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61-790: The festival is the culmination of a cycle of festivals that take place throughout the year, beginning in April with the Shinden Geshusai ( 神田下種祭 ) which sees the sowing of the rice seeds. This is followed by Otaue Hajime ( 御田植初 ) where seedlings are transplanted in May, harvest at the Nuibosai ( 抜穂祭 ) in September, and finally, the Kannamesai. Kannamesai is one of the three seasonal festivals held throughout year. The festival

122-512: A distinction for the gender of the deity being represented. In the case of Ise, Amaterasu, a female deity, is represented at the shrine, which is why the chigi are flat. The roof ridge is supported by two free-standing columns called the munamochi-bashira . The katsuogi , chigi and munamochi-bashira are stylised forms of older storehouse building techniques that pre-date the introduction of Buddhist architecture in Japan. The empty site beside

183-432: A divination ritual to determine if any of the clergy participating in the festival are impure, rendering them unfit to participate. The clergy then present yuki-no-о̄mike ( 由貴大御饌 ) , edible offerings in the form of fish, vegetables, water, and sake, followed by the presenting of heihaku offerings by an imperial envoy, and the rituals are completed with a kagura dance. These rituals are largely repeated twice for each of

244-535: A great-grandson of Emperor Meiji , in 2007. Takatsukasa Kazuko was succeeded by her younger sister, Ikeda Atsuko . In 2012, Ikeda was joined by her niece Sayako Kuroda , sole daughter of Emperor Akihito , to serve as a high priestess under her. On 19 June 2017, Sayako officially replaced her aunt as supreme priestess. The architectural style of the Ise shrine is known as shinmei-zukuri , characterized by extreme simplicity and antiquity; its basic principles date back to

305-764: A new emperor is known as the Daijō-sai (大嘗祭), and is part of his enthronement ceremonies . In pre-modern Japan, the date of the Niiname-sai was moveable, taking place on the last Day of the Rabbit of the eleventh month of the old Japanese lunar calendar, but in the Meiji period the date was fixed at November 23 , and this date became a national holiday, Labor Thanksgiving Day , in the Shōwa period after World War II. The Engishiki specified imperial involvement with four festivals,

366-403: A revelation from Amaterasu that the shrine was needed. The shrine has been traditionally rebuilt every 20 years. There is a separate shrine dedicated to Toyouke's Ara-mitama , or Toyouke-Ōmikami no Ara-mitama ( 豊受大御神荒魂 ) called Takanomiya  [ ja ] (Takamiya) inside this shrine. The official name of the main shrine of Naikū is Kotaijingu and is the place of worship of

427-403: A sacred jewel, and is comparable to nyoi-shu , orbs which many Buddhist figures are displayed holding. Initially, the shrine was constructed of locally sourced Hinoki wood, which served as an ideal building material due to its physical properties. The abundance of local Hinoki wood was short lived, and the shrine currently obtains the wood through other domestic producers, who ensure that only

488-454: A staircase leading to a single central doorway. The Naikū does not have any windows. The roof is made of thatched reed with ten billets ( katsuogi ) located on the ridge of the roof, the bargeboards of which project beyond the roof to form the distinctive forked finials ( chigi ) at the ends of the ridge. The chigi on the roof of the Naikū are flat on top, rather than pointed, which serves as

549-647: A symbolic act to clean the mind and body of impurity. The first of two large torii gates stands just beyond the Temizusha. After passing the first large torii gate, the Purification Hall (Saikan), and the hall for visitors from the imperial household (Anzaisho) is located to the left. The Saikan is used by shrine priests to purify themselves before performing ceremonies at the shrine. They are required to spend one or two nights to free their minds of worldly issues, partaking in baths and eating meals cooked with

610-664: A wooden carriage laden with white stones up the Isuzu River onto the grounds of the Naiku. Each participant gets two white stones in a white handkerchief and these allow them to place the stones in the area around the Inner Sanctum. Other villages drag a huge wooden cart or Noburi Kuruma laden with white stones to the Uji bridge at the entrance of the grounds of the Naiku. Participants receive two white stones which are also placed in

