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08/11/2017

Yama no Kami Festivals matsuri

[ . BACK to DARUMA MUSEUM TOP . ]
. Yama no Kami 山の神 Yamanokami - Introduction .
. Ta no Kami 田の神 Tanokami - Introduction .
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Yama no Kami matsuri 山の神祭り Yamanokami festivals
山神祭 Sanjinsai / おやまのかみさままつり O-Yama no Kami Sama Matsuri
山の神祭り(やまんかんまつり) Yamankan Matsuri





. ta no kami matsuri 田の神祭り Tanokami festivals and rituals .
Including some for Yamanokami.
- Fukui, Wakasa no Yamanokami Matsuri 山の神祭り

- Kigo for early winter
. yama no kami matsuri 山の神祭 festival for the god of the mountain .
yama no kami matsuri 山の神祭 festival for the god of the mountain
yama no maki koo 山の神講prayer group for the god of the mountain
..... yama no koo 山の講(やまのこう)
yama no ko matsuri 山の講祭 festival of the prayer group for the god of the mountain
Held in the winter months at various shrines.
The prayer groups consisted of people who worked in the mountains. They had offerings twice a year, in early spring to open the season and in early winter to give thanks for the year.


Most festivals are held on the day 16 of a lunar month, one day after the full moon
. izayoi 十六夜 (いざよい) moon on day 16 .
In Spring to welcome Yama no Kami to the fields
In Autumn to see him off to the mountain.
Many rituals involve the offering of 16 rice dumplings.



. juuroku dango 十六団子 dumpling offerings for day 16 .

Some dates are given in the old lunar calendar, some in the modern version.

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. Legends and Tales from Japan 伝説 - Introduction .

............................................................................ Aichi 愛知県

Sanjinsai 山神祭
山神祭の火柱は、火を消さずに区民が帰っても火事になったことがないという。また、近くの道や枯れ葉・落ち葉などの上に火の粉が飛んでも燃えないという。山上の山の神の前で神酒や餅を食べると、夏病をしないという。伊勢の神島から山の神の炎がよく見えると、その年は豊漁だという。

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知多郡 Chita district 南知多町 Minami-Chita

mikigura 神酒倉 storehouse for ritual Sake
In 中洲 Nakasu there are eight families who prepare ritual sake (miki 神酒) for Shinto rituals.
Once there was a huge fire in Nakasu and most of the homes burned to the ground.
But the Storehouse in the middle of the village was spared !




............................................................................ Ehime 愛媛県
上浮穴郡 Kamiukena district 久万町 Kuma

Yamanokami Matsuri 山の神祭
The festival is on the 9th day of June.
山の神は部落と部落の間の大木の元に祭ってあり、この木を切ると悪いといわれている。毎月9日が山の神祭で行事はないが、お杣さん(きこり)は山へ入らないという。




............................................................................ Fukui 福井県
武生市 Takefu 坂口村 Sakaguchi

Yamanokami Matsuri 山の神祭り
The festival is on the 9th day of January and December. Yamanokami is quite wild.
1月9日と12月9日の山の神祭りの時には、必ず初雪が降る。それで天気がポンポコ荒れることを、「山の神さん」という。山の神が白馬に乗っていくのを見た人もいる。




............................................................................ Fukushima 福島県
南会津郡 Minami-Aizu district 檜枝岐村 Hinoe

Yamanokami Matsuri 山の神祭り
山で凶変があったときは、まつりなおしと言って最初から行事をやり直す。狩場山をくだって里の家にかえり、やど、あるいは祭り宿といわれる大将の家で山の神のまつりを行う。みやげはくまの頭と胸骨をもっていく。この際、くまの心臓としたは山の神祭りの肴とするので、祭りざかなといわれた。くまのすい臓も祭りのさかなにする。腎臓と胸の肉は山の神のししといって、くしにさしやきものにした。




............................................................................ Hyogo 兵庫県

. 山の神の祟り the curse of Yamanokami .




............................................................................ Ibaraki 茨城県
西茨城郡 Nishi Ibaraki district 岩瀬町 Iwase

Sanjinsai 山神祭
The day of the festival is the 15th day of the 11th lunar month.
旧11月15日の山神祭で、御神木の藁に火を付けて焼くが、この火で魚を焼いて食べると風邪にかからないという。



............................................................................ Iwate 岩手県
雫石町 Shizukuishi

Yamanokamisama no o-matsuri ヤマノカミ様のお祭り
ミナミハタという村には、ヤマノカミ様のお祭りがある。この日には、老若男女を問わず、風呂敷で覆面をして、踊った後に境内で雑魚寝をするという、抱き祭である。もしこれをしなければ、そのとしの麻のできが悪いと言われている。



............................................................................ Niigata 新潟県

. 山の神,猿,犬 Yamanokami, monkey and dog .
The 9th day of February and December are set for rituals of Yamanokami.

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東蒲原郡 Higashikanbara 鹿瀬町 Kanose

Yamanokami Matsuri 山の神祭り
The festival is on the 9th day of February and December.
The 9th day is 山の神の木調べの日 the day when Yamanokami inspects the trees.

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東蒲原郡 Higashikanbara 津川町 Tsugawa

. Yamanokami oroshi 山の神おろし for the festival .
kamioroshi, kami oroshi カミオロシ / 神おろし / 神降ろし "calling a Kami to earth" for an oracle

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糸魚川市 Itoigawa

Yamanokami Matsuri 山の神祭り
2月と12月にある山の神祭りに山へ行くと一生帰ることができないという。

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岩船郡 Iwafune district 朝日村 Asahi

Yamanokami Matsuri 山の神祭り
On February and December. The 12th day is called
山の神の木種蒔きの日 - Day when Yamanokami is planting seedlings of trees
.
旧12月12日の山の神祭りには、山形県小国町から山伏をよび、頭屋の祭壇の前にシメを張り、村の男をミコに立て、目隠しをし、両手に幣束を持たせてかがませ、山伏が経や陀羅尼を唱えて祈祷し、村民は棒で床板をたたきながら心経をよんだ。これで山の神がミコに憑き、問い役のゲンジトリが12月以降の狩のことや村内のことを聞き、それについて託宣があった。この神憑けの祈祷をシラツケ(シラモノツケ)といっていたが、大正初年には中絶した。
.
かつて、旧暦12月12日の山の神祭りの日には、当屋の家でシラモノツケという神下ろしの儀式を行っており、山伏や村民が男のミコに神の霊を祈りつける。その祈禱によって神がかったミコが部屋の中を飛び回り、やがて託宣する。その、部屋中をはね回るのをオカグラと称している。

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刈羽郡 Kariwa district 小国町 Oguni

Yamanokami Matsuri 山の神祭り
The festival is on the 12th day of March.
3月12日に山の神祭りのジュウニッコウ(十二講)が行われたが、この日は村休みになった。この日山へ行くと山の神様がバチをあてられて、けがをする。十二講をしないうちは山へ入ってはいけなかった。十二講前に山に行くには、太夫様のところへいってお祓いしてもらってからにせよともいう。十二講の祭りをしないうちは、薪伐りのハルヤマ(春山)にいてはならないといった。

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南蒲原郡 Minamikanbara 下田村 Shitada

Yamanokami Matsuri 山の神祭り
The festival is on the 9th day of February and December.
2月と12月にある山の神祭りでは、9日は山の神の種蒔きの日、12日は山の神の正月で、山の神が木調べをする日であるという。

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三島郡 Mishima district 三島町 Mishima

Yamanokami Matsuri 山の神祭り
On the 9th day of February and December.
この日は鋸・鎌・鉈などを使えない日である。また、山の神は女神だから炭焼き小屋を作るときの縄は、決して男結びにしないという。

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中頚城郡 Nakakubiki district 清里村 Kiyosato

Yamanokami Matsuri 山の神祭り
The festival is on the 8th day of February, and also called Miyama ミヤマ "Honorable Mountain".
山の神祭りの日である2月8日にミヤマとよんでいる国有林に雲がかかっていると悪作になるという。

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佐渡郡 Sado district 相川町 Aikawa

Yamanokami Matsuri 山の神祭り
The festival is on the 9th day of February.
On this day Yamanokami is shooting arrows and nobody can enter the mountain forest.


