HEIAN - Legends Gero Onsen

- BACK to the Daruma Museum -
. Legends - Heian Period (794 to 1185) - Introduction .
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Gero Onsen 下呂温泉 Gero Hot Spring Spa
岐阜県下呂市森 Gifu

. Legends about Onsen Hot Springs　温泉と伝説 .
- Introduction -




The town has a history of over 1000 years,
and is regarded as being one of the "Top Three Hot Springs" in Japan along with Arima and Kusatsu Onsen.

From ancient days Gero Hot Springs were familiar to people for its bountifulness. One day the springs had been stopped because of a big earthquake. People were so sad. One day one egret swooped down on the Masuda River and stood for awhile. And the very next day he came the same place and stood there. Day after day he did the same thing! They wondered why, but look! There is a spring! They were so glad. The egret left the place and never came back again. They noticed that there was a statue of Yakushi-Nyorai. So they appreciate that the egret was the embodiment of Yakushi-Nyorai, who was pity for them and tell them the source of the Hot Springs.
- source : gero-spa.or.jp -

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kaeru Jinja かえる神社 Frog Shrine



gero gero is the sound of a frog.
Therefore there are many items related to frogs in Gero town.




. kaeru カエル　蛙　お守り　Frog Amulet - Frosch .

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Onsenji 温泉寺　Onsen-ji
City, Yunoshima 680


Yakushi Nyorai

- quote -
A well-known Japanese legend originated from the Gero Hot Springs District.
In the Onsen-ji Temple, Bhaisajyaguru Yakushi Nyorai is enshrined, the Buddha of healing who is mentioned in legend. At the top of 173 stone steps, there is the main building of the temple. From the temple gate, you can enjoy sweeping views of the hot springs town and the Hida River.
- source : city.gero.lg.jp -

- - - - - Homepage of the temple
- source : www.onsenji.jp/ -



. Yakushi Nyorai 薬師如来 Bhaisajyaguru
the Buddha of Medicine and Healing .

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Zenshooji 禅昌寺 Zensho-ji
岐阜県下呂市萩原町中呂1089

main statues
釈迦如来 / 観世音菩薩 / 薬師如来


photo : wikipedia - CLICK for more photos !


- quote -
This Zen temple was founded to enshrine Kuan-shih Yin, in the Kamakura Period (1185-1333) on the site where a high priest named Soto Keishin had built a hermitage during the Heian Period (794-1185).
Emperor Gonara designated this temple as one of the top ten temples of the nation, and ordered the temple to be a place of prayer. The garden created by Sowa Kanamori and "a large image of Bodhidharm" painted by Sesshu are worth seeing.
- source : city.gero.lg.jp -


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- - - - Legends from Gero - - - - -

Hachiman Jinja 八幡神社  Hachimn Shrine

Once 狩野法眼 Kano Hogen painted an ema votive tablet of a horse. But the horse left the plate every night and devastated the fields. So eventually he painted some golden braidle to keep it in place.


. Legends about Hachiman Shrines 八幡宮　/ 八幡神社 .

. Kano Eitoku 狩野 永徳 .
. Kano Motonobu 狩野元信 Kanō Motonobu .
Artist name : Kohoogen, Kohōgen こほうげん (古法眼)
with more legends about his ema animal paintings.


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. Hidari Jingoroo 左甚五郎 Hidari Jingoro carpenter .

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hihi ヒヒ baboon

In a cave lived a Hihi and asked for a village girl as an offering every year.
Once 悪源太義平 Akugenta Yoshihira (Minamoto no Yoshihira 源義平 (1141 - 1160) disguised himself as a girl and fought the monster with his sword 祖師野丸 Soshino Maru.
Later an officer from the a village nearby tried to steal this sword, but there was a flash of light from the house and everything began to move violently.

- quote -
Yoshihira was a Minamoto clan warrior who fought alongside his father, Minamoto no Yoshitomo, in the Heiji Rebellion.
His brothers were Minamoto no Yoshitsune, Noriyori and Yoritomo.
- - - More in the WIKIPEDIA !

. Hihi (狒々, 狒狒. 比々) Baboon Monkey Monster .
Legend of Jutaro Iwami (Kanesuke Susukita) and Shippeitaro (Hayataro)




Soshino Hachimangu 祖師野八幡宮
This shrine is related to the legend.
Gero-shi 223, Kanayamacho soshino / 下呂市金山町祖師野字茅野223

- Homepage of the Shrine
- source : kamado.net/soshino -


- - - - - Another legend about Akugenta :

Once 難波三郎經房 Naniwa Saburo Tsunefusa had a dream where Akutgenta became a thunder.
On the next day, when Tsunefusa was with Kiyomori Nyudo it suddenly became cloudy and thunder rolled along. When he saw this he drew his sword and tried to hit a thunder cloud. Soon it was fine weather again. His sword had a mark of burning.


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. gaaranbe ガーランベ Kappa .
金山下呂町 Kanayama Gero, three legends

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kitsune 狐 fox

There was a family of doctors in Gero in the third generation. The first generation doctor once went to the forest, where he helped a fox that had hurt his leg when falling on a stone. He carried the fox home and treated the would carefully. Then he let the fox go back to the forest. To show his gratitude, the fox taught the doctor how to heal a broken bone. Therefore the family of this doctor is prosperous to our day.


. Legends about kitsune 狐 The fox .


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Kooshin 庚申さん the Koshin Deity, Wild Deity

Once the Koshin Deity came down to earth. But with its three eyes and wild face, nobody dared to come out and greet him. Only a turtle 亀　came out to meet him.

. The Koshin Cult (kooshin 庚申, ka no e saru) .


