Showing posts with label February. Show all posts
Showing posts with label February. Show all posts


FEBRUARY calendar


. Kigo Calendar - the 12 Months .


February - nigatsu 二月 

.................... 01 .................................................................................

. Memorial Day for Kawahigashi Hekigoto 河東碧梧桐 .
Kan-ake Ki 寒明忌 "Day when the cold ends"

. hatsu tsuitachi 初朔日 first "first day" .

. St. Bridgid's Day - Ireland .

.................... 02 .................................................................................

. Candlemass 聖燭祭 .
Presentation of Jesus at the Temple

. Groundhog Day .

.................... 03 .................................................................................

. Setsubun 節分 beginning of Spring .
throwing beans at demons 豆まき mamemaki

. Kasuga Shrine Lantern Festival 春日の万燈 .

.................... 04 .................................................................................

. risshun 立春 beginning of spring .
one of the 24 solar sections 二十四節気

. Gishi-Sai 義士祭 , gishi no hi 義士の日
Memorial Ceremony for the 47 Samurai .

- - - - - Ooishi Ki 大石忌 (おおいしき)
Memorial Day for Oishi Kuranosuke, their leader

. No Cellphone Day.

.................... 05 .................................................................................

. nijuuroku seijinsai 二十六聖人祭
celebration of the 26 saints .

.................... 06 .................................................................................

. Kumano Kamikura Shrine Torch Festival 御灯祭 .

.................... 11 .................................................................................

. National Foundation Day 建国記念日 .
kenkoku kinenbi

.................... 14 .................................................................................

. Valentine's Day バレンタインデー .

.................... 15 .................................................................................

. Serbia National Day .

.................... 18 .................................................................................

. Memorial Day for Ryokan 良寛忌 .

.................... 19 .................................................................................

. usui 雨水 rain water .
one of the 24 solar sections 二十四節気

.................... 20 .................................................................................

. Memorial Day for Naito Meisetsu 内藤鳴雪 .
"Old Plum Tree Day", Roobai Ki 老梅忌

.................... 22 .................................................................................

. Memorial Day for Courtesan Yugiri 夕霧忌 .
And allusions to the Tales of Genji 源氏物語

. ninja no hi 忍者の日 Day of the Ninja spies .

. George Washington Birthday - USA .

.................... 25 .................................................................................

. Goa Carnival - India .

.................... third Monday

. Family Day, Alberta Family Day - Canada .

. WKD : February - a Haiku Month .


. WKD : World Days in February .

. Ceremonies, festivals, rituals - February .

. Memorial Days of Famous People - February .


For the worldwide approach to kigo,
we must differentiate between the "Haiku Season" and the natural phenomenon and human activites occuring at a certain season at a certain place.

To complicate our endeavor, we also have to deal with the Asian Lunar Calendar and the 24 seasons (periods), which were applied in Japan before the introduction of the Western Calendar, when kigo were already used in Japanese poetry.

Study the details here, please:

. The Japanese Haiku Calendar.

. Seasons beginning .

. Seasons ending .


. WKD : the complete SAIJIKI list .


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Court ceremonies SPRING


Court Ceremonies in Spring

***** Location: Japan
***** Season: Spring
***** Category: Observance


The court ceremonies date back to the Heian period.


Kinensai 祈念祭 (きねんさい) Kinensai ritual
Ritual at the beginning of the year

toshigoi no matsuri 年祈いの祭(としごいのまつり)
observance kigo for early spring

February 4
Performed by the imperial officials (jingikan, kamizukasa 神祇官 )
Prayers for a good harvest and peace of the country are offered to the deities.

This ritual has been revived after the Meiji restauration.

. . . CLICK here for Photos !


Reken, rekken 列見 (れけん) Reken ritual
observance kigo for mid-spring

On the 11th day of the second lunar month.
Now February 11.

Audience of high officials with the Emperor, since the Heian period.
The audience is held in the park. According to the behaviour of the officials their rank was confirmed.
The officials wore flowers in their headgear.


Shunki kooreisai 春季皇霊祭 (しゅんきこうれいさい)
spring commemoration for the Imperial Spirits)

..... kooreisai 皇霊祭(こうれいさい)Koreisai ritual
observance kigo for mid-spring

21st day of the third lunar month

The present emperor performs rituals for all the other emperors before him.
It used to be a public holiday until WW II.
Now it is celebrates on the day of the spring equinox.

There is another Koreisai ritual in autumn 秋季皇霊祭.
(23 of September)

. Spring Equinox, haru higan, 春彼岸 .

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Things found on the way



Kikaku 其角 

Related words

***** . NEW YEAR - the complete SAIJIKI

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Yoshida Shrine Kyoto


Yoshida Shrine (Yoshida Jinja)

***** Location: Kyoto
***** Season: see below
***** Category: Observance


Yoshida Shrine (吉田神社, Yoshida jinja)
Yoshida Daigen Guu, Yoshida Daigengū  吉田大元宮 Yoshida Daigen Gu
is a Shinto shrine located in Sakyō-ku in Kyoto, Japan.
It was founded in 859 by the Fujiwara clan.

The shrine became the object of Imperial patronage during the early Heian period. In 965, Emperor Murakami ordered that Imperial messengers were sent to report important events to the guardian kami of Japan. These heihaku were initially presented to 16 shrines; and in 991, Emperor Ichijō added three more shrines to Murakami's list — including Yoshida.

From 1871 through 1946, the Yoshida Shrine was officially designated one of the Kanpei-chūsha (官幣中社), meaning that it stood in the second rank of government supported shrines. Yoshida Kanetomo, founder of Yoshida Shinto, is buried here.

At this Yoshida shrine, people can worship all the Kami of Japan (yaoyorozu no kami 八百万の神)in one visit.
© More in the WIKIPEDIA !

More photos:
source :

The deity in residence is

Takemikatsuchi no mikado 健御賀豆知命


observance kigo for the New Year

Yoshida kiyo harae 吉田清祓 (よしだきよはらえ)
purification ritual at Yoshida

Yoshida ooharai 吉田大祓(よしだおおはらい)
great purification ritual at Yoshida

onna setsubun 女節分(おんなせつぶん)
setsubun for women

From Fenbruary 2 to 4.On the 19th day of the first lunar month, the women got time to go for a special purification ritual.

"Yoshida san" 吉田さん is a friendly naming of the Kyoto people.


. Setsubun Festival 節分 (February 3) .