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............................................................................ Tottori 鳥取県
岩美郡 Iwami district 岩美町 Iwami

Yamanokami Matsuri 山の神祭り
The festival is on the 9th day of February and October.
On these days Yamanokami walks through the forest and counts the trees. If a human is in the forest, he will be counted as a tree and die.
In the 荒金集落 Arakane hamlet, Yamanokami is giving birth, so nodody can go to the mountain. If anyone does, he will meet monsters and become crazy for the rest of his life.




............................................................................ Toyama 富山県
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氷見市 Himi

Sanjinsai 山神祭
On this festival day, Yamanokami gets drunk and nobody is allowed to disturb him.

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南砺市 Nanto city

Tengu han 天狗ハン Mister Tengu - Sanjinsai 山神祭
On the day of the festival, the charcoal makers take a rest, come together and offer ゴヘイモチ Goheimochi rice cakes and buri no sashimi ブリの刺身 Sashimi of yellowtail to the Tengu.
Once a man went into the forest to cut a tree, but was hit 睾丸 in the testicles by a branch of a tree and died.

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西砺波郡 Nishi-Tonami district 福岡町 Fukuoka

Yamanokami 山の神 / Sanjinsai 山神祭
On the festival day, Yamanokami inspects the mountian and humans are not allowed to go there.
They also should not use tools with blades on this day.




............................................................................ Yamagata 山形県
西村山郡 Nishimurayama district

Yamanokami Matsuri 山の神祭り
The festival is on the 17th day of March. On this day people do not go to the mountain. If they do and happen to meet Yamanokami, they will have bad luck for the rest of their life.

Another festival day for Yamanokami is the 12th day of the third and 12th lunar month.





............................................................................ Yamaguchi 山口県

Sanjinsai 山神祭
The day of the festival is the 26th day of the 2nd lunar month.
2月26日の山神祭のお供え物には、必ず山芋を加えるという。坑内で口笛は厳禁で、もし鳴らすと落盤があるといって忌むという。山神様の祟りがあるので、炭鉱の地域内では犬を殺さないという。忌引きは三日赤日といい、子供が生まれると4日入坑しないという。坑内で使う木は必ず逆木で、根っこに当たる部分を上部にして用いるという。炭鉱では4の日と9の日を忌み、杭を打つ場合などはこの日には着手しないという。



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- reference source : nichibun yokai database -

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. Yama no Kami 山の神 - Table of Contents - .

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sangaku shinkoo 山岳信仰 religion of the High Mountains is a different matter.

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

. kami 神 Shinto deities - ABC-LIST - .

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[ . BACK to DARUMA MUSEUM TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- #yamanokami #godofthemountains #matsuri #yamanokamimatsuri #sanjinmatsuri -
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30/08/2017

Tanokami mai dance

[ . BACK to DARUMA MUSEUM TOP . ]
. Ta no Kami 田の神 - Table of Contents .
. Yama no Kami 山の神 - Table of Contents - .
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Ta no Kami Mai, Tanokami Mai 田の神舞 Dance Rituals for Tanokami
and Yama no Kami 山の神 


Some are quite funny . . .



湯之尾神舞 At Yunoo Hot Spring in Kagoshima

. . . CLICK here for more Photos !


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- - - - - Kagoshima - - - - -



. Kagoshima Jingu 鹿児島神宮 Festival .

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an agricultural Ta-no-Mai 田の舞 Ta no Mai dance

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田の神舞 kagura 神楽 Kagura dance

Hayachine Kagura "Yama no Kami Mai"

Ta no Kami Men 田神面 / 田の神面 masks for Kagura dance

. . . CLICK here for Photos !

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- - - - - . Join the Updates of Facebook ! . - - - - -


. Ta no Kami 田の神 - Table of Contents - .

. Yama no Kami 山の神 - Table of Contents - .

:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

sangaku shinkoo 山岳信仰 religion of the High Mountains is a different matter.

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

. kami 神 Shinto deities - ABC-LIST - .

:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

[ . BACK to DARUMA MUSEUM TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- #tanokami #godofthefields #tanokamimai #tanokamikagura -
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22/08/2017

Ta no Kami Festivals matsuri

[ . BACK to DARUMA MUSEUM TOP . ]
. Ta no Kami 田の神 - Table of Contents .
. Yama no Kami 山の神 - Table of Contents - .
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ta no kami matsuri 田の神祭り Tanokami festivals and rituals
for the God of the Rice Fields and for 山の神祭り Yamanokami

Sai no Kami 幸の神 God of Good Fortune

There are many seasonal festivals and rituals to honor the God of the Rice Fields.
Sometimes the dates get mixed up between the old lunar calendar months and the modern counting.


Ebino no Tanokami Matsuri

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Most festivals are held on the day 16 of a lunar month, one day after the full moon
. izayoi 十六夜 (いざよい) moon on day 16 .
In Spring to welcome Yama no Kami to the fields
In Autumn to see him off to the mountain.
Many rituals involve the offering of 16 rice dumplings.



. juuroku dango 十六団子 dumpling offerings for day 16 .


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. ae no koto, aenokoto あえのこと / 饗事 Entertaining the God of the Fields .
Noto Peninsula 能登半島 Noto Hantoo
- kuwa hajime, kuwahajime 鍬始 kuwa matsuri 鍬祭り festival of the hoe - February 10
- tauchi shoogatsu 田打正月 ritual New Year ploughing - February 11

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Ebino no Tanokami Matsuri えびの田の神祭り
Miyazaki
- see top picture -

毎年5月4日に行われる、えびの市末永地区の田の神祭り。
- reference : pref.miyazaki.lg.jp/contents... -

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Echizen no Tanokami Matsuri 越前の田の神祭り
Fukui

. Tanokami festivals in Fukui .
Children carry a kodomo mikoshi 子供神輿 protable shrine ....

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Gero no Tanokami Matsuri 下呂の田の神祭り
Gero Onsen下呂温泉 Gero Hot Spring - Gifu



- reference : bosenkan.co.jp... -

Tanokami Matsuri - Flower Hat Festival
- quote -
February, | at Mori-Minashi-Hachiman Shrine, Gero Hot Springs, Gifu Pref.
Hanakasa Matsuri(花笠まつり)森水無八幡神社(岐阜県下呂市)
- reference and photos -


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. hiburi matsuri 火振り祭 "fire-swinging festival" .
at Shrine Aso Jinja 阿蘇神社 Kumamoto, now on March 16.
click for more photos  !
The origin of this ritual goes back to welcoming the god of the fields back in spring, to greet his wife (goze mukae 御前迎え) .

