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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

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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 .

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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 !

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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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12/12/2014

- - - MMM - - -

31/05/2014

Manga Jinja

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Manga Jinja マンガ神社 Manga Shrine -
Mangadera 漫画寺 Manga Temple

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Manga Jinja マンガ神社 Manga Shrine
Oonomison 高知県中土佐町大野見橋谷 - Onomison, Tosa, Kochi, Shikoku

Along the Shimanto River. Founded recently to celebrate the Manga Koshien まんが甲子園 competition for children as manga writers.
Children with an interest in manga come here to pray before the contest.
Others come here if they lost to pray for the next victory,

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Let's go to Manga shrine - Video.
- source : www.youtube.com

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Manga (漫画 Manga) are comics created in Japan, or by Japanese creators in the Japanese language, conforming to a style developed in Japan in the late 19th century. They have a long and complex pre-history in earlier Japanese art.
©　More in the WIKIPEDIA !

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漫画（マンガ）の神様 - Deity of Manga

- source and more photos : www.mantentosa.com/sightseeing

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- quote - 2003
大野見村にまんが神社
まんが神社はもともと、日本漫画家協会理事で「まんが甲子園」の審査員を務める牧野圭一さんのアイデア。当時、同村の村長だった正岡浩さんと建設を計画していたが、平成５年２月、正岡さんが亡くなってしまった。このため、村内有志による「まんが神社をつくる会」が遺志を受け継いで１０年７月、同村久万秋に建設した。

同村久万秋の県道窪川―船戸線から１キロほど山あいに入った場所にある。鳥居をくぐると赤、青、黄色の派手な屋根をした神社。内部には、四万十川沿いで集めた木のこぶなどをくっつけて作ったご神体が鎮座しているのをはじめ、同村出身で幕末に須崎で活躍した医師、古谷竹原が描いた漫画の元祖とも言える絵画などの奉納品が飾られている。
- source : www.kochinews.co.jp

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- Reference : マンガ神社

- Reference : English

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

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Mangadera, Manga-dera 漫画寺 / まんが寺 / マンガ寺 Manga Temple
Joorakuji 常楽寺 Joraku-ji
Nihon Manga Hakubutsukan 日本漫画博物館 Manga Museum, Japan

川崎市中原区 - Kawasaki City Nakahara Ward Miyauchi 4－12－14

The head priest had a manga writer friend and collected material from him and also from many other manga writers.

- Homepage of the temple
Look at many samples :
- source : www41.tok2.com/home/kanihei5

- Reference : mangadera temple

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. Manga Daruma マンガダルマ Manga and Japan .

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12/03/2014

Minwa Shrine

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Minwa Jinja 民話神社 Minwa Shrine of Folk Tales
Fukushima 福島民話神社
at Koriyama Station 郡山駅

source :　blogs.yahoo.co.jp/asakanomaro

It is at the second floor of the station in the waiting room, just a very small shrine.

. minwa 民話　folktales / densetsu 伝説　legends .

- - - - - 3 Folk Tales of Fukushima

KONPEIROKU FOX
JIZO AND THE OLD MAN
LONG ARMS AND LONG LEGS

Jizo and the Old Man
Once upon a time there lived an old man and an old woman. The new year was just around the corner, so the old woman, with flaxen textiles she had woven by hand with heart and soul, said to the old man,
"The new year is coming closer. We'd better sell these textiles in Tadami and prepare for the new year. Would you go to Tadami to sell them?"
"All right," said the old man, and totteringly set out for Tadami in the rain, wearing a straw rain coat and a bamboo hat. In his hands were the textiles the old woman had woven.

In front of a shrine on the way to Tadami he found Roku-Jizo, or the six guardian deities of children, soaked with sleet. The deities appeared to be shivering in the freezing cold. The old man thought to himself, "I feel cold even wearing a straw rain coat and a bamboo hat. The Jizo-sama must be very cold. Oh, poor Jizo-sama...."
"I have a good idea! I will tear up the textiles my wife wove and cover the poor Jizo-sama with the strips."
Then the old man, getting the textiles down from his back, started ripping them into strips and using them to cover the Jizo. When he was finished he said to himself, "Jizo-sama must be somehow warmer now. I'm really glad. Since I have given them all the cloth my wife wove, I can no longer buy anything for the new year. Still, we can greet the new year with the buckwheat porridge or rice gruel we already have at home. I will talk about it to her when I get home."

Then the old man headed unsteadily for home. At home he talked about the guardian deities to the old woman, who was equally happy.

"Oh, that is wonderful. Jizo-sama must be really happy now. I am really pleased," said the old woman.
After having dinner, the old man and woman went to bed. When they awoke after a while, they could faintly hear someone in the distance saying, "Where is the old man's house? Where is the old woman's house? Let's pull the loads with 'yo-ho!' They aren't so heavy. Yo-ho!"
"What's that? They say 'the old man's house' and 'the old woman's house.' I cannot think of any house around here except for ours. That's rather strange," the old man said to his wife.