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nozuchi 野槌 snake, serpent / daija 大蛇 huge serpent

tsuchihebi, tsuchi hebi ツチヘビ is another name for nozuchi 野槌, a huge snake with almost no head or tail, looking like a huge hammer. This snake lives in the high mountain and sometimes comes rolling down noisily to the village to catch a human for food.

Once there was a fire near the forest office on mount 七宗山 Hichisozan. A huge serpent was fleeting along the road hastily and the weeds on the roadside were moving like waves. The remains of this descent are to bee seen still.


. tsuchinoko ツチノコ or 槌の子 "hammerspawn" snake .

. - daija, orochi 大蛇 the huge serpent, great snake legends - .

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okuri ookami 送り狼　the wolf sending off workers

Once upon a time
when people were on their way home from working in the mountain forest, a wolf would follow them. The wolf had smelled the salty miso paste of their lunch and wanted some salt.
This is the "wolf sending off workers".

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yamainu no ongaeshi 山犬の恩返し the gratitude of a wolf ("mountain dog")

Once upon a time
an old woman helped a wolf, who had a bone of a wild boar stuck in his mouth. Next morning she found a chain of gold 金の鎖 on her doorstep.

- and from Shirakawa 白川町
Once upon a time
a man helped a wolf, who had a bone stuck in his mouth. A few days later (next morning in other versions) he found a scroll on his doorstep, explaining the techniques of bone medicine. This was an act of gratitude by the wolf. (Similar to the kitsune fox above).
The man became a doctor and specialised in healing bones.




. ookami 狼 yama-inu 山犬 wolf legends .


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clay bell from Gero Onsen 下呂温泉
like a princess Daruma


. Clay Bells どれい【土鈴】 dorei .

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shoofuku boo 招福棒 stick to bring good luck
iwaibo 祝い棒 festival stick / bondeko ぼんでこ fertility stick

. Gifu Folk Art - 岐阜県　 .

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- Reference in Japanese -

- Reference in English -

- yokai database 妖怪データベース -

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. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
- Introduction -

- Yookai 妖怪 Yokai Monsters of Japan -
- Introduction -

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Posted By Gabi Greve to Heian Period Japan on 7/25/2015 10:45:00 a.m.

EDO - funeral rituals

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. - Doing Business in Edo - 商売　- Introduction .
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sooshiki 葬式 soshiki - funeral service

. funeral 葬式 sooshiki, 葬儀 soogi .
- Introduction -



- quote
The Material Culture of Death in Medieval Japan
by Karen M. Gerhart



This study is the first in the English language to explore the ways medieval Japanese sought to overcome their sense of powerlessness over death. By attending to both religious practice and ritual objects used in funerals in the fourteenth and fifteenth centuries, it seeks to provide a new understanding of the relationship between the two. Karen Gerhart looks at how these special objects and rituals functioned by analyzing case studies culled from written records, diaries, and illustrated handscrolls, and by examining surviving funerary structures and painted and sculpted images.
The work
is divided into two parts, beginning with compelling depictions of funerary and memorial rites of several members of the aristocracy and military elite. The second part addresses the material culture of death and analyzes objects meant to sequester the dead from the living: screens, shrouds, coffins, carriages, wooden fences. This is followed by an examination of implements (banners, canopies, censers, musical instruments, offering vessels) used in memorial rituals.
The final chapter discusses the various types of and uses for portraits of the deceased, focusing on the manner of their display, the patrons who commissioned them, and the types of rituals performed in front of them. Gerhart delineates the distinction between objects created for a single funeral—and meant for use in close proximity to the body, such as coffins—and those, such as banners, intended for use in multiple funerals and other Buddhist services.
Richly detailed and generously illustrated,
Gerhart introduces a new perspective on objects typically either overlooked by scholars or valued primarily for their artistic qualities. By placing them in the context of ritual, visual, and material culture, she reveals how rituals and ritual objects together helped to comfort the living and improve the deceased's situation in the afterlife as well as to guide and cement societal norms of class and gender. Not only does her book make a significant contribution in the impressive amount of new information that it introduces, it also makes an important theoretical contribution as well in its interweaving of the interests and approaches of the art historian and the historian of religion. By directly engaging and challenging methodologies relevant to ritual studies, material culture, and art history, it changes once and for all our way of thinking about the visual and religious culture of premodern Japan.
- source : uhpress.hawaii.edu

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- quote -
FUNERAL RITES - (FROM THE "SHO-REI HIKKI.")
On the death of a parent, the mourning clothes worn are made of coarse hempen cloth, and during the whole period of mourning these must be worn night and day. As the burial of his parents is the most important ceremony which a man has to go through during his whole life, when the occasion comes, in order that there be no confusion, he must employ some person to teach him the usual and proper rites. Above all things to be reprehended is the burning of the dead: they should be interred without burning. The ceremonies to be observed at a funeral should by rights have been learned before there is occasion to put them in practice. If a man have no father or mother, he is sure to have to bury other relations; and so he should not disregard this study.

There are some authorities who select lucky days and hours and lucky places for burying the dead, but this is wrong; and when they talk about curses being brought upon posterity by not observing these auspicious seasons and places, they make a great mistake.
It is a matter of course that an auspicious day must be chosen so far as avoiding wind and rain is concerned, that men may bury their dead without their minds being distracted; and it is important to choose a fitting cemetery, lest in after days the tomb should be damaged by rain, or by men walking over it, or by the place being turned into a field, or built upon. When invited to a friend's or neighbour's funeral, a man should avoid putting on smart clothes and dresses of ceremony; and when he follows the coffin, he should not speak in a loud voice to the person next him, for that is very rude; and even should he have occasion to do so, he should avoid entering wine-shops or tea-houses on his return from the funeral.

The list of persons present at a funeral should be written on slips of paper, and firmly bound together. It may be written as any other list, only it must not be written beginning at the right hand, as is usually the case, but from the left hand (as is the case in European books).