671-410: Is a Shinto shrine dedicated to the solar goddess Amaterasu . Also known simply as Jingū ( 神宮 ) , Ise Shrine is a shrine complex composed of many Shinto shrines centered on two main shrines, Naikū  [ ja ] ( 内宮 ) and Gekū  [ ja ] ( 外宮 ) . The Inner Shrine, Naikū (also officially known as "Kōtai Jingū"), is dedicated to the worship of Amaterasu and

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732-630: Is a building called Anzaisho, which serves as the Hall for the Emperor and Empress. There is a large Kaguraden at Geku. Toyouke Omikami is enshrined at the Honden. It lies in the most sacred area enclosed by four rows of fences, and the structure remains unchanged from 1500 years ago. Worshippers can only approach the first gate. In Japanese mythology Toyouke-hime was either killed by Tsukuyomi-no-Mikoto or by Susanoo-no-Mikoto . Amaterasu mourned

793-467: Is a shrine to Toyoukebime , the food goddess, located in Ise Grand Shrine. it is also colloquially known as Gekū  [ ja ] ( 外宮 , lit. outer shrine) . In pilgrimage customs people traditionally visit this shrine first and then Kotai jingu which is located 4 km to the south The shrine was founded after Emperor Yuryaku dreamt that he saw Amaterasu . She said she

854-516: Is called the Shikinen Sengū . Although the goal of Sengū is to get the shrine built within the 20-year period, there have been some instances, especially because of war, where the shrine building process is postponed or delayed. The original physical purpose of the Sengu process is unknown. However, it is believed that it serves to maintain the longevity of the shrine, or possibly as a gesture to

915-643: Is held before the Niinamesai at the Imperial Palace and follows the lunar calendar, taking place in the ninth lunar month and includes an imperial envoy carrying offerings of silk and other gifts. The festival begins on the evening of October 15 with the Okitama-no-kami-sai ( 興玉神祭 ) in which a guardian kami of the shrine, Okitama, is invoked. This is followed by the Miura ( 御卜 ) ,

976-627: Is held twice a year in May and August at both Naikū and Gekū. The most important annual festival held at Ise Shrine is the Kannamesai Festival ( 神嘗祭 ) . Held in October each year, this ritual makes offerings of the first harvest of crops for the season to Amaterasu. An imperial envoy carries the offering of rice harvested by the Emperor himself to Ise, as well as five-coloured silk cloth and other materials, called heihaku. Besides

1037-526: Is located in the town of Uji-tachi, south of central Ise, where she is believed to dwell. The shrine buildings are made of solid cypress wood and use no nails but instead joined wood. The Outer Shrine, Gekū (also officially known as "Toyouke Daijingū"), is located about six kilometers from Naikū and dedicated to Toyouke-Ōmikami , the god of agriculture, rice harvest and industry. Besides Naikū and Gekū, there are an additional 123 Shinto shrines in Ise City and

1098-618: Is responsible for watching over the Shrine. The current High Priestess of the shrine is the daughter of Emperor Emeritus Akihito , former Princess Sayako Kuroda . According to the Nihon Shoki , around 2000 years ago the divine Yamatohime-no-mikoto , daughter of the Emperor Suinin , set out from Mt. Miwa in modern Nara Prefecture in search of a permanent location to worship the goddess Amaterasu, wandering for 20 years through

1159-680: The Asuka period . Mention of Ise Shrine's saiō is also made in the Aoi, Sakaki and Yugao chapters of The Tale of Genji as well as in the 69th chapter of The Tales of Ise . The saiō system ended during the turmoil of the Nanboku-chō period . During the Empire of Japan and the establishment of State Shinto , the position of chief priest of the Ise Shrine was fulfilled by the reigning emperor and

1220-620: The Kinen-sai , the two Ōharae-shikis and Niiname-no-Matsuri for tribute. In ancient times, people held domestic rites called Kinen-sai in the February or April and Niiname-sai in November. During these rites, people worshiped their ancestors, the god of food, and the hearth deity. They believed the spirits of their ancestors ( Oyagami ) came to them through the rice. During the Niiname-sai, an ancient Shinto ritual that says thanks for

