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Kaitei Underwater Shrine and Susaki

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[ . BACK to DARUMA MUSEUM TOP . ]
. Shinto Shrines (jinja 神社) - Introduction .
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Kaitei Jinja 海底神社 Underwater Shrine, Chiba
千葉県館山市「波左間海中公園」 / Tateyama town, Hasama Underwater Park



This shrine is located under water in Hasama Underwater Park, about 600 meters from the beach, at an underwater elevation called 高根 Takane.

The building is about 3.5 m high. The Torii gate is about 18 meters deep in the water.
The shrine building is 12 meters deep in the water.
To visit the shrine, people need diving equipment.

It is a sub-shrine of 洲崎神社 Susaki Jinja and was constructed with the wish and prayers to prevent water damage and accidents at sea by a local diving shop in July 1997.

The shimenawa しめ縄飾り sacred rope is made by the divers from plastic rope and renewed every year for the New Year rituals. The priest also has to use a diving suit to get there for the annual service.

It is said to be the only underwater shrine in Japan.
“日本で唯一の海底神社”


- - - - - HP of the underwater Shrine (水中神社)
- source : www5e.biglobe.ne.jp/~o_hasama/jinja -

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Susaki Jinja 洲崎神社 (Sunosaki Jinja)
千葉県館山市洲崎1697 / Chiba, Tateyama, Susaki (Suzaki)
洲宮神社 Sunomiya Jinja



It used to be the shrine 安房国一宮 Ichinomiya of Awa no Kuni.
It was built in 807.

- - - - - Deities in residence - - - - -
天比理乃咩命 Amenohirinome no Mikoto
formerly called 洲ノ神(すさきのかみ) Susaki no Kami (Sunosaki)
(天比理刀咩命 (あめのひりとめのみこと) Amenohiritome no Mikoto)


天太玉命(あめのふとだまのみこと)Amenofutodama no Mikoto
天富命(あめのとみのみこと)Amenotomi no Mikoto

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Taokihooi 手置帆負命 Taokihooi no kami
Ancestral kami (sojin) of the Inbe clan.
A kami related to the manufacture of shrine structures and implements. According to Kogo shūi, Taokihooi was ancestor of the Inbe of Sanuki (present-day Kagawa Prefecture). Together with Hikosashiri no mikoto, he was directed by Futodama (offspring of Takamimusuhi) to fabricate the "heavenly measures,""divine palace," and various military implements used to lure Amaterasu from the rock cave of heaven where she had hidden.

Under the leadership of Futodama's descendant Amenotomi no mikoto,
the descendants of Taokihooi and Hikosashiri no mikoto for the first time used sacred axes and adzes to cut mountain timber for the construction of Jinmu's main palace at Kashihara, and thereafter worked as fabricators of spear shafts. An "alternate writing" related by Nihongi states that in exchange for Ōmononushi's agreement to "transfer the land" (kuniyuzuri), Takamimusuhi vowed to provide Ōmononushi with eternal worship, and among the celebrants assigned to perform rites is listed one Taokihooi, ancestral kami of the Inbe of Kii (makers of sedge hats).
- source : Mori Mizue - kokugakuin -

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shuin 朱印 stamp





- - - - - HP of the Shrine
- source : sunosaki.info-

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Yearly Festivals 年中行事

The main Festival around August 20.
みのこ踊り奉納 Minoko Odori dance ritual


- CLICK for more photos !

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Cape Suno (洲崎 Suno-saki)
is a cape on the Pacific Ocean, in the city of Tateyama, Chiba Prefecture, Japan.
The cape is located at the southwestern point of Bōsō Peninsula on the island of Honshu, and marks the point between the inner and outer parts of the peninsula.
Cape Sunosaki is home to the Sunosaki Shrine, which was historically the supreme shrine (Ichinomiya) of Awa Province. By tradition it was built early in the Nara period.
The Sunosaki Shrine dance, the Sunosaki-odori, performed during religious observances at the shrine in June and August, is designated a national-level Intangible Cultural Property of Japan.
Yōrō-ji, a nearby Buddhist temple within the Sunosaki District of Tateyama, is historically closely linked with the Sunosaki Shrine.
- - - More in the WIKIPEDIA !

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

The tidal current at Sunomisaki is very fast and called 潮の道 "road of the sea". The fishermen are very afraid of this place.
The ghosts of shipwrecked fishermen come home along this path and all are afraid of this
ayashi no 怪しの潮路 "the mysterious tideway".

- reference : Nichibun Yokai Database -


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There are other places called Susaki (Suzaki) or Sunosaki in Japan.

. Susaki Jinja 洲崎神社 - Aichi .

. Suzaki 洲崎 in Edo / Tokyo .
Suzaki Shiohigari 潮干狩 Shellfish gathering at low tide

. Wakanoura matsuri 和歌浦祭 - Wakayama .
... after the festival, the mikoshi palanquin was carried to Suzaki beach 須崎.


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

. kami 神 Shinto deities - ABC-LIST - .


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

日の出見し洲崎の戻り初不動
hinode mishi Susaki no modori hatsu Fudo

back from the sunrise
at Sunomisaki -
first Fudo Ritual


中野三允 Nakano Sanin (1879 - 1955)
A disciple of Masaoka Shiki

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枯蘆を刈りて洲崎の廓哉
kareashi o karite susaki no kaku kana


正岡子規 Masaoka Shiki.



洲崎より柩出でゆく百日紅
鳥居美智子

ぎんなんの鈴生りの香を洲崎かな
いさ桜子

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- #suichu #kaitei #underwatershrine #susaki #suzaki #sunosaki #susakichiba -
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- Backup Shrines in Edo Tokyo

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. Pilgrimages in Edo - Tokyo .

Backup February 2017


















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Edo Tokyo Pilgrimages

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. Pilgrimages in Japan - Introduction .
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東京十社 10 Shrines in Tokyo
. Tookyoo jusha 東京十社 ten shrines of Tokyo .

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東京下町八社巡り 8 Shrines in Shitamachi
This pilgrimage has started in 1981.
A shrine for each purpose



商売繁盛 Good business
鷲神社 Otori Jinja
台東区千束3-18-7 -- 3 Chome-18-7 Senzoku, Taitō ward

縁結び Finding a partner
今戸神社 Imado Jinja
台東区今戸1-5-22 -- 1 Chome-5-22 Imado, Taitō ward

健康長寿 Long and healthy life
第六天榊神社 Dairokuten Sakaki Jinja
台東区蔵前1-4-3 -- 1 Chome-4-3 Kuramae, Taitō wear

円満和合 happy couple
下谷神社 Shitaya Jinja
台東区東上野3-29-8 -- 3 Chome-29-8 Higashiueno, Taitō ward

学問芸能 Learning and progress in the arts
. Onoterusaki jinja 小野照崎神社 .
小野照崎神社
台東区下谷2-13-14 -- 2 Chome-13-14 Shitaya, Taitō ward

安産子授け Easy birth
水天宮 Suitengu
中央区日本橋蛎殻町2-4-1 -- 2 Chome-4-1 Nihonbashikakigarachō, Chūō ward

強運厄除け Avoiding disaster
小網神社 Koami Jinja
中央区日本橋小網町16-23 -- 16-23 Nihonbashikoamichō, Chūō ward

交通安全 Traffic safety
住吉神社 Sumiyoshi Jinja
中央区佃1-1-14 -- 1 Chome-1-14 Tsukuda, Chūō ward

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東都七天神 7 Tenjin Shrines

亀戸天神社 Kameido Tenjin Sha
江東区亀戸3-6-1 -- 3 Chome-6-1 Kameido, Kōtō

湯島天満宮 Yushima Tenmangu
文京区湯島3-30-1 --3 Chome-30-1 Yushima, Bunkyō

平河天満宮 Hirakawa Tenmangu
千代田区平河町1-7-5 -- 1 Chome-7-5 Hirakawachō, Chiyoda

牛天神北野神社 Ushi Tenjin Kitano Jinja
文京区春日1-5-2 -- 1 Chome-5-2 Kasuga, Bunkyō

西向天神社 Nishimuki Tenjin Sha
新宿区新宿6-21-1 --6 Chome-21-1 Shinjuku, Shinjuku

五条天神社 Gojo Tenjin Sha
台東区上野公園4-17 -- 4-17 Uenokōen, Taitō

仲町氷川神社 Nakacho Hikawa Jinja
足立区千住仲町48-2 -- 48-2 Senjunakachō, Adachi

. Tenjin Sama 天神さま Sugawara Michizane 菅原道真 .

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准勅祭社 12 Jun Chokusaisha
Established at the beginning of the Meiji period, but lasting only to the third year of Meiji. Some were re-named in the process.

富岡八幡宮 東京都江東区富岡1-20-3
芝大神宮 東京港区芝大門1-12-7
山王日枝神社 東京千代田区永田町2-10-5
赤坂氷川神社 東京港区赤坂2-10-5
根津神社 東京文京区根津1-28-9
神田神社 東京千代田区外神田2-16-2
亀戸天神社 東京江東区亀戸3-6-1
白山神社 東京文京区白山5-31-26
王子神社 東京北区王子本町1-1-12
六所神社(大國魂神社) 東京都府中市宮町3-1
鷲宮神社 埼玉県久喜市鷲宮1-6-1
品川貴船社(品川神社) 東京品川区北品川3-7-15
品川貴船社(荏原神社)

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Chokusaisha (勅祭社) is a shrine where an imperial envoy Chokushi (勅使) performs rituals:
chokushi sankō no jinja (勅使参向の神社).
The following table shows sixteen shrines designated as Chokusaisha:
Meiji-jingū (明治神宮) Shibuya-ku, Tokyo
Yasukuni-jinja (靖国神社) Chiyoda-ku, Tokyo
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- - - More in the WIKIPEDIA !

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- reference source : tesshow.jp-

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. Join the Updates of Facebook ! .


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- #edoshrines #edopilgrims -

Fukuo Shrine Mie

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. Shinto Shrines (jinja 神社) - Introduction .
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Fukuo Jinja 福王神社 Fukuo Shrine, Mie


三重郡菰野町大字田口 / Taguchi, Komono, Mie District, Mie

The shrine is located up on a steep slope, the 天狗坂 Tengusaka. It was established more than 1200 years ago by 聖徳太子 Prince Shotoku Taishi to venerate Bishamonten.
The main days of rituals are on days with a 3, where many people come to venerate.
During the time of 敏達天皇 Emperor Bitatsu Tenno (538 - 585), a statue carver named 安阿弥 Annami came from 百済 Kudara, Korea, and carved the statue of Bishamonten. Shotoku Taishi later placed it here to pray for the safety of the country and to protect shrine 伊勢神宮 Ise Jingu.



There are many very old sugi 杉 cedar trees in the compound.
One of them, said to be more than 1000 years old, is the sacred 太子杉 Taishi Sugi.
The forest around the temple used to belong to the 桑名藩 Kuwana domain.
Nearby there was also the famous cedar tree Tengu sugi天狗杉 Tengu cedar in the Kuwana forest, but this cedar does not exist any more.


- - - - - Deity in residence - - - - -
毘沙門天王 Bishamonten-O



. Bishamon-Ten . 毘沙門天 Vaishravana .


. 聖徳太子 Prince Shotoku Taishi .

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Mount 福王山 Fukuosan is famous for its Tengu legends and there are various Tengu statues on the access road.


