Darumapedia

29 Apr 2015

DARUMA - Sake rituals festivals

[http://darumasan.blogspot.jp/]
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Sake 酒 rice wine for rituals and festivals

- quote -
Sake and Japanese Culture
The god of sake was also the god of rice growing and harvesting.
So when the people prayed for good growing conditions and thanked the god for a good harvest, they connected with the god of sake. Sake linked the people to their gods, and then linked people together in congeniality. In this way, sake took on a vital role in religious festivities, agricultural rites, and many different ceremonial events, from marriages to funerals.
. . . Sake is more than a drink taken to enjoy a tipsy time — it also serves a vital social purpose at the defining moments in life.
- quote by Takeo Koizumi -

. sake 酒 saké, saki - Japanese rice wine .
- Introduction -

The following is a summary of the many pages about Sake in the Darumapedia.
It will be updated regularly, so please come back visiting.

Gabi Greve, April 2015

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- - - - - Offerings of sake barrels from the breweries

CLICK for more photos !

. Matsunoo Taisha 松尾大社 Matsunoo Grand Shrine
Matsuno'o Taisha - Matsu-no-o .
A shrine to celebrate the making, selling and drinking of Sake.

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- - - - - Sake for Rituals - - - - -

Before cutting down a big cedar tree, the wood cutter pours a cup of sake on the stem and roots of the tree and says a short prayer.
Then the chainsaw starts to work.

Gabi Greve, in my garden, April 2015

oshaku, o-shaku お酌 pouring sake
Drinking sake is a social event.
You never pour your own cup, but have a friend (or payed geisha) sit at your side for that purpose.
Once your own cup is emptied, you pour a drink for the other person.

There are special manner manuals on how to do this properly.
- source : www.f-maeda.com

shukuhai 祝杯 sake for a toast on an auspicious situation

source :　marippe3.exblog.j

sharing a drink
with eternal friends -
spring in the air

Gabi Greve, April 2015

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. miki, shinshu お神酒 Sake of the Gods .
- quote -
Rice wine (sake) offered to the kami, a necessary part of the food offerings known as shinsen. Usually referred to as omiki, or alternately as shinshu, the term miki is a combination of two characters, the honorific mi and the character for "wine" (ki).
. . . . . In ancient documents, miki is also called miwa, and the deity Miwa no kami 三輪の神　is thus famous as the kami who presides over sake.
- source : Saito Michiko

- quote -
The religious use of sake (o-miki お神酒)
In the word o-miki, the reading "ki" is assigned to the character for sake. As such, the final meaning would again be akin to "the sake that helps one prosper," but perhaps this time there is a bit more of a religious association. Linguistically, sakae-no-ki changed to sakae-no-ke, sakae-ke and sake-ke before arriving at the vernacular manifestation we use today.
- source : John Gauntner

. sakaki 榊 sakaki tree, Cleyera japonica, masakaki .
The sacred tree of Japanese Shinto.

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otoso, o-toso　お屠蘇 -お屠蘇 seasoned sweet rice wine

In the Edo period, Mirin was drunk as a sweet sake. Otoso, traditionally drunk on Shōgatsu New Year was made by soaking a spice mixture in mirin. It can be seen as a kind of herbal medicine for a long life.
In the Kansai style of cooking, mirin is briefly boiled before using, to allow some of the alcohol to evaporate, while in the Kantō regional style, the mirin is used untreated. Kansai-style boiled mirin is called nikiri mirin (煮切り味醂), literally "thoroughly boiled mirin."

. mirin 味醂 - みりん sweet rice wine

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sansan kudo. san san kudo 　三三九度　
"thrice three, nine times"- "three three nine times"

- quote -
Japanese Wedding Traditions: San San Kudo
This ceremony is a ritualized drinking of sake by the couple, and sometimes their parents as well which serves as a binding ceremony. There are three sakazuki (ceremonial sake cups) stacked one on top of the other in a tier. Both the bride and the groom sip from each cup three times, hence the "three three nine times". Three cannot be divided in two, making it a particularly lucky number for a wedding in Japanese culture.
- Symbolism in a San San Kudo Ceremony
There are many different ideas about the symbolism of the three sake cups. Some believe it represents heaven, earth, and mankind, others believe it represents the love, wisdom, and happiness which grow over time in a marriage. Another source says the three cups represents three human flaws of hatred, passion, and ignorance.
- Variations of San San Kudo
Because this is such an old tradition, there are many variations. For example, sometimes parents join which expands the symbolism of three, as there are now three couples. Occasionally, couples only sip three times (only once on each cup), instead of three times on each cup. Technically, this is incorrect, as the name defines the ceremony as "three three nine times".
- source : www.japanesestyle.com

kenpai 献盃 offering a drink

. Kenpaishiki 献盃式 in memory of Saint Shinran .
Drinking sake in a memorial service, at temple Honganji and others
January 1.

A special form of "social drinking" at a naorai 直会（なおらい) party:

CLICK for more photos !

After some meetings and rituals and also at the winning party of a sumo wrestler, a large sake cup 大杯 is handed around and each one has to take a sip.

. Naorai 直会 banquet that accompanies a matsuri .

. Naorai at Kashima Shrine 鹿島神宮 Kashima Jingu .

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. enju hai 延寿盃 Enju sake cup for a long life .
New Year ceremony enju sai 延寿祭 at Kashihara Jingu 橿原神宮, Nara

. hana no sake 花の酒 rice wine for blossom viewing .
..... hanamizake 花見酒 sake for the spring cherry blossom Hanami

. hatsumoode 初詣 first shrine visit of the New Year .
Often there are edible gold flakes in the first auspicious sake cup.

. jichinsai 地鎮祭 ground-breaking ceremony .
Before construction work, to pacify the earth deity and to purify the spot where construction will be carried out.

. jirooshu 治聾酒 sake to cure deafness .

. Kaenashi no kenpai 栢梨の献盃 .
a ritual drink of sake brewed with the juice of Japanese pears (nashi) from the village of Kaenashi in Settsu province 摂津国栢梨.
For the butsumyooe 仏名会 Buddha's Name Ceremony in winter.

. kijizake (kiji sake) 雉子酒, "pheasant ricewine" .
. . . . . kiji shu 雉子酒 / o kiji おきじ
Offered to all New Year visitors to the Emperor's palace.

. kiku no sake 菊の酒 chrysanthemum sake .
kikuzake 菊酒 - kikuka no sake 菊花の酒
for the Chrysanthemum Festival in September
- and
gumi no sake 茱萸の酒 sake with silverberries - for a long life

. nihonshu no hi 日本酒の日 Sake Day - October 01 .

ogi nite sake kumu 扇にて酒くむ
. drinking sake from a hand fan - a dance .

. tsukimizake　月見酒 drinking sake while moon viewing .

. yukimizake 雪見酒 drinking sake whilst viewing the snow falling .

Many rituals are also kigo for haiku.
. WKD - Ricewine, rice wine (sake, saké, saki) Reiswein .

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- - - - - Sake Festivals - - - - -

sake matsuri 酒祭り　- Sake festivals are very popular !

- reference - 酒祭り
- reference - Sake festival

Most festivals have a religious origin, but some are now rather commercial with the objective to sell local sake.