On the day of burial, during the funeral service, incense is burned in the temple before the tablet on which is inscribed the name under which the dead person enters salvation. The incense-burners, having washed their hands, one by one, enter the room where the tablet is exposed, and advance half-way up to the tablet, facing it; producing incense wrapped in paper from their bosoms, they hold it in their left hands, and, taking a pinch with the right hand, they place the packet in their left sleeve. If the table on which the tablet is placed be high, the person offering incense half raises himself from his crouching position; if the table be low, he remains crouching to burn the incense, after which he takes three steps backwards, with bows and reverences, and retires six feet, when he again crouches down to watch the incense-burning, and bows to the priests who are sitting in a row with their chief at their head, after which he rises and leaves the room. Up to the time of burning the incense no notice is taken of the priest. At the ceremony of burning incense before the grave, the priests are not saluted. The packet of incense is made of fine paper folded in three, both ways.

NOTE.
The reason why the author of the "Sho-rei Hikki" has treated so briefly of the funeral ceremonies is probably that these rites, being invariably entrusted to the Buddhist priesthood, vary according to the sect of the latter; and, as there are no less than fifteen sects of Buddhism in Japan, it would be a long matter to enter into the ceremonies practised by each. Should Buddhism be swept out of Japan, as seems likely to be the case, men will probably return to the old rites which obtained before its introduction in the sixth century of our era.
What those rites were I have been unable to learn.

TALES OF OLD JAPAN
by LORD REDESDALE, G.C.V.O., K.C.B.
- source : www.gutenberg.org -

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- quote -
A Japanese funeral (葬儀 sōgi or 葬式 sōshiki)
includes a wake, the cremation of the deceased, a burial in a family grave, and a periodic memorial service. According to 2007 statistics, 99.81% of deceased Japanese are cremated.
- - - More in the WIKIPEDIA !

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hayaokeya, hayaoke ya 早桶屋 "fast coffin maker" , undertaker
soogiya　葬儀屋 / saihooya　西方 / koshiya 輿屋 = undertaker

- quote -
Changes in Japanese Urban Funeral Customs during the Twentieth Century
Murakami Kokyo
The work of pre-Meiji sogisha was called hayaokeya 早捅屋 (fast coffin maker) or
hayamonoya 早物屋 (fast itemer).
The term hayamono, was used to refer to funeral paraphernalia in general, suggests that the funeral items were not already prepared for rental but rather were made and sold quickly after someone died.
Edo-period funerals were often modest affairs.
People without much social status avoided an afternoon procession and instead close family members silently transported the body at night. This was the case until about 1887，when afternoon processions began to spread among the common people.
As the funerals and processions became more resplendent, so too did the accessories. We can assume that one factor influencing this was the loosening of the status system (mibun seido 身分制度）.
As funerals became more elaborate even among common people, items that had previously been used only once were now rented, con­versely, since materials could now be rented，elaborate funerals spread among commoners.
In other words，these trends were mutually com­plementary. Furthermore, beautification of funeral decoration in the Meiji era was related to the display of public mourning as the funeral came to be seen as a social event.
Japanese Journal of Religious Studies 2000
- source : nirc.nanzan-u.ac.jp -

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kan 棺, kanoke 棺桶 coffin, casket
The dead body was placed seating into the wooden casket.
During epidemics, there were often not enough caskets in town.


source :　supernil


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

江戸広し早桶屋へ嫁が来る
Edo hiroshi hayaokeya e yome ga kuru

Edo is big -
even the undertaker
gets a wife

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棺桶に合羽掛けたる吹雪かな
kanoke ni kappa kaketaru fubuki kana

during a snowstorm
a raincoat is hung
over the casket . . .


棺桶を雪におろせば雀飛ぶ
kanoke o yuki no oroserba suzume tobu

when the casket
is placed in the snow
a sparrow flies away


Murakami Kijoo 村上鬼城 Murakami Kijo (1865 - 1938)

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万緑の底に棺桶用の樹よ
櫂未知子

南北の又棺桶や二の替 野村喜舟
小石川

棺桶に封ずこの世の菊
辻田克巳

棺桶のどこ叩いても棺桶で
稲葉直

棺桶を舁けば雲ひろき夏野かな
飯田蛇笏


- - - - - MORE funeral haiku
- source : HAIKUreikuDB -

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. onboo, omboo, ombô 隠坊 (おんぼう) graveyard warden .

. - 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 7/26/2015 10:19:00 a.m.

MINGEI - Edo anesama

LINK
http://omamorifromjapan.blogspot.jp/2011/07/anesama-dolls.html

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Edo anesama 江戸姉様 "elder sister" dolls from Edo

The laidies in waiting at Edo castle seem to be the first to spend their time making these paper dolls.
The face is often made with white washi paper.




- quote -
These dolls date back to at least the eighteenth century. Simple anesama ningyou were made by creating a doll's head, hair (often designed to emulate a Shimada hairstyle) and neck out of washi paper and then covering the neck with a folded chiyogami washi kimono and obi. While they were once playthings for children, they are now purely for display.



The doll's hair is made of bamboo and decorated with paper mizuhiki cords and red threads.
- source : nihon no ningyou -


. Tokyo and Edo Folk Art .


