベース -
88 神木 to explore (00)

. Yamanokami no ki 山の神の木 The Tree of Yamanokami .
Legends from Ehime
28 山の神の木 (02)

. 山の神さんの宿り木 - Fukushima .
山の神の止まり木

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- #shinboku #iminoki #shinju #shaboku #divinetree #sacredtree
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Shinto - female Kami

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Shinto - female Kami － 神道　－　女性の神々　

Main List :

. Shinto Deities 神道の神様 .



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


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source :　www.facebook.com/photo.php - Ukiyo-e & sumi-e


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Hongan-Ji Temple

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Honganji 本願寺 Hongan-Ji, Hongwanji
Temple of the Primal Vow of Buddha Amida

quote
the collective name of the largest school of Jōdo Shinshū Buddhism (which further sub-divides into the Nishi and Higashi branches). 'Hongan-ji' may also refer to any one of several actual temple buildings associated with the sect.


Higashi Hongan-Ji, Kyoto

The Hongan-ji was established as a temple in 1321, on the site of the Otani Mausoleum, where Shinran, the founder of the Jōdo Shinshū (True Pure Land) sect was buried. The mausoleum was attended by Shinran's grandson (through daughter Kakushinni), Kakue. Kakue's own son, Kakunyo, became the first chief priest of the Hongan-ji and 3rd Monshu, and dedicated it to the worship of Amida Buddha. The Hongan-ji first gained power and importance in the 15th century, when Rennyo became its eighth chief priest, or Monshu. However, the Tendai sect, based on Mount Hiei, saw this expansion as a threat and attacked the Hongan-ji three times with their army of warrior monks. Rennyo fled to Yoshizaki, where he established a new temple compound.

During the Sengoku period, fearing the power of the monks of the Hongan-ji, Oda Nobunaga tried to destroy it. For ten years, he laid siege to the Ishiyama Hongan-ji in Osaka, one of the two primary temple fortresses of the sect.

In 1602, just after Tokugawa Ieyasu became Shogun, he declared that the Hongan-ji be split in two. Kyonyo, the 12th chief priest, or monshu, of Hongan-ji became the first of the new
Higashi Honganji (東本願寺), or Eastern Temple of the Primal Vow, while his younger brother Junnyo became the 12th chief priest of the original Hompa-Honganji (本派本願寺), or
Western Temple of the Primal Vow, often called Nishi Honganji (西本願寺).
©　More in the WIKIPEDIA !


. Namu Amida Butsu 南無阿弥陀仏 The Amida Prayer.


- - - - - HP of the Hongan-Ji temples in Japan and the World
Ishiyama Hongwanji
the twenty-first monshu, Myonyo
- source : hongwanji.or.jp -

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- - - - - at Nishi Hongan-Ji 西本願寺

Hiunkaku 飛雲閣,
a large tea pavilion, containing four Noh stages, one of which is thought to be the oldest in existence and the other being the largest outdoor Noh stage, and the Kokei no Niwa (虎渓の庭) garden.



- quote -
Hiunkaku　飛雲閣 Lit. flying cloud tower
Unique, three-storied timber building, roukaku 楼閣, built in asymmetrical design and located on the grounds of Nishihonganji 西本願寺 in Kyoto. Traditionally, it was believed to have belonged to Jurakudai 聚楽第 (built between 1584-86) for pleasure and entertainment, according to the wishes of Toyotomi Hideyoshi 豊臣秀吉 (1536-98), and transferred to Nishihonganji (c.1619). However, at present, many scholars think it more probable that Hiunkaku was built at about the same time the garden, Tekisuien 滴翠園, between 1624-44. It is situated in the southeast corner of the temple precinct and faces a pond called Sourouike 滄浪池 Soro-Ike (blue wave pond). A boat can carry visitors across the pond and anchor beneath the first story of the building. Steps are provided to climb up to the first floor. There is an undulating gable roof over the boat entrance and the water can be seen from the open translucent sliding screens shouji 障子.
Another access to the Hiunkaku is over a long stone slab bridge. Its length on the north & south sides of the bridge is 25.8m, the east side is 11.8m and the west, 12.5m. The first story interior is in the shoin style shoin-zukuri 書院造, with the study facing the pond. The study has two levels of floor space, of which the higher level has three mats. The study is called the Shoukenden 招賢殿 (invitation to wisdom hall) and has 7 1/2 mats with 2 1/2 mats in the alcove. Next to the study is the Hakkei-no-ma 八景の間 (a room of eight scenes), a veranda, and a tea ceremony room called Ikujaku 憶昔 (recalling old times).
The second story has a Kasen-no-ma 歌仙の間 (room of great poets), named after The Thirty-six Immortal Poets Sanjuurokkasen 三十六歌仙 painted on the wooden doors and walls. It also has a raised and lower level floor. There is a lightly railed veranda around the second story.
The third story, excluding a stair landing, is only eight mats in size. Katoumado 火灯窓 (ogee shaped windows) are on the north and east sides. Shouji with diamond-shaped latticework are covered with translucent paper. The paneled ceiling has paper pasted and gold leaf pressed on it. All the building's roofs are shingled kokerabuki 柿葺.
The first story roof has an undulating gable karahafu 唐破風, on one side, and on the opposite, northwest side, a hip-and-gable arrangement irimoya-zukuri 入母屋造.
The second story has a convex hip-and-gable roof with undulating bargeboards on three sides.
The third story has a pyramidal roof hougyou-zukuri 宝形造.
- source : JAANUS -

kaku 閣 2-storied structure in a garden.
Something that is more splendid and elegant than an arbor or a simple pavilion.
The three most famous KAKU
----- the Golden Pavilion, Kinkaku 金閣
----- the Silver Pavilion, Ginkaku 銀閣
----- the Flying Cloud Pavillion, Hiunkaku　飛雲閣

