At The Kattate Matsuri (かったて祭り) Help Set Sakuragawa-City`s Mt Gongen-Yama Aglow! (and hopefully keep typhoons at bay!) every year on Aug. 31st
Every year on the 31st of August, the parishioners ( UJIKO) of the Gosho Komagataki Jinja (五所駒滝神社）, the ancient Shrine which watches over and protects the town of Makabe ( now part of Sakuragawa-city), gather before sundown to get ready for what is probably the most atmospheric and beautiful of all the numerous FIRE FESTIVALS which take place in the vicinity of Tsukuba City between mid-August and October- the Kattate Matsuri (かったて祭り).
Among all the FIRE FESTIVALS, this one is also probably the most FUN! This is because, while these other events which make ritual use of fire ( most of which I have already written about in tsukublog) usually involve DISPLAYS of ritual fires ( goma-taki), fire-works, or unique uses of gun-powder ( the tsunabi events), those who attend the Kattate Matsuri in Makabe ( Sakuragawa-Shi) can actually JOIN IN on the festivities by CARRYING A LARGE FLAMING TORCH up a heavilly wooded trail, to the top of a mountain called Gongen-Yama by the locals.
With the torches weighing about 10 kilograms each, this might sound like a daunting challenge, and it surely is not very easilly done. However, the hike is not very long, and the top, where sits a shrine dedicated to the deity Sengen ( 浅間), the God of Mt. Fuji, can be reached in less than 30 ( smoky, fiery) minutes.
At the top, the torches are then thrown into one pile, creating a large pyre, an offering to the God given as a prayer for good harvests and protection from strong winds and typhoons.
Sweaty, exhausted, but still exhilarated, everyone who has made it to the top then sits down to eat and drink ( not unlike a cherry blossom party-HANAMI), bathed in the mysterious fire-light. Just then, fire-works are launched from down the mountain. The bon-fire, fire-works and the dazzling view of the illuminated Kanto Plain which stretches out into the distance, all make for an unforgettable experience.
The Torii gate at the side entrance to the Gosho Komagataki Shrine on the night of the Kattate Festival 2010
For those of you who would like some more details, let me tell you EXACTLY what happened yesterday, August 31st 2010.
Pulling into the impossibly narrow road ( if you could call it that!) which leads to the parking lot at the side of the Gosho Komagataki Shrine at about 6PM, dozens of people were already in front of the Main Hall. This included the members of the local little league team, who were waiting excitedly for the event to begin, with their unlit torches in hand.
The precincts of the shrine itself , set in the woods and with a (Concrete bound!) river running through it were decorated for the event with rows of lanterns lining all its paths, and fresh strips of sacred paper hanging from the torii gates.
Inside the main hall, a ceremony was taking place in which the priest was making prayers for a good harvest and protection from typhoons.. It appeared that only older men were actually sitting inside during this ceremony. It was mostly women and children (and foreigners!) waiting outside
The Guji-San ( priest), then came out to light the sacred fire, which would then be transmitted to all the torches and then to the God at the top of the mountain.
This was done not with matches or a lighter, but in the traditional way- THE VERY TRADITIONAL WAY- by rubbing wood! This was not accomplished easilly, as I assume the priest does this only once a year- and he had obviously not been practicing!
When the flame finally did get going, it was used to light two large standing torches from which then, everyone lit their own torches.
The priest ( Guji-San), creating the sacred fire- the traditional way!
I`m not sure how many torch-bearers there exactly were, but it was certainly in the dozens. In past years, I have heard that usually about 200 torches have been carried up the mountain and that the glow these created could be seen from as far off as Gunma Prefecture! Though this year the number was probably less, it still sure seemed like ALOTof torches- too many in fact for the narrow and densely wooded trail! I was amazed, in fact, that no forest fires broke out as traffic jams often had the procession stopping and standing with lit torches under low hanging trees. Flaming embers were also continually falling to the ground which was covered with plenty of dried out leaves and grass.
The reason fires did not break out was that some men from the local fire-department were with us the whole time, rushing up and down the trail in the darkness, extinguishing these embers before any serious conflagrations broke out.
Though I was impressed by the fire fighters serious efforts, I did start to get worried when they started drinking beer after we had reached the top of the mountain. The big bon-fire was still going strong and any gust of wind could have snt the whole mountain up in flames!