猿田彦神 Sarutahiko

. Sarutahiko no Ookami 猿田彦大神 the Great Deity Sarutahiko .



The top of the mountain is rather flat and the local people called it
Tengu no Odori Koba 天狗の踊り小場 Small place for the Tengu to dance.



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Tengu Soba 天狗そば Tengu Soba Buckwheat noodles




Tengu Saka 天狗坂 Tengu Slope Bicycle Race

. Tengupedia - 天狗ペディア - Tengu ABC-List.

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shuin 朱印 stamp





omamori お守り amulets






- - - - - HP of the Shrine
Look at many photos, all the way up to the uppermost shrine.
- source : jummy1015.blog91.fc2.com -

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Yearly Festivals 年中行事



春の大祭 Great Spring Festival
秋の大祭 Great Autumn Festival

Tengu Oharai, O-harai天狗おはらい Tengu Purification Ritual / 天狗のお払い at Setsubun



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- Reference : 三重県菰野町 / 福王神社


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

. kami 神 Shinto deities - ABC-LIST - .

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- #fukuojinja -
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Yanegami on the roof

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. Shinto Shrines (jinja 神社) - Introduction .
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Yanegami 屋根神 Deity on the Roof
Yanegamisama 屋根神様


A small shrine on the roof, mostly of a merchant, to protect the estate and the shop.
Mostly seen in Aichi and Gifu.



A small shrine sits on the lowest roof under the eaves. It is usually holding an amulet from 秋葉神社 Akiba Jinja to protect against fire and misfortune. Other amulets may be from Ise Jingu or 津島神社 Tsushima Shrine. In Nagoya it is often from 熱田神宮 Atsuta Jingu.
Other local names are 秋葉さん Akiba San or お天王さん O-Tenno-San.
軒神さま Nokigami sama, 氏神さん Ujigamisan
町の神さま Machi no Kamisama, 町内神社 Chonai Jinja (Shrine of the village)

Since it is difficult to climb up to the eaves for prayer and rituals, many of these shrines have been re-located inside the home, near the entrance.

The regular rituals are held by the village community, small interest groups or just one family.
In Nagoya there are groups with more than 100 families.
Regular rituals are held at the New Year and each month on the 1st and 15th day, usually from early morning to late afternoon, when the offerings are taken down to be eaten at home.
People climb on the ladder and offer vegetables and fruit on a special tray. Some hang a violet curtain around the Shrine. Others hang a lantern on these days.
Very seldom an official Shinto priest is called to perform the rituals. Sometimes even a Buddhist priest or Yamabushi mountain priest can be called.

There are not many old records about the Yanegami. Maybe people hoped that the higher up the shrine was, the better their prayers would reach the Deity.


. Tsushima Jinja 津島神社 and the Tsushima Festival .



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Tsushima Shrine (津島神社 Tsushima Jinja) is a Shinto shrine in Tsushima, Aichi Prefecture.
Nationally famous, it heads the Tsushima shrine network, dedicated to the so-called Tsushima Cult (津島信仰 Tsushima Shinkō). This Tōkai-centered network with its about-3,000-member shrines is the tenth-largest in the country.
The main kami of this faith are Gozutennō (牛頭天王 lit. ox-headed heaven king), the god of pestilences, and Susanoo, two deities which have been conflated together.
For this reason, like other shrines of the network it is also called Tsushima Gozutennō-sha (津島牛頭天王社 lit. Tsushima Gozutennō Shrine).
Shrine legend says that Gozutennō's aramitama (its violent side) stays at Izumo-taisha, whereas its nigemitama (calm aspect) came to Japan from the Korean peninsula after stopping in Tsushima Island, between Korea and Japan. This may explain the relationship between the two Tsushimas suggested by the common name.
The shrine holds a festival called Tsushima Matsuri (津島祭り) in the sixth month of the lunar calendar (July in the Gregorian calendar) during which boats called danjiri (車楽) are floated on the Tennō River, and reeds are released into the water.
The shrine is built in the local owari-zukuri style, of which few extant examples remain.
- - - More in the WIKIPEDIA !


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- quote
An interesting feature on a warehouse is the rooftop shrine, called Yanegami (屋根神).
This rooftop deity honours Tsushima, Akiba and Atsuta Shrines. A small altar erected on the roof is a Nagoya custom. It is a means to ward off disease and disasters, and reflects the great devotion of ordinary people.
- source : Shike-michi (四間道) in Nagoya / wikipedia -

. yane 屋根 roof and roof tiles .
Introduction

. ujigami 氏神 clan or village deities .

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屋根神様の種類 - Different types of Yanegami shrines
- reference source : sogo-multi.net/2011/yanegami -

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- reference : 屋根神 wikipedia
- Reference : 屋根神
- Reference : yanegami roof


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

. kami 神 Shinto deities - ABC-LIST - .

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- #yanegami #tsushimashrine -
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- BACKUP - Gofunai Edo

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[ . BACK to DARUMA MUSEUM TOP . ]
. Kobo Daishi Reijo 弘法大師霊場 Kobo Daishi Henro Pilgrimages in Japan .
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original is here
https://gokurakuparadies.blogspot.jp/2016/12/gofunai-henro-temples-tokyo.html






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Gofunai 御府内八十八ヶ所霊場 88 Henro Temples in Edo
Go-Funai 88kasho - Visiting 88 Temples in the Lord's City
江戸八十八ケ所霊場めぐり Junrei - Pilgrimage in central Tokyo
- Introduction -





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- - - - - Table of contents - - - - -

Henro 阿波(徳島)発心の道場 -- hosshin awakening - Tokushima Awa 23 temples

01 高野山東京別院 Koyasan Tokyo Betsu-In (港区高輪3-15-18)- see below -

. 02 東福寺 Tofuku-Ji / 03 多聞院 Tamon-In .
(中野区江古田3-9-15 - Nakano, Egota) // (世田谷区北烏山4-12-1 - Setagaya, Kitakarasuyama)
. 04 高福院 Kofuku-In / 05 延命院 Enmei-In .
(品川区上大崎2-13-3 - Shinagawa, Kamiosaki) // (港区南麻布3-10-15 - Minato, Minamiazabu)
. 06 不動院 Fudo-In / 07 室泉寺 Shitsusen-Ji .
(港区六本木3-15-4 - Minato, Roppongi) // (渋谷区東3-8-16 - Shibuya, Higashi)
. 08 長遠寺 Choon-Ji / 09 龍巖寺 / 龍岩寺 Ryugan-Ji .
(大田区南馬込5-2-10)- Ota, Minamimagome // (渋谷区神宮前2-3-8 - Shibuya, Jingumae)
. 10 聖輪寺 Shorin-Ji / 11 荘厳寺 Shogon-Ji .
(渋谷区千駄ヶ谷1-13)- Shibuya, Sendagaya // (渋谷区本町2-44-3)- Shibuya, Honmachi
. 12 宝仙寺 Hosen-Ji / 13 龍生院 Ryusho-In .
(中野区中央2-33-3)- Chuo, Nakano // (港区三田2-12-5)- Minato, Mita
. 14 福蔵院 Fukuzo-In / 15 南蔵院 Nanzo-In .
(中野区白鷺1-31-5)Shirasagi, Nakano // (練馬区中村1-15-1) - Nakamura, Nerima)
. 16 三宝寺 Sanpo-Ji / 17 長命寺 Chomei-Ji .
(練馬区石神井台1-15)Shakujiidai, Nerima // (練馬区高野台3-10-3) Takanodai, Nerima
. 18 愛染院 Aizen-In / 19 青蓮寺 Shoren-Ji .
(新宿区若葉2-8-3)Wakaba, Shinjuku // (板橋区成増4-36-2)Narimasu, Itabashi
. 20 鏡照院 Kyosho-In / 21 東福院 Tofuku-In .
(港区西新橋3-14-3)Nishi Shinbashi, Minato // (新宿区若葉2-2)Wakaba, Shinjuku
. 22 南蔵院 Nanzo-In / 23 薬研堀不動院 Yagenbori Fudo-In .
(新宿区箪笥町42)Tansumachi, Shinjuku // (中央区東日本橋2-6-8)Higashinihonbashi, Chuo


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Henro 土佐(高知)修行の道場 -- shugyo austerities - Kochi Tosa 16 temples

. 24 最勝寺 Saisho-Ji / 25 長楽寺 Choraku-Ji .
(新宿区上落合3-4-12) Kamiochiai, Shinjuku // (日野市程久保8-49-18) Hodokubo, Hin Town
. 26 来福寺 Raifuku-Ji / 27 正光院 Shoko-In .
(品川区東大井3-13-1)Higashiōi, Shinagawa // (港区元麻布3-2-20)Motoazabu, Minato
. 28 霊雲寺 Reiun-Ji / 29 南蔵院 Nanzo-In .
(文京区湯島2-21-6)Yushima, Bunkyo // (豊島区高田1-19-16)Takada, Toshima
. 30 放生寺 Hojo-Ji / 31 多聞院 Tamon-In .
(新宿区西早稲田2-1-14)Nishi Waseda, Shinjuku // (新宿区弁天町100) Bentencho, Shinjuku
. 32 円満寺 Enman-Ji / 33 真性寺 / 眞性寺 Shinsho-Ji .
(文京区湯島1-6-2)Yushima, Bunkyo // (豊島区巣鴨3-21-2) Sugamo, Toshima
. 34 三念寺 Sannen-Ji / 35 根生院 Konsho-In .
(文京区本郷2-15-6)Hongo, Bunkyo // (豊島区高田1-34-6)Takada, Toshima
. 36 薬王院 Yakuo-In / 37 萬徳院 Mantoku-In .
新宿区下落合4-8-2)Shimoochiai, Shinjuku // (江東区永代2-37-22)Eitai, Koto
. 38 金乗院 Konjo-In / 39 真成院 Shinjo-In .
(豊島区高田2-12-3)Takada, Toshima // (新宿区若葉2-7-8)Wakaba, Shinjuku

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大江戸めぐり 御府内八十八ヶ所 Walking in Old Edo
和田信子

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Henro 伊予(愛媛)菩提の道場 -- bodai enlightenment - Ehime Iyo 26 temples

