Shidodera Festival

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Shidodera Festival (Shidodera matsuri)

***** Location: Kagawa
***** Season: Late Summer
***** Category: Observance

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Explanation

Shidodera matsuri 志度寺祭 (しどでらまつり)
Ritual at temple Shidodera
Shidodera hakkoo 志度寺八講（しどでらはっこう） prayer ceremony at temple Shidoji
Shido mairi 志度詣（しどまいり）visit of temple Shidodera
juurokodo e 十六度会（じゅうろくどえ）
juurokudo ichi 十六度市（じゅうろくどいち）

July 16
At temple Shidodera (Shidoji) in Sanuki town, Kagawa.

This is temple 86 on the henro pilgrimage of Shikoku.
. Shido-Ji, Shidodera 志度寺 Henro Temple 86 .


Fujiwara no Fuhito 藤原不比等 (658 - 720), a polititian of the Heian court, fell in love with an AMA diver, who helped him regain his treasure.
This festival is held at her grave (bozen matsuri 墓前祭), with a market and the showing of the main statue of the temple.
It is more of a ritual or ceremony than a festival.

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quote
Shidoji : Statue of Jūichimen Kanzeon
The Temple of Fulfilling One's Wish

Goeika:
Igisaraba goyoi wa koko ni shido no tera inori no koe o mimi ni furetsutsu

Honzon Mantra:
On maka kyaronikya sowaka

One of the daughters of Fujiwara Kamatari went to China to become a concubine of the T'ang emperor Tai-tsung. Once there, she sent back three tiny but precious jewels for her brother's use in work on Nara's Kōfukuji. Unfortunately the boat sank near Shido Bay and the three jewels were stolen by the Dragon King.

Her brother, Fubito, disguised himself and married a female diver in the area in order to recover the jewels. Eventually the wife gave birth to a son and at that time promised to recover the jewels on the condition that the husband promise to make the son his heir. Through a heroic dive, the woman recovered the jewels, but at the cost of her life because the Dragon King saw her and she only got away by slitting herself and hiding the jewels inside. She was dead when she reached the surface. The son, Fusasaki, became the heir and the ancestor of the northern branch of the Fujiwara aristocracy. The jewels sit between the eyes of the Shakuson statue at Kōfukuji in Nara.

This temple was built by the son and by Gyōgi Bosatsu in the 694 as a memorial to her and remains dedicated to the spirits of the dead (hence a strong association with Emma, the King of Hell). However, the original temple dates from much earlier and the honzon dates from the time of Empress Suiko in the 6th century.

According to Starr, the buildings were rebuilt by Gyōgi and the honzon is by Kōbō Daishi. Some say it is the incarnation of Monju Bosatsu, some say Sonoko Ama. The main Buddha with the Fudō and Bishamon are all National Treasures.

This legend has been made famous the Noh drama called Ama. Of interest are the tomb of Ama, a landscape garden featuring flowing water which is the masterwork of Hosokawa from the Muromachi Period, a Hosokawa from the Muromachi Period, a Niōō gate,, the hondō, and the five-story pagoda (Go-jū-no-tō).
source : www.shikokuhenrotrail.com

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海人 (能) Ama - The Woman Diver

The highlight of this drama is definitely the scene where the diver brings back the jewel from the Dragon King’s Palace.
This scene is especially recognized as “Tama-no-dan (the Scene of the Jewel),” known for its great chant and dance. The woman diver holding a sword in her hand jumps into the Dragon King’s Palace, takes back the jewel, which is protected by the Eight Great Dragon Kings, from the sacred jewel tower, and cuts under her breast to hide the jewel in her gash.

Because of the Dragon’s Palace’s taboo to avoid the deceased, not even evil dragons approach her. Then, the woman diver pulls the safety rope... The zeal of the diver who is willing to cast her life aside for the sake of her son and her mission is dramatically expressed through the chorus and dance. You might have an impression that the whole piece was created for the sake of showing this “the scene of the jewel.

It is tragic that the son is bereaved of his mother. However, the somber atmosphere is changed by the short, up-tempo development of the story in the second half of drama. Ultimately the piece reaches a bright ending with the blessing of Buddha. This drama cherishes the climax and is artfully woven.
source : www.the-noh.com


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Ama no Tama-tori Monogatari 海女の玉取り物語
The Story of the diver woman getting the treasure




Dragon decoration of a festival drum float.

. The Dragon Art Gallery – 2012 .

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Hana no ue no homare no ishibumi
花上野誉石碑
The Stone Monument of Glory



A joruri Bunraku play from 1789.

The story of Tamiya Botaro 田宮坊太郎 from Marugame, who as a boy had succeeded in avenging his father, the victim of a murder, in 1642.
He made a vow in front of Konpira Gongen in Shikoku.
There is one famous scene in the play called
Shidoji no ba 志渡寺の場, at Temple Shidoji
Botaro's wetnurse O-Tsuji お辻 had taken cold water ablutions here to pray for the boy, who could not speak when young and througher deed gained the power to speak.
Some say it was his real mother.



source :　kabusk/shasin32
In the compound of the temple there is the "well of O-Tsuji" お辻の井戸.

- Reference -


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Fujiwara no Fuhito 藤原 不比等
(659 – September 13, 720)



was a powerful member of the imperial court of Japan during the Asuka and Nara periods. Second son of Fujiwara no Kamatari (or, according to one theory, of Emperor Tenji), he had sons by two women, and those sons were the founders of the four principal lineages of the Fujiwara clan: the South, North, Ceremonial, and Capital lineages.
Also, he had four daughters by two other women. three by Kamohime, one by Tachibana no Michiyo. One daughter by Kamohime became Emperor Mommu's wife Miyako, who in turn gave birth to Emperor Shōmu. The daughter by Michiyo became the empress of his grandson Shōmu, Empress Kōmyō.
. . . . .
In 697 Prince Karu, the son of Prince Kusakabe and therefore grandson of Emperor Temmu and Empress Jitō, was appointed to the crown prince. Fuhito supported this appointment strongly and got the favor of Empress Jitō. Since then his promotion in the court began. In 701 Prince Obito, later the emperor Shōmu was born by Miyako. He succeeded to make Obito the crown prince and made his other daughter a wife of Obito. Until then only a royal lady could be promoted to the empress, but he succeeded his daughter the empress of Obito, the emperor Shōmu. It was the first empress who didn't derive from the imperial household.

