September 12, 2025 by Curtis A

Motif of Sakura

Sakura (桜), or commonly known as cherry blossom in English, is one of Japan’s most revered flowers next to the kiku (菊, chrysantemums). It took time over the generations to reach this level, for early in Japan’s history another flower by the name of ume (梅, plum) held this position beforehand, up until Nara period. From Heian period onward, this appreciation for cherry blossoms “bloomed”; as it was introduced into society alongside the development of new nice fields and crops, its appearance and and traits became very appealing to the mass. Many sentimental feelings, alongside auspicious meanings were tied to cherry blossoms that had influences within society over time. In fact, there is an old poetic line by those of the warrior caste that goes “hana wa sakuragi, hito wa bushi” (花は桜木, 人は武士), which compares the splendor of their petals in full bloom followed by their sudden withering due to the short life span of cherry blossoms to the glorious feats in battle of the samurai that will inevitably be cut short through untimely death by the blade of their opponents.

It isn’t hard to find artistic images of chery blossoms. Here’s an example of capturing clear details of several cherry blossoms fully bloomed, while petals are shown fluttering in the air like snow. From Photo-AC.

The love for cherry blossoms can be seen in paintings, artworks, crafts, and fashion. There is national pride in having images and designs in the liking of this flower, such as when the petals flutter down in the air like light snowflakes. Despite all this, there are situations where people also shown caution regarding the usage of cherry blossoms, to avoid what would be considered bad luck. For example, whereas many cherry blossom motifs were willingly used for clothing, products, and even on the weapons of warriors, there was significant hesitation to use it as a family crest. Why is that?

Some clues are linked to the origin of the cherry blossom. There are different tales that depict this, a few in the form of ancient mythological tales. They are from sources such as the Kojiki and Nihon Shoki, which speak of major deities inhabiting Heaven, while minor deities populating Earth. As tales like these were taken as truth in the past, they in turn shaped people’s minds as societies grew in Japan.

THE BEAUTIFUL SAKUYA

There is a prominent source to how the name “sakura” is linked to the manner in which this flower blooms. It’s tied to the popular tale of a goddess named “Konohana no Sakuya-bime¹” (木花之開耶姫²). Daughter of a mountain god residing in a shrine on Mt. Fuji, Sakuya was courted by and soon married Ninigi no Mikoto, the descendant of the Sun goddess Amaterasu. When Ninigi no Mikoto laid his eyes on her for the first time, Sakuya became immortalized through his statment about her beauty paralleled to blooming flowers which is the highest form since, in a fleeting moment, will eventually disappear like how flowers wither away. As a deity, she is worshipped as the goddess of growth of flowers & plants at the major shrine Fujisan Hongu Asama Taisha (富士山本宮浅間大社), as well as others. She is also recognized as the protector of safe childbirth, and child rearing due to her very strong personality as demonstrated in mythology³.

*An artwork of Konohana no Sakuya-bime from the series “Fugaku Hyakkei” (富嶽百景) by Katsushika Hokusai.*

Here’s where we arrive to a theoretical origin for the cherry blossom. It is said that at one point, Sakuya became possessed by the divine God of Harvest, traveled to the very top of Mt. Fuji and made the flowers there to bloom. This incident is then linked to Sakuya’s name, from which we get a play on this flower’s name in the following case:

SA = represents the God of Harvest, with “Harvest” pronounced as “sa” (稲)
KURA = inhabiting a vessel, with the action represented by the phonetic “kura” (座)

*An artwork featuring Sakuya sitting amongst sakura trees. By Dōmoto Inshō.*

The parallel of Sakuya and flowers is that her beauty is liken to that of flowers in full bloom. Yet this moment of beauty is fleeting, as the petals will eventually fall, and the flowers eventually wither away. As fragile as they are, blooming flowers are priceless even if for a moment, making them invaluable more than anything else, even more than a forever-lasting stone.⁴

FAMILY CRESTS

As mentioned earlier, imagery of sakura was very common throughout Japanese culture once it became popular in society. This became even more apparent from Edo period onward. This was also a period when kamon (家紋), or family emblem, became widespread not just amongst the elite, as having such a thing represented the longevity of one’s family line. See, one’s family lineage was valuable, and how this lineage was presented was very important, especially those prestigious ones with long history. Family emblems served this purpose, each using a plethora of imagery from almost anything from nature. These range from mountains, rivers, insects, plants, bird feathers, to even shapes. Through interpretations and varying superstitions, each can have powerful meanings that can bolster a family line’s standing in society, such as longevity, protection against ailments, bravery, and knowledge.

Entitled “Oka no Utage” (丘の宴), a scene of women of nobility attending a “sakurami” (桜見, cherry blossom viewing) event. Cherry blossom motif can be seen on many of the attendee’s clothing, as well as on the tapestry. By Kitagawa Utamaro.

A cherry blossom emblem, on the other hand, was not viewed in the same way. While there is beauty and sutble strength appreciated in the qualities of cherry blossoms, many people were in agreement regarding its dark & its ominous traits in how petals fall off at the same time, which signals how quickly this flower withers away. These traits are viewed as a bad omen when applied to a family emblem, as it could result to one’s family line ending. Thus, historically it was rare for any family to establish any form of cherry blossom family emblem openly as it wasn’t a popular practice. Still, this didn’t stop those who went against the norm and establish an actual cherry blossom emblem⁵.

Here’s a short list of those families who used one of the existing cherry blossom emblems:

Matsudaira / 松平
Hosokawa / 細川
Sengoku / 仙石
Sakurai / 櫻井
Yoshino / 吉野
Yoshida / 吉田
Aono / 青野
Masaki / 正木

This is a short list. Note that some of these families, such as the Sakurai family, are main branches. Later, some of them have branch families or extended families that follow suit and use the same emblems, including those cherry blossom emblems.

The following are cherry blossom emblems, from left to right and top to bottom: Sakurai zakura, Sengoku Kuyō zakura, Hosokawa zakura, Sakura, Yama zakura, Edo zakura. From Kamon no Iroha.

Here are a few of the types of cherry blossom emblems used:

Sakura / 桜
Sakurai zakura / 桜井桜
Hosokawa zakura / 細川桜
Yamazakura / 山桜
Sengoku Kuyō zakura / 仙石九曜桜
Edo zakura / 江戸桜

Each of these emblems have a unique meaning behind their design. Let’s take the Sakurai zakura emblem as an example. This presents a sakura growing wild in the mountains with a row of petals overlapping another row. Matsudaira families from old regions called Settsu (area between the north-central part of Osaka and south-eastern part of Hyōgō Prefecture) and Dewa (area in both Yamagata Prefecture and Akita Prefecture), whom have roots from the Sakurai clan, had this particular cherry blossom emblem a reserved one behind another that was used as their public emblem. It is thought that the Sakurai clan is connected to the establishment of the Sakurai zakura emblem. Next example is the Hosokawa zakura emblem, which features 5 petals, each with 3 pistils on top. This emblem was used by the Hosokawa family from Kumamoto domain of Higo Prefecture. However, there is another story stating that the Hosokawa family gained this emblem from Matsudaira Tadataka, whose roots are also from the Sakurai clan.