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- - - - - kigo related to some famous persons

. Kakunyo Ki 覚如忌 Memorial Day for Saint Kakunyo .
文永7年12月28日（1271年2月9日） - 正平6年/観応2年1月19日（1351年2月15日）
He was the first chief priest of the Temple Hongan-ji, Kyoto.



. Shinran Ki 親鸞忌 Memorial Day for Saint Shinran .
Goshoo-Ki 御正忌 Memorial Services at Temple Hongan-Ji
Betsuji Nenbutsu-E 別時念仏会 Nenbutsu prayer Service for Shinran Shoonin
Otorikoshi 御取越　 （おとりこし） "Passing into the New Year"
November 22 till 28. 28 is the death memorial day.

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. Kubutsu Ki 句仏忌 Kubutsu Memorial Day .
Ootani Kuubutsu 大谷句仏 Otani Kubutsu / Ootani Kooen 大谷光演 Otani Koen
February 6. 1875年（明治8年）2月27日 - 1943年（昭和18年）2月6日）
Priest at Higashi Honganji, Kyoto. Haiku poet.

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. Rennyo Ki 蓮如忌　Rennyo Memorial Day .
(1415-1499) 8th abbot of Hongan-Ji



Rennyo (蓮如) (1415–1499)
was the 8th Monshu　門主, or head-priest, of the Honganji Temple of the Jōdo Shinshū sect of Buddhism, and descendant of founder Shinran. Jodo Shinshu Buddhists often referred to as the restorer of the sect (Chūkō no so (中興の祖) in Japanese).
He was also known as Shinshō-in (信証院), and posthumously Etō Daishi (慧灯大師).
- - - More in the WIKIPEDIA !

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chuukei 中啓 Chukei, ceremonial fan of a priest


CLICK for more photos !

Many shine in brilliant silver and gold color coating.
It is not used to fan for fresh air, but sometimes hit to make a sound.
Sometimes it can be opened and a rosary or sutra book placed on it during ceremonies when sitting on Tatami mats.
This fan can also be placed in the collar when both hands are needed.

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木々もめを開らくやみだの本願寺
kigi mo me o hiraku ya mida no honganji

the tree buds, too
open up...
Amida's Hongan Temple
Tr. David Lanoue



春風や越後下りの本願寺
harukaze ya echigo kudari no honganji

spring breeze--
going down to Echigo's
Hongan Temple
Tr. David Lanoue

Saint Shinran spent some time in exile in Echigo.
On the way, when Shinran had to go to exile in Echigo in 1207, there was this pine where he sat down to rest, along the "beach road" 浜街道. There was a whole pine grove at the time of Sain Shinran.
The tree is maybe 500 years old.



西へちるさくらやみだの本願寺
nishi e chiru sakura ya mida no honganji

to the west
cherry blossoms scatter...
Amida's Hongan Temple

When Issa composed this haiku, early in Ninth Month of 1822, he was paying visits to some of his haiku students in Naganuma, a village in his home province of Shinano, present-day Nagano Prefecture--and so the poem must be either a memory or a pure invention. In fact, in his journal he prefaces it with the head-note, "Spring"-- underscoring the fact that this haiku, composed in autumn, doesn't pretend to depict a scene that the poet could have witnessed at the time.
He could be referring, then, to either one of the Kyoto temples or to a Honganji of Edo (today's Tokyo), where he spent much of his young adult life.
There are at least four Hongan temples: two in Kyoto (Higashi Honganji and Nishi Honganji) and two in Tokyo (Higashi Honganji and Nishi Honganji).
Tr. and comment : David Lanoue



鬼茨もなびくやみだの本願寺
onibara mo nabiku ya mida no honganji

even the thorn bush
bows low!
Amida's Hongan Temple
Tr. David Lanoue


. WKD : Kobayashi Issa 小林一茶 in Edo .

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It is customary for the Monto　門徒 of Hongan-Ji to come for the Year-end cleaning, whipping all the tatami to get the dust out. This important event is usually featured in the TV news.