I have already told you what it was like at the top of the mountain, so no need to repeat myself.
I would like, however, to tell you a little about the origins of this festival. The problem is, that its roots are mostly shrouded in mystery. Tradition, however, says that the torch bearing ceremony used to be a way of commemorating how the 10th century great rebel warrior ( and local hero)Taira no Masakado, who actually declared himself the New Emperor before being defeated by forces sent from Kyoto, scoured the mountain-sides for his uncle- Taira no Yoshikane ( his enemy at that time),- using torches- in the year 937.
No matter what the actual origins of the festival are, the local people, mostly farmers, turned the custom into an agricultural rite, always held on August 31st. This is significant because this is also right about the time of the traditionally important 210th day ( nihyaku-to-ka, 二百十日), which in past ages had always been a day to refrain from agricultural work as it was believed that it was likely for typhoons to occur. This was a day for rituals believed to help prevent typhoons and strong winds.
Besides the ceremonies held at this time of year to prevent typhoons and winds held in Makabe, there are also many other ( more famous) such rites still held in Toyama Prefecture ( the Kaze no Bon Festival), and in Nara Prefecture, at the Tatsuta Shrine.
The fact that the Kattate Festival is held for WIND PREVENTION ceremonies probably explains the origin of it name- as wind in Japanese in KAZE and Kattate reflects the notions of beating off the wind.
Before the commom availability of TVs, computers, and other modern entertainments, the night of the Kattate Matsuri was naturally one of the most exciting times of the year in Makabe.
In recent years, however, the number of participants has been declining, and those who love the event are wondering how they will be able to keep the torch of tradition alive.
If you do plan on joining the Kattate Festival next year and would like to carry a torch, you should bring proper walking shoes, food and drink, and a flashlight . On the way up you have torch illumination, but on the way down you`ll need some light!
Here is my article about another FIRE FESTIVAL of great interest which is also held in Makabe. This one is in winter- in fact it takes place on the day of the winter solistice. Its called the HI WATARI SAI ( 火渡り祭) event and it involves walking across burning embers. If that sounds like fun- you are right! read about it here:
http://blog.alientimes.org/2008/12/a-fine-day-for-fire-walking/
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Kitsune no Kamisori ( 狐の剃刀) Bloom around O-Bon Time ( mid-August) near Temples and Shrines ( and an introduction to Mt Tsukuba`s Iina Jinja )
By Avi Landau
A clearing in the woods near the Iina Shrine on Mt Tsukuba glows orange with Lycoris sanguinea- KITSUNE NO KAMISORI- in late August
By Avi Landau
The Iina Jinja Shrine (飯名神社), stands on one of this area`s oldest sacred spots. And the fact that the shrines present outer structure is not very impressive can be said to be quite fitting- since that particular place was important to local residents long before the concept of building such structures was imported from the continent,- back in the days when curious natural phenomena were deemed to signs of divine presence and which marked off reverently with sacred rope.
It was on this spot, on the lower slopes of Mt Tsukuba, in what is now the quaint old village of Usui (臼井), that the ancients discovered some large stones of interesting shape- most notably, one boulder with a large slit down its middle. This was especially meaningful to people who had seen Mt Tsukuba and its two peaks as being representative of the male and female forces- this smoothly cracked piece of rock was deemed to be representative of the female force!
Throughout the centuries, through all the changes in religious and political current, the local people continued to view this spot as being important for worshipping the FEMALE FORCE.
This is evident is the name used by the locals to refer to the shrine, built long ago on this ancient sacred ground. Though officially called various names over the ages: Iina no Yashiro (飯名の社), the Inanomiya (稲奈野宮), and Iinano Jinja ( 飯奈野神社), the residents of Usui Village have use the moniker the Inano no Benten (イナノの弁天). This is significant because Benten ( an alternate name of Benzaiten) is the Goddess of Femininity ( as well the arts, etc.)
So while regional rulers ( or other outsiders) have turned the spot into a shrine dedicated to numerous gods in the Shinto Pantheon ( though originally it was only to UKEMOCHI NO KAMI, the same rice deity enshrined at Japan`s numerous Inari Shrines), the local people still bear in mind the memory of the area`s ( and its stones`) original significance.
The shrine with its numerous sacred rocks is a favorite place of mine, especially for the refuge from the intense summer heat provided by the deep woods in which it is set. (Despite what I said above, the shrine building is also, in fact, quite amazing, with stories told in intricate wood carvings which can be seen if you walk around the back and peek in).