1281-486: The Kofun period (250–538 C.E.). The shrine buildings use a special variant of this style called yuitsu-shinmei-zukuri ( 唯一神明造 ) , which may not be used in the construction of any other shrine. Yuitsu-shinmei-zukuri style replicates the architectural features of early rice granaries. The old shrines are dismantled and new ones built on an adjacent site to exacting specifications every 20 years at exorbitant expense, so that

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1342-531: The Meiji , Taisho and Shōwa Emperors all played the role of chief priest during their reigns. Since the disestablishment of State Shinto during the Occupation of Japan , the offices of chief priest and most sacred priestess have been held by former members of the imperial family or their descendants. The current chief priest of the shrine is Takatsukasa Naotake  [ ja ] , adoptive son of Takatsukasa Kazuko . He succeeded Kitashirakawa Michihisa,

1403-449: The Meiji period . During the Edo period , it is estimated that one out of ten Japanese conducted an Okage Mairi pilgrimage to the shrine. Accordingly, pilgrimage to the shrine flourished in both commercial and religious frequency. According to historical documents, 3.62 million people visited the shrine in 50 days in 1625, and 1.18 million people visited the shrine in three days in 1829 when

1464-491: The 3rd and 5th centuries have been put forward for the establishment of Naikū and Gekū respectively. The first shrine building at Naikū was erected by Emperor Tenmu (678–686), with the first ceremonial rebuilding being carried out by his wife, Empress Jitō , in 692. The shrine was foremost among a group of shrines which became objects of imperial patronage in the early Heian period . In 965, Emperor Murakami ordered imperial messengers to be sent to report important events to

1525-642: The Inner and Outer Shrines, once in the evening and once the following morning. During the festival, the Emperor performs distance worship ( 御遙拝 , goyо̄hai ) at the Shinkaden ( 神嘉殿 ) , a hall in the Imperial Palace. The festival may have its roots in the legend from Emperor Suinin's time in which Princess Yamatohime-no-mikoto looked for a place to enshrine the Imperial Family's ancestral spirits during which she made an offering of rice stalks in

1586-715: The accession of a new emperor is called the Daijō-sai (大嘗祭, also read Ōname-Matsuri and Ōnie-no-Matsuri ). Book 19 of the Man'yōshū includes six poems (numbered 4273 to 4278) composed on the 25th day of the eleventh month of 752, the " Niiname-kai poems". The " nyūnami " is alluded to in one of the azuma-uta (songs of eastern Japan) included in Book 14. Ise Grand Shrine The Ise Shrine ( Japanese : 伊勢神宮 , Hepburn : Ise Jingū ) , located in Ise , Mie Prefecture of Japan ,

1647-473: The agricultural ceremonies already mentioned, ceremonies and festivals are held throughout the year at both Naikū and Gekū to celebrate things such as the new year, the foundation of Japan, the past emperors, purification rituals for priests and court musicians, good sake fermentation and the Emperor's birthday . There are also daily food offerings to the shrine kami held both in the mornings and evenings. Toyouke Daijingu  [ ja ] ( 豊受大神宮 )

1708-569: The beak of a white-naped crane. This became a true festival in 721 when Empress Genshō sent offerings called reihei ( 例幣 ) to Ise Shrine in the ninth month of the lunar calendar. The practice stopped in the Middle Ages but restarted during the Edo period. After Japan adopted the Gregorian calendar in 1873, the ninth month no longer aligned with the harvest season of rice, and the Kannamesai

1769-422: The best wood is being used for the construction. Before the wood is usable in building the shrine, it must be put through a lengthy seasoning and drying process where it is in a pond for several years and then dried. The team which builds the shrine is typically formed around a few factors. Since many of the building techniques haven't changed since the creation of the Ise Shrine, the workers who are hired to build

