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Onbashira

Coordinates:36°04′31″N138°05′29″E/ 36.07528°N 138.09139°E/36.07528; 138.09139
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Onbashira Festival
Shikinen Zōei Mihashira Taisai
( thức niên tạo 営 ngự trụ đại tế )
A raisedonbashirain theShimosha Harumiya,one of the four main shrines of theSuwa Grand Shrinecomplex
FrequencyEvery 6 years
Location(s)Lake Suwaarea (Hara,Fujimi,Chino,Suwa,Shimosuwa,Okaya),Nagano Prefecture
Coordinates36°04′31″N138°05′29″E/ 36.07528°N 138.09139°E/36.07528; 138.09139
CountryJapan
Years activecirca1,200
Inauguratedcircalate 8th century?
Most recent2022
Next event2028
Websitewww.onbashirafestival.com

TheMihashiraorOnbashira(Japanese:Ngự trụ,honorific prefixNgựon-/mi-+ trụhashira'pillar')are four wooden posts or pillars that stand on the four corners of localshrinesin theLake Suwaarea ofNagano Prefecture(historicalShinano Province), Japan. The largest and most famous set ofonbashiraare those that stand on the four shrines that make up theSuwa Grand Shrinecomplex.

By custom, theonbashiraare replaced every six (traditionally reckonedas seven) years, in the years of theMonkeyand theTigerin theChinese zodiac.In Suwa Shrine, this occurs during theOnbashira Festival(Ngự trụ tế,Onbashira-sai),which also functions as a symbolic renewal of the shrine's buildings. During the festival, sixteen specially chosenfirtrees are felled and then transported down a mountain, where they are then erected at the four corners of each shrine. Festival participants ride theonbashiraas they are slid down the mountain, dragged to the shrine, and raised, and the festival has the reputation of being the most dangerous in Japan due to the number of people regularly injured or killed while riding the logs. This festival, which lasts several months, consists of two main segments,YamadashiandSatobiki.Yamadashitraditionally takes place in April, andSatobikitakes place in May.[1]For 2022, theYamadashiportion has been cancelled due to the ongoingCOVID-19 pandemic,but theSatobikiis still scheduled to begin on 3 May.[2][needs update]

Background

[edit]

Suwa Shrine

[edit]

What is known today as 'Suwa (Grand) Shrine',Suwa Taisha(Tưu phóng đại xã),was originally two distinct sites made up of four individual shrines: theHonmiya(Bổn cung)and theMaemiya(Tiền cung)comprise the Upper ShrineKamisha(Thượng xã)located in the modern-day cities ofSuwaandChinoon the southeastern side of Lake Suwa, respectively, while the spring shrine(Xuân cung,Harumiya)and autumn shrine(Thu cung,Akimiya)in the town ofShimosuwaon the opposite (northern) side of the lake make up the Lower Shrine(Hạ xã,Shimosha).[3][4][5][6]

TheKamisha Honmiya's hall of worship orhaiden

The shrine's deity, known either as SuwaDaimyōjinorTakeminakata,was worshipped since antiquity as a god ofwindandwater,[7]as well as a patron ofhuntingandwarfare.[8]In this latter capacity, he enjoyed a particularly fervent cult from varioussamuraiclans during the Middle Ages.[9]The Upper Shrine is dedicated to Suwa Daimyōjin himself, while his consort, the goddessYasakatome,is worshipped in the Lower Shrine.

Like others among Japan's oldest shrines, theKamisha Honmiyaand the two shrines of theShimoshado not have ahonden,the building that normally enshrines the shrinedeity.[10]Instead, the Upper Shrine'sobjects of worshipwere the sacred mountain behind theHonmiya,[11][12]a sacred rock(Bàn tọa,iwakura)upon which Suwa Daimyōjin was thought to descend,[13]and the shrine's former high priest orŌhōriĐại chúcwho was considered to be the physical incarnation of the god himself.[14]This was later joined by two Buddhist structures (no longer extant since theMeiji period): a stonepagodain the shrine's inner sanctum known as theTettō(Thiết tháp),'iron tower', and a sanctuary to thebodhisattvaSamantabhadra(Fugen)—Suwa Daimyōjin being considered to bea manifestationof this bodhisattva—on the sacred mountain.[15]Meanwhile, the Lower Shrine's objects of worship are sacred trees: asugitree in theHarumiya,and ayewtree in theAkimiya.[10][16]