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. Niigata 新潟県 白根市 Shirone town .
On the 16th day of the second and tenth month a Tanokami Matsuri 田の神まつり festival for Tanokami is held at the farm houses.

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. ta no kansaa matsuri 田の神さあ祭り / 田の神さぁ / タノカンサー.
鹿児島の田の神さあ Kagoshima
In Kyushu, the Ta no kansaa 田の神さあ is still venerated in more than 300 communities ...
- Ta no Kami of the Nishida Fields 西田の田の神さあ
姶良郡姶良町下名西田 Aira district Nishida Shimomyō



This Tanokami protects the Shrine fields of 鹿児島神宮 Kagoshima Jingu. His face is that of an old man with a beard. The statue is about 90 cm high.
In the right hand he holds a meshige メシゲ (shamoji rice paddle in the local dialect), in the left hand a bowl for cooked rice.
This is the classical form of Tanokami as represented in local Kagoshima dance rituals.
The Tanokami Mai 田の神舞 dance ritual at the shrine is held on the fifth day of the fifth lunar month (now on a Sunday near to it).
After this dance, the saotome 早乙女 rice planting women begin their work.

. Kagoshima Jingu 鹿児島神宮 Kagoshima Shrine .

In Kagoshima, offerings made to 大黒様 Daikoku sama are not eaten by girls. This will keep the Kami in the home.
On the first day of the 10th lunar month, Daikoku (the Tanokami) goes off to Izumo to meet the other Kami.

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永田川流域の田の神 - 山田町 Yamada Town
A statue from 1723, the figure looks like a priest, with a rice paddle in the right hand and a stick in the left.

- more photos and source : 永田川流域の田の神 Nagatagawa -

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Wakasa no Tanokami Matsuri 若狭の田の神祭り
Wakasa no Yamanokami Matsuri 山の神祭り

Fukui

"Oikemono Jinji (オイケモノ神事)" O Ikemono Jinji is held at Kamo Jinja Kamisha (加茂神社上社) in Wakasa, Fukui.
Oikemono Jinji is an annual and unique ritual to perform divination of this year's harvest, and it was continuously held since about 1000 years ago.
. . . It is believed that the enshrined deity "Yama-no-kami (山の神)" is involved in the seeding.
. Wakasa Kamo Jinja 加茂神社 .

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. - - - - - - 田の神 山の神 kigo for haiku related to seasonal events - - - - - .

- - - - - Kigo for Late Spring

ceremony of opening the water channels ..... mizuguchi matsuri 水口祭
preparing a seat for the Field God, ..... ta no kami no koshikake 田の神の腰掛

After opening the water channels and heaving earth on the space above them, this is decorated with some branches and leaves as a seat for Tanokami.


Ceremony for the Seeds
..... tane matsuri 種祭 / ..... nawashiro matsuri 苗代祭

. ono jimai 斧仕舞 packing away the axes .


- - - - - Kigo for early summer

. sanbai oroshi さんばい降し calling the god of the fields .
sanbai matsuri さんばい祭 festival for the god of the fields
sanbai okuri さんばい送り sending off Sanbai
sanbai machi さんばい待ち waiting for the god of the fields
- sanbai 三拝 -


- - - - - Kigo for mid-summer

. sanaburi 早苗饗 (さなぶり) end of rice planting .
tauejimai 田植仕舞 celebrating the end of the rice planting activities
「早上(さのぼり」sanobori indicates a day for Tanokami to go back to 天 the sky.
The farmers take a day of rest and walk along the planted fields with a Shinto priest leading them in the thank-you-prayers to the Tanokami. Later they have a feast of sekihan 赤飯 ritual red rice and mochi 餅 dumplings and enjoy some funny dance performance.




. saotome 早乙女 rice-planting woman .
They make offerings to Tanokami and wear auspicious blue and white robes before going into the fields for planting.

. satsuki imi 五月忌 Absention, abstinence in Satsuki  
Satsuki is the name for the fifth month of the lunar calendar.
Now 6 Jun – 6 Jul. This is the season of rice planting and welcoming the god of the fields.


. taichuu no majinai 退虫の呪 spell against insects
On the eighth day of the fourth month.
This day was the one when the god of the mountain came back down to the fields for the rice-growing season and was celebrated in many regions.


- - - - - Kigo for early winter

. hiburi matsuri 火振り祭 "fire-swinging festival" .
Aso Shrine Festivals 阿蘇神社 - "fire-swinging festival" Aso Shrine, Kumamoto
The origin of this ritual goes back to welcoming the god of the fields back in spring, to greet his wife (goze mukae 御前迎え(ごぜむかえ) .


. kami no rusu 神の留守 "the Kami are absent" .
kami no tabi 神の旅 the gods are travelling,
After the harvest, Tanokami takes a break to meet all the other Kami at Izumo.

yama no kami matsuri 山の神祭 festival for the god of the mountain
yama no maki koo 山の神講prayer group for the god of the mountain
..... yama no koo 山の講(やまのこう)
yama no ko matsuri 山の講祭festival of the prayer group for the god of the mountain
Held in the winter months at various shrines.
The prayer groups consisted of people who worked in the mountains. They had offerings twice a year, in early spring to open the season and in early winter to give thanks for the year.


. tookanya 十日夜 night of the tenth  
(tenth day of the tenth lunar month)
Harvest thanksgiving for the god of the fields, celebrated in Eastern and Northern Japan.
(nowadays around November 15). It was day shortly before a full-moon day of old.


. inoko mochi, i no ko mochi 亥の子餅 rice cakes for the wild boar festival - Legends

They were prepared in the hour of the boar and eaten as a harvest thanksgiving. This a custom coming from China.
Here the deity honored is also seen as the God of the Fields (ta no kami).
Inoko is a festival on 旧暦10月の亥の日 the day of the wild boar in the tenth lunar month. On this day 田の神 the Tanokami goes back to the mountains.
Festival of the Goddess 摩利支天 Marishi Ten and her animal, the Wild Boar.


. kagashiage, kakashi age 案山子揚 taking the scarecrows down .
Usually done on the tenth day of the tenth lunar month.
A custom of Nagano prefecture.
The scarecrow is taken from the field and placed in the garden of the home, harvest offerings to the god of the fields (ta no kami) are then made.




. yama no kami matsuri 山の神祭 festival for the god of the mountain .
yama no kami koo 山の神講 prayer group for the god of the mountain
..... yama no koo 山の講(やまのこう) / yama no ko matsuri 山の講祭(やまのこまつり)


. kami no rusu 神の留守 the gods are absent .
The tenth lunar month (now November), after the harvest when the Japanese gods had done their duty, they left their local shrines for a bit of a vacation. They would all go for an audience and to celebrate at the great shrine of Izumo, so the rest of Japan was "without gods".


- - - - - Kigo for the New Year

. kagihiki shinji 鉤引神事 ritual of pulling with hooks .
..... 鉤引(かぎひき)pulling with hooks, tug-of-war with hooks
also known as Uchiue matsuri.
Ritual to honor the deity of the mountain, in various mountain regions of Japan, especially in Nara, Mie and Kumamoto.