CONCLUSION

As this article comes to a close, I’ll reiterate about how there’s always something interesting to learn when research different topics in Japan’s history, no matter how small or obscure it may seem. Case in point, as the cherry blossom continues to be a flower beloved not just in Japan, but also appreciated by many all around the world, one would think that it’s seen as a flawless creation of life. Yet, there is one point of its qualities that would shun families from representing their own family line. This is due in part to the cherry blossom’s deep connection to auspicious beliefs ingrained in the livelihood of the populous, established by mythological stories once held in high regard as the origins of Japan itself.

1) Just for additional info, her first original name was Kamuatsu-hime (神阿多都比売) in the Kojiki. Later in the Nihon Shoki, the name was written as Kamiatsu-hime or Kamutaka-ashitsu-hime, as well as Konohana no Sakuya-bime. Seems like the last name sticks out more, thus what she is referred to nowadays. Another completely different name tied to her is “Asama no Ookami” (浅間大神).

2) There are different ways to write her name using kanji, or Chinese characters. Some using kanji for the sake of phonetics, and others that string kanji together to create a uniqe meaning. At the end of the day, there is no one “right” way to write this.

3) In Sakuya’s tale the event where she was pregnant with children between her and Ninigi no Mikoto unfolds as follow. The two had a discussion where Ninigi no Mikoto spoke doubt about the children being that of Earthly status instead of Divine status such as him. In opposition, Sakuya protested that their children will be that of Divine status. To prove this, she holed up in a room, and set fire around herself to demonstrate that only divine children can be born safely under such extreme conditions. In the end, Sakuya successfully gave birth to children that would also be recognized as gods.

4) This refers back to the original tale found in sources such as the Kojiki, when Ninigi no Mikoto seeked out Sakuya to request for her hand in marraige at her family’s shrine, her father presented another daughter named Iwanaga-hime (石長比売) as a better match. While Iwanaga-hime’s qualities were compared to the ever-persistence and long-lasting qualities of stone (which her name implies), Ninigi no Mikoto believed Sakuya’s beauty, likened to flowers, surpassed everything, and refused to accept anyone else besides her.

5) Note that many families possessed more than one family emblem at any given time. So just because a particular family decides to have a sakura emblem doesn’t mean that they have to use it publicly. Instead, they can use one of their other ones, and keep the cherry blossom emblem only for specific occassions.

March 20, 2025 by Curtis A

Tale of a Samurai Losing to a Red Bean Mochi Cake

Winter is officially over today in the US on 3/20¹. The same can be said in Japan, as it ended on the day of shunbun (春分)². As Spring is now upon us, we all expect life of mother nature to revive as the weather gets warmer, and flowers start blooming. Those who follow traditions in Japan may eat specific snacks on the day of shunbun, such as botamochi (ぼた餅), which is a mashed rice cake covered in sweet red bean paste.

In accordance to the 1^st day of Spring, this article will introduce a rather interesting fable from Yamagata Prefecture, which is about botamochi and terms used to describe it. These terms are enough to make anyone fear for their life…including a samurai!

Han Goroshi to Hon Goroshi³ (Half-Beating and Full-Beating)

There’s a story a long time ago, where a lone samurai from the Capital⁴ sets off on a journey, which takes him into the mountains⁵. He traverses through the mountains all day till late in the night, where he finds himself wandering around aimlessly, until he finally comes to a single mountain hut. He knocks on the door, which was then opened by an old man. The samurai requests to stay in the hut for the night. The old man sits in front of an open hearth next to an old lady who is his wife, and after consulting with her, they both agree as long as the samurai was okay with their shabby hut.

Given warm thin rice porridge as a meal by his hosts, the samurai eats his fill, then retreats to a room prepared for him to rest. He falls asleep almost instantly, as he was tired from his long trip. However, in the middle of the night, he wakes up to the low conversation between the elderly couple, which prompts him to eavesdrop for awhile. The part of the conversation he hears wakes him up completely.

“Should we give him one ‘half beating’ tomorrow? Or what about a ‘pounding by hand’?” Asks the old man.

“This samurai’s from Edo, right? A ‘half beating’ should be enough for him.” The old lady replies.

Hearing this dialogue, the samurai was shocked. He concludes that this plot to beat him, possibly to death, could only be that of mountain bandits, and he just so happened to fall into their den. No longer able to sleep with those troubling thoughts on his mind, he lays down on his bedding, clutching his sheathed sword tightly to him. He remained vigilant, staying on full alert to defend himself, all night long until sun rise.

With morning upon him, the samurai was sleep-deprived. Expecting an attack from his would-be assailants while they thought he was asleep, he was surprised that no such incident occurred. Still, despite being tired, he stayed alert, with his hand ready on the handle of his sword.

*A pic of a samurai, poised to draw his katana. From illust-AC.*

Just then, the samurai could hear sounds coming from the area around the open hearth, along with the voices of his hosts.

“Hey, you done with the ‘half beating’ yet?” The old man calls to the old lady from a different room.

“Not yet, wait a little longer.” She responds, sounding like she was beside the open hearth. From their conversation, the samurai was certain they were about to set their plan into motion and attack him at any moment. Wanting to get the upper hand, he gets up and quickly bursts out from his room, ready to strike his would-be assailants.

Surprised that the samurai was already awake, the old lady greets him in good spirits. The sleep-deprived warrior calms down as he analyzes what’s before him; the old lady sits down on a mat with a mortar beside her, while kneading something in her hands. As he looked confused, the old lady offered him something.

“We don’t have anything else here, but thought you could at least eat a ‘half-beating’.” In the old woman’s hand, a dark-colored mochi s presented to him. The samurai immediately recognizes it to be a botamochi.

“Wha…this ‘half-beating’ is actually an azuki bean⁶ mochi? Then, what’s a ’pounding by hand’?” He ask curiously.

“Ahh, ‘pounding by hand’? That’s our homemade soba noodles. And a ‘full-beating’ is for mochi⁷.” The old lady responds with a smile.

Realizing his misunderstanding, the samurai loses all power in his legs and collapses onto his bottom down on the floor.

~ The end ~

In the original tale, the terms that the samurai heard from the elder couple are the following:

Te uchi (手打ち)
Han goroshi (半殺し)
Hon goroshi (本殺し)

Normally, these terms are of a violent context, which you would hear in relations to fighting. Te uchi means “to strike” or “to slap” someone with one’s bare hands, han goroshi means “to beat a person to the point where they’re on the brink of death”, and hon goroshi means “to certainly beat a person to death”. Anyone, especially a samurai who trains expecting death in combat, would immediately interpret such terms as dangerous, especially when applied towards someone. However, it seems that these terms have a unique usage in Yamagata when making treats or food. Since the samurai was from Edo and not from Yamagata⁸, hearing the colloquial use of those words that are normally used for violence alarmed him. From his perspective, one can understand how he felt. In present day, all countries have words that possess multiple meanings and usages, especially for cooking. In English, “beating” an egg is commonplace, but imagine a time when using such expression was unheard of.

ENDING

This concludes today’s article. The tale itself is light-hearted, and illustrates the unique culture of different prefectures in the past. Here’s looking to a fresh start on the 1^st day of Spring!

1) I say this figuratively, for where I’m at it is wet & snowing outside.

2) Also known as “Shunbun no Hi” (春分の日), this year it falls on 3/19 in Japan, which slightly coincides with the US date of 3/20.

3) Title in Japanese is “半殺しと本殺し”. Here’s a version of the tale here.

