Japan - Shrines and Temples

01/12/2014

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28/11/2014

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saikan　斎館
Also kandachi 神館, shinkan 神館.

1　At Ise Jinguu 伊勢神宮, saikan refers to those who serve the shrine: the master of religious ceremonies, saishu 祭主; the chief priest, daiguuji 大宮司; the assistant priests, shouguuji 少宮司; lower rank priests, negi 禰宜; assistants to lower rank priests, gonnegi 権禰宜; and shrine administrators, guushou 宮掌.

2　A person involved in religious duties at a Shinto shrine. Also kannushi 神主, shinshoku 神職.

3　A purification hall where all priests, and at Ise Jinguu the head priestess as well, purify themselves prior to participating in any ceremony.
- source : JAANUS

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

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Becoming a Shintō Priest or Priestess
Titles - Roles of Men & Women Serving Shrines
To work officially as a priest in modern Japan, individuals must pass examinations given by the Association of Shintō Shrines (Jinja Honchō 神社本庁) -- these tests are open to both men and women who want to become Shintō priests. But until modern times, there was no standardized certification or qualification system.
snip
Other Important Terms for Those Serving Shintō Shrines
Hafuri 祝. A term for Shintō priests, usually a rank beneath kannushi and negi. (Kokugakuin)
Hafuribe 祝部. One type of priest established under the ancient ritsuryō system. (Kokugakuin)
Kandachi 神館; place for Shintō purification rites, as well as a place for priests to go into seclusion for a set amount of time; also known as Saikan 斎館 or Shinkan 神館.
Kannushi 神主; generic term for shrine priests and those who perform religious duties at Shintō shrines; also known as Saikan 斎館 or Shinshoku 神職. Says the Kokugakuin University Encyclopedia of Shintō: "The kannushi was a mediator (nakatorimachi 仲執り持ち or 仲取持ち) between kami and humans, and served the kami on behalf of humanity. Sometimes the kannushi played the role of the kami or even acted as a kami to transmit the will of the kami to humanity."
Nai-Shōten 内掌典. Female attendants who assist the emperor in the performance of the annual Niinamesai ceremony 新嘗祭 (rice tasting ceremony), when the emperor offers the first fruits of each year's rice harvest to the gods and then eats a little himself.
Saikan 斎館; one who performs religious duties at Shintō shrines; aka Kannushi 神主 or Shinshoku 神職. Saikan also refers to a purification hall where priests purify themselves prior to participating in ceremonies. At Ise Jingū, the head priestess as well undergoes purification in the Saikan.
Shashi 社司. One who performs religious duties at higher ranking Shintō shrines.　
Shashō 社掌. Deputy priest, one rank below Shashi.
Shikan 祠官. Priest at low-level village and hamlet shrines; those serving so-called “people’s shrines” (Minsha 民社)
Shinkan 神館; see entry for Kandachi.
Shinkan 神官; general term for Shintō priest.
Shinshoku 神職; performs religious duties at Shintō shrines; aka Kannushi 神主 or Saikan 斎館.
Shishō 祠掌. Priest at low-level village and hamlet shrines; those serving so-called “people’s shrines” (Minsha 民社)
Shōten 掌典. Male clergy who assist the emperor in the performance of the annual Niinamesai ceremony 新嘗祭 (rice tasting ceremony).

Shintō Attire Among Clergy
The robes worn today by Shintō priests and priestesses are reportedly derived from gowns worn by the court and nobility in the Heian period (794 to 1185).

- more details and further LINKS
- source : Mark Schumacher

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How to Become a Shinto Priest
Shintoism is the original faith of the indigenous Japanese, involving the worship of various Gods, Spirits and demons called Kami.

Shintoism is rare outside Japan though it is gaining popularity outside Japan in some countries. For those who wish to devote themselves to Shintoism and become priests, here is a guide.
- source : www.wikihow.com

- Reference : English

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

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- - - - -　 H A I K U　 - - - - -

宮一つ神主一人大吹雪
miya hitotsu kannushi hitori daifubuki

just one shrine
just one Shinto priest
super blizzard

Muramatsu　Azami 村松紅花

- - - - - More haiku about the Shinto priests
- source : HAIKUreikuDB

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20/10/2014

shinzo statues

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shinzoo, shinzō　神像 statues of Shinto kami deities

A portrayal in sculpture or painting of a deity or deities.
Shinto iconography developed under the influence of Buddhism. Once created, the icon is believed to become the dwelling place for the spirit of the deity.
Famous examples of early shinzô include the wooden statues of the male and females deities at Matsunoo Taisha in Kyoto.

Shinzō
Wooden images of kami carved from the end of the Nara period under the influence of Buddhist culture and in imitation of Buddhist sculpture. The trend toward the identification of Buddhas with indigenous kami (shinbutsu shūgō) intensified in the Heian period, and statues of honji-butsu (Buddhist divinities identified as the "original ground" or true essence of a deity) came to be installed in shrines together along with images of their corresponding kami. Since they were generally installed deep within the shrine's sanctuary (honden), however, such images did not become direct objects of worship in the manner of Buddhist statues.