More paper dolls on pinterest
- source : www.pinterest.com/ -

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LEGENDS - Abe no Seimei

LINK
http://omamorifromjapan.blogspot.jp/2011/06/abe-no-seimei.html

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Weeping Fudo . Naki Fudo 泣き不動 - 清浄華院 Shojoke-In

- - - - - and one more legend about Abe and Fudo

At the temple hall Shinnyodoo 真如堂 Shinnyo-Do
京都府京都市左京区浄土寺真如町８２ Kyoto

The statue of Fudo Myo-O at this temple was the special protector deity of Abe no Seimei. One day his descendants wanted to have it back. Tenno Gohanasono-In 後花園院 (1419 - 1470) did not want to accept this request and had the statue transported to his private living quaters (kinri 禁裏). When he opened the box it was empty and Fudo Myo-O had returned to the Shinnyo-Do. This Fudo statue was used to be looking East 東向き but now was facing North 北向き. The adescendants gave up their request and worshipped the Fudo Statue now at Shinnyo-Do.



- Homepage of the temple
- source : http://shin-nyo-do.jp/ -

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. The rokuyō (六曜) Rokuyo : Six Days
predicting good or bad fortune for each day


. The Four Heavenly Directions 東西南北 .
Feng Shui 風水 Chinese Geomancy
The Asian Lunar Calendar 　
Goshiki 五色 The Five Colors
The 12 Heavenly Generals 十二神将

. Kimon 鬼門 the "Demon Gate" .
in the North-East

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. Legends from Japan　伝説 - Introduction .

There is a keyaki 欅 zelkova tree in 亀岡市 Kameoka that was planted by Abe no Seimei.
If people want to cut it or hurt it, they will be cursed.

Seimei once lived in Kozagawa 古座川町. He pulled a golden staff 金の棒 behind him, reciting:
知らざる者こそ不憫なれ
Thus he could help poor people.

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Fukushima 福島

Seimei no Matsu 晴明の松 The Pine tree of Abe no Seimei
Once when Seimei travelled in the region, he planted this pine with the wish to protect people from fire and disaster and founded the shrine 小社山神社 (Okosoyama Jinja).
The tree has been cut down in the Meiji period, it is said its diameter was 9 shaku (1 shaku is about 30 cm).
Some say this is the Ipponmatsu at Kamata 鎌田の一本松.


source :　kazenomorituushin.blog

This is a tea bowl with the Ipponmatsu that survived the Great Earthquake.
東日本大震災の大津波に耐え残った高田松原の「奇跡の一本松」が描かれたお茶碗.

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Gifu　岐阜

yakan 野干 a monster beast from ancient China
probably ジャッカル jakkaru, jackal, or maybe a fox 狐.

Once a man from Mino wanted to get a beautiful wife and eventually found one in Nohara 野原 (The Wilderness). He took her as his wive and they had a son. Soon after the dog of the home also had youngens, which were born on the 15th day of the 12th lunar month (full moon night). There puppies seemed quite grown-up at birth and when they saw the lady of the house, they yelped.
One day when the women wanted to do the washing of rice for lunch and went into the little hut with running water. There they found the dog trying to bite and eat their mistress. The Mistress suddenly turned into a Yakan Fox and fled over the roof.

Seimei's mother is said to have been a fox called Kuzu no ha　葛の葉.


(photo : wikipedia)


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Abe no Kiyoyuki 安部清行, a descendant of Seimei (825 - 900)

One evening Kiyoyuki passed a small road near 神泉苑 Shinsen-En Garden ("Sacred Spring Garden") when he saw some children draging the sacred rope of the temple through the mud. He felt as if he was hurt himself and scolded the children in a loud voice.


- Homepage of Shinsen-En - 京都府京都市中京区御池
It is the remains of the palace and garden of Emperor Kanmu.
- source : www.shinsenen.org -


- quote -
Shinsen-en was once much larger, about 10 times bigger covering 33 acres, in fact, and was part of a walled Chinese-style pleasure garden built by Emperor Kammu to the south of his main palace. Shinsen-en stretched between Nijo to Sanjo streets.
Due to numerous fires nothing remains of the Emperor Kammu's original structures and the garden has survived as the Tokugawa authorities allowed Toji Temple to construct a sub-temple here along with three small Shinto shrines.
Shinsen-en garden was once the playground of the Heian nobility who held moon-viewing and boating parties on the lake. The name of the street on which Shinsen-en stands, Oike Dori, harks back to the glory days of the garden as it means "Honorable Pond" street.
- source : Japan Visitor -


. The Park of God's Well in Kyoto .
Already during the Heian period, a dragon was believed to live in the park and if you pray sincerely to it, rain would fall.

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- source : yokai database -


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MINGEI - hato dove art motives

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hato 鳩　 dove, pidgeon art motives art motives - Taube



. WKD : Pigeon, pidgeon, dove (hato) .


komabato, koma no hato 狛鳩 guardian doves, dove



The dove (hato) in the shrine name board as hachi　八 .
The dove is the messenger of Emperor Ojin (Hachiman).
. Warrior Deity Hachiman 八幡神 .


. MORE - Legends about Hachiman Shrines 八幡宮　/ 八幡神社 .


under construction
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. hariko 張子 papermachee dolls .



CLICK for more samples !


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. kokeshi こけし wooden dolls .



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. tsuchi ningyoo 土人形 tsuchiningyo clay dolls .




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dobato, tsuchibato 土鳩 clay pidgeon


Miyake Hachiman tsuchibato 三宅八幡土鳩 clay pidgeon (whistle), Kyoto
This amulet helps with children who cry a lot. Parents by one clay pidgeon, place it on the Shelf of the Deities (kamidana) and pray for their child to get better. When the child is healed, they bring back this one and buy another to keep at home.
Sweet stalls around the shrine also sell hatomochi 鳩餅 rice cakes.



. hatobue 鳩笛　dove flute .
one of the most popular dove items.

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. dorei どれい / 土鈴 clay bells .



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. ema 絵馬 votive tablets .



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. tsurushibina つるし雛 / 吊るし雛 small hanging hina dolls .



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More art motives

. Dove as netsuke amulet 根付お守り .