1830-408: The buildings will be forever new and forever ancient and original. The present buildings, dating from 2013, are the 62nd iteration to date and are scheduled for rebuilding in 2033. The shrine at Naikū is constructed of Japanese cypress . Built on pillars set directly in the ground, the shrine building measures 10.9 by 5.5 meters and includes a raised floor, verandas all the way around the building and

1891-469: The completion of the shrine, each serving different purposes. In the lead-up to the rebuilding of the shrines, a number of festivals are held to mark special events. The Okihiki Festival is held in the spring over two consecutive years and involves people from surrounding towns dragging huge wooden logs through the streets of Ise to Naikū and Gekū. In the lead-up to the 2013 rebuilding, the Okihiki festival

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1952-467: The crops of the previous year and prays for fruitfulness in the following year, the Emperor of Japan says thanks to his gods for the fall harvest. It is held in the Imperial Palace , as well as other shrines including Ise Grand Shrine and Izumo Shrine . Traditionally, it was held on the last Day of the Rabbit in the eleventh month of the old lunar calendar . Since the Meiji era

2013-462: The date has been fixed on November 23 , which corresponds to the modern public holiday Labor Thanksgiving Day , which was introduced in 1948. As a kigo , the name of the ritual is associated with winter . Niiname-sai is the common name of the festival, but the same kanji can also be read Jinshō-sai or Niiname-no-Matsuri . Niiname can also be read Niinae , Niinai , Niwanai , Niwanami or Nyūnami . The first Niiname-sai following

2074-535: The death of her and in the Nihon Shoki the reason the sun and the moon are on opposite sides of the sky is that Amaterasu was unwilling to go near Tsukuyomi-no-Mikoto the moon god after he committed the murder. Amaterasu is linked with Toyouke-hime as the sun is necessary for food to grow. This was prior to the Tenson Korin and the establishment of Ise Jingu . Emperor Suinin is said to have established

2135-405: The deity enclosed within the shrine. Historically, this cyclical reconstruction has been practiced for many years in various shrines throughout Japan, meaning that it is not a process exclusive to Ise. The entire reconstruction process takes more or less 17 years, with the initial years focusing on project organization and general planning, and the last 8 years focusing on the physical construction of

2196-536: The first Emperor by the gods. From a path that follows the line of the outer wall, the distinctive roof of the shrine building can be seen through the trees. In front of the walled shrine compound can be seen an open area which was the location of the rebuilding of the shrine in 2013. The pilgrimage to the Ise shrine, also known as Sangū , gained immense popularity during the Edo Period, where hundreds of thousands of pilgrims would travel there every year. The growth

2257-516: The goddess Amaterasu. The grounds of Naikū contain a number of structures, including the following: This 100 meter wooden bridge, built in a traditional Japanese style, stretches across the Isuzu River at the entrance of Naikū. Like the shrine buildings of Naikū, it is rebuilt every 20 years as a part of the Shikinen Sengū ceremony. The bridge is typically built by carpenters with less experience to gain more skills before moving on to take on

2318-471: The grand festival held every 20 years was held. Because the shrine is considered sanctuary , no security checkpoints were conducted, as it was considered sacrilege by the faithful. The two main shrines of Ise are joined by a pilgrimage road that passes through the old entertainment district of Furuichi. The chief priest or priestess of Ise Shrine must be related to the Imperial House of Japan and

2379-418: The guardian kami of Japan. These heihaku were initially presented to 16 shrines including the Ise Shrine. From the late 7th century until the 14th century, the role of chief priestess of Ise Shrine was carried out by a female member of the Imperial House of Japan known as a Saiō . According to the Man'yōshū , the first saiō to serve at the shrine was Princess Ōku , daughter of Emperor Tenmu , during

2440-488: The only three offerings performed by the Saiō , an imperial princess who served as high priestess of the shrine until the 14th century. These offerings are based on the cycle of the agricultural year and are still performed today. The first important ceremony of the modern calendar year is the Kinen-sai , where prayers are offered for a bountiful harvest. Kazahinomisai, where prayers for fair weather and sufficient rains are made,