In form, shinzō could portray kami appearing either as Buddhist monks (a style called sōgyō, and featuring the figure in a robe with Buddhist surplice), or as unordained lay persons (zokutai, depicting the figure dressed in the formal costume of a court noble). Male divinities are shown wearing a formal high headpiece and large-sleeved robe (hō). Female forms are usually depicted with hair bound in a topknot with the remainder cascading down the back, wearing a skirt-like train (mo) with formal Chinese jacket (karaginu) over a large-sleeved underrobe. In the late Heian period, shinzō images reflected the ornate fashions then current at the court, and the Kamakura period brought more realistic styles of sculpture. On the other hand, statuary gradually became smaller from the 11th century onward, and examples displaying native Yamato-style dress became more prevalent. Unusual examples of woodcut print shinzō also appeared.

From the Muromachi period, shinzō became linked to folk beliefs, and statues were carved in many different styles. However, as a result of the Meiji-period separation of buddhas from kami (shinbutsu bunri), there are very few shrines today that still possess shinzō.
- source : kokugakuin - Okada Yoshiyuki

. Matsunoo Taisha 松尾大社 Matsunoo Grand Shrine .
中津島姫命　Nakatsushima Hime no Mikoto
市杵島姫命 / 一杵島姫の命 Ichikishima Hime no Mikoto

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“Grand Exhibition of Sacred Treasures from Shinto Shrines” at the Tokyo National Museum

吉野御子守神像 Yoshino Mikumari

「国宝　大神社展」
“Grand Exhibition of Sacred Treasures from Shinto Shrines” at the Tokyo National Museum
- source : www.tnm.jp

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Seeing where Shinto and Buddhism cross
“The number of Shinto shrines in Japan has changed over centuries due to various political and social changes. There were about 190,000 shrines during the early Meiji Era (1867-1912), before a drastic change came about in the merging of shrines and temples. The number of shrines was greatly reduced, and now there are only around 80,000. That’s not much more than the number of convenience stores across Japan.”

This is how Tsunekiyo Tanaka, president of Jinja Honcho (Association of Shinto Shrines) began a lecture — with a little humor. Established after World War II, Jinja Honcho was created to supervise Shinto shrines throughout in Japan, and Tanaka was speaking at a recent special public event hosted by “The Grand Exhibition of Sacred Treasures from Shinto Shrines” at the Tokyo National Museum.

The exhibition celebrates the 62nd “grand relocation” of the Ise Grand Shrine and is being held with special assistance from Jinja Honcho and with the cooperation of numerous individual shrines throughout Japan.

Although Shinto, the way of kami (gods), is believed to be an indigenous faith of Japan, few Japanese are devoted Shintoists. Instead, many visit Buddhist temples as well as pray for luck and happiness at Shinto shrines. It is believed that before Buddhism was introduced in Japan, however, Shinto was born from an existing primitive form of religion that worshipped nature.

The ancient people of Japan honored sacred spirits that they recognized in nature, manifesting in mountains, rocks, rivers and trees. As communities grew, they began erecting shrines where they could worship these deities, and the shrines became centers of regional life and culture.

The arrival of Buddhism, however, brought with it stylistic carved figural icons, an art form that influenced Shinto imagery, and as Shinto-Buddhist syncretism progressed, many Shinto shrines and their deities were combined with Buddhist temples and figures. Even Japanese who still follow Shinto find it difficult to grasp what it really means, although many Japanese customs, such as an emphasis on purification and aesthetics in harmony with nature, appear to be derived from Shinto.

Tanaka, a Shinto priest of Iwashimizu Hachimangu, Kyoto, explained it as simply as he can: “In comparison to Western religions, such as Christianity, for which people believe in an absolute God, followers of Shinto sense kehai (presence of spirits) in the nature.

“Shinto never had holy scriptures like the bible to follow, nor does it have a doctrine. It’s more of a way of living, or the wisdom of how to live in harmony with the nature, while being grateful and respectful of all the spirits of life,” he continued. “Shinto has permeated everyday life in such a way that most people are not particularly conscious of its influence.”

Omusubi (rice balls), for example, originally symbolized the tying of the “souls” of ine (rice plants), which themselves are believed to be inherited from kami.

“You take firm hold of the rice, the souls, and mold them with both hands, which have been purified with a little salt and water,” Tanaka said. “Mothers’ hands are ideal to make omusubi, as the mother represents life, love and care. Now, though, people often buy omusubi at convenience stores.”