The last day of the year (December 31, oomisoka) and the last day of the first half of the year (June 30, misoka) are specially celebrated with rituals of purification in the Shrines and Temples of Japan. The rituals of these two days are also called "Great Purification" ooharae 大祓.

追儺厄除け面 mask to ward off evil

. Summer Purification Rituals .


. Fortune-telling Daruma だるまみくじ 達磨御籤 .
from Yoshida Shrine - in a set for setsubun.


Yearly Festivals List
source : yosida/nenkangyouji.htm

Amulet for trafic safety and a safe family.

Amulet for Setsubun

Homepage of the shrine:
source : yosida

. Amulets and Talismans from Japan . 


Yoshida Shintō 吉田神道.
Academic school of Shintō widely propogated from the late 16th century to the beginning of the Meiji Restoration (1868). Also known as
Gempon Sōgen Shintō
元本宗源神道 (Fundamental, Elemental Shintō),
Yuiitsu Shintō
唯一神道 (One-and-Only Shintō), and
Urabe Shintō
source : - Mark Schumacher -

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Yoshida Shintō (Yoshida Shinto)

A body of Shinto theory and a tradition that played a central role in kami matters from the late Muromachi through the early-modern periods.
The school was founded by Yoshida Kanetomo 吉田兼倶(1435-1511), who called his tradition yuiitsu shintō ("only-one Shintō"), sōgen shintō ("original Shintō"), and genpon sōgen shintō ("fundamental and original Shintō"), but today it is commonly referred to as Yoshida Shintō or Urabe Shintō.

The Yoshida house was a branch of the Urabe clan, court specialists in tortoiseshell divination, which originated with Urabe Hiramaro (807-881) from Izu Province. His great-grandson Kanenobu was appointed vice-intendent (jingi daisuke) of the Department of Divinities (Jingikan), and afterwards the Urabe began to occupy this position on a hereditary basis. Subsequently, the Urabe clan split into the Yoshida and the Hirano branches; both specialized, in addition to traditional tortoiseshell divination, in the exposition of classics such as the Nihon shoki (Nihongi) and ancient ritual practices.

The Hirano house became particularly active during the Kamakura period with Kanebumi and Kanekata, and came to be called "the Nihongi house" (Taiheiki, fasc. 25). However, the Hirano began to decline in the period of North-South courts (ca. 1336-1392), and in its stead the Yoshida house came to the fore.

In the mid-Muromachi period, Kanehiro (1348-1402) was referred to with the honorary title of "elder of kami matters" (jindō no genrō ) (according to Yoshida-ke nichiji-ki); he received the support of the shogun Ashikaga Yoshimitsu and was appointed to one of the highest court ranks. Kanetomo, four generations after Kanehiro, developed his own original Shintō doctrine based on the traditional teachings transmitted by his family over the centuries.

Yoshida Kanetomo was born in 1435 as the son of Kanena. In 1467 he was granted access to the imperial palace and was appointed assistant vice-intendent of the Jingikan (jingi gon-daisuke). That year, the Ōnin Disturbance began: the residence of the Yoshida family in the capital was destroyed by fire, and the following year the Yoshida Shrine (present-day Yoshida Jinja) was also burned down during a military operation. But it is likely that Kanetomo began to formulate his Shinto doctrines from around this time; they were first organized in his Sōgen Shintō seishi of 1470, and from the following year he began to perform a Shintō initiation ritual (shintō denju) for several aristocrats.

During this time, he built the Saijōsho 斎場所, a ceremonial hall at his residence and transmitted to the imperial court a petition from the shogun Ashikaga Yoshimasa. In 1473 he received authorization to collect a transit tax (called Banzatsu ichigei ichiyaku) to finance the Saijōsho; in the meantime, Kanetomo claimed that the hall would be in charge of the ritual celebrating Emperor Jinmu's establishment of Japan, and was thus the origin of all shrines in the realm. In 1473, Kanetomo likewise chanted a sacred scripture entitled Shinmei sangen godaiden jinmyōkyō, which is now believed to have been authored by him. At this point, his doctrinal system had already taken on a considerable degree of organization.

Moreover, beginning from about this time, Kanetomo became very active lecturing on Nakatomi no harae and Nihon shoki, and performing related initiation rituals; in this way, he gained a wide following among the aristocracy, the military, and the Buddhist clergy. In 1476 he even began referring to himself as "the head of Shintō" (Shintō chōjō). Thanks to the support of his followers, he was able to build the Daigengū ceremonial hall on the top of Mount Yoshida in 1484.


Around this octagonal edifice he placed replicas of the two Grand Shrines of Ise, the Hall of the Eight Kami (Hasshinden), and other structures containing the more than one-thousand shrines listed in the Engishiki. This marked the completion of Yoshida's doctrinal and ritual Shinto system.

An outline of Kanetomo's doctrines can be found in his main work, the Yuiitsu shintō myōbō yōshū, which was probably written around this time. According to this text, the form of Shintō prevalent at the time was characterized by theories of an interrelationship between the "original essences" of sacred entities and their "manifest traces" as kami, (honjaku engi), and by combinatory practices based on the two fundamental mandalas of Shingon esoteric Buddhism (Ryōbu shūgō Shintō; see Ryōbu Shintō); in contrast, Yoshida Shintō claimed to be the original and fundamental form of Shinto (genpon sōgen Shintō), taking for its main deity Kunitokotachi no mikoto, the original and primordial kami (daigen sonshin).

The teachings of Kunitokotachi, transmitted exclusively to Tenshō Daijin and Ame no koyane, refer to the primordial condition of the cosmos before the distinction of yin and yang (onmyō fusoku no gengen) and before the generation of the first thought (ichinen mishō no honpon). These doctrines explain the original deity before the separation of the single universal material force (ikki mibun no genshin) and the subsequent process of manifestation of the sacred in this world (wakō dōjin no shinka). The Yoshida Shintō teachings are divided into exoteric and esoteric. The exoteric teachings (kenrokyō) are based on texts such as the Sendai kuji hongi, the Kojiki and the Nihon shoki; they discuss the separation of heaven and earth, the Divine Age, and the genealogies of sovereigns and subjects.