As I was there the other day, surveying the earthquake damage and basking in all the dizzying GREENERY ( green rocks, green tree trunks!) my eye was attracted to a large patch of orange off in the distance.
Kitsune no kamisori (狐の剃刀), near the Iina Shrine ( 飯名神社) on Mt Tsukuba in late August
I crossed the road for a closer look. There in a sunnier space provided by a young persimmon orchard, was growing a carpet of the flower known as KITSUNE NO KAMISORI, a flower that is not very commonly seen these days, but one with a very memorable name.
The torri gate in front of Tsukuba`s venerable Iina Jinja Shrine ( 飯名神社) was damaged in the earthquake of March 11th
Kitsune no kamisori means Fox`s razorblades in Japanese, and the name is said to derive from the color of the flower ( brownish orange), and the shape of the leaves ( which fall off, interestingly, before the flowers bloom in mid-August).
These flowers are related to the much more commonly seen ( and much more well known) flowers the Higanbana ( 彼岸花)- spider lilies, which bloom around the time of the Autumnal Equinox ( when the Japanese believe their ancestors can be more easilly contacted).
Interestingly, the Kitsune no Kamisori bloom around the O-Bon seaon, when the ancestors are believed to come home.
Stone walls also collapsed
Sacred stones at the Iina Jinja Shrine on the slope of Mt Tsukuba
The Iina Jinja (飯名神社) or as it affectionately known to locals- the Inano no Bentan (イナノの弁天) has a protective structure built around its Main Hall
A moss-covered sacred stone representing The Female Force at Tsukuba`s Iina Jinja Shrine ( 飯名神社)
If you walk around the back of the shrine and peek through the outer structure you can have a look at the magnificent carvings on the original hall
A field of orange- Kitsune no Kamisori blooming in a meadow near the Iina Shrine
Kitsune no Kamisori near the Iina Shrine on Mt Tsukuba
Down below the Iina Shrine, at the base of Mt Tsukuba is this old Yakushi-Do (薬師堂), a prayer hall housing an image of Yakushi Nyorai
Of course, it is interesting to visit the Iina Shrine any time of year. If you go within the next few days you will surely be able the see the patch of Kitsune no kamisori.
However, the most exciting time of year to go would be for the festival on the first Day of the Snake of the New Year ( according to the Old Calendar, Kyu-Reki, 旧暦). Why the Day of the Snake- because that is the animal most closely related the the Goddess Benten, the Female Force.
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At This Weekend`s Matsuri Tsukuba Festival- A Giant Beetle Robot makes its Debut – Come out For the Crowds, LOTS of Food, Entertainment, and Tsukuba`s Very Own (??) Nebuta Parade!
Like something out of a Japanese Sci fi movie - a giant beetle robot- should amaze lots of little kids ( and OTAKU) and sure adds a refreshing Tsukuba Science City Twist to the city`s biggest event
Part of the exciting procession of various festival floats, Mikoshi, and instruments at the Matsuri Tsukuba ( 2011)
Some residents of Tsukuba`s Yatabe Area, showing off their local festival music, wear, and Mikoshi at Matsuri Tsukuba ( 2011)
By Avi Landau
I have always thought it CURIOUSLY inappropriate that the center-piece of Tsukuba`s biggest festival, the Tsukuba Matsuri, should be a procession of Nebuta`s (the floats which are paraded in AOMORI PREFECTURE`s great Nebuta Matsuri), and wondered HOW MUCH IT ACTUALLY COST to transport these very large and delicate objects all the way from the Northern tip of Honshu. Two years ago, I entered the makeshift offices of the festival organizers with the intention of finding out. Here is what happened when I asked.
An uneasy silence filled the pre-fab shed set up in front of Capio Hall. The hapi-coat clad festival organizers shot nervous glances at each other. The man I was addressing stroked the back of his tilted head, as he slowly and audibly drew air though his slightly parted teeth. It was clear that my question had hit a raw nerve. In fact, after many can-we’s and should-we’s had bounced back and forth meekly between those present, I was told that I could not be told an exact figure from their mouths. All they could say was that it required a VERY LARGE SUM to hire, transport and maintain the Nebuta Floats for the Matsuri Tsukuba Festival ( I was later able to confirm that the amount was approximately 200,000 dollars ! ).