He moved Yamashina-dera, the Buddhist temple which was the main temple his clan supported, to Nara and renamed it Kōfuku-ji. After his death, Kasuga shrine, the main temple of the Fujiwara clan was settled near to Kofuku-ji in 768.
©　More in the WIKIPEDIA !


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Things found on the way

When lord 佐藤継信 Sato Tsugunobu (1150 - 1185) died　and gave his life to save his Master, Yoshitsune came to his grave to mourn for him.
He also gave his beloved horse　太夫黒 Tayuguro, Tayu-guro , which was a gift to Yoshitsune from the Emperor. The priest Kakua 覚阿上人 cared for the horse at the temple 志度寺 Shidodera, but after the events at Hiyodori Pass, it was given to 極楽寺.
And there is also a grave mound for Yoshitsune's Taiyu-guro.

. Yoshitsune 義経　and his horses 義経の馬 .

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. kaidoo 街道 Kaido highways in Shikoku .

The old Shido road 志度街道 Shido Kaido
Now Route 11 国道11号

One of the main roads of the Takamatsu Domain in the Edo period.
The starting point was the South Gate of Takamatsu Castle.

also called

Higashi Sanuki Hama Kaido 東讃浜街道
or simply
Hama Kaido 浜街道 Road along the Beach

From Takamatsu along the beach, passing Shido Town, toward Tokukshima.

東浜 Higashihama
志度 Shido
(17 km from Takamatsu)
鴨部 Kamobe
西村 Nishimura
引田 Hiketa (famous for Japanese Sugar, Wasanbon)
(30 km from Shido)
阿州 Ashu - Awa no Kuni, Tokushima.
(32 km from Hiketa)



source and more photos :　matinami.o.oo7.jp

The town of Shido was active as a "temple town", thanks to the temple Shidoji.


. The old Kaido roads of Japan .


. Sake Legends and Buddhist Temples　酒とお寺 .


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Related words

***** . OBSERVANCES – SUMMER SAIJIKI .


. Shikoku Henro Temple List .


. Woman divers (ama 海女 (あま) .

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Sapporo Festival

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Sapporo Festival (Sapporo matsuri)

***** Location: Sapporo, Hokkaido
***** Season: Mid-Summer
***** Category: Observance

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Explanation

Sapporo matsuri 札幌祭 (さっぽろまつり)
Sapporo festival


June 14 - 17

Main festival at the shrine Hokkaido Jingu 北海道神宮.


This shrine was built by the early settlers during the Meiji period to pray for a safe harvest and stable life conditions in the snowy country.

Now the winter festival of the city is much more popular.

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. Sapporo Snow Festival
Sapporo yukimatsuri 札幌雪まつり
Das Schneefest von Sapporo


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quote
The Hokkaidō Shrine (北海道神宮, Hokkaidō Jingū)
is a Shinto shrine located in Sapporo, Japan. Sited in Maruyama Park, Chūō-ku, Sapporo, the Hokkaido Shrine enshrines four kami including the soul of the Emperor Meiji. A number of contributors of the Exploration in Hokkaidō such as Mamiya Rinzō are also enshrined.

In 1869, by an order of the Emperor Meiji, a ceremony to enshrine three kami (Shinto deities); Ōkunitama, Ōkuninushi, and Sukunahikona, was held in Tokyo. They were enshrined as the three deities of the Hokkaido reclamation (開拓三神, Kaitaku Sanjin), and they were later moved to Sapporo by officers in the Kaitakushi, the previous government of Hokkaidō prefecture.

An interim building of the shrine for three kami was constructed in 1870 in Sapporo, although its location was different from the current point where the Hokkaidō Shrine stands. In 1871, the shrine was erected to the current place and named as the "Sapporo Shrine" (Sapporo Jinja), and on September 14 an inaugural ceremony was held.

From 1889 through 1946, Sapporo-jinja was officially designated one of the Kanpei-taisha (官幣大社), meaning that it stood in the first rank of government supported shrines.

The soul of the Emperor Meiji was newly enshrined to the shrine in 1964, and the building was officially renamed to the current "Hokkaido Shrine".The building was destroyed by the fire in 1974, and later restored in 1978.

From June 14 to 16 in every year, the Main festival of Hokkaido Shrine, also called "Sapporo Festival" (Sapporo Matsuri), is held, and the line of people bearing Mikoshi parades down the street which leads to the shrine. It also manages a Scouting activities.
©　More in the WIKIPEDIA !

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quote
The Four Deities of the Hokkaido Shrine

1. "God of Okunitama"
God of the land of Hokkaido from which all things are able to be produced in nature.
2. "God of Onamuchi"(or by another name "Okuninushi")
God of making and developing the land.
3. "God of Sukunahikona"
God of healing who cooperates with Onamuchi to reclaim the land.
4. "God of Emperor Meiji"

LOOK
Bronze statue of the head commissioner, Mr. Shima, who brought the gods on his shoulders and decided to choose the site of the present Shrine in 1869, and also planned the city of Sapporo. Few people lived i Sapporo at that time, but now, 1,640,000 people live in this city.


