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22/12/2015

Utari Jinja Aichi

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. Shinto Shrine (jinja 神社) - Introduction .
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Utari Jinja 莵足神社
豊川市小坂井町字宮脇2番地の1 / Miyawaki-2-1 Kozakaicho, Toyokawa, Aichi



- - - - - Deity in residence :


Unagami Sukune no Mikoto 菟上足尼命(うながみ すくねのみこと)
(Unakami (うなかみすくねのみこと)) Unakami-no-miko / 菟上王 Unakami no O


祭神の菟上足尼命(うなかみすくねのみこと)は、孝元天皇の末裔、葛城襲津彦命(かつらぎそつひこのみこと)四世の玄孫にあたり、雄略天皇の治世に穂の国(現在の東三河)国造に任ぜられたという。葛城襲津彦命は、仁徳天皇の皇后磐之姫媛命の父にあたり、大和国葛城の豪族として大きな権力を持っていたとされる。菟上足尼命は、没後、顕著な殖産、治民の功によって、三河国平井の柏木浜に奉斎され、天武天皇の治世、白鳳15年(686年)4月11日に、秦石勝(はたのいしかつ)により、現在地に遷座されたという。
貞観6年(864年)には、
神階が従五位下に進み、延喜式神名帳にもその名が見える。 明治維新の天皇東行の際には、勅使の参向を受けた。明治11年(1878年)には、有栖川宮熾仁親王御宸筆の社号軸を受けた。大正7年(1918年)には、郷社から県社に昇格した。
当初、平井の柏木浜に祀られていたが、天武天皇白鳳15年4月11日、現在地へ遷座した。

- Look at photos here:
- reference : wikipedia

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The Shrine crest 神紋 is usagi 兎 the hare.




shuin 朱印 stamp of the shrine


菟足神社志留倍 - 由緒
「昇格碑文」菟足神社は延喜式内の旧社にして祭神菟上足尼命は孝元天皇の御裔葛城襲津彦命(大和朝廷の名族)四世の御孫にませり。雄略天皇の御世穂の国の國造(東三河の国司に当る)に任けられ給ひて治民の功多かりしかば平井なる柏木濱に宮造して斎ひまつりしを天武天皇の白鳳十五年四月十一日(昭和五十二年より千二百九十一年前)神の御おしえのまにまに秦石勝をして今の処に移し祀らしめ給ひしなり。はやく正六位上の神階を授け給ひ貞観六年二月十九日従五位下に進められしが國内神名帳には正三位と記されたり(中略)。
徳川幕府の世となりて家康親しく参拝して神領(九十五石、制礼寄進)を寄せしより累代の将軍も其の例に倣ひ領主藩主等の尊敬の尋常ならざりしこと社記に詳なる所なり。
明治維新の初天皇御東幸のみぎり勅使をして幣帛を捧げしめ給ひしはいとも尊く、かしこき極にこそ(中略)。
斯る由緒ある神社(中略)なりしかば大正七年十一月二十二日県社に列せらるる事となりぬ(中略)。此の事の由を永遠に伝へむと大神に仕へ奉る社司川出直吉ぬしの請へるままに其の大むねを識すになむ。

菟足神社と徐福伝説
今から二千二百年ほど前、戦国の中国を統一した秦の始皇帝は、徐福から東方海上に蓬 莱など三つの神山があり、そこには不老不死の霊薬があるということを聞いた。そこで、 始皇帝はその霊薬を求めて来るよう徐福に命じ、三千人の童男童女と百工(多くの技術者) を連れ、蓬莱の島に向かわせた。しかし、出発してからのその後の徐福一行の動向はわか っていない。
ところが、わが国には徐福一行の渡来地といわれている所が二十余箇所もある。しかも、 わが小坂井町が徐福渡来地の一箇所として挙げられているのである。それは次のような菟 足神社に係わることからいわれるようになったと考えられている。
一 熊野に渡来した徐福一行は、この地方に移り住み、その子孫が秦氏を名乗っている。
・ 豊橋市日色野町には、「秦氏の先祖は、中国から熊野に渡来し、熊野からこの地方に来た」という言い伝えがある。
・ 牛窪記〔元禄十年(一六九七)頃成立〕には、「崇神天皇御宇二紀州手間戸之湊ヨリ徐氏古座侍郎泛舟、此国湊六本松ト云浜ニ来ル。…中略…徐福ガ孫古座郎三州ニ移リ来ル故ニ、本宮山下秦氏者多シ…」とある。
二 菟足神社の創設者は、「秦氏」ともいわれている。
菟足神社県社昇格記念碑(大正十一年十二月二十二日昇格)に、「菟足神社は延喜式内の旧社にして祭神菟上足尼命は…中略…雄略天皇の御世、穂の国造に任けられ給ひて治民の功多かりしかば平井なる柏木浜に宮造して斎ひまつりしを天武の白鳳十五年四月十一日神の御誨のままに秦石勝をして今の処に移し祀らしめ給ひしなり…」と記されている。
三 菟足神社には、昔から中国的な生贄神事が行われている。
古来菟足神社の祭事には、猪の生贄を供えていた。三河国の国司大江定基が、その生贄の残忍なありさまを見て出家し、唐に留学し寂照法師となったことが、「今昔物語」(平安後期)に書かれている。生贄神事には人身御供の伝説もあるが、現在では雀十二羽を供えている。
以上のほか、三河地方が古来から熊野地方とは海路による往来が行われ、熊野信仰の修 験者により熊野に伝わる徐福伝承が伝えられた。また、小坂井町が交通の要地で、東西を 往来する人達のなかからも徐福の故事が伝えられたとも考えられる。





omamori お守り amulets of the Shrine

- - - - - HP of the Shrine
- source : genbu.net/data/mikawa/utari -

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Kazamatsuri 風まつり Wind Festival
On the second Saturday and Sunday in April.



