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๐Ÿงณ ๏ฝœ [8 Recommended Emotional Experiences in Ise] Early Morning Visit to Ise Jingu, Oharaimachi Gourmand, Matsusaka Beef


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[8 recommended emotional experiences in Ise] Early morning worship at Ise Jingu, Oharaimachi gourmet, Matsusaka beef

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If you write the contents roughly
Giant oyster fry and yakimono with rich flavor are a must-try item when visiting Ise in winter.
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Visiting Ise, which became a big boom in the Edo period, with "Ose-san once in a lifetime".That longing and reverence is still inherited ...ใ€€โ†’ Continue reading

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Thanks

Thanks(Thank you)Edo PeriodHappened toIse ShrineGroup visit to. Thanks to you (thanks). Millions of people happened three times in a cycle of about 60 years (called "thanks").Ise IseriIt is also called a sneak peek.

The biggest feature of the visit is that the servants and others visited without the permission of the master or the child without the permission of the parents. This is thanks to youBreaking throughThis is why it is also called. It was also a time when I was able to receive alms along the road because it was a journey of devotion without having a lot of money.

Edo15 days one way fromOsaka5 days fromNagoya3 days fromTohoku regionFromKyusyuThe worshipers also walked to worship.MutsuKamaishi(Iwate) Says that it took 100 days.

There are various theories about the etymology of "thank you".Amaterasu OgamiThe theory that it was possible to fulfill the worship by "thanks" of Amaterasu, the theory that it is a visit to thank that you can lead a peaceful life by "thanks" of Amaterasu Omikami, enforcement along the way There is a theory that it was possible to fulfill the shrine thanks to the "thanks" of various people.[1]..In addition, the name "thank you" began to be used after "Meiwa's visit".[1].

Ise visit

Ise Jingu was in ancient timesKangori,Kanda,KobefromGod taxIt was supported by a national economic base such as, and a system of "forbidden private money" was laid down as a funeral hall for national rituals, and it was said that personal worship was not possible.[2]..However, in the Heian periodDecreeWith relaxation of controlManorWith the establishment of the system, the national economic base such as the Shinto tax fluctuates, and the Jingu imposes a tax on the mansion and donates the territory (Kitchen) Also came to be received[3]..At this time, Jingu's Gonjou et al.MasterAs a prayer to the Jingu to the lords of the manor, and preaching the divine power of the Jingu, the Ise Jingu worship was first spread to the senior samurai class.[3]..After the middle of the Kamakura period,MasterAs the folklore of the Kamikaze spread in Japan, graduallyLord,GroundSpread to the class samurai class[4], The Ise faith gradually permeated the middle and lower layers of the rural areas due to its influence on the rural areas.[5], In the latter half of the Kamakura periodInvoiceThe name of Amaterasu Omikami appears in[6]The Ise faith spread to the people.However, at the end of the Kamakura period, the shrine itself was concentrated in Ise, Owari, Mikawa, Mino, etc., and had not yet spread nationwide.[7].

In the latter half of the Middle Ages, due to the influence of the war and other factors, the manor system including the shrine territory of the Jingu collapsed, and the Jingu fell into a financial crisis.[7]..Since it became difficult for Jingu to store profits from Mikuriya, prayer fees and accommodation fees for visitors to the shrine became more important, so the master left the land relationship and formed a scholarship relationship with people widely. As it began to expand, its activities centered on direct operations such as providing accommodation and tourist information when visiting the shrine, instead of the conventional operations such as company territory management.[8]..For these reasons, the amount of palace visits increased during the Muromachi period, and especially in the economically developed Kinai district, small and medium-sized farmers' palace visits were also seen.Bitchu,Suo,TosaWe can see the worship of wealthy farmers from the middle areas such as[9]..The priest emphasized the national deity of Ise Jingu rather than the on-this-side-profit spiritual test that fulfills individual prayers during missionary work.ๅ†’ๅŒ…้ˆ”ใ€," Japanese country is a person who receives life, of course, things to visit the Ojingu ... ", and the idea that the people should definitely visit the Ojingu, the national guardian god, spread.[10].