These teachings also include the worship of the deities of heaven and earth (tenjin chigi) and human spirits (jinki), as well as rituals of external purification. In contrast, the esoteric teachings (in'yūkyō, or on'yūkyō) are based on three scriptures, the Tengen jinpen jinmyōkyō, the Chigen jinzū jinmyōkyō, and the Jingen jinriki jinmyōkyō; these explain the spiritual force of the three entities (sansai no reiō), the three wondrous empowerments (sanmyō no kaji), and the three kinds of sacred treasures (sanshu no reihō); the practices they presuppose aim at internal purification. Furthermore, Shinto is divided into substance (tai), function (yū), and appearance (sō); from these, the following series of classifications arises: three principles (sangen, i.e., the previous three items), nine wondrous altars (kubu myōdan, i.e., the combination of the above three with the three elements heaven, man, and earth), and eighteen kinds of Shinto (jūhachi Shintō, i.e., a further, more detailed articulation of the previous nine meant to encompass all existing phenomena). These doctrines are all used to explicate Yoshida Shintō's fundamental principle that Shinto permeates the three entities (heaven, earth, and humans).

Kanetomo stressed the originality of the Shinto teachings of his house, and boasted that he "did not drink even one single drop of the three teachings" (namely, Buddhism, Confucianism, and conventional Shinto).

In reality, his doctrines included a combination of elements taken from esoteric Buddhism, Onmyōdō, and Taoist thought and religion. Kanetomo continued a tendency already present in Ise Shintō and Ryōbu Shintō, but he carried it out on a much larger scale than his predecessors, to the point of creating a comprehensive compilation of medieval Shintō doctrines through a combination of numerous religious and philosophical positions. This is also true of Yoshida rituals, such as Shintō goma, sōgen gyōji, jūhachi shintō gyōji (collectively known as sandan gyōji), and Hokuto-sai, Anchin-sai, and Tenku-sai, all of which are characterized by numerous elements taken from esoteric Buddhism and Onmyōdō. Finally, Kanetomo had the exclusive authority to confer to the title of kami on humans, and to establish rankings for kami, and also to appoint Shintō priests—authority he exercised by issuing special authorization certificates (Sōgen senshi, Shintōsai kyojō).
This authority facilitated the diffusion of Yoshida Shintō throughout Japan.

Yoshida Kanemigi  吉田兼右 (1516-1573), who became head of the Yoshida house one generation after Kanetomo's death, began to spread Yoshida Shintō among minor shrine priests in the provinces by issuing many more authorization certificates than his predecessors, and by visiting regional shrines himself. His sons Yoshida Kanemi (1535-1610) and Bonshun (1553-1632) joined the entourages of Oda Nobunaga, Toyotomi Hideyoshi, and Yokugawa Ieyasu, and tried to strengthen the position of their lineage.

Their efforts were rewarded later in the Edo period, when the Shosha negi kannushi hatto [Ordinances for shrine priests], issued in 1665, placed all shrines under the control of the Yoshida. However, the Edo period also saw the revival of Ise Shintō and the formation of Yoshikawa Shintō and Suika Shintō, and Hayashi Razan, Deguchi Nobuyoshi, Amano Sadakake, Usui Masatane and others began to criticize the Yoshida version of Shinto. In response to these developments and criticisms, the Yoshida house appointed the Suika scholar Matsuoka Yūen (1701-1783) as head of its academy in an effort to incorporate elements of Suika Shintō; apologetic texts such as the Nihon jingi seitōki and the Shingyō ruiyō were also published to rebut criticism.

Yoshida Shintō could not, however, avoid being excluded from the newly arising Shintō trends central to the period; in addition, from the mid-Edo period onwards frequent disputes were encountered with the Shirakawa Jingi Hakke house concerning the control over Shinto shrines. The Yoshida nonetheless preserved their authority throughout the early-modern period until the traditional system of shrine supervision was abolished by the Meiji government in 1868.
source : Ito Satoshi, Kokugakuin, 2006


Related words

***** . NEW YEAR - the complete SAIJIKI

. Amulets and Talismans from Japan . 

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- #yoshidashrine -


Daisen Akita Festivals


Daisen town in Akita


Daisen is a sprawling city in the south of Akita, famous for its fireworks, rice wine, baseball obsession, winter festivals and many other unique attractions.

List of Yearly Events

Early Jan: Omagari New Talent Music Festival
Mid-month: Yatsuzaka “Bonden” Festival (Nakasen)

Early Feb: Hotta Saku Winter Festival (Senboku)
11th: Kariwano Giant Tug of War 刈和野の大綱引き
10th: River Crossing “Bonden” Festival (Hanadate) 川を渡るぼんでん
15th: Bird Child Dance and Tug of War (Omagari)
4th Sundary: Ota Fire Festival 太田の火まつり


Sake Summit in Nangai 酒遊サミットin なんがい
- source :

3rd Sunday: Dakerokusho Shrine “Bonden” float festival (Jinguji)
Late March: New Fireworks Collection (Omagari)
Late March-Early April: Yaotome Cherry Blossom Festival (Nakasen)
March 31 長野神社 梵天まつり

saotome sakura matsuri 八乙女さくらまつり


Kawaguchi Canyon Ground Golf Tournament (Ota)
A Sunday in June: National “Obako” Folk Song Competition (Omagari)
Late June: Kashima Float Festival (Omagari)鹿島流し

1st Sunday: Midai festival and Junior Sumo Competition (Engyouji)

Early August: 550 Year Old Baseball Team Tournament (Nangai)
Omagari Summer Festival 夏まつり大曲
15th: Aya Summer Festival (Senboku) まつり彩夏せんぼく
16th: Donpan Festival (Nakasen) ドンパンまつり
17th: National Treasure on display at Sui Shrine (Nakasen)
4th Saturday: Omagari Fireworks

National “Ohara” Folk Song Competition (Omagari)
Nanbu Chuhei Cup Ground Golf Tournament (Ota)
10th & 11th: Nagano Shrine Festival 長野神社祭典
14th: Hachiman Shrine Festival (Jinguji) 八幡神社祭典
Late Sep: 500 Year Old Baseball Competition (Kamioka)

Ou Ota Road Race
2nd Monday: Osazawa Park Festival (Kariwano)
Kuromoriyama Fitness Marathon (Kariwano)
Mid-month: Lake Biyama Autumn Festival (Kyowa)
3rd Saturday: National Jumbo Rabbit Festival (Ota)
Late Oct: Autumn Bounty Fair (Omagari)

2nd Sunday: Tohoku Shogi Tournament (Nishi-senboku)

Other Noh Theatre by Bonfire (Kyowa)
source :

〒014-8601 秋田県大仙市大曲花園町


Ota Fire Festival 太田の火まつり

Up until around 30 years ago, each village would hold their own small separate celebration of the 14-16th days of the lunar New Year. The Ota Fire Festival has brought all of those together into one joint event, and is held on the fourth saturday of February every year.