本願寺二百三畳冴返る
Hongan-Ji nihyaku sanjoo sae-kaeru

at Honganji
there are 203 Tatami mats -
cold comes back

稲垣美知子 Inagaki Michiko

. sae kaeru 冴返る cold comes back .
- kigo for spring -

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本願寺畳叩いて年用意
Honganji tatami tataite toshi yooi

Honganji -
beating the Tatami
preparing for New Year

吉川能生 Yoshikawa Hisao


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本願寺　憩う人なき　大銀杏

Hongan-ji temple,
no one rests under
the big ginkgo tree

West Hongann-ji


本願寺　北堀凉し　夏の鯉

Hongan-ji temple,
north moat is cool
summer carps

East Hongan-ji

- Shared by Naotaka Uematsu -
Haiku Culture Magazine, 2013


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#honganji #rennyo
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saiden - shinden - Shrine paddy

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saiden 斎田 ritual Shrine paddy

shinden 神田 "divine rice field"
iwaida　祝田 "field for celebrations"
nukihoden, nukihoda 抜穂田 "field to pull out ripe rice ears"

suki saiden 主基斎田 divine rice paddy in the auspicious West
and
yuki saiden 悠紀斎田 divine rice paddy in the auspicious East


The Japanese Rice Culture - die Reiskultur Japans.

Imperial Rituals in Japan
The Emperor, embodying the god of the ripened rice plant, plants the first rice of the spring and harvests rice from the plants of the autumn. In one of the most solemn Shinto ceremonies of the year the Emperor, acting as the country's chief Shinto priest, ritually sows rice in the royal rice paddy on the grounds of the Imperial Palace.



There is also a set of harvest festivals in November carried out at the imperial palace and shrines throughout the country,
Niiname sai 新嘗祭 "Celebrations of the First Taste" .
. WKD : Rice as Japanese Food .


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.
Shinguu shinden 新宮神田 Shingu rice fields for the deities (at Shingu shrine)
mikeden 御鐉殿 "the sacred dining hall".

. WKD : Ise Jinguu 伊勢神宮 Ise Shrine and its KIGO .


. WKD : Daijoosai, Daijōsai 大嘗祭 Daijosai Thanksgiving Harvest Ritual .


. WKD : Rice plant (ine, sanae　稲　ー　早苗 ) .


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


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quote
[Sai den]
Literally, a "dedicated" or "tabooed" paddy field, namely, one specially reserved and dedicated to the production of sacred rice for use in offerings of grain and ritual sake (miki) to the kami of a shrine.

While saiden are sometimes found at ordinary shrines as well, the term is specially used to denote those fields where rice is harvested for offerings of food and wine on the occasion of the Grand Festival of Firstfruits (Daijōsai).
Also called iwaida or nukihoden.

In the case of the Daijōsai, two dedicated fields, called Yuki 悠紀 and Suki 主基 , are designated somewhere within the country in preparation for the ritual. In ancient times, the fields were selected on the basis of ritual divination, but in 1909, an Imperial Household Ordinance called Tōkyokurei ("Ordinance Regarding Accession to the Throne") was issued, laying out the ritual procedures accompanying the accession of a new emperor. The eighth article of that ordinance states,
"When selecting saiden for the Daijōsai, a region to the east and south of Kyoto shall be selected as the Yuki Region, and a region to the north and west of Kyoto shall be selected as the Suki Region; these regions shall be so designated by imperial proclamation."

The ninth article of the Ordinance goes on to stipulate that from among the regions so designated, the Imperial Household Minister was to select specific fields as saiden.

On the occasions of the Daijōsai for the Taishō and Shōwa emperors, traditional tortoise-shell divination (kiboku) was used in 1914 and 1928 as part of the "ritual for determining dedicated fields" (Saiden tenjō no gi) for the ceremonies. The "Ordinance Regarding Accession to the Throne" itself was abolished in 1947, but in practice, the Daijōsai held in 1990 for the current emperor followed the pattern laid down in the 1909 Ordinance. However, the designation of saiden was undertaken by the Imperial Household Agency, with Akita Prefecture being selected as the location of the Yukiden, and Oita Prefecture as the location of the Sukiden.
source : Inoue Nobutaka, Kokugakuin

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shinden 神田 "field of the Gods"

quote
Shinden - "Divine rice field."
A rice paddy where the offerings used in shrine ceremonies are grown, or for otherwise augmenting the various profits of a shrine. Such shrine fields were already provided for as grants from the state under the centralized ritsuryō (administrative and penal laws) established in the 8th century. Under the later system of privatized estates or so-called "manors" (shōen), the nature of divine fields changed, and they became exclusive lands owned by the shrine.

It became increasingly common for powerful shrine patrons to dedicate lands to shrines, resulting in the steady expansion of shinden. Most such fields were exempt from the payment of annual tribute taxes by the owner, and field taxes were instead applied to ritual offerings, the repair and rebuilding of shrine structures, and to the stipend of the shrine administrator.

Due their nature as sacred lands dedicated to the kami, shinden were in some cases tilled without the use of manure. Dedicated fields were also known by such names as
shinsen-den 神饌田, miyaden 宮田, gokūden 御供田, and mitoshiro, mitashiro 御戸代 / 御刀代 / 御田代 .
The term saiden is used to refer to the special fields called yuki and suki, which provided offerings at the time of the Grand Festival of Firstfruits or Daijōsai.
source : Yumiyama Tatsuya, Kokugakuin



. shinsen 神饌（しんせん） Shinto- Food offerings .
- - - - - shinsenmai 神饌米 rice for the Gods
water, salt, sake, grains, vegetables, fruit, tai fish or katsuobushi. “honorable food” mige 御食(みけ), minie 御贄（みにえ）.
cooked and prepared food 熟饌（じゅくせん jukusen）, raw food 生饌（せいせん）seisen. Ritual fire for the cooking has to be made with a flint stone （忌火・いみび）imibi / inbi.