This festival is famous for its hand-held fireworks (手筒花火), normal fireworks and splendid festival floats.



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kazaguruma 風車 wind wheel
Kozakai kazaguruma 小坂井風車






CLICK for more wind wheel photos !

ema 絵馬 votive tablet with the wind wheel

Sold in the shrines as amulets for wind damage, especially at the shrine festivals in April.

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Shooki no men 鍾馗面 Mask of Shoki



The mask of Shoki is an amulet made during the time when famine, loss of the silk worms and other disasters hit the region around 1850.
Some villagers put the mask on and ran around, praying for help - and heaven sent help and a good harvest after all.
Now people wearing the mask take part in the festivals of this and other shrines in Takahashi.

. Shooki, Shōki 鍾馗 Shoki, The Demon Queller .

Other masks sold at this shrine to ward off evil influence are from
Tengu and Uzume (O-Kame).


. Aichi Folk Art - 愛知県  .

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Utari Jinja Ta Matsuri 菟足神社田祭り - March - 3月12日

Held with prayers for a good harvest.



菟足神社の田祭りは、稲作の過程を模擬的に演じて稲の豊作を願う田遊びである。その起源はわからないが、その中で登場する昼食持(ひるまもち)の装束には「元禄14年(1701)正月調整」とある。
田祭りは、旧正月7日酉の刻(午後6時)からはじまり、拝殿に飾られた蓬莱山(ほうらいさん)飾りの前で宮司が祝詞をあげる。次に、水田に見立てた太鼓を庭に据え、太鼓の上に直径約30cmの丸くて平らな田地餅をのせる。作大将が昇殿して神前に進んで神意をうかがい、庭の作男に伝えると、太鼓を突くなど稲作のしぐさと唱えごとをしながら田打ちがはじまる。このとき長さ約70cmの柳の枝を、鍬や鎌に見立てる。田打ち、籾まき、苗代の鳥追い、苗代の草取り、馬の代かき、代ならし、苗うち、昼食持、田の草取り、稲刈り、稲数え、稲むらと続けて豊年を願う内容である。祢宜が作大将、氏子総代と保存会員が作男や妊婦姿の昼食持を演じる。
- source : pref.aichi.jp/kyoiku/bunka -

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- Reference : 日本語

- Reference : English


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

- #utarijinja -
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26/11/2015

Unagihime Jinja Yufuin

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Unagihime Jinja 宇奈岐日女神社 Unagi-Hime Shrine
also read Unaguhime, Unagu-Hime (うなぐひめじんじゃ/うなきひめじんじゃ)
2220 Yufuincho Kawakami, Yufu, Oita / 大分県由布市湯布院町川上2220

Yufu Jinja 木綿神社(ゆふじんじゃ) / Yufusan Jinja 木綿山神社


CLICK for more photos !


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Rokusho-Gu 六所宮
The shrine is known as "Rokusho-sama" or the respectful six gods and it now enshrines six Shinto gods.
The proper name is of the shrine is "Unagi-hime Jinja Shrine", but this lady god Unagi or Princess Eel is not included in the six gods.
People of Yufuin have been struggling with water. Our ancestors might have worshiped eel as a spirit of marshes and created this shrine.
Rokushogu use to have a fairly wide precincts and from there, trees were repeatedly cut down for special usages. A historical document records that in late 16th century, when Samurai lord "Otomo Yoshimune" ruled the area, the shrine offered the trees to built great "Yusuhara Hachiman Shrine", the first shrine of the Bungo area in Oita city.
In 1991, Super Typhoon Mireille knocked down all the huge cedars here and you can see the enshrined stumps now.



Ogo-Sha 大杵社 (Oogosha)
Ogo-sha is a subordinate of Unagi-hime Shrine and was established around the same period.
So it may go back to the age of mythological Emperor Keiko.
The great cedar tree of this shrine was designated as a national important cultural asset in 1934. It measures 13.5 m around the base and 35 m high and is more than 1000 years old.
Near the roots is a cavity around 5 m2. In the new year's eve of 1897, fire got into this cavity and it continued to burn for 2 years 2 month and 2 days. People say they saw smokes gashing out from the top part 30 m up in the sky.
Every body thought the tree was killed. However it gained power after this incident.
Maybe the pests were swept out by the fire and smoke.
- source : yufuin.or.jp/global

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- - - - - Deities in residence:

Kunitokotashi no Mikoto 国常立尊 (くにとこたちのみこと)
Kunisatsuchi no Mikoto 国狭槌尊 (くにさつちのみこと)
Hikohohodemi no Mikoto 彦火火出見尊 (ひこほほでみのみこと)
Hikonagisatake Ugayabukiaezu no Mikoto 彦波瀲武鸕鷀草葺不合尊 (ひこなぎさたけうがやふきあえずのみこと)

Kamu Yamato Iwarehiko no mikoto 神倭磐余彦尊 (初代神武天皇)Jinmu Tenno
Kamununakawahihi no mikoto 神渟名川耳尊 (かむぬなかわみみのみこと、第2代綏靖天皇)Suizei Tenno

社伝によれば、創祀は景行天皇12年10月であるという。『神社明細帳』では、景行天皇が征西のおりに当地で祭を営んだといい、同天皇3年に速津姫が勅を奉じて創祀したという伝承を伝える。
当社
は由布岳の南西山麓に鎮座している。『太宰管内志』では「木綿山にます神なので木綿ノ神社ともいう」という記述があるほか、『豊後国志』でも宇奈岐日女神は由布山神であると記されており、元々は由布岳を神体山として成立した神社であると見られている。
江戸時代までは佛山寺と習合していた.
- - - More in the WIKIPEDIA !