Edo PeriodAfter that, the medieval barrier was abolished.GokaidoThe transportation network has been improved, vehicles and transportation organizations have been developed, and the environment of the shrine has improved due to the improvement of public security.[11]..In addition, there are many entertainment facilities and inns along the way, so visiting Ise now includes the purpose of sightseeing.[12]..After the Genroku period,RiceWith the improvement of varieties and the advancement of agricultural technology, the yield of agricultural products (especially rice, which was a pillar of tax in the Edo period) has increased, making it easier for farmers to earn cash income, and the monetary economy in rural areas. What has penetrated andBranch houseDue to the advancement of independence as a self-employed farmer and the increase in the number of households, the nationwide and wide-ranging people have come to worship.[13]..It is estimated that the number of visitors to the shrine was 2 a year at the beginning of Edo.[14],Hironori AjiroAccording to the "Mr. Kosho", there were 20 to 40 people visiting the shrine annually in the middle of the Edo period.[15]..In the midst of this expansion of Ise visits, modern timesTravel guidebookAnd Sangu Dochuki, which is equivalent to a travel journal, was also released.There is also a description in these travelogues, such as "Shinsen Ise Dochu Hosomiki", that the shrine is for personal prayers to pray for the safety of the family and the fulfillment of the wishes.[16]On the other hand, as in "Ise Grand Shrine Hosomi Taizen", "Ise Jingu is a god that protects the nation, and all the people living in Japan are benefiting from it, so we must worship for their gratitude." There was also a description that emphasized the national guardian aspect.[17]..In addition, in books for the common people such as "Ise Grand Shrine Zokujin Iki", there are many stories that people with disabilities, the poor, women, children, and other socially vulnerable people receive the interests of God and fulfill their wishes. Have been collected[18], Many people came to the shrine believing in the spiritual test of God, which is profitable in this world.[19].

In addition, Edo PeriodBy the middle of the period, advances in agricultural technology have increased the number of farmers who can earn cash income, and some farmers are thinking of traveling in search of new knowledge, insights, and goods. Traveling in the Edo period, when movement was restricted, required some reason, and the name Ise Jingu Shrine was used as an excuse.Indispensable to pass through the territory of other clan at that timeBill of passageAlthough there were strict restrictions on the issuance of the bill, it was because the tolls were issued almost unconditionally for trips aimed at visiting Ise Jingu (in addition to this).Zenkoji TempleVisitingNikko Toshogu ShrineFor trips for the purpose of visiting temples and shrines, such as visiting, the issuance of pass bills was generally permitted. Issuance of bills of passage is issued by the place of residenceTown official-Village officialใช ใฉVillageRepresentative orBodhi TempleI applied for)[Annotation 1].

In this way, Ise worship became active in the early modern period, but on the other hand, women and children,Officer,NagoFarmers who were enslaved to landowners,Polite,Boy, The servants of the merchants, such as the younger men and the younger women, had strict restrictions on movement.However, at that time, even if I went on a trip secretly without the permission of my parents, my husband, and the patriarch, Ise Jingu worshipers are proof that I have been worshiping.Amulet,billIf you bring it back, you will not receive a blame, so it was possible for them to visit Ise Jingu by "going out".[20]..The exceptional tolerance for such a sneak peek is that since the Middle Ages, the national obligation of the shrine that the people should definitely visit Ise Jingu has been further enforced in the early modern period.[20]And the punishment for the master who stopped visiting Ise is emphasized[21]It was said that parents and masters should not stop when a child or a servant wants to travel to Ise Jingu.Daimyo are also relatively tolerant of their own lords visiting Ise.[22]Although the number of visitors to the shrine was often limited, it was often the case that the lords and millionaires provided meals and lodgings to the Ise grand shrines along the way.[23]..For this reason, the fact that the visit to Ise Jingu could be achieved with a small burden was also an element that made it possible for lower class members to visit the shrine.A swarm of such sneak peeks, which became a nationwide scale and became an explosive visitor, visited periodically.Thanks"Met.