. WKD : Kanda Myoojin Shrine 神田明神 Tokyo .


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Nagasa mai 長狭米（ながさまい）Nagasa rice

source :　神前賜舞神楽

斎田の稔りし稲に鎌入るゝ
saiden no minorishi ine ni kama iruru

in the fields
with ripe rice plants for the Gods
the sickle is used . . .

Takezaki Shisen 竹崎紫泉


. WKD : Rice plant (ine, sanae　稲　ー　早苗 ) .

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Ta'asobi　田遊び and Taue Matsuri 田植え祭り
"enjoying the paddies" and the rice planting festivals
source : Mogi Sakae, Kokugakuin

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quote
Machu Picchu "Old Peak"
is a 15th-century Inca site located 2,430 metres (7,970 ft) above sea level.
Machu Picchu is located in the Cusco Region of Peru, South America.



The architecture is adapted to the natural form of the mountains. Approximately 200 buildings are arranged on wide parallel terraces around a vast central square that is oriented east-west. The various kanchas or compounds are long and narrow in order to exploit the terrain. Extensive terraces were used for agriculture and sophisticated channeling systems provided irrigation for the fields. Numerous stone stairways set in the walls allowed access to the different levels across the site.
©　More in the WIKIPEDIA !


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saijoo ritual site

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saijoo, saijō 斎場 ritual site

1. - the site of a religious service
2. - soogijoo 〔葬儀場〕 a funeral hall


quote
Saijō
A general term for a ritual site, or any place where the enshrinement of a kami or the performance of ritual worship takes place. At Shinto shrines, the facility may be called either a saijōin or saijōsho, and may be represented by either a permanent or temporary structure. In the case of the ritual Daijōsai or "Grand Festival of Firstfruits" held at the beginning of a new emperor's reign, the term saijō was used to refer to the entire complex of buildings and facilities constructed for the presentation of new grain and other sacred offerings (shinsen) which were immediately dismantled following completion of the rituals.

At the Yoshida shrine in Kyoto, a facility surrounding the shrine's "great temple of origins" (Daigenkyū) was constructed as a saijōsho, and in the Edo period, this site contained the Hasshinden, a shrine to eight kami for the protection of the imperial person and originally under the aegis of the Ministry of Divinities (Jingikan).
The Daigenkyū was an octagonal structure with a thatched roof, dedicated to a kami called Daigensonshin (considered the Great kami of Ultimate Origins). Surrounding this central shrine were other shrines dedicated to 3132 kami listed in Engishiki, together with others dedicated to the Inner (Naikū) and Outer (Gekū) shrines of the Grand Shrines of Ise. Altogether, this complex represented the main ritual sanctuary of the Yoshida Shinto school.

source : Yumiyama Tatsuya, Kokugakuin



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


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Seefa utaki, Seiha no Utaki 斎場御嶽 - 斎場御獄 （せーふぁうたき／サイハノうたき)
Sefa Utaki in Okinawa

quote
Sefa-utaki (斎場御嶽), meaning "purified place of Utaki,"
is a Shinto Shrine. It is part of the UNESCO World Heritage Site Gusuku Sites and Related Properties of the Kingdom of Ryukyu in Nanjō, Okinawa.

The site is located on a densely forested hillside along the ocean and features several rock formations, which are connected with each other by walking trails.



Sefa Utaki on Chinen Peninsula has been recognized as a sacred place since the earliest period of Okinawan history. The shrine area itself comprises a number of caves and overhanging ledges opening to the east and south among towering rock formations of a high promontory over the sea.

Although regarded as a powerful spiritual site beforehand, it was in the early 16th century that Sefa Utaki came into prominence. During this period the Okinawan religion underwent reorganization and centralization under the royal government, and Sefa Utaki became one of the main locations for religious ceremonies and rituals. Reflecting the strong connection between the royal family and the religion, the sites for prayers at Sefa Utaki were named after important places in Shuri Castle.

All buildings have been destroyed, but the outer and inner precincts can still be traced.
©　More in the WIKIPEDIA !

世界遺産 斎場御嶽（せーふぁうたき） - Viedo
source : www.youtube.com



斎場御獄 蝶蜂蝉の死にどころ
Sefa Utaki choo hachi semi no shinidokoro

Sefa Utaki -
a place to die
for butterflies, bees and cicadas

Yamada Haruo 山田春生






斎場御獄 砲弾痕に井守棲む
Sefa Utaki hoodan ato ni iimori sumu

Sefa Utaki -
in the traces of cannonballs
some newts are living

Kobayashi Tokie 小林登喜枝

The region was involved in the fighting during World War II.