Lake Kinrinko 金鱗湖 Lake Fish Scales
Legend knows that Unagihime made a bet with an Oni demon that he could not build 100 steps up to her seat on the top of Mount Yufudake or make 100 boulder heaps (or throw 100 large boulders or earth in the area in one night ... sources differ).
Anyway then a rooster announced the morning and the job was not finished. The demon had to leave the area. But there was enough earth in the plain to make place for the farmers to grow crops and the lake had become much smaller.



The lake Kinrinko used to be full of unagi ウナギ(鰻)eel, which were the sacred fish of the deity, and even made into the Deity Unagi Hime herself.

Other legends tell this story of Unagi Hime and the Oni named
Kesaki Gongen 蹴裂権現(けさきごんげん)
He tore a rift in the mountains so that the water of the huge lake could flow out . . . and thus the plain of Yufuin was created.



A statue of Kesaki Gongen is very small, only about as long as a hand.
It was kept in the shrine, but after the buildings were lost in a typhoon, there is now just a small sanctuary in the woods, where no-one visits any more.
A local villager takes the statue home to offer prayers during the winter time. He also shows it to the school children and tells them the old story.

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- quote -
Kamuyamatoiwarebiko (Kamu Yamato Iwarebiko)
Other names: Kamuyamato iwarebiko hohodemi no sumera mikoto, Wakamikenu no mikoto, Toyomikenu no mikoto, Sano mikoto, Hatsukuni shirasu sumera mikoto.

Names referring to the first legendary emperor Jinmu.
The fourth child of Ugayafukiaezu and Tamayorihime (daughter of the sea kami Watatsumi; see also umi no kami). Jinmu originally married Ahirahime [in Nihongi, called Ahiratsuhime] in Hyuga, thus siring Tagishimimi no mikoto. Later, he conferred with Itsuse no mikoto and his other brothers and left on a campaign to subdue the eastern provinces. Both Kojiki and Nihongi relate the eastern campaign while interspersing martial songs called Kume-uta.

Hosted by Usatsuhiko and Usatsuhime, and guided by the kunitsukami Shinetsuhiko, the army passed through the provinces of Tsukushi, Toyo, Aki, and Kibi, finally arriving at Naniwa (near present-day Osaka). The army failed to land there, however, and changed course and proceeded instead to Kumano. During that period, the campaign was successful at subjugating the various tribes met, but in the fight with Tomi no Nagasunebiko (in Kojiki), Jinmu's brother Itsuse no mikoto was killed, and Inahi no mikoto (in Nihongi, Inai no mikoto) and Mikenu no mikoto (in Nihongi, Mikeirinu no mikoto) were buffeted by storms at sea and either drowned or departed to the "everlasting land" (Tokoyo), finally leaving Emperor Jinmu as the sole leader.

At Kumano, Jinmu's army was beset by noxious vapors issued by rough kami, and the entire band fell unconscious, but they were saved by the local man Takakuraji, who received an oracular dream from Amaterasu and Takemikazuchi. With the sword Futsu no mitama provided by Takemikazuchi, Jinmu defeated the rough kami.

When the army lost its way on the road, either Takamimusuhi (Kojiki) or Amaterasu (Nihongi) appeared to Jinmu in a dream, telling him to follow the numinous Yatakarasu crow that would be sent as a guide. Following the crow, Jinmu and his army, led by Michi no omi no mikoto arrived at Yoshino, where they were met by the kunitsukami Ihika (in Nihongi, called Ihikari), Iwaoshiwaku, and the child of Niemotsu. There, Jinmu orchestrated the surrender or defeat of the brothers Ukashi the Elder and Ukashi the Younger, the brothers Shiki the Elder and Shiki the Younger, the leaders Yasotakeru and Nagasunehiko, and the Tsuchigumo peoples.

Finally, in his role as the child of the heavenly kami (amatsukami), Jinmu consulted with Nigihayahi no mikoto who had rendered service in subduing local kami like Nagasunehiko, and after receiving Nigihayahi's submission, he completed his eastern campaign and built a palace at Kashihara, where he was coronated.

The account in Nihongi also introduces numerous other episodes involving the campaign to subject the indigenous tribes, including the appearance of a golden kite (a bird of prey); and Jinmu's receipt of an oracular dream, as the result of which he makes ritual implements from the clay of Mt. Amanokagu. These implements he offered in worship to Takamimusuhi in performance of an oath (ukei), appointing Michi no omi to the position of chief ceremonialist.

Following his coronation, Jinmu, through the mediation of Ōkume no mikoto, took as his empress Himetataraisukeyorihime, the child of Mishima no Ōmononushi and the daughter of Mishima no Mizokui. With her, he produced Kamununakawamimi no mikoto and other offspring, and at Torimiyama he constructed a facility for the worship of the imperial ancestral kami. According to Kojiki, he lived to be 127, and died at Kashihara and was buried to the north of the mountain Unebiyama.
- source : Mori Mizue, Kokugakuin 2005 -


. Jinmu Tenno 神武天皇, Jimmu, the first Emperor of Japan .

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visitor's stamp of the shrine 宇奈岐日女神社 朱印

豊後国大野郡の俵積神社には、宇奈岐日古 が祀られているらしい。
- Look at more photos.
- source : genbu.net/data/bungo/unaguhime -

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Yufuin Onsen 湯布院温泉 Yufuin Hot Spring

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Yufuin (由布院 as onsen resort, 湯布院 as city)
is a popular hot spring resort, located about ten kilometers inland from Beppu, another, much larger and more developed hot spring resort. Yufuin has a wealth of art museums, cafes and boutiques, and many travelers come to the city just to stroll about town for the day.