Also, even though there were strict restrictions on the movement of ordinary people, in the name of visiting Ise Jingu.Bill of passageAs long as it is issued, it doesn't really matter which way you take and where you travel, and after you visit the temple,Kyoto,OsakaThere were many people who enjoyed the sights such as[24]..At the time of the epidemic, it spread throughout Honshu, Shikoku, and Kyushu.Hokurikuใช ใฉShin BuddhismIt tends to be difficult to spread in areas where there are many believers. There are many tales that accompany other pilgrimages, such as the resurrection of the dead, but there are still stories of true religious people who refused to pilgrimage receive divine punishment. The most common is fluffy. Jingu cannabis in the village housesbill) Is said to have fallen from heaven.It is said that this was scattered by the master who spread the Ise faith to the people.Visiting Ise Jingu was a big dream that many ordinary people wanted to visit once in a lifetime.

Such a large-scale worship, including the common people, was not a universal phenomenon that was common to all worshipers at that time, but a phenomenon that was almost peculiar to Ise Grand Shrine.[25]..This is because Ise Grand Shrine had not only a devout faith but also a tourist element, so there was a universal sentiment toward Ise Grand Shrine, and Ise Grand Shrine's view of national obligations. The view of punishment for the Ise Grand Shrine became widespread and thorough, and the ruling class such as the patriarch and the lord had to be tolerant of the lower class Ise Grand Shrine. Made hierarchical[25].

Ise lecture

However, although it was possible for anyone to go on a trip to visit Ise Jingu under the system, the travel expenses to Ise were a considerable burden for the common people at that time. It is difficult to prepare such a large amount of money in daily life. What was created there was a mechanism called "Oiseko". "A lectureThe members of "" gather regularly to spend money and add them up as the travel expenses of the representative. Who will be the representative is "LotteryHowever, all the members of the "Kou" will lose the right to draw lots from the next time, and all the members of the "Kou" will visit once every few times. It seems that consideration was given to each course so that one day they could visit.[26]..As a result of the lottery, the selected person will leave for Ise as the representative of "Kou".The time of the tripOff-seasonIs used[27]..In addition, the representative of "Kou" usually went in groups of two or three people for the sake of safety along the way.

In the early modern period, Ise lectures are managed by village officials, and the expenditure of reserve expenses for Ise Grand Shrine is recorded in the notebook that describes the official expenditure of the village.[28]It has a whole-village character rather than a personal relationship with those who aim to visit the shrine, and Ise-ko was positioned as the second most important festival after the village Ujigami.[26].

On departureConch shellWas announced to the village by blowing around[29], A grand see-off ritual called "Detachi" or "Omiokuri" is held.[30]..Also, when there are multiple Ise lectures in the same village or area, the teachers in charge are often the same, so the time of worship was staggered to avoid congestion.[31]..While worshipers are sightseeing along the way, in Ise, they pray for everyone as substitutes and as souvenirs.HaraeAnd new crop seeds,Matsusaka,ไบฌ้ƒฝBuy local and local specialties such as textiles and the latest products (light, bulky, and unbreakable ones were often bought).When they return safely, a celebration of their return, such as "picking up the slope," is held. The custom of returning "Habakinuki" was also widely seen.[30]..The reason why people in the Edo period could travel once in a lifetime even if they were poor is largely due to the mechanism of this "ko".[32].