Sai no kami no kanjin 幸の神の勧進 Praying to the God of Good Fortune
On January 15.
This custom is mostly followed in the Tohoku region.

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Sai no Kami 幸の神 God of Good Fortune
Also called
Sae no kami 障の神 - 塞の神
A kind of Dosojin, Wayside Deity and also Tanokami


幸(さい)の神と竜 ― 古代が分る鍵 Sai no Kami and the Dragon
谷戸貞彦 Yato Sadahiko

Sai no Kami originated in the San-In region of Western Japan as a deity to protect the farming village by guaranteeing descendants to live in good fortune for ever.
第一章 道の神 - Kami of the Road
第二章 世界の石の神 - Stone Kami in the World
第三章 久那斗の大神 - Kunaji no Kami 岐神 / Kunado no Kami 岐の神 (kami of the border)
第四章 幸姫命 - Sachihime no Mikoto
第五章 サルタ彦大神 - Sarutahiko
第六章 竜神と斎の木 - Dragon Deity and sacred trees
第七章 幸の神と行事 - Festivals for Sai no Kami : 元日の変遷と祭り -- Tanokami 田の神と通過儀礼 -- 渡来人の祭り -- 子孫繁栄の祭り
- reference source : d1.dion.ne.jp/~kunado... -

Sankami Myojin 幸神明神 Great Deity of Good Fortune
- - - - - In Tokyo
Once the children played with a statue of 明神様 Myojin Sama and let it float in water. An old man of the hamlet took it away from them. Two or three days later, he became very ill.
Maybe this was because he had taken the statue, so he let if float again in water and was soon healed.


. Doosojin 道祖神 The Wayside Gods, Guardians of the Road .
Shakujin 石神, lit. "stone kami"

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- - - - - . Join the Updates of Facebook ! . - - - - -


. Ta no Kami 田の神 - Table of Contents - .

. Yama no Kami 山の神 - Table of Contents - .

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sangaku shinkoo 山岳信仰 religion of the High Mountains is a different matter.

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

. kami 神 Shinto deities - ABC-LIST - .

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- #tanokamimatsuri #godofthefieldsfestivals #tanokamimatsuri #yamanokami -
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20/04/2015

Matsunoo Taisha

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Matsunoo Taisha 松尾大社 Matsunoo Grand Shrine
Matsuno'o Taisha - Matsu-no-o
Matsunoo Jinja 松尾神社 Matsunoo Shrine (former name)


3 Arashiyamamiya-chō, Nishikyō-ku, Kyoto / 京都府京都市西京区嵐山宮町3




The characters, usually read Matsuo 松尾, here are read as まつのお / まつのを matsu no o

Matsunō Daimyōjin 松尾大明神 The Great Matsunoo Deity

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This shrine is known as a sacred place for 酒 Sake Rice wine, 松尾様 Matsuo Sama, 松尾神 Matsuo no Kami -
referring to the shrine complex name to honor the deity.

The first sake in Japan has been introduced in the region of Nara, to prepare ritual miki 神酒
for the shrine and purification rituals.

- - - - - Offerings of sake barrels from the breweries.

CLICK for more photos !

- quote -
Sake and Japanese Culture
The god of sake was also the god of rice growing and harvesting. So when the people prayed for good growing conditions and thanked the god for a good harvest, they connected with the god of sake. Sake linked the people to their gods, and then linked people together in congeniality. In this way, sake took on a vital role in religious festivities, agricultural rites, and many different ceremonial events, from marriages to funerals.
. . . Sake is more than a drink taken to enjoy a tipsy time—it also serves a vital social purpose at the defining moments in life.
- quote by Takeo Koizumi -

. sake 酒 saké, saki - Japanese rice wine .
- Introduction -

. jizake 地酒 local brands of rice wine .


The religious use of sake (o-miki お神酒)
In the word o-miki, the reading "ki" is assigned to the character for sake. As such, the final meaning would again be akin to "the sake that helps one prosper," but perhaps this time there is a bit more of a religious association. Linguistically, sakae-no-ki changed to sakae-no-ke, sakae-ke and sake-ke before arriving at the vernacular manifestation we use today.
source : JOHN GAUNTNER


- - - - - To make sake, first you need good rice - - - - -

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.



. The Japanese Rice Culture 稲 ine, the rice plant .


. Ise Jingū 伊勢神宮 and the Rice Culture of Japan .
Ise no o-taue 伊勢の御田植 planting rice at Ise Shrine


. Inari Ōkami 稲荷大神 Protector Deity of the Rice Harvest .


- - - - - Second
for a good sake, tasty water is also a necessity given by the deities of Japan.
Water, well water, spring water of Japan 日本の水 - 水の神様 


- - - - - Third
kooji 麹 Aspergillus oryzae, Sake koji, for fermentation

Steamed rice and koji (rice cultivated with koji mold, technically known as aspergillus oryzae) are first mixed with yeast to make a yeast starter, in which there is a very high concentration of yeast cells. After that, more rice, koji, and water are added in three batches over four days.
This mash is allowed to sit from 18 to 32 days, after which it is pressed, filtered and blended.
- source : John Gauntner

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- - - - - Now back to the shrine ! - - - - -



CLICK for more photos !

quote
Matsuo Taisha, sometimes known as Matsu no o taisha
(まつのおたいしゃ)
, is an interesting ancient shrine on the outskirts of Kyoto that offers a little more to see and do than most of the often visited shrines in the area. It is also less crowded.

Located near Arashiyama, it was founded in 701, almost 100 years before the founding of Kyoto. It was founded by the head of the Hata clan, an immigrant clan that ruled the area before the moving of the capital from Nara. The Hata also founded the famous Fushimi Inari Shrine and temple Koryu-Ji.

The Hata were instrumental in bringing sake brewing techniques from Korea,
and the shrine has a deep and long association with sake brewers, who still take water from the
sacred well Kame no I 亀の井, the Well of the Turtle / Tortoise , located in the precincts behind the waterfall Reiki no Taki.
The water causes longevity and revival and is also used for Miso paste production.
So the sake brewers and miso makers come here to pray and bring their offerings.



CLICK for more photos !


. The Hata Clan 秦氏 Hata Uji .
and the Korean and Christian connection


- quote -
Honden
Since the time the Hata clan founded the shrine, the Honden, or the main shrine building, has been through several reconstructions, and the present one was built in 1397 and repaired in 1542 during the Muromachi period. Because of its unique style of roof, which is called Matsuo-zukuri, or Matsuo style, the Honden has been designated as an important cultural property.


Shofu-en 松風苑
Shofu-en has three famous gardens: Iwakura, Horai and Kyokusui. These gardens were designed by Mirei Shigemori during the Showa era. They are not so old but are among the greatest of the works made after the Meiji era. He designed them with a combination of rocks, and the opposite ideas of “stillness” and “movement” are harmonized well.

Iwakura Garden 磐座 (The ancient era style) Joko Garden 上古の庭
This garden was made to be the spiritual place for the god of Mt. Matsuo. Two main boulders symbolize the god and the goddess who are enshrined in this shrine. Other rocks around them represent dieties dependent on the main ones.

