Kanzui matsuri

October means matsuri, and matsuri means kagura!! usually by the middle of October I have been to half a dozen all-night matsuris, but this year because Ive been spending a lot of time on Shikoku, when I am back home I have too much work to catch up with so matsuris have had to take a back seat. But last saturday I did go up into the mountains to Kanzui....

kanzui is actually only a few kilometers from my village as the crow flies. there used to be a path connecting the two villages, but it has not been walked for many, many years. By road its about 10 kilometers.

There is no "centre" to kanzui, no shops, its really just a scattering of mountainside farms along a narrow mountain valley. My kind of place.

I arrived about 10pm, and the dancing began a little later. At a usual matsuri the first dance is always a purification dance to purify the dance area in preparation of the kami to descend. usually this dance is the Shioharae, a ceremonial dance done without masks. Here at Kanzui the first dance was Akumabarai, a different type of exorcism/purification dance most commonly performed in the Bitchu area of Western Okayama and eastern Hiroshima.

It is danced by Sarutahiko, and consists of three sections. In the first video he is dancing with Gohei (wand) and fan. The objects carried by the dancers in kagura are called torimono, and traditionally they are objects through which the kami "enter" the dancers.

In the second video he dances with an Onibo, a "demon stick" usually carried by demons.

In the third video he dances with two swords. Ive read that in Bitchu kagura the sword dancing predominates and has developed into a wider variety of styles.

During the Edo period akumabarai would sometimes be danced at the head of a wedding procession to purify the road ahead .

Izumoji Sainokami Shrine

The shrine is tucked away a little to the west of Shimogamo Shrine, though it was originally located on the bank of the Kamo River nearby.

The name refers to the old "road" to Izumo, and sainokami is a later name of dosojin, the phallic stones at roadsides and crossroads that were the site of spirit-pacification rites. Plagues travelled along the roads and were experienced as demons, so these sites were to protect from such demons.

The dosojin became associated with Sarutahiko, and he is the main kami enshrined here. Also enshrined is Uzume, his wife, Ninigi, who Sarutahiko guided down to earth, Okuninushi and Kotoshironushi, the Izumo kami, and several others.

Sarutahiko took on the visage of a monkey, hence the image on the numerous ema.

It is said that in olden days women who wanted a divorce would come here to pray.

Funadama Inari Shrine

The shrine is located in a residential area not far north of the main train station in Matsue, and while it is an Inari shrine there are none of the usual trappings associated with Inari.

In the corner was a Jizo, and I always somehow find it reassuring that the governments attempt to seperate the Buddhas and the Kami was never completely successful.

The main kami is of course Ukanomitama, and the secondary kami are Sokotsutsuno o no mikoto, Nakatsutsuno o no mikoto, and Uwatsutsuno o no mikoto, the triad of kami known mostly as the Sumiyoshi Kami. With strong connections to water and sea travel, the Sumiyoshi Kami are now mostly associated with the Sumiyoshi Taisha in Osaka, though originally they were from north Kyushu and have strong connections with Korea.

By the side of the shrine was a nicely shaped phallic stone. There was no signboard for it, but as Sarutahiko is listed as enshrined at the shrine the stone may well be a Dosojin.

There were a couple of smaller secondary shrines within the grounds that most likely were gathered here from the surrounding area. Enshrining Okuninushi, Susano, and Amaterasu, there is also a Haniyama Hime listed who is an earth/clay kami created from the feces of Izanami. The final kami listed here is Kan Yamato Iware Hiko no Mikoto which is the long name for Jinmu, the mythical first emperor of Japn

Ebisu Shrine, Gion

Ebisu Shrine in Gion is just across the road from Kennin-Ji, the oldest Zen temple in Kyoto.

Both were built in 1202 and the Ebisu shrine was built to protect Kennin-Ji.

The main kami is of course Kotoshironushi, the official name of Ebisu.

There are numerous secondary kami enshrined within the grounds, including Hachiman and Sarutahiko.

Gion Ebisu is included in the "top 3 Ebisu shrines", and the major Toka Ebisu Matsuri takes place here in early January.

The phallic stones of Asuka Nimasu Shrine

There is a collection of phallic stones at the Asuka Nimasu Shrine that I would guess have been collected from the surrounding area.

A few of them are paired with a "female" stone.

I think there is a good chance that these, or some of them at least, are Dosojin.

Dosojin, sometimes called Sainokami, were phallic stones placed at the roadside at community borders.

Often referred to as protective deities of travellers, their original use seems to be protecting the village from evil/pollution rather than protecting travellers.

Later the dosojin became rocks carved with a male-female couple, and later still Jizo statues took over some of their functions.

In some places Sarutahiko is associated with Dosojin.

Tengu masks of Kunisaki

The oldest type of Tengu had a face that was bird-like, with a beak. Over time this became a long nose, and was probably incorporating elements of Sarutahiko, so long-nosed, red faced masks are sometimes called tengu, sometimes Sarutahiko.

The Tengu became associated with yamabushi, the ascetic monks of Shugendo. If the mask is wearing a small black cap. then I would call it a Tengu. Without a cap it might be a tengu, it might be Sarutahiko.

All of these masks were in shrines in the Kunisaki Peninsular in northern Kyushu.

The Sarutahiko mask will often be found paired with a round-faced female mask and its phallic/fertility association is clearer. The female is Uzume, Sarutahiko's wife.

More tengu masks, including some of mine, can be found here

Asuka Nimasu Shrine

Asuka Nimasu Shrine in Asuka, the ancient capital of early Japan is a very old shrine and is one of the possible sources of the name of Asuka.

The three main kami enshrined here are Kotoshironushi, Takamimusubi, and Kayanarumi.