. WKD : imori 井守 (いもり) newt, eft, kind of salamander .
kigo for all summer


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斎場の木の一本に囀れり
saijoo no ki no ippon ni saezureri

at the funeral hall
on just one tree
birds are chirping

Sasaki Rokka 佐々木六戈 (1955 - )


. WKD : saezuri 囀 twittering of birds, chirping, warbling .
kigo for spring

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斎場の森に鴬老知らず
saijoo no mori ni uguisu oi shirazu

the nightingale
in the forest of the ritual site
does never get old

- - - - - or

the nightingale
in the forest of the funeral site
does never get old

Nakamura Teiji 中村悌二


. WKD : Nightingale, bush warbler (uguisu 鴬).
there is a kigo for summer, when the best time for the nightingale seems over :
"old nightingale", old bush warbler, oi uguisu 老鶯
..... roo oo 老鶯
uguisu oi o naku 鶯老を鳴 the nightingale cries of old age


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秋晴や斎場へ道まつすぐに
akibare ya saijoo e michi massugu ni

fine autumn weather -
the way to the ritual site
in a straight line

Uchida Misa 内田美紗


. WKD : akibare 秋晴 (あきばれ) fine weather in autumn .


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mitamaya - mausoleum

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mitamaya 御霊屋 mausoleum
tamaya, rei-oku 霊屋, o-tamaya お霊屋, reibyoo　霊廟
sorei 祖霊 spirit of an ancestor　
sojin, soshin, oyagami　祖神 spirits of ancestral deities
ujigami　氏神 tutelary deity, guardian/patron deity


source :　zuiganji.or.jp
O-tamaya at temple Zuigan-Ji, for Yootoku-In 陽徳院 (princess Megohime 愛姫 (1568 - 1653))

quote
Mitamaya
A place or facility for enshrining the spirits of ancestors or noble persons; also called otamaya or reibyō. Ancient domestic rites were observed with the fourth- (or second-) month ritual of kinensai (spring festival), and the eleventh-month harvest festival of niinamesai, at which times ancestral tutelaries (ujigami or yakatsukami) were feted together with the deity of foodstuffs Ukanomitama and the hearth deity known as kamadogami.
One theory proposed for this overlapping system of worship is based on the assumed ancient understanding that the spirits of ancestral deities (sojin) were originally the spirits received from the rice grain.

From the Heian period, however, the cult of vengeful spirits (onryō) arose, and the popularity of the Pure Land cult and the overall social unease of the times contributed to the spread of ceremonies performed for the repose of the dead. This led to a decline in the earlier spring and fall ujigami rituals, and in their place, it became customary to invite the spirits of the dead to return in the first month and for the urabon-e (or obon) festivals held on the fifteenth day of the seventh month.

In the medieval period the practice arose of enshrining the spirits of dead individuals, as seen in the example of memorial tablets for Emperor Gotoba, and the early modern period saw an increase in the practice of holding so-called "Shinto funerals" (shinsōsai), in which individual humans were treated as kami.
Under the Yoshida house of ritualists, such posthumous kami were conferred spirit ranks such as Myōjin-gō, Reisha, and Reijin-gō, and they were sometimes also worshipped at shrines.

With the spread of National Learning (Kokugaku), it became more common to enshrine the spirits of ancestors or sorei within ordinary homes, and the location where such ancestral spirits were enshrined was called a soreisha or mitamaya. According to Shinto custom, the mitamaya is independent from the household Shinto altar (kamidana) and located on a slightly lower level.
source : Okada Yoshiyuki, Kokugakuin 2005



Shinsōsai 神葬祭　Shinsosai, Shinto Funeral Rites
The term shinsōsai refers to funeral rites conducted according to Shinto, as opposed to Buddhist, tradition. In the Edo period, by dictate of the Tokugawa shogunate, all Japanese families were required to be registered with a Buddhist temple as part of efforts to suppress Christianity; also as part of this policy, Buddhist funerals were likewise prescribed. Nevertheless, many Shinto clergy considered theirs to be the indigenous faith, and some petitioned the government for permission to conduct Shinto funerary rites, basing their appeal on the shogunate's own rules pertaining to the Shinto priesthood (Shosha negi-kannushi-sho-hatto). Thus, during the Edo Period, even Shinto funerals came to be performed in some localities.
. . . the main rituals comprising the rite are:
(1) makura-naoshi no gi (pillow-adjustment rite);
(2) nōkan no gi (coffin rite);
(3) kyūzen-nikku no gi (rite of providing daily food offerings to the deceased);
(4) ubusuna-jinja ni kiyū-hōkoku (rite of reporting to the deities the return of the spirit to their natal shrine);
(5) bosho-jichinsai or batsujo no gi (gravesite ground-breaking or purification rite);
(6) tsuyasai no gi (a ritual wake);
(7) senrei no gi (rite for transferring the deceased spirit);
(8) hakkyūsai no gi (rite to send the coffin off from the room);
(9) hakkyū- go-batsujo no gi (room purification rite after sending off the coffin);
(10) sōjōsai no gi (grave-side rites);
(11) maisōsai or kasōsai no gi (interment or crematory rite);
(12) the kikasai no gi (the rite of the family's return home).

MORE
source : Motegi Sadazumi, Kokugakuin 2007



. goryoo, onryoo 御霊、怨霊 vengeful spirits .
Goryoo Matsuri 御霊祭 Goryo Festival 　
at the shrine Goryo Jinja in Kyoto.