As Tanaka explained in his talk, it is rare to have the relocation of two major shrines, Ise and Izumo, in the same year — and so he hopes these events will help “revive the relationship between people and kami by evoking the awareness of its tradition and rich cultural background”

Ise Grand shrine in Mie Prefecture, the most venerated of shrines in Japan, is dedicated to Amaterasu, the Sun Goddess, who, according to myth, is the original ancestor of the imperial family. The first relocation ceremony of Ise was in 690 AD, and since then the ritual is repeated every 20 years. It involves the temporary relocation of the shrine’s kami during the renovation of the grounds’ buildings. The procedure not only ensures the preservation the original design of the shrine, but it also gives craftsmen the opportunity to showcase and pass down their skills to the next generation.

“It is believed that the kami are also rejuvenated through the renewal of buildings and furnishings,” said Hiroshi Ikeda, special research chair of the Tokyo National Museum. “And that implies the idea of everlasting youth, known as tokowaka.”

Numerous sacred treasures — including 160 designated National Treasures and Important Cultural Properties — from various shrines have been brought together for this commemoration of Ise’s grand relocation. Unprecedented in scale and scope, the exhibition showcases Shinto artworks that vary from symbolic objects such as a bronze mirror and Japanese magatama beads, to more practical items including arms and armor, beautifully embroidered garments, furniture, a writing box and an accessory box complete with a toiletries set of combs decorated with mother-of-pearl inlay and maki-e lacquer.

“The sacred treasure items are often oversized or undersized, emphasizing that they were not for human use,” Ikeda explained. “They emulated the styles once popular in the residences of imperial and aristocratic families, and so such objects came to represent court society life and aesthetics, from which Japanese style, known as wayo developed.”

Ikeda went on to explain that shinzo, (Shinto kami statues), were also made in the style of Japan’s aristocrats. Kami, which were originally understood to be invisible and intangible deities, first began to be represented in figural form in the 8th century, because of the influence of popular Buddhist statues.

“The earliest surviving examples of Shinto statues date from the 9th century,” Ikeda said. “And as there were no iconographic rules for Shinto kami statues, as there are for Buddhist ones, they were represented more freely, modeling court style.

Other sections of the exhibition focus on discoveries at ceremonial sites that indicate the beginnings of a ritual celebration of kami, and on objects — including costumes, instruments and masks — used at ceremonial performances at festivals. Such rituals involved asking kami and ancestral spirits for divine protection, and praying or giving thanks for peace and a bountiful harvest.

At festivals, specially prepared foods were presented as offerings, to be enjoyed alongside a variety of ceremonial performances, including music, dance and Noh plays. All of this harks back to the original purpose of food and performing arts in Shinto — the idea that those involved in the preparation of food and musical or Noh activities would devote themselves to the skills of their art form to please kami, with the belief that kami also reside in the highest achievement of art.

In the words of Tanaka: “In Japan, anything in your life can be the ‘way’ of something, or a discipline, which is something I believe was influenced by Shinto. Take for example, the way of the sword, calligraphy, singing, or even cooking noodles — these can be accomplished with the sincere aim of excelling to the highest achievement, the results of which can be only offered to kami.”
- source : www.japantimes.co.jp - 2013

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source :　yosinomikumarijinjya
Tamayori Hime from Yoshino Mikumari Jinja

. Mikumari Jinja 御子守神社 and Mikomori Myōjin 御子守明神. .

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Female Shinto spirit, approx. 1100–1200
This figure represents a Shinto goddess; her name is not known. She is depicted as an aristocratic woman, dressed in a thick kimono-like garment. Shinto images like this one were not meant to be seen but were kept hidden in movable cabinets in a special part of shrines, where they were privately worshiped.
Since ancient times, the Japanese worshiped spirits (kami) who were believed to exist abundantly in such forms of the natural world as mountains, rocks, waterfalls, and trees. As such, they were not depicted in human form, male or female. It was only in the ninth century, under the strong influence of Buddhist image-making, kami began to be depicted in human form.
- source : education.asianart.org

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Shinto Arts: Nature, Gods, and Man in Japan.
by Kageyama & KANDA, Christine Guth HARUKI (Author)
- source : www.amazon.com

Shinzo: Hachiman Imagery and its Development
by Christine Guth Kanda (Author)
- source : www.amazon.com

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Ikeda Jinja (Ikota Jinja) 伊居太神社
Kureha Jinja 呉服神社 - Osaka

Kureha Hime
呉服姫神像は寿命寺 Statue at temple Jumyooji - Jumyo-Ji

Ayaha Hime
穴織姫神像が伊居太神社

Click for more photos :
source :　atamatote.blog

. Kureha Jinja 呉服神社 . - Osaka, Ikeda

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- Reference : 日本語

- Reference : English

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

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. origami shinzoo 折紙神像 deities made from folded paper .