This weekend ( August 28th and 29th, 2010 ) will be the 13th time that these world famous NEBUTA floats (just a few of them) have been transported down to Tsukuba by truck from Aomori City. The Nebuta Festival held there is one of Japan’s most celebrated and exciting matsuris, and its long history attests to its deep connection to the Tohoku Region and its people. It is WELL worth a special trip to Aomori (even from abroad!) in the beginning of August to witness the passion of the procession and the eerie beauty of the giant illuminated floats which feature UKIYOE-like paintings of warriors, animals, sumo wrestlers, etc…. here is the ORIGINAL Nebuta`s home page:
What I would really like to know is why Tsukuba City would have to lay out so much dough to bring the Nebutas here for our festival. I could understand it if it were for one year, but EVERY YEAR? The Nebutas have no connection at all to Tsukuba, Ibaraki, or Kanto. Why should we have the LEFT-OVERS of someone else’s festival, no matter how famous? I think there are enough history, legends and traditions around these parts to provide material for creating a new and ORIGINAL Matsuri Tsukuba which native Ibarakians and new and foreign residents could all relate to. It WOULD take some IMAGINATION and DARING. That, however, might be a little difficult to find.
The origins of the Tsukuba Nebuta connection are also shrouded in mystery and perhaps intrigue. The group responsible for having started bringing down the floats eleven years ago is the Junior Chamber International Tsukuba Branch .When I asked them to tell me the story they claimed it would take 2 hours to do so and then quickly explained that some big-shot in their organization knew (was connected with) someone up in Aomori. Well, I think we would all agree that JCI is not representative of Tsukuba and shouldn’t be the ones to decide how the festival budget should be spent. I would also not be surprised if someone were making a bundle off our matsuri.
You CAN get a look at some of Tsukuba`s OWN traditional matsuris, if you get to the Tsuchiura Gakuen Road ( I recommend the corner on the western side of Jusco) well before the Nebuta procession ( around 5pm). The portable shrines ( O-Mikoshi), floats, dragons, etc. from Tsukuba`s old neighborhoods make a couple of loops up and down the road, while representatives of each of these hamlets strut their stuff. These are all quite interesting, and its too bad they have to play second fiddle!
Most of the people who come to enjoy Matsuri Tsukuba (and there are surprisingly many!) probably don’t even catch a glance of the famous floats (they are usually wrapped in plastic). That is because of the shape which the festival has taken. Yes, I’m talking about the actual shape of the festival if viewed on a map or from above. Just like Tsukuba University, the festival has grown very long and slender. At its most crowded it becomes like too much water being forced through a narrow gorge, and in total there are only 3 or 4 outlets where the water (the crowd) can run off into other directions. On humid days it is quite tiring to navigate the entire length of the festival and then back again. With all the different performance (mostly third rate) venues set up and ALL THE FOOD stalls up on the main pedestrian path, the layout of the festival is not conducive to viewing the Nebutas. I say scrap it and spend the money in better ways!
One tip for those who plan on visiting Matsuri Tsukuba next year is DON’T EAT BREAKFAST, or even dinner the night before, for that matter! From the DAYZ TOWN building all the way to the Expo Center it is wall-to-wall food (with some stalls for scooping up live fish thrown in here and there!)! Just how much can a person eat? And can someone give me a clue as to how to choose which yakisoba stand to buy from out of the dozens you find every few meters (and that goes for okonomiyaki, takoyaki, taiyaki, jagabata, etc., as well). Two foreign foods which have become almost as common are Indian curry and kebabs. Every once in a while you come across a rare find. For example, I was happy to find a stall serving Tunisian food. A special feature of the Tsukuba hawkers scene is the presence of many amateurs, especially foreigners who serve up their countries’ dishes.
Though Matsuri Tsukuba is NOT one of the best festivals in the Kanto Area, it is still fun to be out with the crowd, see all the colorful yukata, probably run into some old friends on the narrow path, and of course EAT. It is very surprising and interesting to note how many young girls dress up in traditional wear. Their presence provides a real lift to the festival’s atmosphere
And now…… having thought about it for a long time, I realize that many TRADITIONAL LOCAL FESTIVAL, for example the Gion Festivals so popular in this area for centuries, were only IMITATIONS of the original, first held in Kyoto.