Horai Garden (Kamakura era style) 蓬莱の庭
The Kaiyu style, which you can enjoy by walking around the garden, is used here, and there are islands in the pond. In this garden, we can imagine a place where an unworldly man lives. It is said that this garden expresses Horai ideas, which include a longing for a world where people will not grow old and die.

Kyokusui Garden (Heian era style) 曲水の庭
The Heian era, when Matsunoo Grand Shrine was most prosperous, is the theme of this garden. Water channels its way along the foot of a hill, curving seven times, and there are many glaucous (light blue and green) rocks on the hill. The design is simple, but its color scheme is unique.
- source : thekyotoproject.org

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- quote -
It is said that during the move of the capital from Nagaoka to Kyoto, a noble saw a turtle(kame) bathing under the spring's waterfall and created a shrine there. It is one of the oldest shrines in the Kyoto area, its founding extending back to 700 AD. The restorative properties of the spring bring many local sake and miso companies to the shrine for prayers that their product will be blessed.

The shrine also serves a kinpaku (gold leaf filled) miki (or blessed sake) during hatsumode first shrine visit in the New Year.
- source : wikipedia

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- - - - - Deities in residence

Ooyama kui no kami, Oyamakui no Kami 大山咋神 (くいのかみ) Kui no Kami, Oyamagui no Kami, Oo-yamagui-no-kami おおやまぐいのかみ
- - - - - and
Ichi kishima hime no mikoto, Ichikishima Hime no Mikoto
市杵島姫命 / 一杵島姫の命(いちきしまひめのみこと)
also known as 中津島姫命 Nakatsushima Hime no Mikoto, a female deity protecting travellers.
- - - - - and
Tsukiyomi no mikoto 月読命

The deity Ôyamagui no kami, better known as Sanoo, 山王 "Mountain King", is enshrined at the shrine Hie Jinja in Shiga Prefecture and in other Hie shrines throughout Japan. The term dates back to the Buddhist priests at temple Enryaku-Ji on Mount Hiei in Kyoto, who worshiped this "god of the mountain".

. Sanno, Sanoo 山王 the "Mountain King" .
and Hiyoshi Taisha 日吉大社 Hiyoshi taisha





中津島姫命 Nakatsushima hime no mikoto

. Ichikishima Hime no Mikoto 杵島比売命 .
One of the three deities that will bring beauty.
Utsukushi Gozen Sha 美御前社


Tsukiyomi no mikoto 月読命
- quote -
Other names: Tsuki no kami (Nihongi), Tsukiyomi no mikoto,
Tsukiyumi no mikoto (Nihongi).
The second of Izanagi and Izanami's "three noble children," and usually considered a male kami with rule over the night. The name tsuku-yomi is thought to be originally related to the lunar calendar, and refers to the "reading" (yomu) of the phases of the "moon" (tsuki). According to Kojiki and an "alternate writing" in Nihongi, Tsukuyomi came into being when Izanagi washed his right eye as he was undergoing ablution. Tsukuyomi was entrusted by Izanagi with rule variously over the sea (Nihongi) or over the realm of night (Kojiki). In the main account of Nihongi, Tsukuyomi is produced jointly from Izanagi and Izanami, and is entrusted to the sky as a complement to the sun kami. In another "alternate writing" related by Nihongi, Tsukuyomi comes into being from the white copper mirror held in Izanagi's right hand. These accounts of the kami's genesis, involving the juxtaposition of left eye to right eye, left hand to right hand, and sun to moon, tend to agree with the interpretation of Tsukuyomi as a male counterpart to Amaterasu, who is commonly considered female.

In Kojiki, Tsukuyomi does not appear again after the anecdote regarding his birth, but an "alternate writing" in Nihongi relates that Tsukuyomi originally resided together with Amaterasu in heaven, but after killing the kami of foods Ukemochi, he was condemned by Amaterasu as an "evil kami" and forced to live apart from the sun, resulting in the separation of day and night.

Nihongi's record of Emperor Kensō includes an episode in which a human medium delivers an oracle of the moon kami stating that land should be offered to the kami Takamimusuhi. The fact that the aforementioned "alternate writing" transmitted by Nihongi describes Tsukuyomi as ruler of the sea and killer of the food deity Ukemochi gives him characteristics in common with the kami Susanoo; in consideration of the theme of the killing of the food deity and the relation of the moon to harvest in the lunar calendar, Tsukuyomi can be considered a tutelary of agriculture.

Tsukuyomi is the object of worship (saijin) at the detached shrine (betsugū) Tsukuyomi no Miya of the Grand Shrines of Ise (Ise Jingū), as well as at several shrines listed in the Engishiki (see shikinaisha) in the Yamashiro and Ise areas.
- source : Mori Mizue - Kokugakuin 2005


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shuin 朱印 stamp of the shrine





o-sake お酒に関するお守り -  3 amulets related to sake
服酒守 - for sake drinkers
お酒を醸る人 - for sake brewers
お酒の販売に関わるお守り for sake sellers





omamori お守り - click for more amulets



Matsunoo Taisha Shrine
Matsunoo Taisha Shrine, familiarly known as Matsuo-san, is the dominant Shinto shrine in the western part of Kyoto, and serves residents of Nishikyo-ku, Ukyoku, Shimogyo-ku and Minami-ku : about one third of Kyoto's population.

Unlike most shrines, it features a massive outer gate with two guardian deities, and among its other treasures are three of the oldest and best-preserved solid wood carved images, presumably representing the three enshrined deities:
Oo-yamagui-no-kami (male), Nakatsu-shima-hime-no-mikoto (female), and Tsukiyomi-no-mikoto (male).
These statues alone are worth a visit, and along the way one passes through various gardens and can visit the numinous waterfall tricking down from Mount Matsuo (also known as Wakeikazuchi no Yama).

It is said that a lord of the Hata clan was riding in the area and saw a tortoise in the stream at the foot of the waterfall.
From that time worship started. Matsuo Shrine was founded in 701 c.e., making it one of the oldest shrines in Kyoto. It was influential in the move of the capital to Nagaoka-kyo and then to Heian-kyo (present day Kyoto).

Tortoises have long been revered in China, Korea, and Japan as emblems of good fortune, particularly long life and good health. The water from this spring is said to be healthful, and the shrine is visited both by ordinary people to get good water and its benefits and by manufacturers of miso paste and sake brewers, who pray for the success of their enterprises.
Throughout the precincts one will see figures of tortoises, the most famous of which is the Kame-no-I, Tortoise Well, near the entrance to the first garden.