. ujigami　氏神 tutelary deity, guardian/patron deity, clan deity .


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


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Tsugaru Clan mausoleum, located in Aomori, Hirosaki town 弘前市西茂森1丁目23-8


この奥に津軽家霊屋姥百合咲く
kono oku ni Tsugaru-ke tamaya ubayuri saku

further in the back
is the Tsugaru clan mausoleum -
faded beauty lilies

Takazawa Ryooichi 高澤良一 Takazawa Ryoichi





. WKD : Ubayuri lily - 姥ユリ　lit. "old woman lily" "old lady lilly" .
Cardiocrinum cordatum


. Daruma and Glass from Tsugaru 津軽のガラス .


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御霊屋の少し見え居る若楓
mitamaya no sukoshi mieiru waka kaede

the mausoleum
is a little bit visible -
young maple leaves

Nomura Hakugetsu 野村泊月 ( 1882 - 1961)


. WKD : wakakaede 若楓 young leaves of the maple tree .
kigo for summer

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御霊屋に枝垂梅あり君知るや
Takahama Kyoshi 高浜虚子



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. kamidana 神棚　household Shinto altar, "shelf for the Gods" .


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taisha - big shrines

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taisha, ooyashiro, Ōyashiro 大社
grand shrines, great shrines, big shrines


quote
Taisha-zukuri, taishazukuri 大社造
The earliest type of shrine architecture is seen in the shinmeizukuri style of the Shōden (honden) of the Grand Shrines of Ise, and
the taishazukuri style of the Izumo Shrine's honden. The former originates in the style of grain storehouse used to store rice, while the latter is based on the style of ancient dwellings in the Izumo area.

A style found at the shrine Izumo Taisha and in its surrounding areas.
Characteristics include gabled construction with entry at the gabled end.
Features of the gable-end pillars and central "heart pillar" (shin no mihashira) suggest the archaic nature of the style. The honden of the Izumo Taisha, in particular, is an immense structure dwarfing the sanctuaries of other shrines even today, judging from Izumo myths and later legends, it was apparently even taller when first built.

Records from the Heian period indicate that its height was 16 jō (about forty-eight meters). While design plans have been drawn to reconstruct the structure's original appearance, it appears somewhat unrealistic in scale.

According to the "Register of Deities," by 927 some 3,132 deities at 2,861 shrines received tribute (heihaku) from the court.
Of these, 492 deities at 353 shrines were termed taisha ("great shrines").

source : Kuroda Ryūji - Hirai Naofusa - Kokugakuin




source :　kemono666.seesaa.net

. Izumo taisha, Izumo Ooyashiro, Izumo Ōyashiro 出雲大社 Izumo Grand Shrine .


. Fushimi Inari Taisha 伏見稲荷大社 .

. Kumano Hongu Taisha 熊野本宮大社 .

. Mishima Taisha 三嶋大社、三島大社 .


. kanpeisha 官幣社 imperial shrines .
kanpei taisha 官幣大社 Great Imperial Shrines


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


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ひつじ田に大社の雀来て遊ぶ
hitsujita ni taisha no suzume kite asobu

to the field with rice stumps
from the Great Shrine sparrows
are coming to play
Tr. Gabi Greve

Murayama Kokyoo 村山古郷 Murayama Kokyo (1909 - 1986)




. WKD : hitsujita 穭田 field with green rice stumps .
After the harvest, the stumps start to grow back.
kigo for late autumn


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くらやみに水落つ音や大社みち
kurayami ni mizu otsu oto ya taisha michi

in darkness
the sound of falling water -
way to the great shrine

. Iida Dakotsu 飯田蛇笏 .



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桜しべ降るにまかせて大社
sakura shibe furu ni makasete ooyashiro

cherry blossom petals
fall as they please
at the great shrine

. 鷹羽狩行 Takaha Shugyo .



source :　szk_seminar/archives
sakura at Mishima Taisha 三島大社の桜

Maybe Shugyo sensei was at a different shrine, but Mishima, like many other grand shrines, if famous for its cherry blossoms.


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初明り三島大社の枯山水
hatsu akari Mishima Taisha no kosensui

first light of the New Year -
the dry rock garden
of Mishima Grand Shrine

Shibayama Tsuguko 柴山つぐ子

. Mishima Taisha 三嶋大社、三島大社 Mishima Grand Shrine .


. kare sansui, kosensui 枯山水 garden with sand and stones .



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正一位稲荷大社の蛞蝓
shoo ichi i Inari Taisha no namekujiri

really first grade -
the huge slug
at Inari Grand Shrine

Yamada Hiromu 山田ひろむ


. Fushimi Inari Taisha 伏見稲荷大社 .




半夏生言葉の海に彷徨いて
hangeshoo kotoba no umi ni samayoite

Takashi

Takashi wrote this haiku in response to the image Yamada Hiromu painted.
He points out the contrast to the Grand Shrine and the slimy animal as a great juxtaposition.
source : miyachan55_2006



. WKD : namekuji ナメクジ / 蛞蝓 slug .
namekujiri なめくじり / namekujira なめくじら
kigo for all summer



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巣燕や南宮大社の朱の梁に
sutsubame ya Nanguu Taisha no shu no hari ni

this swallow nest -
in the vermillion beams
of Nangu Grand Shrine

Sunami Eiji 角南英二





Nanguu Taisha, Nangū Taisha 南宮大社 Nangu Taisha
A Shinto shrine located in the town of Tarui in Fuwa District, Gifu Prefecture, Japan.
©　More in the WIKIPEDIA !