So….. I guess we COULD say that- in Japan, borrowing another city`s festival IS traditional!
UPDATE:
For the past few days this years`s (2010) Nebutas could be seen being readied for this weekend`s festivities.So here is a preview of some of the floats you will see this year:
I have also written this year of how fetsivals called Nebuta Matsuri were held in summer in various parts of Japan with the aim of helping to shrug off the lethargy brought on by the summer heat. These festivals, it seems, evolved out of a ritual called NEMURI NAGASHI ( washing away sleepiness) which was often perfomed on the morning of the 7th day of the 7th month ( according to the old calendar)- Tanabata. This involved wiping ones eyes with the flower of the silk tree, which is called the NEMU NO KI ( or the NEBU NO KI)- the sleep tree. The flower, which has absorbed THE SLEEP from the eyes, was then cast away into a stream, river, or the sea.
You can read more about it here:
The Tsukuba Matsuri will take place around the Tsukuba Center ( where the TX Tsukuba Station is) on Aug. 26th and 27th from 12 noon to 8 pm.
The morning after! The giant beetle robot about to be taken away from Tsukuba Center ( Aug 29th 2011)
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Feeding Hungry Ghosts- Late August is the season for SEGAKI (施餓鬼) Services in Tsukuba (and the rest of Japan)
By Avi Landau
The Fudo-zon Hall in Higashi Maeno, Tsukuba on the day of the SEGAKI ceremony
An important part of Japanese tradition is attending to the spirits of ones ancestors. Even today many homes have a BUTSUDAN ( a Buddhist Altar), at which offerings of water, rice and incense are made daily. There are also four times a year ( equally spread out through the calendar year), New Year`s in winter, the Spring and Autumnal Equinoxes, and the O-Bon Festival in summer, when the souls of family members who have passed on receive more special attention ( and much better offerings!) .
It was also interesting for me to learn that in Tsukuba ( and throughout Japan) many make offerings to OTHER SPIRITS: those who have no descendants to care for them (無縁仏, MUEN BUTSU), or the spirits of those who according to Buddhist belief have fallen into the realm of GAKI (餓鬼道), where they are suffering ( because of past misdeeds) from incessant thirst and hunger.
Inside the Fudo Hall, SOTOBA (called Tohba, by native Tsukubans), wooden planks inscribed with Sanskrit and Chinese characters, were stood up leaning on both sides of the old wooden image of O-Fudo-Sama in the central altar
The ceremonies at which such offerings are made are called SEGAKI (施餓鬼), and in Tsukuba and other parts of Japan they are often held within the two weeks after the O-Bon Festival ( though at some temples they are held every day!).
( Apparently, in early Indian Buddhism the offerings to GAKI ( Preta, in Pali) were made at the same time as the offering to ones own ancestors at the URABON-E, the prototype of todays O-Bon Festival in Japan)
The logic of this is as follows: the ancestral spirits have just returned to the Other World after their short stays with their families for the Bon Festival. Offerings are made to MUEN BUTSU and GAKI not only out of comapassion or sympathy for these suffering spirits, but also to help guarrantee that ones own ancestors do not become the victims of their spiteful bullying and mischief upon their return.
( It is always amusing for me to hear Japanese people refer to bratty kids as GAKI- a common usage of the word in modern Japanese. )
Close-up of a Tohba. After recieving them from a priest, families keep them by the family altar overnight before taking them to the cemetery
It is also after O-Bon, (and in Tsukuba very often right after the SEGAKI ceremony), that families recieve their new SOTOBA, the wooden boards inscribed with Chinese and Sanskrit characters which are placed upright at graves.
The word SOTOBA derives from the Sanskrit word STUPA, a word which was used to mean a Buddhist monument for someone who has passed away( originally for the Buddha himeself!).
While in past ages, the wealthy and powerful could afford grand five-tiered monuments of stone ( GORIN TO , 五輪塔), or even grander five tiered pagodas ( Goju- no to-, 五重塔), representing the five elements- space, wind, fire, water, and earth, the common man had to make due with a more rustic ( and much cheaper) type of monument: a wooden slab with notches on top representing the same five realms!
(Please note that SOTOBA are referred to as TOHBA in Ibaraki and other parts of Japan.)