"Where is the old man's house? Where is the old woman's house? Let's pull the loads with 'yo-ho.' They aren't so heavy. Yo-ho!" The voice came closer and closer. And in front of the old man's house, the Jizo stopped and said, "Here it is. This is the old man's house. Here it is. I'm so happy we found it."
"The old man and woman are asleep. Open the door and drop the loads inside the house."

Jizo put down the loads with a thud in a corner of the house. "Very good. The old man will be delighted. Very good. Let's go back," said Jizo.

After Jizo left, the surprised old man and woman woke up to find out what had happened. They found, among many gifts, glorious articles for the new year-- you could probably find such splendid things only in a castle-- and red clothes for the children living in the vicinity of the old couple's abode.
"I tore up the textiles and covered Jizo-sama with them. Jizo-sama, who felt very warm in the shredded textiles, must have left these as a present for us," said the old man. The old man and woman blubbered for joy.

As everyone was preparing for the new year, the old man and woman distributed the red clothes and new year food among their neighbors, and they lived happily ever after.

- source : www.pref.fukushima.jp/list_e/minwa

. Jizoo Bosatsu (Kshitigarbha) 地蔵菩薩 Jizo .
Roku Jizo 六地蔵 Six Jizo
They are the guardian deities of the Six Realms of the afterlife.

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福島県内の故事.伝説と昔話や民話
100 folk tales and legends from Fukushima
from Koriyama
安積采女春姫の姿見清水
熱海温泉五百川の小峰橋
- source : fukushima100sen.com

おばあちゃんの民話茶屋
Grandmother's Folk Tale Tea Stall
福島県郡山市柏山町3番地 Fukushima, Koriyama
With a long list of old, funny, traditional and other folk tales and illustrated books.
- source : www.o-minwa.ne

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

. Roku Jizō, Roku Jizoo 六地蔵 Roku Jizo, Six Jizo Statues .

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19/12/2013

Matsushima Jinja

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Matsushima Jinja 松島神社
2-15-2 Nihonbashi-Ningyocho, Chuo, Tokyo / 中央区日本橋人形町2-15-2

source :　tokuhain.chuo-kanko.or.jp

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Matsushima Shrine’s constant stream of visitors bears credence to its rep as a popular worshipping place for Daikokusama, one of Nihonbashi’s Seven Lucky Gods.
With shrine records destroyed during both the Great Kanto Earthquake in 1923 and Second World War, exact timing of the shrine’s establishment can’t be verified; however, it’s estimated that Matsushima dates back to before the Genko era, 1321. At this time, the area was an island densely populated by pine trees, hence the shrine’s name: matsu (meaning ‘pine’) and shima (meaning ‘island’).

The shrine offers a rare variety of O-fuda (small tablets on which requests or words of religious significance are written) called Ryomu-fuda. It’s said these peculiar fuda induce dreaming when placed underneath a pillow at night.
Also popular are small arrow-shaped Omikuji (written fortunes).
- source : www.timeout.jp/en

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- - - - -Deities in residence

Inari no Ookami 稲荷大神
Izanagi no Kami 伊邪那岐神, Izanami no Kami 伊邪那美神
Hinosaki no Ookami 日前大神 = Amaterasu no Ookami（天照大神）　
Kitano Ookami 北野大神- Sugawara Michizane（菅原道真公）　
Teokiho oi no Kami 手置帆負神 - Hikosashiri no Kami 　彦狭知神
Awashima no Ookami 淡島大神, Yahata no Ookami 八幡大神
Sarutahiko no Kami 猿田彦神, Kotohira no Ookami 琴平大神
Ame no Hiwashi no Kami 天日鷲神- （大鳥大神）
Oomiya no Me no Kami 　大宮能売神 - Okamesama （おかめさま）- close to Inari
Ookuninushi no Kami 大国主神〔 Daikoku

. Daikoku Ten 大黒天 - Ookuninushi 大国主神 .

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- source : goshuin.ko-kon.net
stamp from the shrine

ryoomu fuda 良夢札 amulet for a good dream
You put it under your pillow with a written wish to be fulfilled by Daikoku / Okuninushi.
If you have a good dream that night, the wish will be granted.

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This charm with its picture of the god of wealth drawn in gold on beautiful Japanese paper, has its origins in a belief that if the owner placed the charm under their pillow on the first day of the Chinese sexagenary calendar cycle and the god, Okuninushi (lit. Master of the Great Land), appeared in their dream, then their auspicious dream would come true.