The first look at the historical materials of "Ise-ko" isYamashina doctrineDiary of "Sir Doctrine"Oei14 years(1407/) Article says "Shinmei Ko (another name for Ise Ko)"CargillNew Year (1443/) Tokuseirei states that Shinmei-ko is not subject to the Tokusei-rei, so it is presumed that Ise-ko was spread over a wide range during the Muromachi period. The distribution remained in Kinai[33]..After the acceptance of the Jizamurai class, the Ise class began to permeate the farmers, but in the early stage of the class, the Jizamurai class became the lecturer and forced the farmers to join, and only the farmers were given a premium. It was seen to rob it[34]..In the middle of the Muromachi period, farmers-led lectures began to be seen in the economically advanced areas of Kinai, where the economic power of farmers improved, and small and medium-sized farmers began to visit these areas.[35]..Furthermore, in the Edo period, the foundation for the establishment of Ise-ko became common due to the development of the village system, and Ise-ko became widespread nationwide.[36]..In the Edo period, Ise-ko was widely known as Ise-ko, even for lectures unrelated to Ise-sangu, and Ise-ko was also named for commercial associations. There are many examples of not only doing this, but also forming a social group in the community.[37]In peacetime, it also acted as a cooperative body of the shrine's sons.After the war, the lecture was regarded as a gambling act.GhqDisbanded by (Inexhaustible lectureSee). However, depending on the area, there are Ise lectures that are still active. In some areas, the custom of visiting Ise Jingu only once every few years and holding only simple banquets every year remains.

In areas where there was no "Oiseko", senbetsu from the surroundings accounted for most of the travel expenses.

Master of Ise

With the growth of the lords of the Jingu Shrine, the delinquency of annual tribute from the Mikuriya began to occur frequently, so it was the beginning of the relationship between the master of Ise Jingu and Danna who began to pray for hope and receive compensation. Is[38]..In the latter half of the Middle Ages, when the manor system collapsed and profits from Mikuriya were cut off, and the foundation of the Jingu economy shifted from profits from Mikuriya to prayer fees and accommodation fees for visitors, the activities of the master began in earnest. , Away from land relations such as Mikuriya, and began to form a widespread relationship with people all over the country.[39]..The bearer is also initially called "Jinin".Arakida,WataraiIt was a middle and lower class priest with a surname, but in the latter half of the Middle Ages, it changed to the Ise townspeople called "Jiyakunin" who became accustomed to contacting local people as a daikan.[40]..The priest held Ise lectures in various places and formed a danka relationship with the Ise lecturers to expand the danka system. It has become a master's danka[41], In the Warring States periodDamingA master who made a danka contract with the territory and made the people in the territory his own danka appeared, and the Ise faith expanded.[42]..In the Azuchi-Momoyama period, distant KyushuBungoIn, it can be confirmed that even lower-level farmers who do not have a surname have a master relationship with the master.[43]..Then, in the early modern period, the activities of the masters expanded further, and the number of masters exceeded 800 in total at the inner and outer shrines at the peak.[44]According to the "Rebook of the number of Sotomiya masters" in 6, the number of danka households has reached about 1777 million, which is 89% of the total number of households at that time, and almost all of them are Ise. The danka relationship with the master has reached[45].

The activities of the master are divided into groups of several people and scattered in various places in rural areas.Jingu cannabis,Ise calendar, Other Ise souvenirs, etc. are distributed to preach the divine power of the Jingu and recommend a shrine, or to pray for a good harvest.[46], Harvested that yearRiceI made a living by receiving the first ear fee.Seeds of rice ears gathered in Kanda of Ise Jingu from all over the country, and the farmers who visited the shrine brought back new seeds with improved varieties.Prior to the patrol of the Danka, the master wrote a letter to the village officials of the village to inform them in advance and announced the plan to patrol. A person in a position called was in charge of dealing with the priest who came to the village and the cost of the servant, and was also in charge of the office work with the priest regarding the first ear and prayer.[46].