The three gardens were built in the Showa era (1975) at great expense and personal effort by Mr. Mirei Shigemori.
- snip -
The shrine complex's oldest building, the inner shrine, dates back to the Muromachi period (1397) and is famous for its unusual roof, which is known as Matsuo-zukuri (Matsuo style) and has been designated an important cultural asset.
On any given day, individuals, families, and businesspeople visit to pray for happiness, health, long life, prosperity, safety, and other wishes.
- source : www.matsunoo.or.jp - english

- Homepage of the Shrine
京都市西京区嵐山宮町3 - Matsunoo-Taisha
- source : www.matsunoo.or.jp

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酒神としての信仰
狂言「福の神」によると、松尾神は「神々の酒奉行である」とされ、
現在も神事に狂言「福の神」が奉納されるほか、酒神として酒造関係者の信仰を集める。その信仰の篤さは神輿庫に積み上げられた、奉納の菰樽の山に顕著である。松尾神を酒神とする信仰は、起源は明らかでないが、一説に渡来系氏族の秦氏が酒造技術に優れたことに由来するともいい(同社御由緒)、『日本書紀』雄略天皇紀に見える「秦酒公」との関連も指摘される[32]。中世以降は貞享元年(1684年)成立の『雍州府志』、井原西鶴の『西鶴織留』に記述が見える。社伝では社殿背後にある霊泉「亀の井」の水を酒に混ぜると腐敗しないといい、醸造家がこれを持ち帰る風習が残っている。
source : wikipedia





Kyogen: Fuku no Kami 福の神 "The Happiness Deity"

- reference -

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- quote -
the venerable Nichizo and Tenjin Sugawara Michizane
. . . once Nichizo prayed at the shrine of the god of Matsunoo to know which Buddha the god came from.
There was a violent thunderstorm and darkness fell. Then a voice from inside the sanctuary said,
"The Buddha Bibashi".
The awed Nichizo went forward and came before an ancient man who had the face of a child.

Japanese Tales - By Royall Tyler
- source : books.google.co.jp


Bibashi Butsu 毘婆尸佛 = Matsunō Daimyōjin 松尾大明神
In Buddhist tradition, Vipassī Vipaśyin (Pāli) is the twenty-second of twenty-eight Buddhas described in Chapter 27 of the Buddhavamsa. The Buddhavamsa is a Buddhist text which describes the life of Gautama Buddha and the twenty-seven Buddhas who preceded him. It is the fourteenth book of the Khuddaka Nikāya, which in turn is part of the Sutta Piṭaka. The Sutta Piṭaka is one of three pitakas (main sections) which together constitute the Tripiṭaka, or Pāli Canon of Theravāda Buddhism.
- - - More in the WIKIPEDIA !




Bibashi Butsu 毘婆尸佛


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- Matsunoo Grand Shrine (also known as Matsuo Grand Shrine)
This shrine is the oldest shrine in Kyoto, and the divinity worshipped here is a god of brewing sake. Throughout the year, more than a thousand people who are engaged in brewing sake visit Matsunoo Grand Shrine. There is also a famous well, Kame-no-I, as well as three gardens, and the treasury and Honden have been designated as important cultural properties.

Sake-no-Shiryokan (Museum of Sake)
Since Matsunoo Grand Shrine has housed a god of sake from ancient times, it is believed that sake brewed with water from here will bring people happiness and prosperity. In the Museum of Sake,we can see the tools used in brewing sake that were donated by sake brewers, and also we can learn about the tradition and history of sake.
- source : Maki Mizobata; Natsuki Mitsuya

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- - - - - Yearly Festivals - - - - -

Oshogatsu (New Year's) attracts the biggest crowds, but there are many others : Matsuo Matsuri, when six huge and richly ornamented mikoshi (portable shrines) are carried through the streets to the Katsura River and ferried across, where they will enjoy a sojourn on the other side of the river before returning, again with great merriment, three weeks later on Omatsuri (Okaeri), Ondasai, a rice-protective rite in mid-July ;
Hassakusai (first Sunday in September), to pray for wind and rain to insure a bountiful crop of the "five grains" (rice, wheat, beans, and two kinds of millet), with sumo tournaments and the Yamabuki Kai (women's mikoshi, which goes from the shrine to Arashiyama and back).
Originally all such festivals were held on certain traditional dates, but with urbanization have come changes, so that now the major festivities are scheduled for Sundays.
- source : www.matsunoo.or.jp - english

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松尾大社(まつおたいしゃ) (Reisai Matsuo Taisha, Matsu no O Shrine)
April 2
The deity of the shrine is known as a God of Japanese sake.
Visitors can enjoy a Kyogen performance by the Shigeyama Family and a Noh performance by the Kongo School.

Matsunoo omatsuri oide 松尾祭御出 まつのおまつりおいで
Come to the Matsunoo Festival

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CLICK for more photos


Kangetsu Matsuri, kangetsumatsuri 観月祭
Moon Viewing Festival
On the Full Moon night in September or October

With a great performance of drums and other classical music and
an autumn moon viewing haiku meeting
観月 俳句大会.

The three gardens are lit up also.

. Matsuo Basho 松尾芭蕉 Haiku Poet


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Matsu-no-o Taisha (松尾大社, Matsunoo Grand Shrine)
at the foot of Mt. Matsuo (松尾山) in Kyoto. Matsu-no-o Taisha was founded in 701 by Hata-no-Imikitori (秦忌寸都理) who was the leader of immigrant clan Hata-uji (秦氏, Hata clan) at the era, enshrining O-yama-gui-no-kami (大山咋神) as the Hata-uji's comprehensive and tutelary deity (総氏神).

In the legend, O-yama-gui-no-kami descended on a huge rock at the top of Mt. Matsuo at an ancient time, and the rock had been the religious site for local residents since then (usually this kind of holy rock is called Iwakura (磐座)). In 701, Hata-no-Imikitori built the shrine at the current location and transferred the deity's soul there. This is considered as the process of transformation of Shinto from ancient style to modern style by Hata-uji, and this is why Hata-uji is recognized as the important clan who formulated Shinto.

- Shared by Taisaku Nogi -
Joys of Japan, 2012

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The shrine grounds are home to 3,000 rose bushes which are in bloom during April and May.

About 30 years ago, the famous landscape designer and painter, Mirei Shigemori, built (at great expense) three gardens at the shrine, the Iwakura Garden, in ancient style, the Horai Garden, in Kamakura era style, and the Kyokusui Garden, in Heian era style.
They are considered some of the best modern gardens in Japan.
source : www.japanvisitor.com


. Shigemori Mirei 重森 三玲 Mirei Shigemori (1896-1975) .

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kaiun sake 開運酒 Sake for your Good Luck
(土井酒造場)



- source : kaiunsake.com


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亀の井酒造 Kamenoi Sake Brewery



- source : Kamenoi Shuzo in Yamagata Prefecture


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. Jindaisugi 神代 杉 
"Pine of the Gods" sacred sake 御神酒 omiki, o-miki .

shrine Tamaki Jinja 玉置神社 - Totsukawa Village, Yoshino County, Nara Prefecture

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- Reference : 松尾大社

- Reference : English


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


The farmhouse is a temple between the fields and the woods.
The fields stand for the work of cultivation, the woods are untamed nature.
. ta no kami 田の神さま Deity of rice fields .
in autumn it turns to
yama no kami 山の神 Deity of the Mountains
-
noogami 農神 / ノウガミ様 - obosuna sama オボスナ様 / おぼすな様 Ubusuna deity
deity for agriculture, especially the rice fields and sake rituals.


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- - - - - More shrines with strong connections to sake


Saka Jinja 佐香神社 in Izumo - Matsuō Shrine
島根県出雲市小境町108 / 110 Kozakaicho, Izumo, Shimane


CLICK for more photos of this sake shrine !

- quote -
Doburoku Sake Festival at Saka-jinja Shrine (Matsuo-jinja Shrine) in Kozakai Town

On October 13th, Saka-jinja Shrine held a festival to celebrate the birthday of Kusu-no-kami, the god of sake (Japanese rice wine) brewing.