4) The word “Capital” is not mentioned here, but later in the story it is, through the word “Edo”. Adding this for context purposes. Speaking of which, the Capital city at this time is Edo (Tōkyō), meaning that this tale takes place during Edo period, possibly as early as the late 1600s.

5) Most likely the samurai was on a musha shugyo (武者修行), or training journey.

6) Azuki (小豆) is the Japanese word for red bean.

7) In other words, mochi with nothing added to it is “hon goroshi”, with “hon” (本) indicating standard, or base.

8) Edo is present-day Tōkyō City, in the east. Yamagata is in the northeastern region of Japan, and is north of Tōkyō.

February 22, 2025 by Curtis A

Yato-no-kami, the horned snake deity

There are many shrines, big and small, around Japan. While each shrine has its own backstory, there’s no arguing that they all were built to honor¹ someone or something specific. In accordance to this year’s Zodiac sign, I did some research and discovered that there are many shrines in honor of snake deities. Many have their unique stories, sometimes connected to other deities, which natives can visit the corresponding shrines and pray for good fortune and blessings. These include Kanahebisui Shrine in Miyagi Prefecture, Shirohebi Shrine in Yamaguchi Prefecture, and Omiwa Shrine in Nara Prefecture.

For me, the most interesting one I’ve come across is a shrine dedicated to the deity Yato-no-kami (夜刀の神)², which has a very interesting lore regarding it being revered. While considered a folklore, it’s abit different from the ones I’ve read over the years, for it’s more grounded and paints a picture that, with abit of cultural understanding, feels more of summary (albeit with a dash of fantasy) of historical events. For this article, I will discuss about this snake deity, its fabled story, and the general views concerning intended lessons, hidden meanings and other tidbits.

INTRO OF THE HORNED GIANT SERPENT

The tale about Yato-no-kami is an ancient one said to have originally been shared verbally by elders. It is part of numerous stories from ancient Hitachi (present day Ibaraki Prefecture) that were later compiled into a collection called “Hitachi no Kuni Fudoki” (常陸国風土記, Historical Culture of Hitachi Country). In fact, it is told that this collection is viewed as a form of history of this region. In the story of Yato-no-kami, one would think it more of a monster, as it is quite opressive against humans. However, like most folklores of old, this shouldn’t be taken at face value; there are interpretations by analysts who claim there are some important factors of this snake deity, as it is more symbolic regarding the important resource that was beneficial to the people in order to survive, which is water for the farmlands. Like dragons, snakes are also associated with water, so it’s no coincidence that the conflicts the characters in the story have with Yato-no-kami involves this…whether this is made obvious or not. Thus, the reasoning behind Yato-no-kami being worshipped as a god, with a proper shrine being erected in its honor.

Today, the shrine for Yato-no-kami (夜刀神神社, Yato-no-kami Jinja) is part of a larger, overarching shrine called Atago Jinja (愛宕神社) within the fabled valley in modern Namegata City, Ibaraki Prefecture.

THE FOLKLORE

The original text is very old Japanese and not the easiet read due to a lack of modernized structure and an abundance of many archaic words. Fortunately, there are modern adaptations of this, making the tale a more approachable read. For this article, instead of a direct line-by-line translation, I will explain the story simply in English.

*The original story of Yato-no-kami, reproduced in print form. From Wikipedia.*

This story takes place during the period of Emperor Keitai (around 500s) . In the Imperial residence of Tamaho Palace (玉穂の宮) was a local powerful family that went by the name of “Yahazu” (箭括). The head of the Yahazu family, Matachi (麻多智), is tasked with the advancement of agricultural cultivation in the western fields of Yatsu in Namegata Country (行方郡)³ , making way for farming fields and the establishment of villages there.

Around this time, there appeared Yato-no-kami, a giant horned snake⁴, along with a horde of snake followers⁵. Since they also live in the area, Yato-no-kami and his group caused chaos, preventing agricultural advancement and killing people. It is said that it was a terrible beast of a god, to the point that those who accidently cast their eyes on Yato-no-kami would be cursed, with them and their entire family line being greeted with doom⁶.

Catching news of this, Matachi was furious, and swore to eradicate this nuisance. Donning on his armor and arming himself with a spear, he confronted the snakes and slaughtered many of them. Yato-no-kami was eventually overpowered and retreated to the nearby mountain. Matachi did not give chase into the mountain, but instead he had a type of fencing set up to block the mountain path. He also had a speacial seal placed on the fence called “Shirushi no Tsue” (標の梲), which acted as a ward strong enough to keep the giant snake from returning.

*The shrine for Yato-no-kami within a woody field in Namegata City, Ibaraki Prefecture. From Wikipedia.*

As a sign of victory, Matachi declared in a loud voice towards the mountain that humans would make their homes in the lower lands and establish farms, while Yato-no-kami and its kind would from there on live in the mountains. Matachi would also take up the role as a Shinto priest, along with future generations of his family line continuing this role, giving worship to the giant serpent and appease any hard feelings between them and ensure order to live in harmony. A shrine in honor of Yato-no-kami was built, and worship rituals proceeded. At the same time, farmlands were established, and many villages were built as well.

Years later, during the period of Emperor Kotoku (596~654), an individual by the name of Mibu-no-mura Jiro (壬生連麻呂) was tasked with being lord over the same valley. In order to improve the life of the farmers, he made an order to have embankments made around a body of water in the valley that was viewed as a lake⁷. These embankments would make it easier for water to be obtained and used for the farmlands. It just so happened that Yato-no-kami caught wind of what was happening there. So, in a form of protest, he climbed one of the beech trees that were near the lake, and occupied there in plain view, causing unrest to the workers.

Seeing the commotion, Jiro was brought to anger. He yelled at Yato-no-kami furiously, disregarding its god status. He declared that the lake was essential to the livelihood of the people living close by, and if he catches sight of anything, no matter what it is, that dares to disrupt their way of living by preventing their natural resource, it will be killed by his own bare hands.⁸

*An image of Shii-no-ike, with the torii (鳥居, shrine main gate) of Atago Jinja placed inside. From Wikipedia.*

In fear of Jiro’s boldness, Yato-no-kami fled from the tree and returned back to where it came from. Completing the project with no more interruptions, Jiro called the lake “Shii-no-ike” (椎野池)⁹, from which farmers could pull fresh water from thanks to the embankments placed.

This is pretty much how the story of Yato-no-kami plays out. On a large scale, it may serve as a subtle hint of the true history of that time: when the unified states of the Empire Kingdom from the south to central Japan were established, orders from the Imperial court were made to loyal followers bearing military strength to further expand the kingdom by making expeditions to the north. In order to do this, those tasked would travel with their force and accimilate more land, either by having natives submit and vow loyality, or being pushed out through violence. Through this, Imperial influence over the span of this island country grew, as well as the influence of these families who not only seized control of different areas, but also managed them.

Due to the reality of such actions, it was not uncommon for written records at that time to be drafted in a more lighter form in the guise of folklore, with demons and deities often representing those that were considered outsiders.

TIDBITS AND ANALYSIS

Along with the actual story are commentaries, which can range from lessons behind the folklore to meanings & symbolism regarding specific individuals. Here we’ll touch upon some of the conversations regarding the origin of Yato-no-kami and its story.