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01/10/2014

- BACKUP - Shikoku Henro list

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Shikoku Henro Temple List

- - - - - BACKUP October 15, 2014

Pilgrimage to 88 temples in honor of Kobo Daishi Kukai
. 四国お遍路さん Henro Pilgrims in Shikoku .
- Introduction -

Kobo Daishi Kukai 弘法大師　空海

Those marked with "Fudo" have photos of the statues.
. Fudō Myō-ō, Fudoo Myoo-Oo 不動明王 Fudo Myo-O
Acala Vidyârâja - Vidyaraja - Fudo Myoo .

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Tokushima

Nr. 01, - . Ryoozenji 霊山寺 Ryozen-Ji .
Fudo

Nr. 02, - . Gokurakukji 極楽寺 Gokuraku-Ji .
Fudo

03 - 亀光山 Kikozan　釈迦院 Shaka-In　金泉寺 Konzen-Ji
04 - 黒厳山 Kokuganzan　遍照院 Henjo-In　大日寺 Dainichi-Ji
05 - 無尽山 Mujinzan　荘厳院　Yogo-In 地蔵寺 Jizo-Ji
06 - 温泉山 Onzenzan　瑠璃光院 Ruiko-In　安楽寺 Anraku-Ji

07 - . 光明山 Komyozan　蓮華院　Renge-In 十楽寺 Juraku-Ji .
Fudo

08 - 普明山 Fumyozan　真光院 Shinko-In　熊谷寺 Kumatani-Ji
09 - 正覚山 Shokakuzan　菩提院　 Bodai-In 法輪寺 Horin-Ji

Nr. 10, - . Kirihata 得度山切幡寺 Kirihata-Ji .

11 - 金剛山 Kongozan　一乗院 Ichijo-In　藤井寺 Fujiidera

Nr. 12, - . Shoosanji 焼山寺 Shosan-Ji, Shozan-Ji .
Fudo

13 - 大栗山 Ogurizan　花蔵院 Kezo-in　大日寺 Dainichi-Ji
14 - 盛寿山 Seijuzan　延命院　Enmei-In 常楽寺 Joraku-Ji
15 - 薬王山 Yakuozan　金色院 Konjiki-In　國分寺 Kokubunji
16 - 光耀山 Koyozan　千手院 Senju-In　観音寺 Kannon-Ji
17 - 瑠璃山 Rurizan　真福院　Shinpuku-In 井戸寺 Ido-Ji
18 - 母養山 Boyozan　宝樹院　Hoju-In 恩山寺 Onzan-Ji
19 - 橋池山 Gyozhizan 摩尼院 Mani-In 立江寺 Tatsue-Ji
20 - 霊鷲山 Ryojuzan　宝珠院 Hoju-In 鶴林寺 Kakurin-Ji

Nr. 21, - . Tairyuuji 太龍寺 Tairyu-Ji .

22 - 白水山 Hakusuizan　医王院 Shio-In 平等寺 Hyodo-Ji
23 - 医王山 Shiozan　無量寿院 Muryoju-In 薬王寺 Yakuo-Ji

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Kochi

Nr. 24, - 室戸山　明星院　最御崎寺 Hotsumisaki-Ji

Nr. 25, - 宝珠山　真言院　津照寺 Shinsho-Ji
Nr. 26, - 龍頭山　光明院　金剛頂寺 Kongocho-Ji
Nr. 27, - 竹林山　地蔵院　神峯寺 Konomine-Ji
Nr. 28, - 法界山　高照院　大日寺 Dainichi-Ji
Nr. 29, - 摩尼山　宝蔵院　国分寺 Kokubun-Ji
Nr. 30, - 百々山　東明院　善楽寺 Zenraku-Ji
Nr. 31, - 五台山　金色院　竹林寺 Chikurin-Ji
Nr. 32, - 八葉山　求聞持院　禅師峰寺 Senjibu-Ji
Nr. 33, - 高福山　雪蹊寺 Sekkei-Ji

Nr. 34, - . Tanemaji 種間寺 Tanema-Ji .

Nr. 35, - . Kiyotakiji 清滝寺 Kiyotaki-Ji .

Nr. 36, - . Shooryuuji 青龍寺 Shoryu-Ji .
Namikiri Fudo

Nr. 37, - 藤井山　五智院　岩本寺 Iwamoto-Ji
Nr. 38, - 蹉跎山　補陀洛院　金剛福寺 Kongofuku-Ji
Nr. 39, - 赤亀山　寺山院　延光寺 Enko-Ji

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Ehime

Nr. 40, - . Kanjizaiji 観自在寺 Kanjizai-Ji .
Fudo

Nr. 41, - . Ryuukooji 龍光寺 Ryuko-Ji .