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- - - ABC-order of the festival name

doburoku sai どぶろく祭 Doburoku festival

At the shrine 白川八幡神社 Shirakawa Hachimangu in Gifu, there is a festival where doburoku rice wine is brewed for this shrine festival and then served to more than 5000 visitors.

Gifu 岐阜県　Hagimachi 萩町

doburoku どぶろく / 濁酒 nigorizake 濁り酒, unrefined sake
. Food and Drink from Gifu prefecture 岐阜県 .

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. Furukawa no okoshi daiko 古川の起し太鼓 "wake-up drums from Furukawa"
The participants wear white headband, white "tabi (Japanese socks)" and stomach band made from bleached cotton. Hida in mid April is still chilly and blows cold wind at night, but it has no effect to their body heated with sake and high spirits.
Gifu, 飛騨古川　Hida Furukawa town

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. Iriya Jinja Hokake Matsuri 揖屋神社穂掛祭 . - Matsue
. . . the crowd is given super yummy sake in bamboo cups.

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. Kanda Myoojin Matsuri 神田明神祭り Kanda Myojin Festival . Edo / Tokyo
In summer for the Sanno Festival and in autumn for the Kanda festival rich merchants put a golden folding screen in front or their shop, placed a wooden stand in front of it (sanpoo 三方) and put up some offerings of sacred rice wine (miki　お神酒) .

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Kyokusui no En 曲水の宴 "floating poems on water"

CLICK for more photos !

A poetry ritual held at various shrines and parks in Japan.
Kyokusui was a pastime of the nobility in ancient times. A lacquer sake cup was set adrift in a stream and the participants, watching on a downstream bank, had to compose a short poem and then drink the sake in the cup when it reached them.

- reference -

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. Saikusa matsuri 三枝祭　Saikusa Lily Festival
Isagawa jinja 率川神社, Nara

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

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Sake Matsuri Hibita Jinja 酒祭 - 比々多神社
An the end of November

Sake brewers from all over Japan come here to pray.

. Hibita Jinja 比々多神社 .
1472 Sannomiya, Isehara, Kanagawa

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Sake Matsuri Saijo 酒まつりは西条 - Hiroshima
Hiroshima annually ranks 4th or 5th in volume of sake produced, and Saijo is one of Japan's most famous brewing districts. In celebration of this, once a year everyone goes to the local park and attempts to drink as much of it as possible.

You can wander around the breweries and sample some of their products (the free stuff is generally lower quality though). Or join the masses in the Sake Hiroba 酒ひろば in the park, where for ¥1300 (¥1600 on the day) you get your own little cup from which to sample the 900 kinds of sake from all over the country on offer.

If you get there in good time there is plenty of high quality stuff to be had, and it's a great opportunity to experience the diversity (and potency) of sake. There is no re-admission to the main Sake Hiroba, so if you want to do tour the breweries and stagger around the back streets, you should probably do that first.
- source : gethiroshima.com

- source : sakematsuri.com (Japanese)

There is a special food in Saijo Town:
. bishonabe, bisho nabe 美酒鍋 hodgepodge simmered with sake only .
bisho nabe びしょ鍋 : The workers in a sake factory were called "bisho" , from the sound of splashing water, bisho bisho ビショビショ. For the Chinese characters, the present version was then choosen for more effect, meaning "Beautiful Ricewine" 美酒鍋.

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. Sake Summit in Nangai 　酒遊サミットinなんがい　
Daisen town,　Akita

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. shiritsumi matsuri 尻摘祭 rump-bumping festival
hitting the buttocks festival - rear-end sumo
At Otonashi Jinja 音無神社 Otonashi shrine, Shizuoka

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. Tagata Shrine Fertility Festival 田県神社の豊年祭
Komaki, Nagoya
The festival is fun with a lot of sake drinking, however the background of the festival is rather more serious.

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. Togakushi Soba Festival 戸隠そば祭り
People buy small sake cups on the eve of the festival and eat soba at any (or all!) of the twenty one participating restaurants.
Togakushi Shrine 戸隠神社, Nagano

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End-of-season Festivities:
Koshiki-daoshi and Kaizou
- source : John Gauntner's Sake World

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The Buddhist version of Sake is called
the Water of Wisdom, Hanya no Mizu, 般若の水,
and consumed even by monks and priests at prestigeous temple compounds.
source : The Insider's Guide to Sake - Philip Harper

. Sake, Ricewine and Daruma .
Nihonshu 日本酒 the Drink of Japan

masumasu Daruma 升々だるま
- - - - - masumasu　ますます【益々】/　升ます
... is an expression for things getting better and better.

. masuzake, masu sake 升酒 rice wine served in a wooden masu .

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- - - - - Other references to Sake - - - - -

. Azuki-Arai 小豆洗い Monster washing azuki beans .
a sake label

. Doosojin 道祖神 Dosojin Wayside Deities .
Some couples are exchanging a coup of sake (shuugizoo　祝儀像).
Usually he holds the small cup and she pours for him. Or he holds a ladle and she holds a fan (杓扇).

. Fujiwara no Hidehira 藤原秀衡 (1122? - 1187) .
Yoshitsune and Benkei 　義経と弁慶
Hidehira had his son promise to continue to shelter Yoshitsune and his retainer Benkei, but the son gave into Yoritomo and surrounded the castle with his troops, forcing Yoshitsune to commit seppuku (his head would be preserved in sake and given to Yoritomo) and resulting in the famous standing death of Benkei. Yoritomo destroyed the Fujiwara domain and killed Hidehira's son.

. - Kizakura　Gekkeikan キザクラ　黄桜　"Yellow Cherry Blossom" - .
Sake and the Kappa かっぱ water goblin

. Matsuo Basho　松尾芭蕉　the haiku poet and his sake and sakazuki .
. . . and poems about people being drunk . . .
ararezake あられ酒 "Hail Wine" from Nara
There is also a sweet potato schnaps with this name.

. sakazuki 杯／盃／坏 small cup for sake .
choku, ochoku ちょく【猪口】Choko, O-choko and 　食いのみ guinomi

. Sake no Hosomichi 酒のほそ道 "The Narrow Roads of Ricewine" .
Razuweru Hosoki ラズウェル細木 Rozwell Hosoki

. Suzumon 鈴家紋 Suzumon Family Clan .
Suzumon and Sake
Sake has been linked so closely to shrines that we have a common saying "sacred sake is offered to every god". Since the gratitude and prayer for good harvest of rice are key elements of Shinto, sake, or rice wine, is essential for festivals and rituals. Therefore, it was common that priests brewed sake in shrines.
. . . Long-lasting sake brewing since ancient times is handiwork that predecessors respecting gods and nature have cultivated. Suzumon continues to dedicate our sake to Toyoakizu shrine, our local tutelary god, and Kumano Hongu Taisha shrine, which our ancestor has a link with, when the Rei-taisai festivals (regular rites and festivals) are held, cherishing our link with these shrines.