Despite the heavy winds and torrential downpour brought by typhoon 19, many people attended the festival. On this day, festival-goers come to the shrine grounds and pray to Kusu-no-kami. Once they are spiritually cleansed by washing their hands and mouth, they don white robes that signify their purity and are then allowed to drink the doburoku sake, which is a type of sacred sake now considered to be a part of the local culture of Izumo. One of the unique traits of this sake is that the softened grains of rice are not removed before serving, making the drink itself look very similar to soupy rice porridge.

We had the opportunity to speak with the very friendly head priest of the shrine and learned that the doburoku sake is made of locally grown Yamada-nishiki rice (a strain of rice that is used by top sake brewers) grown in a nearby rice field.

The chance to try doburoku sake comes only once a year at the Doburoku Sake Festival on October 13th, so mark your calendars and visit next year if you have the chance!
- source : facebook


- quote -
Shimane, the Birthplace of Sake
- snip - during Kami-ari-zuki, when the gods have all gathered at Izumo Taisha, they enjoy drinking sake together. This can be traced back to another connection between mythology and sake in a story found in the Izumo-no-kuni Fudoki. One of the functions of this text was to give the origins of location names, and for the origin of an area named Saka, it gives the following story:

Long ago, a great number of gods gathered along the banks of a river in this area, and set up a kitchen to prepare food and drink. Then they made sake, and spent the next 180 days drinking, after which they went their separate ways. The term used to describe this is sakamizuki, and from that word, the area got its name of Saka.

That place is now Kozakai-cho in the Hirata area of Izumo City. Through the years, the place name changed several times, but the character for sake was often used. A small shrine in the area, Saka Shrine, preserves the original place name, which is another way the character for sake is pronounced. The shrine also goes by the name Matsuo Shrine, which is the name used for shrines throughout the country that enshrine the deity of sake brewing, Kusu-no-kami.

- - - - - Read more :
- source : www.japanesemythology.jp

Kusu no kami 久斯之神(くすのかみ)
another name for

. Sukunahikona Mikoto 少彦名命 / 少名毘古那神 Sukuna Hikona, Sukuna-Bikona .

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. Hibita Jinja 比々多神社 .
1472 Sannomiya, Isehara, Kanagawa


. Sakaori no Miya 酒折宮 .
Kofu 甲府市の東部

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Oomiwa Jinja 大神神社(おおみわじんじゃ)Omiwa Jinja
Sake no Kamisama 酒の神様 The Deity of Sake
In ancient documents, miki is also called miwa, and the deity Miwa no kami 三輪の神 is thus famous as the kami who presides over sake.
also known as Miwa Shrine, is a Shinto shrine located in Sakurai, Nara, Japan.
- source : gekkeikan.co.jp

. Shrine Omiwa Jinja 大三輪神社 .
- Introduction -


God of chief brewer of Sake brewery-Ikuhi Shrine
Why Miwa is being called as the birthplace of Sake? The answer can be found from the description in chronicles of Japan.
Ikuhinomikoto Takahashi 「高橋活日命(たかはしいくひのみこと」 
此の神酒は 我が神酒ならず 倭なす 
大物主の 醸みし神酒 幾久幾久」

"This Sake for God is not made by me
but it is made by deity of who creates Japan.
The glorious will last even after few generations."

- source : imanishisyuzou.com -

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Oosake Jinja 大酒神社 Osake Jinja - 大辟(おおさけ)神社、大酒明神
京都市右京区太秦東蜂岡町
Deities in residence
秦始皇帝、弓月王、秦酒公 兄媛命、弟媛命(呉織女、漢織女)
- source : bell.jp/pancho
tba


. Konohana sakuya hime 木花之佐久夜毘売 .
godess of Sake (and Mount Fuji)


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- - - - -  H A I K U  - - - -

There are shines named - - - Matsuo Jinja 松尾神社

dedicated to the haiku poet
. Matsuo Basho 松尾芭蕉 Haiku Poet

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SAKE, SHINTŌ AND DIVINE CONNECTIONS
Condensed Guide to Sake-Related Gods, Shrines, Rites, and Festivals
by Mark Schumacher and Gabi Greve - (tba)


Sake 酒 -- known as Nihonshu 日本酒 or rice wine.
In olden days, sake was produced in the shrine’s Sakadono 酒殿 (wine hall). At religious ceremonies, the communal partaking of Miki 神酒 (another name for sake) is called Naorai 直会. The Naoraiden 直会殿 (or Noraidono 直会殿 or Gesaiden 解斎殿) is the name of the shrine building where priests retire after offering food and drink to the gods.
Various types of ritual sake -- e.g., Shiroki 白酒 (light) and Kuroki 黒酒 (dark) -- are typically presented as offerings at important festivals (such as the Niinamesai and Daijosai festivals). According to the Engi Shiki 延喜式 (Procedures of the Engi Era, 901 - 923 AD), divination was performed prior to production to determine what rice to use, and from what region to harvest. Dark sake was often made by mixing in the ashes of the Kusaki 草木 (type of arrowroot) or Utsugi 空木 (Deutzia scabra).

Inside the Shrine - Shintō Concepts, What’s What
. Mark Schumacher .


. Sake 酒 rice wine for rituals and festivals .


. Yokai Sake 妖怪 酒 and local monster legends .


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31/01/2015

miko shrine maiden

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miko 巫女 shrine maiden, female shrine attendant
kannagi 巫女 (かんなぎ)
okorago 御子良子 shrine maidens at Ise Shrine




- quote
A general term for a woman possessing the magico-religious power to receive oracles (takusen) from the kami in a state of spirit possession (kamigakari). Nowadays the term generally refers to a woman who assists shrine priests in ritual or clerical work. The word may be written with various characters (巫女、神子、巫子). Among miko there is a significant distinction between those female priests who have historically been attached to a shrine and those who are separate from shrines and either are settled in a village or travel the countryside as magical kitōshi (see kitō). Under the ritsuryō system, in the Jingikan female priests were called mikannagi, while they were called mikanko in the Shoku Nihongi.

In the Wakun no shiori, miko is described as the general term, while female norito performers are referred to as mikanko, and it further explains that miko can be written with different characters. The etymology of the word is unclear, but it may be an abbreviated expression of kamiko, the substance (monozane) in or upon which the kami manifests itself. It can also be thought of as a transformation of the honorific term miko (御子), indicating spiritual power and high birth.

In the past, a variety of related positions were found at different shrines: miyanome at Ōmiwasha, sōnoichi at Atsuta Jingū, itsukiko at Matsuno'o Taisha, monoimi at Kashima Jingū, naishi at Itsukushima Jinja, waka at Shiogama Jinja, and nyobettō at Ideha Jinja (Hagurosan). In ancient times miko acted as ritualists for the kami who possessed magical capabilities, as in the examples of Amenouzume no mikoto, Yamato totohi momoso hime no mikoto, Yamato hime no mikoto, and Empress Jingū. Eventually, however, male kannushi, hafuri, and negi took their place, and miko came to be placed in roles assisting these male ritualists, according to one theory.

Peregrinating and settled miko may be seen historically nationwide, performing magic and kitō (invocations of divine power) or transmitting the words of the dead. These unaffiliated miko exerted a great influence on folk religion and the verbal arts. Such women who serve miko-like functions may still be observed in some areas, and women performing similar functions may also be found in Shinto-derived new religions.
- source : Kokugakuin, Nishimuta Takao



. Autumn Festival in Sakai, Okayama .