Onbashirain Ukishima Shrine,Shimosuwa
Smallonbashiraonminiature shrinesin Tenaga Shrine,Suwa City

Unlike today, there were originally far fewer buildings in the precincts: in theKamisha Honmiya's case, medieval records for instance indicate that the shrine's most sacred area where a worship hall (haiden) now stands once featured only atoriigate and the god's dwelling place, theiwakura,demarcated by a kind of fence (kakusu(Cách tử)).[17][18]

Theonbashira

[edit]

All four shrines of the Suwa Shrine complex are each surrounded on their four corners by large wooden pillars known as theonbashira.These pillars are all currently made out ofmomi firtree trunks,[4]though wood from other trees such aslarchorJapanese cedarwere also used in the past.[19]

The largest of a set of fouronbashira,measuring5jōand 5shaku(approx. 16.6 meters) high, is designated as the 'first pillar' orichi no hashira(Nhất の trụ),while the remaining three pillars—the second pillar(Nhị の trụ,ni no hashira),third pillar(Tam の trụ,san no hashira),and fourth pillar(Tứ の trụ,yon no hashira)—are fivejō(approx. 15 m), fourjōand fiveshaku(approx. 13.6 m), and fourjō(approx. 12 m), respectively.[20]

Anonbashira's girth is traditionally determined by measuring the uncut tree's circumference at eye level,medōri(Mục thông り).[20][21]The actual thickness of the logs used may vary: the largestonbashirain recent history in terms of girth is theAkimiya'sichi no hashiraused in the festival of 1950 (Shōwa25).[21][22]

Aside from the largeonbashiraat Suwa Shrine, smalleronbashiraare also erected inits branch shrinesthroughout the country.Onbashiraare also found in many local shrines in historical Suwa district (see pictures on left).

Diagram of the interactions between the five Chinese elements orWu Xing

Origins and symbolism

[edit]

Theonbashira's origins and original purpose are shrouded in mystery. They have been variously interpreted among other things as relics of much larger structures, a kind of barrier or boundary marker (cf. the Koreanjangseung), astotem poles,[23]or even as symbolic substitutes for rebuilding the entire shrine complex.[24]Some scholars meanwhile consider the practice of erecting sacred pillars to derive ultimately from prehistorictree worship,citing the remains of wooden poles or slabs discovered in variousJōmon periodsites in apparently ritualistic contexts as potential parallels to the Suwaonbashira.[25][26][27][28][29]

Diagram of the Three Unities ( tam hợp, Japanese:Sangō); the three branch signs under the fire element ( tam hợp hỏa cục ) – Tiger ( dần ), Horse ( ngọ ) and Dog ( tuất ) – are marked in red.
Onbashiraand Chinese philosophy
[edit]

Possible influences by the Chinese theory of thefive elementsand the concept of theEarthly Branchesin the ceremony of erectingonbashira—at least that of the Upper Shrine—have been observed. For instance, the ritual roughly reflects the elements' cycle of generation (wood begets fire, fire begets earth, earth begets metal), in that the Upper Shrine'sonbashiraare made out of trees from a mountain to the east (associated with the element of wood) and are brought to the shrine, located south (fire) of Lake Suwa (north, water) in order to replace oldonbashira(earth), which are taken down and brought to Hachiryū Shrine in the former village of Chū-kaneko (Trung kim tử,withKimmeaning metal), now a part ofSuwa City.[30]The custom of hammering ornamental sickles (nagikama) to the trees selected to becomeonbashirahas also been linked to the idea of the element of metal overcoming wood, with the sickle being thought to pacify or 'cut' violent winds,which is associated with the wood element(cf. Suwa Daimyōjin being a wind god).[31]

The generating relationship between wood and fire and their connection with the Suwa deity is also seen in a medieval document known as theSuwa Shichū(Tưu ba tư chú),which associates Suwa Daimyōjin's birth and later 'disappearance' with the year of theYang WoodHorse,kinoe-uma(Giáp ngọ),the Horsebeing associated with the south,the direction of fire.[32]