And since in Japan nothing is quite so simple, these SOTOBA play another role, besides being Buddhist style monuments ( inscribed with prayers) for the dead. They can also be interpreted as being Shinto ( Japan`s native belief system) style YORISHIRO (依代), which act as antennae of sorts, to attract the spirits back their graves and or make communication between the realm of the living and the realm of the dead possible.
Before the ceremonies, the young priest- Yusei Shana , starts setting up
My first encounter with a SEGAKI CEREMONY did not occur until last year. The year before that , while I was talking with retired teacher (and awesome harmonica player) Oyama Sensei, my curiosity was greatly aroused when I heard him tell about how the other day he had been FEEDING HUNGRY GHOSTS ( he had translated the heard SEGAKI directly from its characters)!
After much pestering, I made him promise to take me with him the next time such a ceremony was held.
For that I had to wait nearly twelve months, as in his neighborhood the SEGAKI is held once a year, about 12 days after the O-Bon Festival, on August 28th.
When the time did come for the ceremony, held at the Fudo-Zon Hall in Higashi Maeno, Tsukuba, I found that it had been WELL WORTH the wait. Not only could I witness the neighborhood SEGAKI CEREMONY in its mysterious venerable old wooden hall, but I could also sit through a GOMA TAKI fire ceremony dedicated to Fudo Myo-o, AND see all the local families ( as represented by one male) recieve their new TOHBAs.
Once again this year ( on Aug. 28th) I will be attending the SEGAKI in Higashi Maeno. If anyone is interested in joining, please let me know.
And if you cant make it, I will leave a detailed account of what happens right here on this post.
A closer look at the ritual objects used for the GOMA TAKI ceremony
One more thing of interest to those interested in Tsukuba and the surrounding area. Segaki ceremonies are performed by all the major sects of Japanese Buddhism- except for Jodo Shinshu ( which happens by the way to be the one with the most followers!).
The reason for this is apparently connected to a story involving SHINRAN (親鸞), the founder of that sect, and a visit to Mt Tsukuba!
Here is a short summary of the tale.
Shinran was staying at some lodging house at the foot of Mt Tsukuba the night before his planned ascent of the mountain. While he slept he dreamed of a boy who announced himself as the messenger of Nantai Gongen ( the male god of the mountain). The boy went on to beseech the great priest to visit the middle one of 3 caves he would find on the mountain`s slopes.
Shinran found the cave and entered. First he found two jars with a little water in them. Then deeper into the cave he found ( much to his surprise, I assume) a GAKI.
The tormented spirit told Shinran that because of past sins he was now suffering terrible hunger and thirst. However, due to the merciful kindness of the deities of the mountain, every day, he and the other GAKI could drink ONE DROP of water each day.
The Gaki then went on to beg Shinran for relief in the form of food or water.
Shinran, however, did not believe that just because one had sinned, one had to suffer in hell. This included the Gaki. He was certain that ANYONE who chanted nenbutsu ( the phrase NAMU AMIDA BUTSU) enough times would be saved.
And this, according to the story, is exactly what happened. After chanting with the Gaki for a day- they were saved and taken to heaven by a mysterious cloud.
And thus this story of Shinran on Mt Tsukuba explains why the followers of Jodo Shinshu do not believe it is necessary to make offering to GAKI. They do not have to stay suffering in hell and do not need food or drink. They can save themselves with NENBUTSU.
A painting of Shinran and the Gaki on Mt Tsukuba ( from the Jofuku-Ji temple in Ozone Tsukuba
In the center are the utensils for the GOMA TAKI (sacred fire) offering to Fudo-Sama. Leaning against the main altar are the SOTABA ( TO-BA in Ibaraki) which will later be placed at the cemetery
Beginning the Goma Taki ceremony
During the SEGAKI ceremony each person who attended (including myself) offered incense to the GAKI (souls who now exist as hungry demons)
After the ceremony the new SOTOBA were eager collected by the temples male congregants
After the SEGAKI ceremony, Oyama-Sensei stands next to the new SOTOBA which he would go on to place next to his family graves
EXPERIENCING A SEGAKI CEREMONY IN TSUKUBA
This year, once again, I set out for the old Fudo-Zon Hall in Tsukuba`s Higashi Maeno neighborhood ( just behind the world famous particle smasher and the High Energy Physics Laboratory), amid the pulsating heat and drone of cicadas.
The Fudo-Zon Hall is connected with The Shingon Sect of Buddhism ( the most popular sect in Tsukuba`s old neighborhoods) and it is dedicated to Fudo-Myoo, a fierce, sword bearing deity, whose name means the UNMOVEABLE ONE.