Major annual Festivals




1. Festival of New Year (Jan.1st).
Commemorates the first day of the year, praying for a peaceful world, for Japan, and the prosperity of the Imperial Household.
2. Festival of the parting of the seasons (Feb.3rd).
Commemorates the beginning of spring and ceremony of praying for the coming in of good fortune and driving out all devils by throwing beans.
3. Commemoration of the founding of Japan (Feb.11th).
Commemorates the founding of Japan by accession to the throne of Emperor Jinmu, 2645 years ago.
4. Festival of praying for the fertility of crops (Feb.17th).
Prayers for the prosperity of all kinds of industries and the fertility
of farm products.

5. Main festival of Hokkaido Shrine (Jun.14th-16th).
One of the 10 biggest festival in Japan, and the largest festival in Hokkaido (about 1,000,000 people).

6. The great purification ceremony (Jun.30th).
Purifying sins, and recharging the spirit.
7. Festival of the Pioneers Shrine (Aug.15th).
In honor of 34 men involved with the reclamation of Hokkaido. 500 children carry the portable shrines downtown.
8. Festival of memorial enshrined deities (Sept.1st).
Commemorates the enshrining of the 3 dieties in 1871.
9. Festival of Meiji (Nov.3rd).
Commemorates the birth of Emperor Meiji.
10. Thanksgiving festival (Nov.23rd).
Originated from the new rice festival, a festival to celebrate the first crop of the year, when the Japanese Emperor offers the new harvest of rice to the gods oh heaven and earth to thank them for the good hervest and to pray for future blessing. The Emperor himself eats the fresh rice in private with the gods.
11. Festival of present Emperor's birthday (Dec.23rd).
Offering the present Emperor our hearty congratulations for his long life.
12. The great purification ceremony (see Jun.30th).
Purification before welcoming the new year.

13. Monthly festivals
Every month the 1st, 10th, 15th and 20th at 10a.m. prayers for a peaceful world and for Japan, for the prosperity of the Imperial Household and Hokkaido.

source : Hokkaido Jingu Homepage .


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Things found on the way


Kani Honke 札幌かに本家
The Original Crab Restaurant in Sapporo

Sapporo Miso Ramen

Sapporo Beer

. Food from Sapporo .


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HAIKU



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Related words

***** . Amulets from Shrine Hokkaido Jingu .


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Shinagawa Festival

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. Places and powerspots of Edo .
. Shinagawa ku 品川区 "goods river" .
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Shinagawa festival (Shinagawa matsuri)

***** Location: Shinagawa, Tokyo
***** Season: Mid-Summer
***** Category: Observance

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Explanation



Shinagawa matsuri 品川祭 (しながわまつり)
Shinagawa festival
Shinagawa Ten-Oo matsuri
品川天王祭（しながわてんのうまつり）
Shinagawa Ten-O festival

Shinagawa kappa matsuri
品川河童祭（しながわかっぱまつり）
Shinagawa kappa festival

Weekend close to June 7
for three days

. Kappa, the Water Goblin .

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This is the main festival at the
shrine Shinagawa jinja 品川神社 and the
shrine Ebara jinja 荏原神社

They are both dedicated to the "Deity of the Sky", Ten-o 天王.
Shinagawa Jinja is also called the shrine of the Ten-o of the North　北の天王,
while Ebara Jinja is the one of the South　南の天王.





At this festival, the most spectacular event is mikoshi palanquins of the gods being carried around. It is carried down the very steep stairs and then back up in the evening after making its way through the town.


This parade is accompanied by the beat of the Shinagawa byoshi 品川拍子 rhythm.
Rhythmic music is played during the parade from Shinagawa shrine and Ebara jinja.
The instruments of this group include the snare drum (shime daiko 締太鼓), beaten with bamboo sticks, and the bamboo flute (shinobue 篠笛).

The festival at the shrine Ebara Jinja is often held before, on the last weekend in May. At the end, after a parade from the Susaki bridge to Odaiba, the large mikoshi is carried into the sea as an offering to the God of Water. This part is the "Kappa Matsuri", Festival of the Water Goblin.


Kappa Festival


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Things found on the way

. Shinagawa ward 品川区 "goods river" district .




. The 53 stations of the Tokaido .
東海道五十三次
1. Shinagawa-juku 品川宿 (Shinagawa)


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HAIKU

海暮れて品川祭人出急
umi kurete Shinagawa matsuri hitode iso

getting darker at the sea -
more and more people hurry along
to the Shinagawa festival

Izawa Masae 井沢正江


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Isonokami Shrine

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Isonokami Shrine (Isonokami Jingu) Festivals

***** Location: Nara
***** Season: Various
***** Category: Observance

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Explanation



quote
Isonokami Shrine 石上神宮, Isonokami-jinguu,
also 石上布都御魂神社 Isonokami-futsu-no-mitama-jinja,
布留大明神 Furu-ōmyojin, etc
is a Shinto shrine located in the hills of Tenri in Nara prefecture, Japan.
It is one of the oldest extant Shinto shrines in Japan and has housed several significant artifacts.

Isonokami shrine was highly regarded in the ancient era, and frequented by many members of the imperial family. It played a pivotal role in Japan's early history, especially during the 3rd to 5th centuries.

The shrine is at the northern end of the Yamanobe no michi, the oldest road in Japan.

... It is unknown which kami was initially worshipped at Isonokami shrine.

Isonokami Shrine was supposedly built on the 7th year of Sujin's reign, or the year 4 AD. However, there is little record of Sujin's existence or identity, and therefore the claim is deemed legendary. The construction of a structure that can be identified as a Shinto shrine in the Isonokami area probably dates two or three centuries later. Despite this, it is not unlikely that the Isonokami area was considered a sacred site during that time, as archeological digs have found many ritual objects, and Isonokami worship was already firmly established when they were adopted by the Yamato leaders in the 4th century.

... Isonokami shrine is surrounded by Japanese cedar (sugi), and is known for its quiet solemnity. A waka poem from the Man'yōshū anthology mentions Isonokami shrine, surrounded by holy cedar trees.

