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Suwa-taisha
Suva ibodatxonasi
諏 訪 大 社 (Suva-taysha)
Suva taisha harumiya13bs3200.jpg
The hei-hayid ning Harumiya, Quyi ziyoratgohning ikki komponentli ziyoratgohlaridan biri yoki Shimosha
Din
TegishliSinto
XudoTakeminakata
Yasakatome
Kotoshironushi
FestivalOnbashira festivali
Ontsay (15-aprel)
Ofune Matsuri (1 avgust)
Misayama festivali (27 avgust)
Manzil
ManzilChino shahri, Nagano (Kamisha Maemiya)
Suva shahri, Nagano (Kamisha Xonmiya)
Shimosuwa, Nagano (Shimosha)
Suva-taisha Nagano prefekturasida joylashgan
Suva-taysha
Nagano prefekturasida ko'rsatilgan
Geografik koordinatalar35 ° 59′53 ″ N. 138 ° 07′10 ″ E / 35.99806 ° N 138.11944 ° E / 35.99806; 138.11944 (Kamisha Xonmiya)

35 ° 59′28,1 ″ N. 138 ° 08′00.2 ″ E / 35.991139 ° N 138.133389 ° E / 35.991139; 138.133389 (Kamisha Maemiya)
36 ° 04′31 ″ N. 138 ° 05′28 ″ E / 36.07528 ° N 138.09111 ° E / 36.07528; 138.09111Koordinatalar: 36 ° 04′31 ″ N. 138 ° 05′28 ″ E / 36.07528 ° N 138.09111 ° E / 36.07528; 138.09111 (Shimosha Akimiya)

36 ° 04′55 ″ N. 138 ° 04′55 ″ E / 36.08194 ° N 138.08194 ° E / 36.08194; 138.08194 (Shimosha Xarumiya)
Arxitektura
Belgilangan sanaNoma'lum (taxminan VI asr?)
Veb-sayt
suvataisha.va.jp
Shinto torii icon vermillion.svg Sinto lug'ati

Suva ibodatxonasi (Yapon: 諏 訪 大 社, Xepbern: Suva-taysha), tarixiy sifatida ham tanilgan Suva ibodatxonasi (諏 訪 神社 Suva-jinja) yoki Suva Daimyjjin (諏 訪 大 明 神), guruhidir Sinto ziyoratgohlari yilda Nagano prefekturasi, Yaponiya. Ziyoratgoh majmuasi bu ichinomiya avvalgi Shinano viloyati va shuni nazarda tutgan holda, mavjud bo'lgan eng qadimiy ziyoratgohlardan biri hisoblanadi Nihon Shoki allaqachon 7-asrning oxirlarida turish.[1]

Umumiy nuqtai

Butun Suva ziyoratgohi majmuasi ikkita maydonga birlashtirilgan to'rtta asosiy ziyoratgohdan iborat: Yuqori ziyoratgoh yoki Kamisha (上 社), tarkibiga kiradi Maemiya (前 宮, sobiq ziyoratgoh) va Honmiya (本 宮, asosiy ma'bad), va Quyi Shrine yoki Shimosha (下 社), tarkibiga kiradi Harumiya (B, bahorgi ibodatxona) va Akimiya (秋 宮, kuzgi ziyoratgoh).[2][3] Yuqori ziyoratgoh janub tomonda joylashgan Suva ko‘li, shaharlarida Chino va Suva, Quyi ziyoratgoh esa ko'lning shimoliy tomonida, shahrida joylashgan Shimosuwa.[4][5]

Ushbu to'rtta muqaddas ziyoratgohdan tashqari yana oltmishtasi bor yordamchi ziyoratgohlar Suva ko'li bo'ylab tarqalgan (dan tortib miniatyura tosh inshootlari o'rta va katta o'lchamdagi binolar va birikmalar) ham ma'bad majmuasining bir qismidir. Bular ma'badning diniy taqvimidagi ba'zi marosimlarning asosiy yo'nalishi.[6]

Tarixiy jihatdan, yuqori va quyi ma'badlar ikkita alohida mavjudot bo'lib, ularning har biri o'ziga xos ma'bad va diniy marosimlarga ega. Ikkala asosiy saytlarning mavjudligi, ularning har biri boshqasiga parallel, ammo boshqasidan mutlaqo boshqacha tizimga ega bo'lib, umuman Suva e'tiqod tizimini o'rganishni murakkablashtiradi. Ammo bu masalani biroz soddalashtiradigan holatlardan biri, Quyi ibodatxona uchun juda oz hujjatlar saqlanib qolgan; Hozirgi kunda mavjud bo'lgan Suva ibodatxonasiga oid deyarli barcha mavjud tarixiy va marosim hujjatlari Yuqori ziyoratgohga tegishli.[7]

Xudolar

Shuningdek qarang: Kuni-yuzuri, Takeminakata, Moreyava Kōga Saburō
The Kamisha Maemiya"s hurmat bilan, 1932 yilda qurilgan Ise ibodatxonasi. Bu hurmat bilan dastlab shu joyda turgan boshqa tuzilmani almashtirdi.[8]

Suvaning yuqori va quyi ziyoratgohlari tarixiy jihatdan erkak va ayol bilan bog'liq bo'lgan kaminavbati bilan. Yuqoridagi ibodatxonaning xudosi Takeminakata imperatorlik buyurtmasida rasmiy tarixlar, shuningdek, ko'pincha xalq tomonidan "Suva" deb nomlanadi Myōjin'(諏 訪 明 神),' Suwa Daimyōjin '(諏 訪 大 明 神), yoki' Suwa-no-Ōkami '(諏 諏 大 神,' Buyuk Kami Suva '). Takeminakataning hamkori hisoblangan Quyi ziyoratgoh ma'budasi bu nom bilan atalgan Yasakatome ushbu matnlarda.

Ikkalasi ham Kojiki (taxminan 712 milodiy) va Sendai Kuji Xongi (Mil. 807-936) Takeminakatani o'g'li sifatida tasvirlaydi Ōkuninushi, xudosi Izumo viloyati, jangovar xudo qo'lidagi sharmandali mag'lubiyatidan keyin Suvaga qochib ketgan Takemikazuchi, kimning xudolari tomonidan yuborilgan jannat otasidan quruqlikdagi hukmronlikdan voz kechishini talab qilish,[9][10][11][12] boshqa afsona va rivoyatlar Suva xudosini turlicha tasvirlaydi. Masalan, bir hikoyada, Yuqori ibodatxonaning xudosi - bu xudo kabi unga qarshilik ko'rsatgan turli mahalliy xudolarni mag'lub etib, mintaqani zabt etgan interloper. Moriya (Moreya).[13][14][15][16] O'rta asr buddistlari afsonasida bu xudo hindistonlik podshoh sifatida tanilgan, uning fe'l-atvori o'z qirolligidagi isyonni bostirish va ajdarhoni mag'lub etishdan iborat. Fors oldin Yaponiyada mahalliy sifatida namoyon bo'ldi kami.[17][18] Boshqa bir o'rta asr xalq hikoyasida xudo dastlab a bo'lganligi aytiladi jangchi nomlangan Kōga Saburō kim qaytib keldi sayohat ichiga yer osti dunyosi faqat o'zini ilon yoki ajdarga aylanganini topish uchun.[12][19][20] To'rtinchi afsonada Suva xudosi sakkiz yoshli bolakayni ruhoniy qilish uchun tayinlaganligi tasvirlangan jismoniy "tana"; o'g'il oxir-oqibat Yuqori ziyoratgohning oliy ruhoniy nasabining asoschisi bo'ldi.[21][22][23][24]

Ikkala Takeminakata va Yasakatome endi xudo bilan birga yuqori va quyi ma'badlarda sajda qilinadi. Kotoshironushi (O'kininushining yana bir o'g'li va Takeminakataning ukasi) ular bilan birga yordamchi xudo sifatida Quyi ibodatxonaga joylashtirilgan.[25][26]

  • Kamisha Xonmiya: Takeminakata
  • Kamisha Maemiya: Yasakatome
  • Shimosha Xarumiya, Shimosha Akimiya: Takeminakata, Yasakatome, Kotoshironushi