. tokkuri 徳利　 sake flask .
kayoi-tokkuri, kayoidokkuri, kayoi-dokkuri 　通い徳利　
binboo tokkuri, binboodokkuri 貧乏徳利 for the poor
binboodaru 貧乏樽 bimbodaru, Tokkuri for the poor
- - - - - atsukan 熱カン hot rice wine in a tokkuri
- - - - - sakedaru　酒樽 sake barrel

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. Mingei 民芸　Folk Art of Japan .
CLICK on the photos below for more sake and mingei times !

. dorei どれい / 土鈴 clay bells .

. kokeshi こけし wooden dolls .

. tenugui 手ぬぐい small hand towels .

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Inside the Shrine - Shintō Concepts, What's What
. Mark Schumacher .

. Matsunoo Taisha 松尾大社 Matsunoo Grand Shrine
Matsuno'o Taisha - Matsu-no-o .
A shrine in Kyoto to celebrate the making, selling and drinking of Sake.
-
Also introducing other shrines closely related to sake.

. Yokai Sake 妖怪酒 and local monster legends .

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

- #sakerituals #sakefestivals #reiswein -
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Posted By Gabi Greve to Japan - Shrines and Temples on 4/21/2015 09:37:00 a.m.

SHRINES - Matsunoo Taisha

The characters, usually read Matsuo 松尾, here are read as まつのお / まつのを matsu no o

Matsunō Daimyōjin 松尾大明神 The Great Matsunoo Deity

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This shrine is known as a sacred place for 酒 Sake Rice wine, 松尾様　Matsuo Sama, 松尾神　Matsuo no Kami -
referring to the shrine complex name to honor the deity.

The first sake in Japan has been introduced in the region of Nara, to prepare ritual miki 神酒
for the shrine and purification rituals.

- - - - - Offerings of sake barrels from the breweries.

CLICK for more photos !

- quote -
Sake and Japanese Culture
The god of sake was also the god of rice growing and harvesting. So when the people prayed for good growing conditions and thanked the god for a good harvest, they connected with the god of sake. Sake linked the people to their gods, and then linked people together in congeniality. In this way, sake took on a vital role in religious festivities, agricultural rites, and many different ceremonial events, from marriages to funerals.
. . . Sake is more than a drink taken to enjoy a tipsy time—it also serves a vital social purpose at the defining moments in life.
- quote by Takeo Koizumi -

. sake 酒 saké, saki - Japanese rice wine .
- Introduction -

. jizake 地酒 local brands of rice wine .

The religious use of sake (o-miki お神酒)
In the word o-miki, the reading "ki" is assigned to the character for sake. As such, the final meaning would again be akin to "the sake that helps one prosper," but perhaps this time there is a bit more of a religious association. Linguistically, sakae-no-ki changed to sakae-no-ke, sakae-ke and sake-ke before arriving at the vernacular manifestation we use today.
source : JOHN GAUNTNER

- - - - - To make sake, first you need good rice - - - - -

Imperial Rituals in Japan
The Emperor, embodying the god of the ripened rice plant, plants the first rice of the spring and harvests rice from the plants of the autumn. In one of the most solemn Shinto ceremonies of the year the Emperor, acting as the country's chief Shinto priest, ritually sows rice in the royal rice paddy on the grounds of the Imperial Palace.

. The Japanese Rice Culture 稲 ine, the rice plant .

. Ise Jingū 伊勢神宮 and the Rice Culture of Japan .
Ise no o-taue 伊勢の御田植 planting rice at Ise Shrine

. Inari Ōkami 稲荷大神 Protector Deity of the Rice Harvest .

- - - - - Second
for a good sake, tasty water is also a necessity given by the deities of Japan.
Water, well water, spring water of Japan　日本の水　- 水の神様　

- - - - - Third
kooji 麹　Aspergillus oryzae, Sake koji, for fermentation

Steamed rice and koji (rice cultivated with koji mold, technically known as aspergillus oryzae) are first mixed with yeast to make a yeast starter, in which there is a very high concentration of yeast cells. After that, more rice, koji, and water are added in three batches over four days.
This mash is allowed to sit from 18 to 32 days, after which it is pressed, filtered and blended.
- source : John Gauntner

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- - - - - Now back to the shrine ! - - - - -

CLICK for more photos !

quote
Matsuo Taisha, sometimes known as Matsu no o taisha
（まつのおたいしゃ）, is an interesting ancient shrine on the outskirts of Kyoto that offers a little more to see and do than most of the often visited shrines in the area. It is also less crowded.

Located near Arashiyama, it was founded in 701, almost 100 years before the founding of Kyoto. It was founded by the head of the Hata clan, an immigrant clan that ruled the area before the moving of the capital from Nara. The Hata also founded the famous Fushimi Inari Shrine and temple Koryu-Ji.

The Hata were instrumental in bringing sake brewing techniques from Korea,
and the shrine has a deep and long association with sake brewers, who still take water from the
sacred well Kame no I　亀の井, the Well of the Turtle / Tortoise , located in the precincts behind the waterfall Reiki no Taki.
The water causes longevity and revival and is also used for Miso paste production.
So the sake brewers and miso makers come here to pray and bring their offerings.

CLICK for more photos !

. The Hata Clan 秦氏　Hata Uji .
and the Korean and Christian connection

- quote -
Honden
Since the time the Hata clan founded the shrine, the Honden, or the main shrine building, has been through several reconstructions, and the present one was built in 1397 and repaired in 1542 during the Muromachi period. Because of its unique style of roof, which is called Matsuo-zukuri, or Matsuo style, the Honden has been designated as an important cultural property.

Shofu-en 松風苑
Shofu-en has three famous gardens: Iwakura, Horai and Kyokusui. These gardens were designed by Mirei Shigemori during the Showa era. They are not so old but are among the greatest of the works made after the Meiji era. He designed them with a combination of rocks, and the opposite ideas of "stillness" and "movement" are harmonized well.

・Iwakura Garden 磐座 (The ancient era style) Joko Garden 上古の庭
This garden was made to be the spiritual place for the god of Mt. Matsuo. Two main boulders symbolize the god and the goddess who are enshrined in this shrine. Other rocks around them represent dieties dependent on the main ones.

・Horai Garden (Kamakura era style) 蓬莱の庭
The Kaiyu style, which you can enjoy by walking around the garden, is used here, and there are islands in the pond. In this garden, we can imagine a place where an unworldly man lives. It is said that this garden expresses Horai ideas, which include a longing for a world where people will not grow old and die.

・Kyokusui Garden (Heian era style) 曲水の庭
The Heian era, when Matsunoo Grand Shrine was most prosperous, is the theme of this garden. Water channels its way along the foot of a hill, curving seven times, and there are many glaucous (light blue and green) rocks on the hill. The design is simple, but its color scheme is unique.
- source : thekyotoproject.org

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- quote -
It is said that during the move of the capital from Nagaoka to Kyoto, a noble saw a turtle(kame) bathing under the spring's waterfall and created a shrine there. It is one of the oldest shrines in the Kyoto area, its founding extending back to 700 AD. The restorative properties of the spring bring many local sake and miso companies to the shrine for prayers that their product will be blessed.