2501-452: The pool of available miyadaiku has thinned out. Specialized work and the specific materials come with a cost; in 2013, the shrine was built from private donations alone, totaling 57 billion Japanese Yen (US$ 550 million). In August, in a long-standing tradition, the people who live in Ise are allowed to enter the area around the Inner Sanctum of the Naiku as well as the Geku. Some villages drag

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2562-520: The regions of Omi and Mino. Her search eventually brought her to Ise, in modern Mie Prefecture , where she is said to have established Naikū after hearing the voice of Amaterasu saying "(Ise) is a secluded and pleasant land. In this land I wish to dwell." Before Yamatohime-no-mikoto 's journey, Amaterasu had been worshiped at the imperial residence in Yamato , then briefly at Kasanui in the eastern Nara basin. When Princess Yamatohime-no-mikoto arrived at

2623-421: The sacred central pole before the removal of the oi-ya, so that the central pole is never seen. The central pole of the old shrine will then have a new oi-ya erected so that the shin-no-mihashira also remains unseen. The erection of a single post in the center of a sacred area strewn with stones represents the form taken by Japanese places of worship in very ancient times; the shin-no-mihashira would thus be

2684-517: The sacred fire are stored in a box made of Japanese cypress, then purified at the Haraedo immediately in front of the Imibiyaden before being offered to the kami. The pilgrimage path then approaches the fence of the inner sanctum (昇殿, shōden) of Naikū by a set of large stone steps. Within another set of fencing inside the gate is the main shrine (正宮, seigū) itself. Visitors are supposed to keep to

2745-434: The sacred fire. This hall for special prayer, located just after the second large torii gate, is open to the public for the offering of individual prayers to the kami, the giving of donations and the purchase of special talisman of protection, amulets and hanging scrolls of Amaterasu Omikami. This hall contains the sacred fire used to cook all of the food offerings to the kami of Ise Shrine. Rice and other offerings cooked on

2806-455: The sacred space around the Inner Sanctum. The entire tradition is called Shiraisshiki and it is very colourful with every participant wearing a happi coat representing a particular village. The rebuilding of the main shrine takes place on a site adjacent to the old, and each rebuilding alternates between the two sites. The next scheduled rebuilding of Naikū is due in 2033 on the lower, northern site. Various other religious ceremonies are held with

2867-403: The shrine building, the site where the previous shrine once stood and where the next will be built, is called the kodenchi . This area is strewn with large white pebbles and is left totally empty apart from the oi-ya , a small wooden hut containing a wooden pole a little over 2 metres in height called the shin-no-mihashira (new sacred central pole). When a new shrine is built, it is built around

2928-466: The shrine must be skilled in specific techniques. Power tools are not allowed within the area of the shrine, which means that skilled artisans and carpenters known as miyadaiku are necessary in the construction process. The unit of workers is also organized around relative skill levels, and less experienced workers will work on smaller tasks than more experienced workers. The importance of hiring specifically local artisans has decreased throughout time, for

2989-473: The shrine that were very appealing to those who had made the long trek to the shrine. Additionally, people wanted souvenirs, which resulted in a variety of vendors at Ise selling general goods and specialty items. There were also various post stations which had specific gifts, many of which were woodblock prints. The pilgrimage had multiple purposes and appeals. It was seen as a purification process, and by visiting Ise, pilgrims were purified and aided in receiving

3050-470: The shrine to worship Amaterasu at a permanent location after many temporary locations. In contrast with Kotai jingu  [ ja ] , this shrine is not explicitly mentioned in the Kojiki or the Nihon Shoki . Besides the traditional establishment date of 4 BC, it has also been proposed as having been made in the 5th century. The shrine officially states it was created 1500 years ago in response to

3111-477: The shrine. Saikan and Anzaisho are the Purification Hall and Hall for Imperial Household Visitors respectively. They are on the right side of the pilgrimage path. The Saikan, which is surrounded by fences, is used by Shinto priests to purify themselves. They stay here for one or two nights to cleanse their minds from worldly concerns before performing rituals, as they bathe and eat meals prepared with sacred fire to achieve spiritual serenity; adjacent to Saikan, there