While the sexagenary cycle started on January 14, it is possible to get your prayers answered by making a wish the night before important events such as entrance exams, job hunting, business negotiations or to get over an illness. Take note: it’s important that you carefully select your charm and that you make your wish while writing it on it. When you dream about your wish, you must then visit Matsushima Shrine to tell the powers that be, and they will bless you so that it comes true.
- source : www.timeout.jp/en/tokyo

kootsuu anzen 『交通安全御守護』amulet for traffic safety

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. anmin 安眠 to pray for beauty sleep .

. Tokyo and Edo Folk Art .

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- Reference : 日本語

- Reference : English

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

source :　d.hatena.ne.jp/noir555
お江戸日本橋七福神＋寺社めぐり

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24/11/2013

Mikado Jinja

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Mikado Jinja 神門神社 / 神門（みかど）神社

This shrine is located in Misato Cho, Mikado village 美郷町南郷区神門 in the north of Miyazaki prefecture in Kyushu.
In this shrine a Korean Emperor has become the main deity for more than 1000 years. 禎嘉帝 Teika-O, also known as Kudara no Ookimi, Kudara no Miko 百済王. When the Emperor lost his power to the enemies, he and his family fled to Japan and settled in the Nara region. After more troubles they ended up in Miyazaki, Kyushu.
Their ships got into a storm, and Father Teika-O landed at Kanegahama beach in now hyuuga town 日向市の金ヶ浜f, while his sun Fukuchi-O landed at Kaguchi-Ura near Takanabe village 高鍋町の蚊口浦. But they were found out by their enemy and Taika-O died by an arrow during a battle. His son Kachi-O 華智王 also died during this battle.

According to the local legend, the shrine has been built in 718 - 養老２年. It preserves a lot of treasures with a Korean flavor.

At the shrine Hiki Jinja 比木神社 in 木城町, the deity Fukuchi-O 福智王, the eldest son of Teika-O, is venerated.
He goes to visit his father at Mikado Jinja during a special festival parade once a year.

The simple shrine is located in a lonely pine forest and tended to by the local people. It is supposed to be the former residence of Teika-O.
Most of its history is still shrouded in mystery.

It preserves part of the nature worship of ancient religions.

- reference : www.gurunet-miyazaki.com

shiwasu matsuri 師走祭り／神門御神幸 Shiwasu festival
December in the old lunar calendar, now on the last weekend in January.

One of the most impressive "fire festivals" of Japan.
Along the road where the god travels to visit his father, there are 32 (?12) huge bonfires of pine branches, which produce large pillars of fire (hibashira) and sparks for the participants to purify their body and soul.
During some parts of the festival, the participating villagers are not allowed to talk.

Priests take the object of veneration out of Hiki shrine and carry it along a road of 90 km (23 里) to Mikado shrine - agari mashi 上りまし .
In former times it took 10 days to reach Mikado Shrine.
On the first day near Mikado shrine for this procession, 32 huge bonfires to welcome him are lit along the way - mukaebi 迎え火.
These fires date back to the legend of Teika-O and the battle where he found his death, when they had lit many fires to distract and ward off the enemy.

One priest carries the box with the "Deity" on a spear hoko 鉾 on his back. This is said to be the beginning of a mikoshi procession with a portable shrine.
A lot of hoko have therefore been given as offerings to this shrine (more that 1000 . . .)

On the second day 18 elected men from the village have to take water ablutions in the nearby river, to "wash the robes" - o-i arai お衣洗い / 洗濯神事, because the robes of the deity had been changed at his arrival at Mikado Shrine.
Masumi Taro 益見太郎 was the local clan leader who had helped Taika-O to hide. At his grave mound Don Taro san mairi ドンタロさん参り is now performed.
Kagura dances are also performed till late in the night.

On the third day the son is paraded back to his own shrine - kudari mashi 下りまし. On this day people paint each other's faces black with charcoal from the hearth - heguro nuri へぐろ塗り and must laugh a lot and make merry, even if they feel sad that the deity is leaving already.
Half way the villagers of Mikado shrine have to stop and can only wave to the departing procession. They carry pans and pots and wave and make noise and shout "Osarabaa" オサラバー (Good bye) as long as they can see the parade.
This is the origin of the word osaraba.
SARA is a Korean word meaning "Please stay alive and come back to meet us again!"

- - - Look here for more photos:
- source : www.gurunet-miyazaki.com

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- quote
Evidence of the Baekje royal family legend Shiwasu Matsuri
The Baekje royal family legend is a lore explaining how the members of the Baekje royal family, who were conquered in the Korean Peninsula and separately drifted to seashores of Miyazaki, meet once a year, and it is the Shiwasu Matsuri festival that reproduces this legend. This film is a record of all the stages of this festival that has been held for the last 1300 years until the present day. At present, Teikaoh, the father of the Baekje royal family, is enshrined to Mikado Shrine and Fukuchioh, the son, is enshrined to Hiki Shrine, as a deity, respectively.