There are many things to see, including a taiko drum performance, the
"Paper hot-air balloons" which dance magically in the icy night sky, and
"Rice planting in the snow" to pray for a bountiful harvest.

CLICK for more photos

There is also "Tenpitsu yaki 天筆焼き", a ceremony where people write their wishes and desires onto brightly coloured pennants and then fling them into a fire. If the ash floats up from the fire and drifts a long way away then it means their wish has a good chance of coming true.

CLICK for more photos

Another performance is the
"hitting with bamboo poles", take uchi 竹打ち
takeuchi matsuri 竹打ち祭り
Two groups of fearless men, from the North and the South, dress in protective gear and grab long bamboo poles. They line up in two lines, separated by the lenght of the bamboo poles.
They now start hitting the ground and each other, until most of the bamoboo is broken.
The match is held in the evening, with huge bonfires for light.
The winning team is the answer to the prediction of a good harvest in the coming year.

Special Festival, Kisai

Worldwide use

Things found on the way


the reporter
gets a good whack -
take-uchi festival

Gabi Greve
watching the preparations for this festival on TV

Related words

***** . Fire Festivals (hi matsuri)  

***** . Kisai 奇祭 special festivals  

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Needle ceremonies (hari kuyo)


Needle services (hari kuyoo)

***** Location: Japan
***** Season: Winter and Spring
***** Category: Observance


kigo for mid-winter in Kansai

hari osame 針納(はりおさめ) "end of the needlework"
hari yasumi 針休み(はりやすみ) "resting the needles"
hari osame 針納(はりおさめ) putting away the needles
hari matsuri 針祭(はりまつり)needle festival

haki kuyoo 針供養 (はりくよう) Hari Kuyo
(this word is also used for the spring ceremony)

Memorial service for used needles and pins

In the Kanto region, it is practised on February 8,
in Kyoto and Kansai on December 8.


kigo for early spring in Kanto

Needle Memorial Service (hari kuyoo 針供養)
February 8

This is the day when Buddhist masses are sung for needles broken during the past year since it is thought that the needles' lives were sacrificed in service.

A small three-step altar is set up and hung with a sacred rope and strips of cut white paper which indicate a sanctified area. On the top step are offerings of fruit and sweet cakes. On the middle step is a cake of tofu and on the bottom step are various sewing accessories.

On this day, the seamstresses take a holiday and bring their old needles to the temple to stick them in a piece of tofu or konnyaku. Threads of the five Buddhist colors were used with the needles.

Well, the priest is incanting a sutra which reflects the passage of the needles from usage and invoking some kind of Buddhist blessing which would then be passed on to the ladies themselves. Because as they show respect to the needles of last year, they're really saying to them, you know, 'Thank you very much for what you've done, and please give us your power and your energy for the coming year so that our sewing skills can become improved.'
(c) 2002 Jim Metzner Productions

. shitateya 仕立屋 / 仕立て屋 tailor, seamstress in Edo .


In times of old, fishermen used this day to appease the Sea Gods by sinking broken fishhooks onto the ocean bed. The tradition is now a refined ceremony practiced by housewives, clothmakers and even fashion students, who take a day off work to show their gratitude. They do this by placing their old needles and pins into a Japanese sambo navel orange, while their broken counterparts are stuck into some tofu or konnyaku jelly - a somewhat bizarre, though well-respected, memorial service for little bits of metal.
source :


kigo for the New Year

nuizome 縫初 (ぬいぞめ) first sewing
..... nuihajime 縫始(ぬいはじめ)
hatsuhari, hatsu hari 初針(はつはり)"first needle"
.... hari okoshi 針起し(はりおこし)
tachizome 裁初(たちぞめ)
This was done on the second of January. Usually a small bag was sewed.

. First Work - New Year Kigo .

Worldwide use

Things found on the way

nuibarishi, nuibari shi 縫針師 needleworker
People who did needlework were called
saihooshi 裁縫師 saiho-shi
Those who worked for the Samurai were called
nuibarishi 縫針師 or omonoshi 御物師 .
According to the garment they made the price for their work varied.

Since the Nara period, needles were made from iron, silver or copper. There are five needles in the 正倉院 Treasure House of the Shoso-In in Nara.

Many low-ranking Samurai made sewing needles as a side job. Thin pieces of metal were cut in the appropriate length and then filed to the best sharpness.

To make the hole in the needle (called the mimi 耳 "ear"), a special tool was used
maigiri 舞錐 "dancing drill" (mawashigiri 回し錐).

The hole was then smoothed with a very small and fine file.
After the needle was finished like this, it was once more heated in fire and then cooled quickly to make it strong.
The final check included to see it the needle was really straight, otherwise it was hit with a hammer to ajust the shape and then a final polish was applied.
Despite all this detailed work needles were rather cheap on the market, for about 50 Yen in our modern currency.
There were special vendors of sewing needles
nuibashi uri 縫針売.

Needles were also used to prick a finger and write a love-letter in blood, as told by Ihara Saikaku, Ibara Saikaku 井原西鶴.

. Edo shokunin 江戸の職人 Edo craftsmen .


- - - - - MATSUO BASHO - - - - -

haritate ya kata ni tsuchi utsu karakoromo

an acupuncurist
pounding into my shoulder;
the cast off robe

Tr. Barnhill

Written in 延宝3年 , Basho age 32.
The word haritate here refers to the tools of an acupuncturist.
karakoromo is a pun with a "Chinese robe"唐衣 or a cast-off robe 空衣, meaning a naked body.
The accupuncturist uses a small hammer to drive the needle into the skin. So Basho has his shoulder exposed to the doctor.

- This one about a needle is also about acupuncture:

. tsuki hana no gu ni hari taten kan no iri .

. Matsuo Basho 松尾芭蕉 - Archives of the WKD .


aki no yo ya tabi no otoko no harishigoto

autumn evening--
a traveling man busy

Tr. Lanoue

. Kobayashi Issa 小林一茶 in Edo .

- haiga by Nakamura Sakuo -


enshrined broken needles
my grandmother and me
a memory of my mind

Etsuko Yanagibori


hari osame chiratsuku yuki ni moodekeri

putting away the needles -
I walk to the temple
in lightly falling snow

Takahashi Awajijo 高橋淡路女
(1890 - 1955)
her teacher was Iida Dakotsu. She belonged to the 雲母 Unmo group.


haribako 針箱 sewing box "box for needles"

source :

In the tradition of 堤人形 Tsutsumi Ningyo, the eyes are almost triangular.