The reason that O-Fudo Sama is so important to the Shingon Sect can be seen by looking at its NAME , as Kukai ( also known as Kobo Daishi), the great founder of that sect in Japan ( and one of the most influential men in Japanese history), put an image of the UNMOVEABLE ONE on the bow of the ship which was carrying him on his perilous journey back to Japan from China ( in the hope that the seas would be calm, i.e. NOT MOVE TO MUCH).
This notion of standing firm has also made Fudo-Myoo a popular image to pray to for safe chidbirth and protection from earthquakes.
Probably the reason the worship of O-Fudo Sama is so popular in this part of Japan is probably connected with the uprising of the rebel Taira No Masakado, and the six years of turmoil this involved.
After the self proclaimed New Emperor`s defeat ( in the late 10th century) the Imperial Court and aristocracy want to restore order and calm as represented by the UNMOVEABLE ONE.
Another important point is that O-Fudo-Sama`s special day (En nichi), is the 28th of each month. It is for that reason that the SEGAKI at this hall is performed each year on August 28th. The First En nichi after O-Bon.
The young priest Shana Yusei of the Shingon Temple Fumon-Ji in Hojo came to Higashi Maeno to perform the Segaki ( Aug. 28, 2011)
When I arrived, just in time at 3pm, the old hall was full- about 15 men ( almost all past retirement age), were seated cross-legged on cushions as the young priest began explaining ( for my benefit?), the meaning of the ceremony.
As I listened, I enjoyed the cool breezes which rolled through the ancient wooden structure ( Japanese traditional architecture is especially effective in helping fight the summer heat), and surveyed in awe the old images, utensils and the building itself. Occassionally a wisp of delicate incense tickled my nose.
The priests explanation of the SEGAKI was as follows ( this, is I assume the offical teaching of the Shingon Sect):
The SEGAKI ceremony has its roots in a SUTRA called the ENKU GAKI DARANI-KYO Sutra ( in Japanese). This ancient piece of Buddhist scripture speaks of ANNAN SONJA, a disciple of the Buddha, who had a terrible vision.
In it, a frightening GAKI appeared and told the astonished monk that he had three days to live and that he had better make offerings to GAKI. Not knowing how to make such offerings, the disciple went to the Buddha and found out.
After the proper ritual was made, this disciple is said to have gained great merit and to have lived to a ripe old age.
This was why, the priest explained, the SEGAKI ceremony is held by Buddhists even today.
He also emphasized ( most importantly) that the ritual should be carried out with a heart full of compassion.
Also, of great interest to me was an explanation of what exactly would be offered. There was incence, rice, and what is called MIZU NO KO (水の子)- bits of cucmber and eggplant sprinkled on lotus leaves. There were also flowers. All these offerings were placed on a special altar set up for the GAKI.
It was then time for the rites to begin.
First, prayers to O-Fudo Sama
The priest, in spectacular green garments with a gray sash embroidered with images of phoenixes ( Hi no Tori), took a seat ( cross legged on a cushion) and asked all to join hands for a moment in GASSHO.
He then sounded a gong and began chanting a strange chant, a growl in fact- almost like one clearing his throat and sinuses. This wierd vocalizing continued for what seemed like a very long time. Most of those in attendance sat motionless , with eyes closed.
With occassional gongings, the chant would change, once to a sing song then to something not unlike a rap. Hypnotic, soothing numbing.....
After about 40 minutes, the chanting came to an abrupt end, and the priest announced that the Segaki would begin.
Each man in turn approached the altar and dropped some incense onto the burner. This took less than 10 minutes.
When it was all over, the men eagerly snapped up their TOHBA, and headed off for home.