- quote
A miko (巫女) is a Shinto term of Japan, indicating a shrine (jinja) maiden or a supplementary priestess who was once likely seen as a shaman but in modern Japanese culture is understood to be an institutionalized role in daily shrine life, trained to perform tasks, ranging from sacred cleansing to performing the Kagura, a sacred dance.
- Physical description
- Definition
- History of Mikoism
- Contemporary miko
. . . The ethnologist Kunio Yanagita (1875–1962), who first studied Japanese female shamans, differentiated them into
jinja miko (神社巫女 or "shrine shamans") who dance with bells and participate in yudate (湯立て or "boiling water") rituals,
kuchiyose miko (口寄せ巫女 or "spirit medium shamans") (itako いたこ) who speak on behalf of the deceased, and
kami uba (神姥 or "god women") who engage in cult worship and invocations (for instance, the Tenrikyo founder Nakayama Miki). . . .
- Miko in popular culture
- - - More in the WIKIPEDIA !

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miko suzu, mikosuzu  巫女鈴 ritual bells of a Miko

. . . CLICK here for Photos !

- quote
巫女鈴 - 17th century ~ Miwa, Nara Prefecture.
The rare suzu contains twelve barrel-shaped crotal bells. A five-lobed metal hand guard with flower motifs and openwork hearts bears a hidden inscription on its underside. It reveals the history and use of the instrument, stating that this Shinto instrument was used by miko (a supplementary priestess) Kuriyama Kamiko for the worship of the Miwa Miyojin deity at Miwa, a town in Soe County, Nara Prefecture. It also bears a date of 1699.



The term suzu refers to two Japanese instruments associated with Shinto ritual:
a round, hollow bell that contains pellets, having a slit on one side or a handheld bell-tree with small crotal bells strung in three levels on a wire. It is said that ringing them calls kami, allowing one to acquire positive power and authority, while repelling evil. A set of bells used in Kagura dance (神楽, "god-entertainment") is called Kagura suzu (神楽鈴, "divine entertainment bells").
Suzu come in many sizes, ranging from tiny ones on good luck charms to large ones at shrine entrances.
- source : facebook

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- Reference : 日本語

- Reference : English


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


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- - - - -  H A I K U  - - - - -


source : www.isekitamikado.com
MIKO 中世の巫女(みこ)



御子良子の一本ゆかし梅の花 
okorago no hitomoto yukashi ume no hana

the shrine maidens
with just one lone tree
of plum blossoms

Tr. Gabi Greve


. Matsuo Basho 松尾芭蕉 .
at Ise Jingu 伊勢神宮 Grand Shrine at Ise


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巫女に狐恋する夜寒かな
kannagi ni kitsune koi suru yosamu kana

Shrine-maidens are
Much loved by foxes
In the cold of night.

Tr. McAuley


河内路や東風 吹き送る巫が袖
kawachiji ya kochi fuki okuru miko ga sode

Kawachi Road -
the east wind in spring blows
the sleeves of shrine maidens

Tr. Gabi Greve




巫女町によききぬすます卯月かな
miko machi ni yoki kinu sumasu uzuki kana

Where the shrine maidens dwell
They're washing out their summer clothes:
The Fourth Month is here!

Tr. McAuley


At the shrine maidens' street
ceremonial robes being washed --
early summer.

Tr. Sawa/ Shiffert

The road from Yodo to Kawachi. Now part of Osaka.

. Yosa Buson 与謝蕪村 .
(1715-1783)

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神主のまはりの落葉巫女も掃く
中里北水

木犀や社家の子ゆゑの巫女づとめ
西村数

禰宜吶々巫女蝶々畳替
神尾季羊

舟で来る菖蒲祭の禰宜と巫女
井原久子

巫女が行き花嫁が行く夏木立 小堀紀子
巫女だまりより蒲公英の絮飛べり 飯森茂之
巫女だまり火の熾りゐる淑気かな 中野彰一
巫女となる一と間とざせり寒紅梅 中戸川朝人
巫女に吹く住吉の風の寒の風 米沢吾亦紅
巫女に恋したりままこのしりぬぐひ 加藤三七子
巫女に見ゆ乙女のうれひ花うつぎ 亀井糸游

巫女のみごとりてより春の闇 飯田蛇笏
巫女の初髪吉備津結びなる 細川子生
巫女の剣佩きたる雪月夜 飯田蛇笏 霊芝
巫女の手は衣にかくす里神楽 斉藤夏風
巫女の指細し病葉拾ふとき 原川雀
巫女の振る鈴に白露の闇動く 江田居半
巫女の掌に蚕神(おしら)遊ぶや旱り熔岩 角川源義
巫女の秘む幼き恋や龍の玉 中山輝鈴
巫女の緋は春の水皺に綾なせる 阿部みどり女
巫女の舞ふ鈴の音とほる青茅の輪 池田博子
巫女の舞ふ鈴より春の寒さかな 石山民谷
巫女の袖触れし天神花を享く 後藤比奈夫
巫女の鈴こだまとなりて杜小春 石川規矩子
巫女の鈴りりちりち砂灼けにける 伊藤敬子
巫女の髪水引を懸け神迎 安西閑山寺
巫女の髪解かずに下向革コート 河野頼人
巫女の髪髪切虫が切りに来し 村上冬燕

巫女ひとりゐる大宮の芦の絮 北山春子
巫女ふたり打つ七草のせりなづな 蒲幾美
巫女も出て陽明門の煤払ふ 鈴木朗月
巫女も持つ時代祭の長刀を 岸風三楼 往来
巫女ゆききして玉虫の育つ森 神尾久美子
巫女より郭公やさし六地蔵 文挟夫佐恵 雨 月
巫女をおろしてしのぶ文字ずり良夜かな 加藤郁乎
巫女一つづつ雲丹海に雲丹供養 上甲明石
巫女囃子遠くにリラの花匂ふ 西村公鳳
巫女市の霧大粒に湖わたる 角川源義
巫女市霊界に柵めぐらして 三好潤子
巫女溜りはなやいでゐる雛納め 鈴木智子
巫女町のあかつき起や萩が花 妻木 松瀬青々
巫女白し炭をつかみし手をそゝぐ 前田普羅

巫女舞の扇の先の青嶺かな 佐野典子
巫女舞の稽古の日々や神無月 岩城鹿水
巫女舞の稽古はじめや楠若葉 堀井より子
巫女舞の花をうながす足拍子 伊藤京子
巫女舞は注連の几帳にかくれつゝ 高浜虚子
巫女舞を見せられ屠蘇に酔ひにけり 小路紫峡

Many more haiku about the miko
- source : HAIKUreikuDB

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Suzuki Harunobu 鈴木晴信 (1725 - 1770)


巫女の髪麻で束ねて更衣
miko no kami asa de tabanete koromogae

the hair of the Miko
is bound by a hemp string -
changing of the robes


永岡好友 Nagaoka Yoshitomo (1939 - )

. koromogae 更衣 changing of the robes .
- kigo for summer -

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. Legends and Tales from Japan 伝説 - Introduction .


- reference : nichibun yokai database 妖怪データベース -
115 to explore

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- #miko #shrinemaiden -
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