... The main enshrined dedication is to Futsu-no-mitama, the kami of a legendary sword (futsu-no-mitama-no-tsurugi) that was purportedly used by Emperor Jimmu, the first Emperor of Japan. However, the supposed sword itself is not in Isonokami shrine, but in Kashima Shrine, Ibaraki.

... The Nanatsusaya-no-Tachi 七支刀 , a seven-branched sword, is housed in Isonokami shrine.

... The Kusanagi-no-Tsurugi 草薙剣 , a legendary sword, is also said to be kept at Isonokami shrine. It is one of the three Imperial Regalia of Japan. According to the Kojiki, the sword was used by the god Susanoo to slay the Yamata-no-Orochi, a giant serpent with eight heads and eight tails. Unfortunately, priests at the shrine will not allow anyone to see or inspect the sword.


Tokusa no Kandakara 十種神宝（とくさのかんだから）
Ten treasures brought by Amenohiboko are thought to be housed in Isonokami shrine. According to the Nihon Shoki, Amenohiboko was a prince from Korea who settled in Japan. The ten treasures he brought are known as the Tokusa-no-Kandakara, and they are as follows:

Okitsu-kagami (A mirror)
Hetsu-kagami (A mirror)
Yatsuka-no-tsurugi (A sword)
Iku-tama (A jewel)
Makarukaheshi-tama (A jewel)
Taru-tama (A jewel)
Chikaheshi-no-tama (A jewel)
Orochi-no-hire (A type of long scarf worn by women)
Hachi-no-hire (A type of long scarf worn by women)
Kusagusa-no-mono-no-hire (A type of long scarf worn by women)

The 10 Treasures and
. Tamaki Jinja 玉置神社 .

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The Seven-Branched Sword:
The Mystical Ceremonial Sword of Japan



The Seven-Branched Sword is so called because of the three branch-like protrusions extending on each side of the sword’s main body. Together with the tip of the central blade, they make up seven ‘branches’. This sword measures at 74.9 cm (2.5 feet) in length, and is made of iron. As the ‘branches’ appear to be quite delicate, and their functionality in melee combat doubtful, it is unlikely that the Seven-Branched Sword was used as a military weapon. Instead, it probably had a ceremonial function. This may be supported by the inscription, which is inlaid with gold, on the central blade.

A translation of the inscription is as follows,

First Side: “On May 16th, the 4th year of Tae-hwa [or on April 16th, the 4th year of T’ai-ho], the day of Byeong-O at noon, this seven-branched sword was manufactured with hundred-times-wrought iron. As this sword has a magical power to rout the enemy, it is sent [bestowed] to the king of a vassal state. Manufactured by xxxx.”

Second Side: “Never has there been such a sword. Thinking of longevity, the king of Baekje [or the Crown Prince of Baekje who owes his life to the august King] had this sword made for the king of Wa [or the king of vassal state].
Hope that it be transmitted and shown to posterity (傳示後世).”
- See more at:
- source : ancient-origins.net -

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Annual celebrations

歳旦祭 Japanese New Year (January 1)

元始祭 Genji-sai (January 3)

古神符焼納祭 Furufudatakiage-sai (January 15)

玉の緒祭 Tama-no-o-sai (Night before Setsubun)
節分祭 Setsubun

祈年祭 Kinen-sai (February 19) としごいのまつり
With prayers for a good harvest of the five grains.

献燈講講社大祭 Kentōkōkōsha-ōmatsuri
(First Sunday of each month)

春季大祭 Shunki-ōmatsuri (April 15) great spring festival

長寿講社春季大祭 Chōjukōsha-shunki-ōmatsuri (May 3)

神剣渡御祭（でんでん祭） Denden Festival
(June 30)

大祓式 Ōharae-shiki (June 30 and December 31)
Great purification rituals in June and December

崇敬会大祭 Sūkei-kai-ōmatsuri
(First Sunday of each month)

榜示浚神事 Boujisarae-shinji (October 1)

例祭（ふるまつり）Furumatsuri (October 15)

長寿講社秋季大祭 Chōjukōsha-shūki-ōmatsuri (November 3)

鎮魂祭 Chinkon-sai (November 22)

新嘗祭 Niiname-no-matsuri (November 23)
Harvest thanksgiving

お火焚祭 Ohitaki-sai (December 8)
Great Fire Festival

天長祭 The Emperor's Birthday (December 23)

神庫祭 Hokura-matsuri (December 31)

除夜祭 New Year's Eve (December 31)

月次祭 Tsukinami-no-matsuri
(Every 1st and 15th day of the month)

©　More in the WIKIPEDIA !


In a compound of this shrine, is the small shrine

Furu no Miya 布留の宮

Other Japanese versions are
石上振神宮、石上坐布都御魂神社、石上布都御魂神社、石上布都大神社、石上神社、石上社、布留社、岩上大明神、布留大明神.

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June 30
Denden Matsuri でんでん祭り

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quote
十種神宝
Tokusanokamudakara / Tokusa no kamu dakara

Also read jusshu jinpō.
According to the "original record of the heavenly grandchild" (Tenson hongi) in Sendai kuji hongi, these were the "ten kinds of heavenly-emblem sacred treasures" (amatsushirushi mizutakara tokusa) bestowed by the "heavenly ancestor" (amatsu mioya) on Nigihayahi no mikoto, ancestral tutelary (sojin) of the Mononobe clan, at the time of his descent from the Plain of High Heaven (Takamanohara).

　　The ten treasures or regalia consisted of
the Okitsukagami ("Mirror of the Deep"),
the Hetsukagami ("Mirror of the Shore"),
the Yatsukatsurugi ("Sword Eight-Hands Long"),

the Ikutama ("Jewel of Life"),
the Makaru kaeshi no tama ("Jewel of Resuscitation"),
the Tarutama ("Jewel of Plenty"),
the Chikaeshi no tama ("Jewel of Turning Back on the Road"),

the Orochi no hire ("Snake[-repelling] Scarf"),
the Hachi no hire ("Bee[-repelling] Scarf"), and
the Kusagusa no mono no hire ("Scarf [to ward off] Various Things").