. 40 普門院 Fumon-In / 41 密蔵院 Mitsuzo-In .
(江東区亀戸3-43-3)Kameido, Koto // (中野区沼袋2-33-4)Numabukuro, Nakano
. 42 観音寺 Kannon-Ji / 43 成就院 Joju-In - 百観音成就院 Hyakkannon .
(台東区谷中5-8-28)Yanaka, Taito //(台東区元浅草4-8-12)Motoasakusa, Taito
. 44 顕性寺 Kensho-Ji / 45 観蔵院 Kanzo-In .
(新宿区須賀町13-5)Sugacho, Shinjuku // (台東区元浅草3-18-5)Motoasakusa, Taito
. 46 弥勒寺 Miroku-Ji / 47 城官寺 Jokan-Jii .
(墨田区立川1-4-13)Tatejawa, Sumida // (北区上中里1-42-8)Kaminakazato, Kita
. 48 禅定院 Zenjo-In / 49 多宝院 / 多寶院 Taho-In .
(中野区沼袋2-28-2)Numabukuro, Nakano // 台東区谷中6-2-35)Yanaka, Taito
. 50 大徳院 Daitoku-In / 51 延命院 nimei-In .
(墨田区両国2-7-13)Ryogoku, Sumida // (台東区元浅草4-5-2)Motoasakusa, Taitō
. 52 観音寺 Kannon-Ji / 53 自性院 Jisho-In .
(新宿区西早稲田1-7-1)Nishiwaseda, Shinjuku //(台東区谷中6-2-8)Yanaka, Taito
. 54 新長谷寺 Shin Hasedera / 55 長久院 Chokyu-In .
(豊島区高田2-12-3)Takada, Toshima // (台東区谷中6-2-16)Yanaka, Taito
. 56 与楽寺 Yoraku-Ji / 57 明王院 Myoo-In .
(北区田端1-25-1)Tabata, Kita // (台東区谷中5-4-2)Yanaka, Taito
. 58 光徳院 Kotoku-In / 59 無量寺 Muryo-Ji .
(中野区上高田5-18-3) Kamitakada, Nakano // (北区西ヶ原1-34-8)Nishigahara, Kita
. 60 吉祥院 Kissho-In / 61 正福院 Shofuku-In .
(台東区元浅草2-1-14)Motoasakusa, Taito // (台東区元浅草4-7-21)Motoasakusa, Taito
. 62 威光院 Iko-In / 63 観智院 Kanchi-In .
(台東区寿2-6-8)Kotobuki, Taito //(台東区谷中5-2-4)Yanaka, Taito
. 64 加納院 Kano-In / 65 大聖院 Daisho-In .
(台東区谷中5-8-5)Yanaka, Taido // (港区三田4-1-27)Mita, Minato

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Henro 讃岐(香川)涅槃の道場 -- nehan entering Nirwana - Kagawa Sanuki 23 temples




. 66 東覚寺 Togaku-Ji / 67 真福寺 Shinpuku-Ji .
(北区田端2-7-3)Tabata, Kita // (港区愛宕1-3-8)Atago, Minato
. 68 永代寺 Eitai-Ji / 69 宝生院 Hosho-In .
(江東区富岡1-15-1)Tomioka, Koto // (港区三田4-1-29)Mita, Minato
. 70 禅定院 Zenjo-In / 71 梅照院 Baisho-In Arai Yakushi .
(練馬区石神井町5-19-10) Shakuji-I, Nerima // (中野区新井5-3-5) Arai, Nakano
. 72 寿 不動院 Kotobuki Fudo-In / 73 東覚寺 / 東覺寺 Togaku-Ji - 亀戸不動 Kameido Fudo .
(台東区寿2-5-2)Kotobuki, Taito // (江東区亀戸4-24-1)Kameido, Koto
. 74 法乗院 Hojo-In / 75 威徳寺 Itoku-Ji .
(江東区深川2-16-3)Fukagawa, Koto (Fukagawa Enma) // 港区赤坂4-1-10)Akasaka, Minato (Akasaka Fudo)
. 76 金剛院 Kongo-In / 77 仏乗院 Butsujo-In .
(豊島区長崎1-9-2)Nagasaki, Toshima // (神奈川県秦野市蓑毛957-13)Kanagawa prefecture, Hadano, Minoge
. 78 成就院 Joju-In / 79 専教院 Senkyo-In .
(台東区東上野3-32-15)Higashi-Ueno, Taito // (文京区小日向3-6-10)Kohinata, Bunkyo
. 80 長延寺 Choen-Ji / 81 光蔵院 Kozo-In .
(港区三田4-1-31)Mita, Minato // (港区赤坂7-6-68)Akasaka, Minato
. 82 龍福院 Ryufuku-In / 83 蓮乗院 Renjo-In .
(台東区元浅草3-17-2)Motoasakusa, Taito // (新宿区若葉2-8-6)Wakaba, Shinjuku
. 84 明王院 Myo-O-In / 85 観音寺 Kannon-Ji .
(港区三田4-3-9)Mita, Minato // (新宿区高田馬場3-37-26)Takadanobaba, Shinjuku
. 86 常泉院 Jozen-In / 87 護国寺 Gokoku-Ji .
(文京区春日1-9-3)Kasuga, Bunkyo //(文京区大塚5-40-1)Otsuka, Bunkyo

. 88 文殊院(杉並区和泉4-18-17))Monju-In (Suginami, Izumi) .

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https://gokurakuparadies.blogspot.jp/2016/12/gofunai-henro-temples-tokyo.html
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Amewakahiko

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[ . BACK to DARUMA MUSEUM TOP . ]
. kami 神 Shinto deities - Introduction .
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Amewakahiko, Ame-Waka-Hiko 天若日子 / 天稚彦  / あめわかひこ
Ame wakahiko / Ame no wakahiko




- quote -
The child of Amatsukunitama. In preparation for the Descent of the Heavenly Grandchild (tenson kōrin), Amenohohi was first sent from the Plain of High Heaven to the residence of the earth kami Ōkuninushi, to pacify the Central Land of Reed Plains and engage in negotiations for its transfer to the Heavenly Grandchild. Amenohohi did not return, however, with the result that Amenowakahiko was entrusted with bow and arrow from the heavenly kami, and dispatched with the same mission. According to Kojiki, this appointment was at the recommendation of Omoikane, while Nihongi states that it was at the recommendation of all the heavenly kami.

Amewakahiko, however, took to wife Shitateruhime, the daughter of Ōkuninushi, and made plans to rule himself over the Central Land. Like his predecessor, Amewakahiko sent no report back to the Plain of High Heaven, with the result that Takamimusuhi and others convened a council of the heavenly kami; upon deliberation, they decided to dispatch the pheasant Nakime to inquire of Amewakahiko's true intentions. But Amawakahiko, urged on by Amenosagume, used the bow and arrow received from the heavenly kami to shoot the pheasant Nakime. The arrow pierced Nakime and continued to climb to heaven where it was found by Takamimusuhi; discerning the false heart of Amewakahiko, he flung the arrow back down at the Central Land where it struck Amewakahiko mortally in the breast.
Nihongi records that at the time he was killed, Amewakahiko was resting after observing the festival of first fruits (Niinamesai), while Kojiki states that he was lying in bed one morning. The histories relate that this event was the origin of the maxim, "fear a returning arrow," and the story is also touched upon in the "norito for the exorcism of a vengeful deity" (Tataru kami utsushiyarau).

Amewakahiko's name is mentioned in the fragmentary records of the Settsu no kuni fudoki, the Utsubo monogatari, Sagoromo monogatari, as well as the later Otogi zōshi. His name appears to have been widely used as a generic reference to male deities who descended from heaven to earth.
Deities called Amewakahiko are worshiped at some shikinaisha in the province of Izumo.
- source : Mori Mizue 2005 - Kokugakuin -

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- quote -
A Demon in the Sky:
The Tale of Amewakahiko, a Japanese Medieval Story

By Reider, Noriko T.

In most cultures demons and dragons reside at the heart of the supernatural, where their distinct status reflects their various cultural roles. This is also true of Japanese culture and folklore, where these creatures play prominent roles.
For present-day Japanese, oni (demons or ogres) typically reside in Buddhist hell to punish mortal sinners, but for their medieval counterparts, the oni's role and the space oni occupied were much more flexible. Perhaps a prime example of this is Amewakahiko söshi (Tale of Amewakahiko; fifteenth century), a fictional story that recounts one legendary origin of Tanabata (Festival of the Weaver, the Star Festival), the celebration of the annual meeting of the Weaver Maid and the Cowherd, who represent the stars Vega and Altair, respectively. In this version of the Tanabata story, an oni is standing in the beautiful serene sky. This oni turns out to be the father of a kairyüö (Kairyu-O, a dragon king of the ocean) who also lives in the sky. This dragon king calls himself Amewakahiko (sometimes Amewakamiko), hence the title.

The plot of The Tale of Amewakahiko
is similar to "Cupid and Psyche" by Lucius Apuleius (second century CE). Some scholars in Japan recognize "Cupid and Psyche" as the source of The Tale of Amewakahiko, and others read the dragon king's tale as indigenous to Japan. Although there is no finally persuasive evidence that the Japanese tale was influenced by "Cupid and Psyche," it is worthwhile to examine the Apuleian tale's connection to The Tale of Amewakahiko and to share these different scholarly perspectives from Japan in an English-language publication. Thus in this essay I discuss the various possible origins of the tale. Thinking of The Tale of Amewakahiko in a Japanese folkloric and literary context reveals a specifically medieval Japanese view of space boundaries (or lack thereof) of underground, earth, and heaven that oni and a dragon travel; it also suggests that studies of ancient and classical Japanese literature (periods of ancient and classical literature, 645-1185 CE) by medieval Japanese scholars influenced the choice of the characters' names and their actions in this tale.



--- Plot and Genre of The Tale of Amewakahiko
One day a huge serpent appears in front of a wealthy family's house. The serpent demands one of the family's three daughters for his wife or, he threatens, he will destroy the whole family. The two older daughters refuse, but the youngest daughter consents. A huge house is built near a pond as part of the wedding preparations requested by the serpent, and there, alone, she awaits her snake husband. When the gigantic serpent appears, he asks the girl to cut off his head. As she does so, a handsome, young gentleman appears, and they live happily in their newly built house. After a while, the husband reveals his true identity as a dragon king of the ocean and tells the girl that he must go to the sky to do some business. He tells her how to find him in the sky if he does not come back. He then orders her not to open a certain treasure chest-if the chest is opened, he tells her, he will not be able to return to earth. While he is away, her two older sisters visit her and become jealous of her wealth and happiness. They open the treasure chest from which only smoke arises. When the girl learns that her husband cannot return anymore, she goes to Kyoto as instructed by her husband before he left and buys a gourd whose vine grows to the sky in one night.

Climbing the vine up to the sky, the girl journeys in search of her husband, whose name, the reader has learned, is Amewakahiko (or Amewakamiko). With great difficulty, she finally finds him. Although they are happy together, Amewakahiko expresses his concern that if his father, an oni, becomes aware of her, there could be trouble. So whenever his father visits him, the dragon king changes his wife into a pillow or fan. But the secret is finally revealed one day, and the oni-father takes her away and imposes on her four difficult tasks. …
- source : questia.com/library/journal -

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. Onipedia - 鬼ペディア - Oni Demons - ABC-List - Index - .

. Ryuu-oo 竜王 Ryu-O - The Dragon King .


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Amewakahiko Jinja 天稚彦神社 Shrine Amewakahiko



Built during the 戦国時代 Period of the Warring States by 高野瀬氏 Lord Takanose to protect his castle, the town and his people.
Many people come here on the 17th of each month to celebrate and attend rituals.

- reference : 天稚彦神社 -


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Amewakahiko Sooshi, sōshi 天稚彦草子 Amewakahiko Soshi scroll
Scroll of the Tale of Amewakahiko

painter: Tosa Hirochika (Japanese, c. 1439-1492)







- reference source : amewakahiko soshi -

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Klassische Weisheiten aus Japan: Mit der Bilderrolle 'Amewakahiko no soshi'
Kurzer, Michael

Beim Büchlein “Klassische Weisheiten aus Japan” handelt es sich um eine äußerst überschaubare Sammlung von japanischen Sprichwörtern, Märchen und poetischen und religiösen Texten. Dazwischen sorgt die Bilderrolle “Amewakahiko no soushi” des Malers Fujiwara Tosa Hirokane für Abwechslung.
source : japaninfo.at/news/buch


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- Reference : 天稚彦 / アメノワカヒコ
- Reference : Amewakahiko


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

. kami 神 Shinto deities - ABC-LIST - .

. Tanabata 七夕 The Star Festival .