The shrine also serves a kinpaku (gold leaf filled) miki (or blessed sake) during hatsumode first shrine visit in the New Year.
- source : wikipedia

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- - - - - Deities in residence

Ooyama kui no kami, Oyamakui no Kami 大山咋神 (くいのかみ) Kui no Kami, Oyamagui no Kami, Oo-yamagui-no-kami おおやまぐいのかみ
- - - - - and
Ichi kishima hime no mikoto, Ichikishima Hime no Mikoto
市杵島姫命 / 一杵島姫の命(いちきしまひめのみこと)
also known as 中津島姫命　Nakatsushima Hime no Mikoto, a female deity protecting travellers.
- - - - - and
Tsukiyomi no mikoto 月読命

The deity Ôyamagui no kami, better known as Sanoo, 山王 "Mountain King", is enshrined at the shrine Hie Jinja in Shiga Prefecture and in other Hie shrines throughout Japan. The term dates back to the Buddhist priests at temple Enryaku-Ji on Mount Hiei in Kyoto, who worshiped this "god of the mountain".

. Sanno, Sanoo 山王 the "Mountain King" .
and Hiyoshi Taisha 日吉大社 Hiyoshi taisha

中津島姫命　Nakatsushima hime no mikoto

. Ichikishima Hime no Mikoto 杵島比売命 .
One of the three deities that will bring beauty.
Utsukushi Gozen Sha 美御前社

Tsukiyomi no mikoto 月読命
- quote -
Other names: Tsuki no kami (Nihongi), Tsukiyomi no mikoto,
Tsukiyumi no mikoto (Nihongi).
The second of Izanagi and Izanami's "three noble children," and usually considered a male kami with rule over the night. The name tsuku-yomi is thought to be originally related to the lunar calendar, and refers to the "reading" (yomu) of the phases of the "moon" (tsuki). According to Kojiki and an "alternate writing" in Nihongi, Tsukuyomi came into being when Izanagi washed his right eye as he was undergoing ablution. Tsukuyomi was entrusted by Izanagi with rule variously over the sea (Nihongi) or over the realm of night (Kojiki). In the main account of Nihongi, Tsukuyomi is produced jointly from Izanagi and Izanami, and is entrusted to the sky as a complement to the sun kami. In another "alternate writing" related by Nihongi, Tsukuyomi comes into being from the white copper mirror held in Izanagi's right hand. These accounts of the kami's genesis, involving the juxtaposition of left eye to right eye, left hand to right hand, and sun to moon, tend to agree with the interpretation of Tsukuyomi as a male counterpart to Amaterasu, who is commonly considered female.

In Kojiki, Tsukuyomi does not appear again after the anecdote regarding his birth, but an "alternate writing" in Nihongi relates that Tsukuyomi originally resided together with Amaterasu in heaven, but after killing the kami of foods Ukemochi, he was condemned by Amaterasu as an "evil kami" and forced to live apart from the sun, resulting in the separation of day and night.

Nihongi's record of Emperor Kensō includes an episode in which a human medium delivers an oracle of the moon kami stating that land should be offered to the kami Takamimusuhi. The fact that the aforementioned "alternate writing" transmitted by Nihongi describes Tsukuyomi as ruler of the sea and killer of the food deity Ukemochi gives him characteristics in common with the kami Susanoo; in consideration of the theme of the killing of the food deity and the relation of the moon to harvest in the lunar calendar, Tsukuyomi can be considered a tutelary of agriculture.

Tsukuyomi is the object of worship (saijin) at the detached shrine (betsugū) Tsukuyomi no Miya of the Grand Shrines of Ise (Ise Jingū), as well as at several shrines listed in the Engishiki (see shikinaisha) in the Yamashiro and Ise areas.
- source : Mori Mizue - Kokugakuin 2005

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shuin 朱印 stamp of the shrine

o-sake お酒に関するお守り - 3 amulets related to sake
服酒守 - for sake drinkers
お酒を醸る人 - for sake brewers
お酒の販売に関わるお守り for sake sellers

omamori お守り - click for more amulets

Matsunoo Taisha Shrine
Matsunoo Taisha Shrine, familiarly known as Matsuo-san, is the dominant Shinto shrine in the western part of Kyoto, and serves residents of Nishikyo-ku, Ukyoku, Shimogyo-ku and Minami-ku : about one third of Kyoto's population.

Unlike most shrines, it features a massive outer gate with two guardian deities, and among its other treasures are three of the oldest and best-preserved solid wood carved images, presumably representing the three enshrined deities:
Oo-yamagui-no-kami (male), Nakatsu-shima-hime-no-mikoto (female), and Tsukiyomi-no-mikoto (male).
These statues alone are worth a visit, and along the way one passes through various gardens and can visit the numinous waterfall tricking down from Mount Matsuo (also known as Wakeikazuchi no Yama).

It is said that a lord of the Hata clan was riding in the area and saw a tortoise in the stream at the foot of the waterfall.
From that time worship started. Matsuo Shrine was founded in 701 c.e., making it one of the oldest shrines in Kyoto. It was influential in the move of the capital to Nagaoka-kyo and then to Heian-kyo (present day Kyoto).

Tortoises have long been revered in China, Korea, and Japan as emblems of good fortune, particularly long life and good health. The water from this spring is said to be healthful, and the shrine is visited both by ordinary people to get good water and its benefits and by manufacturers of miso paste and sake brewers, who pray for the success of their enterprises.
Throughout the precincts one will see figures of tortoises, the most famous of which is the Kame-no-I, Tortoise Well, near the entrance to the first garden.

The three gardens were built in the Showa era (1975) at great expense and personal effort by Mr. Mirei Shigemori.
- snip -
The shrine complex's oldest building, the inner shrine, dates back to the Muromachi period (1397) and is famous for its unusual roof, which is known as Matsuo-zukuri (Matsuo style) and has been designated an important cultural asset.
On any given day, individuals, families, and businesspeople visit to pray for happiness, health, long life, prosperity, safety, and other wishes.
- source : www.matsunoo.or.jp - english

- Homepage of the Shrine
京都市西京区嵐山宮町３ - Matsunoo-Taisha
- source : www.matsunoo.or.jp

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酒神としての信仰
狂言「福の神」によると、松尾神は「神々の酒奉行である」とされ、
現在も神事に狂言「福の神」が奉納されるほか、酒神として酒造関係者の信仰を集める。その信仰の篤さは神輿庫に積み上げられた、奉納の菰樽の山に顕著である。松尾神を酒神とする信仰は、起源は明らかでないが、一説に渡来系氏族の秦氏が酒造技術に優れたことに由来するともいい(同社御由緒)、『日本書紀』雄略天皇紀に見える「秦酒公」との関連も指摘される[32]。中世以降は貞享元年（1684年）成立の『雍州府志』、井原西鶴の『西鶴織留』に記述が見える。社伝では社殿背後にある霊泉「亀の井」の水を酒に混ぜると腐敗しないといい、醸造家がこれを持ち帰る風習が残っている。
source :　wikipedia

Kyogen: Fuku no Kami 福の神 "The Happiness Deity"

- reference -

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- quote -
the venerable Nichizo and Tenjin Sugawara Michizane
. . . once Nichizo prayed at the shrine of the god of Matsunoo to know which Buddha the god came from.
There was a violent thunderstorm and darkness fell. Then a voice from inside the sanctuary said,
"The Buddha Bibashi".
The awed Nichizo went forward and came before an ancient man who had the face of a child.