- close by is Kanayma Jinja 金山神社 in Gifu.
. Kanayago-kami 金屋子神 Deity of the Blacksmith .
金屋子神社 Kanayago Jinja


. WKD : tsubame no su 燕の巣 (つばめのす) nest of the swallow .
kigo for summer


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乙鳥飛び海道筋の大社
高澤良一 随笑

八重桜大社の巫女の往き交へる
高澤良一 随笑

朝夕の椎の花降る大社
河野ヒロ

秋風や湖とわかれし大社道
大場白水郎

節分の高張くらき大社
和田有弘

詣で来て神有月の大社かな
石田雨圃子 - in Izumo


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. Izumo taisha 出雲大社 Izumo Grand Shrine .


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kanpeisha - imperial shrines

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kanpeisha 官幣社 imperial shrines

quote
Modern shrine ranking system
A system introduced by the Meiji government to rank shrines. After its founding, the Restoration government sought to gain control of all shrines in the land and to that end quickly instituted a shrine survey. On the fourteenth day of the fifth month in 1871 the Dajōkan (Council of State) promulgated an edict which became the basis of the modern shrine system. The edict established a broad distinction between kansha (official shrines) and shosha (assorted shrines), and it placed some ninety-seven shrines in the former category.

The kansha category was further sub-divided into major, intermediate and minor kanpeisha (imperial shrines) and major, intermediate and minor kokuheisha (national shrines).

Both were under the jurisdiction of the Jingikan (Department of Divinities), but whereas rites at the former were supervised by the Jingikan itself, those at the latter were the responsibility of local authorities. The terms kanpei and kokuhei — meaning offerings from the Jingikan and offerings from the state (koku) respectively — were derived from Engishiki. The same edict sub-divided the shosha category into fusha, hansha, kensha and gōsha, terms referring respectively to officially-sanctioned shrines in municipal districts, feudal domains, prefectures and rural districts. Since feudal domains (han) were abolished in 1871, no shrines were ever placed in the domain category.

Of the ninety-seven shrines that were allocated to the kansha category, twenty-nine, including Kamowakeikazuchi Jinja, were classified as major shrines and six were ranked as intermediate shrines (including Umemiya shrine, which is today's Umemiya Taisha). At first, however, there were no shrines in the minor category. Sapporo shrine was the first in this category, and was promoted in 1872 from its earlier minor kokuhei shrine status.

The kanpeisha group was centered upon shrines with strong ties to the imperial court; the twenty-two shrines of the Heian period were prominent amongst these.

The provincial ichi no miya constituted the core of the kokuhei shrines. The major category remained vacant until 1915 when Keta Jinja was elevated to this category from its erstwhile intermediate rank. There were forty-five shrines in the intermediate category, including Aekuni Jinja. The seventeen minor shrines included Toga Jinja. Subsequently, a new special category (bekkaku kanpeisha) was established for shrines of significance that seemed to fit in neither of the above categories. The first of these shrines was Minatogawa Jinja.

The shrine ranking put major kanpeisha at the very top of the hierarchy, followed by major kokuheisha, intermediate kanpeisha, intermediate kokuheisha, minor kanpeisha, minor kokuheisha, and finally bekkaku kanpeisha.

The only substantial difference between the kanpei and kokuhei categories was that the offerings (heihaku) for the annual rites (reisai) of the former were funded by the Jingikan, the Shikiburyō (Ceremonial Affairs Section) within the Seiin (the highest organ in the Council of State) and subsequently the imperial court; the latter by contrast were drawn from state coffers.

At first, only the kanpeisha could display the chrysanthemum emblem of the imperial family on shrine buildings but permission to do so was granted to kokuheisha in 1874. With regard to the municipal and prefectural shrines (the fusha and kensha) in the shosha category, the municipal and prefectural authorities were charged with their veneration and the so-called rural district shrines (gōsha) were designed to function as local protector shrines (ubusunasha).

Most of these designations were made between 1872 and 1873. Beneath the rural district shrines there subsequently emerged the sub-category of sonsha (village shrines), but these were not yet mentioned in the earlier cited edict of the fifth month of 1871. Their identity as subordinate to rural district shrines was established in the gōsha teisoku edict of the seventh month.

While the modern shrine system can be said to have its beginnings in that historic edict of the fifth month of 1871, in truth the situation was extremely fluid at that time. Over the course of pre-war history, more and more shrines were classified as kansha (state shrines), municipal shrines, prefectural shrines, or district shrines. In other instances, lower ranking official shrines were promoted to higher status. Indeed, in 1945 more than 220 shrines were classified as kansha.
source : Sakamoto Koremaru, Kokugakuin




source :　Labo/KenShrinP
map of the kanpeisha of Japan - 日本の官幣大社 MAP

List of all the kanpeisha - 官幣社一覧表
source : shrine.s25.xrea.com/meijisyakaku-k1


quote
The modern system of ranked Shinto shrines (近代社格制度, Kindai Shakaku Seido) (sometimes called simply shakaku (社格), was an organizational aspect of the establishment of Japanese State Shinto. This system classified Shinto shrines as either official government shrines or "other" shrines. The official shrines were divided into

1. Imperial shrines (kampeisha), which are parsed into minor, medium, or major sub-categories; and
2. National shrines (kokuheisha), which are similarly categorized as minor, medium, or major.