These ten are subdivided into the four classes of swords, mirrors, jewels, and scarves.
The inclusion of scarves (hire) is significant; thought to have been an article of ancient dress, hire were believed to have magical power. According to Ryō no shūge, spirit pacification ceremonies (chinkonsai) were performed by waving these scarves. The other treasures had similar characteristics.

In the aforementioned Tenson hongi portion of the Sendai kuji hongi, the heavenly ancestor instructs that in the event of difficulty, illness, or other need to dispel evil, one should chant the names of the ten regalia while flourishing the objects, and the desired effect will immediately appear in response to one's wish. In short, the regalia were viewed as possessing magical properties, and when used in ritual had the nature of implements of exorcism or purification.
source : Okada Yoshiyuki, 2005, Kokugakuin

瀛都鏡(おきつかがみ)・辺都鏡(へつかがみ)・八握剣(やつかのつるぎ)
生玉(いくたま)・足玉(たるたま)・死反玉(まかるかえしたま)・道反玉(ちがえしのたま)
蛇比礼(へびのひれ)・蜂比礼(はちのひれ)・品物比礼(くさもののひれ)


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Worldwide use


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Things found on the way

sacred cedar tree of Furu, Isonokami 布留の神杉
. . . CLICK here for Photos !


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HAIKU

布留の宮通り抜けゆく実梅籠
Furu no Miya toorinukeyuku miume kago

shrine Furu no Miya -
a basket with ripe plums
passes along

Matsui Toshi 松井トシ
source :　NHK Haiku

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Related words

***** . WKD : Main Index 　


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Ondeko Drummers Sado

[ . BACK to WORLDKIGO TOP . ]
. Sadogashima 佐渡島 Sado Island - Introduction .
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Sado Province 佐渡国 - see below

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Demon's Drums (ondeko)

***** Location: Sado Island
***** Season: Mid-Summer
***** Category: Observance

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Explanation

ondeko 鬼太鼓 (おんでこ) Demon's Drums
... onidaiko, oni daiko 鬼太鼓（おにだいこ）

June 25
(Nowadays it is also held on April 13 - 15.

Main festival at the temple Kanmeiji 管明寺 in Sado.



Drummers clad as black and white demons with lion masks perform dramatic drum percussions.




The temple is famous for its two large statues of Fudo Myo-O.

source : Kanmei-Ji Homepage
〒952-0108　
新潟県佐渡市上新穂659番地　ＴＥＬ　0259-22-2257


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quote
A Brief History of the Ondeko (Demon Drum Dance)
of Sado Island, Japan

In spite of the fame and popularity of the traditional performing art of Sado Island known as Oni-daiko (also called Ondeko, the demon drum dance) relatively little is known about its origins.

One story is that in the year 877, during the reign of Emperor Yozei, a Buddhist monk's dance was introduced to the Noto peninsula near Sado Island from China. Another version has it that it originated from the Tang Lion's Dance - also from China - in the 8th Century. It gradually transformed into the Demon Drum Dance as it made its way to Sado.

Today there are about 110 Oni-daiko groups on Sado, classified into 3 genres.
The Aikawa type (northern) includes the dance of an old man called mamemaki who scatters beans for good luck from a wooden measuring box. In the Kuninaka (central) variety, there are black and white demons (oni) dancing with 2 lions, and in the Maehama (southern) style, 2 demons dance together to the accompaniment of flute and drum. There are many variations in the dancing styles, but all have in common masked demons dancing to drums.




Funashimo Onidaiko 佐渡舟下鬼太鼓

Sometime between 1716 and 1735 Kiyofusa Ukyo Homma arranged the choreography of a Noh dance into a demon drum dance. At the Katagami Ushio shrine he encouraged the local residents to take part. These are the roots of Fanashimo Ondeko. In the late 1850's Rokusuke Sekiguchi - feeling the dancing style had degenerated - went to Kyoto to study traditional court dance and after teaching 3 generations of pupils, the Katagami style of Ondeko evolved. The Kuninaka style is based on this and it spread throughout the central plain of Sado over the next 60 years or so. In the Taisho period (1912-1925) a talented native of Funashimo embellished the dance, bringing it close to how we know it today. Funashimo Onidaiko is also called the 'Shishi Oni Daiko' because both shishi (lions) and oni (demons) appear.

Every year on April 13,
on the day of the Hiyoshi Shrine festival,
Hiyoshi Jinja 日吉神社
the troupe move from door to door in the hamlet driving off evil spirits and praying for an abundant harvest. At night they perform one last dance to the gods of the Hiyoshi Shrine in Niibo, after which a portable shrine (mikoshi) leaves the sacred compound to travel through the village to offer protection. The children of the village strike up a band called the Sagariha.

The Funashimo Ondeko group is made up of two people to carry the drum decorated in bamboo leaves and paper lanterns, three rhythm drummers, a male and female demon, and two lions played by two people each. The fearsome demon masks may have originated in Noh theatre or other classical performing arts, but have evolved into their own unique style which vary from troupe to troupe in colour and design. There is a variety of drumbeats played throughout the dance: toyose (stirring), michibiki (guiding), uchikomi (striking), uchikiri (closing), kurebachi ('kure' sticks), hayabachi (fast sticks) and modori taiko (returning drum). Revellers love watching and listening to the variation in drumming styles between the violence when the male demon dances and the softer touch for the female dance.

The Ondeko set begins with the toyose. The demon enters dancing and gradually approaches the drum. When the beat changes to hayabachi the dance becomes wilder. Two lions then emerge and attack the demon, trying to keep him or her from the drum. While fighting off the lions the demon struggles to reach the drum. The degree of skill and dramatic flare with which this heroic struggle is portrayed separates the great dancer from the good.