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- #amewakahiko #amenowakahiko -
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Takayama Inari Tsugaru

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. Shinto Shrines (jinja 神社) - Introduction .
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Takayama Inari Jinja 高山稲荷神社 Takayama Inari Shrine, Aomori


青森県つがる市牛潟町鷲野沢147-1 / Washinosawa-147-2 Ushigatacho, Tsugaru, Aomori

- quote
Takayama Inari Shrine is famous throughout northern Japan and is revered as a very efficacious shrine for prayers dealing with maritime safety, bountiful harvests, and business prosperity.
Its seemingly innumerable line of red torii gates is spectacular with the gates’ curves and twists being likened to those of a dragon.
The shrine is dedicated to the god Inari, a popular deity among Japanese shrines, the most famous being the Fushimi Inari Shrine in Kyoto.
Every year, the shrine attracts many visitors during its Grand Spring Festival and during the New Year’s holidays.
- source : city.tsugaru.aomori.jp...


高山稲荷神社【つがる市】
屏風山のちょうど真ん中に位置しています。神社のすぐ裏は七里長浜となっています。伏見稲荷神社と同じ稲荷大神が祭られており、五穀豊穣・海上安全・商売繁盛の神様として、青森随一の霊験あらたかな神社で、千本鳥居は、圧巻です。
- reference source : t-ate.com/archives... -


. Inari Matsuri 稲荷祭 Fox Shrine Festivals .




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shuin 朱印 stamp





引退した祠がずらりと並ぶ - 小神祠公園


Inari fox statues from all over Tohoku are "retired" here in a special park.


Old small shrines from all over Tohoku are "retired" here in a special park.

- - - - -  HP of the Shrine
- source : bqspot.com/tohoku/aomori -


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- Reference : 高山稲荷神社
- Reference : English


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

. kami 神 Shinto deities - ABC-LIST - .


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Yama no Kami Legends

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. kami 神 Shinto deities .
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Yama no Kami, Yama-no-Kami 山の神 God of the Mountain - Legends

Yama no Kami is an important deity of the rice farming communities and comes in many colors in rural Japan.
Yama here refers to the
. Satoyama 里山 "Village Mountain Forest" .
In Spring he comes down to the rice fields to protect the harvest, then called
Ta no Kami田の神 God of the Fields
paddy field kami, god of the rice paddies, spirit of the rice field
Ta no Kami is the busier part of this two-fold deity.

In Autumn after the harvest, Ta no Kami goes back to the Satoyama mountain or forest behind the village to take a rest.
There are many stone monuments in his honour near the fields and at roadsides. During festivals in his honor, people hang paintings in their home or the local Shinto shrine to venerate this deity.
Some Yama no Kami have even taken on rather individual features of a local hero.
Yama no Kami is also the deity of hunters and mountain forest workers.

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- - - - - Table of Contents - - - - -

- Introduction
- Reference, Books and Links
. - Yama no Kami and Fudo Myo-O .
- Yama no Kami and Kappa
. - Yama no Kami and Oni .
- Yama no Kami and Tengu
- Individual Deities
- Regional Legends - From Aichi to Yamanashi

. Haiku and Kigo 俳句と季語 .
yama no kami matsuri 山の神祭 Festival of Yama no Kami, December 12

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source : blogs.yahoo.co.jp/akiyamagaku...
太平山の守護神、三吉さん - Sankichi San from Akita, Mount Taiheizan 太平山 (1,170 m)
- (7 legends to explore) -

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Yamanokami - "Kami of the mountain."
While the term yama no kami is a general expression referring to any kami dwelling in a mountain, a number of differences exist between low-land agriculturalists and mountain folk (people who make their living from various forestry or mountain-related occupations) in the character of their yama no kami and respective ways of worshiping such kami. While the expression yama no kami is found throughout Japan, other locale-specific terms also exist, including sanjin, jūniyamakami, osatosama, and sagamisama.

Agriculturalists in many parts of Japan share the belief that the yama no kami and ta no kami (rice field kami) share a dual identity, traveling between mountain and village in spring and fall. In the spring, the yama no kami descends from the mountain and enters the rice field, where it becomes the ta no kami which looks over the growth of grain. Following the fall harvest, the ta no kami leaves the rice paddy and returns to the mountain, where it becomes the yama no kami until the next spring. This phenomenon indicates that the kami involved is conceived of as a single entity sharing both characterstics of yama no kami and ta no kami, and leading to a widely accepted theory that the kami's original identity was that of an ancestral spirit.

For Japanese farmers, the yama no kami represents a tutelary of agriculture responsible for bringing the water that is most crucial to rice farming. In contrast, the mountain peoples who make their livings by hunting, charcoal burning and forestry generally consider the yama no kami a tutelary of the mountain, but they do not share agriculturalists' belief that the yama no kami and ta no kami alternate between mountain and rice paddy. While some agriculturalists believe that the yama no kami is female, mountain peoples extend the concept by saying that the yama no kami bears twelve children each year, thus representing a kami with strong reproductive capabilities, and in some areas leading to an identification with the ubugami, a tutelary of infants and childbirth (see also ubusunagami). Further, woodturners (latheusing woodworkers called kijishi or rokuroshi), consider the yama no kami to be a married pair, and thus enshrine paired male and female images of the kami.

Mountain people's practices regarding the yama no kami tend to involve strict taboos or imi, for example, prohibitions against entering the mountain on the day of the kami's festival: since the kami counts the mountain's trees on that day; it is said that anyone cutting down a tree that day will be pinned under it and die. The yama no kami is also sometimes said to dislike women, or to be adverse to the pollutions of childbirth and menstruation. Some say that the yama no kami is an ugly hag, with the result that rituals are performed to flatter the kami by offering her items thought to be even uglier, in hopes she will respond by granting worshipers blessings from the mountains. This belief was thus linked to the practice of offering stonefish to the kami of the mountain.
- source : Kokugakuin, Iwai Hiroshi -

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Yama no Kami 山の神 has only one eye
Amanomahitotsu no kami 天目一箇神 / Amatsumara 天津麻羅
- "the one-eyed kami of heaven"



source : google.co.jp

- quote -
Amatsumara 天津麻羅
Other names: Amenomahitotsu no kami (Kogo shūi)
A kami of ironworking (kajishin).
Kojiki states that as the blacksmith of the Plain of High Heaven, Amatsumara was called upon to refine the iron used for making mirrors, using the "hard rocks of heaven" and the "metal mountain of heaven" located above the "Tranquil River of Heaven" (Amenoyasukawa). Together with Ishikoridome, he was said to have assisted in the making of the mirror used to lure Amaterasu from her hiding place in the rock cave of heaven. The name Amatsumara means ma-ura ("eye divination"), which some believe means "one-eyed," a reference to an occupational hazard of blacksmiths.
..... Mori Mizue, 2005, Kokugakuin

This deity is also called
noogami 農神 / ノウガミ様 No-gami - obosuna sama オボスナ様 / おぼすな様 Obosuna, Ubusuna deity
deity for agriculture, especially the rice fields and sake rituals.





The God of the Mountain, 山神
often revered as a simple stone monument in rural Japan.
yama no kami matsuri 山の神祭 festival for the god of the mountain
His seasonal festivals are kigo for Haiku.

Yama no kami no hi 山の神の日 Day of the Yama no Kami, December 12

. Yama no Kami, Ta no Kami - Introduction .


There are more than 100 legends about this seasonal deity to be introduced here.
Ta no Kami legends will follow soon.
The contents follow the ABC list of the prefectures.

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楠元の山の神 Kusumoto no Ta no Kami



This stone statue was made in 1712.
- with more photos of Ta no Kami from Aira, Kagoshima
触田(ふれた)の田の神 / 福岡家の田の神 / 西田の田の神 / 日木山里の田の神
木津志の田の神 / 木津志堂崎の田の神
- reference source : city.aira.lg.jp/bunkazai/kanko... -


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. Legends and Tales from Japan 伝説 - Introduction .

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. 不動明王 Fudo Myo-O - Introduction .

....................................................................... Miyagi 宮城県 .....
刈田郡 Katta district七ヶ宿町 Shichikashuku

Once upon a time
a master carpenter from Hida wanted to build 不動堂 a hall for Fudo Myo-O in one night. It was summer and the nights were quite short, so he could not finish his work. Therefore he threw away all the wood he had prepared and left the village. They all became different rocks along the left side of the river 白石川 Shiroishigawa, now called
柱岩、桁岩、染岩、ヌキ岩、角柱岩、敷板岩、萱岩.
To our day, the Yama no Kami takes pity on things here and if there is a flooding of the river, he stops it at the border of the village.

. Hida no Takumi 飛騨の匠 expert carpenter from Hida .


....................................................................... Tokyo 東京都 .....
西多摩郡 Nishitama district桧原村 Hinohara village

When one becomes a true servant of the Kami, one is able to see its various features:
The Kami of 和田の山 Mount Wada is seen as 蛇 a serpent.
The Kami of 大沢の山 Mount Ozawa is seen as 小さい蛇 a small serpent.
The Kami of another mountain was seen as a pregnant woman.
The roadside Kami at the village border is seen as 火の神 a God of Fire.
Obusu-sama オズスナ様(産土神), the deity of birth is seen as Fudo Myo-O.

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. Onipedia - 鬼ペディア - Oni Demons - ABC-List - Index - .


岩木山の神と鬼 Gods and Demons from Mount Iwakisan (Aomori)
畠山篤 Hatakeyama Atsushi

第1章 
岩木山の神の由来譚の生成― 百沢寺・イタコ・村人の語り(百沢寺が語る岩木山権現由来譚;二つ目の丹後日和の由来;三つ目の丹後日和の由来;丹後日和の背景と変容;イタコが語る“お岩木様一代記” ほか)
第2章 
岩木山の鬼と水利伝承― 津軽の鬼・山人・大人(鬼・山人・大人伝承の分布と分類;単純型;山幸型;農耕型;鉄器型 ほか)


....................................................................... Akita 秋田県 .....

Once upon a time
the 男鹿の本山の神 Yama no Kami from the main mountain Honzan of the Oga Peninsula had demons as his followers.
They were allowed to go down to the villages on the 15th day of the New Year and scare the people.

. Namahage なまはげ / 生剥げ from Oga Hanto .


....................................................................... Niigata 新潟県 .....
佐渡郡 Sado district

Kinpokusan 金北山の神 Mount Kinpokusan (1,172 m)
昔、佐渡を治めていた金北山の神さまが、もし節分に撒いた豆から芽が出たら佐渡の国を譲ろうと鬼に約束する。このときの約束状が金北山のお堂の下に埋めてあるともいい、いくら鬼がとりに来ても、神さまは決してわたさないという。
.
昔、佐渡を治めていた金北山の神さまが、もし節分に撒いた豆から芽が出たら佐渡の国を譲ろうと鬼に約束する。ところがある年、その豆から芽が出たので、神さまはあわててモグラを呼んで根を食いちぎらせ枯らしてしまった。鬼は怒って猫に命じてモグラを捕まえさせようとした。それ以降節分の豆はよく炒るようになったという。
.
昔、佐渡を治めていた金北山の神さまが、もし節分に撒いた豆から芽が出たら佐渡の国を譲ろうと鬼に約束する。ところがある年、その豆から芽が出たので、神さまはあわててモグラを呼んで根を食いちぎらせ枯らしてしまった。鬼は怒って猫に命じてモグラを捕まえさせようとした。それ以降節分の豆はよく炒るようになったという。


. Tonchibo トンチボ, Tonchiboo トンチボウ Tanuki from Sado .
Tonchibo is also a local name for the Deity of the Mountain Forest, Yama no Kami山の神, and thus a taboo word for the local fisherman.