1878 engraving by Yōshū Chikanobu (1838–1912).
Emperors and kami of Japan

Some shrines are the "first shrines" called ichinomiya that have the highest rank in their respective provinces of Japan.
©　More in the WIKIPEDIA !


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kanpei taisha 官幣大社 Great Imperial Shrine
. taisha, ooyashiro, Ōyashiro 大社 great shrines, big shrines .


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


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その昔官幣大社の噴井かな
sono mukashi kanpei taisha no fuki-i kana

in days long past
there was a gushing well
at the imperial shrine . . .

Shimizu Hiroshi 清水浩

. WKD : fukei, fuke-i, fuki-i 噴井 well that does not dry out in summer .
gushing well


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夏草や官幣大社富士浅間
natsukusa ya kanpei taisha Fuji Asama

summer grass -
the Imperial Shrine
Fuji Asama

Ozaki Meidoo 尾崎迷堂 Ozaki Meido (1891 - 1970)


. Fuji Asama (Sengen) Jinja 富士浅間神社 Shrine Fuji Sengen .


. WKD : summer grass - and Matsuo Basho .


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shaden Shrine building

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shaden 社殿 main Shrine building

quote
Keidaichi　境内地
Land on which a shrine located. The term shrine encompasses in this case the immediate shrine buildings as well as other constructions and edifices located on its grounds. Furthermore, shrines require land and space to maintain the shrine's dignity and places to perform rites and for public worship. This land and space is called the keidaichi.

An older term for keidaichi is shiishi.
These terms do not necessarily refer only to the sacred space of a shrine in the narrow sense, such as the shaden (the main shrine buildings) and the sandō (the entrance path to a shrine).

But in 1871, following the order for shrine and temple lands to be returned to the court (Shajiryō jōchi rei), all shrine lands other than the keidai were to be returned, and the keidai became legally defined as we know it today: an area limited to the immediate surroundings of the shrine buildings.

Before World War II there were legal limits on the size of the keidaichi. Imperial and National shrines (kankoku heisha) were limited to 5,000 tsubo (a tsubo equals about 3.3 square meters), prefectural shrines to 1,500 tsubo, district shrines (gōsha) to 1,000 tsubo, and village shrines to 700 tsubo. Acquisition of land that exceeded these limits required government permission.

The keidaichi is defined in the Religious Corporations Law (Shūkyō Hōjinhō) as follows:
(1) the land on which shrine buildings sit;
(2) the sandō (approach to a shrine);
(3) land and fields used for ritual;
(4) gardens, forests, and other land used to maintain the shrine's dignity; and
(5) land historically connected to the shrine.

source : Sakamoto Koremaru, Kokugakuin


At the front of the main shrine (shaden), there is an offertory box and a bell. After making an offering (saisen) and sounding the bell, shrine-goers then offer prayers and thanksgiving to the kami.
This is generally done with two bows of respect, two successive claps, and one final bow.
source : Kokugakuin



source :　itafusa.com/myoujinn
Shaden at 神田明神 Kanda Myojin, Tokyo



quote
Shrine Buildings (Jinja Shaden)
Jinja in Japanese refers to a location, not to a building.
MORE
Essentials of Shinto: an analytical guide to principal teachings
Stuart D. B Picken
source : books.google.co.jp


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The architecture of the main building varies a lot, with respect to various Shinto groups and in the course of time.
The most important types will be featured with introduction of the main shrine.


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


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涼しさや湖風ぬける空社殿
suzushisa ya umikaze nukeru kara shaden

this coolness -
the breeze from the sea blows
through the empty Shrine building

Kooda Rohan, Kōda Rohan 幸田露伴 Koda Rohan

There are many shrine buildings close to the sea or a lake in Japan.
The large lake Biwako is also called umi in poetry.

And the most famous shrine "on the water" is
. Itsukushima Jinja 厳島神社 . on the island of Miyajima 宮島, Hiroshima.


. WKD : Rohan Ki 露伴忌 Rohan Memorial Day .




Futa-ara-yama jinja 二荒山神社, Nikko - carp decoration in the beams of the shaden

Look at more photos from
source : 4travel.jp/domestic


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おぼろ夜の妙見社殿朱塗りにて
oboro yo no Myooken shaden shunuri nite

the vermillion red
of the Myoken Shrine building
on a hazy spring night

Matsumoto Yoohei 松本陽平 Matsumoto Yohei



source :　s_minaga/myoken48


. WKD : Myooken Bosatsu 妙見菩薩 Myoken Bosatsu K .
Originally a deification of the Polestar (hokushin 北辰).


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. keidai 境内 shrine precincts .


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