According to the elders of Funashimo, the Ondeko was formerly only performed on the official festival day. In 1924 however, an exception was made when it was performed at the reception of a group of luminaries including musicologist Hisao Tanabe, poet and novelist Keigetsu Omachi and Prince Kuninomiya After the performance Mr. Tanabe was so enthused he helped spread the word. On April 15th, at the 5th Annual National Folk Performance Contest, Funashimo Onidaiko performed at the Nihon Seinen Kaikan in Tokyo and since that date the demons have been allowed to perform in public on days other than the festival.

It has been 18 years since the the official name of the group was changed from The Young Men's Association, to The Preservation Group. In spite of the keen interest in and support for the group, it hasn't been easy to preserve this and other folk groups in the face of the radical change Japan has known since the war. This is an on-going effort kindled by the passion of each new young generation under the guiding hand of those who have gone before.
source : ondeko.blog

. . . . .


Thanks to the support of many friends, the Kodo Cultural Foundation was established in 1997 in order to increase the range of activities Kodo could engage in on their home of Sado Island.
佐渡鼓童

source : Kodo




Ondekoza 鬼太鼓座


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Sado Province (佐渡国, Sado-koku)
was a province of Japan until 1871; since then, it has been a part of Niigata Prefecture. It lies on the eponymous Sado Island, off the coast of Niigata Prefecture (or in the past, Echigo Province).

Sado was famous for mine silver and gold there. In the Kamakura Period, the province was granted to the Honma clan from Honshū, and they continued to dominate Sado until 1589, when Uesugi Kagekatsu of Echigo Province took over the island. The Tokugawa shoguns later made Sado a personal fief after Sekigahara, and assumed direct control of its mines.

Since 2004 Sado city has comprised the entire island.


Exile in Sado -　流人 an exiled person
When direct control from mainland Japan started around the 8th century, the island's remoteness meant that it soon became a place of banishment for difficult or inconvenient Japanese figures. Exile to remote locations such as Sado was a very serious punishment, second only to the death penalty, and people were not expected to return.

The earliest known dissident to be condemned to exile on Sadogashima was a poet, Hozumi no Asomi Oyu (穂積朝臣老). He was sent to the island in 722, reportedly for having criticized the Emperor.

The former Emperor Juntoku was sent to Sado after his role in the Jōkyū War of 1221. The disgraced Emperor survived twenty years on the island before his death; and because he was sent to Sado, this emperor is known posthumously as Sado-no-in (佐渡院). He is buried in the Mano Goryo mausoleum on the west coast.

The Buddhist monk Nichiren Daishonin was sent to Sado for three years before his 1274 pardon.
The Noh dramatist Zeami Motokiyo was exiled on unspecified charges in 1434.
The last banishment in Sado took place in 1700, almost a millennium after the first.

Gold mine
Sado experienced a sudden economic boom during the Edo era when gold was found in 1601 at Aikawa (相川). A major source of revenue for the Tokugawa shogunate, the mines were worked in very severe conditions.
©　More in the WIKIPEDIA !

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ふんどしに 棒つきのいる 佐渡の山
fundoshi ni bootsuki no iru Sado no yama

people clad in loincloth
and people with a long stick 
at Sado Mountain

To make sure the workers did not smuggle any gold out of the mines, there were guards at the entrance/exit.




- source : b-spot.seesaa.net/article


. senryu, senryū 川柳　Senryu in Edo .


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More festivals in Sado

. . . . . SPRING
Mano Park Cherry Blossom Festival
Sado Toki Marathon
Okesa Hana no Ran
Donden Highland Spring Festival
Sponichi Sado Long Ride cycling
Sadokoku Ondeko Dot Com

. . . . . SUMMER
Sado Kanzo Festival
Gold Mine Festival
Kakusanmaru Festival
Akadomari Port Festival
Earth Celebration
Ogi Port Festival

. . . . . Autumn
Sado Island Long Distance Triathlon
Sado Hill Climb
Oni-Daiko in Niibo and Toki Yubae Ichi
Momijiyama Maple Festival
Osaki Soba Party

. . . . . Winter
Sado Kaifu Winter Yellowtail Bumper Catch Festival
Setchu Toshikoshi Mikoshi
Do-Oshi
Kobie Jinja Ta-asobi Shinji
Lake Kamoko Oyster Festival
source : sado-biyori.com


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Worldwide use


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Things found on the way


Food specialities from Sado Island

suketo no okijiru スケトウの沖汁　/ スケトの沖汁
halibutt soup on the boat

yukinori, yuki nori　雪海苔　"snow-nori"
いごねり igoneri, seaweed food, Sado Island

mojio 藻塩 salt with seaweed

okoshigata おこし型 colored sweet dumplings
Sado beanpaste cakes

and more
. WASHOKU .

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HAIKU

Sado Island

荒海や 佐渡によこたふ 天河
araumi ya Sado ni yokotau ama no kawa

O'er wild ocean spray,
All the way to Sado Isle
Spreads the Milky Way
Tr. Dorothy Britton


. Matsuo Basho - Oku no Hosomichi .
- - - Station 33 - Echigo 越後路 - - -

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runin 流人 an exiled person


ゆきたけを聞で流人の袷哉
yukitake o kikade runin no awase kana

not asking
for the length of the sleeve for a light kimono
for the exiled
Tr. Gabi Greve

. Yosa Buson 与謝蕪村 in Edo .
Rakujitsu-An 落日庵 Rakujitsuan , 明和六年 - 1769


yukitake 裄丈 the length of a sleeve from the neck to the wrist.
The exiled persons all got the same size of a light kimono and had to make do.

. awase 袷 light linnen kimono .