Lesson #1: Readers can interpret this story as representing the early prominent families’ success in surviving and adapting to the wild land. Yato-no-kami plays the role of nature as a whole, being wild and dangerous. The struggles that Matachi and his people had to face is demonstrated in their battle against the giant serpant and its followers. The same for Jiro and the farmers, whom needed a more suitable method for obtaining water for the farmlands, which was through the establisment of a lake. In both cases, the people won, their victory symbolizing them taming nature to the point they could guarantee sustainable life through farm lands and villages.

Lesson #2: This lesson is more geared towards expressing how gods were viewed as reachable in the mountains, while people live within the fields. By tradition, many processions and pilgrimages take place up mountains, where rituals of worship to different gods could take place directly to them. Shrines and dedicated priests are established, even up in the mountains themselves. This is represented by Matachi and his descendents taking up the role of Shinto priests. Around this time, Buddhism has been introduced to Empire Kingdom, and is adapted into the culture, alongside the already-established Shinto belief.

Lesson #3: There is talk about how the tale mirrors other mythical stories regarding the creation of Japan, where man (Matachi) battles against gods (Yato-no-kami), wins, and establishes the makings of a hero. In fact, it’s from this point where Yato-no-kami is compared to Yamata no Orochi (八岐大蛇), the eight-headed serpent defeated by the god casted out of the heavenly realm, Susano no Mikoto (須佐野の尊). While there are some noticeable parallels (i.e. both antagonists are snakes), this comparison is left to one’s personal opinion.

Lesson #4: There are thoughts that this story (along with the entire collection of “Hitachi no Kuni Fudoki” as a whole) was rewritten with an undertone reflecting Confucianism. Did this happen when it was compiled with into the collection of stories of Hitachi? Who knows. However, when compared to other folklore stories, this one has a more broader viewpoint in terms of social structure, development of society, and development of technology. This ranges from the identifying the Imperial ruler, how prominent families assumed roles of land owners and managing the establishment of farmlands and villages, devising means to create bodies of water into usable lakes, and so on. There may be more points that can be analyzed, including the significance of the people’s belief in Shinto. How does this Confucianism viewpoint affect the story? Personally it is hard to say, other than giving the vibe that there is much more realism in how things play out, while other coded points can be deciphered through further research.

Meaning behind the name: What does the “Yato-no-kami” name stand for? If we look at each part of the name, “Yato” is thought to mean “Yatsu”, which was mentioned earlier as the western fields in Namegata and signifies “valley”¹⁰. The name is also said to be a phrase meaning “yachi” (谷地) , which apparently stands for swampy, or low-lying wetland. Such a phrase can be an indication of the conditions of the valley in which Matachi and his people expanded into. Much work must’ve went into making the area fertile enough for farming, which should’ve included a suitable source of clean water.

Significance behind the lake: Let’s turn our attention to the lake Shii-no-ike. This lake was created during Jiro’s time, and has a strong connection to Yato-no-kami. Since it didn’t exist during Matachi’s time, what water source did him and the farmers use? One idea I read tells that rain water that poured down from the mountain where Yato-no-kami had to reside in was used. To ensure this resource could be obtainable, Matachi worshipped the horned serpent. When you think about it, this fits many narratives of old, where shirnes were built for gods in order for the priests to pray and receive good fortune to the land. In this case, snakes are associated with water, thus why Matachi would erect a shrine for Yato-no-kami. Later, as that rain water poured into the vally to form lake Shii-no-ike, a torii (鳥居, Shinto shrine gate) is placed into it in honor of being a sacred resource.

ENDING

This conludes the overview on the folklore of Yato-no-kami. As a whole, the tale plays a significant part in the early development of Japan, as it not only illustrates locals’ belief in deities and their fortune they bestow on them, but also outlines the societal structure at that time. While it may come off as something frightful and menacing, we can view Yato-no-kami as pivotal in the history of Ibaraki Prefecture due to its connection with water.

1) Loosely speaking here, this points to modern times. In the past, there were other purposes for building a shrine, which ranged from protecting a castle, warding away ominous fortune, worshiping an important individual, to appeasing a possible vengeful spirit or demon. The after effect of shrines like these that do survive the test of time is becoming a sanctum where someone or something is worshipped as a deity.

2) Another pronunciation is “Yatsu-no-kami”. The same kanji (夜刀神) is still used for this as well.

3) Namegata Country is one of the areas within Hitachi.

4) It is not explained if it’s a single horn or two horns. Images of Yato-no-kami mainly depict it with 2 horns.

5) In one of the rewrites of the tale, Yato-no-kami is described as a group of snakes, possibly meaning there is not just one serpent representing this deity. Or, this could be interpreted as the god known as Yato-no-kami merely took the form of snakes. This isn’t really made clear, maybe due to the writing style?

6) This is a continuation of the point above, where the true form of Yato-no-kami is so terrifying that it assumes the guise of a horned snake(s), while an individual would be cursed only if they see its true form. Or, it could be interpreted that once it sets its sights on you, it’s so swift that its victim cannot escapte death, which in turn ends that individual’s chance of having future descendants.

7) This body of water, now turned into a lake, was probably a collection of rain water from the very mountain Yato-no-kami resided in. During Matachi’s time, the rain water was gathered for farming, but as the years went by, it accumulated to the point where the people could have a much larger, sustainable source.

8) From what is considered the original text, when Jiro regards killing any threat to the people’s survival, his statement includes “whether fish or insect…”. From further analysis, he mentions these due to them being associated with water, as they can render the lake unusable if not kept in check. Jiro’s tone also includes Yato-no-kami, for it too is viewed as essential for the farmers to get water from the lake. Guess we can see it that, despite his godly status, it’s also susceptible to receiving Jiro’s wrath.

9) This name means something like “lake of the field of beech trees”.

10) Coincidently, “Yatsu no kami” may have been the original pronunciation, which makes it a direct reference to the area Yatsu (谷). Why changed to “Yato”. Possibly to match the phonetics of the kanji in its name (夜刀) properly?

March 22, 2024 by Curtis A

Spring Equinox and the 72 Pentads

The starting point of the Spring season was on 3/19 in the States, parallell to the starting point of 3/20 in Japan. As the veil of winter is lifted, we should be greeted with warmer weather and the revigorated growth of nature. It’s a gradual process, one that has different phases.

There are some interesting practices of old in Japan for interpreting changes in nature. Recently, I learned of a method called “Nanajūnikō” (七十二候), or “72 Pentads” in English. Derived from ancient China ideaology, it is a climatological way of interpreting the seasonal behavior through a 5-day period started during the early Edo period. In essence, each season undertakes numerous changes, which affects nature and those creatures living within it at certain times during its duration.

The following 15 days represent shunbun (春分), the Spring equinox. Each 5 days are described by a unique phrase, which will be interpreted in English, followed by a short description.

雀始巣 (すずめはじめてすくう)
ENGLISH: suzume hajimete sukū (sparrow begins to make its nest)
PERIOD: 3/20 ~ 3/24
DESC: At the start of Spring, sparrows make their presence in particular areas, as they build their nests to lay their eggs. In the past, sparrows were common to see around villages, towns, and fields, thus making a natural indicator that Spring had arrived.

Artwork entitled “Fuyō ni suzume” (芙蓉に雀), part of the Hokusai kachō gashū (北斎花鳥画集, Hokusai’s art collection of birds and flowers). We see a sparrow gliding around cotton rose. By Katsushika Hokusai.