The Shiwasu Matsuri festival, held at the end of January every year, takes a ritual form in which the object of the worship of Fukuchioh, son, and the object of the worship of Teikaoh, father, meet each other once a year, and ceremonies of praying for abundant crops and calamity elimination and prevention, safety delivery, and others are combined with this legend to form one festival.
- source : bunkashisan.ne.jp

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source :　www.pref.miyazaki.lg.jp

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- quote
比木神社　Hiki-jinja　Hiki Shrine
It is said that several members of the royalty and high-ranked warriors of Baekje, an ancient kingdom located in southwest Korea, came to Japan in exile after they were defeated by the alloed forces of Tang and Silla. One of them Prince Fukuchi (in Japanese) arrived at Kaguchiura in present Takanabe Town in 660 and lived in the town of Kijo 木城町.
The place where his house was located was called Hiki (火棄) by local people.

Tough unable to understand their language, local people respected the prince and his retainers, who had high level of knowledge. After the prince died, he was enshrined as Hiki Daimyojin. In 852, the kanji representing its name were changed to “比木” and Hiki Shrine was established.

Prince Fukuchi at Hiki Shrine and his father, Prince Teika enshrined at Mikado Shrine meet each other once a year at Shiwasu Festival of Mikado Shrine. It is a Shinto ritual to console the princes and their royal retainers, who had to leave their homeland and lost their lives in a foreign country.
1306 Shiinoki, Kijo-cho, Koyu-gun, Miyazaki Prefecture 884-0102
- source : nippon-kichi.jp

- further reference -
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. hi matsuri　火祭り fire festivals of Japan .

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

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07/07/2013

miyamori - Shrine caretaker

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miyamori, miya mori 宮守,　宮守り
shrine warden, shrine caretaker, shrine overseer
guardian of a Shinto shrine 神社の番人

. miya, guu 宮 shrine .

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

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宮守よわが名を散らせ木葉川 / - - in 桜下文集
miyamori yo waga na o chirase konohagawa

宮人よ我が名を散らせ落葉川 / - - in 笈日記
miyamori yo waga na o chirase ochibagawa

shrine warden -
scatter my name
into the river of fallen leaves
Tr. Gabi Greve

This was a response to a hokku by Bokuin 谷木因 , which had made a great impression on Basho, so he felt, his own name could be "scattered among the fallen leaves in the river".

伊勢人の発句すくはん落葉川
Isebito no hokku sukuwan ochibagawa

let us hook the hokku
Ise poets left behind -
river of fallen leaves
Tr. Hideo Suzuki

Written in 1684 貞亨元年.
Basho had visited the shrine Tado Jinja 多度神社 in Kuwana, Mie to pay his respect to the Deity Tado Gongen 多度権現 and then moved on to Ogaki, to visit his friend
. Tani Bokuin 谷木因 .

source :　itoyo/basho
Tado Jinja 多度神社 in Kuwana

HP of the shrine - 北伊勢大神宮
source : tadotaisya.or.jp

Tado Festival (May 4–5):
The largest of the events at the shrine, it involves young men riding horses up a hill and over a wall.
Chōchin Festival (Saturday and Sunday in late-July): A lantern festival.
Yabusame Festival (November 23): A horseback riding archery competition.
. WKD : Festivals of Kuwana .

. Matsuo Basho 松尾芭蕉　visiting Shinto Shrines .

Tado shrine 多度神社 in Gifu
built in 1573, (29 th September).
Deity in residence is Amatsu hikone no Mikoto　アマツヒコネ　/天津日子根命 / 天津彦根命
Son of Amaterasu.
He is the God of Rain.
- source : Aoi on facebook

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. Masaoka Shiki 正岡子規 . - - -and his miyamori haiku

宮守の賽錢ひろふ落葉かな
miyamori no saisen hirou ochiba kana

the shrine warden
picks up the money offerings
and fallen leaves . . .

宮守のはき集めたる椿かな
miyamori no haki-atsumetaru tsubaki kana

the shrine warden
rakes together
camellia blossoms . . .

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烏帽子着て加茂の宮守涼みけり
eboshi kite Kamo no miyamori suzumikeri

wearing an eboshi hat
the caretaker of Kamo shrine
looks so cool . . .

Two more about the eboshi hat by Shiki :

宮守の風折烏帽子桜散る

宮守の烏帽子直すや時鳥

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28/05/2013

mitamaya - mausoleum

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

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

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

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

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

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

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

MORE
source : Motegi Sadazumi, Kokugakuin 2007

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

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

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

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

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

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

Takazawa Ryooichi 高澤良一 Takazawa Ryoichi

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

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

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

the mausoleum
is a little bit visible -
young maple leaves

Nomura Hakugetsu 野村泊月 ( 1882 - 1961)

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

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御霊屋に枝垂梅あり君知るや
Takahama Kyoshi 高浜虚子

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

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