Yufuin is located on a flat river basin surrounded by mountains. The most prominent feature of Yufuin's skyline is the twin peaked Mount Yufu (由布岳 Yufudake), which hovers over the town and serves as the backdrop for many scenic views. The area is rural and shortly after leaving the main walking route, travelers will come across the rice paddies and farm houses that make up a considerable part of the town.

The ryokan and hotels of Yufuin are spread out around town, and not clustered along the main street like in many other resort towns. Instead, the main street is lined with cafes, boutiques and small museums, giving Yufuin an atmosphere more like a trendy shopping area than a traditional onsen town. Nonetheless, there is a large number of lodgings with hot spring baths, some of which open their baths to non-staying guests during daytime.



Another natural landmark of Yufuin besides Mount Yufu is Lake Kinrinko (金鱗湖) lit. "Golden Scale Lake".
The water temperature of this lake annually stays same, because of several brooks pouring in and hot spring gushes in the lake.
When the air temperature is lower than water temperature, you can see evaporating fog coming out of surface and the scene turns into a fantastic mood.
In this lake are fish such as tilapia (originated in Africa), crucian carp, carp and other freshwater fish. Legend say, Lake Kinrinko was much bigger in old days, but several landslides that occurred with earthquake made the lake smaller and shallower.
The lake was named by a Confucian scholar Kuso Mori in 1884, who saw the scales of crucian carp shine in gold. It literally means Golden scale Lake.

The small lake is located at the end of the town's main walking route, about a kilometer and a half from the station. Walking paths surround the lake as well as more small shops and cafes, and there is a small shrine located at the lake's southern end. There are also a few public bath houses, one of which, the Shitanyu, can be used by tourists, while the others are for use by local residents only.

Below is a list of some of Yufuin's best baths: - snip -
- source : japan-guide.com -


The hot springs that abound in the town of Yufuin are divided into three distinct areas.

1. Yufuin Hot Springs (由布院温泉):
These springs are situated near the base of Mt. Yufu. Their plentiful flow of hot water and quiet mountain surroundings have long attracted writers and artists to the area. Currently, these springs are ranked with the second highest water flow in Japan, and their combination of natural environments with forward-thinking urban development have made Yufuin Hot Springs a top health resort destination, drawing visitors from all over Japan.

2.Yunohira Hot Springs (湯平温泉):
It has long been said that these springs are effective in treating gastrointestinal disorders. The nearby stone-paved road, built during the Edo period, suits the atmosphere of the Yunohira Hot Springs, with their history as therapeutic baths.
The Haiku Poet Santoka spent some time here.

3. Tsukahara Hot Springs (塚原温泉):
It is said that this secluded spring located north of Mt. Yufu has been flowing since the Heian period. Tsukahara Hot Spring is recognized as one of the three major medicinal baths of Japan, and its strong acidic pH of 1.4 is reputed to be especially effective against skin diseases.
- source : jnto.go.jp/eng/location -

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. unagi 鰻 / うなぎ eel, Aal .

. Taneda Santooka 種田山頭火 Taneda Santoka (1882-1940) .

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- Reference : 宇奈岐日女神社
- Reference : English


. Shrine, Shinto Shrine (jinja 神社) - Introduction .
- #unagihimejinja #yufuin -
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. Yufudake 由布岳 Mount Yufudake and Haiku .


由布岳や白く化粧しお出迎え
Yufudake ya shiroku keshoo shi o-demukae

you welcome us
with a white makeup -
Mount Yufudake

source : shikata.exblog.jp

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秋天に神の彫りたる由布二峰
shuuten ni kami no horitaru Yufu jihoo

in the autumn sky
the Gods have carved
two peaks of Yufudake


田村木国 Tamura Mokkoku (1889 - 1964)
from Wakayama
published Haiku sōwa in 1947




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- #unagihime #kinrinko #lakekinrin -
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04/12/2014

- - - UUU - - -

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- - - - - - - - - - Shinto Shrines - - - - - - - - - -


Uetsuki Hachiman Jinja 植槻八幡神社 Uetsuki no Miya - Nara
- source : www.greenshinto.com


. Uji jinja 宇治神社 and Ujigami Jinja 宇治上神社 Upper Uji Shrine . Nara

. Uji Jinja 宇治神社 - ashigamisan 足神さん . - Ise, Ujiyamada


. Umezono Tenmanguu 梅園天満宮 Nagasaki, Maruyama
Umezono Migawari Tenmangu Shrine 梅園身代り天満宮 .

?Baien Tenmangu


. Unagihime Jinja 宇奈岐日女神社 Unagi-Hime Shrine . - 湯布院 Yufuin, Oita / Unaguhime, Unagu-Hime

Unedori Jinja 卯子酉神社 - Unedori sama - Tono, Iwate

. Utari Jinja 莵足神社 . - Aichi

. Utsukushi Gozen Sha 美御前社 . Kyoto, Yasaka Shrine compound

. Uwase Jinja 宇波西神社 . Mikata, Wakasa, Fukui
- - - - - Kamise no miya 上瀬宮


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- - - - - - - - - - Buddhist Temples - - - - - - - - - -


. Uchiyama Eikyuuji 内山永久寺 Uchiyama Eikyu-Ji .


Ukimidoo 浮御堂 Ukimi Do
Ukimodo temple hall - Matsuo Basho and Lake Biwa. Temple Gichu-Ji


.Unpenji 巨鼇山 雲辺寺 Unpen-Ji . Tokushima. Fudo

. Unryuuji 雲龍寺 Unryu-Ji "Cloud Dragon Temples" .


. Usami Kannon Ji 宇佐美観音寺 . Izu Peninsula


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. ubusunasha, ubusuna sha 産土社 shrine for a local protector deity .


