#hiyoshi taisha

[crazyfox-archives]

A hanging scroll of the Hie Sanno Mandara (日吉山王曼荼羅), a mandala depicting the local deities of Hie Jinja Shrine (日吉神社), i.e. present-day Hiyoshi Taisha Grand Shrine (日吉大社) in Ōtsu, Shiga Prefecture, as manifestations of the Buddhist divinities of Mount Hiei (比叡山) north of Kyoto, with the deities and divinities matched up throughout the landscape of the mountain

Color on silk dating to the Kamakura period (1185-1333) from the collection of Hyakusaiji Temple (百済寺) in Higashiōmi, Shiga Prefecture

Image from "Shintō: The Sacred Art of Ancient Japan" edited by Victor Harris, published by the British Museum Press. 2001, page 173

[journeytothewestresearch]

Japanese Monkey God

User @red-lights-burning asked if there was a connection between Sun Wukong and the monkey gods of Japan. They provided lovely info, which was split between two asks, but I decided to put everything together into a single post.

@red-lights-burning asked: Japan has their own monkey protector named Masaru AKA Sannō Gongen, who was created back in the early 9th century by Tendai Buddhist sect founder Saichō shortly after he returned from China. So it makes me think if Monkey King was already a thing in the 800’s and if he was one of the inspirations for Masaru. A description from onmarkproductions (a really great site for anyone curious about Japanese Buddhism and Shintō) MASARU 神猿 Literally “Kami Monkey.” Masaru is the sacred monkey and protector of the Hie Shrine (aka Hie Jinja 日吉神社, Hiyoshi Taisha 日吉大社). The term “Masura” is often translated as “excel,” reflecting the belief that this sacred monkey can overcome all obstacles and prevail against all evil. Masaru is thus considered a demon queller par excellence (魔が去る・何よりも勝る). In the Heian era, Masaru (also translated “Great Monkey”) was invoked in Kōshin rituals to stop the three worms from escaping the body. Masaru also appears in Japanese scrolls used in Koushin rites. Here’s a couple other descriptions SANNŌ GONGEN 山王 権現 SARUGAMI 猿神 Fertility, Childbirth & Marriage Monkeys are patrons of harmonious marriage and safe childbirth at some of the 3,800 Hie Jinja shrines in Japan. These shrines are often dedicated to Sannō Gongen 山王権現 (lit. = mountain king avatar), who is a monkey. Sannō is the central deity of Japan’s Tendai Shinto-Buddhist multiplex on Mt. Hiei (Shiga Prefecture, near Kyoto). The monkey is Sannou’s Shinto messenger (tsukai 使い) and Buddhist avatar (gongen 権現). The monkey messenger is also known as Sarugami (猿神; literally “monkey kami”). Sarugami is the Shinto deity to whom the three monkeys (hear, speak, see no evil) are reportedly faithful. The monkey shrine at Nakayama Shrine 中山神社 in Tsuyama City, Okayama Prefecture, is dedicated to a red monkey named Sarugami, who blesses couples with children. According to shrine legends, the local people at one time offered human sacrifices (using females) to this deity. The shrine is mentioned in the Konjaku Monogatari-shu (今昔物語集), a collection of over 1000 tales from India, China, and Japan written during the late Heian Period (794-1192 AD). Sarugami, like Sannou Gongen, is also worshipped as the deity of easy delivery and child rearing. At such shrines, statues of the monkey deity are often decked in red bibs -- a color closely associated with fertility, children, and protection against evil forces and diseases like smallpox.

My answer:

I've read only a little bit about Japanese monkey gods. I previously referenced Sarugami in my article about the possible shamanic origins of primate-based boxing in China. Part of footnote #14 reads:

In Japan, monkeys were also associated with horses and healing via the warding of evil. Apart from monkeys being kept in stables like their Chinese counterparts, their fur was applied to the harnesses and quivers of Samurai because the warriors believed it gave them more control over their mounts. Furthermore, monkey body parts have been consumed for centuries as curative medicines, and their hides have even been stuffed to make protective amulets (kukurizaru) to ward off illness. Likewise, a genre of painting depicts divine monkeys (saru gami), messengers of the mountain deity, performing Da Nuo-like dances to ensure a good rice harvest (Ohnuki-Tierney, 1987, pp. 43-50)

The aforementioned article suggests a connection between monkeys and the Shang-Zhou Da Nuo (大儺 / 難; Jp: Tsuina, 追儺) ritual, an ancient, war-like, shamanic animal dance designed to drive away demonic illness and influences. The pertinent section reads:

It’s possible that the “twelve animals” of the Da Nuo exorcism refer to some precursor of the Chinese zodiacal animals (rat, ox, tiger, rabbit, dragon, snake, horse, goat, monkey, rooster, dog, and pig). If true, monkey fur could have been among the animal products worn by the ritual army. After all, monkeys have long been associated with curing illness and expelling evil in East Asia. [14] A modern example of exorcists who don monkey fur are the shamans of the Qiang ethnic group of Sichuan. The Qiang worship monkeys as the source and savior of their sacred knowledge, as well as the progenitor of their people, the latter being a myth cycle common among ethnic groups of Tibet and southwestern China.