Japanese Tales - By Royall Tyler
- source : books.google.co.jp

Bibashi Butsu 毘婆尸佛 = Matsunō Daimyōjin 松尾大明神
In Buddhist tradition, Vipassī Vipaśyin (Pāli) is the twenty-second of twenty-eight Buddhas described in Chapter 27 of the Buddhavamsa. The Buddhavamsa is a Buddhist text which describes the life of Gautama Buddha and the twenty-seven Buddhas who preceded him. It is the fourteenth book of the Khuddaka Nikāya, which in turn is part of the Sutta Piṭaka. The Sutta Piṭaka is one of three pitakas (main sections) which together constitute the Tripiṭaka, or Pāli Canon of Theravāda Buddhism.
- - - More in the WIKIPEDIA !

Bibashi Butsu 毘婆尸佛

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- Matsunoo Grand Shrine (also known as Matsuo Grand Shrine)
This shrine is the oldest shrine in Kyoto, and the divinity worshipped here is a god of brewing sake. Throughout the year, more than a thousand people who are engaged in brewing sake visit Matsunoo Grand Shrine. There is also a famous well, Kame-no-I, as well as three gardens, and the treasury and Honden have been designated as important cultural properties.

Sake-no-Shiryokan (Museum of Sake)
Since Matsunoo Grand Shrine has housed a god of sake from ancient times, it is believed that sake brewed with water from here will bring people happiness and prosperity. In the Museum of Sake,we can see the tools used in brewing sake that were donated by sake brewers, and also we can learn about the tradition and history of sake.
- source : Maki Mizobata; Natsuki Mitsuya

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- - - - - Yearly Festivals - - - - -

Oshogatsu (New Year's) attracts the biggest crowds, but there are many others : Matsuo Matsuri, when six huge and richly ornamented mikoshi (portable shrines) are carried through the streets to the Katsura River and ferried across, where they will enjoy a sojourn on the other side of the river before returning, again with great merriment, three weeks later on Omatsuri (Okaeri), Ondasai, a rice-protective rite in mid-July ;
Hassakusai (first Sunday in September), to pray for wind and rain to insure a bountiful crop of the "five grains" (rice, wheat, beans, and two kinds of millet), with sumo tournaments and the Yamabuki Kai (women's mikoshi, which goes from the shrine to Arashiyama and back).
Originally all such festivals were held on certain traditional dates, but with urbanization have come changes, so that now the major festivities are scheduled for Sundays.
- source : www.matsunoo.or.jp - english

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松尾大社（まつおたいしゃ） (Reisai Matsuo Taisha, Matsu no O Shrine)
April 2
The deity of the shrine is known as a God of Japanese sake.
Visitors can enjoy a Kyogen performance by the Shigeyama Family and a Noh performance by the Kongo School.

Matsunoo omatsuri oide 松尾祭御出まつのおまつりおいで
Come to the Matsunoo Festival

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Kangetsu Matsuri, kangetsumatsuri 観月祭
Moon Viewing Festival
On the Full Moon night in September or October

With a great performance of drums and other classical music and
an autumn moon viewing haiku meeting
観月　俳句大会.
The three gardens are lit up also.

. Matsuo Basho　松尾芭蕉 Haiku Poet

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Matsu-no-o Taisha (松尾大社, Matsunoo Grand Shrine)
at the foot of Mt. Matsuo (松尾山) in Kyoto. Matsu-no-o Taisha was founded in 701 by Hata-no-Imikitori (秦忌寸都理) who was the leader of immigrant clan Hata-uji (秦氏, Hata clan) at the era, enshrining O-yama-gui-no-kami (大山咋神) as the Hata-uji's comprehensive and tutelary deity (総氏神).

In the legend, O-yama-gui-no-kami descended on a huge rock at the top of Mt. Matsuo at an ancient time, and the rock had been the religious site for local residents since then (usually this kind of holy rock is called Iwakura (磐座)). In 701, Hata-no-Imikitori built the shrine at the current location and transferred the deity's soul there. This is considered as the process of transformation of Shinto from ancient style to modern style by Hata-uji, and this is why Hata-uji is recognized as the important clan who formulated Shinto.

- Shared by Taisaku Nogi -
Joys of Japan, 2012

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The shrine grounds are home to 3,000 rose bushes which are in bloom during April and May.

About 30 years ago, the famous landscape designer and painter, Mirei Shigemori, built (at great expense) three gardens at the shrine, the Iwakura Garden, in ancient style, the Horai Garden, in Kamakura era style, and the Kyokusui Garden, in Heian era style.
They are considered some of the best modern gardens in Japan.
source : www.japanvisitor.com

. Shigemori Mirei 重森三玲　Mirei Shigemori (1896-1975) .

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kaiun sake 開運酒 Sake for your Good Luck
（土井酒造場）

- source : kaiunsake.com

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亀の井酒造 Kamenoi Sake Brewery

- source : Kamenoi Shuzo in Yamagata Prefecture

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. Jindaisugi 神代杉　
"Pine of the Gods" sacred sake　御神酒 omiki, o-miki .
shrine Tamaki Jinja 玉置神社 - Totsukawa Village, Yoshino County, Nara Prefecture

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- Reference : 松尾大社

- Reference : English

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

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- - - - - More shrines with strong connections to sake

Saka Jinja 佐香神社 in Izumo - Matsuō Shrine
島根県出雲市小境町108 / 110 Kozakaicho, Izumo, Shimane

CLICK for more photos of this sake shrine !

- quote -
Doburoku Sake Festival at Saka-jinja Shrine (Matsuo-jinja Shrine) in Kozakai Town

On October 13th, Saka-jinja Shrine held a festival to celebrate the birthday of Kusu-no-kami, the god of sake (Japanese rice wine) brewing.

Despite the heavy winds and torrential downpour brought by typhoon 19, many people attended the festival. On this day, festival-goers come to the shrine grounds and pray to Kusu-no-kami. Once they are spiritually cleansed by washing their hands and mouth, they don white robes that signify their purity and are then allowed to drink the doburoku sake, which is a type of sacred sake now considered to be a part of the local culture of Izumo. One of the unique traits of this sake is that the softened grains of rice are not removed before serving, making the drink itself look very similar to soupy rice porridge.

We had the opportunity to speak with the very friendly head priest of the shrine and learned that the doburoku sake is made of locally grown Yamada-nishiki rice (a strain of rice that is used by top sake brewers) grown in a nearby rice field.

The chance to try doburoku sake comes only once a year at the Doburoku Sake Festival on October 13th, so mark your calendars and visit next year if you have the chance!
- source : facebook

- quote -
Shimane, the Birthplace of Sake
- snip - during Kami-ari-zuki, when the gods have all gathered at Izumo Taisha, they enjoy drinking sake together. This can be traced back to another connection between mythology and sake in a story found in the Izumo-no-kuni Fudoki. One of the functions of this text was to give the origins of location names, and for the origin of an area named Saka, it gives the following story:

Long ago, a great number of gods gathered along the banks of a river in this area, and set up a kitchen to prepare food and drink. Then they made sake, and spent the next 180 days drinking, after which they went their separate ways. The term used to describe this is sakamizuki, and from that word, the area got its name of Saka.