. Sagara tsuchi ningyoo 相良土人形 clay dolls from Sagara .


. Legends and Tales from Japan 伝説 - Introduction .

In 神奈川県 Kanagawa 横浜市 Yokohama
Once upon a time in a village there lived a beautiful young girl and every night, a handsome young man with carefully combed hair passed in front of her home. And as things go, one day the young girl was pregnant! The young man still did not say who he was and where his family lived.
So one night she stuck a sewing needle into his hair and from that day on, he never came back.
The people around her begun searching in the neighborhood and found a hole with a snake and a needle stuck in its head. For snakes the iron of a sewing needle is poison and the snake was already very weak. It just managed to tell them to prepare a bath with iris for his pregnant lover, so she would loose the baby of the huge serpent.

In 滋賀県 Shiga, 西浅井町 Nishiazai
there is the custom that a pregnant woman should not take part in a funeral. If for some reason she has to participate, she should carry a mirror and place a sewing needle in the hem of her robe, with the tip showing to the earth.

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

Related words


BACK : Top of this Saijiki



Ashes in Japanese Culture


sumi temae, sumetemae 炭点前 Charcoal Setting
More about Ashes in Japanese Culture

***** Location: Japan
***** Season: Non-Seasonal Topic
***** Category: Humanity


CLICK for more photos

In the Tea Ceremony school of Yabunouchi, the five senses are entertained. With the ceremony of laying out the charcoal for boiling the water, the master and the guests gather at the open fireplace and enjoy not only the different colors of the charcoal, but also the warmth of the embers.

The ashes where the charcoal is placed are also layed out and forked into special patterns.

Before the coal is placed,the hearth is ritually cleansed
with a feather, habooki 羽箒.

The coal is layed out in a special pattern. The pieces have various size, the biggest for holding the warmth during the whole ceremony, the smallest for picking up fire quickly and some long ones for transfer of the glow to the larger piece.
Some twigs of white charcoal are also use, they make a fine decoration to enjoy with the eyes. The faint clicking of the burning embers is a joy for the ears.

After laying out the coals, the meal is served and then after a pause, the tea is served.
Just watching the arrangement and seeing the embers, feeling the warmth, makes the heart quiet and brings enjoyment to the group.

White charcoal branches


first ritual layout of the coal, shozumi 初炭

replenishing the charcoal, gozumi 後炭
Here the master can show his skills, since the coals burn different at any time.

Click HERE for some photos !

External LINK
Sumi Temae Utensils


The tea ceremony as an art form cuts through a whole spectrum of Japanese culture because it embraces many art forms such as architecture, gardening, ceramics, textiles, Japanese calligraphy, flower arrangement, and Japanese cuisine, plus a few rather arcane art forms such as the sculpting of ashes and the building of a beautiful fire. Certain arrangements of ashes on which charcoal is placed can take as long as two hours to prepare. Other than the Japanese tea ceremony, where else can you find humble ashes raised to such a level of refinement and beauty?

Indeed, they are the finest ashes in the world. A story is told about three tea masters who had a magnificent tea room with much valuable equipment. One day the house caught fire and the 3 tea masters rushed in to save what they could.
The first thing they saved was the ashes!
The point being made with this story is that everything involved in a tea ceremony has been given careful aesthetic attention, even the ashes.
source :


kigo for all winter

. sumi 炭 (すみ) charcoal
binchootan 備長炭 binchotan charcoal and more


observance kigo for the New Year

suminuri 墨塗, 墨塗り (すみぬり)
painting the face with charcoal

Date no suminuri 伊達の墨塗 (だてのすみぬり)
..... sumitsuke shoogatsu 墨付正月(すみつけしょうがつ)墨付け正月
"New Year with charcoal painting"

source :

On January 15.
People paint their faces black and pray for health. Especially in Niigata at Tokamachi town.
There it happens after the ritual of throwing young husbands of the last year down the slope of the tempel Yakushi-Do (mukonage 婿投).
It is also common in other parts of Tohoku, expecially the Date region of Fukushima.



topic for haiku

haiash, ashes

Used just like that, the word is not a kigo and can apply to various kinds of ashes, see quote below.

But there are some compounds with it as kigo.


. Ash Wednesday . Aschermittwoch
kigo for early spring

hai no suiyoobi 灰の水曜日 (はいのすいようび)
seikaisai 聖灰祭(せいかいさい)
daisaishibi 大斎始日(だいさいしび)

. kairobai 懐炉灰(かいろばい)ashes from the pocket heater
kigo for all winter


In Japan, most dead bodies are cremated and the ashes toghether with some bones are handed over to the family members.
They are kept in special "bone containers" (kotsutsubo 骨壷) and placed on the family altar at home or in a grave.

. . . CLICK here for Photos !


The solid remains of fires, such as:
Cigar ash, the ash produced when a cigar is smoked
Wood ash, products of wood combustion
Incinerator bottom ash, a form of ash produced in incineration facilities
Volcanic ash, material ejected from the top of a volcano
Fly ash and bottom ash, products of coal combustion
Ash (analytical chemistry), the compounds that remain after a scientific sample is burned.
© More in the WIKIPEDIA !

The volcanic ashes (kazanbai 火山灰) that are regularly raining from the volcano Sakurajima (Kagoshima) are called
yona よな.


- Let us take a time trip to Edo !

. Recycling and Reuse in Edo - リサイクル と 再生 .

haikai 灰買い buying ashes

Wood and straw was the most common burnable material in Edo. Considering there were about 1.000.000 people living in the city, a lot of ashes were produced every day.
Ashes were used in many ways during the Edo period. Some examples are the indigo dyers, paper makers, sake and silk producers, furniture makers and others.
Furniture makers used it especially for cleaning a surface.
The buyers for ashes of the kitchen fires and hibatchi heaters walked around the cities and then sold their ware at special "ash markets", for example in Kawagoe and in the suburbs of Edo.
In Kabuki there is a famous saying, to express the "most trivial things"

kamado no shita no hai made 竈の下の灰まで
even the ashes from below the stove

In Kyoto and Osaka the people really sold the ashes from below the stove, sometimes with some husks of rice (nuka) or seeds of cotton (tane), so the buyers would call out

nuka tane hai wa gozai 「ぬか・たね・はいはござい」

In Edo, the ash buyers wanted only the pure ashes. They brought their merchandise to a special ash dealer or merchand 灰問屋 (haidonya), got their money and spent the rest of the day happily.

haidonya mina shiraga no wakai mono

the ash merchands
are all white-haired
young men

. senryu, senryū 川柳 Senryu in Edo .