Nr. 42, - 一カ山　毘盧舎那院　仏木寺 Butsumoku-Ji
Nr. 43, - 源光山　円手院　明石寺 Meiseki-Ji
Nr. 44, - 菅生山　大覚院　大寶寺 Daiho-Ji
Nr. 45, - 海岸山　岩屋寺 Iwaya-Ji
Nr. 46, - 医王山　養珠院　浄瑠璃寺 Joruri-Ji

Nr. 47, - . Yasakaji 八坂寺 Yasaka-Ji .
Fudo

Nr. 48, - 清滝山　安養院　西林寺 Sairin-Ji
Nr. 49, - 西林山　三蔵院　浄土寺 Jodo-Ji
Nr. 50, - 東山　瑠璃光院　繁多寺 Handa-Ji
Nr. 51, - 熊野山　虚空蔵院　石手寺 Ishite-Ji
Nr. 52, - 龍雲山　護持院　太山寺 Daisan-Ji
Nr. 53, - 須賀山　正智院　円明寺 Enmyo-Ji

Nr. 54,
. Enmeiji 延命寺　Enmei-ji .
Fudo

Nr. 55, - 別宮山　金剛院　南光坊 Nanko-Bo

Nr. 56, - . Taisanji 泰山寺 Taisan-Ji .
Fudo

Nr. 57, - 府頭山　無量寿院　栄福寺 Eifuku-Ji
Nr. 58, - 作礼山　千光院　仙遊寺 Senyu-Ji
Nr. 59, - 金光山　最勝院　国分寺 Kokubun-Ji

Nr. 60, - 石鈇山　福智院　横峰寺 Yokomine-Ji
Nr. 61, - 栴檀山　教王院　香園寺 Koon-Ji
Nr. 62, - 天養山　観音院　宝寿寺 Hoju-Ji
Nr. 63, - 密教山　胎蔵院　吉祥寺 Kichijo-Ji
Nr. 64, - 石鈇山 Ishizuchizan　金色院　前神寺 Maegami-Ji
Nr. 65, - 由霊山　慈尊院　三角寺 Sankaku-Ji

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Kagawa

Nr. 66, - 巨鼇山　千手院　雲辺寺 Unpen-Ji
Nr. 67, - 小松尾山　不動光院　大興寺 Daiko-Ji
Nr. 68, - 七宝山　神恵院 Jinnei-In

Nr. 69, - . Kannonji 観音寺 Kannon-Ji .

Nr. 70, - 七宝山　持宝院　本山寺 Motoyama-Ji

Nr. 71, - . Iyadaniji 弥谷寺 Iyadani-Ji .

Nr. 72, - 我拝師山　延命院　曼荼羅寺 Mandara-Ji
Nr. 73, - 我拝師山　求聞持院　出釈迦寺 Shusshaka-Ji
Nr. 74, - 医王山　多宝院　甲山寺 Koyama-Ji

Nr. 75, - 五岳山　誕生院　善通寺 Zentsu-Ji
. "Pine of the Revered Image" of Kukai 御影の松 .

Nr. 76, - 鶏足山　宝幢院　金倉寺 Konzo-Ji
Nr. 77, - 桑多山　明王院　道隆寺 Doryu-Ji
Nr. 78, - 仏光山　広徳院　郷照寺 Kosho-Ji
Nr. 79, - 金華山　高照院　天皇寺 Tenno-Ji

Nr. 80, - 白牛山　千手院　國分寺 Kokubun-Ji
Nr. 81, - 綾松山　洞林院　白峯寺 Shiromine-Ji

Nr. 82, - . Negoroji 根香寺 Negoro-Ji .

Nr. 83, - 神毫山　大宝院　一宮寺 Ichinomiya-Ji

Nr. 84, - 南面山　千光院　屋島寺 Yashima-Ji
. Temple Yashima-ji 屋島寺 and Tasaburo 太三郎狸 Tanuki .

Nr. 85, - . 五剣山　観自在院　八栗寺 Yaguri-Ji .

Nr. 86, - . Shidodera 志度寺 Shido-Dera .

Nr. 87, - . Nagaoji 長尾寺 Nagao-Ji .

Nr. 88, - . Ookuboji　大窪寺　Okubo-Ji .
Fudo

kechigan Daruma 結願だるま The vow is fulfilled!
All 88 temples visited.

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Kobo Daishi Reijo 弘法大師霊場 Kobo Daishi Pilgrimages in Japan

Rice Crackers for the Kobo Daishi Pilgrim !

関東 -- Kanto
1 関東八十八ケ所 - Kanto
2 御府内八十八ケ所 - Gofunai - old area of Edo
3 多摩八十八ケ所 - tama
4 玉川八十八ケ所 - Tamagawa

北陸・中部 -- Hokuriku, Chubu
5 越後廿一ケ所 21 temples in Echigo
6 佐渡新四国八十八ケ所 - Sado
7 甲斐百八ケ所 100 temples in Kai (Yamanashi)
8 美濃新四国八十八ケ所 - Mino
9 伊豆八十八ケ所 - Izu
10 知多新四国八十八ケ所 - Chita peninsula, Aichi