This is the only relevant info that comes to mind. But based on what I know, I would guess that Sun Wukong and the monkey gods of Japan draw upon the same cultural sources. I hope this helps.

Source:

Ohnuki-Tierney, E. (1987). The Monkey as Mirror: Symbolic Transformations in Japanese History and Ritual. Princeton: Princeton University Press.

[tenjin-no-shinja]

Torii

The Origins of Torii

There are two kinds of Sandō (road that approaches the shrine), a road that comes from a town or city and continues to the shrine, and the road from the entrance of the shrine to the Haiden (Prayer Hall) • Honden (Main Hall). Both are sacred roads in which visitors walk, and mikoshi are carried along the path. Therefore in order to demarcate the sacred land, torii, koma inu, stone lanterns, etc… are placed. Koma inu, and stone lions will be discussed later on, here is where torii are being discussed. In fact the origin of Torii is not clear. From extant examples and paintings in picture scrolls, it is known that a similar type of torii existed in the 12th century, but it is not known when and for what purpose they were built.

Why are there so many different types of Torii?

The present torii gate functions as a symbolic gateway, indicating that the area inside (beyond) the gateway is sacred ground. It also serves as a warning that any disrespectful behavior beyond the gate will result in punishment. Another feature of torii gates is that there are many types. It is said that the shape of the torii may have indicated the type of kami, but this is not certain. The form can be broadly classified into the Shinmei type and the Myojin type. While the Shinmei type is simple, the Myojin type is highly decorative and sometimes painted in vermilion. This may be related to the fact that Myojin-style torii are often erected at shrines of common people’s beliefs, as they have a strong sense of Shinto/Buddhist syncretism.

Parts of a Torii Gate

笠木 Kasagi

Cap Piece that covers the top of a Torii

島木 Shimagi

Long horizontal timber above the columns on a Torii, right below the Kasagi

台輪 Daiwa

The single piece placed where the columns meet the Shimagi, believed to prevent rot from setting in from the top of the pillars

額束 Gakutsuka

The plaque that holds the name of the shrine

楔 Kusabi

Wedges/Lynchpins

貫 Nuki

Lower horizontal timber, traditionally does not pierce the columns, and in Shinmei style torii, is said to be round

柱 Hashira

The two vertical columns leading up to the horizontal bars

藁座 Waraza

Reinforcement for the Daīshi at the bottom of the torii

台石 Daīshi

Stone pedestal at the bottom of torii

亀腹 Kamebara

White plaster bun-shaped mounds used to reinforce support base stones.

Varieties of Torii

神明系 Shinmei Style

Image Sources: 1 , 2 , 3 , 4

黒木鳥居 Kurogi Torii

Made from logs where the outer bark is still attached. Seen at shrines like 野宮神社 Nonomiya Jinja.

鹿島鳥居 Kashima Torii

The lower cross bar is quadrilateral (instead of rounded), and sticks out past the pillars holding the torii up. Seen at shrines like 鹿島神宮 Kashima Jingū.

神明鳥居 Shinmei Torii

The pillars, top crossbar and lower crossbar are all rounded. See at shrines like 神明宮 Shinmeigū.

伊勢鳥居 Ise Torii

The upper crossbar is pentagonal in shape. Seen at shrines like 伊勢神宮内宮・外宮 Ise Jingū Naikū • Gekū and 熱田神宮 Atsuta Jingū

明神系 Myojin Style

Usually these have the cap piece called a Kasagi while Shinmei do not

八幡鳥居 Hachiman Torii

The edge of the top bar is slanted. Seen at shrines like 岩清水八幡宮 Iwashimizu Hachimangū.

台輪（稲荷）鳥居 Daiwa (Inari) Torii

Below the upper crossbar are Daiwa (see above definition). Seen at shrines like 伏見稲荷大社 Fushimi Inari Taisha.

春日鳥居 Kasuga Torii

Less warping of the cap piece and upper crossbar (fairly flat). Seen at shrines like 春日大社 Kasuga Taisha.