That place is now Kozakai-cho in the Hirata area of Izumo City. Through the years, the place name changed several times, but the character for sake was often used. A small shrine in the area, Saka Shrine, preserves the original place name, which is　another way the character for sake is pronounced. The shrine also goes by the name Matsuo Shrine, which is the name used for shrines throughout the country that enshrine the deity of sake brewing, Kusu-no-kami.

- - - - - Read more :
- source : www.japanesemythology.jp

Kusu no kami 久斯之神（くすのかみ）

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. Hibita Jinja 比々多神社 .
1472 Sannomiya, Isehara, Kanagawa

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Oomiwa Jinja 大神神社（おおみわじんじゃ）Omiwa Jinja
Sake no Kamisama 酒の神様 The Deity of Sake
In ancient documents, miki is also called miwa, and the deity Miwa no kami 三輪の神　is thus famous as the kami who presides over sake.
also known as Miwa Shrine, is a Shinto shrine located in Sakurai, Nara, Japan.
- source : gekkeikan.co.jp
tba

Oosake Jinja 大酒神社 Osake Jinja - 大辟（おおさけ）神社、大酒明神
京都市右京区太秦東蜂岡町
Deities in residence
秦始皇帝、弓月王、秦酒公兄媛命、弟媛命（呉織女、漢織女）
- source : bell.jp/pancho
tba

. Konohana sakuya hime 木花之佐久夜毘売 .
godess of Sake (and Mount Fuji)

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- - - - -　 H A I K U　 - - - -

There are shines named - - - Matsuo Jinja 松尾神社

dedicated to the haiku poet
. Matsuo Basho　松尾芭蕉 Haiku Poet

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SAKE, SHINTŌ AND DIVINE CONNECTIONS
Condensed Guide to Sake-Related Gods, Shrines, Rites, and Festivals
by Mark Schumacher and Gabi Greve　- (tba)

Sake 酒 -- known as Nihonshu 日本酒 or rice wine.
In olden days, sake was produced in the shrine's Sakadono 酒殿 (wine hall). At religious ceremonies, the communal partaking of Miki 神酒 (another name for sake) is called Naorai 直会. The Naoraiden 直会殿 (or Noraidono 直会殿 or Gesaiden 解斎殿) is the name of the shrine building where priests retire after offering food and drink to the gods.
Various types of ritual sake -- e.g., Shiroki 白酒 (light) and Kuroki 黒酒 (dark) -- are typically presented as offerings at important festivals (such as the Niinamesai and Daijosai festivals). According to the Engi Shiki 延喜式 (Procedures of the Engi Era, 901 - 923 AD), divination was performed prior to production to determine what rice to use, and from what region to harvest. Dark sake was often made by mixing in the ashes of the Kusaki 草木 (type of arrowroot) or Utsugi 空木 (Deutzia scabra).

Inside the Shrine - Shintō Concepts, What's What
. Mark Schumacher .

. Sake 酒 rice wine for rituals and festivals .

. Yokai Sake 妖怪酒 and local monster legends .

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Posted By Gabi Greve to Japan - Shrines and Temples on 4/20/2015 09:32:00 a.m.

Daruma akuma demon

http://omamorifromjapan.blogspot.jp/2011/10/oni-demon-info.html

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akuma no Daruma 悪魔 Daruma the Demon

- MORE netsuke with Akuma
- source : deadpool-shisui.blogspot

EDO - juukumon cheap shops

LINK
http://edoflourishing.blogspot.jp/2015/04/juukumon-cheap-shops.html

. - Doing Business in Edo - 商売　- Introduction .
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juukumonya 十九文店 shops selling everything for 19 mon
juukumon ya, juukumon no mise

ichimon, ichi mon 一文 one Mon. a penny; a farthing
ein Pfennig; ein Heller

shimonya 四文屋 "Four Mon Shop"
Small shops in Edo where everything cost just one coin, the "Four Mon Coin".
That was the beginning of our 100 Yen Shop, the One Dollar Shop, the One Euro Shop.
Other cheap items in Edo were multiplied with four.

. Money in Edo - coins 銭 zeni .
- Introduction -

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source :oshie-miyabi.com/topics

These one-price for all shops began to appear in the Mid-Edo-Period around 1723.
Also written １９文店 or １９文屋.

At that time a bowl of soba buckwheat noodles cost 16 mon, so in our times it would be a price of 400 to 500 Yen.

They did not have fixed shops but sold on the busy streets on sunny days. Spreading a straw mat on the ground they could display their merchandise, from toys to household goods.
There were always many customers and onlookers at their "shop".

There was a time of decline in their popularity, but by 1810 they were back on the streets. Some changed their unified price to 38 mon ３８文.
They sold lacquered bowls, hairpins and other more luxury items.

Other shops soon followed with a cheaper unified price of 13 mon　十三文, 13文.

In our modern times, we have
the 100 Yen shops １００円ショップ
where everything has one price (and mostly made in China).

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100円ショップ　大江戸

A modern kit with origami patterns from Edo 折り紙キット
sold at a modern 100 Yen Shop
- source : orioriori.at.webry.info

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- - - - - H A I K U and S E N R Y U - - - - -

十九文見世にいなかゞ五六人
juukumon mise ni inaka ga go roku nin

to the one-price cheap shop
five-six folks from the country come
to have a look
Tr. Gabi Greve

Many were on their way back to the countryside and wanted some cheap souvenirs for the family back home.

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- reference -

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- - - To join me on facebook, click the image !

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. - Doing Business in Edo - 商売　- Introduction .

. senryu, senryū 川柳　Senryu poems in Edo .

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[ . BACK to WORLDKIGO . TOP . ]- - - - - #edojuukumonya #cheapshops - - - -
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Posted By Gabi Greve to Edo - the EDOPEDIA - on 4/29/2015 10:16:00 a.m.

EDO - soroban reparimen

LINK
http://darumasan.blogspot.jp/2005/03/soroban-abacus.html

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. Doing Business in Edo　- 江戸の商売 .

soroban naoshi　算盤直し / そろばん直し repairing abacus calculators

In the Edo period the soroban was widely used, even by the common people. Special teachers for children and later even for grown-ups in a kind of night-school made good business.

Repairmen walked along the streets and repaired the broken abacus そろばんなおし when the beads would not move any more or had come off. Sometimes the frame was broken and needed replacement.
The repairmen also carried a variety of new soroban in their backpack and sold them if needed.

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28 Apr 2015

MINGEI - monsters Yamawaro and Kappa

[http://darumasan.blogspot.jp/]
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- KAPPA - 河童 / かっぱ /　カッパ - Yokai 妖怪 Monsters -
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- Yamwaro, Yama-Waro やまわろ / ヤマワロ / 山童 "Child of the Mountain# -

Bronze Statue at the Mizuki Shigeru Road in Sakai Minato / Tottori 水木しげるロード

- - - - - Other names:
Sanso 山𤢖 (old spelling)
Yama warawa やまわらわ
Yamanmon やまんもん (Yama no mono)
Yamanto やまんと
Yamantaroo 山ん太郎 Yama no Taro
Yamanbo やまんぼ /山ん坊

Yamanwakkashi やまんわっかし
（山の若い衆 yama no wakai shu - young people of the mountains)
Yamanojiyan やまんおじやん
（山の伯父やん yama no ojisan - uncle of the mountains)

Yamawaro is a popular Yokai in Kyushu and Western Japan. It is a one-eyed monster with a hairy body.
It is especially interesting because of its relation to, or rather, identity with the Kappa.