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白根市 Shirone town

gaki 餓鬼 hungry ghosts
2月16日と10月16日は田の神まつりが行われるが、10月16日にはワッパダンゴを盛って俵の上に供えて主人は山の神を囲炉裏の客座に座布団を敷いて招き、お茶のおもてなしをする。そして、それを餓鬼に飲ませるといって縁側へ捨て、供物は主人が食べる。


....................................................................... Yamaguchi 山口県 .....
下関市 Shimonoseki 蓋井島 Futaoijima Island

On this island there are four forests sacred to the Yama no Kami, 山の神の森 Yama no Kami no Mori.
They have their special legend.
A very long time ago
Four Oni demons from Shinra (Silla, Korea) came over the sea to invade Japan. 神功皇后 Regent-Empress Jingu Koogo invited them to a banquet and served them Sake with poison to get rid of them. Three of them fell down in the forest of Futaoi. One Demon fell down in 高野の森 the forest of Takano. Their enboku 魂魄 Demon Souls cursed the place and the islanders, so the islanders finally built a shrine to appease their souls.

蓋井島の八幡宮 Hachimangu on Futaoi Island



山の神の祭 Festival for Yama no Kami
- reference source : ameblo.jp/shimonose9m/entry... -


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....................................................................... Aichi 愛知県 .....
豊田市 Toyota

kitsune 狐 a fox
ある人が、永太郎にある山の神経痛の神さんところで大便がしたくなった。大便をしていると、決まってペタペタと音がすることが2・3回続いた。通りがかると大便をしたくなり、何者かがそれを食べている。決まって前を美しい小さなお坊さんが歩いていた。ある日股の間からのぞくと、後ろで狐が逆立ちして尾をふらふらさせていたという。

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- reference : nichibun yokai database -
100 to be exlored 山の神 (00)
100 to be explored 山神 (00)
100 to be explored 山の神 天狗 (00)
22 to be explored 山ノ神 (00)
20 to be explored 山の神 河童 (00)
100 to explore Ta no Kami 田の神 (00)
43 to explore 田の神 山の神 (00)
Aichi / Akita / Aomori / ...
- - - 山の神 不動 // 山の神 鬼 //


尺殿明神 : 伊賀市白樫、岡八幡宮の山ノ神
- reference source : blog.goo.ne.jp/pzm4366/e... -


Yama no Kami Onsen - Hanamaki, Iwate
Yama no Kami - masks for Noh

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- Books about 山の神 -
山の神/神々の誕生 |/ 吉野 裕子
山の神 易・五行と日本の原始蛇信仰 / 吉野裕子
山の神と日本人―山の神信仰から探る日本の基層文化 / 佐々木高明
山の神さま・仏さま 面白くてためになる山の神仏の話 / 太田昭彦
山の神 / ネリー・ナウマン, Nelly Naumann
- more to google -

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- - -  And next off to Ta no Kami 田の神



山の神・田の神 - Information
- reference source : shinshizo.com... -

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

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

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

. kami 神 Shinto deities - ABC-LIST - .

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Yama no Kami - Reference

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. Yama no Kami 山の神 - Introduction .
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Yama no Kami 山の神 God of the Mountain
- Reference, Books and Links -


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Hatakeyama 畠山篤 Hatakeyama Atsushi


岩木山の神と鬼 Gods and Demons from Mount Iwakisan (Aomori)

第1章 
岩木山の神の由来譚の生成― 百沢寺・イタコ・村人の語り(百沢寺が語る岩木山権現由来譚;二つ目の丹後日和の由来;三つ目の丹後日和の由来;丹後日和の背景と変容;イタコが語る“お岩木様一代記” ほか)
第2章 
岩木山の鬼と水利伝承― 津軽の鬼・山人・大人(鬼・山人・大人伝承の分布と分類;単純型;山幸型;農耕型;鉄器型 ほか)bbb


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- - - - - Books about 山の神 - - - - -

山の神/神々の誕生 |/ 吉野 裕子
山の神 易・五行と日本の原始蛇信仰 / 吉野裕子
山の神と日本人―山の神信仰から探る日本の基層文化 / 佐々木高明
山の神さま・仏さま 面白くてためになる山の神仏の話 / 太田昭彦
山の神 / ネリー・ナウマン, Nelly Naumann

- more to google -


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- - - - - Links about 山の神 - - - - -



Yama no Kami Mai 舞い Kagura dance
山の神舞は大山祇命オオヤマズミノミコトの勇壮にして豪快な舞。
- reference source : tohoku21.net/kagura/kagura... -




尺殿明神 : 伊賀市白樫、岡八幡宮の山ノ神
- reference source : blog.goo.ne.jp/pzm4366/e... -


Yama no Kami Onsen 温泉 - Hanamaki, Iwate

Yama no Kami men 面 - masks for Noh


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- reference source : nichibun yokai database -

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

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

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

. kami 神 Shinto deities - ABC-LIST - .

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- #yamanokamireference #godofthemountains #tanokami -
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Yama no Kami 02 Kappa

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. Yama no Kami 山の神 - Introduction .
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Yama no Kami 山の神 God of the Mountain
and Kappa the Water Goblin




. 河童 / かっぱ / カッパ - Kappa, the Water Goblin of Japan! .


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. Legends and Tales from Japan 伝説 - Introduction .


....................................................................... Kagoshima 鹿児島県 .....
大島郡 瀬戸内町

旧10月の庚の日は山の神々が海に魚釣りをしに行く日だと言い、山にも海にも行ってはならない。山では神が山の尾根を通るので岩の崩れる音がする。


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- reference source : nichibun yokai database -
20 to explore (01)

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

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

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

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

. kami 神 Shinto deities - ABC-LIST - .

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

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[ . BACK to WORLDKIGO . TOP . ]
- #yamanokami #godofthemountains #tanokami -
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Yama no Kami 03 Tengu

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. Yama no Kami 山の神 - Introduction .
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Yama no Kami 山の神 God of the Mountain
and Tengu, the Mountain Goblin




. Tengupedia - 天狗ペディア - Tengu ABC-List .

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. Legends and Tales from Japan 伝説 - Introduction .


....................................................................... Yamanashi 山梨県 .....

torii-gi 鳥居木 a tree named Torii

山にある鳥居木と呼ばれる木を伐ることを忌む。倒してしまった大木が山の神や天狗が遊ぶ木なら祟りがあるので、小枝を切ってこの木で代わりに遊んでくれるように祈る。

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- reference source : nichibun yokai database -
100 to explore (01)

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

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

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

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

. kami 神 Shinto deities - ABC-LIST - .

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

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- #yamanokami #godofthemountains #tanokami -
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Yama no Kami 04 Individuals

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. Yama no Kami 山の神 - Introduction .
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Yama no Kami 山の神 God of the Mountain
and Individual Deities


....................................................................... Akita 秋田県 .....



source : blogs.yahoo.co.jp/akiyamagaku...

太平山の守護神、三吉さん - Sankichi San from Akita, Mount Taiheizan 太平山 (1,170 m)
- (7 legends to explore) -


....................................................................... Wakayama 和歌山県 .....

. Hyooze no Matsuwaka 兵生の松若と伝説 Matsuwaka from Hyoze .


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

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

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

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

. kami 神 Shinto deities - ABC-LIST - .

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

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Yama no Kami 05 Regional

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. Yama no Kami 山の神 - Introduction .
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Yama no Kami 山の神 God of the Mountain
and Legends from Aichi to Yamanashi



. Legends and Tales from Japan 伝説 - Introduction .



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....................................................................... Aichi 愛知県 .....
豊田市 Toyota

kitsune 狐 a fox
ある人が、永太郎にある山の神経痛の神さんところで大便がしたくなった。大便をしていると、決まってペタペタと音がすることが2・3回続いた。通りがかると大便をしたくなり、何者かがそれを食べている。決まって前を美しい小さなお坊さんが歩いていた。ある日股の間からのぞくと、後ろで狐が逆立ちして尾をふらふらさせていたという。


....................................................................... Aomori 青森県 .....



岩木山の神と鬼 Gods and Demons from Mount Iwakisan (Aomori)
畠山篤 Hatakeyama Atsushi

第1章 
岩木山の神の由来譚の生成― 百沢寺・イタコ・村人の語り(百沢寺が語る岩木山権現由来譚;二つ目の丹後日和の由来;三つ目の丹後日和の由来;丹後日和の背景と変容;イタコが語る“お岩木様一代記” ほか)
第2章 
岩木山の鬼と水利伝承― 津軽の鬼・山人・大人(鬼・山人・大人伝承の分布と分類;単純型;山幸型;農耕型;鉄器型 ほか)


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- reference source : nichibun yokai database -
more than 800 to explore 山の神 (01)
163 to be explored 山神 (00)
22 to be explored 山ノ神 (00)
43 to explore 田の神 山の神 (00)
Aichi / Akita / Aomori / ...

115 to explore Ta no Kami 田の神 (00)

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

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

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

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

. kami 神 Shinto deities - ABC-LIST - .

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

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Ta no Kami Legends

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. kami 神 Shinto deities .
. Yama no Kami 山の神 God of the Mountain .
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Ta no Kami, Ta-no-Kami 田の神 Tanokami, God of the Fields -
Introduction and Legends

paddy field kami, god of the rice paddies, spirit of the rice field

Yama no Kami is an important deity of the rice farming communities and comes in many colors in rural Japan.
Yama here refers to the
. Satoyama 里山 "Village Mountain Forest" .

In Spring he comes down to the rice fields to protect the harvest, then called Ta no Kami
This Kami is the busier part of this two-fold deity.

In Autumn after the harvest, Ta no Kami goes back to the Satoyama mountain or forest behind the village to take a rest.
There are many stone monuments in his honour near the fields and at roadsides. During festivals in his honor, people hang paintings in their home or the local Shinto shrine to venerate this deity.

To understand Ta no Kami, it is important to know about the wet paddy culture.
The Emperor is embodying the god of the ripened rice plant.
. The Japanese Rice Culture .

The belief in the Ta no Kami might be related to the WOLF lore in Japan.




. Yama no Kami, Yama-no-Kami 山の神 God of the Mountain .
a Deity with one eye

- . - Haiku and Kigo 俳句と季語 for Ta no Kami .
ae no koto, aenokoto あえのこと / 饗事 entertaining the God of the fields
a no kami no koshikake 田の神の腰掛 preparing a seat for the Field God ...
sanbai oroshi さんばい降し calling the god of the fields
..... sanbai三拝 is another name for the "god of the fields"
sai no kami no kanjin 幸の神の勧進 praying to the god of the fields.
kagihiki shinji 鉤引神事 ritual of pulling with hooks
satsuki imi 五月忌 Absention, abstinence in Satsuki
taichuu no majinai 退虫の呪 spell against insects  - - - and many more

. Ta no Kami - Legends from Aichi to Yamanashi .

. Ta no Kami - Reference, Books and Links - .




