NIPPON Kichi - 日本吉

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道祖神 Dousojin Dousoshin Deity

Jp En

Dousoshin, or dousojin, is a deity worshiped since ancient time in Japan.
Dousoshin stone monuments are located mainly at such places as at the border of a community, the boundary of a village and at the site of crossroads or the junction of three roads.
Dousoshin is believed to originate in China and came to be worshipped as the guardian of a community. People also pray to be blessed with many children, have a prosperous future, as well as for road safety. The worship was eventually combined with Chimata Deity, a Japanese roadside deity, and a folk faith that existed originally in Japan.  When Jizo Bosatsu, a guardian deity of children, was introduced, the syncretic belief was again merged with Jizo belief and it became widespread throughout Japan.
Dousoshin has many different appearances. Some of the most common monuments are natural stone untouched, a stone monument with an epitaph and a stone engraved with a couple. In some cases, it is a Koushin stone tower engraved with Shoumenkongou, a principal image of Koushin belief which was based on Doukyo, or Taoism, religion from China.
There was never a definitive form of dousoshin and it is quite characteristic to see many different appearances unique to a region or the people who built it. It is estimated that there exists more than 9,000 different dousoshin throughout Japan, evidence that dousoshin is a representative example of Japanese spiritual life which is said to worship 8 million different deities.
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【誠】 Sei Sincerity

Jp En

This character cannot be seen among the tortoise plastron, bone, or bronze inscription characters but from the Tenbun (Zhuàn Wén) seal script on. Certainly, it can be divided into a left and right part. It, however, would be too rash to jump to an A+B style mathematical explanation. Dr. Shirakawa summarizes: “The meaning is to realize an oath.”
Rather than a mere superficial interpretation like that of a 言 ‘kotoba: word’ that 成る ‘naru: realizes,’ one has to take the customs and religion of ancient China into consideration here. As was pointed out in the explanation of 信, the 口 of the lower part 言 is a vessel for putting in prayer writings. The meaning of the upper part with its four horizontal lines is hard to understand from the form of the Common Use Kanji. Its original form and meaning has to be understood in the context of the tattoo and ritual body painting culture. It shows the form of an instrument, a needle with a handle for tattooing. Already this part 言 only has the meaning of words of oath to the gods.
The part 成 shows the form of the ritual of completion performed after the making of a 戈 ‘hoko: halberd’ is finished, adding a decoration. This means that the left and right character parts have their origin in religion.
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【美】 Bi The Character for Beauty

Jp En

The character 羊 shows the form of a 'sheep.' It can often be seen as an element in Kanji. The reason for this is that in antiquity sheep were often used in rites. 'Sheep' stands out among Kanji with abstract meanings like 善 'good,' 美 'beauty,' and 義 'justice.' The character 'bi' 美 ('beauty') shows the whole body of a sheep. While 羊 shows the upper part of a sheep including the horns, in 美, its lower body including the hind legs are added. A person who possessed sheep was already considerably wealthy.

In the world of polytheism one tries to receive the favor of gods by beautiful and precious offerings. It was believed that offering a dog to the highest god was most effective. Offers to receive godly favor became especially important at the time of trials. As trials took the form of an ordeal by the gods, both parties submitted a sheep to be variously tested by the gods.

The origin of Shirakawa Kanji science follows the idea that characters were formed and developed as a means of communication between gods and man. From this standpoint, beauty has to be acceptable to the gods, or warranted by the gods. Interestingly, the Biblical idea of offering a sheep to God can also be found in Gospel St John 1, 29 and I Corinthians 1, 7.
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野上八幡宮 Nokami-hachiman-guu Nokami Hachimangu Shrine

Jp En

Nokami Hachimangu Shrine is an old and distinguished shrine located in Kimino-cho, Kaiso-gun, Wakayama Pref. It is said that the shrine dates back to the period during the reign of Emperor Kinmei (around A.D. 550). It is one of the 3 largest Hachiman shrines in Japan. As a branch shrine of Iwashimizu Shrine in Kyoto, Nokami Shrine has been worshipped by people for a long time. The shrine is also known for a lot of nationally designated cultural properties including the Main Hall built in the Azuchi Momoyama period (1568-1598), the Main Hall of Takeuchi Shrine (one of the branch shrines), and a sword. Brilliant vermillion of the Main Hall reminds us of its ancient flourishing times. At the autumn festival held on Sunday in the middle of October every year, flamboyant Shishimai dance (lion dance) is dedicated to the god and a lot of local people come to enjoy the festival.
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赤坂人形 Akasaka-ningyou Akasaka Dolls