The timing of the Onbashira Festival, which falls during the Zodiac years of theTigerand theMonkey,and the rebuilding of the Upper Shrine'shōdenor treasure halls (see below) at noon—the hour of the Horse—are seen as corresponding with the concept of the Three Unities (Tam hợp,Chinese:Sānhé,Japanese:Sangō),[33]where four of the five elements are assigned three branch signs each, representing 'birth'(Trường sinh),'peak'(Đế vượng),and 'burial'(Mộ).[34][35]The zodiac signs of the Tiger and the Horse are both associated with the 'birth' and 'peak' aspects of fire.[33]

History of the festival

[edit]
The generalSakanoue no Tamuramarowas said to have been assisted in his war against theEmishiby the deity of Suwa (Detail from a scene in theKiyomizu-deraEngiEmaki)

Origins

[edit]

Suwa Shrine'sOnbashiraFestival, officially known as theShikinen Zōei Mihashira Taisai(Thức niên tạo 営 ngự trụ đại tế,lit. "Great Festival (of the) Periodic Building (of the Shrines and the)Mihashira"),[36]is popularly reckoned to have a 1,200 year history.[37][38][1]TheSuwa Daimyōjin Ekotoba(written 1356) claims that the custom of reconstructing (zōei(Tạo 営)) shrine edifices during the years of theMonkeyand theTigerstarted during the reign ofEmperor Kanmuin the late 8th to early 9th century (earlyHeian period).[39][27][28]

One legend concerning Suwa Daimyōjin claims thathe appeared tothe generalSakanoue no Tamuramaro,appointed by Emperor Kanmu to subjugate the indigenousEmishiof northeastern Japan.[8][40][41][42]In thanksgiving for the god's miraculous assistance in Tamuramaro's campaign, the imperial court was said to have decreed the establishment of the various religious ceremonies of Suwa Shrine.[43]

Kamakura, Muromachi, and Sengoku periods

[edit]
The westernhōdenor 'treasure hall' ( tây bảo điện ) located in theKamisha Honmiya.Both it and the easternhōden( đông bảo điện ) beside it are traditionally rebuilt in turns every six years: during anonbashirayear themikoshiinside either one of these twohōdenis transferred to the other structure, where it will stay for six years; the emptiedhōdenis then torn down, rebuilt, and remains unoccupied for as long as themikoshiis in the other building. In all, a givenhōdenstands for twelve years before it is reconstructed.

According to theSuwa Daimyōjin Ekotoba,the periodic rebuilding (zōei(Tạo 営)) of structures (every six years) in the Upper and Lower Shrines such as the 'treasure halls' orhōden(Bảo điện)where the shrines'mikoshiare kept was decreed to be a 'perpetual duty' (eidai no kayaku(Vĩnh đại の khóa dịch)) of the wholeprovince of Shinano,with the inhabitants of the various districts of the province responsible for organizing the event.[39][27]Such was indeed the case until the shrines experienced a period of decline during theSengoku period.[39]

TheEkotobadescribes the preparations for the rebuilding thus: at the onset of spring,the governor(kokushi) of Shinano would appoint officials who collected the necessary funds from the populace from checkpoints or toll booths (seki(Quan)) set up in provincial roads in exchange formifu(Ngự phù),official certifications stamped with the sacred seals of the Upper and Lower Shrines.[44][45]The rebuilding of the shrines was undertaken by artisans assembled from all across the province, while thousands of people were assigned the task of erecting theonbashirainto place, one or two thousand for each pillar.[46]

Due to the exorbitant amount of money required for the project, locals traditionally avoided or postponed special occasions like marriages,coming-of-age ceremonies,or even funerals during the year.[47][48]In addition, observance of the event in the proper time was considered essential: failure to obey thesetabooswas thought to incur divine punishment.[49]

The upheavals of theSengoku periodthreatened Suwa Shrine and its religious rites. Indeed, the shrine's ceremonies would have been lost to oblivion had not the warlordTakeda Shingen,a staunch devotee of the Suwa deity, took steps to revive their performance.[50]In 1565, after he had fully conquered the whole of Shinano Province, Shingen issued an order for the reinstitution of the religious rites of both theKamishaand theShimosha,thezōeibeing one of them.[51][52]