One of the rich ash merchands was Haiya Juuyuu 灰屋紹由 Haiya Juyu.

Most ash buyers carried a shoulder pole with two rope baskets with long lines at the four corners, (see above),
others teamed up and shared the burden of the basket, called
- mokko モッコ / もっこ / 畚

Worldwide use

Things found on the way

CLICK for more photos ...

Ashes and the Way of Incense (koodoo, kodo 香道)

. . . CLICK here for Photos of Ashes !

Usually, unperfumed rice-ash is used. It is carefully layered and finally raked into patterns 灰の模様, (hashime 箸目) sometimes a different one for each month. There are special tools to rake patterns into the ashes.
. . . CLICK here for Photos !

CLICK for original LINK ... keisetsukai
There is one opening
kikisuji 聞筋〈ききすじ〉
The ashes can be divided into six fields or three fields in the form of the letter V.

ember pot
- Reference -

koorobai 香炉灰 ash for the incense burner
. . . CLICK here for Photos !

white ash for soradaki 空薫(そらだき) "burning for pleasure"
. . . CLICK here for Photos !

tadon たどん【炭団】 charcoal briquette
They are made from coal powder of wood or bamboo, kneaded with natural glue from seaweed (funori) . After forming the balls they are dried. When carrying normal charcoal in bundles, there is always a lot of powder at the bottom of the package, which was used to make the balls.
They are now so powerful as heating material, but keep burning for a long time.
In the Edo period, Shiobara Tasuke 塩原太助 mixed them with glue from seaweed to make them even more useful.
Starch from potatoes was also used to stick the bits and pieces and powder together.
Before the advent of heating oil they were use for heating and in cooking stoves and hibachi.
Charcoal balls used for Kodo 香道, the way of fragrance, are made from expensive wood charcoal powder and rolled into longer sticks. They are quite different from the tadon for heating.
Since they are black, they are a symbol for loosing a bout in sumo (kuroboshi 黒星).

Incense and Daruma


waga haru ya tadon hitotsu ni ona ichi wa

my spring--
one charcoal ball
and a bundle of greens

Kobayashi Issa
Tr. David Lanoue


source : xxx

「茶の湯日々草」 「炭手前の図」sumi temae
水野年方 - 1896

setting the charcoal -
we look and listen,
warming the heart

tea ceremony -
wispering charcoals
warm the heart

Gabi Greve, March 2007


Tea Ceremony Haiku
. Matsuo Basho 松尾芭蕉 - Archives of the WKD .

four and a half tatami was a standard size of a room for the tea ceremony.

aki chikaki kokoro no yoru ya yojoohan

as autumn approaches
our hearts are drawn together--
a four-and-a-half mat room

tr. Barnhill

Autumn is near;
The heart inclines
To the four-and-a-half mat room.

tr. Blyth

sensing autumn's approach
four hearts draw together
in a small tea room

tr. Ueda

Written on the 21st day of the 6th lunar month, 1694
元禄7年6月21日, Basho age 51
when Basho stayed at the estate of Bokusetsu 木節.

The members of this meeting were three good friends, trying to console Basho, who had on the 8th day just gotten the news of the death of his wive/lover
. Juteini 寿貞尼 Jutei-Ni .

Apart from Basho and Bokusetsu, the two other participants sharing the tea room were

. Hirose Izen 広瀬維然 .

. Kagami Shikoo 各務支考 Kagami Shiko .

Later in the 7th lunar month, Basho wrote another hokku at the estate of Bokusetsu (Kibushi):

hiya hiya to kabe o fumaete hirune kana

Mochizuki Bokusetsu 望月木節
(? 1964, 11th lunar month)
A doctor from Otsu, also known under the name of 是好.
He was one of the few who saw Basho on his death bed.

Related words

***** Yabu no Uchi Tea Ceremony Part 1

***** Tea Ceremony Saijiki 茶道の歳時記 
chashitsu 茶室 Tea Ceremony Room.

***** . Forest work in all seasons
making charcoal

***** . Fire (kaji)Worldwide. Bushfire, wildfire
after a fire, there are ashes on the ground.


- #sumitemae -


Kasuga Shrine Festivals


Kasuga Shrine Festivals

***** Location: Kasuga Shrine, Japan
***** Season: Various, see below
***** Category: Observance


CLICK for more photos CLICK for more English Information !

The Kasuga Shrine (春日大社, Kasuga-taisha) is a Shinto shrine in the city of Nara, in Nara Prefecture, Japan. Established in 768 A.D. and rebuilt several times over the centuries, it is the shrine of the Fujiwara family. The interior is famous for its many bronze lanterns, as well as the many stone lanterns that lead up the shrine.

The architectural style Taisha-zukuri takes its name from the Kasuga Shrine.

Kasuga Shrine, and the Kasugayama Primeval Forest near the shrine, are registered as a UNESCO World Heritage Site as part of the "Historic Monuments of Ancient Nara".

The enchanting path to Kasuga Shrine passes through Deer Park (where tame deer roam free). Over a thousand stone lanterns line the way.
© More in the WIKIPEDIA !

Kasuga jinja 春日神社 Kasuga Shrine is the shrine name.

taisha-zukuri 大社造
Also called ooyashiro-zukuri. The oldest style of shrine architecture.
Read more here: © JAANUS

Kasuga Taisha Japanese HP

Kasuga Wakamiya Festival. Japanese HP


The five deities of the five important shrines

Takemikazuchi no Mikoto / Fuku Kenjaku Kannon

Futsunushi no Mikoto / Yakushi Nyorai

Ame no Koyane no Mikoto / Jiso Bosatsu

Himegami / 11-Headed Kannon Bosatsu

Wakamiya- / Monju Manjushri Bosatsu


Kasuga Lantern Festival in Spring
setsubun mantooroo 節分万灯籠, 万中元万燈籠
Februar 3
Kasuga no mantoo 春日の万燈(かすがのまんとう)
(The kigo is for the winter festival.)

CLICK for more English information CLICK for more Japanese photos

This festival takes place at the Great Shrine at Kasuga, Kasuga Taisha 春日大社.
More than 3000 lanterns are lit up in the cold winter night. The stone lanterns have been dedicated by some Daimyo of the Edo period and many more by the lay people who come visit this shrine. There are also many bronze lanterns hanging from the eaves.

This ceremony is more than 800 years old.