IseFor those who have left forIseDuring my stay, I was usually taken care of by the teacher who was in charge of our village.[46]..A few days before arriving at Ise, the palace attendees will send a letter to the teacher in charge to announce the expected arrival date.[47], When arriving around Matsusaka and Omata, the master took care of the palace and welcomed the worshipers.MiyagawaAfter crossing, we picked up and dropped off at the inn's master's residence in Kago.[48]..The master is at his own house to entertain those who come to visit Ise.innI often ran.At the master's inn, he was put on a luxurious tableware by the dressed master.Ise,MatsuzakaIt seems that you have never used it in a place where farmers live, with a gorgeous dish such as the delicacies of the mountains and the sea and singing and dancing.silk OffutonWe provided hospitality that would not make worshipers bored, such as letting them lie down.[48]..Also, if you can pay the Kagura fee,Yudachi KaguraAnd prayed for worshipers[49]..He also worked as a guide for Ise Jingu and sightseeing in Ise, teaching how to worship and guiding around Ise's famous places and entertainment districts.[48]. At this time,Toyotomi OgamiVisit the outer shrine where is enshrined firstAmaterasu OgamiIt is said that it is a custom to go to the inner shrine of the main shrine where is enshrined.

The influence of the visit

Those who went to visit Ise went to Ise with the money collected from the village as a representative of the village to which they belong, so it was not possible to return empty-handed. Also, at that time, Mr. Ise, who was the source of the latest informationknowledge,Technology,trendIt was also a trip to get to know such things and broaden my knowledge. The latest by those who have returned from the visitFashion(Example: LatestfabricPattern) andFarm tools(Example: newVariety OfcropsIs brought.MinnowInstead of the wind caused by a manual windmillPaddyTo sortWall insertWill spread),Music,Entertainment(Ise OndoHas its origin inA danceWas spread to various places), but it was transmitted to various places by actual goods, verbal, and travel records written on paper. This isgiftThere is also a theory that it is the beginning of.

Also, thanks to the visit, people gathered across regions and levels and gained the common experience of visiting Ise in the early modern period.Bakuhan systemIt has been pointed out by several researchers that it has led to the fostering of national and national consciousness of "Japanese" and "Japan".Japanese religious history researcherSeiji Nishigaki"Thanks to the fact that people gathered from all over Japan across regions and levels, met people from completely unknown lands, had a common experience, and exchanged rice paddy from other countries," said "Japan. It is a common consciousness of "people". "[50]..Also, a researcher of early modern history in JapanMichitaka Kamada"In the era of the Bakuhan system, even the lower common people visited various parts of Japan, and the people along the road interacted with strangers and exchanged information, which prepared for modern nationalism. It needs to be evaluated as a thing. "[51].

Transition

(Strictly speaking, the one with only the era name is not a tribute, but it is a remarkable year of the group.)

ไธญ ไธ–

As a preparatory step to the visit, group visits are seen several times.

Early

  • 1638/(Kanei15 years)
  • 1650/(Keian3 years)
    Thanks to Keian, there are few records and the details are unknown.As for the name, in the materials at that time, "Kai-miri" was used instead of "Kai-miri". According to "Kanmei Diary"EdoIt is said that the merchant made it popular.HakoneAccording to a survey conducted by Noseki, an average of 3-500 people visited the temple from the end of New Year to the beginning of March, and an average of 600 people visited from the middle of March to May.[52]..All the worshipers wear "white coats", and it is thought that they have inherited the custom of pilgrimage to shrines and temples.[52].
    • Visitors:
    • Total population of Japan at that time: 1781 million (1650)
    • Area of โ€‹โ€‹occurrence: Edo
    • Period: January-May
  • 1661/(KanbunFirst year)
  • 1701/(Genroku14 years)
  • 1705/(Hoei2 years)
    Hoei's gratitude has not yet been used as a tribute, but from the whole Kinai area, mainly in Kyoto and Osaka.ShikokuIt is said that the eastern part has reached Edo, the enforcement was carried out for the worshipers along the road, and it brought about a new development in people's view of society, so it is said that it is the beginning of a full-scale visit. Ru[53]..The number of visitors to the shrine reached 2 million to 330 million in two months.Noricho Motoiof"TamakatsumaAccording to the description, from the beginning of April, 4 people a day, mainly the people of Kyoto,MatsusakaIn mid-April, the number of people exceeded 4 a day. In MayOsakaIn mid-May, it reached a maximum of 5 people a day.[54]..The average value during this period was about 1 people a day.[54]..In Ise-san, which has been popular since the Genroku era, the center was adult men, but thanks to Hoei, the proportion of women and children is high.[55]..Due to economic growth since the Genroku era, the common people's economy has improved and Ise has become popular, but on the other hand, there have been disparities and forced poor lives, and there have been some classes where it is difficult to visit the shrine. It is thought that it was due to the fact that people who could not get the opportunity to visit the shrine suddenly went to visit the shrine.[53]..For this reason, thanks to Hoei's visit, the following enjoyment phenomenon is not seen, and the strength of the faith in Ise visit is the basis.[53].
    • Visitors: 330 million to 370 million
    • Total population of Japan at that time: 2769 million (1700)
    • Area of โ€‹โ€‹occurrence:ไบฌ้ƒฝ
    • Period: April-May
  • 1718/(Kyoho3 years)
  • 1723/(Kyoho 8 years)
  • 1730/(Kyoho 15 years)
  • 1748/(ToleranceFirst year)
  • 1755/(Treasure calendar5 years)