In 1582 (Tenshō10), the eldest son ofOda Nobunaga,Nobutada,led an army intoTakeda-controlled Shinano and burned the Upper Shrine of Suwa to the ground.[53][54][55]The shrine, which was destroyed in the invasion, was subsequently rebuilt on schedule two years later, in 1584 (Tenshō 12, year of theYang WoodMonkey).[48]

Edo period onwards

[edit]

The introduction ofthebakuhansystemin theEdo periodeffectively ended the 'perpetual' obligation of periodically rebuilding the shrines and replacing theironbashirabeing imposed on the whole province of Shinano. Since then, these duties became the sole affair of the villages ofSuwa (a.k.a. Takashima) Domain,where the shrines were.[56]

It is from around the Edo and the followingMeijiperiods[57]that the raising of theonbashiragradually turned into a grand festival, overshadowing thezōeiitself. It is thought that some of the current practices associated with the event may have been influenced bythe rebuilding ceremony practiced at Ise Shrine.[58]By the later half of the period, viewing galleries were being built for the huge crowds who gathered to witness the festival.[48]

The establishment ofState Shintoafter theMeiji Restorationin 1868 changed the religious landscape of Suwa. Asthe union between Shinto and Buddhismthat existed then at the shrines—as in most places in Japan—wasbrought to an end[59]and control over the Upper and Lower Shrines (merged into a single institution in 1871) was turned over from local priestly families to the government, the Onbashira Festival itself underwent massive changes.[48]

Formerly, the task of procuring and raising theonbashirawere assigned to different villages every time via mutual agreement. In 1890, it was decided that lottery will be used henceforth to determine which villages will be assigned whichonbashiraduring a given festival.[48][60]While the villages under the Upper Shrine's jurisdiction (currently districts in the modern-day cities ofChinoandSuwa,the town ofFujimi,and the village ofHara) are still allotted their respectiveonbashiravia lottery to this very day, the responsible villages for the Lower Shrine'sonbashirasoon decided to do away with the lottery for the 1902 festival and instead permanently assigned particular villages to a particularonbashira,an arrangement that continues to this day.[61][62]

TheShimosha Harumiya'skagurahall with twoonbashiravisible in the background.

The Lower Shrine's iconicKiotoshi,wherein theonbashiraare slid down a steep hill (theKiotoshi-zaka) as men attempt to ride it, originated from the Meiji period onwards. Unlike the Upper Shrine, which had a specially-designated area from which to obtain the wooden logs, the Lower Shrine originally used tree trunks obtained from different nearby mountains; it was not until 1895 that the forest of Higashimata(Đông vũ)inShimosuwawas established as the sole source for the Lower Shrine'sonbashiraand the current route which passes through the hill was adopted.[63]

In 1914 (Taishō3), 21-year-old Tomoya Nakamura(Trung thôn tri dã)became the first known person to ride anonbashiraas it was being slid down theKiotoshi-zaka.He is said to have repeated the same feat during the subsequent five festivals, making him a local legend.[64]It apparently took some time for others to imitate Nakamura: a photograph attached to a newspaper article about the festival in 1920 distinctly shows no one on theonbashiradepicted.[65]It was only from the festivals of 1926 and 1932 that reports of log-riding began to appear.[66]

During the final years ofWorld War II,as Japan's military situation became more desperate, the government began altering its originalconscriptionlaws, so that in 1943, all male students over the age of 20 became subject to the draft, whereas they had formerly been exempted. By 1944, men under 20—some as young as 15—were being pressured to serve in the military.[67][68]Due to the lack of able-bodied adult men, the Onbashira Festival of 1944 (Shōwa19) was performed mainly by women (who formerly did not take part in the proceedings) and by older men who were not pressed into military service.[69]During the festival, then-mayor of Shimosuwa, Tokichi Takagi(Cao mộc thập cát),died from an accident during theYamadashi.It has since become customary to pray for safety during the proceedings before a monument dedicated to his memory.[70][71]