近畿 -- Kinki
11 三重四国八十八ケ所 - Mie
12 摂津国八十八ケ所 - Settsu no Kuni
13 淡路四国八十八ケ所 - Awaji Island

中国 -- Chugoku
14 美作八十八ケ所 - Mimasaku
15 広島新四国八十八ケ所 - Hiroshima
16 周防大島八十八ケ所 - Suo Oshima - Hiroshima

四国 - Shikoku
17 四国八十八ケ所 Shikoku Henro 88 temples
18 四国別格二十霊場 - special 20 temples in Shikoku
19 新四国曼荼羅 Shikoku Mandala
20 小豆島八十八ケ所 - Shodoshima (Kagawa)

九州 - Kyushu
21 篠栗（ささぐり）八十八ケ所 - Sasaguri
22 九州八十八ケ所
- source : www.narutokanko.co.jp

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. Pilgrimages to Fudo Temples 不動明王巡礼
Fudo Myo-O Junrei - Fudo Pilgrims - INTRODUCTION .

. Japan - Shrines and Temples - ABC .

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25/09/2014

Kure Hachimangu Tosa

- source and more photos : japan-web-magazine.com - kure-hachimangu

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In this shrine the deity of the sea is venerated in the hope for a good catch, especially katsuo Bonito.

source :　facebook

Ema votive tablets of the famous katsuo bonito and the sashimi speciality of Tosa.

- source and more photos : hiru-ne.jugem.jp

. katsuo 鰹 bonito, skipjack tuna .
Katsuwonus pelamis

- Deities in residence

応神天皇 - Emperor Oojin Tennoo
神功皇后 - Empress Jingo Kogo
比売神　- Hime no Kami

This shrine has been destroyed in 1707 by a great tsunami after the 宝永地震 Hoei earthquake.
The present structure has been built in 1825.

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- quote
The Grand Festival held in September every year at Kure Hachimangu Shrine in Nakatosa Town is one of the three largest festivals in Kochi Prefecture. It’s a traditional Shinto event, in which Japanese sake and rice cake made of newly harvested rice plant are dedicated to the Hachiman god in appreciation for the rich harvest in fall.

The festival dates back to the Warring States period (1493-1573), when the villagers in this area, who had been suffering from famine, had a thanksgiving festival because their prayer for a good harvest was answered by the god.

This is a festival of valiant fishermen. At 2:00 AM on the festival day, the parade of people carrying the big straw torch called “Omikoku-san” with a length of 6 meter and weight of about 1 ton starts from the festival leader’s house called “Toya” and go through the town to the shrine, where it is set on fire. The accompanying drums are hit against each other on the way, which is called “Kenka-Daiko (Drums’ Fight).” In the afternoon, the “Onabare” dance is danced to entertain the god, who has taken a short excursion to the beach.

On the first day of the festival, the front approach is lined with a lot of night stalls and the fireworks display is held at night. The precinct is crowded with townspeople and tourists including those from outside the prefecture.
- source : nippon-kichi.jp

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- quote
The Kure Hachimangu Shrine Grand Festival
is taking place from the 14th to the 15th of the 8th month in the lunar calendar and is one of the three major festivals of Kochi.

The festival has been held since the Period of Warring States in Japan (16th century). The highlight of the festival is a magnificent procession called “Omikoku-san” where local men march through the night towards the shrine while carrying a large, 6-meter-high torch weighing about 1 ton.
- source : tosawave.blogspot.jp/2011

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. ema 絵馬 votive tablets .

. Hachiman Shrines in Japan 八幡宮 .

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- Reference : 久礼八幡宮

- Reference : English

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

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30/08/2014

Yakubyogami

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- - - - - eki-ki 疫鬼 Oni bringing disease - see below
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Yakubyoogami 疫病神 / 厄病神 Yakubyogami, Deity of Diseases
eyami no kami えやみのかみ gyooyakujin 行疫神 gyoyakujin
ekijin, yakujin 疫神 / byoshin 病神 / yakushin 厄神 (ヤクシン)

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

疫病神 Yakubyo-gami

- - - More in the WIKIPEDIA !

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

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

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

Shoki fighting against the demons
Kawanabe Kyosai 河鍋暁斎画
. Shooki 鍾馗　Shoki The Demon Queller .

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

source :　en.wikipedia.org

. Ganzan Daishi 元三大師 . - (912 – 985)

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

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

. Rokusan Sama 六三さま Six-Three Deity of Illness .
.......................................................................

. hashika, mashin 麻疹と伝説 Legends about measles, rubeola .

. hoosoo 疱瘡伝説 Hoso - Legends about Smallpox .
- tennentoo　天然痘 / toosoo 痘瘡 smallpox, variola

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

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

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

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

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

. Naki Fudo 泣き不動 / 泣不動 Weeping Fudo .

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

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. shimenawa 注連縄 a sacred rope .