Mid-term

  • 1771/(Meiwa8 years)
    The word "thank you" came to be used from this Meiwa pilgrimage.[56]..According to Mori Tsubosen's "Ise San Gokage no Diary", April 4th,Motoori OhiraAccording to "Okakemaude no Nikki" on April 4th,UjiA group of women and children in the workplaceteaIt is said that the beginning of the visit to Meiwa is that he left the mountain without permission and came with his clothes on.[56]..The number of visitors to the shrine is increasing day by day, and at the end of April there was a visit from Osaka, and in MayWakasa,Omi,Owari,Echizen,Mino,Awa,BizenSpread to. In JuneAki,Choshu,Bitchu,Sanuki,Iyo,Awaji,Tamba,Izumo,Iwami, EastMikawa,Izu,SagamiThanks to you, the range of visits has expanded.Eventually, the area extended to Kyushu in the west and Kanto in the east, and people from various countries crossed the road like a crucible of the Japanese people.[56].
    Local at peak timesMatsusakaThen, at that time, so many worshipers passed through the town that it was difficult to even cross the road from their own house to the opposite house.diaryIt is written.Also, in "Ise San Gokage no Nikki", you can go to Nara in Osaka.TamatsukuriIt is said that 7 or 8 people came and went and it became very crowded, and also in Nara.AntogeIt is recorded that in the surrounding area, all the inns were full, and even high-ranking people could not stay outside, eat or drink water, and collapsed.[56]..In such a situation street"Enforcement" was also actively carried out by the wealthy merchants along the line.In addition to providing money, straw shoes, meals, lanterns, oil, and ships along the way, it is also recorded that hundreds of healthy young people were selected to carry the sick old man.[56]..A child who went out without a sentenceSilverIt is said that he came back with him. Some people give at firstReligiousI made a donation because of my thoughts, but gradually I got people to take it for granted, and I didn't appreciate it anymore, and some of them joined the worship just for the purpose of getting money.In addition, there were cases where the enforcer also announced his actions on a large scale and had a marketing purpose.[56]..In addition, many people were lost due to the visit, and there were stray people inquiries in various places such as Matsusaka and Ujiyamada, but townspeople and others searched for people by visiting inns without compensation, and 7 to 8% of them I was able to find it[56].
    According to the "Okemaute no Nikki", the worshipers walked whispering, "Thanks to you."[56]..It was said that the nobori was set up for each group, but at the beginning, the ones that wrote the birthplace and participants in the nobori gradually increased to the ones that drew humorous and obscene things.[56]..The musical accompaniment has become like a lineup of obscene things for men and women of all ages.[56].
    The characteristic of Meiwa's visit was that, like Hoei's visit, the trip was based on the enthusiastic faith of women, children, and other socially vulnerable people, but gradually the pleasure of the trip itself. The number of departures attracted by the bustle of the shrine and the shrine has increased, and people in economically rich positions have also joined the shrine.[56].
    • Worshipers: 200 million
    • Total population of Japan at that time: 3110 million (1750)
    • Area of โ€‹โ€‹occurrence:Yamashiro OfUji
    • Period: April-July (4 months)
    • Economic effect:
      Prices along the highway soared.White rice1ๅ‡ใŒ50ๆ–‡ใŒ็›ธๅ ดใฎใจใใซใ€4ๆœˆ18ๆ—ฅใซใฏ58ๆ–‡ใซไธŠใŒใ‚Šใ€5ๆœˆ19ๆ—ฅใซใฏ66ๆ–‡ใ€6ๆœˆ19ๆ—ฅใซใฏ70ๆ–‡ใพใงใฏใญไธŠใŒใฃใŸใ€‚Warajiใฏ5ๆœˆ3ๆ—ฅใง8ๆ–‡ใ ใฃใŸใ‚‚ใฎใŒใ€5ๆœˆ7ๆ—ฅใซใฏ13-15ๆ–‡ใซใชใ‚Šใ€5ๆœˆ9ๆ—ฅใซใฏ18-24ๆ–‡ใซๆ€ฅไธŠๆ˜‡ใ—ใŸใ€‚
  • 1803/(Enjoyment3 years)