Yaponiyaning eng qadimiy ziyoratgohlari qatorida boshqalar singari, Suva ibodatxonasining uchta asosiy to'rt joyi ham Kamisha Xonmiya va ikkita asosiy ma'bad Shimosha - yo'q hurmat bilan, odatda ma'badni o'z ichiga olgan bino kami.[27] Buning o'rniga, Yuqori Shrine ibodat qilish ob'ektlari ortidagi muqaddas tog 'edi Kamisha Xonmiya,[28][29][27] muqaddas tosh (磐 座) ivakura) ustiga Suwa Myōjin tushadi deb o'ylagan,[30][29] va ma'badning sobiq bosh ruhoniysi yoki Ōhōri, Xudoning o'zini jismoniy mujassamlashi deb hisoblangan.[31] Bu keyinchalik Buddist tuzilmalari qo'shildi (davomida olib tashlandi yoki buzib Meiji davri) ular xudoning ramzlari sifatida ham hurmat qilingan.[32]

Shu bilan birga, Quyi ziyoratgohda muqaddas daraxtlar bor boring-shintai: a sugi daraxt Harumiyava a yew daraxt Akimiya.[27][29][33][34]

Tarix

Dastlabki tarix

Yuqori ziyoratgoh

Suwa Myōjin ovchi qiyofasida tasvirlangan

Suvaning yuqori va quyi ziyoratgohlarining kelib chiqishi sir tutilgan. The Nihon Shoki (Milodiy 720 y.) "Shamol xudolariga sig'inish uchun yuborilgan elchilarni nazarda tutadi Tatsuta va Suva va Minochi xudolari Shinano [viloyati]"[a] hukmronligining beshinchi yili davomida Empress Jitō (Milodiy 691),[1] bu shuni ko'rsatadiki, diqqatga sazovor kami Suvada allaqachon ibodat qilinayotgan edi imperatorlik sudi (Yamato) kabi suv va / yoki shamol xudosi 7-asr oxirida Tatsuta ibodatxonasining shamol xudolari bilan bir qatorda Yamato viloyati (zamonaviy Nara prefekturasi).[35][36]

Fune Kofun, a mozor yaqinida topilgan 5-asrning boshlariga oid Kamisha Xonmiya 1959 yilda bir qator muhim artefaktlar, shu jumladan qurol va marosim xarakteridagi qurollar ikkitasini berdi dakōken (蛇行 剣, a to'lqinli pichoq tantanali qilich). Qabrning joylashgan joyi va qabr buyumlarining tabiati shuni ko'rsatadiki, u erda dafn etilgan shaxslar, ehtimol, qanday qilib yuqori ibodatxonaga aylanishiga bog'liq bo'lgan muhim shaxslar bo'lgan. Ilonga o'xshash narsa dakōken va kiyikdan yasalgan boshqa buyumlar shox Yuqori Shrine xudosini aniqlash bilan bog'liq bo'lgan ilon kabi xalq e'tiqodida va ziyoratgohning marosimlarida kiyik kabi ov qiluvchi hayvonlarning mashhurligi.[37][38]

Shinpukuji-bon (真 福寺 бин) qo'lyozmasi Kojiki (yozilgan 1371-1372)

Mahalliy tarixchilar yuqori ibodatxonaning xudosi haqida so'z yuritadigan afsonani bosqinchi bosqinchi sifatida ko'rib chiqdilar Suva ko‘li mahalliy xudodan mintaqa Moriya (Moreya) bilan ittifoqdosh bosqinchilar tomonidan hududni boshqargan mahalliy klanlarning bo'ysundirilishini aks ettirish Yamato shtati - Yuqori ruhoniyning bosh ruhoniysi asoschilari ((大) Ōhōri) uy - taxminan 6-asrning oxiri / 7-asr boshlari, shu vaqtgacha mintaqada keng tarqalgan Fune Kofun misolida keltirilgan qabrlarning paydo bo'lishidan farqli o'laroq, Yamatoning Suvaga kengayishining belgisi sifatida qabul qilingan,[37][39][40][41] afsonaning kech (o'rta asrlarda) attestatsiyasi va uning hikoyalariga o'xshashligi tufayli bu g'oya so'nggi yillarda shubha ostiga qo'yilgan bo'lsa-da. ziddiyat o'rtasida Shahzoda Shotoku va Mononobe yo'q Moriya O'rta asrlarda keng muomalada bo'lgan.[42][43][44]

"Takeminakata", bu nom bilan yuqori ibodatxonaning xudosi imperator sudiga ko'proq ma'lum bo'lib, tarixiy yozuvlarda birinchi marta Kojiki(milodiy 711-712) kuni-yuzuri afsonaviy tsikl. Garchi asar Takeminakatani Izumo viloyati va uning xudosi Ōkuninushi, bunday xudoga havolalar mavjud emas Nihon Shoki yoki viloyat bilan bog'liq boshqa manbalar. Takeminakata bir qator olimlar tomonidan interpolatsiya qilingan deb ishoniladi Kojikidastlab unga xos bo'lmagan afsonani tuzuvchilar.[45][46][47][48]

Suvemadagi Takeminakataga bag'ishlangan ibodatxonaga oid eng qadimiy adabiy ma'lumotlarda Shinshō Kyakuchoku Fushō (新 抄 格 勅 符 抄 "Takeminakatatomi-no-Mikoto-no-Kami" ga sud tomonidan er granti berilishi haqida gapiradigan "Farmonlar va farmonlardan yangi ko'chirmalar", mil. 806 y.)[49][50] va Sendai Kuji Xongi, odatda, 9-asrdan 10-asrga to'g'ri keladi, bu erda Takeminakataning "Suva ibodatxonasida Suva tumani Shinano provintsiyasida "(yu信ng xu国ng xu方ng xu諏ng xu方 xu神社n).[45][51]

The milliy tarixlar Takeminakataning ahamiyatining nihoyatda tez o'sishini qayd eting: darajasiz (无 无) dan imperator sudi ilohiyni doimiy ravishda yigirma besh yil ichida tobora yuqori darajalarga ko'tarib kelmoqda, 842 yilda kichik beshinchi, yuqori sinf (従 五位 上) dan boshlab. Idoralar.[52] Milodiy 867 yilga kelib 'Takeminakatatomi-no-Mikoto' qayd etilgan Nihon Sandai Jitsuroku birinchi navbatda kichik darajaga ko'tarilgandek (従 一位).[53][52]

Quyi ziyoratgoh

Uning yonidan oqib o'tuvchi Togava daryosi Shimosha Xarumiya; ziyoratgohlardan biri onbashira o'rtasida ko'rinadi.

Bir nazariya shuni ko'rsatadiki, Quyi ibodatxonaga sig'inish ibodat qilishdan kelib chiqqan bo'lishi mumkin kami yaqin tog'larning va daryolar. The Harumiya, Quyi ibodatxonaning ikkita tarkibiy qismidan biri ibodatxona yonida joylashgan Togava daryosidan oqadigan Yashimagaxara botqoqli joylari shimoli-g'arbda Kirigamin platosiMoto-Misayama (旧 旧 射 山 山), Quyi ziyoratgohning sobiq muqaddas ov joylari joylashgan joyda.[54][55]

Aozuka Kofun (青塚 古墳), teshik shaklidagi dafn marosimi Shimosuwa, yaqin Shimosha. Faqat kofun Suva hududidagi bunday turdagi, bu nufuzli mahalliy hokimiyat maqbarasi, ehtimol Kanasashi a'zosi deb hisoblanadi.[56]

Quyi ziyoratgoh, shuningdek, mahalliy magnat klanining ("Kanesashi" yoki "Kanazashi" deb nomlangan) Kanasashi deb nomlanuvchi klan bilan bog'langan (dh ph, b.kuni no miyatsuko) bu oxir-oqibat ma'badning oliy ruhoniylariga aylandi. Kanasashilar dastlab tuman magistrlari bo'lgan deb taxmin qilinadi (郡 領) gunryōsoliqlarni ishlab chiqarish va yig'ish uchun mas'ul bo'lganlar va ishchilar markaziy hukumatga yuborilishi kerak Yamato viloyati.[57] Ularning hokimiyat o'rni poytaxtga olib boradigan muhim chorrahaga yaqin bo'lgan hozirgi Quyi ziyoratgoh yaqinida joylashganga o'xshaydi.[58] Haqiqatan ham Shimosha Akimiya Klanning ajdodlari uchun ota-bobolarning ibodatxonasi sifatida boshlangan bo'lishi mumkin; u yaqin joyda joylashgan Aozuka Kofun, Siva ko'li mintaqasidagi yagona teshikli qabr bo'lganligi va Kanasashi klanining qabri bo'lishi mumkinligi bilan ajralib turadigan dafn.[59][55]