Shoes on the deck outside the Fudo Hall just before the SEGAKI service
A Daishi-Sama figure representing the great Buddhist monk Kukai
Zakumata- Y shaped sticks inscribed with Sanskrit and Chinese writing. This is a very local custom which involves beseeching dogs to intervene and help bring about an easy child-birth
I have written more on Tsukuba` s Fudo Halls here:
http://blog.alientimes.org/2008/07/higashiokas-fudo-ko-a-meeting-with-the-unmoveable-one/
and here:
and on the Goma Taki, here:
http://blog.alientimes.org/2007/12/tantric-fire-ritual-on-new-years-eve/
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What is a MANDO-E (万灯会) or MANDO-SAI (万灯祭)? There are some more in Tsukuba Tonight ( Aug.24th 2011) as there have been all through the month
The magnificent Manto-e at the Todai-Ji Temple in Nara
By Avi Landau
The Taki Taro Mando-e, the Karakasa Mando, the Omido Mando-Sai. And the list goes on and on. During the month of August, there are always numerous traditional ( and traditional style) events in and around Tsukuba City ( and throughout the rest of the country as well), whose names contain the Kanji Characters 万灯, which can be read either as MANDO- or MANTO-.
There are two more such events tonight ( Aug. 24th) in Tsukuba. One in the village of Mase ( the Mase Mando, 東光寺万燈) and one in Enokiuchi ( the Enokiuchi Mando, 島名榎内愛宕神社の万灯).
A Manto-e in Hagi, Yamaguchi Prefecture
The question that you might want to ask, however is: what exactly is a MANDO ceremony or festival? ( though there are probably more of you who have no interest at all !)
Well, let me try to shed a little light on the subject.
Manto-e in Kyoto ( Sanzen-In)
The characters that make up the word which is read Mando literally mean TEN THOUSAND LANTERNS, with MAN 万, meaning ten thousand, and TOH 灯, meaning lamp, lantern, or other artificial source of illumination.
More than meaning exactly ten thousand lanterns, the term could be taken to mean A LOT OF lanterns, though I will later show that there is a specific connection to the term MAN ( ten thousand).
Lanterns made for the Tsunabi event ( Aug 24th) in Tsukubamirai City
Thus, in English, Mando Festivals and ceremonies can be referred to as LANTERN or CANDLE FESTIVALS. At these events, as you can now imagine, many lanterns or candles ( or both) are lit to magically illumine the night.
What, however, is the significance of lanterns or candles?
Lanterns have a deep connection to Buddhism. They were in fact introduced to Japan by Buddhist monks in the 6th century.
More importantly when talking about these events, lanterns or candles, can be used as offerings for the consolation of the spirits of the Dead ( human or animal).
In Buddhism making such offerings is a common practice, and in Japan, it is especially in summer when the spirits of ones ancestors are given special attention and care.
Incense, flowers, food, drink, and ILLUMINATION are considered appropriate offerings.
Illumination? The early Buddhists must have believed that spirits were attracted to light. Lanterns are also usued to guide ones ancestors back home each year for the O-Bon Festival, and then to draw them back to the world beyond by casting lit lanterns off into rivers or the sea.
Lanterns are also lit while ancestral spirits are entertained with Bon dancing.
In fact, lanterns or candles were once a most extravagant offering. Though now setting up a paper lantern might not be much of expense, in former ages with the need of special oils or wax and paper, giving a lantern as an offering cost an arm and a leg.
There is an ancient Buddhist saying that a poor woman`s offering of a lantern is worth a rich man`s ten thousand lanterns ( in terms of merit).
It is this from saying, that the use of the expression MANDO ( ten thousand lanterns) for events in which many lanterns or candles are lit as offerings to departed spirits, probably derives.
A paper lantern illustrated by local schoolchildren for the TAKI TARO MANDO event in Hojo on Aug. 7th
For Buddhists, making offerings is also an opportunity to beseech the spirits being consoled for some sort of assistance. That is why, at MANDO CEREMONIES it is common to see people writing prayers on the paper walls which make up the lanterns, before lighting them.
Most importantly, lighting lanterns ( or candles) creates a beautiful ( and mysterious) atmosphere.
In the present day, when Mando-Sai are held as community events, it is common for local school children to draw typical images of summer on the lanterns` paper walls- watermelon, eggplant, cucumbers, beetles, crayfish, dragonflies- often executed with surprising skill, adding to the charm of the event.
The first recorded large scale ceremonies involving the lighting of thosands of lanterns or candles ( at what must have been an incredible expense) were held in the year 651, and then many years later in 744. Later, such events became a regular part of the annual ceremonial calendar at many of Japan`s great temples ( Todai-Ji, Yakushi-Ji, Koya-San, etc.)
In Tsukuba, we have nothing to offer on the scale of those venerable temples, by I still do recommend putting on your YUKATA, and catching the magic of a steamy Japanese summer night illumined by paper lanterns.
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