Late

  • 1830/(Bunsei13 years / TempoFirst year)
    Thanks to Bunsei, we were conscious of the "thank you year" of the 60-year cycle.It's been 60 years since the last visit1831/(TempoIt was 2 years), but thanks to the consciousness of the year and the expectation of visiting, the previous yearCeremonyOne year early due to the fact that there was a good harvest and that it was a good harvest.1830/The visit started in (12th year of Bunsei)[57]..In Awa Province, Shikoku, children aged 6 and 7 began to escape, and the adults who tried to stop it could not stop it, and the fact that they visited together was the beginning of Bunsei's visit.[58]..Thanks to Bunsei, the number of visitors to the shrine has increased, and it is said that the area has expanded to Kyushu in the west and part of Tohoku in the east, making it a large-scale national movement.[51].
    According to "Mikage-san Mimi Daiichi" in "Ukiyo no Ari-sama", it was very crowded in Osaka and Nara, where the palace was crowded with people, and the roads and inns couldn't handle it sufficiently.[59]. Also,MiyagawaThere was also a great deal of confusion around the area, and because there was no bridge at that time, tens of thousands of people stayed at the river stop, and there were a series of ship capsizing accidents.[59]..Along the way, the enforcement will be carried out in the same way as at the time of Hoei, and those who visit Ise will be proof of the visitor.LadleCame to have[60]..It was popular to leave the cassotte at the north gate of the outer shrine when visiting.The degree of enjoyment has also increased, and there are many examples of standing up and visiting the palace in costumes that replace men and women and young and old, reminiscent of the liveliness of a town festival.[51]..On the other hand, as the number of visitors to the shrine increases, accidents and incidents become more frequent, and women get sick by being separated from their friends along the way, or starve to death because they cannot get food.KagoroDeceived by the shopProstituteThere was also an incident where it was sold to[61], There were many who could not fulfill the shrine and turned back on the way[62].
    • Visitors: 427
    • Total population of Japan at that time: 3228 million (1850)
    • Occurrence area: Awa
    • Period: Leap From the beginning of March to the end of August
    • Economic effect: 86 or more
      Prices have risen,OsakaIn 13 sentencesWarajiIn 200 sentences,ไบฌ้ƒฝIn 16 sentencesladleIs recorded to have risen to 300 sentences.
  • 1855/(Ansei2 years)

End

  • 1867/(Keio3 years)
    Come on, it's ok.. Strictly speaking, it is not included in the visit, but it is influenced by the visit.Come on, it's okSee.