. ujigami 氏神 tutelary deity, guardian/patron deity, clan deity .
ikke ujigami 一家氏神 / maki ujigami まき氏神 / yashiki ujigami 屋敷氏神
and chinjugami and ubusunagami 産土神 Ubusuna Deity


. ujiko 氏子 local worshiper, parishioner .

. Unden shintoo 雲伝神道 Unden Shinto .
Jiun Onkoo 慈雲飲光 Priest Jiun Onko (1718 – 1804/1805)
- - - - - founder of 雲伝神道 Unden Shinto // 葛城神道 Katsuragi Shinto


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09/01/2014

Uji Jinja

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Uji Jinja 宇治神社

Uji Imazaikecho, Ise-city, Mie - 三重県伊勢市宇治今在家町172


CLICK for more photos !

- quote
Uji Jinja is a guardian shrine for the residents in the local neighborhood of Uji and also famous as the guardian shrine of leg health.
The legend for strong leg health originated because many of the ancient pilgrims to Ise City prayed there for healthy and strong legs for their journeys back home.
The local folklore was further aided after Ise City’s own Mizuki Noguchi 野口みずき became the gold medal marathon winner in the 2004 Athens Olympics. The legend says that visitors can get stronger legs if they touch a special rock within the shrine.
- source : www.ise-kanko.jp/english


. Ise Grand Shrine (伊勢神宮, Ise Jingu, Ise Jingū) .


- quote
Ise (伊勢市, Ise-shi), formerly called Ujiyamada (宇治山田), is a city located on the eastern tip of Kii Peninsula, in central Mie Prefecture.
Ise is home to Ise Grand Shrine, the most sacred Shintō Shrine in Japan. . .
The village around the Inner Shrine was named Uji and the village around the Outer Shrine was named Yamada.
© More in the WIKIPEDIA !]

Walking up the stone steps next to the shrine office there is this :


ashigamisan 足神さん Ashi no Kamisama
Deity for Strong Legs


The nadeishi, nade-ishi 撫石 is a stone to stroke with the wish for your own legs to become strong. Strike the stone first, then the part of your body that aches.

. Deities for Strong Legs - 足の神様 仏様 .

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- - - - - Deities in residence


source : blogs.yahoo.co.jp/bo_village
Ashigami Jinja 足神神社  Shrine for the Deity of Legs

Umashi Ashikabi Hikoji no Kami 宇麻志阿斯訶備比古遅神
ウマシアシカビヒコヂ - 足神さん Ashigami San


Jinsei no ashidori ga yuku naru 人生の足取りが良くなる
May the strides of your life become easy.


- quote
Umashiashikabihikoji - Umashi ashikabi hikoji no kami
A kami that appeared in the process of formation of heaven and earth. Acording to Kojiki and an "alternate writing" quoted in the Nihongi, when the land was first formed, it was uncongealed like floating oil, and drifted about like a jellyfish. From within this substance an object appeared and sprouted like a reed, becoming the kami Umashiashikabihikoji.

Kojiki states that this kami was the fourth of the five separate heavenly kami (kotoamatsukami) that were produced alone (hitorigami) and then hid themselves away (i.e., died). The second and third "alternate writings" describing this episode in Nihongi, however, state that Umashiashikabihikoji was the first kami to come into being, while the sixth account describes it as the second kami produced.
This kami was not known as the ancestor of any clans.
- source : kokugakuin, Mori Mizue

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大山祇神 Ooyamatsuminomikoto - main deity  

宇迦之御魂神 (ウカノミタマノカミ)
玉移良比賣神 (タマイラヒメノカミ)
御裳須曽姫神 (ミモスソヒメノカミ)
豊玉比賣神 (トヨタマヒメノカミ)
素戔嗚尊 (スサノオノミコト)
天兒屋根命 (アメノコヤネノミコト)
速秋津日子神 (ハヤアキツヒコノカミ)
速秋津比女神 (ハヤアキツヒメノカミ)
新川比賣神 (ニイカワヒメノカミ)
火産霊神 (ホムスビノカミ)
水波賣神 (ミズハノメノカミ)
神名不詳一座
応神天皇 (オウジンテンノウ)
天見通命 (アメノミトオシノミコト)
大職冠鎌足神霊 (タイショクカンカマタリシンレイ)
和気清麿神霊 (ワケノキヨマロシンレイ)
菅原道真神霊 (スガワラノミチザネシンレイ)
楠正成神霊 (クスノキマサシゲシンレイ)
彌武彦神 (ヤタケヒコノカミ)
羽倉東麿神霊 (ハクラアズママロシンレイ)
岡部真淵神霊 (オカベマブチシンレイ)
本居宣長神霊 (モトオリノリナガシンレイ)
平田篤胤神霊(ヒラタアツタネシンレイ)


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waraji no ema  わらじの絵馬 votive tablet with straw sandals

waraji omamori わらじ守り(健脚)amulet for strong legs

. waraji 草鞋 わらじ straw sandals .
zoori, zôri 草履

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


. Ujigami Jinja 宇治上神社 Kyoto .
Uji near Kyoto is famous for the Uji Tea.

Nearby is another Uji Jinja 宇治神社, not to be mixed.

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

守武祭、俳句大会 - 宇治神社 Great Haiku Meeting at Uji Shrine
平成24年9月15日 (2012)
- source : www.k4.dion.ne.jp/~kousei00

In memory of the great haikai poet
. Arakida Moritake 荒木田守武 .
(1473 – 1549)

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03/12/2013

Umezono Tenmangu Nagasaki

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Umezono Tenmanguu 梅園天満宮 Umezono Migawari Tenmangu Shrine 梅園身代り天満宮
?Baien Tenmangu

長崎県長崎市丸山町2-20 - Nagasaki, Maruyama

- quote
Beginning in 2001, Maruyama Hana Festival is the festival of Umezono Migawari Tenmangu Shrine, and has been held in Maruyama-cho.