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Related words

***** . Tsuburo fertility dance (tsuburosashi)
Sado Island

***** . Big Drum Festival (O-Taiko Matsuri )
お太鼓祭り at Shrine Toyozumi Jinja 豊積神社


***** . Hiyoshi matsuri 日吉祭（ひよしまつり） Hiyoshi shrine festival
Sannoo matsuri 山王祭 (さんのうまつり) Sanno Festival


***** . The Drum (ko 鼓) of Japan


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[ . BACK to DARUMA　MUSEUM　TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- #ondeko #onidaiko #onitaiko #demondrum -
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Saikusa Lily Festival

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Saikusa Lily Festival (Saikusa matsuri)

***** Location: Nara Japan
***** Season: Mid-Summer
***** Category: Observance

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Explanation

Saikusa matsuri 三枝祭 (さいくさまつり) Saikusa lily Festival
Isagawa matsuri 率川祭（いさかわまつり）Isagawa Shrine festival
... mikusa matsuri みくさ祭（みくさまつり）Mikusa festival
yuri matsuri 百合祭（ゆりまつり） lily festival



Main festival at the shrine Isagawa jinja 率川神社, along the Isagawa river in Nara.
June 17

Isagawa shrine 率川神社（いさがわじんじゃ)
奈良市本子守町




saikusa is an old name for bamboo lilies.
They grow in abundance along the Isagawa river and on the sacred Mount Miwa.
Lilium japonicum, sasayuri ささゆり (笹百合)
nanaotome yuri 七媛女百合, nana otome yuri
nanaotome 七媛女(ななおとめ) Shrine maidens

During the festival black (nigori) and white sake (pure) (shiroki, kuroki) is poured into two barrels as an offering to the shrine deities. These barrels are decorated with many bamboo lilies from Mount Miwa.
This ritual dates back to the reign of Emperor Monmu Tenno　文武天皇 (701–703).

The lilies used for the offering are said to ward off disease. So after all rituals the visitors try to grab one branch to take home and stay healthy until next year.

The lilies are carried to the shrine on the day before the festival.
On the next day after the rituals, the shrine maidens (miko) dace with these branches in their hands.


umasake miwa no mai うま酒みわの舞 Miwa Sake Dance

On this day, many sake brewers from all over Japan come with offerings of their brew, and obtain a ritual cleansing ceremony.


shirokikuroki 白酒黒酒（しろきくろき） ritual sake
son 罇（そん）sake barrel
..... hotogi 缶（ほとぎ



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quote
Saikusa matsuri
This ritual takes place on June 17 at the sessha of Ōmiya Jinja, Isakawa Jinja, in Nara City, Nara Prefecture.
The ceremony begins at around ten in the morning. Four miko (female shrine attendants) perform an offertory dance with torimono (props) made from saigusa no hana, a flower related to a lily that grows wild on Miwayama Mountain.
Because sake casks decorated with mounds of lilies are presented as offerings to the kami, this festival is also known as the yuri matsuri (Lily Festival).
The present ritual is a Meiji period reconstruction, but the origins of the ritual are ancient and there are references to it in both the Jingiryō and the Engishiki.
source : Mogi Sakae, Kokugakuin 2006


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quote
Japan is a country of lilies.
Of the total 96 species all over the world, 15 species are indigenous to Japan. The Japanese have been fond of lilies and sometimes regarded them as sacred plants.
YURI, the Japanese word for depicting lily, comes from the old Japanese word YURU that means "swing".
It seems that ancient people named the plant after the sight of its flowers swinging in the wind. The Japanese often use YURI as a girl's name, and sometimes add SA to become SAYURI. This SA means "sacred" in old Japanese.
Lilies were sacred plants in ancient times.
There is a festival called SAIKUSA MATSURI (SAIKUSA = old name of SASAYURI, Lilium japonicum, MATSURI = festival) in Nara Prefecture. Here, four maidens have a dance performance for the gods holding the flowers of Lilium japonicum. This festival has continued since early 8th century.

With many names of the lily variations in Japan:
source : plantsandjapan


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Shrine Isagawa jinja 率川神社 Izakawa jinja, Isakawa jinja





food offering for the gods 特殊神饌（しんせん）shinsen :
餅、ワカメ、鯛、カマス、鮎、鰹、烏賊、アワビ、かや、大根、 枇杷、牛蒡、白蒸（ご飯）、勝栗
mochi, wakame, sea bream, kamasu barracuda, sweetfish, bonito, octopus, abalone, torreya nuts, radish, biwa loquats, burdock, cooked rice and auspirious dried chestnuts (kachiguri).

source :　lalalasayu.jugem.jp
with more photos of the festival


Maybe the oldest shrine in Nara, built by Emperor Suiko Tenno 推古天皇 in 593.
Oomiwa no kimi shiratsutsumi 大三輪君白堤 is a priest of the Omiwa clan.

Deities in residence
Himetatarai suzuhime no mikoto 媛蹈韛五十鈴姫命　(御子神) Empress
Sainoookami 狭井大神　（御父神）her father
Tamakushi hime no mikoto 玉櫛姫命　（御母神）her mother

This is one of the few shrines where the main deity is female. She was the consort of the first emperor, Jinmu Tenno 神武天皇】.
She is a child-protecting deity 子守明神.


Annual Festivals
January 1 歳旦祭併御神火拝戴祭
January 4 率川阿波神社初戎宵宮祭
January 5 率川阿波神社初戎祭
February 17 率川神社月次祭併祈年祭
September 17 率川神社月次祭併敬老祭
November 23 　率川神社新嘗祭





amulets to ward off evil influence and disease

Since the main deity is female, this shrine sells amulets for easy childbirth, bringing up children safely and a good family life.



ema with the lily dance

Homepage of the shrine 率川神社
source : www.isagawa-jinja.jp


. Amulets and Talismans from Japan .　


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Things found on the way


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HAIKU




献灯の和紙に雨滲む百合祭
kentoo no washi ni ame shimu yuri matsuri

the paper of the lanterns
is dampend by the rain -
lily festival

Fujita Toshio 藤田壽穂


. Discussion of the translation .