Muhri Megamihōri (売 神 祝 印 Megamihuri-yo'q)

The Nihon Sandai Jitsuroku qabul qiladigan Kanasashi, Sadanaga (貞,) haqida eslatib o'tadi kabane Ōason (大 朝臣) 863 yilda.[b][60] Quyi ibodatxonaning oliy ruhoniylar nasabnomasida uning tumondoshi (大 領) bo'lishdan tashqari uning akasi Masanaga ((長) yozilgan. sut mahsulotlariō) ning Xanishina tumani, shuningdek, unvoniga ega edi Megamihōri (売 神 祝) yoki "ma'buda ruhoniysi". Xuddi shu nom Quyi ibodatxonadagi muhrda ham uchraydi ( Muhim madaniy boylik tomonidan 1934 yilda) an'anaviy ravishda vasiyat qilingan deyilgan Imperator Heizei (806-809 hukmronlik qilgan).[61][62] Bu ma'badning "Yasakatome" deb nomlanganligini ko'rsatadi imperatorlik yozuvlari - allaqachon IX asrda ma'buda sifatida tasavvur qilingan.

Yuqori ibodatxonaning xudosi Takeminakata martabaga ko'tarilganda, Yasakatome ham ko'tarildi.[63] Shunday qilib, milodiy 867 yilga kelib, ma'buda yuqori darajadagi ikkinchi darajaga ko'tarildi (正 二 二).[53]

Sakanoue yo'q Tamuramaro Yoshitoshi

Heian va Kamakura davrlari

Kechki Heian davriga kelib, Suva Shinano viloyatining bosh ibodatxonasi yoki ichinomiya.[64][65] uning mavqeini tasdiqlovchi adabiy eslatmalar bilan. "Xudolar reestri" (神 名 帳.) Jinmiōchō) qismi Engishiki (927 milodiy) 'Minakatatomi ziyoratgohlarini' (南方 刀 美 神社) ikkitasini ro'yxatlaydi yirik ("taniqli") ibodatxonalar Suva tumani.[c][66] "Shinanoning Suva ziyoratgohi" haqida qisqacha so'z boradi Minamoto no Tsuneyori (976 / 985-1039) kundaligi, The Sakeiki (左 経 記) qachon Shinano viloyati uchun vakolatxonasi sifatida Imperator Go-Ichijō milodiy 1017 yilda mamlakatning har bir viloyatidagi ziyoratgohlarga elchi yuborgan.[67][68]

Ehtimol, bu vaqt atrofida edi kami Suva jangchi xudo sifatida tasavvur qila boshladi. Mashhur afsonada Suva xudosi VIII asr generaliga paydo bo'lganligi haqida aytilgan Sakanoue yo'q Tamuramaro bo'ysundirish uchun uning kampaniyasi paytida Emishi shimoliy-sharqiy Yaponiya; xudoning yordami uchun minnatdorchilik sifatida Tamuramaro ma'badning diniy bayramlarini tashkil etish to'g'risida sudga murojaat qilganligi aytilgan.[69] The Ryujin Xisho, 1179 yilda tuzilgan qo'shiqlar antologiyasi, mashhur ziyoratgohlar orasida Suva ibodatxonasini nomlaydi jang xudolari mamlakatning sharqiy yarmida.[70]

"Temir Pagoda" (zh鉄ng) Tettō) dastlab ichki muqaddas joyda joylashgan Kamisha Xonmiya (hozirda Onsenji ibodatxonasida joylashgan Suva shahri)

Buddaviylik Suvaga kirib kela boshlagach va mahalliy e'tiqodlar bilan sinxronlashtirish, yuqori va quyi ma'badlarning xudolari paydo bo'ldi aniqlangan bilan bodisattva Samantabhadra (Fugen) va Avalokiteśvara (Kannon), navbati bilan.[71][72][32] Buddist ibodatxonalari va boshqa binolar (ularning aksariyati ezoterikka tegishli edi Shingon maktabi) ikkala ziyoratgohning hududlarida, masalan, Samantabhadraning muqaddas joyi sifatida tanilgan. Fugen-dō (普賢 堂) va tosh pagoda afsonaviy ramziy ma'noga ega Hindistondagi temir minora bu erda, Shingon an'analariga ko'ra, Nagarjuna dan ezoterik ta'limot olganligi aytilgan Vajrasattva (Samantabhadraning bir tomoni deb hisoblangan) Tettō (鉄 塔 "temir minora"). Uzoq vaqt davomida ushbu ikki inshoot Yuqori Shrine ibodat qilish ob'ekti sifatida qabul qilingan.[32] Buddist axloqi sifatida, hayotni olishga qarshi bo'lgan va Mahayana"s vegetarianizmga qat'iy qarashlar Suva Myujinning ov qilish xudosi maqomiga zid bo'lganligi sababli, Suva kulti o'ylab topdi batafsil nazariyalar kabi hayvonlarni ovlash, yeyish va qurbon qilishni qonuniylashtirgan kiyik Buddistlar doirasida (xudo uchun muqaddas bo'lgan hayvon).[73] Ziyoratgohlarda maxsus tilsimonlar ((鹿 免) ishlab chiqarilgan kajikimen "ovqatlanish uchun ruxsat kiyik go'shti") va tayoqchalar (鹿 食 箸 kajikibashi) tashuvchiga go'sht iste'mol qilishga ruxsat berish uchun ushlab turilgan.[27][74]

Ziyoratgohdagi diniy marosimlarda ovning mashhurligi shubhasiz e'tiborni tortdi samuray sinf.[75] Suva xudosiga sadoqat (ayniqsa urush xudosi sifatida) qisman Yuqori ziyoratgohning oliy ruhoniylar oilasi paydo bo'lishi tufayli keng tarqaldi - endi o'zlarini Jin / Miwa (神) yoki Suva (諏 訪)[74] - vassal sifatida (gokenin) ning Kamakura shogunate va Hōjō klani.[76] Suvoning ziyoratgohlari va ularning ruhoniy nasablari Hujo homiyligida rivojlanib, bu syogunatga sodiqlik belgisi sifatida xudoga sadoqatni targ'ib qildi. Yuqori va quyi ma'badlarning diniy bayramlari samuray kastasining ko'p qismini va Shinano ichkarisidan ham, tashqaridan ham boshqa ijtimoiy sinflarni jalb qildi.[76] Hōjō mahalliy er boshqaruvchilarini tayinladi (jitō) va ba'zida Hōjō oila a'zolari bo'lgan homiylar homiy sifatida (御 頭) otō yoki ontō) ziyoratgohlarni moliyaviy qo'llab-quvvatlashga yordam bergan festivallarning.[77] Ushbu xizmatning yukini qoplash uchun ushbu homiylar bir qator imtiyozlarga ega edilar, masalan, viloyat soliqlaridan ozod qilish va xizmat qilgan yillarida jinoyatlar uchun afv etish huquqi. otō.[78]

A kajikimen (鹿 食 免) Yuqori ziyoratgoh tomonidan berilgan Jinchōkan 1850 yildan boshlab (Kaei 3). Ushbu talisman, go'sht iste'mol qilish Yaponiya jamiyatida yomon ko'rilgan va shu sababli talab katta bo'lgan bir paytda, go'sht egasiga go'shtni eyishga ilohiy ruxsat berish uchun o'tkazilgan.