During this festival, a portable shrine known as an onna mikoshi is carried on the shoulders of women, and is courageously and noisily paraded along Kankodori Aveune from Maruyama-cho to the Hamanomachi Arcade shopping street.
Another highlight during this women only festival is the procession of courtesans that is reminiscent of when Maruyama-cho was a geisha district.
- source : bridgemedia.jp/nagasaki




source : www.fwd-net.com/jin2

This shrine has been built in 1700 by Yasuda Ji-emon 安田次右衛門 from Maruyama, and since then been the protector shrine of the Maruyama Geisha District.
A legend from 1693 tells about 安田次右衛門, who was attacked by 梅野五郎左衛門 and finally fled into his own estate. Like a miracle, he was not hurt but the statue of Tenjin sama (Sugawara Michizane) showed blood flowing.
This is why the shrine is also called Migawari - personal substitute.

In 1770 the governor of Nagasaki allowed theater groups and leisure attraction shops and even Sumo wrestling in the compound and then the parade of the geishas began too.


- - - deities in residence

. Sugawara Michizane 菅原道真 .
in the main hall 正殿

Uga no Mitama no Kami 宇賀御魂神
in the Inari Shrine (稲荷社)

. Uga no Mitama and Uga Benzaiten 宇賀弁財天, .


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The main Tenmangu Festival, Maruyama Hana Matsuri 丸山花祭り, is on the second Sunday in November.


The famous geisha Aihachi of Nagasaki and the BURABURA song
愛八姉さんの「ぶらぶら節」

- quote
Aihachi was sold into the life of a geisha as a young girl from an impoverished fishing village, but became a shamisen player of distinction and a woman of refinement, while never forgetting her humble beginnings. Though not wealthy, she gave freely of her earnings to poor children.

She became a minarai (watching apprentice) with the Suekichi okiya (geisha house) of the Maruyama hanamachi (geisha district) in Nagasaki at the age of 10, debuting as ‘Aihachi’ at the age of 17 in the autumn of 1890, she unexpectedly became a meigi (famous geisha) around the age of 20 or 21.

In February 1931, she recorded ten folk songs that were popular during the Edo period, for the Victor record label, including “Burabura-bushi” a typical folk song of Nagasaki, which has since became known as the national folk song of Nagasaki. The film, "Nagasaki burabura-bushi" (The Nagasaki stroll about song), based on a Naoki Prize winning novel by well-known songwriter Rei Nakanishi, loosely recounts her life story.

The Maruyama district has long been known for its fabulous kimonos. A famous saying in Old Japan was:
“I wish I could have a beautiful courtesan of Shimabara [Kyoto] with the dashing spirit of a Yoshiwara [Edo] woman, wearing the gorgeous apparel of Maruyama [Nagasaki], at a sumptuous ageya of Shinmachi [Osaka].”
source : blue_ruin_1/

- reference -

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egao bijin 笑顔美人 talisman for a smiling beautiful face

In the shrine compound is a famous rock called
Ebisu ishi 恵比須石 Ebisu Rock / Ebisu Stone



Time has left its marks on the rock but it looks like a smiling God Ebisu to all now.
If you look at the stone closely, your own face will get beautiful and you will become a "smiling beauty" with a smiling kind heart.


. Ebisu えびす 恵比寿  .
one of the seven gods of good luck.

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egao 笑顔 amulets for a smiling face


Japan Smile Project

. egao 笑顔 things for a smiling face.
Temple Jookooji 浄光寺 Joko-Ji, Nagano



egao genki kun 笑顔元気くん 金刀比羅宮 for a smiling face
. from Kotohira Shrine 金刀比羅宮 .

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. WKD : Nagasaki Prefecture Festivals - 長崎県 .

. Migawari 身代わり the deities substitute for us .



. biyoo jisha 美容寺社 praying for beauty .

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

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24/04/2013

ujiko - local worshippers

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ujiko 氏子 local worshiper, parishioner of a Shinto shrine


source : kasamori.jimdo.com

They help arrange the seasonal festivals of their shrine and carry the mikoshi palanquin in the festival parade.
They all wear a happi coat of the same pattern. For official situations, they might even come in the formal trouser-skirt, hakama 袴.


quote
Ujiko
Generally, a group from the land surrounding the areas dedicated to the belief in and worship of one shrine; or, the constituents of that group. Because that shrine's kami is called the ujigami, the corresponding term ujiko is used.

There is another term for ujiko, sūkeisha, but often it is the case that the two are distinguished by a geographical classification with ujiko referring to the person from that shrine's ujiko district and sūkeisha referring to the person from outside the district. However, there are also occasions when they are used interchangeably. Article ninety-nine of the present Shūkyō hōjin jinja honchō chōki dictates "Following precedent, we call believers who bear the obligation of supporting the shrine, that shrine's ujiko or sūkeisha, and these persons are to be registered in the respective ujiko and sūkeisha lists."

However, that article is for establishing registration lists, and in article fifteen of the Jinja honchō kenshō it states, "The ujiko is, traditionally, a person who resides in the ujiko district, and the other believers are sūkeisha. Ujiko and sūkeisha are the foundation of shrine support, and the parental body supporting its growth." So, rather than the organizational concept of registration lists, it is defining ujiko emphasizing the traditional concept of naming as ujiko all who reside in the ujiko district.

Also in article fourteen it dictates, "The shrine district is a district traditionally determined by each shrine, and shrines must mutually respect ujiko districts." Long ago, the relationship between the shrine and its worship groups and believer groups was a relationship focused on the ujibito (clan member) and the ancestral kami as the ujigami; however, along with that, elements of the chinjugami and the ubusunagami were added and concepts such as ujibito, ubuko (ubusunagami's follower) and ujiko were mixed and came to develop in combination.
- more about ubusuna is below.