両部鳥居 Ryōbu Torii

Has smaller support columns attached to the main pillars. Seen at shrines like 厳島神社 Itsukushima Jinja, and 氣比神宮 Kehi Jingū.

中山鳥居 Nakayama Torii

The same as a Myōjin Torii, except the lower crossbar doesn’t stick out. Seen at shrines like 中山神社 Nakayama Jinja.

Image Sources: 1 , 2

明神鳥居 Myōjin Torii

Both the upper and lower crossbars have warping (meaning they’re more curved). Seen at shrines like 神田明神 Kanda Myōjin.

山王鳥居 Sannō Torii

Above the Kasagi, there is an extra part called the Gasshō, which is a triangular shaped piece. Seen at shrines like 日吉大社 Hiyoshi Taisha.

三輪鳥居 Miwa Torii

To the sides are smaller support torii. Seen at shrines like 大神神社 Ōmiwa Jinja.

Translations of this page

[coolmika745]

Shinshi (Divine Servant)

The link did not include the chart, but I found one on the Japanese Wikipedia and machine translated it. The translation is below.

animal God mouse Daikokuten cow Tenmangu Shrine　* See Tenjin Faith tiger Chogosonshiji Temple bee Futarasan Shrine rabbit Sumiyoshi Taisha Shrine / Okazaki Shrine / Toshi Shrine turtle Matsuo Taisha Shrine　 crab Kotohira Shrine　 eel Mishima Taisha Shrine snake Benzaiten・ sea ​​serpent Izumo Taisha Shrine white snake Suwa Shrine　Omiwa Shrine fox Inari Shrine　* See Inari God . deer Kasuga Taisha Shrine / Kashima Shrine monkey Hiyoshi Taisha Shrine / Asama Shrine crow Kumano Sanzan , Itsukushima Shrine crane Suwa Taisha Shrine pigeon Hachiman Shrine heron Kehi Shrine chicken Ise Shrine , Atsuta Shrine , Isonokami Shrine wolf Shrines in the Okutama / Chichibu region such as Musashi Mitake Shrine and Mitsumine Shrine carp Omae Shrine boar Go'o Shrine / Wake Shrine centipede Bishamonten

Here is a link to the original text.

[x0401x]

The list of real-life places related to series I love that I have managed to visit this year keeps on growing.

Yesterday, I went to Shiga, the prefecture where Donten ni Warau is set in. I visited Oumihachiman with a friend, which in my opinion is the best place to have a taste of how life was back then.

We left the town planning to come back and visit the ninja village in Kouka, which isn’t too far from it. We might also visit Hikone and Samegai-juku while we’re at it.

A decade after getting into the Warau series, I finally understand why Karakara-sensei decided to create this story. It was begging to be told. Everything in Oumihachiman oozes the aura of Donten.

My friend and I will probably be going to the Kouka Ninja Village in spring. We’ll also be going to Otsu to see Hiyoshi Taisha, Shirahige Jinja and the Karasaki Shrine, which the Kumou Shrine is based on.

[gunbunnyroleplay]

👍Why not Shou and Nazrin!

A Shared Headcanon To show appreciation for all of Nazrin's hard work, (and possibly to keep her from eating all the stone statues and scrolls around the temple when upset) Shou had a second "Nezumi no Hokura" like the one at Hiyoshi Taisha built just down the road from Myouren. She told Nazrin it faced Enryaku-ji defiantly like the original, but inside the border of Gensokyo it is hard to tell. It is the thought that counts and it has kept Nazrin appeased for now.

[owletstarlet]

Hiyoshi Taisha, Otsu city 🌸🍁

[kyotodreamtrips]

Various pictures of the many autumn spots of Hiyoshi Taisha (日吉大社) in Ōtsu City, Shiga Prefecture, Japan.

[takashiyasui]

Shiga, Japan Kyu-Chikurin-In | Hiyoshi Taisha

[daeva-agas]

Speaking of Nobu and gods. He really seems like he just doesn’t like the Buddhist sects, but he kind of has a “just in case” attitude with the Shinto gods for quite a while.

‘Cause like... he... kind of regretted Hieizan, you know? Sort of. Some time after he razed Enryakuji on Hieizan, he went and asked a Shinto priest like “I burned the mountain, do you think something bad would happen to the capital?” The priest said “So far there’s been no records of bad things happening just because something went wrong on Mount Hiei”, so Nobu was like “Oh okay then”.  