Jp En

Akasaka Dolls are clay dolls made in Akasaka, Chikugo City, Fukuoka Pref. It is designated as a prefectural specialty craft product. Three is no record about a precise history of this handicraft and its origin is unknown but it is presumed that those dolls were first made as an odd job of the potters who worked for the official kilns of Arima Province in the middle of the Edo period. The most famous one is an ocarina called “Tette-Poppo (meaning an awkward man in the local dialect), which was popular among children in those days. Now there are more than ten kinds of dolls including Fukujin (a lucky god), Tenjin (a god of scholarship), and a monkey. The doll is made by applying white pigment made of burnt seashell to a simple brown ware, to which colorful painting is given. It is a very simple clay doll but its simplicity reminds us of childish innocence. It is the representative traditional folk craft in Chikugo area.
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猿沢池 Sarusawa-ike Sarusawa Pond

Jp En

“The Saikyo Bridge” is actually a very unique rock located at Yamakuni-machi-Nakama, in Nakatsu City, Oita Pref. A large hole was made in the rock by long-time erosion and it looks like a huge stone bridge or a huge dragon lying across a valley. This unique rock is the product of nature’s everlasting power or quite literally an act of god in nature. The rock is also called “Sennin-hari (Sennin’s beam),” “Sennin-iwa (Sennin Rock),” or “Amenoiwato (the stone door to the heaven).” There is a cave with 1 m mouth at the bottom of the rock. The name “Amenoiwato” may have been derived from this cave. Inside the cave there is an empty space of about 2.5 m in height and depth, where ancient mountain practitioners supposedly trained themselves. Looking up at this natural rock bridge, produced by nature and immemorial time, we can’t help but realize how slowly time passes in the universe compared with the restless time we spend every day.
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元禄坊主おどり Genroku-bouzu-odori Genroku Bouzu Dance

Jp En

Genroku Bouze Dance, or Genroku Buddhist Monk Dance, is dedicated to the deity of Itsukushima-jinjya Shrine located in Minashiro Miyanokubi, Shintomi-cho, Yuyu-gun, Miyazaki Prefecture, and is performed annually on August 15th according to the lunar calendar. The dance is designated as an intangible folklore cultural asset by the town.
Genroku Bouze Dance has been passed down since Muromachi Period in four neighboring areas of the town; Miyanokubi, Hiraikura, Yadoko and Oku. During the rule of Takanabe Akizuki Clan, the dance was performed as part of the festival dedicated to the water god mainly at Hiokimizunuma-jinjya Shrine which was associated with the clan.  
The dancers consist of more than five groups of three people, a monk, a man and a bride as well as singers, drums and clappers accompanying them.
The dance celebrates a rich harvest, and there is a storytelling element where a man and his bride are dancing together happily, a monk tries to cut in between them and get in the way. It contains the theme of human drama which became popular at the end of Edo Period.
Genroku Bouzu Dance is a folk art that has a long history passed on through the generations.
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お山参詣 Oyama-sankei Oyamasankei Festival

Jp En

Oyamasankei is a festival held at Iwakiyama Shrine in Hyakuzawa, Hirosaki City, Aomori Pref. Iwakiyama Shrine was established as a Bettoji (attached temple) of Oriinomiya Shrine (detached shrine) in 1628. The enshrined are five deities including Utsushikunitama no Kami, which are collectively called Iwakiyama Oogami (Great god of Mt. Iwakiyama). There are two big festivals held at this shrine; one in spring and the other, Oyamasankei Festival, in fall. From July 29 to August 1 on lunar calendar every year, people from the same village form a group and visit the back shrine at the top of Mt. Iwakiyama to thank and pray for rich harvest. The groups of people, all dressed in white and with white Tekko (wrist coverings) and Kyahan (leggings) on, head for the top of the mountain chanting “Saigi, Saigi, Rokkon Shojo,” with the musical accompaniment of Japanese flute and drums. After praying, they spend a night at the mountain top, worship the rising sun, and climb down the mountain chanting “Batara, Batara, Batarayo, Iiyama-Kaketa.” It is said that a person who come down the mountain safely will have the good fortune.
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