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- ABC - List of hato dove art motives from the Prefectures

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. . . . . . . . . . Nagano



. Zenkooji 善光寺 Zenko-Ji .


. hatoguruma　はと車　- 鳩車 dove on wheels .

..............................................................................................................................................

. . . . . . . . . . Oita

. hatokae shinji 鳩替神事 exchanging dove clay dolls .
Oita at the shrine Usa Jingu 宇佐神宮



Usa Hachimangu no tsuchi hato 宇佐八幡宮の土鳩 clay pidgeon


. mikujibato, mikuji hato みくじ鳩 dove with a fortune-telling lot .

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- Legends about hato dove from the Prefectures

yamabato 山鳩 "mountain dove" could be :
kijibato キジバト, 雉鳩 rufous turtledove, Streptopelia orientalis
aobato アオバト, 青鳩, 緑鳩 Japanese green pigeon, reron sieboldii



yamabato - container for soy sauce

.......................................................................

There are some monsters with body parts of various animals, dragons, serpents or others.
The head can be of a dove, or the body.

.......................................................................

If someone is choking on his spittle, you have to write the character for HATO 鳩 into your left hand and it will be cured. This is because a dove can not choke.

If you offer some food to a clay dove on the shelf, you will not choke on your food.

.......................................................................

- - - - - Some sayings about the dove :

If a mountain dove calls out at night, a woman in the village will die.

If a mountain dove calls in the morning, it will rain soon after.
If a mountain dove calls in the evening, the rain will stop soon.

When the mountain dove calls in the morning, the monsters and demons have to retreat.

At a home where a dove has made her nest, the people will become rich.

If you chase a dove, you will never make a good career in society.

If you eat meat of a dove on the coldest day of the year, you will not get vitamin B deficiency 脚気.

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. . . . . . . . . . Akita 秋田県

昭和町 Showamachi

yamabato 山鳩 "mountain dove"
Once there lived a father with his only son. They went to the mountain forest to work and took some powdered mochi 餅 rice cakes as food. When the father ate a few bites, he began to choke on the mochi (that is quite common in Japan).
The boy ran home to get some help, but it was to late. When he came back, the father was dead. The boy cried loud.
「父（てで）粉食え　父（てで）　食え」tede kona kue tede kue
This is why the mountain doves in this region still call
てて、こくえ。てて、こくえ - - tete kokue tete kokue
(tede or tete is dialect for father)

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. . . . . . . . . . Aomori 青森県

深浦町 Fukaura

In former times the namako 海鼠 (なまこ) sea cucumber, was called KO.
Once a boy was asked by his father to buy some KO. The son gave it to his father and then went off in his boat to go fishing. When he came back, his father was dead. He had became a dove, calling
てで（父）、コ食え tede kokue
(tede or tete is dialect for father)


八戸市 Hachinohe

yamabato 山鳩 "mountain dove"
Once during a famine, poor people used to eat some special straw cut finely and fried just a bit (koke) to make do. A boy went to bring some food like this to his father who worked in the fields. On his way he saw a fish and gave it all of the straw food. When he reached the field his father had died of famine.
The boy cried loudely
テテ、コケ、アッパ言（へ）った - - tete koke apaetta
That is why the doves in this area call out
テテコケ、アッパヘタ - - tetekoke appaheta


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. . . . . . . . . . Kanagawa 神奈川県

In the family crest of a nobleman 山本源八郎 from Odawara is a 鳥居に鳩 dove and torii shrine gate.



When something good is going to happen, the doves come to sit on the torii of the nearby shrine. The family was once involved in the dealings of the 新御番 Shinsengumi at the end of the Tokugawa period. At that time, whenever a dove would fly inside the house, someone would get promoted in his work.

- Family crests with doves （家紋　kamon）
- source : 81.secure.ne.jp -

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. . . . . . . . . . Kyoto 京都府



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. . . . . . . . . . Niigata 新潟県

yamabato 山鳩 "mountain dove"

In most parts of Niigata the farmers know: when the yamabato calls it is time to plant アワ awa foxtail millet.
The bird is even called - awamakidori アワマキドリ

. awa maki 粟蒔 (あわまき) sowing of foxtail millet .

.......................................................................

Sado, 金井町 Kanai

Once a boy became ill in his stomach and had to be operated on, but nobody knew the reason. They asked at 八海山 Mount Hakkaisan. It seems a snake had eaten the pet dove of the boy, so he killed the snake, cut its stomach open and tried to save his dove.
A curse of the snake had made him ill. After some exorcism he was healed.

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. . . . . . . . . . Okinawa 沖縄県

うるま市 Uruma



hootogaa ホートガー，ホート岩 rock in the form of a dove
At the coast of 津堅島海岸Tsukenjima there is a rock with this name. This rock has nine small "rock children". Once these children were stolen and the Mother Rock cried all day and night. The thief with the stone children in his boat could not move any more and the boat sunk. Even nowadays this rock sometimes cries in sorrow.

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. . . . . . . . . . Shiga 滋賀県

余呉町 Yogo

yamabato 山鳩 "mountain dove"
and kyuubi no kitsune 九尾の狐 fox with nine tails
Once a fox with nine tales had come from China, changed into a beautiful woman and became a princess. But then someone made a necklace of the tail feathers of a mountain dove 山鳩の尾羽 and put it around her neck - this was a way to show her real features.
The fox went off to 那須の原 Nasu Highlands and became a rock. The story is told by Matsuo Basho.

Tamamo no Mae 玉藻前 - Tamamo Gozen 玉藻御前
. Sesshoseki 殺生岩 at Nasu Highlands .
Oku no Hosomichi, Station 9

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. . . . . . . . . . Shizuoka 静岡県

中川根町 Nakakawane

yanagi ni hato 柳に鳩 willow tree and dove
A man who claimed he was the head priest from temple 建長寺 Kencho-Ji in Kamakura had come the the headman of the village, Sakunojo. The visitor did not like dogs and could not stand people watching him eat. But it seems he was a monster that was almost killed by a dog.
Anyway, this high priest left a painting named "willow tree and dove".