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- - - - - Ta no Kami - Introduction - - - - -

- quote -
Tanokami "Kami of the rice paddy,"
a tutelary of rice production. The general term ta no kami can be found nationwide, but regional variations exist in the specific names used to refer to the kami. Some include nōgami (farming kami) in the northeast, sakugami (kami of production) in Yamanashi and Nagano, and tsukurigami (kami of making) in the Kinki area. People in the Izumo region use the term i no kami (kami of the wild boar), while the term jigami (land kami) is used in the Inland Sea region, and ushigami (kami of cattle) in Kyushu.



The rice paddy kami has also undergone synthesis with Ebisu in eastern Japan, and with Daikoku in the west, leading to different cults from those of fishing and commerce normally associated with these two deities.

Festivals celebrating the kami of the rice paddy are ordinarily distributed between spring and autumn in accordance with the various stages of the agricultural process, but they are especially noteworthy around the time of spring rice transplanting, while additional rituals may be held at harvest. Examples of the former include observances called saori (greeting the rice-field kami) and sanaburi (or sanoburi, "sending off the rice-field kami"), while the latter include i no ko ("child of the boar") and tōkan'ya ("tenth night").
The cycle of spring and autumn festivals celebrating the rice paddy kami are seen nationwide, and appear to be linked to legendary concepts of identity between the rice paddy kami and the mountain kami (yama no kami) in those two seasons. Namely, in spring it is believed that the mountain kami descends from the mountain to the village, becoming the kami of the rice paddy, and in fall, the rice paddy kami leaves the field and returns to the mountain, where it becomes the mountain kami.
Certain differences exist in some regions, however. In the ritual called aenokoto of the Noto area, for example, the same kami circulates between rice paddy and the home, while in other examples, the deity is believed to remain in the field as a "guardian watch." The tradition of the "watch" kami is related to the legend that all the kami throughout Japan gather at the Izumo Shrine in the tenth lunar month (called kannazuki, or "month without kami"), while the "watch" kami alone remains behind to keep guard.

Since the time of folklorist Yanagita Kunio, the theory that the rice paddy god is actually an ancestral kami (sojin) has gained wide acceptance.
- source : Kokugakuin - Iwai Hiroshi -


This deity with one eye and one leg comes to the fields to protect them before the harvest, now in the form of a kakashi, with one leg and one eye.
Even the modern yellow plastic balloons with one black ring, which hang in the fields, are a modern version of this deity with one eye.



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- quote -
Tano Kami (田の神)
is a kami who is believed to observe the harvest of rice plants or to bring a good harvest, by Japanese farmers. Ta in Japanese means "rice fields". Tano Kami is also called Noshin (kami of agriculture) or kami of peasants. Tano Kami shares the kami of corn, the kami of water and the kami of defense, especially the kami of agriculture associated with mountain faith and veneration of the dead (faith in the sorei). Tano Kami in Kagoshima Prefecture and parts of Miyazaki Prefecture is unique; farmers pray before Tano Kami stone statues in their communities.
- Agricultural kami
In Japan, there are agricultural deities or kami. In the Japanese documents, Nihon Shoki and Kojiki, there were kami of rice plants, Ukano Mitama, Toyouke Bimeno Kami, and kami of corns, Ootoshino Kami. (Of them, Toyouke Bimeno Kami was written also in Engishiki, and is considered to be a female kami.
Generally speaking, in the Tohoku area of Japan, agriculture-related kami is Nogami (agriculture kami), in the Koshin area, it is Sakugami, in the Kinki area, it is Tsukurigami, in the Tajima and Inaba areas, it is kami of i 亥 (inoshishi, wild boar), (On the day of i, the fields are struck; which is considered to give peace on the harvest ground). In the Chugoku and Shikoku areas, it is Sanbai Sama, in Setonaikai, it is the local kami. ...
- - - More in the WIKIPEDIA !


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Clay bell of Ta no Kami

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- quote -
Ta-no-kami: Water God of the rice paddy
Ta-no-kami: “Kami of the rice paddy,” a tutelary of rice production. The general term ta no kami can be found nationwide. While the ta-no-kami has undergone synthesis and conflated with other folk beliefs and deities from other lineages, such as Daikoku and the Lord of the Mountain (Yama no Kami) and is now thought of as a male mountain spirit, it is plausible that the early Ta no kami was originally a female water goddess, given that such a goddess was venerated throughout Eurasia, and much of Central and Southeast Asia and given that the sound of “Ta” is similar to the “Da” shortened Indian form of the Danu / Dana / Dhanya goddess.

The Ta no kami is depicted usually as an abstract deity or holding phallic symbols — see Green Shinto’s Ta no kami for an image of the deity, and the article from which the excerpted description of the deity below was taken:

“The Ta no Kami cult is widespread throughout the country, and is at the heart of Japanese rural folk cosmology. The Japanese imbue rice with a sacred reverence … In most regions, the Ta no Kami are represented abstractly, with tree branches decorated with strips of paper, sometimes stuck into mounds of sand. In a restricted area of southern Kyushu, however, there is a tradition, dating back to at least the early 18th century, of carving unique stone representations, locally called Ta no Kansa. This tradition centers in Kagoshima Prefecture but includes a small portion of neighboring Miyazaki Prefecture as well…”

It is possible that the Ta-no-kami (lit. the “Ta” deity) may have been derived from the Eurasian Proto-Indo-European Dana/Danu->Da deity.

Like the Ta-no-kami which is clearly a water god, Danu, is associated with the Celtic goddess also regarded as a river or water flow deity … the name of the river Danube is believed to be derived from this Celtic origin. Hindu mythology similarly, has a goddess called Danu, who may be the Indo-European cognate. When we consider the etymology of the word “danu” as a word for “rain” or “liquid”… that dānu is compared to Avestan dānu “river”, and the existence of a Danu river in Nepal, and the many river names of the Eurasian steppes like Don, Danube, Dneiper, Dniestr, etc. the association is likely.

“The Rigvedic Danu was the mother of a race of Asuras called the Danavas. A shortened form of the name appears to have been Dā. The Greek goddess of agriculture Demeter (Da-mater, Da being the Doric form of De, see Online Etymology Dictionary), is also associated with water several times. [2] Julius Pokorny reconstructs the name from the PIE root da:-: “flow, river”, da:-nu: “any moving liquid, drops”, da: navo “people living by the river, Skyth. nomadic people (in Rigveda water-demons), fem. Da:nu primordial goddess , in Greek Danaoi(Danaans, Greek tribe, Egypt. Danuna).” — Source: Danu (Irish goddess)

According to Balinese Cosmology and its Role in Agricultural Practices by Julie Melowsky:

In Balinese cosmology, the Goddess Dewi Danu resides at and rules the lake on the second-highest peak in Bali, Mount Batur. Her counterpart, the God of Mount Agung, rules the highest and is symbolically associated with kings and kingdoms. The Goddess has no such relationship with powerful beings on earth. Instead she rules over several hundred subaks, or associations of farmers who share water from a single source, who make pilgrimages to her temple called Pura Ulun Danu Batur, or the Temple of the Crater Lake. The goddess “is believed to be responsible for the gift of the waters that irrigate their fields” (Lansing, 1987), therefore farmers believe that, “’those who do not follow her laws may not possess her rice terraces’” (Lansing, 1995). There are twenty-four permanent priests, chosen in childhood to serve the goddess at her temple. In addition, there is a single high priest, Jero Gde, who is selected as a young child by a virgin priestess who, in a trance, allows the Goddess of the Lake to posses her voice to describe the boy she has chosen”.

From the above passage, just as Mt Agung is the male counterpart of the Danu goddess (the role of the Dew-Danu & Agung pair in creation is similar to that of Izanami and Izanagi in the creation of the island, see Lansing’s chap 4 “The Goddess and the Green Revolution“, p. 78 of The Balinese), the Japanese Ta-no-Kami have been merged with the Yama-no-Kami, since the Danu goddess is also considered a goddess of the Underworld.

And in the Sanskrit cognate, we have “dhānya” which means “rice paddy”; CC Adi 13.114 dhānya paddy; CC Adi 13.117; dhānya-rāśi heaps of paddy; CC Adi 12.12. “South Indians call rice Anna Lakshmi. Anna means “food” and Lakshmi is the Goddess of prosperity. From ancient times, Dhanya Lakshmi has been depicted holding a few sheaves of rice in her hand” … “At a harvest festival, Thai Pongal, rice is ceremoniously cooked. Surya, God of the sun, is worshiped and the nature spirits are thanked. …But this reverence for rice is not restricted to India. The Angkabau of Sumatra use special rice plants to denote the Rice Mother, Indoea Padi. The people of Indochina treat ripened rice in bloom like a pregnant woman, capturing its spirit in a basket. Rice growers of the Malay Peninsula often treat the wife of the cultivator as a pregnant woman for the first three days after storing the rice. Even the Sundanese of West Java, who consider themselves Muslims, believe rice is the personification of the rice goddess Dewi Sri.”(Source: Rice, Rice lore, and the Rice Goddess Dewi Sri).

According to Wikipedia’s entry on Tano Kami:
“According to their agricultural calendars, farmers observe kami ceremonies related to Tano Kami in the spring and autumn. These include the ceremony of the beginning of a year, beginning of farming in early spring, the start of rice plant farming, rice plant transplantation (accepting kami at the start of transplantation, called Saori) (sending kami at the end is called Sanaburi) and harvest time. They also pray for the elimination of disasters or harmful insects. Finally, they conduct the ceremony of thanking kami for a good harvest, the real ceremonies and their names differ from place to place, although dancing, eating a special dish or rice cakes, or visits to the community kami, and burning ceremonies are some of them. Scarecrows are variations of Tano Kami, since they are expected to prevent bad spirits of animals and birds. Niinamesai is one of the festivals of the Japanese Imperial family, the eating of freshly harvested rice with kami, a variation of the festivals of Tano Kami.”

From the above, we begin to see the connection between the Mother goddess Dana-Ta-Dewi of the water flow-paddy and who is consequently identified with all life that emerges or issues from her, be it the rice grain that grows out of it, or the serpent that was observed to be frequently found in rice fields. Unfortunately, we can also attribute to this connection, the reason why maidens in ancient times were frequently sacrificed to the waters or in peril to be taken by the voracious appetites of the serpents that inhabited the marshes, lakes or paddies…and therefore in need of rescuing by some mythical local folk hero.

The Hindu Danu, mentioned in the Rigveda, is the primordial goddess and mother of the Danavas. The word Danu described the primeval waters which this deity perhaps embodied. In the Rigveda (I.32.9), she is identified as the mother of Vrtra, the demonic serpent slain by Indra.

In Japan, the land is rampant with ancient myths of the dragon that inhabits the marshes, lakes, water pools, paddies. The Japanese mythical equivalent of Indra the serpent-slayer, is Susa-noo (lit. of “Susa” or “man” from Susa, suggesting a West Asian-Persian connection) and his slaying the eight-headed Orochi serpent strongly suggests that the Susanoo myth is derived from the same Indo-Iranian (also recalling West Asian the Hittite and Sumerian archetypal dragon slayings) sources as the Indra-Vrtra pairing.

If the Japanese Ta-no-kami originated from an Indo-Iranian Danu-Dana-Da deity source, the idea that the all-pervasive ancient belief that dragons and serpents inhabit the watery pools, paddies and rivers then makes sense, since the Orochi serpent is the cognate of Vrtra and the Ta-no-kami must then be a cognate of Danu/Dana, the primordial goddess of the waters, from which emerge the watery dragon-serpent.

Other indications that the Ta-no-kami deity come from the same traditions as the Proto-Indo-European ones, are the associations with fertility and with of vestal virgins, cranes and her role as protectress of the crops from the storm and her association of the boar/pig.