Taxminan shu vaqt ichida, Suvaning filiallari butun Yaponiyada, ayniqsa xudoga bag'ishlangan klanlar egallagan hududlarda (masalan, Kantu viloyati, an'anaviy qal'asi Minamoto (Seiwa Genji) klan).[79] Suva Myōjin kultining tarqalishida bir qator omillar ta'sir ko'rsatdi. Birinchidan, Shinano viloyatidan bo'lgan jangchilar g'arbiy provinsiyalardan keyin syogunat tomonidan erlarni mukofotlashgan. Jōkyū urushi 1221 yil o'zlari bilan Suva kultini olib ketishdi. Ikkinchidan, syogunat provintsiyadagi manorlarga Shinanoga tegishli bo'lmagan yirik vassallarni tayinlagan, keyinchalik ular homiy va marosimlarda qatnashuvchilar sifatida qatnashib, oxir-oqibat o'zlarining diniy joylariga sig'inishni o'rnatishgan.[80] Uchinchi omil, Suva ibodatxonalarini taqiqdan ozod qilish edi lochinlik (takagari) - yuqori sinflarning sevimli sport turi - 1212 yilda syogunat tomonidan ta'qib qilingan, chunki bu marosimlarda ov qilish muhim ahamiyatga ega. Ushbu taqiqning teshigi sifatida gokenin "Suva uslubi" bilan falakchilik qilish mumkin bo'lgan o'z viloyatlarida Suwa filiali maqbaralarini qurdilar, go'yo ma'badga qurbonliklar yig'ish uchun.[81] Suvaga sig'inish, shuningdek, adashgan voizlar tomonidan targ'ib qilingan (gh th) oshi) Shinano va unga qo'shni viloyatlarni aylanib, Suva xudosi haqidagi hikoyalarni targ'ib qilgan va tarqatgan kajikimen va kajikibashi xalqqa, evaziga qurbonliklar va xayr-ehsonlar yig'ish.[74][82]

Muromachi va Sengoku davrlari

Ziyoratgohlar 1333 yilda Hōjōning qulashi va syogunatning qulashida og'ir to'siqlarga duch kelishdi. Suva mintaqasi va Huju jangchi oilalari o'rtasidagi yaqin aloqalar haqida guvohlik berish shuki, Kamuvurada Suwa klanining ko'plab a'zolari mavjud edi. davomida 1333 yilda shaharni qamal qilish sodir etilgan o'z joniga qasd qilish yonma-yon Hōjō Takatoki.[83]

Takatokining o'g'li, yosh Tokiyuki, bilan Shinanoga panoh topdi Suva yorishige (諏 訪 頼 重, bilan aralashmaslik kerak Sengoku davri daimyō ning bir xil ism) va uning o'g'li, keyin esaŌhōri, Tokitsugu (時 継).[84] 1335 yil iyul-avgust oylarida Tokiyuki boshchiligidagi Hujoga sodiq qolgan Suva va boshqa klanlar Kamakura syogunatini tiklash niyatida muvaffaqiyatsiz qurolli qo'zg'olon qo'zg'atdilar, bu Tokiyuki kuchlari va Yorishige, Tokitsugu va ayrimlarining mag'lubiyati bilan tugadi. boshqalar o'z joniga qasd qilish.[84][85][86] Ruhoniylikni meros qilib olgan Tokitsuguning o'g'li Yoritsugu (頼 継) lavozimidan mahrum qilindi va uning o'rniga Fujisawa Masayori (藤 沢 沢 頼) tayinlandi, u klanning kadetlar filialidan qutuldi. Endi imperatorlik taxtining dushmani deb e'lon qilingan Yoritsugu yashirinishga kirishdi.[84][87]

Suwa Daimyōjin Ekotoba (Gonxiri-bon)

Bu hikoya deb ishoniladi Kōga SaburōSuva Myōjinni jangchi qahramon va ovchi sifatida tasvirlaydigan syogunat qulashi va Suwa natijasida paydo bo'lgan. ŌhōriNatijada holati pasayib bormoqda. Ilgari, Suva klani yuqori tabarrukning ruhoniysi tanadagi xudo ekanligi haqidagi ta'limotiga va uning jangchi fidoyilariga hokimiyat berishiga tayanar edi (Minamoto no Yoritomo 1186 yilda bo'ysunuvchilarga itoat etmaganliklari uchun tanbeh berildi Ōhōri, uning so'zlari Suva xudosining so'zlari ekanligini e'lon qildi[88]), rasmiy qo'llab-quvvatlovni yo'qotishi bilan, Suwa ibodatxonasi tarmog'i markazsizlashtirildi. Suvaga sig'inishga bag'ishlangan jangchilar hikoyalar izladilar (setuwa) o'z ichiga olmagan xudo haqida Ōhōri yoki Suva klani mahalliylashuvni kuchayishiga olib keladi setuwa Kōga Saburō afsonasi kabi.[89]

Suva (yoki Kosaka) Enchu, hukumat mulozimi va Suvaning kadetlar bo'limi a'zosi, Suva ibodatxonasining avvalgi maqomini tiklashni o'z zimmasiga oldi.[90] Shu maqsadda u o'n kishilik to'plamni buyurtma qildi rasmli varaqlar (keyinchalik o'n ikki kishigacha kengaytirildi) 1356 yilda qurib bitilgan ma'bad tarixi va uning turli xil diniy marosimlarini namoyish etdi. Keyinchalik haqiqiy varaqlar yo'qoldi, ammo matn qismlari ko'chirildi va keng tarqaldi va shu bilan mashhur bo'ldi. Suwa Daimyōjin Ekotoba.[91]

XIV asrga kelib, yuqori va quyi ziyoratgohlar, Suva va Kanasashilarning ruhoniylarning yuqori uylari bir-biri bilan urushga kirishgan va agar Suvada bo'lsa, o'zaro. Davomida Nanboku-chō davri, Suvada esa Janubiy sud, Kanasashi esa tomoniga o'tishni tanladi Shimoliy sud. Bu va boshqa sabablar ikki oila o'rtasidagi urush holatiga, shuningdek ular bilan ittifoqdosh bo'lgan boshqa klanlarga ta'sir ko'rsatdi. Muromachi va Sengoku davrlari. 1483 yildagi ikki guruh o'rtasidagi jang paytida, Yuqori ziyoratgohning kuchlari tomonidan Quyi ziyoratgohlar yoqib yuborilgan; uning bosh ruhoniysi Kanasashi Okiharu (金 刺 興 春) jangda halok bo'ldi.[92]

1535 yilda, Takeda Nobutora ning Kay viloyatiSuva klaniga qarshi bir necha bor jang qilgan, klan rahbari bilan sulh tuzgan Suva yorishige va qizi Neni unga xotin sifatida yubordi. Uning klani Takeda12-asrdan beri Takva Nobuyoshi Suvaning har ikkala ziyoratgohiga erlarni sovg'a qilganligi sababli, 12-asrdan beri Suva xudosining bag'ishlovchilari ekanligi ma'lum bo'lgan. Taira. Yorishige qizini uylantirish orqali Nobutora o'zini Suvaga yaqinlashtirishga harakat qildi va shu bilan xudoning marhamatiga ega bo'lishini ta'minladi.[93]

1542 yilda Nobutoraning o'g'li Shingen Shinanoga bostirib kirdi va Yorishigeni bir qator qamalda mag'lub etdi; ikki yil o'tgach, Yorishige majburiyatini olishga majbur bo'ldi seppuku.[94][95] Shingen keyin Yorishigening qizini (uning jiyani) xotinlaridan biriga oldi va u bilan o'g'il ko'rdi, Katsuyori, kim oxir-oqibat Takedaning qulashi ekanligini isbotlaydi.[95] Shingen, ayniqsa, o'g'liga bermadi belgi an'anaviy ravishda Takeda ismlarida ishlatiladi, 信 (nobu), ammo uning o'rniga 頼 (yori) Suva klani a'zolari nomlari uchun ishlatiladi,[95] aftidan Katsuyorining Suva merosining mo'ljallangan merosxo'ri bo'lganligi va Shingenning Suva erini va uning ziyoratgohlarini Takeda nazorati ostiga qo'yishni istaganligi.[96]

Takeda Shingen tomonidan Utagava Kuniyoshi

Yorishige qulaganidan so'ng, Suva Takeda va ularning ittifoqchisi Takatu Yoritsugu (高遠 頼 継) o'rtasida bo'linib ketdi, u bosh ruhoniy lavozimiga havas qildi.[97] Ruhoniylik lavozimini olmaganida, Yoritsugu Takedaning qo'lida bo'lgan hududning boshqa yarmiga bostirib kirdi. Yoritsugu sobiq Suva saqlovchilaridan qo'llab-quvvatlanmasligini ta'minlab, Shingen Yorishigening o'g'lini qarshilik ko'rsatish kuchlarining nominal etakchisiga aylantirdi va Yoritsugu qal'alarini egallab olish bilan qasos oldi.[98] Aytishlaricha, Shingen yuqori ibodatxonada g'alaba uchun ibodat qilgan, agar Yoritsuguni mag'lub etsa, ot va zirh to'plamini berishga va'da bergan.[93] Uning Yorishigening o'g'lini o'z qo'shinlarining nomzodi boshiga aylantirishi ham Suva xudosining yordamiga murojaat qilish usuli deb hisoblanadi.[93] Bundan tashqari, Shingen xudoga uning kampaniyalarida yordam berishini so'rab ibodat qilgan boshqa holatlar ham mavjud.[99]