桜始開 (さくらはじめてひらく)
ENGLISH: sakura hajimete hiraku (cherry blossoms start to spread their leaves)
PERIOD: 3/25 ~ 3/29
DESC: Within these next 5 days, cherry blossoms should begin to bloom country-wide. Of course, this is dependent on the conditions of each area and the type of cherry blossoms that grow there.

*Artwork titled “Meisho Edo Hyakkei: Sumida-gawa suijn mori massaki” (名所江戸百景*
*隅田川水神の森真崎). Here, we see cherry blossoms upclose within the grove by the large Sumida river. By Utagawa Hiroshige.*

雷乃発声 (かみなりすなわちこえをはっす)
ENGLISH: sudden roar of thunder
PERIOD: 3/29 ~ 4/3
DESC: There will be this short period where the weather will grow turbulent with precipitation, accompanied by thunder & lightning. It is not limited to rain, as snow and hail may come depending on the area and weather conditions.

*Artwork entitled “Hashidate uchu no kaminari” (橋立雨中雷), this scene portrays an area known as Hashidate being pelted by rain while lightning dances in the sky. By Utagawa Kunoyoshi.*

While this method is tried & true for many generations, make no mistake that it is dated, for these interpretation on seasonal behavior may not always hold up today. On top of that, modernization and global warming have had an impact on climate changes. Still, it is interesting to study old practices like this and compare the environment around us, both in and outside of Japan. Planning to cover more, if not all, of the 72 Pentads in a future post or project.

December 28, 2021 by Curtis A

Wintertime Visuals of Edo

Every year I look forward to snow when Winter’s upon us. Since my childhood, NYC received a great amount of snow that blanketed the entire city. I have a lot of good memories, from having a white Christmas, shoveling snow with my father in front of our home, to trekking for hours around my neighborhood while bundled up with a heavy coat, gloves, and snow boots. Snow days are essential for kobudō training, as it offers another environment to challenge & evolve our skills. Lately, due to modernization through the advancement of technology, as well as climate change affecting all over the world, snow is becoming a rarity where I live, or the snow fall is so small that in a few hours it all melts away!

Recently I’ve been spending some time doing research on past lifestyle of people in Japan during wintertime. While there are all sorts of records pertaining to specific time periods, the most appealing are the visual ones, namely ukiyoe (浮世絵) and hanga (版画). For this article, I’m sharing some of the artworks I’ve come across that present iconic wintertime visuals, which should be appealing to those reminiscing about snow-filled days that was once common in NYC. It’s a mix between artworks showing different activities to famous locations during Japan’s snow-filled winter season.

TITLE: Yukikorogashi (雪転がし)

MEANING: Playing a game of yukikorogashi

ARTIST: Suzuki Harunobu

Suzuki Harunobu was active as an artist during the mid 1700s. In this artwork, he illustrates several boys playing yukikorogashi. Meaning “rolling the snow into a ball”, It’s a simple game where you take a handful of snow, place it ontop of snow on the ground, and proceed to roll it across. If done correctly, the snowball will gradually grow as it accumulates, soon becoming massive in size. A game played during Edo period, it has also survived into modern times.

TITLE: Yukikorogashi (雪ころがし)

MEANING: Playing a game of yukikorogashi

AUTHOR: Utagawa Sadashige

Another interpretation of kids playing yukikorogashi, by the renown artist Utagawa Sadashige. With a greater number of kids this time around, a larger yukidama (雪玉, snowball) is being created in the bottom left. In the upper right, some kids are making a yuki usagi (雪うさぎ, snow bunny) out of the snow. To the upper left, one kid is raining snow balls on unsuspecting targets. This artwork is a fine example of how kids spend their time enjoying the snow-related games during winter.

TITLE: Sensō Kinryūzan (浅草金龍山)

ARTIST: Utagawa Hiroshige

SERIES: Meisho Edo Hyakkei (名所江戸百景)

Here, we are presented a visual of the temple Kinryūzan Sensōji in Asakusa, Tokyo. Possibly being one of the more popular tourist spots around Tokyo, Asakusa is generally crowded as it has many attractions, including this location. Sensōji (the label “Kinryūzan” is its Buddhist tag) is treasured as being the oldest temple in Tokyo, as it dates back to 645. Along with visiting this temple, many come to take pictures at the front gate Kaminarimon (雷門), and shop at Nakamise Dōri (仲見世通り), which is a long path lined up with different types of shops along both sides.

Utagawa Hiroshige painted this artwork in the late 1850s as part of the collection of famous sights around Edo, now known as present-day Tokyo. The viewpoint is from under the gate Hōzōmon (宝蔵門), which is located in the more north-eastern part of the area. From this gate we can see the grounds, Kaminarimon & other structures, trees, and the people walking along the grounds covered in snow. There are some people making their way towards Kaminarimon to the left, while others appear to be heading towards Gojū no Tō (五重塔), or “Five-Storied Pagoda” to the right.

On a side note, I’ve personally visited Sensōji in the winter during my earlier trips to Japan, but it wasn’t covered in snow like in this artwork. Wish it was tho, as it would’ve been a cool experience in my book.

TITLE: Shiba Zōjōji (芝増上寺)

MEANING: Zōjōji of the Green Lawn

ARTIST: Kawase Hasui

Here we see another temple blanketed in snow. Not just any temple, Zōjōji has a deep history with the Tokugawa clan, as they had it relocated from further east to what is now known as present-day Tokyo city. Recognized for being within a large area having beautiful green lawns, through this artwork one can imagine there would be little traces of them considering how much snow is covering the ground.

Kawase Hasui captures a view of Zōjōji’s main gate Sangedatsumon (三解脱門) on a day of a snow storm in this piece made in 1925. He does a great job in showing contrast on the areas around the temple that would naturally be snowed on, as well as showing weight on the branches of the tree to the left as they accumulate snow. We also get an idea of how fierce the storm is by the angle in which the snow is falling, as well how the woman walking the grounds narrows her umbrella to protect herself from the frosty winds.

TITLE: Yuki no Miyajima (雪の宮島)

MEANING: Miyajima on a snowy day

ARTIST: Tsuchiya Koitsu

Japan is famous for the many torii (鳥居, Shintō shrine archways) around Japan. Many feature unique designs, while some are in the most unexpected locations. In this artwork we get a visual of the popular Ōtori (大鳥居), or Grand shrine archway of the national treasure shrine called Itsukushima Jinja (嚴島神社), located in Hiroshima prefecture. This archway sits out in the waters of the ocean, while most of the shrine itself is constructed along the edge of the ocean as well.

In this1936 artwork, Tsuchiya Koitsu conveys the natural phenomenon of the Ōtorii and other objects around it being covered in snowfall. There is light snowfall, but apparently it’s been snowing for awhile, considering the amount of snow that sits on the branches of a tree to the upper right.

TITLE: Biku ni hashi secchū (びくにはし雪中)

MEANING: Bridge unexpectedly covered in snow

ARTIST: Utagawa Hiroshige

SERIES: the Meisho Edo Hyakkei (名所江戸百景)

Another artwork from around 1858 by Utagawa Hiroshige, the theme of this centers around the bridge known as Kyōbashi (京橋). It’s built over Kyōbashikawa (京橋川), a river that runs through Hiroshima city in Hiroshima prefecture. The scenery covered in heavy snowfall, the artist uses the viewpoint from the snow-covered bridge, as we see a townsfolk with an umbrella about to make it across, followed by a messenger. We get a clear understanding of how deep the snow is by the messenger, who’s feet are completely submerged under the snow.

