Shinko-shiki
Shinko-shiki is a festival at Shinto shrines where a divine spirit[lower-alpha 1] goes on a journey. It is also called Shinko-shiki. In most cases, the Shintai or Yorishiro, in which the spirits of the gods reside, are transferred to a Mikoshi, which then travels to the Ujigami community, or to the Otabisho or Moto-miya shrine. Most festivals featuring portable shrines and imperial carriages are considered to be a type of Shinko Matsuri. In the broad sense, it refers to the entire go-kosai, while in the narrower sense, it refers to the outward journey from the shrine to the destination, such as an itinerary office. In a narrower sense, it refers to the outward journey from the shrine to the destination, such as a travel agency. In the latter case, the term "kankosai" is used for the outward journey from the destination to the shrine. In a broader sense, the term "Togyo-sai" also refers to the whole process of "Miyuki" (procession).
Overview
The general significance of Shinko-sai is that it is an opportunity for the god of the birthplace to show his divine authority by touring the land of the Ujiko, and for the god and the Ujiko to mingle in close association.[2] Although the rituals may be mixed, the form of the Shinkosai can be roughly divided into the following three categories according to the origin and character of the deity.[2]
Miare type
A form in which a deity is welcomed into a shrine from the land of Miare, where the deity sits or descends, for the purpose of regenerating the deity's authority. Aoi Matsuri]] is an example of this.
misogi type
- A form of misogi in which a haunting god, such as a malevolent spirit or a plague god, is sent to a misogi site on the waterfront or in the sea to be purified together with the shrine's members and sacred objects. The original form of Gion Matsuri, the Goryokai, was a purification rite. The Abare Festival in Udezu, for example, is a form of misogi that has become less common today.
Oide type
This is a type of festival in which a travel agency is set up on the territory of the deity, and the deity is asked to go out to meet with the people. The Matsuo Matsuri of Matsuo Taisha is an example.
Gism type
A phenomenon seen in Ayazato and Yoshihama in Sanriku Town during the parade of portable shrines. The mysterious movement of the mikoshi is called gism mikoshi. When this happens, salt is sprinkled on the ground and the Gongen-sama tries to calm it down. This phenomenon is also thought to be caused by the will of God. (According to a person from the Ayazato district) The Ichikishimahime Shrine, the main shrine of the Nezumi district of Yoshihama, is an Ara-mikoshi. In addition, in Yoshihama, Sanriku Town, mikoshi is said to be a violent one. The portable shrines of each shrine have four bells attached to the string (front and back together), which make a "jingling" sound when cruising and spin violently. [2]。
It is said that originally the divine spirit was welcomed at the Ritual in the village, but when the altar developed into a shrine, the act of welcoming remained as a "homecoming" with the opposite meaning, and became a Shinkosai. For this reason, the site of descent, such as a rock formation, became the go-tabisho, and today it is often the former shrine or the original site of the shrine[2]。
The flow of the Shinto ritual to the Otabisho is as follows.
- The ritual of transferring the divine spirit to the portable shrine, etc.
- The procession from the shrine to the Otabisho
- Rituals and dedications at the Otabisho (Otabisho Festival)
- Return from the O-brigyo to the shrine
- Rituals to return the spirits of the deities
In the process of steps 2 and 4, they often go on a pilgrimage within the Ujiko area. In the process of 2 and 4, they often go on pilgrimage within the Ujiko area. If they do not go to the Otabisho, the spirits go to the Ujiko area to look around or to perform rituals at a certain place.
When a portable shrine is taken out of the shrine grounds for a parade, it is called Miyadashi, and when the portable shrine returns to the shrine grounds after the parade, it is called Miyairi. This word is also used when children or floats dedicated by Ujiko leave or enter the shrine.
The Procession
Menkake Procession (Goryo Shrine)
The procession is one of the occasions when many Ujiko can be involved in the festival. They can be the bearers of the portable shrines, or in larger festivals, they can be the procession of floats, Lion dance, and dances. The order of the procession varies depending on the festival, but often there is a Sarutahiko at the head of the procession, followed by Gohin, Kasaboko, lions, Banners, high lanterns, Drums, and other items that serve as dew-droppers or indicate the head of the procession. or indicate the head of the group, and the portable shrine often comes.[2] In addition, the procession includes Priest, Priestess, children, floats, lions, and dances. The procession is also musically diverse, with Gagaku played by the Shinto priests, and festival music and Ondo played by the Ujiko. In addition, during the procession, in Ayazato, Sanriku-cho and Yoshihama, Sanriku-cho, the sudden and inexplicable movement of the portable shrine is called gijimu-mikoshi. The main shrine in the Yoshihama-Nejiro district of Sanriku Town is said to be the Ara Mikoshi. Also, when the gizim is about to occur, the Gongen-sama and the salt purifier will try their best to calm the movement. In addition, when a Mikoshi moves forward or backward, it is called a gizumu-mikoshi (this seems to be an idea based on the will of the gods). In addition, there are times when the portable shrine moves in a mysterious way during the cruise, and this is called a gizumu mikoshi. Every year, 16 people are chosen to carry the mikoshi, and if they are not available, they are chosen from their relatives. In the Ayazato district, it is called Rikushaku.
The procession includes portable shrines, floats, lion dances and dances. The operation of the mikoshi differs for each festival, with some being carried solemnly, some being carried vigorously, and some being carried on boats or in the water. In some cases, these forms are associated with the gods of the festival, and in other cases, they are spur-of-the-moment forms that have become customary. There are two types of floats, one with a role similar to that of a portable shrine and the other as a votive offering, and there are also two types of lion dances and dances, one for rituals and the other for votive offerings. In Ofunato Town, Mori Town in Ofunato City, Inokawa Town in Ofunato City, Tachine-cho in Ofunato City, Nikoroichi Town in Ofunato City, Ayazato in Ofunato City, Yoshihama in Ofunato City, etc., hand dances are performed in front of the portable shrine. (performed by women and children) This is accompanied by a musical float, and each area has its own unique style. Also, in Yoshihama, Sanriku Town, there is a cart float with people on the back of a truck beating drums. (Currently, there are no such floats on the road for safety reasons.) The floats are decorated with elaborate "pictures". In Kamaishi City, as in Yoshihama, there will be floats with people on the back of trucks. They are accompanied by a sound system (two in the front and two in the back), making it a big event. In Morimachi, there will also be a float with a pavilion. (Ki-machi, Shimo-machi and Yoshino-machi) will use the Tanabata music of Mori. The performances include the Genpei War, Nasu Yoichi, the Battle of Kawanakajima, and the Osaka Summer War. (Was this thought up in the Meiji era when there were electric wires?)
During the nighttime processions, lanterns are added to the floats and the floats are lit up.
References
Notes
Bibliography
- Morita (2015). 日本の祭と神賑 [Japanese Festivals and Shinto Festivals]. 創元社. ISBN 9784422230351. Search this book on
Category:Festivals in Japan Category:Shinto festivals Category:Shinto
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