1565 yildan boshlab Shingen (hozirgi kunga qadar butun Shinano viloyatini bosib olgan) urush tartibsizligi va moliyaviy yordamning etishmasligi tufayli to'xtatilgan yuqori va quyi ma'badlarda diniy marosimlarni tiklash to'g'risida buyruqlar chiqardi, bu ham unga yordam berdi. ham Shinano ustidan nazoratini kuchaytiradi, ham viloyat aholisini birlashtiradi.[100][101][102]

Shingenning Suva xudosiga sadoqati, xudoning sinxronlashtirilgan buddaviy ismini olgan ba'zi urush bannerlarida ham yaqqol ko'rinadi: Suwa Nangū Xosshō Kamishimo Daimyōjin (諏 方 南宮 法 性 大 明 神 ')Dharma-tabiat Daimyjjin Suwa yuqori va quyi janubiy ziyoratgohlari), shuningdek uning ramziy dubulg'asi - Suwa Hosshō dubulg'asi (諏 訪 法 性 性 兜).[103][104]

1582 yilda, ning to'ng'ich o'g'li Oda Nobunaga, Nobutada, qo'shinni olib kirdi Takeda- Shinanoni boshqargan va Yuqori ibodatxonani erga yoqib yuborgan.[105][106][107] Keyinchalik bu ziyoratgoh ikki yildan so'ng qayta qurildi.[108]

Edo va undan keyingi davrlar

A shikyakumon (四脚 門) da Honmiya tomonidan 1608 yilda ehson qilingan Tokugawa Ieyasu.[101]

Davomida Edo davri, ikkala ziyoratgoh tomonidan tan olingan va qo'llab-quvvatlangan Tokugawa shogunate shōgun va mahalliy daimyō tomonidan er grantlari berilishi bilan mahalliy hukumat.[100][101]

Bu davrda ruhoniylar va ziyoratgoh rohiblari o'rtasidagi ziddiyatlar kuchaygan (shasō) ruhoniylarning buddist ibodatxonalaridan uzoqlashishga urinishlari tobora ortib borayotgan Suva majmuasi. Edo davrining oxiriga kelib, ruhoniylar chuqur ta'sir ko'rsatdilar Xirata Atsutane"s nativist, Buddistlarga qarshi ta'limot, ibodatxonalar va ularning rohiblariga nisbatan juda antagonistik bo'ldi. 1864 va 1867 yillarda Quyi ziyoratgohdagi buddaviy tuzilmalar noma'lum jinoyatchilar tomonidan yoqib yuborilgan; ikkinchi holatda, muborak ruhoniylari sabab bo'lganligi haqida mish-mishlar tarqaldi.[109]

Tashkil etilishi Sinto shtati keyin Meiji-ni tiklash 1868 yilda nihoyasiga etdi sinto va buddizm o'rtasidagi ittifoqqa. Suva ibodatxonalari, chunki ularning taniqli mavqei ichinomiya Shinano, tez va puxta kuchga kirgan ajralish farmoni uchun asosiy maqsadlardan biri sifatida tanlandi. Ziyoratgoh rohiblari tabriklanib, buddizm ramzlari majmuadan olib tashlandi yoki yo'q qilindi; muqaddas qadamjolarning buddaviy marosimlari, masalan, nusxasini har yili taqdim etish Lotus Sutra Yuqori ibodatxonaning xudosiga to'xtatildi. Hozir mazax bo'lgan rohiblar dastlab ibodatxonalarda Sinto ruhoniylari sifatida xizmat qilishni davom ettirishga harakat qilishdi; ammo, muqaddas ruhoniylarning doimiy ravishda kamsitilishi tufayli, ular voz kechishdi va ketishdi.[110] Tez orada ruhoniylarning o'zlari o'zlarining ishlaridan chetlashtirildi, chunki davlat sinto ruhoniylari orasida nasldan naslga o'tadigan merosxo'rlik va mamlakat bo'ylab ziyoratgohlarga xususiy mulkchilikni bekor qildi; The Ōhōri - endi uning ilohiy maqomidan mahrum qilindi - shuningdek, boshqa mahalliy ruhoniylarning uylari o'rniga hukumat tomonidan tayinlangan ruhoniylar almashtirildi.[111]

1871 yilda yuqori va quyi ziyoratgohlar - endi hukumat nazorati ostida - bitta muassasa - Suwa ibodatxonasiga birlashtirildi (zhāng y Suva-jinja) va unvonini oldi kokuhei-chūsha (国 幣 中 社), ko'tarilishdan oldin kanpei-chūsha (In 幣 中 社) 1896 yilda va nihoyat, eng yuqori darajaga kanpei-taisha (官 幣 大 社) 1916 yilda. Keyin Ikkinchi jahon urushi, ziyoratgoh maxsus sinf maqbarasi (別 listed 神社) ro'yxatiga kiritilgan beppyō-jinja) tomonidan Sinto ibodatxonalari uyushmasi va "Suva" ibodatxonasi deb nomlandi (Suva-taysha) 1948 yilda.

Ziyoratgohlar

Yuqori ziyoratgoh

Kamisha Xonmiya

Suwa Taisha Kamisha Honmiya
(諏 訪 大 社 上 本 本 宮)
Suwa taisya honmiya.JPG
The hei-hayid ning Honmiya
Din
TegishliSinto
XudoTakeminakata
Manzil
ManzilSuva shahri, Nagano
Geografik koordinatalar35 ° 59′53 ″ N. 138 ° 07′10 ″ E / 35.99806 ° N 138.11944 ° E / 35.99806; 138.11944
Shinto torii icon vermillion.svg Sinto lug'ati
Xaritasi Kamisha Xonmiya va uning yaqin atroflari

Yuqori ziyoratgohning "asosiy ibodatxonasi" (b 宮 honmiya) ning shimoliy tog 'etaklarida joylashgan Moriya tog'i - hozirda ko'pincha yuqori ibodatxona deb nomlanadi boring-shintai[112] - to'rtta ziyoratgohning eng ko'p sonli tarixiy binolari va inshootlari bilan maqtanishlari mumkin, ularning bir qatori belgilangan Muhim madaniy xususiyatlar. Quyi ibodatxonaning ikkita ibodatxonasiga o'xshash Honmiya deb nomlangan ikkita somon tomli yog'och inshootlarga ega hōden (宝殿 'xazina zali') o'rniga a hurmat bilan, ko'pgina sintolik ma'badlarda xudo saqlanib qolgan bino. Ulardan farqli o'laroq, ammo Honmiya"s hōden tomonida joylashgan Xey-Xayden to'g'ridan-to'g'ri orqasida emas.

Bugungi kundan farqli o'laroq, binolar dastlab juda kam bo'lgan Honmiyauchastkalari. O'rta asr yozuvlari shahodatxonaning eng muqaddas joyi ekanligini ko'rsatmoqda heihaiden endi dastlab faqat tosh (a 座) bo'lgan ivakurasifatida xizmat qiladi turar joy tomonidan belgilab qo'yilgan ma'badning xudosi torii darvoza va panjara (格子.) kakusu).[113][114] Ushbu matnlarda HonmiyaUch darajali yoki "platformalardan" tashkil topgan er maydoni (g dan): muqaddas joy ivakura (ga mos keladi heihaiden va uning yaqinligi) "yuqori platforma" (上 壇) edi jōdan), ikkalasi joylashgan joy bilan hōden "o'rta platforma" bo'ling (中 壇) chūdan). "Pastki platforma" (下 壇 Gedan) hozirda Kagura zali turgan joyda dastlab diniy marosimlar o'tkazilgan.[115]

19-asr oxiri - 20-asr boshlari Honmiya

Qadimgi davrlarda Suva ko'lining suv sathi hozirgidan besh-olti metr baland bo'lgan; dastlab ko'l yaqinida paydo bo'lgan Honmiya u hozirgi hajmiga kichrayguncha.[116] Darhaqiqat, yog'och torii Ziyoratgohning shimoli-g'arbiy qismida joylashgan darvoza Namiyoke ("To'lqinlarni qaytarish") Torii.[117] Hozirda ziyoratgoh ko'l qirg'og'idan taxminan 5,2 kilometr (3,23 milya) uzoqlikda joylashgan.[118]

Ziyoratgoh Mononobe yo'q Moriya Moriya tog'ining sharqiy cho'qqisida "ichki ziyoratgoh" (okumiya) shahrida joylashgan Mononobe no Moriya ibodatxonasi Takatō (qismi Ina Siti) tog'ning janubi-sharqiy etagida.