Kotoshironushi is an Izumo kami, one of Okuninushi's sons, nowadays equated with Ebisu. Kayanarumi is a daughter of Kotoshironushi, and Takamimusubi is one of the three "creator" kami. In some versions of the Kuniyuzuri myth that explains the ceding of Japan from Okuninushi to the Yamato, it is Takamimusubi who orders the process and not Amaterasu, and in fact Ninigi who descends to rule over Japan is the grandson of both Amaterasu and Takamimusubi.

Kayanarumi is the most interesting of the three, and an alternate name for her is Asuka no Kannabi mi Hime no kami, and this relates to what happened after Kuniyuzuri. Okuninushi decided to place himself and several of his relatives in the Kannabi (sacred mountains) surrounding Yamato, and Kayanarumi was placed in a mountain in Asuka, so it seems likely that she was the original main kami of the shrine.

There are a lot of secondary shrines within the grounds, enshrining Onamuchi (the name of Okuninushi enshrined in nearby Miwa), Oyamazumi, an Asuka Yamaguchi Shrine, and Sarutahiko.

There is also an Inari Shrine, one for Konpira, one for Daijingu, and one for Shirahige, a Korean god brought over with immigrants who settled in the Lake Biwa area.

When we look at some of the things for sale in the small office of the shrine it becomes clear what the focus of the shrine is,..... fertility!

This is a male/female sake cup.

The shrine is home to a famous matsuri, the Onda matsuri, which includes a performance with masked dancers that includes explicit representations of the sex act.

OMMMMK 5

Saturday was the matsuri in our own village, but first we headed up into the mountains to check out a matsuri we hadn't been to before at Kanzui Uehata Shrine.
Kanzui is remote. There is no village as such, just scattered farms up and down the narrow valley.
One of the first walks I took in this area was here and I was amazed that in 15 kilometers there was but one vending machine.

We arrived just as the ceremony was finishing and once inside we were invited to partake of the Omiki.

The first dance was a surprise. Usually the first dance is Shioharae, the dance that purifies the dance space in preparation for the dancing, but here they performed a dance I have never seen before, the Akuma'barai, the Purging Demons dance. It is danced by Sarutahiko. the earthly kami that marries Uzume, and his red face and long nose makes him indistinguishable from Tengu.

The dance seems to be more common in the Bitchu region than around here.

The next dance up, Kami Mukai, the welcoming of the gods, was danced by children, but also unusually it was 2 girls. Until recently Iwami Kagura was an all-male affair. Gradually girls have begun to perform as musicians, and occasionally dance some of the ritual dances, but as yet I have never seen a female dance any of the theatrical pieces.

The last dance we saw before heading off to our home village was Yumi Hachiman, and in this dance Hachiman was played by a young boy.

I got really good vibes at this matsuri, from the shrine, the performers, and the small number of villagers in attendance. Next year I plan to spend much longer here as I suspect there are more surprises in store for me.

Sanku Shrine, Hamada

As the name suggests, Sanku shrine is actually 3 different shrines grouped together. Located on Rte 186 on the way out of Hamada, the shrine with the biggest honden is actually the least used.

It's the first shrine I've come across that enshrines Tajikarao, the "strong man" kami who pulled Amaterasu out of the cave. He is also one of the kami that descended from "the high plain of heaven" with Ninigi. His head shrine is up in Nagano at Togakushi Mountain, which legend has is the rock door that hid Amaterasu.

Right next to the main shrine is Ashio Shrine, and it is used a lot, so much so that it had a new shrine building built last year.

Ashio shrine is where you go to pray if you have any foot or leg problems, which is why so many pairs of straw sandals are left as offerings.

The kami of Ashio shrine is Sarutahiko who was a giant of a man with a huge red nose, often depicted looking like a tengu. He was an "earthly" kami who met the Imperial party descending from heaven and guided them. He ended up marrying uzume.

I've never come across Sarutahiko being connected with foot healing before, so its probably a local thing. Actually, none of the local people I asked knew the kami's name was Sarutahiko, a not uncommon phenomenon.

The third shrine is on the other side of the river and the tunnel of vermillion torii mark it as an Inari shrine. At first I thought it was a private shrine as to get to it you have to walk through a lumbermill and also it is not marked on the map. Companies will often build a company shrine to Inari.

As I drove by a couple of days ago I noticed that all the trees lining the path up to the shrine were sakura in full bloom.

Shimoyama Inari Shrine, Hamada,

Shimoyama Inari shrine is on the large hill at the mouth of the Hamada River on the opposite bank to the Castle Hill.

If one counts all the smaller Inari shrines in the grounds of other shrines then Inari shrines are the most common in Japan.

Like most kami, Inari has had, and continues to have, multiple identities and meanings. Primarily it is the kami of foodstuffs, but also the kami of industry, which is why many companies either erect Inari shrines on their property, and/or donate torii to established shrines. Inari is often erroneously called a "fox god", but in fact the foxes are just the messengers of Inari.

At this shrine the main kami is listed as Kuramusubi which believed to be another name for Ukanomitama, the most "official" of representations of Inari, and a son of Susano. Inari has both male and female identities, Uganomitama being female. Inari also has hindu/buddhist manifestations, primarily as Daikiniten. The head shrine of Inari is at Fushimi near Kyoto. It was founded by the Hata family, an immigrant clan considered to be from Korea or China, though there are some who believe they are a lost tribe of Israel that wandered across Asia.

At Shiroyama Inari there is a secondary shrine to Sarutahiko who is also considered a manifestation of Inari sometimes, and a secondary shrine to Izanagi and Izanami, the creator couple who created the islands of Japan.

Underneath this shrine you can see a hole in the base. This is fairly common and exists to allow the "spirit foxes" to enter and leave.