MeijiTo enter the,Emperor MeijiThe nature of Ise Jingu changed when he went to Ise Jingu.Meiji government MasterThe people's enthusiasm for worshiping at Ise Jingu has diminished because they banned their activities. The 23rd year of the Meiji era (Thank you year)1890/)ofNews (Chinese)An article was published in the article, "There is no sign of visiting us."NHKEducational TV "Enjoy knowing, curiosity about history" from October broadcast).

Celebrities who participated in the visit

footnote

[How to use footnotes]

ๆณจ ้‡ˆ

  1. ^ However, Christian believers whose faith was strictly prohibited by the Edo Shogunate (Christian) Was not allowed to issue a toll bill. Many of the existing bills of passage clearly state that the applicant is not a Christian.

Source

  1. ^ a b Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Chuko Shinsho (2013), pp. 62-63
  2. ^ Seiji Nishigaki "Oise Miki" Iwanami Shinsho (1983), p. 28
  3. ^ a b Seiji Nishigaki "Oise Miki" Iwanami Shinsho (1983), pp. 43-45
  4. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), pp. 78-79
  5. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 97
  6. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 79
  7. ^ a b Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 80
  8. ^ Masaharu Kawai, Ise Faith in the Early Middle Ages, Oyamakaku (1985), pp. 88-89
  9. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), pp. 90-91
  10. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), pp. 82-83
  11. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 108
  12. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 119
  13. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 114
  14. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 131
  15. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 136
  16. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Chuko Shinsho (2013), pp. 32-33
  17. ^ Seiji Nishigaki "Oise-miri" Iwanami Shinsho (1983), p. 168
  18. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Chuko Shinsho (2013), p. 70
  19. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Chuko Shinsho (2013), p. 79
  20. ^ a b Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 153
  21. ^ Seiji Nishigaki "Oise-miri" Iwanami Shinsho (1983), pp. 174-178
  22. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 155
  23. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 156
  24. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Chuko Shinsho (2013), pp. 44-47
  25. ^ a b Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), pp. 152-153
  26. ^ a b Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 36
  27. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 144
  28. ^ Seiji Nishigaki "Oise Miki" Iwanami Shinsho (1983), pp. 151-154
  29. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 39
  30. ^ a b Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 147
  31. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), pp. 36-37
  32. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 129
  33. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), pp. 92-93
  34. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 98
  35. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 100
  36. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 128
  37. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), pp. 128-129
  38. ^ Seiji Nishigaki "Oise Miki" Iwanami Shinsho (1983), p. 113
  39. ^ Masaharu Kawai "Ise Jingu and Samurai Society" "Ise Faith I" Oyamakaku (1985), pp. 87-89
  40. ^ Masaharu Kawai "Ise Jingu and Samurai Society" "Ise Faith I" Oyamakaku (1985), pp. 89-90
  41. ^ Seiji Nishigaki "Oise Miki" Iwanami Shinsho (1983), pp. 114-115
  42. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 103
  43. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 109
  44. ^ Tsunezล Shinjo "Shrines and Temples and Visits" Shibundo (1960), p. 126
  45. ^ "History and culture of Jinguโ€. Ise Jingu. 2020/11/12Browse.
  46. ^ a b c Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 35
  47. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 130
  48. ^ a b c "Official Ise-san Official Textbook" edited and published by Ise Chamber of Commerce and Industry, Ise Bunkasha (2006), p. 101
  49. ^ "Official Ise-san Official Textbook" edited and published by Ise Chamber of Commerce and Industry, Ise Bunkasha (2006), p. 119
  50. ^ Seiji Nishigaki "Oise Miki" Iwanami Shinsho (1983), pp. 208-209
  51. ^ a b c Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 112
  52. ^ a b Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 61
  53. ^ a b c Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 81
  54. ^ a b Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), pp. 65-66
  55. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 64
  56. ^ a b c d e f g h i j k Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), pp. 82-99
  57. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), pp. 99-100
  58. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 100
  59. ^ a b Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), pp. 107-108
  60. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 111
  61. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 104
  62. ^ Michitaka Kamada, "Oise Visit Edo People's Journey and Devotion," Iwanami Shinsho (2013), p. 107

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