Ba'zi mualliflar turli yo'nalishlarga izoh berdilar hōden va Xey-Xayden deb taklif qilish orqali hōden ma'badning janubi-g'arbida joylashgan Moriya tog'iga va ko'pincha "Suzuri-ishi" (硯石) deb nomlangan toshga qarama-qarshi ravishda qurilgan. ivakura O'rta asr matnlarida eslatib o'tilgan. Ularning fikriga ko'ra Xey-Xayden, ma'badning sig'inishi Suzuri-ishi va uning ortidagi tog'dan tosh pagodaga ( Tettō) ilgari orqasida joylashgan o'rmonli ichki muqaddas joyda joylashgan Xey-Xayden va buddistlar ibodatxonasi Samantabxadraga (Fugen-dō) ibodatxonaning janubi-sharqiga.[119][120][121] Biroq, Moriya tog'i mahalliy sifatida muqaddas tog' sifatida qadrlansa-da, u yuqori ziyoratgohning poydevor afsonalaridan biri bo'lgan xudo Moriya yoki VI asrning shafqatsiz saroyi bilan bog'liq. Mononobe yo'q Moriya (tog 'cho'qqisida ham, tog'ning qarama-qarshi tomonidagi ziyoratgohda ham xudo sifatida sig'inilgan), uni Yuqori ibodatxona bilan bog'laydigan tarixiy yozuvlar juda kam. 1553 yilga oid deb taxmin qilingan hujjat (ammo keyinchalik isbotlangan pseudepigrafik asar bo'lishi mumkin) da, "Yuqori ziyoratgoh" tog'ga xuddi shunday sig'inadi shintai"(以 山 為 神 体 体 而 拝 之 之 矣), bu tog'ni Moriya tog'i deb aniq belgilamaydi; chindan ham biron bir manbada Moriya tog'ini Yuqori ibodatxonaning ibodatxonasi sifatida belgilanmagan. Meiji davri, bu identifikatsiya birinchi marta paydo bo'lgan va tarqalishni boshlaganida. Yuqorida ta'kidlab o'tilganidek, ma'badning yosh bosh ruhoniysi, Ōhorisifatida ko'rib chiqilganligi sababli mujassam bo'lgan Suva xudosi, O'rta asrlar davrida ma'badning ibodat ob'ekti sifatida ko'proq aniqlangan.[122]

Muqobil muqobil nazariya shuni ko'rsatadiki, Yuqori ziyoratgohning muqaddas tog'ga eng yaqin analogi aslida Yatsugatake tog 'tizmasi ibodatxonaning janubi-sharqida. Ushbu nazariya quyidagilarni sharhlaydi Xey-Xayden hozirgi shaharcha joylashgan Yatsugatake tog 'etaklarida joylashgan Yuqori ziyoratgohning ov joylariga qarab. Fujimi.[123]

Ga kelsak ivakura, ning eski xaritalari va rasmlariga asoslangan dalillar mavjud Honmiya Suzuri-ishi asl joyiga ko'chirilishidan oldin dastlab boshqa joyda joylashgan birikma,[124] qadimgi yozuvlarda topilgan muqaddas tosh bilan uning identifikatsiyasini shubhali qilish. Muqobil nazariya shuni taklif qiladi ivakura Ushbu matnlarda aytilgan so'zlar aslida ichki muqaddas chuqurlikdagi toshga ishora qiladi Tettō barpo etildi.[125]

Saytlar va inshootlar
Dan boshlangan yuqori ibodatxonaning xaritasi Tenshu davri (1573-1592) yoki boshlanishi Edo davri. The Kamisha Xonmiya o'ng yuqori qismida ko'rish mumkin.
  • Xey-Xayden
Ziyoratgohning asl nusxasi Xey-Xayden, 1582 yilda yer bilan yakson qilingan (Tenshō 10) tomonidan Oda Nobutadaqo'shinlari, 1617 yilda qayta qurilgan (Genna 3) ning homiyligida Suwa Yorimizu.[126][127] Tuzilmaning qismlari 1830 yillarga qadar vaqti-vaqti bilan yangilanib turilib, mavjud tuzilmani yangisiga almashtirish to'g'risida qaror qabul qilindi. Yangisini qurish Xey-Xayden 1833 yilda boshlangan (Tenpō 6), ammo loyiha ushbu davrda turli xil inqirozlar tufayli kechikishlarga duch keldi. Nihoyat 1857 yilda yangi ma'bad qurib bitkazildi (Ansei 4), yigirma yildan ko'proq vaqt o'tgach. Eski Xey-Xayden Okkoto shahridagi Okkoto Suva ibodatxonasiga ko'chirilgan, Fujimi hozirgi paytda joylashgan 1849 yilda.[126][128][129][130]
  • Xden (宝殿)
Uyingizda tomlari bo'lgan bu ikkita yog'och inshootlar an'anaviy ravishda navbatma-navbat tiklanadi Onbashira festivali, har olti yilda bir o'tkaziladi (yillarida Maymun va Yo'lbars ichida Xitoy burji). Bunday yillarda mikoshi (xudo uchun ko'chma ziyoratgoh yoki palankin) ikkalasining birida joylashgan hōden olti yil davomida saqlanadigan boshqa tuzilishga o'tkaziladi; bo'shatilgan hōden keyin yiqilib, qayta quriladi va qancha vaqt ishsiz qolsa mikoshi boshqa binoda. Umuman olganda, berilgan hōden rekonstruksiya qilinishidan o'n ikki yil oldin turadi.
Ning segmenti hōdenTo'qimalarining shiftini an'anaviy ravishda Moriya tog'idan sotib olingan "quloqsiz qamishdan" (穂 穂 無 葦) yasalgan. Rivoyatlarga ko'ra, ma'bad ruhoniylari ma'badni ko'tarib yurgan tog'dan panoh topgan mikoshi 1582 yilgi Oda bosqini paytida ular bilan.[131]
  • Yotsuashimon / Shikyakumon (四脚 門)
Saqlanib qolgan eng qadimgi tuzilma Honmiya, ikkalasi o'rtasida joylashgan ushbu darvoza hōden 1608 yilda ehson qilingan (Keyxo 13) tomonidan Tokugawa Ieyasu.[127]
  • Suzuri-ishi (硯石)
Suzuri-ishi - tosh sathidagi suv bilan to'ldirilgan depressiya tufayli uni anga o'xshash qilib qo'yishgan siyoh toshi (suzuri) - Suvvaning ettita toshlaridan biri (hi thu thu phi), Yuqori Shrine bilan bog'liq bo'lgan etti muqaddas tosh yoki toshlardan biri deb hisoblanadi. Yuqorida ta'kidlab o'tilganidek, ba'zi nazariyalar uni ivakura O'rta asr hujjatlarida ziyoratgohning turar joyi sifatida qayd etilgan kamiBiroq, yuqoridagi ma'badning saqlanib qolgan tasvirlari tosh dastlab zamonaviy davrning bir nuqtasida hozirgi holatiga kelguniga qadar muqaddas joydan tashqarida joylashganligini anglatadi.
  • Chokuganden (勅 願 殿)
  • Treasure Hall (宝物 殿 Hōmotsuden)
  • Namoz o'qiladigan joy (xayso) oldin Xey-Xayden
  • Chokuganden
  • Suzuri-ishi
  • Xden
  • Treasure Hall
  • Nunoxashi (布 橋)
  • Chokushiden (勅使 殿)
  • Tenryusuisha (天 流水 舎)
  • Kagura Zal (神 楽 殿 Kagura-den)
  • Okutsu-ishi (御 沓 石)
  • Onbashira
  • Myōjin-yu (明 神 湯)
  • Raiden Tameemon Haykal
  • Takashima ibodatxonasi (高 島 神社)
  • Ajoyib Torii (大鳥 居)
  • Namiyoke Torii (波 除 鳥 居)
  • Nunoxashi (布 橋)
  • Ōkuninushi Ziyoratgoh (大 国 主 社)