He didn’t regret Enryakuji, no. It’s the mountain that he was worried about, because superstitions that the mountain is a barrier against demons/bad luck. Also, there’s a Hiyoshi Taisha in the mountain that got burned as collateral damage, so there’s that. “Hiyoshi Taisha” is the shrine of the mountain god. It’s so funny because it’s not really relevant to Hideyoshi.

Although, because it has a name like that, legends say that Toyotomi supporters use this shrine as a cover to worship the Toyokuni Daimyoujin (Hideyoshi) during the Anti Toyotomi crackdowns under the Edo bakufu. But well, in Nobu’s time it’s really not connected to Hideyoshi TBH. 

Not entirely sure when he eventually just stopped caring about deities altogether. Frois’s writings can be a bit ????? sometimes, so I’m being careful with it. I always worry that he had misunderstood something due to culture miscommunication or him taking hyperbole too seriously. 

[nevermindtheweights]

Notes:

- Vessel is attuned to aether of Wind and Water.

- Vessel can summon Ofuda and etch upon them.

- Vessel is short and suffers mutations that have grown it fox ears and a tail.

- Vessel is almost clinical in how it addresses their job.

- Vessel has adept knowledge of Hiyoshi Taisha despite never visiting.

[crazyfox-archives]

A hanging scroll of the Hie Sanno Miya Mandara (日吉山王宮曼荼羅), a mandala depicting the local deities of Hie Jinja Shrine (日吉神社), i.e. present-day Hiyoshi Taisha Grand Shrine (日吉大社) in Ōtsu, Shiga Prefecture, as manifestations of the Buddhist divinities of Mount Hiei (比叡山) north of Kyoto, with the deities and divinities matched up above and the two institutions situated geographically below

Ink and color on silk dating to the late 14th century, from the collection of the Nara National Museum 

[shintoinenglish]

Anatomy of a Shintō Shrine

Hello! Shinto shrines have a generally recognizable structure that may be confusing to some, so I will explain a typical shrine layout.

鳥居 Torii: Torii are the gates at the entrance of a shrine, sometimes followed by a path leading up to the shrine itself. It marks that the land behind it is holy. Torii can also be within shrine grounds. They can be of varying sizes and material, and usually are the materials’ natural color or crimson.

手水舎 Chouzuya: A Chouzuya is where you purify your hands and mouth. You use these hishaku scoops to scoop water from the basin.

Pictured: Shimogoryo Jinja’s Chouzuya

There is a generally accepted specific procedure for using a Chozuya. Though purification is important in Shinto, this specific procedure and Chozuya in general are only for a shrine context. This sign is commonly seen at shrines:

Right to left, top to bottom it says to wash your left hand first, then your right, cup some water in your left hand and rinse out your mouth. Of course, you must not spit into the basin since people after you will use it too. I’ve often seen variations of this poster where worshippers are asked to lean the hishaku back so that the water cleans the handle, like so:

本殿 Honden: The honden is the main shrine building, where the kamisama is enshrined. It’s usually the largest on the shrine grounds. You cannot step foot within the building. Instead, you pray at the front. Some shrines have signs asking visitors not to take photos of the inside. Please respect those signs.

Pictured is Hiyoshi Taisha’s Higashi Hongu Honden.

お賽銭箱 Osaisen-bako: This is the box for monetary offerings. I grew up being told it was rude not to offer any money. Generally speaking, though, shrines are very dependent on money offerings for upkeep, maintenance etc. and more money is considered better. This is especially true for regional/rural shrines.

摂社 Sessha, and 末社 Massha: Smaller shrines to a different kamisama, which are affiliated with the shrine whose grounds they are on. They are usually there because the kamisama is in some way related to the gosaijin (enshrined kami) of the honden, such as being the child of the gosaijin. One shrine may have multiple sessha/massha. The distinction between sessha and massha is quite confusing and can vary by shrine as it was different pre-WWII.

Pictured: Umaji Isobe Jinja’s Sessha/Massha

授与所 Juyojo: Building where talismans/charms and fortunes are offered. Though shrines can be visited at any times, juyojo have hours of operation as they are staffed. You do not buy charms or ofuda, you offer money in exchange for the item or service.

Pictured: Samukawa Jinja’s juyojo

*This is a general post, so there are exceptions for the naming conventions.

[itsmarjudgelove]

Hiyoshi-taisha Shrine, Shiga Prefecture.

[shinjiaratani]

at Hiyoshi Taisha, Otsu  ©shinji aratani

[banri]

Hiyoshi Taisha https://www.instagram.com/p/Bo6J81hDaHW/?utm_source=ig_tumblr_share&igshid=fv63egxuhrrg