Reference : Kasuga Lantern Festival

O-Bon Lantern Festival, Obon Mantoro
(Obon Mantooroo) お盆万燈籠 

During the O-Bon festival, the lanterns are lit again.
August 14

O-bon, a kigo for haiku

Kasuga Lantern Festival in Winter, Kasuga Mantooroo
春日万燈籠 (かすがまんとうろう). 春日万灯籠
kigo for mid-winter
..... Kasuga no mantoo 春日の万燈(かすがのまんとう)
Taisha Mandoro (Taisha Mandooroo)


Kasuga Spring Festival, Kasuga Festival
kigo for mid-spring
March 13

Kasuga Matsuri 春日祭 (かすがまつり)
"Kasuga Monkey Festival" saru matsuri 申祭(さるまつり)

The shrine was build in the 2nd year of the Zingo-Keiun era (768) and its festival was held on the first "day of the monkey" (saru no hi) in February and November (old lunar calendar). In the Meiji period, this day has been declared to be on March 13.
An imperial messanger makes offerings to the deity and many Shinto ceremonies are held on this day.

One of the three great festivals by order of the Imperial court (san chokusai 三勅祭) of Japan.


"Throwing deer bisquits"
shika senbei tobashi 鹿せんべい飛ばし
March 21
On the open spaces of Wakakusa Yama 若草山

Usually the deer get small bisquits from the tourists, but on this day large ones with a diameter of 25 cm are made for throwing and fighting about the longest flight of a bisquit. Sometimes they throw it for more than 50 meters. The winner gets a pair of the cut-off horns of a Kasuga deer.

CLICK for more photos


Photo: Mainichi Shinbun October 2010

shika no tsunokiri 鹿の角切 (しかのつのきり)
cutting the horns of deer

deer-horn cutting ceremony

tsunokiri 角伐(つのきり)cutting the horns
shikayose 鹿寄せ(しかよせ)herding the deer together
shikatsuri 鹿釣り(しかつり)"fishing for deer"

kigo for late autumn

In October, the divine deer are all gathered in one place and the horns are cut. This will prevent the animals from hurting each other and hurting the many visitors in Nara. The deer are rounded up and the first cut is made by a shinto priest of the shrine. This ceremony started in the Edo period and is performed to this day by a group of about 25 professionals.


Kasuga Wakamiya Shrine Festival
Kasuga Wakamiya On Matsuri

春日若宮御祭 (かすがわかみやおんまつり)
kigo for mid-winter
..... "THE Festival" on matsuri 御祭(おんまつり)
december 15 - 18

This festival is handed down since the 12th century. It started during an epidemic, when the government had rites performed at the "Young Shrine" Wakamiya, to pray for improvement and also for a good harvest.
The biggest event is now held on December 17, with a long procession of people dressed in period robes of the past, from the 9th to the 19th Century.

Traditional music and dance are also performed during these festival days.

CLICK for more photos
Folding Screen depicting the On Matsuri


Kasuga no o-taue matsuri
春日御田植祭 (かすがのおたうえまつり)
rice planting ritual at Kasuga shrine

kigo for the New Year
sometimes placed in mid-spring

On March 15.
A ritual to pray for a good harvest.
At the three shrines Ringo no niwa 林檎の庭, Enomoto Jinja 榎本神社 and Wakamiya shrine 若宮社 men perform ritual planting dances and women plant pine needles (representing rice plants) as an offering to the deities.

The colorful dances and lively songs are a joy.



Horse-riding and arrow shooting contest
yabusame sadame 流鏑馬定(やぶさめさだめ)
July 1

Sacred Rope Ritual, nawamune sai
October 1

Young Monks getting a rank
Bachoo no chigo no okurai uke
Beginning of December

Japanese: Rituals at Kasuga Wakamiya

Wakamiya, chigo or dooji indicates a divine boy (in case of Kasuga an incarnation of Monju Bosatsu), Bodhisattva of wisdom.

Worldwide use

Things found on the way

Kasuga no no shika mo tachisoo hana midoo

Kasuga Field's deer
also attend, I see...
blossom-filled temple

Tr. David Lanoue
Kasuga Shrine and Hana Mido

Kasuga Shrine Mandala
CLICK for more photos

On this scroll, a sacred tree (sakaki, Cleyera japonica) stands on the back of the white deer, which is the messenger of the Deity of Kasuga.
Kasuga shrine has four main deities and the one of Wakamiya (the New Shrine) is seen as Buddhas standing on the branches. There are also wisteria blossoms (fuji), the symbol of the shrine and the Fujiwara family.
The top part of the mandala shows Mount Mikasa in front of the Kasuga hills.

Three haiku by Kobayashi ISSA about the deer

kasugano no shika ni kagaruru awase kana

Kasuga Field's deer
sniff it...
my summer kimono

kasugano ya dagashi ni majiru shika no kuso

Kasuga Field--
penny candy mingles

with deer poop

kasugano ya kami mo yurushi no shika no koi

Kasuga Field--
with the god's permission
deer make love

Tr. David Lanoue


Kasuga jinja no ema 春日神社の絵馬
votiv tablets

They come in all sizes and with all kinds of paintings.
There is a special hall to exhibit them all.


goshiki jika 五色鹿 deer in five colors

The deer go back to the legend of the deity Takemikazuchi no mikoto 武甕槌神
The "Great God of Kashima" rode on a white deer from Kashima all the way to the Kasuga shrine in Nara as a divine messenger, and the deer became the symbol of Nara.
The Kasuga Deer Mandala tells the story.

These deer are only about 2 cm high, made with bamboo legs. They come in five colors and have white dots on their body.

. Folk Toys from Nara .

. Kashima Shrine 鹿島神宮 Kashima Jingu .

. Goshiki Daruma and Color Symbols .

. hakuroku 白鹿 white deer mikuji .


Saiin Kasuga Jinja 西院春日神社
Sai-In Kasuga Shrine in Kyoto

京都市右京区西院春日町61 - 61 Saiin Kasuga-cho, Ukyo-ku, Kyoto
Founded in 833.
It holds all the deities of the Kasuga Shrine in Nara, just closer to Kyoto.

In the compound is a stone that heals all kind of illness

hoosoo ishi 疱瘡石 "smallpox stone"

In the beginning of the Heian period, the wife of Junna Tenno 淳和天皇 (786 - 840), 崇子内親王 Takako Naishinnoo, suffered from smallpox and made a vow to this stone.
So the stone took on the smallpox and the lady was cured. Now people come to pray for good health.