  • Kagura zali

  • Okutsu-ishi

  • Haykali sumo kurashchi Raiden Tameemon

  • Takashima ibodatxonasi (高 島 神社)

  • Izuhaya ibodatxonasi (出 早 社)
Ibodatxonaning ilgarigi asosiy kirish eshigi yonidagi yordamchi ziyoratgoh Izuhayao (出 早 雄 Izuhayao-no-Mikoto), Takeminakata va Yasakatomening farzandlaridan biri. Izuhayao ham ibodatxonaning homiysi, ham homiysi sifatida hurmat qilinardi siğil (ibo); toshlar an'anaviy ravishda siğillarni davolash uchun ibodat qilish uchun xudoga taklif qilingan.[132]
  • Niekake keyaki yo'q (贄 掛 け の 欅)
Keyaki (Zelkova serrata) Nunohashi koridoriga kirish joyi va ibodatxonaning ikkinchisida joylashgan daraxt onbashira. Daraxt o'z nomini qurbonlik qurbonligi (nieilgari osilgan (kake) ustida.[132]
  • Shinmesha (神 馬 舎) / Komagataya (駒 形 屋)
Ilgari ma'badning muqaddas otlari uchun otxona (yaltiroq). Meiji davridan beri ushbu bino ichida ikkita ot haykali - biri bronzadan, ikkinchisi yog'ochdan yasalgan. Bir latifada aytilishicha, 1894 yil iyul oyida kuchli tayfundan keyin bu hududni bosib o'tgan (Meyji 27) va binoga qulab tushishiga sabab bo'lgan yaqin atrofdagi daraxtlardan birini yulib tashlaganida, haykallar buzilgan otxonadan o'n metr uzoqlikda, mo''jizaviy tarzda buzilmagan holda topilgan. Mahalliy aholi buni Suva xudosi urushga ketganining belgisi sifatida izohladilar Birinchi Xitoy-Yaponiya urushi o'sha oy ichida sodir bo'lgan).[132]
  • Janubiy Torii (南 鳥 居) / Ikkinchi Torii (二 之 鳥 居 Ni-no-Norii)
Bronza torii ibodatxonaning janubi-sharqiy qismida darvoza, ilgari muqaddas joyning asosiy kirish joyi. Ushbu darvozadan oldin Mitarashi daryosi (御 手洗 川) oqadi, undan ma'badda har yili qurbaqa ovlash marosimida ishlatiladigan qurbaqalar an'anaviy ravishda muqaddas ruhoniylar tomonidan sotib olinardi.

  • Izuhaya ibodatxonasi

  • Shinmesha

  • Ema blyashka Shinmesha

  • Ni-no-Norii

Kamisha Maemiya

Suva Taisha Kamisha Maemiya
(諏 訪 大 社 上 社 前 宮)
Suwa Taisha Kamisha Maemiya - Torii (yu諏ng y大n 上 前 宮 鳥 鳥 居) .jpg
Torii ning kirish qismida Maemiya murakkab
Din
TegishliSinto
XudoYasakatome
Manzil
ManzilChino shahri, Nagano
Geografik koordinatalar35°59′28.1″N 138°08′00.2″E / 35.991139°N 138.133389°E / 35.991139; 138.133389
Shinto torii icon vermillion.svg Sinto lug'ati
Birinchisining sayti Gdono

The Maemiya (前宮 'former shrine'), as its name implies, is believed to be the oldest site in the Upper Shrine complex and the center of its religious rites.[133] Originally one of the chief yordamchi ziyoratgohlar of the Upper Shrine complex (see below), the Maemiya was elevated to its current status as one of its two main shrines in 1896 (Meyji 29).[134]

While Yasakatome, Suwa Myōjin's consort, is currently identified as this shrine's deity (with popular legend claiming that the qabrlar of Takeminakata and Yasakatome are to be found in this shrine), some historians believe - based on medieval records - that the local fertility and agriculture god(s) known as Mishaguji, who occupy a prominent role in certain religious rituals of the Upper Shrine, was originally worshiped in this shrine.[135]

During the Middle Ages, the area around the Maemiya nomi bilan tanilgan Gōbara (神原), the 'Field of the Deity', as it was both the residence of the Upper Shrine's Ōhōri and the site of many important rituals.[136] The Ōhōri's original residence in the Gōbara, Gdono (神殿), also functioned as the political center of the region, with a small town (monzen-machi) developing around it.[137] The Gdono was eventually abandoned after the area was deemed to have become marosim bilan ifloslangan in the aftermath of the intraclan conflict among the Suva urug‘i[138] o'limiga sabab bo'lgan Ōhōri Suwa Yorimitsu (諏訪頼満) in 1483. In 1601, the Ōhōri's place of residence was moved from the Maemiya to Miyatado (宮田渡) in modern Suva shahri.[137]

Bilan Ōhōri having moved elsewhere, the Gōbara fell into decline during the Edo davri as locals began to build houses in the precincts and convert much of it into guruch dalalari; even the shrine priests who still lived nearby used the land for rice farming to support themselves.[139]

Sites and structures
  • Honden
The shrine's current hurmat bilan was originally built in 1932 with materials formerly used in the Ise ibodatxonasi,[8] replacing a wooden shed that formerly stood on the exact same spot known as the 'purification hut' (精進屋 shōjin-ya).[140][141] This hut was built atop a large sacred rock known as the Gorei'i-iwa (御霊位磐), upon which the Ōhōri engaged in a thirty-day period of strict austerities in preparation for his investiture.[140][142][143] After being dismantled, the shōjin-ya was eventually rebuilt in what is now a district of modern Chino shahri and repurposed as a local shrine.[144][145] Immediately by the hurmat bilan and the rock below it is the supposed mozor of Takeminakata and/or Yasakatome.[146] Yonida hurmat bilan is a brook known as the Suiga (水眼の清流 Suiga no seiryū),[147] the waters of which were formerly used for ritual ablutions by the Ōhōri.[142]

  • Prayer area (haisho) oldin hurmat bilan

  • The hurmat bilan to'g'ri

  • A mound claimed to be the tomb of Takeminakata or Yasakatome

  • An early 20th century photograph of the shōjin-ya ilgari hurmat bilan's current location

  • The Suiga River flowing beside the hurmat bilan

  • Tokoromatsu Shrine (所政社)
  • Kashiwade Shrine (柏手社)
  • Keikan Shrine (鶏冠社)
Kichkina hokora marking the place where the Ōhōri's investiture ceremony was once held.
  • Mimuro Shrine (御室社)
Kichkina hokora commemorating the now-defunct Mimuro Ritual held in winter, in which the Ōhōri and other priests would ritually dwell in a temporary pit dwelling sifatida tanilgan mimuro (御室 'august dwelling'). In this dwelling, the Mishaguji - seemingly inhered in bamboo leaves - and effigies of snakes symbolizing a deity called Sosō-no-Kami (perhaps an epithet of the Suwa deity) are also enshrined.
  • Wakamiko Shrine (若御子社)
  • Uchimitamaden (内御玉殿, also Uchi-no-Mitama-dono)
A shrine that once housed sacred treasures supposedly brought by the Suwa deity when he first came into the region, which includes a bell (八栄鈴 Yasaka no suzu) and a mirror (真澄鏡 Masumi yo'q kagami). Ilgari, Ōhōri also made a ritual declaration before this shrine after his investiture announcing his status as the new vessel of Suwa Myōjin.
  • Mizogami Shrine (溝上社)
  • Jikken-rō (十間廊)
Ilgari Gōbara-rō (神原廊), the Jikken-rō is a freestanding ten-dafna corridor that served as the center of the Upper Shrine's religious ceremonies.[137] Even today, the Ontōsai Festival held in April is performed inside this hallway.

  • The Jikken-rō

  • Ichki makon Jikken-rō

  • Mine no tatae (峰の湛)
Located some couple of hundred metres northwest of the hurmat bilan[148] eski tomonidan road leading to Kamakura,[149][150] bu inuzakura (Prunus buergeriana)[151] tree was considered to be one of the tatae (湛, also tatai), natural objects and sites scattered throughout the Suwa region in which religious rites were held. In a spring rite practiced during the medieval period (the precursor of the modern Ontōsai Festival), six boys chosen to be the Ōhōri's symbolic representatives known as the Yaxshi (神使, also Kō-dono yoki Okō-sama) were divided into three groups of two and dispatched to visit the tatae scattered throughout the whole region and perform rituals therein.[152][153]
The Mine-tatae

Yordamchi ziyoratgohlar

The Upper Shrine is traditionally reckoned to have thirty-nine yordamchi ziyoratgohlar dedicated to local deities, divided into three groups of thirteen shrines (十三所 jūsansho) har biri.