From “The Roman Goddess Ceres” by Barbette Stanley Spaeth (at pps. 128 – 139 ):

“… Grain, particularly wheat is a characteristic attribute of Demeter/Ceres in both Greek and Roman art, where she is often represented wearing the wheat-stalk crown holding stalks of wheat, or having wheat at her side.19”
Demeter is also identified with the “crane which was considered in antiquity to be the herald of Demeter (Porph. Abst. 3.5). This interpretation of the crane provides a direct connection between the side figures of the relief, the nymphs, and its central figure, the goddess Demeter/Ceres.
The cult sites of Demeter were generally near water, either salt or fresh, and special arrangements were made at many sites for the use of water in the rituals of the goddess. Her worship at many sites is frequently combined with that of the lcoal water divinities, and Demeter herself may bear cultic epithets that connect her with water nymphs.96 …
“In her role as a protectress of agricultural fertility, Ceres guards the crops against the storm.110 In the Georgics Vergil instructs the farmer to guard the storms that destroy crops by worshipping the gods, especially Ceres:

“Among the first things, revere the gods and repeat the annual rites to great Ceres, worshipping on the joyful grasses near the very end of winter, now in the fair spring. (Cerg. G. 1.338-340)
The central figure of the relief is Ceres, who protects the farmers and the crops from the storm signaled by the attributes of the two nymphs represented at the sides of the relief.
On yet another level, the two nymphs beings of fresh water and the sea, point to the goddess’s connections with two different kinds of water, as Piccaluga has defined them: “useful”water (acqua utile), that is, frewh water to be used for watering plants, for fertilization; and “nonuseful” water (acqua non utile), that is, sea water, or water as an element, a power of nature.111 “Useful”water is associated with Demeter/Ceres as an agricultural divinity who controls the fertility of plants. “Nonuseful” water is tied to her role as one of the supernatural beings who gave form to the cosmos at its time of origin through manipulating hte elements of nature. In this association, the goddess operates as a liminal divinity who helped to bring about the transition from chaos to order at the very beginning of the universe.”


In Gabi Greve’s Ta no Kami Yama no Kami, she associates Ta no Kami with the wolf:
“The belief in the Ta no Kami might be related to the WOLF lore in Japan.

… there seems also to have existed a belief that if one encountered an okami (wolf) on a mountain and “treated him kindly”, he would bestow kindness in return, and protect the man against other dangers. This may have to do with the belief, current in many parts of Japan, that the okami is a messenger of the gods, especially also of Yama-no-kami, the Mountain-deity, who during agricultural activities of the humans descends from her mountain residence to act as Ta-no-kami, the Field-deity.


Is it mere coincidence that grain goddess Ceres (the Roman equivalent of Demeter) is considered to originate from the twins Romulus and Remus who were nursed by the wolf when discovered by the god Mars on the marshy banks of the River Tiber? See p. 141 “The Roman Goddess Ceres” by Barbette Stanley Spaeth.

And is it also coincidence that the Ta no Kami is associated by people in the Izumo region with the wild boar — they use the term i no kami (kami of the wild boar), just as the boar or sow was sacrificed to Demeter, see p. 217, G. Elliot Smith:

“This fact seems to have played some part in fixing upon the pig the notoriety of being “an unclean animal”. But it was mainly for other reasons of a very different kind that the eating of swine-flesh was forbidden. The tabu seems to have arisen originally because the pig was a sacred animal identified with the Great Mother and the Water God, and especially associated with both these deities in their lunar aspects. … The sacrifice of the sow to Demeter is merely a late variant of Hathor’s sacrifice of a human being to rejuvenate the king Re. How the real meaning of the story became distorted I have already explained in Chapter II (“Dragons and Rain Gods”). The killing of the sow to obtain a good harvest is homologous with the sacrifice of a maiden to obtain a good inundation of the river. The sow is the surrogate of the beautiful princess of the fairy tale. Instead of the maiden being slain, in one case, as Andromeda, she is rescued by the hero, in the other her place is taken by a sow. …

The pig was identified not only with the Great Mother, but with Osiris and Set also. With the pig’s lunar and astral associations 1 do not propose to deal in these pages, as the astronomical aspects of the problems are so vast as to need much more space than the limits imposed in this statement. But it is important to note that the identification of Set with a pig was perhaps the main factor in riveting upon this creature the fetters of a reputation for evil. The evil dragon was the representative of both Set and the Great Mother (Sekhet or Tiamat); and both of them were identified with the pig. Just as Set killed Osiris, so the pig gave Adonis his mortal injury. 1 When these earthly incidents were embellished with a celestial significance, the conflict of Horus with Set was interpreted as the struggle between the forces of light and order and the powers of darkness and chaos. When worshipped as a tempest-god the Mesopotamian Rimmon was known as “the pig” and, as “the wild boar of the desert,” was a form of Set.”– “Evolution of the Dragon” by G. Elliot Smith

In “The Roman Goddess Ceres” Spaeth at p. 118 tells us that and that both Demeter and Ceres were associated with fertility and that Demeter is linked with children with a variety of epithets given her such as “Child Nourisher(kouro trophos)” while Ceres, from an inscription, is known as the “mother of the fields (mater agrorum)”. Rituals for Ceres included carrying the wedding torch in honor of Ceres during the festival and the sprinkling of water on the wedding bride so that she might come home chaste and pure to her husband, in order to share fire and water with her husband (see p. 116).

These torch festivals and water-sprinkling festival rites are well attested practices in Japan as well as in Southwest China and Southeast Asia, carried along the Indian northern to northeast corridor to Southeast and into Japan.

Sources and references (with hyperlinks on the page)

Tanokami (Encyclopedia of Shinto)
Rice, Rice lore, and the Rice Goddess Dewi Sri
Danu (Wikipedia)
Tano Kami (Wikipedia)
Ta no Kami Yama no Kami (Gabi Greve)
“The Roman Goddess Ceres” by Barbette Stanley Spaeth
“Evolution of the Dragon” by G. Elliot Smith
Balinese Cosmology and its Role in Agricultural Practices by Julie Melowsky
J. Stephen Lansing, The Balinese, see chap 4 “The Goddess and the Green Revolution”
Yugawara Yukake Festival
The Water-Sprinkling Festival
Songkran
- source : japanesemythology.wordpress.com/ta-no-kami-god-of-the-rice-paddy -


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- Reference : 田の神
- Reference : ta no kami japan


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

. kami 神 Shinto deities - ABC-LIST - .


. . . . . fukidawara 蕗俵(ふきだわら)"butterbur barrels" as an offering to the God of the Fields

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. Yama no Kami, Yama-no-Kami 山の神 God of the Mountain .

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Ta no Kami 01 Regional

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Ta no Kami, Tanokami 田の神 God of the Fields
and Legends from Aichi to Yamanashi


. Legends and Tales from Japan 伝説 - Introduction .


. tookanya 十日夜 (とおかんや) night of the tenth  
(tenth day of the tenth lunar month) and Inoko rituals

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....................................................................... Kumamoto 熊本県 .....
宇土市 Uto Town綱引町 Abiki

During the time when the Ta no Kami is around, the ガワッパ Gawappa (Kappa) can do no harm to the children.

. ガワッパ gawappa カワッパ  kawappa, - river child - Kappa .
- Garappa ガラッパ Garappa Don ガラッパドン of Kyushu



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


....................................................................... Niigata 新潟県 .....
白根市 Shirone town

2月16日と10月16日は田の神まつりが行われるが、10月16日にはワッパダンゴを盛って俵の上に供えて主人は山の神を囲炉裏の客座に座布団を敷いて招き、お茶のおもてなしをする。そして、それを餓鬼に飲ませるといって縁側へ捨て、供物は主人が食べる。

. gaki 餓鬼 hungry demons .


....................................................................... Okayama 岡山県 .....
総社市 Soja town

. i no ko イノコ / 亥の子 Young Wild Boar rituals .


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- reference : nichibun yokai database -
115 田の神 to explore (00)
43 田の神 山の神 (00)

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

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

. kami 神 Shinto deities - ABC-LIST - .

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Yama no Kami - various news

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Yama no Kami 山の神 God of the Mountain
- various news items -



初詣 山の神には誰もこん
hatsu-moode yama no kami ni wa dare mo kon

Fiste Shrine visit -
to our Mountain God
nobody comes


Gabi Greve, 2004, walking in our mountains




. The benevolent Uncle Yama .
By AMY CHAVEZ, Shiraishi - Japan Times, July 30, 2005



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

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

. kami 神 Shinto deities - ABC-LIST - .

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Ta no Kami Festivals matsuri

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ta no kami matsuri 田の神祭り Tanokami festivals and rituals
for the God of the Rice Fields and 山の神祭り Yamanokami


There are many seasonal festivals and rituals to honor the God of the Rice Fields.


Ebino no Tanokami Matsuri

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

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

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

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

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



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

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


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


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

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

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

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

- - - - - Kigo for Late Spring

preparing a seat for the Field God,
..... ta no kami no koshikake 田の神の腰掛

Ceremony of Opening the Water Channels
..... mizuguchi matsuri 水口祭

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

. ono jimai 斧仕舞 packing away the axes .


- - - - - Kigo for early summer

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


- - - - - Kigo for mid-summer

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


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

sanaburi 早苗饗
さのぼり/さなぼり/うまさなぶり/代みて/わさのぼる/田植仕舞
田植を終って田の神を送る祭。転じて田植の仕舞の祝宴、休み日をいう。「サ」は田の神のこと。田植後、田の神が天に帰る日の祭を「サノボリ」といい、それが訛ったもの。 赤飯を炊いたり餅を
搗いたりして祝う。
- kigosai -

saotome 早乙女(さおとめ、さをとめ)
五月女、月乙女、五月乙女、早女房、田植女、植女
田植を行う女性をいう。昔は田植の祭儀にかかわる女の人が田の神に仕える装いとして、紺の単衣に赤い帯、白い手拭をかぶり、紺の手甲脚絆、菅笠のそろいの姿で一列にならん
で苗を植えた。
- kigosai -

and check
神の旅(かみのたび)初冬 kami no tabi
案山子揚 かかしあげ 初冬 kakashi-age
神迎 かみむかえ/かみむかへ 初冬 kami-mukae
- reference source : kigosai -


- - - - - Kigo for early winter

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


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


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


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

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


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




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


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


- - - - - Kigo for the New Year

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


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


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

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

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

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

. kami 神 Shinto deities - ABC-LIST - .

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- #tanokamimatsuri #godofthefieldsfestivals #tanokamimatsuri #yamanokami -
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Tanokami, Yama no Kami Legends

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. Ta no Kami 田の神 - Table of Contents .
. Yama no Kami 山の神 - Table of Contents - .
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Ta no Kami, Tanokami 田の神 God of the Fields
Yama no Kami 山の神 God of the Mountain


. Legends and Tales from Japan 伝説 - Introduction .

Many legends involve both names of this deity.
In some regions he is coming down to the fields three times a year to watch over the harvest.


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....................................................................... Niigata 新潟県 .....
南魚沼郡 Minami-Uonuma district六日町 Muikamachi

. 社日様 Shajitsu Sama,田の神様 Tanokami Sama,作神様 Sakugami Sama .
Shajitsu Sama, Shanichi Sama 社日様 God of the Shrine Day



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- reference source : nichibun yokai database -
43 to explore (02)

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

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

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

. kami 神 Shinto deities - ABC-LIST - .