The festival of 1950 (Shōwa25), the first to be held after the war, marked the first time women were officially allowed to participate in the event.[48]

Description of the festival

[edit]

Selecting the trees

[edit]

Preparations for the festival commences with the process of selecting the trees that will be turned intoonbashira,theMitate(Kiến lập て).In the Upper Shrine's case, a preliminary inspection (Kari-mitate(仮 kiến lập)) is performed two years before a given festival, with the formal selection process (Hon-mitate(Bổn kiến lập)) being held a year after this.[72]

The Upper Shrine'sonbashiraare made frommomi firtrees procured from Mount Okoya (Okoya-san(Ngự tiểu ốc sơn))—part of theSouthern Yatsugatake Mountains—in the village ofHara,[73]while those of the Lower Shrine are taken from the forest of Higashimata(Đông vũ)in the town ofShimosuwa.[73]

Yamadashitree drop
Pullingonbashiraacross river

Yamadashi

[edit]

Yamadashiliterally means "coming out of the mountains". Sixteen fir trees, usually about 17 to 19 metres (56 to 62 ft) tall, are selected and cut down in aShintoceremony using specially-madeaxesandadzes.[38][1]The logs are decorated in red and white regalia, the traditional colors of Shinto ceremonies, and ropes are attached. DuringYamadashi,teams of people drag the logs down the mountain towards the shrine. The course of the logs goes over rough terrain, and at certain points the logs must be skidded or dropped down steep slopes. Young men prove their bravery by riding the logs, which can weigh as much as 12 tons,[74]down the hill in a ceremony known asKiotoshi( "tree falling" ).

Satobiki

[edit]

DuringSatobiki,held about a month later, the logs are paraded to the four shrine buildings where they will be erected: Honmiya, Maemiya, Harumiya, and Akimiya.[75]Fouronbashiraare erected at each building, one at each corner. The logs are raised with ropes by hand, and while they are being raised, a ceremonial group of log bearers ride the logs and sing and perform other feats.[38][1]This ceremony was performed as part of the opening ceremonies of the1998 Winter Olympicsin Nagano.[38][75]

After the two festivals, there is an important event, the "Building ofHoden".This event, which marks the end ofOnbashira,is not as famous asYamadashiandSatobiki.

Incidents

[edit]

Onbashirahas a reputation for being the most dangerous festival in Japan, and it has led to the injury and death of participants. There were fatal incidents in 1980, 1986, 1992,[76]2010,[76][77]and 2016.[76]In 1992, two men drowned while a log was being pulled across a river.[76]In 2010, two men, Noritoshi Masuzawa, 45, and Kazuya Hirata, 33, died after falling from a height of 10 metres (33 ft) as a tree trunk was being raised on the grounds of the Suwa Grand Shrine. Two other men were injured in the same accident, which organizers say occurred when a guide-wire supporting the 17-metre (56 ft) tree gave way.[77]In 2016, one man died falling from a tree as it was being raised at the shrine.[76]

See also

[edit]

References

[edit]
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  70. ^"Hạ xã sơn xuất し～ bằng mộc tràng → thu thương の đại khúc tiền".Ngự trụ tế いくぞやい.Suwa City.
  71. ^"Tưu phóng đại xã ngự trụ tế bình thành 16 niên hạ xã sơn xuất し biên その 1".Yếm ly uế thổ hân cầu tịnh thổ.
  72. ^Miyasaka (1992). p. 164.
  73. ^ab"Thượng xã の ngự trụ sơn “Ngự tiểu ốc sơn” ".Ngự trụ tế いくぞやい.Suwa City.
  74. ^"Log-riding festival is as odd as it gets".Taipei Times.11 April 2004.
  75. ^abHiroko Yoda (5 May 2010)."Onbashira-sai festival: The log surfers of Lake Suwa".CNN Travel.Retrieved4 August2016.
  76. ^abcdeJulian Ryall (9 May 2016)."Man dies in Japan's most dangerous festival".The Telegraph.Retrieved4 August2016.
  77. ^abJulian Ryall (10 May 2010)."Two die in Japan's notorious tree-sliding religious festival".The Telegraph.Archived fromthe originalon 2016-08-10.Retrieved21 May2016.

Works cited

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