Yuqori Jusanshō (上十三所)

These thirteen shrines were visited by the Ōhōri as part of his investiture ceremony.

  1. Tokomatsu / Tokoromatsu Shrine (所政社)
  2. Maemiya
  3. Isonami Shrine (磯並社)
  4. Ōtoshi Shrine (大年社)
  5. Aratama Shrine (荒玉社)
  6. Chinogawa Shrine (千野川社)
  7. Wakamiko Shrine (若御子社)
  8. Kashiwade Shrine (柏手社)
  9. Kuzui Shrine (葛井社)
  10. Mizogami Shrine (溝上社)
  11. Se Shrine (瀬社)
  12. Tamao Shrine (玉尾社)
  13. Homata Shrine (穂股社)
O'rta Jūsansho (中十三所)
  1. Fujishima ibodatxonasi (藤島社) - Suwa City
    According to legend, this shrine marks the spot where Suwa Myōjin planted the weapon he used to defeat the god Moriya (a visteriya vine), which then turned into a forest.[154] The Upper Shrine's rice planting ceremony (御田植神事 Otaue-shinji) is held here every June; the rice planted during this ritual was believed to miraculously ripen after just a single month.[155] A similar ritual exists in the Lower Shrine.[156]
    Another Fujishima Shrine stands in Okaya Siti tomonidan Tenryu daryosi, which in current popular belief was the two gods' place of battle.
  2. Uchimitamaden (内御玉殿) - Maemiya
  3. Keikan Shrine (鶏冠社) - Maemiya
  4. Sukura Shrine (酢蔵神社) - Chino City
  5. Noyake / Narayaki Shrine (野焼（習焼）神社) - Suwa City
  6. Gozaishi Shrine (御座石社) - Chino City
  7. Mikashikidono (御炊殿) - Honmiya
  8. Aimoto Shrine (相本社) - Suwa City
  9. Wakamiya Shrine (若宮社) - Suwa City
  10. Ōyotsu-miio (大四御庵) - Misayama, Fujimi
  11. Yama-miio (山御庵) - Misayama, Fujimi
  12. Misakuda Shrine (御作田神社) - unknown
  13. Akio Shrine (闢廬（秋尾）社) - Xara
    In the past, this was the site of an autumn ritual where deer are hunted and offered before the Ōhōri and other priests along with foodstuffs and crops such as chestnuts, rice, mochi, xayriyat va em-xashak.[157]
Pastroq Jūsansho (下十三所)
  1. Yatsurugi Shrine (八剣神社)
  2. Osaka Shrine (小坂社)
  3. Sakinomiya Shrine (先宮神社)
  4. Ogimiya Shrine (荻宮社)
  5. Tatsuya Shrine (達屋神社)
  6. Sakamuro Shrine (酒室神社)
  7. Geba Shrine (下馬社)
  8. Mimuro Shrine (御室社)
  9. Okama Shrine (御賀摩社)
  10. Isonami Yama-no-Kami (磯並山神)
  11. Takei Ebisu / Emishi (武居会美酒)
  12. Gōdono Nagabeya (神殿中部屋)
  13. Nagahashi Shrine (長廊神社)

Lower Shrine

Shimosha Xarumiya

Shimosha Akimiya

Ruhoniylar

Oldin Meiji davri, various local clans (many of which traced themselves to the gods of the region) served as priests of the shrine, as in other places. After hereditary priesthood was abolished, government-appointed priests took the place of these sacerdotal families.

Kamisha

These are the high priestly offices of the Kamisha and the clans which occupied said positions.[158][159][160]

  • Ōhōri (大祝, also urihafuri) - Suva urug‘i (諏訪（諏方）氏)
The high priest of the Kamisha, considered to be an araxitogami, a living embodiment of Suwa Myōjin, and thus, an object of worship.[161] The Suwa were in legend considered to be Suwa Myōjin's descendants,[13][74] although historically they are probably descended from the same family as the Kanasashi of the Shimosha: bu kuni-no-miyatsuko of Shinano, governors appointed by the Yamato shtati to the province.[162][163][164]
  • Jinchōkan (神長官) or Jinchō (神長) - Moriya clan (守矢氏)
The head of the five assistant priests (五官 gogan) xizmat qilish ōhōri va noziri Kamisha's religious rites, considered to be descended from the god Moreya, who in myth originally resisted Suwa Myōjin's entry into the region before becoming his priest and collaborator.[13][74] While officially subservient to the ōhōri, the Moriya iinchōkan was in reality the one who controlled the shrine's affairs, due to his full knowledge of its ceremonies and other rituals (which were transferred only to the heir to the position) and his exclusive ability to summon (as well as dismiss) the god(s) Mishaguji, worshipped by the Moriya since antiquity.[165][166]
  • Negi-dayū (禰宜大夫) - Koide clan (小出氏), later Moriya clan (守屋氏)
The office's original occupants, the Koide, claimed descent from Yakine-no-mikoto (八杵命), one of Suwa Myōjin's divine children.[160] The Negi-dayū Moriya meanwhile claimed descent from a supposed son of Mononobe yo'q Moriya who fled to Suwa and was adopted into the Jinchō Moriya clan.[167]
  • Gon-(no-)hōri (権祝) - Yajima clan (矢島氏)
The Yajima clan claimed descent from another of Suwa Myōjin's offspring, Ikeno'o-no-kami (池生神).[160]
  • Gi-(no-)hōri (擬祝) - Koide clan, later Itō clan (伊藤氏)
  • Soi-no-hōri (副祝) - Jinchō Moriya clan, later Nagasaka clan (長坂氏)

Shimosha

The following meanwhile were the high priestly offices of the Shimosha.[168][159][160]

  • Ōhōri (大祝) - Kanasashi clan (金刺氏)
The high priest of the Shimosha. The original occupants of the office, the Kanasashi, traced themselves to the clan of the kuni-no-miyatsuko of Shinano, descendants of Takeiotatsu-no-mikoto (武五百建命), a grandson (or later descendant) of the legendary Imperator Jimmu's son, Kamuyaimimi-no-mikoto.[168] During the Muromachi period, the Kanasashi, after a long period of warfare with the Suwa, were finally defeated and driven out of the region, at which the office became effectively defunct.[169]
  • Takei-no-hōri (武居祝) - Imai clan (今井氏)
Rahbari Shimosha"s gogan. The occupants of this office, a branch of the Takei clan (武居氏), traced themselves to Takei-ōtomonushi (武居大伴主), another local deity who (like Moreya) originally fought against Suwa Myōjin before being defeated and submitting to him.[170][171][172] After the fall of the Kanasashi, this priest came to assume the functions once performed by the Kanasashi ōhōri.[173][169]
  • Negi-dayū (禰宜大夫) - Shizuno clan (志津野氏), later Momoi clan (桃井氏)
  • Gon-(no-)hōri (権祝) - Yamada clan (山田氏), later Yoshida clan (吉田氏)
  • Gi-(no-)hōri (擬祝) - Yamada clan
  • Soi-no-hōri (副祝) - Yamada clan

In addition to these were lesser priests, shrine monks (shasō), ibodatxonalar, other officials and shrine staff.

Ziyoratgohlar

Suwa-taisha is the head shrine of the Suwa network of shrines, composed of more than 10 thousand individual shrines.[3]

Bayramlar

Suwa Taisha is the focus of the famous Onbashira festival, held every six years. The Ofune Matsuri, or boat festival, is held on August 1, and the Senza Matsuri festival is held on February 1 to ritually move the spirits between the Harumiya and Akimiya shrines.

Shuningdek qarang

Izohlar

  1. ^ 「遣使者、祭龍田風神、信濃須波・水内等神。」
  2. ^ 「信濃國諏方郡人右近衛將監正六位上金刺舍人貞長賜姓大朝臣。並是神八井耳命之苗裔也。」
  3. ^ 「諏方郡二座 並大 南方刀美神社二座 名神大」

Adabiyotlar

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