Take note of the 2 shops on either side of the artwork, which appear to still be open despite being blanketed in snow. The shop on the left with the sign “Yamakujira” (山くじら) sells boar meat, while the one to the right with the sign “〇Yaki Jūsan-ri” (〇やき十三里) sells roasted sweet potatoes with chestnuts. The aroma must be good, as it’s attracted a few dogs despite the weather condition.

TITLE: Chūshingura Youchi Ni – Rannyū (忠臣蔵　夜討ニ　乱入)

MEANING: Chūshingura’s “The Night Attack Scene 2” – Storming the Mansion

ARTIST: Utagawa Hiroshige

SERIES: Chūshingura Kazari-e Collection (忠臣蔵飾絵コレクション)

Lastly is an early-mid 1800s artwork of warriors dressed for battle on a wintry day. Utagawa Hiroshige has done all types of artworks on different themes, both realistic and fictional. This one is based on the fictionally-interpreted tale entitled Chūshingura (忠臣蔵), or “Treasury of Loyal Retainers”, which is set around the early 1700s according the factual accounts its based off of. In the West this is primarily known as “47 Rōnin”. This tale is popular all over the world, with many artistic adaptations over different generations.

This artwork captures the scene where these masterless warriors prepare to storm into their destination, being the home of a Kira Yoshihisa, who was responsible for their former master’s death. From a combative perspective, it is interesting to see the attire they wear as they travel along the snowy grounds. Dressed in what was standard for 1700s, one can imagine that the material was durable for the cold, and that they were dressed with a certain number of layers. Yet, they do not looked weighed down by bulky & heavy clothing, meaning they were still nimble enough to handle any opposition they would encounter along the way as they were set to extract revenge on Kira Yoshihisa himself.

This concludes our viewing of wintertime-themed artworks made by different artists during Japan’s Edo period. Looking at renown works as these are a great way to see, as well as compare, certain locations present-day to their past appearances. Shame that these won’t satisfy my hunger for a snow-filled winter. Well, here’s looking towards some real snowfall in the later part of winter in the New Year!

September 29, 2020 by Curtis A

Chōyō no Sekku: The Fall Festival

When following traditional festivals and celebrations in Japan, you find out a few interesting things, such as specific ones may have more than one date depending on the prefecture, or goes by a different name depending on the history of each town. For this article, I will introduce Chōyō no Sekku, a festival with a long tradition.

UNDERSTANDING THE TRADITION

Chōyō no Sekku (重陽の節句 ) is 1 of the 5 seasonal festival that originates from Inyō Gogyo Setsu. Before modern times, this took place on the 9^th day of the 9^th month based on the inreki (陰暦, old calendar). One of the reasons is that according to auspicious readings in ancient Chinese philosophy, odd numbered days are viewed as lucky, while even numbered days are seen as unlucky days. Since 9 is the highest single-digit odd number, Chōyō no Sekku was designated on this date. After Japan adopted a more modernized calendar, this date was changed accordingly by about a month, and takes place on a different day each year within that month. For example, this year it falls on the 25^th of October.

*The various types of chrysanthemums in Japan based on species, location, and so on. From Photo-AC.*

In the old calendar, this festival took place around the same time chrysanthemums were in bloom. According to the adjustments the new calendar brings, this still holds true. Due to this, it also received the alternate name of “Kiku no Sekku” (菊の節句, Chrysanthemum Festival). This isn’t coincidental, but possibly intentional due to what chrysanthemum stands for.

Since ancient times in China, these flowers were believed to give a longevity of good health and fortune by warding away evil spirits. This belief was also brought over to and adopted in Japan. Amongst specific groups, they are deemed valuable and used for important activities, such as in Shintō and Buddhist rituals. There is an old phrase that describes the chrysanthemum as “senkyō ni saku reiyaku¹”, which means “the elixir that grows within the enchanted lands²”. This truly expresses this sense of value the chrysanthemum had in the past.

ORIGIN AND HISTORY

Origins of this festival is said to have 1^st passed on as a ritual in China during during ancient times. When it started to become a regularly practiced festival during the start of the Heian period (794~1185) in Japan, it entailed going to designated areas within the Imperial grounds of the Capital and viewing the beautiful gardens that were full of chrysanthemums. This was called “Kangiku no En“ (観菊の宴, Chrysanthemum Viewing Party) or “Kiku no En” (菊の宴, Chrysanthemum Party) for short. Noble families also grew these chrysanthemums on their property as a means to ward away bad luck. Over the centuries, this value for chrysanthemums trickled down to common folks living in different areas of Japan. Due to its wide popularity, it became recognized as an official seasonal festival.

*Different displays of chrysanthemums during special events in Fall. From Photo-AC.*

Outside of viewing these flowers, people decorate their surroundings with chrysanthemums. For example, they may be placed on top of certain objects, put inside of a pillow, have petals float on the bath water, or put them in a special pouch within their clothing. Along with its appealing visual appearance, the fragrance from the chrysanthemums are said to aromatic.

FESTIVE FOODS & DRINKS

This festival is not only just about looking at or surrounding yourself with chrysanthemums; like the other seasonal festivals, Chōyō no Sekku also has the custom of consuming specific foods and drinks.

One example is kikuzake (菊酒) , which people would drink as they strolled through those beautiful floral garden, gazing upon these flowers in the past. Kikuzake stands for “chrysanthemum wine”, which is made with the actual flower. If placed in a cup, then the actual flower or a few petals would be placed inside to float on the surface. This went along with the celebration, as consuming it in this fashion synonymous to getting eternal life and/or warding evil. In actually, chrysanthemums are filled with nutrients such as vitamin C, vitamin E, and Glutathione. Even though these wouldn’t really grant you eternal life, drinking kikuzake would at least help you to stay healthy just for a little bit.

*A bowl of kurigohan incorporated in a meal. From Photo-AC.*

Another is kurigohan (栗ご飯), which is a simple dish of rice with diced chestnuts on top. Like chrysanthemum, chestnuts grow in the Fall. Being a source of food that was gathered in villages in the past, it was used to make sweets. During preparations for Chōyō no Sekku, kurigohan became a popular dish to eat.

ENDING

With Fall in effect, Chōyō no Sekku is one of the seasonal events that can be participated in different ways, whether through flower viewing, home decor, or through a meal. Take note that while the date from the old calendar may be recognized and referenced, the date on the new calendar is generally followed. As mentioned earlier, this year Chōyō no Sekku will be celebrated on 10/25, but will fall on a different date within October in the following years.

1) 仙境に咲く霊薬. Senkyō refers to the enchanted and often fairytale-like world that sennin (仙人, miracle workers in the form of monks, holy men, wise men) reside in through mysterious powers. Usually regular people who have “evolved” through enlightenment from their studies and training, they visit the human plane at free will. When given a more realistic spin, senkyō refers to areas where these enlightened individuals choose to reside far away from normal civilization, such as mountains and forests.