When entering a mountain forest for work the woodcutters of Kumamoto have to take some o-miki.
Sometimes, when after a lot of effort with the saw a tree would still not fall, it was said to be the bad influence of the "Mountain Child". So they had to offer him some o-miki and ask him to go away elsewhere. Sometimes he even helps with the work when offered food.
Also when other unforeseen things happened during the work in the mountain forest they would offer o-miki and ask for help.

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- quote -
やまわろ YAMAWARO - - - TRANSLATION: mountain child
ALTERNATE NAMES: yamawarawa
HABITAT: mountains; commonly found throughout Kyushu and West Japan
DIET: omnivorous

APPEARANCE:
Yamawaro are minor deities of the mountains, closely related to other nature spirits such as kappa, garappa, and hyōsube.
They are short creatures resembling boys of about 10 years of age. Their heads are covered in long brown hair and their bodies is covered in very fine, light hair. They have a short torso and two long legs, on which they walk upright. A yamawaro's most distinguishing feature is the single eye in the middle of head. They are skillful mimics, copying the sound of falling rocks, wind, dynamite, tools, and can even learn to speak human languages and sing human songs.

INTERACTIONS:
Like their cousins the kappa, yamawaro despise horses and cows, and often attack them on sight. They love the sport of sumo, which they are better at than any human. They also enjoy sneaking into homes to nap and take baths, leaving a thick film of grease and hair in the tub when they are done.
Yamawaro
are frequently encountered in the mountains by woodcutters, and are known to help with work. If properly thanked, and offered food for their services, a yamawaro is likely to return to help again. However, care must be taken when feeding a yamawaro. If the amount of food is less than what was promised, the it will grow extremely angry and never return. If the food is offered before the work is performed, it will simply take the food and run away.

ORIGIN:
One theory from Kumamoto says that yamawaro and garappa (Kappa) are actually different forms of the same yokai.
During the cold months, these creatures live in the mountains as yamawarawa, while during the warm months, they live in lakes and rivers as garappa. Every year on the fall equinox, all of the country's garappa transform into yamawaro and travel from the rivers to the mountains in a mass migration. They return on the spring equinox and transform back into garappa. Villagers who build their houses in the pathway of these massive yokai migrations are prone to find holes, gashes, and other damage caused by yamawaro angry at having their path blocked by a house.
People who witness the springtime return of the yamawaro often catch deadly fevers.
This theory
is supported by the fact that these creatures share so many traits in common with one another, and because it is extremely rare to see garappa in the winter. However, it is also possible that these aquatic yokai simply go into hibernation during the colder months, and that the similarities between garappa and yamawaro are simply coincidences.
- source : yokai.com/yamawaro

. ta no kami - yama no kami 田の神山の神　Deity of the Fields and Mountains .

. Kappa Legends from Kumamoto　熊本県　 .

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Kumamoto 八代郡 Yatsushiro gun 東陽村 Toyomura

In some hamlets the woodcutters use the Yamawaro to help with their work.
When they sing a special song during the dayitime, the Yamawaro will remember it soon and then sing it in the evening when he is alone in the mountains.
If someone takes a mid-day nap in the forest on a slope where Yamawaro wants to climb, he will develop a high fever that night.
Sometimes four or five Yamawaro will come to a home and enjoy a hot bath. When people inspect the 風呂桶 bathtub later, it is full of oil and smells terribly.

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- source -

yokai database : ヤマワロ (76 - 01)
- source : www.nichibun.ac.jp

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- KAPPA - 河童 / かっぱ /　カッパ - Yokai 妖怪 Monsters -

. Kappa densetsu　河童伝説, Kappa minwa 河童民話 - Legends - Introduction .

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Posted By Gabi Greve to Kappa - The Kappapedia on 4/26/2015 05:52:00 am

EDO - hairstyle

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. WKD : hair, hairstyle and kigo .
- Introduction -
- - - - - Edo Tsumami-Kanzashi 江戸つまみ簪 Ornamental Hairpins
- - - - - kanzashi uri かんざし売り hairpin vendor in Edo

. kami no omamori　髪のお守り　amulets for hair .
bihatsu kigan 美髪祈願 praying for beautiful hair
- - - - - The wordｓ KAMI 神　for deity and KAMI 髪　for hair have a close relationship.
Mikami Jinja 御髪神社 Kyoto
kamizuka 髪塚 hair mound
priest Semimaru 蝉丸法師 and Sakagami Hime 逆髪姫 Princess "hair standing up"
Kushinadahime クシナダヒメ - Kushi inada hime　－櫛名田比売 - 奇稲田姫

. okanjake おかんじゃけ / 御髪下 stick with hair made from bamboo .

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. hatsu kami 初髪 (はつかみ) "first hair"
..... 初結（はつゆい）first combing the hair
having the hair made up for the first time
..... yuizome 、結初（ゆいぞめ）
toshi no kami 年の髪（としのかみ）
sukizome 梳初 (すきぞめ) first combing the hair

hatsu shimada 初島田（はつしまだ）first Shimada-style hair

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kamioki, kami oki 髪置 (かみおき) binding up the hair
..... kushi oki 櫛置（くしおき） using a comb
November 15, the full moon night of the Asian lunar calendar
Boys and girls at age three are combed tn this fashion for the first time. This is a celebration of growing up for the whole family.
A wig is made from white hemp or cotton and put on the head of the children, to show they will grow to ripe old age. After visiting the family deity (ujigami) there is a feast with all the relatives.
Boys are next celebrated at age 5, when they put on their first hakama trousers.
Shichigosan . Seven-Five-Three Festival

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chonmage ちょんまげ/ 丁髷 topknot
traditional hairstyle for samurai in the feudal era

A traditional Edo-era chonmage featured a shaved pate. The remaining hair, which was long, was oiled and tied into a small queue which was folded onto the top of the head in the characteristic topknot.
- source : more in the wikipedia

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. ochanai おちゃない female collectors of fallen hair in Edo .

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source :　ukiyo-e.org

Actor Nakamura Tomijûrô as a Kamiyui (Hair Dresser)
by Katsukawa Shunsho

kamiyui　髪結い　hairdo master, hairdresser
- - - - - motoyui　元結い　/ mageyui　髷結い

Most of the female kamiyui went from home to home in the morning to cater to their regular customers. Some later on opened their own shop.
If a woman worked as a kamiyui, she made enough money to earn her own and feed her husband and family.

source :　rakugo-fan.at.webry.info

- quote -
The Independent Working Woman as Deviant in Tokugawa Japan,
1600-1867
snip
According to historian Nishioka Masako, the first female hairdressers were spotted in Osaka sometime between the Meiwa (1764-71) and Anei (1772-80) eras. While the early hairdressers catered mostly to women of the pleasure quarters, it was not long before they began attracting women of the artisan and merchant classes. Yasukuni has pointed out that popular hairstyles were not only fashionable but also convenient, particularly for the townswomen who could maintain the same set for up to one or two months. By the Kaei (1848-53) era, there were more than 1,400 female hairdressers in Edo alone.