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. . . . . . . . . . Tokyo - Edo

. fukubato, fuku hato omamori 福鳩お守り amulet with auspicious dove .
. Ikegami Honmon-Ji 池上本門寺 and Saint Nichiren 日蓮 .

- - - - -

daija 大蛇 the huge serpent and the dove
Once a white dove from 新島 Niijima island was hunted by a large serpent 大蛇. At mount Sashijiyama 差地山 in the azaleas 躑躅 it hurt its eyes and could not fly any more, so the white dove was killed by the large serpent, which then tried to go on to 三宅島 Miyakejima island.
But on Niijima there was a boshin 母神 Mother deity and Prince Daisan Ooji 大三皇子, son of God 三島明神 Mishima Myojin, who took care of the serpent and destroyed it. Its bones (its head) went to 八丈島 Hachiojima, its tail to 大島 Izu Oshima, its body to Miyakejima , the rest of the corpse stayed on Niijima. That is why at Niijima the snakes to our day never bite humans, at Miyakejima there are no snakes and on mount Sashijiyama the azaleas do not flower any more.
- - -
Once in the time of the old deities
a fisherman had a poor catch day after day and pledged to the 海神 God of the Sea to give him his daughter, if his catch would improve. But soon he regretted his pledge. So he gave his concubine instead of his daughter.
But the huge serpent, messenger from the Deity, could not approve of this betrayal and came to wrap itself around the daughter to kill her. The daughter called on the deities for help and with superhuman power she was helped by a white hawk, a white dove and some insects.
The deities wiped out the serpents from the island, scattered its body in small pieces and thew them into the sea. Still on Miyakejima there are many snakes to our day.
(Another version says the daughter became a white dove and fled to Niijima.)


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. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
- Introduction -

yokai database - reference
- source : www.nichibun.ac.jp -


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. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

[ . BACK to WORLDKIGO . TOP . ]
[ . BACK to DARUMA　MUSEUM　TOP . ]
- #hatodove #dovehato #pidgeon -
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Posted By Gabi Greve to Omamori - Japanese Amulets on 7/20/2015 06:11:00 a.m.

LEGENDS - Heian Daibosatsu legends

- BACK to the Daruma Museum -
. Legends - Heian Period (794 to 1185) - Introduction .
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Daibosatsu legends 大菩薩　伝説 Dai-Bosatsu

- - - and legends about growing walking-sticks

quote
Daibosatsu is obviously a term of Buddhist origin, and refers to a "great kami that has awakened to the Way of the Bodhisattva."
The title daibosatsu is first seen in 781, when the kami Hachiman was honored with the title Gokoku Reigen Iriki Jintsū Daibosatsu ("Great Bodhisattva of National Protection and Marvelous Spirit Power").
From that time, the title daibosatsu has been applied to numerous other kami, including Fuji Sengen Daibosatsu and Tado Daibosatsu.
source : Sato Masato, Kokugakuin, 2005

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- quote -
the Eight Great Bodhisattva (Hachi Daibosatsu or Hachi Bosatsu)
who appear in the Taizōkai Mandala and Butsugen Mandala.

Eight Great Bodhisattva (Chn. = Bādà Púsà, Jp. = Hachi Daibosatsu 八大菩薩 or Hachi Bosatsu 八菩薩).
These eight are described in various Mahāyāna texts, wherein their names and attributes differ. The Sutra on the Maṇḍalas of the Eight Great Bodhisattva 八大菩薩曼荼羅經 (Hachi Daibosatsu Mandara Kyō), which was translated by Amoghavajra 不空金剛 in the 8th century and Faxian 法賢 in the 10th century, describes the attributes of each, including their mantra 密言 (secret words), their position in the mandala, the color of their bodies, and their mudra (hand signs). Below we present two different lists. In artwork, these deities appear in the Butsugen Mandala and in the Taizōkai (Womb World) Mandala.



Eight Great Bodhisattva, Sutra of the Maṇḍalas of Eight Great Bodhisattva 八大菩薩曼荼羅經

Kannon Bosatsu 観音 (Skt. = Avalokiteśvara)
Miroku Bosatsu 弥勒 (Skt. = Maitreya)
Kokūzō Bosatsu 虚空蔵 (Skt. = Âkāśagarbha)
Fugen Bosatsu 普賢 (Skt. = Samantabhadra)
Seishi Bosatsu 勢至 (Skt. = Mahāsthāmaprāpta; in Tibet, also appears as Vajrāpani)
Monju Bosatsu 文殊 (Skt. = Mañjuśrī)
Jo Kaishō Bosatsu 除蓋障 (Skt. = Sarvanīvaraṇa Viṣkambhin)
Jizō Bosatsu 地蔵 (Skt. = Kṣitigarbha)
- source : Mark Schumacher -

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. Namu Jizo Daibosatsu 南無地蔵大菩薩 .
Namu Jigoku Daibosatsu


. Sengen Daibosatsu 浅間大菩薩 .
The cult of Mount Fuji 富士山　/ Mount Sengen.


. Nine Stars Crest ... 九曜紋 ... Kuyoo Mon - kushitsu 九執 .
6 Tuesday, Hachiman Daibosatsu
kayoosei 火曜星（かようせい、八幡大菩薩）　（六白金星）

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There are also human beings, saints, which received the title "Daibosatsu", some in their lifetime, some posthumously, for their efforts helping humanity.