2) Reiyaku is equivalent to an elixir or miracle drug that is said give a person enteral life. This can also be in the form of a drink. Usually associated with concoctions made with medicinal-like ingredients such as herbs, plants, pure water from the mountains, etc.

May 28, 2020 by Curtis A

Sakura and Kiku: Iconic Flowers of Japan

Out of the many colorful and visually appealing flowers of Japan, which would be considered Japan’s national flower? Many would consider cherry blossoms (known as sakura¹ in Japanese) due to its popularity culturally and socially, as well as its symbolic use in pop culture. Yet, would you be surprised to hear that it may have a contender for that position, which can be chrysanthemum (pronounced as kiku² in Japanese)? Could it actually be both? For this post, we will look at both cherry blossoms and chrysanthemum’s growing presence from Japan’s ancient past to the modern age of present times, and how they’ve been incorporated into the culture as iconic flowers in their own rights.

BEGINNINGS OF THE CHERRY BLOSSOMS

It is said that cherry blossoms became popular around the middle of the Heian period (794 ~ 1185). At the time, it was dotted on by Emperor Daigo in the use of poetry from the year 905. Before that, a flower that caught the eye of the upperclass was the plum blossom known as “ume” (梅). Researchers have determined this through the review of an older text called “Manyōshū” (万葉集), which features many poetic songs based on various topics including flowers. Many of these songs pertain the word plum blossoms in them. On the other hand, there isn’t at many songs regarding cherry blossoms. Since this book has been actively used among the imperial family years in advance, we get an idea that the cherry blossom’s popularity was initially not as old as one would think.

When appeal shifted in the favor of the cherry blossom, it’s possible that Emperor Daigo’s liking of this flower contributed to this through the following episode. In a 6-volume collection of recorded historical events called Kojidan (古事談), there is an entry regarding the 4th son of Emperor Daigo, Shigeakira (重明), who greatly admired cherry blossoms when he was little. He liked it so much that within his living quarters he had cherry blossom trees grown there. In the Shishinden (紫宸殿), the ceremonial grounds where the children reside within the Imperial palace’s, had plum blossom trees grown all around, which was commonplace. One day, the Shishinden caught on fire and was burnt down, including the plum blossoms trees. In some time it was rebuilt, but in place of the plum blossom trees, Shigeakira moved his cherry blossom trees to inhabit the new Shishinden. It was because of this incident that cherry blossoms grew to be among the Imperial families and noble families.

Eventually, cherry blossoms became popular among the populous throughout Japan. Cherry blossom trees were grown in different regions. Many admired its beauty, as well as its characteristics. For example, after cherry blossoms have fully bloomed, their petals fall off gradually. The falling petals are liken to snow, and if they are present during a snowy day³ they tend to be labeled as “yukizakura” (雪桜). Appreciation for its beauty was often shown as prints on clothing, as well as in ukiyo-e (浮世絵, woodblock painting). Bushi, or warriors of old also took favor of this flower in numerous ways during the Sengoku period (1467~1615), such as likening the wondrous bloom and slow, yet delicate, petal falls of the cherry blossoms to the the short life of a warrior who can claim greatness, yet have his life disappear at a moment’s whim. A popular phrase representing this is the following:

「花は桜木　人は武士」
(Hana wa sakuragi hito wa bushi)

“among flowers, the cherry blossom tree
among men, the warrior”

This basically refers to the cherry blossom being the best compared to other flowers, just as the warrior class was viewed as the more superior class of them all.

Cherry blossoms would be used as a sign of nationalism in various ways even by the Imperial army during the Meiji period (1868~1912) onward. This would last until the ending of WWII.

BEGINNINGS OF THE CHRYSANTHEMUMS

Chrysanthemum is a flower which was incorporated into the lifestyle of Japan by those who brought it over from China. This was around the time when the fashion, art, and etiquette of Chinese culture had a great influence in the development of Japanese society. There are different types of the chrysanthemum, which are listed in different ancient Chinese texts such as “Liji” (礼記, Book of Rites). It’s speculated that chrysanthemum was introduced to Japan around the 5th century, close to the ending of the Heian period. It’s 1st appearance within Japanese documentation is said to be in a 25-volume set of historical texts entitled “Ruiju Kokushi” (類聚国史, Topics related to National History of Japan), compiled in 892. One of the well-known lines that mentions it is located on the 11th page within the song verses in the 12th volume, section #715, which goes as the following (accompanied with my own English interpretation):

「己乃己呂乃　志具礼乃阿米爾　菊乃波奈　知利曽之奴倍岐　阿多羅蘇乃香乎」
(Kono goro no shigure no ame ni kiku no hana chirizo shinu beki atara sono ka o)

“Around this time, as the Autumn rain falls on the chrysanthemums
they will be scattered and surely die
oh so tragic what will befall their fragrance.”

*Pics of the 12th volume cover, along with the page containing the verse, from the Ruiju Kokushi.*

On a literacy level, familiarity with the chrysanthemum can be said to have been among those who were wealthy and educated, such as the Imperial and noble families. It may have been appreciated by them as early as Nara period (710~794). For example, in the Manyōshū there are few poetic songs about it.

Popularity for this flower continued to grow, as the chrysanthemum would later appear within waka-style poetry⁴ in a Heian period book called “Kokin Wakashu” (古今和歌集, Collection from Ancient and Modern Times), which was a text conceived by Emperor Uda (宇多天皇), and later published through the order by his son & successor Daigo. Since it was an Imperial text, it too had great influences on other nobles, who would also grow to appreciate chrysanthemums a great deal.

Chrysanthemum is an Autumn flower, since that is the time it blooms. It was a favorite of Emperor Gotoba (後鳥羽) during the early Kamakura period (1185~1333). So much that it was chosen to be the Imperial crest. It would also gain a good amount of attention during the Edo period (1603~1868) and was shown off throughout many areas in Japan.

THE MANY IMAGES OF FLOWERS

The following are examples of images inspired by both cherry blossoms and chrysanthemums.

Cherry Blossom-themed Family Crests / 桜家紋 (from Hakko-Daioda.com )

Family seal using cherry blossom (石持ち時抜き桜)

Chrysanthemum-themed Family Crests / 菊家紋 (from Wikipedia)

Woodblock Art / 浮世絵 (from ukiyo-e.org and Wikipedia)

Flowers (Hana), from the series Snow, Moon, and Flowers (Setsugekka no uchi). By Utagawa Kunisada, worked on from 1847-52

EVERYDAY USE IN MODERN TIMES

Out of the 2 flowers, cherry blossom is greatly beloved by the general public in Japan. Cherry blossom is a Spring flower, which coincides with hanami (花見), or flower viewing festivities which take place early during the same season. During flower viewing, the blooming of cherry blossoms attract the largest crowds, and get a lot of press & advertisements. Some of the attention comes from products promoting it as a flavor for candy, drinks, and so on.

*Two snapshots of popular drinks and treats influenced by the cherry blossom theme. One is from Starbucks (left), and the other is from the Pocky brand (right).*

Cherry blossom is visually used in various mediums in pop culture. For example, it is not uncommon to see an exquisite character make an appearance in a scene in one of many anime, accompanied by cherry blossom petals. Or, they may fall and dance around the screen of one of many video games which may have a samurai-like character do an impressive barrage of attacks with a katana.