The emergence of the hairdressers exemplifies how far female labor had developed by the mid-Tokugawa period. In writer Tamenaga Shunsui's Shunshoku umegoyomi (1832), one of the female characters is a young hairdresser who is described as a tomboy, otherwise known as "anego" (female boss) among the town youths. While there is no reason to assume that all hairdressers took on a masculine character, it is likely that many were either self-sufficient or less dependent on the ie. Given the phrase, "kamiyui no teishu" (the hairdresser's husband) that referred to a man who lived off a woman's income, historian Seki Tamiko has suggested that the hairdressers' earnings were often on a par with men's.

The newly invented stereotypes that address the hairdressers' potential self-sufficiency must be considered within the context of a rapidly expanding commercial economy that supported the employment of independent wage-earning women and the society's continued fascination with yet denigration of female labor. As historian Susan Hanley has pointed out, during the course of the Tokugawa period the townspeople spent large proportions of their incomes on status goods and gifts to maintain and enhance existing social networks. These acts were serious challenges to the rigid social distinctions of the period and frowned upon by the Tokugawa government. In an episode in businessman Mitsui Takafusa's (1684-1748) Chonin kokenroku (ca. 1730), a merchant of Edo is severely punished when his spendthrift wife is mistaken for a lady by none other than the Shogun himself.

As historian Mikiso Hane has explained, some merchant households lost their fortunes by incurring the wrath of the ruling authorities. Hence the women who catered to the extravagant needs of merchant wives and daughters faced heavy consequences when they violated the official banning of hairdressers in a series of moral reforms in the late eighteenth century. Not only were the hairdressers fined, but their husbands and parents were also held accountable. Nevertheless, the hairdressers were continually brought back by popular demand.
- - - - - more - source : Shiho Imai

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kamiyuidoko　髪結床 hairdresser shop, hairstylist shop
Apart from cutting hair and doing hairstyles, many also offered cutting the beard of men ひげを剃る.

The first shop of this kind was opened by the hairstylist of Tokugawa Ieyasu、北小路藤七郎
Kitakoji Toshichiro. He got the permission to travel freely in Japan and finally settled in 赤羽 Akabane in Edo. In the time of the fourth generation, 幸次郎, he was allowed to open a shop in each suburb of Edo 一町一軒の髪結床.

- - - - - Later there were

source :　blog.livedoor.jp/mugai_de_ia
uchidoko 内床 barbers working at home (clients were mostly men)

- and

dedoko　出床 hairdresser setting up a mobile shop at a busy road or bridge. Some also worked there with the order of keeping an eye on the people crossing the bridge (a sort of spy for the local police station).

and

bindarai 鬢盥 hairdresser working in the home of a client

source :　blog.livedoor.jp/m-95_72230

「かみいどこ」 kami idoko in the local dialect of Edo.
Exhibit at the Fukagawa Edo Museum 深川江戸資料館

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. Edo Sanza 江戸三座 Kabuki in Edo .

梅雨小袖昔八丈 Tsuyu Kosode Mukashi Hachijô
Kamiyui Shinza　髪結新三　The Barber Shinza

The drama "Tsuyu Kosode Mukashi Hachijô" was premiered at the Nakamuraza in June 1873. It was based on Shunkintei Ryûô III's popular narrative "Shirokoya Seidan", which was about the exploit of the magistrate Ôoka Echizen-no-Kami Tadasuke (1677~1751) to solve the Shirokoya case.
Kawatake Shinshichi II was more interested in a crooked hairdresser than the upright magistrate. As a consequence, the scenes with Ôoka Echizen-no-Kami Tadasuke are rarely performed nowadays.

- summary
Shinza has enticed Chushichi, the Shirakoya clerk, to aid him in kidnapping Okuma, daughter of the Shirakoya's owner. Shinza sent back Yatagoro Genshichi, the gang leader who came to negotiate with him, but the landlord Chobe who comes to see Shinza is more than Shinza can cope with, and Shinza decides to release Okuma in exchange for 30 ryo in cash. But Chobe talks Shinza down and cheats him out of 15 ryo and half of a large bonito. Later, Genshichi ambushes Shinza and kills him to avenge the humiliation he suffered because of Shinza.
Usually this work is performed from the 'Shirakoya misesaki' scene in which Shinza persuades Chushichi to join his plot, to the 'Fukagawa emmadobashi' scene in which Genshichi takes his revenge on Shinza.

- Read the full text of the play here
- source : kabuki21.com/kamiyui_shinza

Kamiyui Shinza　髪結新三　The Barber Shinza

- Costume
Kamiyui Shinza is one of the dramatis personae of a Sewamono which realistically describes the lives of common people of the Edo period, so his costume is not exaggerated compared to the common people's clothing in that period. The characteristics of each role are expressed by the colors and patterns of their kimono. Shinza's costume is blue as shown in the photograph. This blue color shows that he is a stylish character, a fashionable edokko.
A tasuki (cord used to tuck up sleeves) is made by connecting pieces of mottoi (paper cords for tying up hair) used to tie mage (topknot or chignon), showing a customs of the kamiyui (hairdressers) of the period.

- Props
Kamiyui Shinza holds props reproduced so that they are identical to the tools used by ordinary hairdressers in the Edo period, and realistically acts out the situation of dressing hair. The actor playing this role learns in advance how to handle the tools and how to do hairdressing from the artisan called Tokoyama who dresses wigs, so that onstage the actor can look like a real hairdresser.
- source : Japan Arts Council, 2007

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- - - - - H A I K U and S E N R Y U - - - - -

Four haiku by Kobayashi Issa about hairstyle, hairdo, hairdresser
Tr. by David Lanoue

髪結も大小さして初袷
kamiyui mo daishoo sashite hatsu awase

their hairstyles
long and short...
new summer kimonos

髪結も白い仲間や花の陰
kamiyui mo shiroi nakama ya hana no kage

the hairdos
of companions all white...
blossom shade

短よや髪ゆひどのの草の花
mijika yo ya kamiyui dono no kusa no hana

short summer night--
the hairdresser's wildflowers
blooming

夕立や髪結所の鉢の松
yuudachi ya kamiyui-doko no hachi no matsu

rainstorm--
outside the hairdresser's
a potted pine

. Welcome to Kobayashi Issa in Edo ! .

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寒紅や夫の好まぬ髪結はむ
池上不二子

さんざしの花巫女になる髪結うて
今野福子

祭髪結うてひねもす厨事
転馬嘉子

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髪結いの伊三次 Kamiyui no Isaji

source : blog.goo.ne.jp/aboo-kai/e

He was the hero of a jidaigeki period drama in 1999.
According to a novel by 宇江佐真理 Ueza Mari (1949 - )

髪結い伊三次捕物余話 Kamiyui Isaji Torimono Yowa

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. - Doing Business in Edo - 商売　- Introduction .

. senryu, senryū 川柳　Senryu poems in Edo .

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Posted By Gabi Greve to Edo - the EDOPEDIA - on 4/22/2015 12:39:00 pm