Jinpen Daibosatsu, Jimpen Daibosatsu 神変大菩薩
. En-no-Gyôja 役行者 Jimpen Dai-Bosatsu, En no Gyoja .


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Daibosatsu Rei 大菩薩嶺 Mount Daibosatsu
2,057 m high



Dai-bosatsu tōge 大菩薩峠 Daibosatsu Toge "Daibosatsu Pass"
in Yamanashi
- a serial novel of the same title by Kaizan Nakazato
- a 1957 color Japanese film directed by Tomu Uchida.
- reference -


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. Legends about Hachiman Shrines 八幡宮　/ 八幡神社 .

八幡大菩薩 Hachiman Daibosatsu


In the year 720 (養老4年) foreigners invaded Japan and many people were killed.
So Hachiman Daibosatsu ordered for a ritual for their souls, called
hoojoo-e 放生会（ほうじょうえ）Hojo-E, Buddhist ritual of releasing living animals

. Hachiman Matsuri八幡祭 Hachiman Festival .

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During the time of Emperor Suzaku 朱雀天皇
and Taira no Masakado 平将門
朱雀天皇の時代のこと、天慶3年に平将門を誅罰する際、八幡大菩薩が現れて、白木御弓と藤巻狩股の矢をもち、託宣を述べたあとに矢を射ると、即時に将門は討ち取られたという。

八幡大菩薩の使者と称する｢昌伎」が将門の所に現れ，八幡大菩薩が｢朕位」を「蔭子」である平将門に授与するという託宣を告げた。

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- - - - - ABC List of the prefectures :

................................................................. Ehime 愛媛県 ....................................................................

八幡大菩薩 Hachiman Daibosatsu

夜専門の猟師が火にあたっていると猟犬が身体を水にぬらして何度も薪を消してしまう。猟師は怒って犬を殺す。すると突然髭をボウボウに生やしたおじいさんがあらわれて、火にあたり出した。猟師はお爺さんが怖くてたまらずにいたが、じいさんが眠り始めたので一生のうちに1、2度しか使えない八幡大菩薩に関係のある玉で鉄砲を打った。じいさんは谷底へころげ落ち、誰かがすがりついて泣いているのがわかった。猟師は逃げ出し、1年ほど経った後その場所へ行ってみると白骨になっていた。これが山のじいさんではないかという。


................................................................. Fukui 福島県 ....................................................................

地蔵大菩薩 Jizo Daibosatsu

大病人のあるときや紛失物のあるときに、村の女たちが集まり子どもを中におき、幣をもたせて「南無地蔵大菩薩おつきやれ」と唱えると地蔵がつく。これにいろいろと尋ねる。

鹿島町
神事の日の遊びとして、１３・４歳から二十歳くらいまでの女性が「地蔵様を憑ける」遊びをした。真ん中に蓙か筵を敷いて、任意の１人を座らせ、他の者はその周囲を内側を向いて右回りに廻りながら「南無地蔵大菩薩、ついておこれえ地蔵様」と唱える。地蔵様が憑くと様々な質問をした。質問がなくなると皆で踊った。そして丁重に地蔵様に帰ってもらった。帰らないときは、その地蔵様が祭ってある場所に本人を連れて行ってよく拝んで帰ってもらったという。


................................................................. Ishikawa 石川県 ....................................................................

白山妙理大菩薩 Hakusan Myori Daibosatsu

八幡大菩薩 Hachiman Daibosatsu

越の大徳である泰澄が始めて白山に行った時、妙理大菩薩・小白山大行事・大己貴に出会った。そこで泰澄はこれらを白山権現として祀ったという。



................................................................. Kagawa 香川県 ....................................................................

八幡大菩薩 Hachiman Daibosatsu

昔、権太という猟師が屋まで野宿をしていたら、山女郎の親子がいて長い髪をしていた。権太はおそろしくなり、八幡大菩薩に一生猟はしないからお助けくださいと拝んだ。すると山女郎は姿を消してしまった。



................................................................. Kochi 高知県 ....................................................................

東津野村 Higashi Tsuno mura

八幡大菩薩 Hachiman Daibosatsu

The village headman wanted to get his married daughter back and almost killed his son-in-law.
He invited him to Jagafuchi 蛇ヶ淵 "Serpent river pool", and hoped the huge serpent 大蛇 would kill him. But the son-in-law killed the serpent with a bullet dedicated to Hachiman Daibosatsu.
The serpent was really huge and it took seven days and deven nights to burn its corpse. The remains of the burns are still to be seen in the ground.

. daija, orochi 大蛇 huge serpent, great snake legends .

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八幡大菩薩 Hachiman Daibosatsu

吾北村 Gohoku son

武将の犬が動かなくなったのでその首を切ると、首が飛んで木の枝に飛びついた。木の枝は大蛇であった。大蛇は普通の銃では撃てず、八幡大菩薩の弾で撃つと死んだ。しばらくすると、大蛇の死体の場所に流れ着いた。武将が大蛇の骨を足でなでると、大蛇の骨が足にたひ、それがもとで病床についた。大蛇の祟りで武将は死んだ。


................................................................. Kyoto 京都府 ....................................................................

kamurogi, tatari 神籬，たゝり the curse

八幡大菩薩 Hachiman Daibosatsu

御香の宮は八幡大菩薩の御母后神功皇后を祀っている。太閤秀吉公が伏見城を築いた時、神籬を東の岡に移動させた。これが神の御心に適わなかったのだろうか、しばしば祟りがあったので、太閤は驚き、神威を畏れて旧地に返し奉ったという。今の宮がある所がこれである。


................................................................. Shiga 滋賀県 ....................................................................