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

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

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

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

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. akamono, aka mono 赤もの red things .
They ward off smallpox and other diseases of children. Also to ward off evil generally.
doll of aka Tenjin 赤天神 red Tenjin sama

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Yakubyogami - by Kurokawa Hiroyuki

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source : Matthew Meyer

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- quote
Monster Papercraft - Yakubyogami

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

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- - - The three deities most feared in Japan:

. Shinigami 死神 God of Death "Grim Reaper" .

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

. Yakubyoogami 疫病神 Yakubyogami, Deity of Diseases .

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- Reference : 疫病神
- Reference : yakubyogami

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疫鬼 eki oni (エキオニ) // eki ki, eki-ki (えきき） Oni bringing disease
ekki 疫鬼（えっき）

source : www.emuseum.jp/detail...
Painting from the Heian period

. tsuina 追儺 "demon exorcism" rituals .

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

疫鬼 eki-ki
During epidemics people made small dolls and let them flow away in rivers, especially on the 30th day of the 6th and 12th lunar month.
The origin was the purification ritual at 伊勢神宮 Ise Jingu in the sixth lunar month.
Tsuina 疫鬼 eki-oni，家鬼 ie-oni (home-Oni) exorcist rituals were also performed at the Imperial palace.

In China it was also customary to drive out the 疫鬼 yakuki，疫神 yakugami Deity of Illness by putting an image of them on a boat and let if float away.

................................................................................. Hiroshima 広島県
三次市 Miyoshi

yakuki 疫鬼，yakugami 疫神，binbogami 貧乏神
Once upon a time
at 備後国三好鳳源寺 the temple Hogen-Ji in Miyoshi an old skinny man with white hair and a pale face wanted to come in. But the priest threw him out and the figure soon disappeared.
Around this temple there had been an epidemy, but since this event, the village had been spared any contagious disease.

................................................................................. Shizuoka 静岡県
浜松市 Hamamatsu

yakuja 疫邪 / yakuoni 疫鬼
Once upon a time
some people from Hamamatsu met a huge old priest of more than 180 cm hight clad in red robes, with 錫杖 a red walking staff in his left hand and 払子 a priest's fly-whisk in his left. The old priest had many disciples walking with him.
They had a session of questions and answers. The old priest opened a box he had carried and showd them a cut-off head, which gave of a very bad smell. When the villagers begun to shout in disgust, the old priest suddenly disappeared.
But the bad smell remained in their noses and many of them fell ill very soon after that meeting.

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

. オカイモ Okaimo potatoes to keep away Yakubyogami .

................................................................................. Yamanashi 山梨県

. Yamanokami and Yakubyogami .

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source : ameblo.jp/blue-hiro-bigboy.....
hōsōshi 方相氏 Hososhi, demon exorcist with a mask of four eyes

寃鬼 enoki, enki ，疫鬼 eki-ki
In former times, even Tengu were seen as some kind of enoki, yuurei 寃鬼(ゆうれい) ghost.
They take over the curse of someone killed or who died unnaturally.

Legend knows that the three children of a Chinese emperor became Eki-Ki after a violent death.
In Japan they are mentioned first in a book called
儺祭詞 - なのまつりのことば Nanomatsuri no Kotoba : 穢悪伎疫鬼」きたなきおに - kitanaki oni - "dirty demons".
They were driven out at the Imperial palace with the Tsuina rituals.
They are also known in Korea.

When a person has just died and his soul is still hanging around, it might become a konpaku 魂魄 Enoki demon and visible to other people. This is also called yuurei 幽霊 a ghost.
This Enoki looks like clouds and haze. Just like weather clouds and haze can gather in the sky and the earth, the vapor of an Enoki can gather and become visible.
If someone has died a while ago and Enoki is seen, it will turn into a yookai 妖怪 apparition of a Fox or Tanuki badger.
If the soul hangs inbetween the realm of Yin and Young and becomes hardened, it is called 疫鬼 Eki-Ki, a "Disease Demon".

Once upon a time
a priest went to a bookstore to buy 易経 the I-Ching. When he read some of the hand-written comments in the book, be begun to laugh. That night he developed a fever and headache and was about to die.
Just then at the nearby home of a Master Confucianist a strange thing happened. One of his disciples, who had died some months ago, came to the gate and wanted to visit him.
He explained that after his death his wife had written some comments in the I-Ching and a priest, who had read them today and laughed in mockery, was now just about to die. He had gotten angry and knocked the priest on his head, but wanted to see his Master to have a look at the priest too. The Master suggested that his disciple would agree to have his grave built at the temple to save the priest. And indeed, the priest came back to life and begun reading the sutras for the Eki-Ki disciple.

. konpaku 魂魄 legends about two souls .