Even by the middle of the Muromachi period it was written in (Urabe) Kanekuni Hyakushukashō, "Generally, the Gion Shrine officials call an ujiko someone who is born in the area between the Gojō area to the south and the Nijō area in the north, and call a person from the area north of Nijō up to Ōharaguchi a Mitama ujiko," showing that the clear classification of ujiko districts by city areas had been born. Furthermore, in the farm villages at this time, along with the creation of self-governing villages called gōson, shrines came to be managed as pieces of village property. It is also thought that at this time (hand in hand with the development of the miyaza) the concepts of the ujigami and ujiko came to be firmly established.

In the Meiji period, the ujiko tradition was taken very serious in the governments shrine policies, and while the ujiko shirabe system from Meiji four (1871) was soon halted due to its being limited to partial enforcement, soon afterward the ujiko sōdai system was installed alongside the administrational institutions for towns and villages in the countryside. In that way, the foundation of present day shrine operations was established. Due to today's Religious Corporation Law (Shūkyō Hōjinhō), the shrine ujiko system has lost its administrative regulations and has turned into something maintained only by practice and belief.

We can also see the phenomenon that movement of the population; the development of large scale housing areas; the redevelopment of city areas; land reclamation and other types of engineering enterprises; and changes in administrative sectioning, among other things, cause various problems for traditional ujiko districts and the retention of ujiko consciousness.
See sūkeisha , Shrine Parishioner Registration (ujiko shirabe)
source : Sano Kazufumi, Kokugakuin, 2007


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Ujiko Chizu 氏子地図 the Map of Ujiko
(Ujiko means people under the protection of the local deity), which is owned by the shrine, was made in 1631. It shows 14 villages in Ishikawa County and is called "Kashu Ishikawa-no-kohri Utsushi Ezu 加州石川郡写絵図" (Pictures of Ishikawa County, Kashu Prefecture).
The map shows the locations of feudal warriors' residences, temples and shrines, towns, villages, slopes, and bridges, giving an idea of what the castle town of Kanazawa used to look like.

. Ishiura Jinja 石浦神社 . Kanazawa


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. ubusuna 産土 place where I was born, furusato 故郷 .

The place where a baby is born and gets its first clothes (ubugi). There the local gods live (ubusunagami 産土神), who protect the baby. In haiku, it can therefore carry a lot of meaning.

ubugami 産神 "deity of birth"
guardian deity of pregnant women, newborn babies and one's birthplace

Visit to a temple of the God of one's birthplace (ubusunagami - 産土神)
. ubusuna mairi 産土神参 .
kigo for the New Year

. Hōkigami 箒神 Hokigami, Hahakigami - the Broom Deity .
Another version of the Ubugami.



- quote
Ubusunagami
The tutelary kami of one's birthplace. Also known as ubusuna. A variety of orthographical representations for the term ubusuna are found historically, including 本居, 生土, 参土, 宇夫須那, and 産須那. In any case, the element ubu means birth, though opinion is divided regarding the significance of suna.

In some locales, the ubusunagami appears related to the ubugami, a tutelary of infants and pregnant women; in these cases, it is customary to pay respects immediately following childbirth at a small shrine (hokora) to the ubusunasama or ubugamisama located within the residential grounds.

While the conceptual basis for ubusunagami originally differed from those for ujigami and chinjugami, the three are frequently confused. Medieval warrior clans strengthened their presence on shōen (manors) by acting as protectors of local villages, and in the process, they adopted as clan tutelaries kami with strong local territorial affiliations, resulting in an amalgamation of the local ubusunagami and clan ujigami. From this period one thus finds historical documents that read both 産神(ubugami) and 氏神(ujigami) as ubusuna.

In the early modern period, the traditional relationship between a clan tutelary (ujigami) and its protégés (ujiko) was mirrored by the custom of using the term ubuko 産子 to refer to the followers of an ubugami.

Finally, based on the etymology of the terms ubusunagami (or ubugami) and ubuko, examples are frequently seen in which the traditional first post-natal shrine visit (hatsumiyamōde) and other ordinary worship at an ujigami shrine are alternately referred to as ubusunamairi (paying worship at the ubusuna).
source : Iwai Hiroshi, Kokugakuin



. Shiba Myoojin Guu 芝神明宮 Shrine Shiba Myojin Gu, Tokyo .

Under the protection of the Edo bakufu government, the shrine thrived, seen as
the Great Protector Deity of the Region, Ubusunagami 大産土神.



. 七ヶ村の産土神 Seven Ubusugami from Ishiura Shrine 石浦神社 .
Kanazawa

in Akita : obosuna sama オボスナ様 / おぼすな様
noogami 農神 / ノウガミ様 - deity for agriculture, especially the rice fields
. Sake 酒 rice wine for rituals and festivals .

yama no kami 山の神 Deity of the Mountain (a female deity)
is also venerated as
o-san no kami お産の神 the deity of birth.
For a difficult delivery, she comes to welcome the dead to the mountain.
Since she dislikes Sanbi, a family where a birth happened is not allowed to enter the mountain for one week.

. sanbi 産火 / 産忌 - - shinibi 死火 / 死忌 fire taboos for birth and death .


. Boshijin, Hahakogami 母子神 "Mother-Child Deity" .

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


袴著や八幡宮の氏子だち
hakamagi ya Hachimanguu no ujiko tachi

they come clad in Hakama trousers -
all the parishioners
from Hachimangu


. Masaoka Shiki 正岡子規 visiting shrines and temples .