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3172-458: The shrine. The shrine has evolved throughout the years in its reconstruction, while maintaining some of its key features. The shrine was not originally constructed with gold copper adornments; however, because of advancements in technology as well as Buddhist influence, it gained them over the years. Another example of Buddhist influence on the shrine is the use of Suedama , which are Buddhist orbs seen on various religious structures. It symbolizes

3233-500: The sides of the path as the middle is set aside for the goddess Amaterasu. Etiquette is the same as for most Shinto shrines. Though the actual shrine is hidden behind a large fence, pilgrims can approach the gate to offer their prayers. Photographs in this area are prohibited and this restriction is strictly policed. Kotai Jingū is said to hold the Sacred Mirror , one of three Imperial Regalia of Japan said to have been given to

3294-462: The surrounding areas, 91 of them connected to Naikū and 32 to Gekū. Purportedly the home of the Sacred Mirror , the shrine is one of Shinto's holiest and most important sites. Access to both sites is strictly limited, with the general public not allowed beyond sight of the thatched roofs of the central structures, hidden behind four tall wooden fences . However, visitors are free to roam the forest, including its ornamental walkways which date back to

3355-550: The survival of a symbolism from a very primitive symbolism to the present day. The shrine buildings at Naikū and Gekū, as well as the Uji Bridge, are rebuilt every 20 years as a part of the Shinto belief in tokowaka (常若), which means renewing objects to maintain a strong sense of divine prestige in pursuit of eternity, and as a way of passing building techniques from one generation to the next. The twenty-year renewal process

3416-479: The task of working on the main shrine. On crossing the bridge, the path turns to the right along the banks of the Isuzu river and passes through large landscaped gardens. After crossing a short, wide bridge, pilgrims to the shrine encounter the Temizusha, a small, roofed structure containing a pool of water for use in ritual purification. Visitors are encouraged to wash their hands and rinse their mouths at Temizusha as

3477-479: The village of Uji-tachi, she set up fifty bells to designate the area as enshrined for the goddess Amaterasu, which is why the river is called the Isuzu , or "fifty bells". Geku was founded after Emperor Yuryaku dreamt that he saw Amaterasu . She said she was unable to get food and asked him to bring Toyouke-hime from Tanba help her with food. Besides the traditional establishment date of 4 BC, other dates of

3538-530: Was exponential, 5 million pilgrims visiting the shrine in the year 1830 alone. By the late 19th century, tourists from abroad began to visit and document Ise. The popularity of making a trip to Ise resulted in vast networks and groups of travelers, which ultimately led to businesses working to benefit from this influx of interest for the shrine. Travel guidebooks were made to aid travelers in their navigation, as well to let them know of specific important places to visit while at Ise. They also included woodblock prints of

3599-556: Was held in 2006 and 2007. A year after the completion of the Okihiki festival, carpenters begin preparing the wood for its eventual use in the Shrine. From the late seventh century, when the festivals and offerings of Ise Shrine became more formalised, a number of annual events have been performed at both Naikū and Gekū. The Tsukinamisai, which was held in June and December, as well as the Kannamesai Festival in September, were

3660-674: Was moved to October in 1879 to compensate. Niiname-no-Matsuri The Niiname-sai (新嘗祭, also read Shinjō-sai and Niiname-no-Matsuri ) is a Japanese harvest ritual . The ritual is celebrated by the Emperor of Japan , who thanks the Shinto deities for a prosperous year and prays for a fruitful new year. It takes place near the Three Palace Sanctuaries in the Tokyo Imperial Palace and at several large Shinto shrines . The first Niiname-sai for

3721-475: Was unable to get food and asked him to bring Toyouke-hime from Tanba help her with food. Daiichi-torii-guchi Sando is the primary route into the shrine. It is a Sandō that starts at the Hiyokebashi bridge entrance, and beyond this bridge, the Temizusha (ablution font) is visible on the left side. A Temizusha is present at the shrine for worshippers to purify . An alternative entrance path for

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