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玉虫の羽のみどりは推古より
tamamshi no hane no midori wa Suiko yori

the green
of the Jewel Beetle's wings
since the time of Suiko . . .
Tr. Gabi Greve

. Yamaguchi Seison 山口青邨 .


. tamamushi 玉虫 / 金花虫 (たまむし) jewel beetle
Its wings are used to produce colorful laquer items.
The famous Tamamushi Zushi tabernacle.

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百合祭寂ぶ奈良町の一遇に
河合佳代子


七媛女百合もて供奉をしたがへて
河合佳代子

source : www.haisi.com


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Related words

***** . Sake, local rice wine .

***** . Lilies and Kigo

***** . Mount Miwa　三輪山, a sacred region .


. OBSERVANCES – SUMMER SAIJIKI .


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Usaka Festival

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Usaka Festival (Usaka matsuri)

***** Location: Toyama
***** Season: Mid-Summer
***** Category: Observance

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Explanation

Usaka matsuri 鵜坂祭 (うさかまつり)
Usaka Shrine festival
..... shimoto matsuri 楉祭（しもとまつり）
... 苔祭（しもとまつり）
shiridachi no matsuri 尻太刀祭（しりだちのまつり）
"festival of hitting the bottom"
..... shiriuchi matsuri, shiri uchi matsuri
尻打祭（しりうちまつり）
... shimotodachi 苔太刀（しもとだち）"sakaki stick"
Usaka no tsue 鵜坂の杖（うさかのつえ）Sakaki stick of Usaka


Main festival at the shrine Usaka jinja 鵜坂神社.
Toyama town, Fuchu Village, 富山市婦中町　鵜坂神社 .楉祭



On the 16th of the fifth lunar month.
Other sources say the 16th day of the sixth lunar month or even the 23th day of the seventh lunar month.
Now on June 16.

Women were brought to the shrine and had to confess the number of their extra-marital friends. For each one they got a hit on the bottom.
If they did not talk or said a lie, the deity would punish them terribly ... so they all confessed their sins.




source : bambino

The stick for hitting was made of the sacred sakaki tree (Cleyera ochnacea).
Some say the stick was made of a sakaki branch cut during the new year to cook the special rice porridge with seven herbs (nanakusagayu), so the women would give safe birth.
Even Matsuo Basho has written about this festival.

This festival was abolished during the Meiji period.
Later, during the Taisho period, a horse appeared and ran around the shrine three times. This was used to be hit with the sacred stick.

Nowadays, this custom has been completely abolished.



Here is my information about the "rice gruel stick"

."rice gruel stick" kayuzue 粥杖 (かゆづえ)


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The main deities of the shrine are

鵜坂姉比咩神
鵜坂妻比咩神

淤母陀琉神 . 訶志古泥神
Omodaru and Kashikone



The sixth of the first seven generations of kami, produced immediately prior to Izanagi and Izanami. It is generally believed that the two kami actually represent a single being, Omodaru being the male half and Kashikone the female, but no other specific attributes are known.

According to Motoori Norinaga, the characters used to write Omodaru's name mean "face and leg, indicating a being without imperfection; whether in face or in the limbs, every part is furnished complete" (Kojikiden). Other theories suggest that the names mean the face of the earth or the land was perfect and complete, or that the names were mutually complementary epitaphs used by the pair of kami.

In the medieval period, shrines appeared in the Kantō area worshiping Omodaru no mikoto under the name Dairokuten ("the sixth deva"). This name was based on the association of Omodaru with the sixth deva within the Buddhist theory of the heaven of thirty-three gods
quote
source : Nakayama Kaoru


In Memory of Obiko no mikoto 大彦命, a general of the Hokuriku Army, visited the area during the reign of Emperor Sujin Tenno 崇神天皇 (148 BC), the shrine was build in 652 and venerated with envoys from Kyoto.
Soon there was also a temple of the same name 鵜坂寺.

The present building of the shrine is new, from 1873.


越中國婦負郡 鵜坂神社
source with photos : www.genbu.net


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quote from
('Jingishi' in the 'Dainihonshi',
the Yoshikawa edition, p. 411. Yoshida-Toogo, 'Dainihon-Chimeijisho', Vol. II, p.1964).

In the olden time festival of the Tsukuma Shrine at Sakata-Gun in Oomi, 筑摩神社 近江 on the 1st day of the 4th month, every year, a woman was obliged to put on her head saucepans equal to the number of lovers she had favored in the course of the preceding year ('Shintoo-Myoomoku-Ruijushoo', Vol. V, p.8). It can easily be seen that the significance of this festival is the prevention of women's unchastity.
[end of excerpt]
source : books.google.co.jp ...


. Discussing the Festival, Larry Bole


. Tsukuma Festival 筑摩祭 (つくままつり)


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Worldwide use


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Things found on the way


. Dairokuten Ma-O
第六天魔王 （だいろくてん まおう)
Big Number Six Heavenly Deity
Omodaru no Mikami 於母陀流神 and
Ayakashikone no kami 阿夜訶志古泥神.



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Daruma at the Town Hall in Usaka
鵜坂公民館


source :　toyama kodomo gekiyo


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HAIKU



ゆだんしていくなうさかの尻打ち祭り　　
油断していくな鵜坂の尻打祭　
yudan shite iku na Usaka no shiriuchi matsuri　　

do not be off guard
at the bottom-hitting festival
at Usaka shrine
Tr. Gabi Greve


pay attention
at the bottom-beating festival
at Usaka shrine
paraverse by Larry Bole


. Matsuo Basho 松尾芭蕉 - Archives of the WKD .
Visiting Shinto Shrines


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あなこわや鵜坂祭りの音にむち　　　
ana kowa ya Usaka matsuri no oto ni muchi　　

Takarai Kikaku 宝井其角


. . . . .


いかにせん鵜坂の森に身はすとも　
君が笞(しもと)の数ならぬ身を

Minamoto no Toshiyori 源俊頼


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