. Hachiman Shrines .
The Warrior Deity Hachiman 八幡神, deifiction of Emperor Oojin 応神天皇 Ojin,


. Formal trouser-skirt (hakama 袴) .


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いわし雲神も氏子も酒が好き
iwashigumo kami mo ujiko mo sake ga suki

sardine clouds -
the gods and the parishioners
all like sake


Itoo Yoshito 伊藤よしと Ito Yoshito


. sardine clouds, iwashigumo 鰯雲 .


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この宮の我も氏子よ札納
kono miya no ware mo ujiko yo fuda osame

at this shrine
I am one of the parishioners -
bringing back the old amulet


. Abe Midorijo 阿部みどり女 .


. fuda osame 札納 bringing back the old year amulets .


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神の田の水を氏子の田へ落とす
岬雪夫


諏訪明神のわれも氏子よ新酒酌む
矢崎良子


鉄砲洲稲荷の氏子心太突き出し
長谷川かな女


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ujigami 氏神 clan KAMI deities


source : yamauchisekizai.co.jp
New construction of a small ujigami Inari shrine.


- quote
"Clan kami," in ancient Japanese society, an ancestral kami or other tutelary worshiped by individuals sharing the same clan (uji) name. As a result of historical changes in the composition of groups worshiping such kami, however, ujigami today are most frequently identified with local chthonic tutelaries (including both chinjugami and ubusunagami).

As medieval warrior clans strengthened their presence on the local manors known as shōen, they gradually adopted local indigenous tutelaries as their own ujigami, and the people worshiping those ujigami likewise evolved from consanguineous familial organizations to groups linked by the mere sharing of residence in the same geographical area. This process thus resulted in the merging of clan kami (ujigami) and local geographical tutelaries (ubusunagami).

Around the same time, shrines to chinjugami-originally enshrined as the tutelaries of specific buildings or pieces of land-came to be formally dedicated (kanjō) within noble-owned manors as well, leading to a merging of ujigami and chinjugami. Today, ujigami cults can be broadly classified into three types.
The first is the "village ujigami"; in this type, each local resident is considered a "clan member" (ujiko) and participates in worshiping the kami.
The second is called variously yashiki-ujigami or ie-ujigami, a type of kami enshrined in a small shrine (hokora) within the grounds of individual family dwellings.
The final type is referred to as an ikke-ujigami or maki-ujigami, and occupies an intermediate position between the other two types, since it is worshiped by all members of an extended family (ikke) or local neighborhood grouping (maki).
source : Iwai Hiroshi, Kokugakuin 2005

ikke ujigami 一家氏神
maki ujigami まき氏神
yashiki ujigami 屋敷氏神 - . yashikigami 屋敷神 "estate deities" .


. chinjugami 鎮守神 tutelary deities .

. mitamaya 御霊屋 mausoleum .


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氏神の千年杉や初詣
ujigami no sennen sugi ya hatsu moode

the thousand-year old pine
of the ancester deity -
first shrine visit

Tr. Gabi Greve

Mizutani Junichiroo 水谷純一郎 Mizutani Junichiro



氏神の杉に貂住む平家村
ujigami no sugi ni ten sumu heike murs

in the thousand-year old pine
of the ancestor deity there lives a marten -
village of the Heike clan

Tr. Gabi Greve

Nishimura Shigeko 西村しげ子


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氏神と墓と雷鴫の道 成井恵子
氏神の囲ひ済ませて神迎 渡辺セツ
氏神の屋根新しき冬木立 寺田寅彦
氏神の御屋根普請や冬木立 寺田寅彦
氏神の溝より浚ひはじめけり 吉田丁冬
氏神は森に隠れて霜くすべ 廣瀬直人
氏神へ飾納の老夫婦 杉山木川

人住まぬ氏神の木の冬鴉 廣瀬直人
仲秋の月につれだち氏神へ 大庭 光子
注連張つて氏神の杜暗くなる 福田甲子雄
舟子ども海の氏神まつりぞや 古川沛雨亭
藁危で作る氏神初御空 高久田みのる

source : HAIKUreikuDB


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笛吹きて鳶も産土神迎へけり
fue fukite tobi mo ubugami mukae-keri

whistling loud
even this Tombi welcomes
the birthplace gods


Nohara Shunroo 野原春醪 Nohara Shunro


. WKD : tobi 鳶 Tobi, Tombi - black kite .

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冬田打つ産土神に見守られ
fuyuta utsu ubusunagami ni mimorarete

preparing the winter fields
we are protected
by the birthplace gods . . .


Tanaka Masako 田中政子


. WKD : tauchi 田打ち preparing the fields .
lit. "hitting the fields"




産土神に土俵組みゐる八朔盆 香川はじめ
産土神に灯あがれる若葉かな 芝不器男
産土神に焚く田遊びのはじめの火 佐野美智
産土神に秋繭供へ遠野人 平山節子
産土神に隣れる家の大種井 波多野爽波
産土神に雀の遊ぶ年の内 丸岡宣子
産土神に露けき老のひと屯ろ 石田勝彦 秋興
産土神に頬被解く田植道 阿波野青畝
産土神の上蠍座の夜の秋 町田しげき
産土神の森に逃げ込む稲雀 根岸すみ子
産土神の椎は日向のお元日 太田鴻村 穂国
産土神の留守やわがもの顔に猫 杉本寛
産土神の茅の輪大きく楕円なり 中尾杏子
産土神の針金細工子かまきり 合田秀渓
産土神は大河のほとり初明り 老川敏彦
産土神へ懸けしばかりの菜もありぬ 田中裕明
産土神へ搗きたて餅や年の夜 島田教夫
産土神を村の高みに秋気澄む 川勝 ミヨ
産土神を良き座に秋の島歌舞伎 宮津昭彦

source : HAIKUreikuDB


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