LINK
http://fudosama.blogspot.jp/2005/02/oyama-fudo.html
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Visiting Oyama in recent centuries
At Oyama in the city of Isehara, there are temples and shrines where people have been praying since ancient times. In particular, Oyama has been both a destination for religious purposes and for tourism as well since the 17th century, when the people of Edo started visiting.
One of the reasons behind the popularity of Oyama has been the priests known as "oshi" who visited many areas encouraging people to visit Oyama.
source : www.city.isehara.kanagawa.jp
oshi (onshi) 御師（おし/おんし） Oshi priest-guides of Oyama
They performed spacial purifying rituals before the ascent of the mountain and offered special amulets to their followers.
- quote
Localized religious specialists in early modern Japan:
The development of the Oyama Oshi System
This paper discusses the emergence of oshi, lay religious specialists who contributed to the spread of regional pilgrimage cults in the Tokugawa period, by focusing on the example of Oyama, Sagami Province.
Over the course of the seventeenth century, Oyama's oshi developed gradually as successors of shugenja and shrine priests who had lost much of their authority to the Shingon temples on the mountain in the first decade of the seventeenth century. In the second half of the seventeenth century the tradition of mountain asceticism largely disappeared from Oyama. The former mountain ascetics of Oyama needed new means of income, forcing them to run inns and develop parishes throughout the Kanto region.
These parishes, from which most of Oyama's pilgrims came, became the single most important source of income for Oyama. The system spread from areas near Oyama across the entire Kanto region. It was these oshi who sustained the bonds between parishioners and the mountain by making annual visits to their parishes and providing accommodations for pilgrims. Despite their conflict-laden genesis, the oshi were not in constant opposition to Oyama's Shingon temples.
They developed customary networks with temples to handle pilgrims and received licenses from the head Shingon temple of the mountain, Hachidai-bo, which helped them to distinguish themselves from their competitors in neighboring villages. Another reason why the oshi did not voice a united opposition to the temples was that they were a fairly diverse group with different lineages and levels of wealth.
Some oshi were in the employ of Hachidai-bo and therefore shared the Shingon temples' interests. It was only in the late Edo period that several wealthy oshi began to seek affiliation with external sources of authority such as the Shirakawa house and to engage in anti-Buddhist rhetoric culled from the nativist Hirata School. This led to friction between the Shingon temples and the oshi and provided the basis for the
Revue / Journal Title
- source : cat.inist.fr
The oshi handed special fuda amulets to their parishioners, called
haisatsu 配札 special amulets
which also helped to keep the groups (koo 講) together till our times.
Often when they distributed their amulets, they got soy beans or other vegetables as offerings, and thus could offer tofu and vegetarian meals at their lodgings.
「大山の御師たちが配札や祈祷、日侍行事などを行い、謝礼として受け取り集められた大豆などの豊富な原材料が大山に集中したこと。」
© More in the WIKIPEDIA !
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
http://fudosama.blogspot.jp/2005/02/oyama-fudo.html
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Visiting Oyama in recent centuries
At Oyama in the city of Isehara, there are temples and shrines where people have been praying since ancient times. In particular, Oyama has been both a destination for religious purposes and for tourism as well since the 17th century, when the people of Edo started visiting.
One of the reasons behind the popularity of Oyama has been the priests known as "oshi" who visited many areas encouraging people to visit Oyama.
source : www.city.isehara.kanagawa.jp
oshi (onshi) 御師（おし/おんし） Oshi priest-guides of Oyama
They performed spacial purifying rituals before the ascent of the mountain and offered special amulets to their followers.
- quote
Localized religious specialists in early modern Japan:
The development of the Oyama Oshi System
This paper discusses the emergence of oshi, lay religious specialists who contributed to the spread of regional pilgrimage cults in the Tokugawa period, by focusing on the example of Oyama, Sagami Province.
Over the course of the seventeenth century, Oyama's oshi developed gradually as successors of shugenja and shrine priests who had lost much of their authority to the Shingon temples on the mountain in the first decade of the seventeenth century. In the second half of the seventeenth century the tradition of mountain asceticism largely disappeared from Oyama. The former mountain ascetics of Oyama needed new means of income, forcing them to run inns and develop parishes throughout the Kanto region.
These parishes, from which most of Oyama's pilgrims came, became the single most important source of income for Oyama. The system spread from areas near Oyama across the entire Kanto region. It was these oshi who sustained the bonds between parishioners and the mountain by making annual visits to their parishes and providing accommodations for pilgrims. Despite their conflict-laden genesis, the oshi were not in constant opposition to Oyama's Shingon temples.
They developed customary networks with temples to handle pilgrims and received licenses from the head Shingon temple of the mountain, Hachidai-bo, which helped them to distinguish themselves from their competitors in neighboring villages. Another reason why the oshi did not voice a united opposition to the temples was that they were a fairly diverse group with different lineages and levels of wealth.
Some oshi were in the employ of Hachidai-bo and therefore shared the Shingon temples' interests. It was only in the late Edo period that several wealthy oshi began to seek affiliation with external sources of authority such as the Shirakawa house and to engage in anti-Buddhist rhetoric culled from the nativist Hirata School. This led to friction between the Shingon temples and the oshi and provided the basis for the
Revue / Journal Title
- source : cat.inist.fr
The oshi handed special fuda amulets to their parishioners, called
haisatsu 配札 special amulets
which also helped to keep the groups (koo 講) together till our times.
Often when they distributed their amulets, they got soy beans or other vegetables as offerings, and thus could offer tofu and vegetarian meals at their lodgings.
「大山の御師たちが配札や祈祷、日侍行事などを行い、謝礼として受け取り集められた大豆などの豊富な原材料が大山に集中したこと。」
© More in the WIKIPEDIA !
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
No comments:
Post a Comment