小野一万大菩薩 Ono Ichiman Daibosatsu

kasezue 鹿杖 "walking stick of deer horn"
shika no tsue 鹿の杖

Once an old man of about 80 years came to the temple of 百済寺 Hyakusai-Ji in Omi. The old man said his name was Ono Ichiman Daibosatsu. He put his walking stick of deer horn into the ground and when the stick grew it became a muku no ki 椋の木 Aphananthe aspera

百済寺 Hyakusai-Ji / 323 Hyakusaijicho, Higashiomi, Shiga
- - - - - HP of the temple
- source : www.hyakusaiji.jp -



. Kuuya Shoonin 空也上人 Saint Kuya (903-72) .
with his walking stick of deer horn.


A legend told by Yanagita Kunio about a walking stick that would grow.
柳田国男 - 杖の成長した話
- with more legends of this kind below.

. - tsue　杖 stick, walking stick - Wanderstab - .
and Matsuo Basho

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There are other legends about a growing walking stick told by Yanagida Kunio.

takezue 竹杖 walking stick of bamboo

In Hyogo, 兵庫県, Itami 伊丹町
at the temple 妙宣寺 Myosen-Ji around 1355 Priest Daikaku 大覚僧正 (1297 - 1364) of the Nichiren sect planted his walking stick into the ground.
It became bamboo, but a special sort called sakasadake 逆さ竹 "upside down bamboo", with its branches hanging down. A kind of hachiku 淡竹 bamboo.

A similar legend is also told in 新潟　Niigata at temple 西方寺 Saiho-Ji about the Nichiren priest 親鸞聖人 Saint Shinran.



sakasadake 逆竹 Sakasa-Dake, "weeping bamboo"

Saihooji 西方寺 Saiho-Ji
3 Chome-1-22 Toyano, Chuo Ward, Niigata

. take 竹 bamboo - Introduction .

. Shinran 親鸞 (173 – 1263) .

- - - - -

In Okayama at the Genpin Valley
Priest Genpin stuck his walking stick in the ground and it became a sandalwood tree (byakudan 白檀).

Genpin 玄賓 げんぴん (? - 818)
The legend of Miwa temple says that this was originally a hermitage of the Buddhist priest Genpin, who did not like earthly affairs and moved to the foot of the mountain called Miwa, despite the fact that he was trusted greatly by the Emperor Kanmu and the Emperor Saga.


In Hiroshima at Seiko village 南生口村
|At the temple 松蟲寺 Matsumushi-Dera, 法然上人 Saint Honen left his walking stick and it became a
sandalwood tree (byakudan 白檀).

. Hoonen Shoonin 法然上人 Honen Shonin, Saint Honen .



................................................................. Tokushima 徳島県 ....................................................................

木沢村 Kisawa

八幡大菩薩 Hachiman Daibosatsu

ryuugon san 竜ゴンさん

大正の末期頃まで、夏の日照りが続くと祈祷を行った。高丸山の三角点の草の中で、鉦や太鼓を叩き、祈祷の文句を唱えながらぐるぐる廻る。「八幡大菩薩雨をたもれ竜ゴンさん」と謡ったらしい。


................................................................. Tokyo 東京都 ....................................................................


八幡大菩薩 Hachiman Daibosatsu

In the year 1636 when Matsudaira Naotsugu 松平新五左衛門尉直次 was in charge of the bows and arrows 弓大将, many people begun to practise the Way of the Bow. Since the protector deity of the Tokugawa clan was Hachiman Daibosatsu, this deity was also the deity of the Way of the Bow and thus many 八幡宮 Hachiman Shrines were erected with a hall to practise.
When three "mountain doves" came to sit on branches of the nearby pine tree, people knew they were doing the right thing with the right protector deity.



Hachiman Daibosatsu
in the Hachiman shrine of the mansion of the Owari Tokugawa Family in Ichigaya, Edo
尾張徳川家の江戸上屋敷、市ヶ谷邸の庭園内にあった八幡宮

- source : tokugawa-art-museum.jp -


. Tokyo and Edo Folk Art 江戸　民芸 .



................................................................. Tottori 鳥取県 ....................................................................

三朝温泉 Misasa Hot Spring

. Myoken 妙見菩薩 Myoken Bosatsu - 妙見大菩薩 Myoken Daibosatsu .



In the year 1164 a retainer of Minamoto no Yoshitomo named 大久保左馬之祐王家 Okubo went to Mount Mitoku san to pray for the country. On the way he met a white wolf, messenger of Myoken San 妙見山 and helped him in distress. At night Myoken Daibosatsu appeared in his dream. He told Okubo that there was a holy spot at the roots of the old camphor tree 老楠. Myoken would pass this on to Okubo if he helped to save people with it.
When Okubo looked the next day, he found the well of a hot spring . . . that was the beginning of Misasa Onsen.

. Mitoku San 三徳山三仏寺 and Misasa Onsen 三朝温泉 .

. Legends about Onsen Hot Springs　温泉と伝説 .

. ookami 狼 wolf - Introduction .
hakuroo, shiroi ookami 白狼 white wolf


- 4 legends about Myoken to explore -



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

民宿杉田屋の主人の母の実家は川久保であるが、その先祖が大菩薩の近くのカリバというところでなかねの金のお姿を拾ったが、それは将門が落としたものだという。これはたたりがあるといって元の場所へ戻したが、それから11月17日のカリバの日にはソバ団子を焼いて食べるという。


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- Reference in Japanese -

- Reference in English -

yokai database 妖怪データベース
- source : www.nichibun.ac.jp -

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. minwa 民話　folktales / densetsu 伝説　Japanese Legends .
- Introduction -

- Yookai 妖怪 Yokai Monsters of Japan -
- Introduction -

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. Join the friends on Facebook ! .

- #heianlegendsdaibosatsu #daibosatsu -
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Posted By Gabi Greve to Heian Period Japan on 7/22/2015 09:47:00 a.m.