In October there is also a festival with mikoshi palanquins, praying for good health and a good harvest.

- Homepage of the shrine
- source :

Look at more amulets from the shrine
- source :

. byooma taisan 病魔退散 warding off disease .
. Health Amulets 健康御守 kenkoo omamori .


saru matsuri hito yori ooki shika no mure

Beim Fest des Affen
sind die Herden vom Hirsch
mehr als die vom Menschen.

Kinoshita Seirin 木下星林(1918~)
Tr. Namura Kouta

Kasuga Monkey Festival -
there are more throngs of deer
than throngs of people

Tr. Gabi Greve


Aoni Yoshi 青丹よし Aoniyoshi
"the green and cinnabar is good"

This is an old makurakotoba for the old capital of Nara. The red pillars and green window bars of the shrine are auspicious colors to keep evil out of the city.

Many temples and shrines were built whith these colors, so a walk in Nara was yoshi, was pleasing and this expression became synonymous with NARA (Heijokyo 平城京).

There is also a famous sweet from Manshodo 萬勝堂 of this name.
It is made of wasanbon sugar.

CLICK for original link

Wasanbon sugar 和三盆


In 768, when the shrine Kasuga Taisha was built, the priests of the shrine dress in hunters gear (kariginu 狩衣 ) and pound rice for mochi, which are fried in oil. They are also written 伏兎.

hiuchi yaki 火打焼 a kind of mochi ricecake

Related words

***** Light offerings afloat (tooroo nagashi)

***** Stone Lantern (ishidooroo) Japan

***** . Kinkazan : cutting antlers of deer  


The Dragon God of Kasuga Shrine 春日竜神 Kasuga Ryujin
Tsukioka Kōgyo 岡耕漁 (Sakamaki Kōgyo) (1869-1927)

- quote -
Kasuga Ryūjin (春日龍神), or "The Kasuga Dragon God,"
is a Japanese Noh play often attributed to Komparu Zenchiku, son-in-law of Zeami Motokiyo. The play features the historical figure Myōe Shōnin (1173 – 1232), abbot of the Buddhist temple Kōzan-ji, and famous for his detailed dream diary. Myōe sought for many years to visit China and India, and to witness the places where the historical Buddha preached; in episodes recorded in his dream diary and other sources, Myōe is said to have been visited, both in dreams and via oracles, by the Dragon God of Kasuga Shrine, who persuaded him to remain in Japan. The play is inspired by and based upon these sources, and relates one such meeting of Myōe with the Dragon God.
----- Plot
The play opens with Myōe and his companions traveling to Kasuga Shrine to say formal farewells to the kami of the shrine, before they leave for their journey to China and India. There, they meet a priest, an old man, who welcomes them into the shrine grounds, saying that Myōe is favored by the kami of the shrine like a first-born son, and that of course he should be most welcome. Learning of Myōe's intentions to journey abroad, however, he argues that the kami shouldn't like to see him go, as his presence at the shrine is so treasured.

The priest goes on to explain that, were the Buddha still living, one would do well to hear him preach in person. But, he says, the ages have turned, and the sacred places of India and China are now represented in Japan. He equates important Buddhist sites such as Vulture Peak to sites in Japan, such as Mount Mikasa, and encourages Myōe to visit these sacred sites instead. He offers that if Myōe will desist with his plan, he will reveal to the monk, upon Mount Mikasa, the five regions of India, the Buddha's birth, the Buddha's enlightenment, his preaching, and his passing.

Convinced, Myōe gives up his intentions to travel to the continent, and asks the old man his name. The priest identifies himself as Tokifū Hideyuki, a name drawn from those of the founders of the Kasuga Shrine, Nakatomi no Tokifū and Nakatomi no Hideyuki, at which he vanishes.

Between the two acts of the play, a kyōgen actor portraying a minor kami in the service of the shrine comes forth and retells the story of the first act.

In the second act, the Dragon God of Kasuga (the kasuga ryūjin of the play's title) appears, and dances, while speaking to Myōe, and confirming that he has in fact given up his intentions to journey to the continent.
- source : wikipedia -


Kasuga Myoojin 春日明神 Kasuga Myojin
Kasuga Daimyoojin, Kasuga Daimyôjin 春日大明神 Kasuga Daimyojin

comprizes the five kami of Kasuga related to the temple Kofuku-Ji.

Based on the honji suijaku doctrine, separate Buddhist avatars (honjibutsu) were designated for Kasuga shrine's Shisho Myōjin, "Four Bright Kami," and Kasuga daimyōjin the collective name for the "Four Bright Kami" and the uber-kami that those four comprise was considered a Shinto manifestation of the Buddhist Boddhisattva Jihimangyō Bosatsu.
- quote - Sato Masato, Kokugakuin 2007 -

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


.......................................................................... Kumamoto 熊本県
玉東町 Gyokuto

The origin of Konoha Saru. 木葉猿の由来。

.......................................................................... Kyoto 京都府

円覚上人 圓智上人 Saint Enchi
Saint Enchi's parents did not have any children, so they prayed to Kasuga Myojin. In a dream he let them know that soon they would have child with a special curse.
Eventually a baby boy was born and the husband made offerings to the Deity.
Just then lightning struck the house and almost the whole family died. The mother became blind and eventually left the child in the wilderness of the pilgrims road to Kasuga Shrine.

. 円覚上人 圓智上人 Saint Enchi (active in Tsugaru around 550) .

.......................................................................... Nara 奈良県
帯解町 Obitake

ryuu 竜 Ryu, Dragon
In the village pond lived a Dragon who ate peopoe, so they tried to drive it away. They lit a fire at the dam of the pond and tried to scare it, but the Dragon did not appear. A Samurai, who walked past, shot an arrow in the pond. The Dragon grabbed the Samurai and flew with him up to heaven. Eventually it begun 雷光 to thunder ad flashes of lightning appeared.
Blood-red raindrops fell into the pond. Eventually the body of the dragon dropped into the pond, all torn with wounds.
The villagers collected the Dragon bones from the pond and made a statue of a Dragon.
The Samurai never appeared again. They say it was an incarnation of
春日明神 the Deity Kasuga Myojin.

誓多林町 Setarincho

Along the 新笠置街道 New Kasagi Road there are two large footprints in a stone wall.
They say they are the footprints from the White Deer which Kasuga Myojin rode when he came from Kashima.


Yonaki Jizo 夜泣地蔵 Jizo crying at night



- reference : Nichibun Yokai Database -


- #kasugashrine #kasugamyojin -