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takebungani 武文蟹 / 武文ガニ Takebun crabs
- - - onigani 鬼蟹 demon crabs
- - - kimengani 鬼面蟹 crabs with demon faces
a kind of Heikegani 平家蟹 Crabs of the Heike clan - Heikea japonicum
... a species of crab native to Japan, with a shell that bears a pattern resembling a human face which many believed to be the face of an angry samurai hence the nickname Samurai Crab.

source : blog.livedoor.jp/ufodouji-tec_rec/archives.....

These crabs are also called
Shimamuragani 島村蟹
named after 島村武文 Shimamura Takebun

. Heikegani 平家蟹 Crabs of the Heike clan and Heike legends .

................................................................................. Hiroshima 広島県
尼崎市 Amagasaki 大物町 Daimotsucho

takebungani 武文蟹 Takebun crabs
In the port of 摂州大物浦 Daimotsu-no-Ura there are Takebun crabs, Samurai crabs.
attributed to the soul of 秦武文 Hata no Takebun, who had to kill himself in the port of Hyogo 兵庫湊 in 1331.
His Enoki demon soul eventually shape-shifted into a crab.
(They are a kind of Heikegani 平家蟹 Heike crabs, Heikea japonicum).

People hang the these crab shells at the entry of the home to prevent demons and bad luck to come it.

- and the opposite reading, another Yokai monster

kanioni, kani-oni 蟹鬼（かにおに）　Crab-Demon monster

source : youkaiwiki.com/entry...

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- reference : Nichibun Yokai Database -
56 病神 byoshin to collect
28 厄神 Yakushin to collect

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- - - - -　 H A I K U　 - - - - -

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

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

Maruyama Ryuugen 丸山柳絃 Maruyama Ryugen

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

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[ . BACK to WORLDKIGO . TOP . ]
- #yakubyogami #ekibyo #akamono #yakushin #yakujin -
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09/08/2014

Ahiru Kusa characters

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ahirukusa moji 阿比留草文字 ahiru kusa characters
（あひるくさもじ）

Izumo moji 出雲文字
Fujihase moji 節墨譜文字
Hayahito no te 薩人書 (from Satsuma)

jindai moji 神代文字 “scripts of the age of the gods”

- quote
Jindai moji or Kamiyo moji (Japanese: 神代文字 “scripts of the age of the gods”)
are characters that was said to be scripts used in ancient Japan. Debates since Edo period and Japanese academic society regard Jindai moji as forgeries. Although ancient character researchers insisted the existence as Uetsufumi or Hotsumatae found, it is denied in historiography because of no existence of earthenware with it. People who believe in the existence use the word Jindai moji in the meaning of "ancient characters". Since around mid-Edo period some people have been saying ancient characters were found in remains, Kofuns and mountains such as Chikushi characters, Hokkaido characters. Hundreds kinds of Jindai moji were said to be found.

History
Jindai moji was firstly addressed in the end of Kamakura period by Urabe no Kanekata (卜部兼方) in Shaku Nihongi mentioning his father, Urabe no Kanefumi, assumed ancient people could not have performed oracle bone style fortunetelling with turtles (亀卜, Kameura; turtle fortunetelling) as described in Nihon Shoki without having characters. Though there was no Jindai moji characters introduced in Muromachi period, some types of Jindai moji appeared in Edo period and each of them named after the source article or the place the characters discovered. Debate over the existence erupted in Edo period. Japanese academic society denies the existence.

... While scholars generally have negative opinions, Some scholars such as Inbe Masamichi (忌部正通)、Arai Hakuseki、Hirata Atsutane 、Takamasa Omiya(大国隆正) affirmed the existence of Jindai moji which Urabe no Kanekata (卜部兼方) first mentioned in Shaku-Nihongi in Kamakura era.

- - - - - Famous Jindai Moji
Woshite characters（ヲシテ文字）
Izumo characters（出雲文字）
Ahiru characters（阿比留文字、肥人書）
Ahiru kusa characters（阿比留草文字、薩人書）
Tsukushi characters（筑紫文字）
Katakamuna characters（カタカムナ文字、八鏡化美津文字）
Hokkaido characters（北海道異体文字、アイヌ文字）
Ryukyu characters（琉球古字）
Toyokuni characters（豊国文字、神宮文字）
Tsushima characters （対馬文字）

- - - More in the WIKIPEDIA !

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不思議な文字 - strange characters
- source : intiwatana.blog96.fc2.com

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南朝古字(ナンチョウコジ)、とは神代文字の一つ
- source : kamiyo.nsf.jp

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- quote
阿比留草文字（あひるくさもじ）
は、いわゆる神代文字の一つである。出雲文字、節墨譜文字（ふしはせもじ）、薩人書（はやひとのて）とも呼ぶ。
- - - More in the WIKIPEDIA !

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source :　facebook

stone memorial from Hikawa Jinja in Kawaguchi
川口市青木の氷川神社の石碑

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- Reference : 阿比留草文字

- Reference : English

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

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[ . BACK to DARUMA　MUSEUM　TOP . ]
[ . BACK to WORLDKIGO . TOP . ]

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