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

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- #tanokami #yamanokami #sakugami #shajitsu #shanichi -
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Tanokami shanichi day of the shrine

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Ta no Kami, Tanokami 田の神 God of the Fields
Shanichi Sama, Shajitsu Sama 社日様 God of the Shrine Day
Sakugami Sama 作神様 God of the Harvest


- quote -
shanichi 社日
The tsuchinoe day nearest to the vernal and autumnal equinoxes; the "irregular holiday" (holidays celebrated on days when the sun is not situated at one of the 24 equal divisions of its annual orbit) celebrated on those two days.
Individually the two are called shunsha (the "vernal shanichi") and shūsha (the "autumnal shanichi"), but if one simply says shanichi then it usually refers to shunsha. On these days, people take a break from farming, and a custom of meeting in shanichikō (shanichi community associations) and chijinkō (earth kami community associations) also exists.
Also, the spring shanichi is considered to be the standard day for the soaking and softening of seeds.
In China, shanichi was the festival day for celebrating the sha (Ch: she), which refers to the "land kami," the "tribal kami," or the celebrations devoted to them. The date of shanichi celebrations in China varied by region and time period, but their functions generally have not: the spring shanichi was to pray for agricultural production and the autumn shanichi was to express gratitude for the harvest and to divine the coming harvest year.
Japan's shanichi celebrations also came from these traditions, but as it spread from region to region, the content of the events took on great variation.
For example, people living in Tokushima Prefecture have a custom in which they call on Ojishisama and celebrate that kami in parish festivals in which the tōya (secular households overseeing the ritual in their area) pounds mochi.
On shanichi, the people of Nagano Prefecture honor the ta no kami, or "kami of the fields," in their celebrations. They believe that in the spring, the ta no kami descends from the mountains to watch over the rice cultivation and returns again to the mountains in the fall, and worship him by pounding mochi in both spring and autumn.
In Oita Prefecture's Hida basin, people call this holiday "sajitsu," or "saji" and believe that on the saji in February, the kami Sakugamisama descends from heaven and in the autumn saji he ascends to heaven.
In part of Fukuoka Prefecture's Kaho District, people call it oshioi, and have a custom of purifying the house within and without using ocean sand brought home from the beach.
- reference source : Kokugakuin - Yumiyama Tatsuya 2007 -


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. Legends and Tales from Japan 伝説 - Introduction .

....................................................................... Miyagi 宮城県 .....
栗原市 Kurihara

毘沙門様 Bishamon Sama
Bishamon Sama is a greedy deity. If one borrows money it has to be given back in double.
He is also seen as Sakugami.
On the 13th day of the first lunar month, farmers place 20 soy beans into the hearth. If they all become black, it will be a good harvest this year.
If only half will get black, only half of the good harvest.
On the 15th day of the 6th lunar month, cucumbers are offered in the hope they will induce 豊作 a good harvest.

. Bishamon-Ten 毘沙門天 Vaishravana .


....................................................................... Miyazaki 宮崎県 .....
西臼杵郡 Nishi-Usuki district鞍岡町 Kuraoka

Daikoku Sama大黒様 is seen as 作神様 Sakugami Sama.

. Daikoku Ten 大黒天 Daikoku Sama .


....................................................................... Nagasaki 長崎県 .....

Sakugami Sama is called セン神様 / センガミサマ Sengami Sama.


....................................................................... Niigata 新潟県 .....
南魚沼郡 Minami-Uonuma district六日町 Muikamachi

社日様 Shajitsu Sama,田の神様 Tanokami Sama,作神様 Sakugami Sama
On the Day of the Shrine in Spring (shunsha 春社) (usually in the third lunar month) in the early morning before the birds begin to sing, Tanokami is coming down. Since he likes fish, people make offerings of fish salad, fish soup and rice with soy beans. Farmers get up early and put 鍬 / 鋤 the hoes and plows outside the barn for blessings. This is an equivalent for the ritual tauchi田打ち the first "hitting of the fields".
From the Shrine Day in spring until the Shrine Day in autumn (usually in the ninth lunar month) the deity seen as 作柄 the supervisor of the harvest.
If the deity comes late in spring and leaves soon in autumn, it will be a good harvest, because this deity likes to eat a lot, and if he stays too long, the harvest will suffer.

シャジツサマ Shajitsu Sama
Rituals for this deity are held on the nearest 戊の日 Day of the Wild Boar close to the spring and autumn equinox.



- Related Kigo for Spring -
. shanichi, shajitsu 社日 "day of the shrine" .
..... "day of the shrine" shanichi 社日)、shanichi sama 社日様(しゃにちさま)
..... visiting the shrine day, shanichi moode 社日詣(
..... rain on the old man of the shrine, shaoo no ame 社翁の雨
..... swallows of the shrine, sha en 社燕
This day varies according to the Asian Lunar Calendar.

The god of the earth had a special festival twice a year around the spring and autumn equinox to welcome him and send him off. The day was defined to be the "light or elder day of the earth"tsuchi no e 戊, according to the Asian lunar calendar and the knowledge of the five elements.
This day is also called "Shrine Day" shanichi 社日. On this shrine day, farmers would assemble at the local shrine and dance for the gods, praying for a good harvest in spring (shunsha 春社)and thanking for a good harvest in autumn(shuusha 秋社 Shusha).
In autumn, the god of the earth was then sent off to the mountain, to live there until next spring as the "god of the mountain, yama no kami 山の神.

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東蒲原郡 Higashi-Kanbara district 鹿瀬町 Kanosemachi



On the evening of the 15th day of the second lunar month in Spring 16 rice balls are made as an offering, 二月の十六団子 nigatsu no juuroku dango.
On the next morning, they are eaten by the family. Before eating them, the empty 臼 mortar is hit with the mallet to make a sound, in order to make the Sakugami come down from heaven.
In Autumn on the 15th day of the 10th lunar month another set of 16 rice balls is prepared, this time the 十月の十六団子 juugatsu no juuroku dango.
This time the mortar is not hit with the mallet, but the mallet is simply laid over the mortar. This is put on a high place in the kitchen, to show the Sakugami the way back to heaven.

. dango 団子 and ritual offerings .

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佐渡郡 Sado district

シャニチサマ Shanichi Sama
Rituals for this deity are held on the nearest 戊の日 Day of the Wild Boar close to the spring and autumn equinox.
If the deity comes late in spring and leaves soon in autumn, it will be a good harvest, because this deity likes to eat a lot, and if he stays too long, the harvest will suffer.


....................................................................... Oita 大分県 .....
速見郡 Hayami district 日出町 Hiji

In the hamlet of 南畑部落 Nanbata Shanichi Sama is venerated as 田の守り神 the protector deity of the fields.


....................................................................... Shiga 佐賀県 .....
東松浦郡 Higashi-Matsuura district鎮西町 Chinseicho

kitsune 狐 fox
Each farm house venerates 稲荷様 the rice Deity Inari sama as the Sakugami Sama on the day hatsu-uma 初午, the first day of the horse .
The Inari Kami of the 藤田家 Fujita family came from Kyoto

. hatsu-uma 初午 First Day of the Horse .
in February

Inari Jinja 稲荷神社 First Day of the Horse at Fox Shrines 

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- reference source : nichibun yokai database -
社日様 / 作神様

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

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

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

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

. kami 神 Shinto deities - ABC-LIST - .

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

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Chijin Earth God

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jigami, jishin, chigami, chijin 地神 Kami of the Earth / the Land
Chiten, Jiten 地天 "Earth Deva"

- - - - - another name for
. Ta no Kami 田の神 God of the Fields .




- quote -
Ji-ten, whose name means "earth deva,"
guards the downward direction and is the god of the earth. He is also called Kenro chijin.

On the more down-to-earth animistic beliefs of rural Japan,  he comes as Yama no Kami and Ta no Kami, the God of the Mountains and the Fields, who changes his residence twice a year, retreating in autumn to the mountains and coming back in spring to the fields. This is a fascinating tale of its own.

In Shinto, when a mountain is considered an object of worship, a yamamiya may be established at the summit or on the side of the mountain, as at Sengen Jinja on Mt Fuji. In some cases, the yamamiya may be regarded as an "interior shrine" (okumiya) in contrast to a shrine located in a village (see satomiya) or lower on the mountain.
Some scholars see the yamamiya associated originally with ancestor worship, and thus also with the dual complex of mountain god (yama no kami) and rice field god (ta no kami).
- source : Kokugakuin


. Kenroo chijin 堅牢地神 Kenro Earth Deity .

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Jiten - Earth Deva; Skt : Prthivi


Guards the downward direction; god of the earth.

Jiten's counterpart is Bonten (Brahman), who guards the upward direction.
- source and more - Mark Schumacher


- - - - - More about
. 風水天地の神様 Gods of the four elements - wind, water, heaven, earth .


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- quote -
Jiten 地天(じてん)とか Kenro Jijin堅牢地神(けんろうじじん)とよばれる地の神です。
お釈迦様がお悟りになられた時に地から湧出されたといわれる神さまです。
大地をあらわす花籠に花盛って手にしておられます。
地鎮祭(じちんさい)などで勧請して供養しその土地の安寧を祈ります。

おん びりちびえい そわか - on birichibiei sowaka
(おん普遍の諸仏に帰命す。びりちびえい地天のために、そわか成就あれ)
- reference source : blogs.yahoo.co.jp/kanmankiriku...-


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

鬼神 Kijin,山の地神 Yama no Chijin
越後国古志郡国上の寺に塔を建てたが、三度落雷により倒壊した。ある僧が塔の側で法華経を誦したら雷鳴とともに童男が縛られて落ちてきた。童男はその地の地神で塔があると住めないので壊したと語った。冷泉を出すと赦してやると言ったら泉が湧き、四十里四方に雷が落ちなくなった。



....................................................................... Yamanashi 山梨県 .....
東八代郡 Higashi-Yatsushiro district 御坂町 Misakacho

At the graveyard, a bluish fire-light was seen every night. The villagers were afraid, thinking it was the soul of a villager and did not even dare to pass the road during daytime.
玉吉 Tamakichi wanted to see it for himself and went out one evening, carrying 地神の魂の扇 a hand fan with the soul of the Jigami in one hand. When he reached the graveyard, he could see the bluish light. While fanning with his hand fan he went closer. The ground of the grave was still fresh so Tamakich started to dig, found the coffin bound with a cord and pulled it up.
But it was not a coffin but a hookei 包茎 (the dictionary says: a phallus with phimosis).

here is another version of Tamakichi and jishin no oogi 地神の扇 the hand fan of Jishin.
夢のお告げを聞いた玉吉は、朝早くに万年橋に向かい、お告げ通り扇を手に入れた。家では長年家から出たことのない玉吉がいなくなったので大騒ぎをしていたが、ぼろぼろの扇で仰ぎながら帰ってきた。大水害の後で家は建て直したが地神は祭っていなかったので、早速屋敷神を祭って地神祭をした。しばらく後、玉吉は体も治り仕事をするようになった。村人がこれを聞き、病気になると扇であおいでもらうようになった。仰いでもらうと、すぐに病気は治ったという。

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- reference source : nichibun yokai database -
63 to explore 地神 (01)
地神塔

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

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

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

. kami 神 Shinto deities - ABC-LIST - .

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- #tanokami #chijin #chiten #jigami #chigami -
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