Chrysanthemum, on the other hand, grows during the Fall. Depending on people’s lifestyle, chrysanthemums are used in different ways. For starters, it is popular flower art and in ikebana (生け花, flower arrangements). There is a type that is also called “shokugiku” (食菊), as it is used as decoration for meals. Chrysanthemum has auspicious meanings, such as longevity and rejuvenation. Thus, one can find it as patterns on kimono, accessories, good luck charms, dishware, porcelain, even on the 50-yen coin. Depending on the occasion, different colored chrysanthemums (minus white ones) are given as gifts.

Chrysanthemums play an interesting role in religious-related activities. For example, there is a national day with Shinto origins called “Chōyō no Sekku” (重陽の節句), that falls on September 9. It is also called “Kiku no Sekku” (菊の節句), or Chrysanthemum Day. It is a festival of happiness. The holiday was established in 910 AD when the first chrysanthemum show was held. In another instance, this flower is used in Buddhist-related traditions for honoring the dead. White chrysanthemums are offered to deceased loved ones’ graves.

*Left pic is an example of the Imperial seal, Juroku yae Omotegiku (Wikipedia). On the right, two Japanese passports showing the civilian-level seal Juroku hitoe Omotegiku (personal).*

While cherry blossoms are viewed as the flower for the populous, chrysanthemum tends to be seen as the Imperial flower. For hundreds of years the Imperial family have decorated their grounds with this, that it was eventually made the official seal to represent them. A special seal called “Jūroku yae Omotegiku” (十六八重表菊, 16-Petal double-layered Chrysanthemum) is used, which was later made forbidden for use by any one other than those of the Imperial family at one point in history. In the 1920s, as a showing of national pride, Japanese citizens are issued a passport with a different chrysanthemum seal on it, called “Jūroku hitoe Omotegiku (十六一重表菊, 16-Petal single-layer Chrysanthemum).

Yet, another example of chrysanthemum emblems can be found in shinmon (神紋), which are special seals that belong to shrines. Just like family seals, shrine seals have been in use for centuries, and vary in appearance depending on the shrine. In this case of the chrysanthemum, there are many types of shrine seals that use this flower, which are still in use today. The same can be said about cherry blossoms being used as shrine seals as well.

ENDING

Flowers have had a great influence on Japanese society for ages. Cherry blossoms and chrysanthemums are possibly the most iconic, for whether we look back to the past or gaze around us in present times, they both stand out almost identically. There is no clear distinction on which of these two are considered the #1 flower of Japan, but it’s safe to say that, whether you admire one or the other, they both serve their purpose in representing the spirit of Japan.

1) 桜. A much older kanji of this would be “櫻”.

2) 菊. The modern way of writing this kanji (菊) is derived from an older one, which is “鞠”.

3) It wasn’t unusual for some cherry blossom trees to grow during Winter.

4) Waka is written as “和歌” in modern times, but used to be written as “倭歌” in ancient times. They both mean relatively the same thing, “Japanese songs”. Waka consists of unique poetic patterns, which includes tanka (短歌, short poems that follow a 5-7-5 pattern), and choka (長歌, long poems which follow a 5-7-7 pattern). Another name for this style of poetry is Yamatouta (大和歌), which also has the same meaning.

January 2, 2020 by Curtis A

Greeting 2020 with Kadomatsu

明けましておめでとうございます！

Happy New Year!

Now that 2020 is upon up, there is much to look forward to in the new year. To get off at a good start, I’ll start off with a post about a tradition connect to new years in Japan.

The 2 center pieces in the picture above are called “kadomatsu” (門松), which translates as “pine decoration by the gates”. More than just decoration, it is part of an old tradition where people would put these in front of their gates or by their doors to attract prosperity and fortune throughout the year from the deity called “Toshigami” (年神). Depending on the area in Japan, people would place the kadomatsu as early as the end of Christmas, to around the start of the oshōgatsu (お正月), or new year in Japanese. This will stay out until seven days after the new year. This goes in accordance to the week-long break everyone has in order to celebrate oshōgatsu in Japan.

The history of kadomatsu is old, with its roots going as far back as ancient China. Originally it starts off with simply matsu, or pine. Pine is resilient during the winter and retains its deep green color. For that, it is seen as a symbol of longevity, and is used at shrines for the sake of worshiping different deities. It would later be combined with take, or bamboo, around the Kamakura period (1185 – 1333). Nowadays, it is widely used in front of people’s gates, around the doorway of homes, and the entrances of business establishments. Historically there are different designs and sizes of the kadomatsu, making it that there is no one predominant look that must be followed.

Matsu (pine) and take (bamboo) have a high value in Japan, as there are many beliefs of blessings people can receive from them. This is because as plants they display strong characteristics, and possess long-lasting lifespan. It’s reasons like these that the kadomatsu, a combination of the two, represents “longevity”.

There is a saying related to the kadomatsu, which goes as so:

「松は千歳を契り、竹は万代を契る」
“Matsu wa senzai wo chigiri, take wa manyo wo chigiru”

Literal translation is “Pine grants one thousand years, while bamboo grants thousands of years”, but the actual meaning is wishing for an eternal life filled with good fortune. It’s believed that a person can receive this if their kadomatsu is successful as a yorishiro (deity medium) in attracting the Toshigami to reside inside it.

For my family, we brought ours out at the start of new years, and keep them inside our house near the door.

March 22, 2018 by Curtis A

The Practice of Seibutsu Kisetsu

Japan is often recognized for its long culture of deep connection to nature. This can be seen through its influence on how things are labeled in the past, or how it’s presented in haiku and ukiyoe. In modern times, this attention to nature is still preserved. One way this is demonstrated is through phenology to monitor the behavior of climate and seasonal changes, and the effects this has on living things. In Japanese this is called “Seibutsu Kisetsu” (生物季節).

A modern phelonomy dial (現代生物季節ダイヤル). The sections with numbers indicate the months within a year and their seasonal phases. The living things that wrap around in the dial are lined up accordingly to the months they are active. A rather older version of the phelonomy dial, this has many more entries (i.e. types of fish, fruits, vegetables). From the publication “Kishō Nenkan” (issue number unknown).

The practice of monitoring the seasonal effects on the weather, and how living things’ behavior corresponds to this is not only unique to Japan. Interestingly, keeping accurate data in accordance to phenology is treated with a standard of importance; while Seibutsu Kisetsu is an old tradition, the actual recording of this is fairly new. Started in 1953, observation groups (called Seibutsu Kisetsu Kansoku [生物季節観測] in Japanese) were established in different parts of Japan, which contribute on a regular basis each year. Through the use of meteorology (気象庁 kishōchō), key data on timing and behavior of living things in accordance to the weather conditions and how habitats are affected are recorded. This became even more of a necessity due to global warming.

The types of living things monitored was pretty extensive earlier on, but over the years the lists have become streamlined. Currently, vegetation and animals are categorized in Seibutsu Kisetsu, with vegetation including herbs, plants, flowers and trees, while animals consists primarily of birds, insects, and cold-blooded animals. Two categories on the types of living things prevalent in Japan were made: one is the regulated types, and the other is the selective types. The regulated types are those that can be found in any part of Japan, while the selective types are those that can be found only in specific areas.

Ume (flower), “white ume”. Photo taken by Kakidai. From Wikipedia.

Ajisai, “hydrangea of Shimoda”. Photo taken by Yamaguchi Yoshiaki. From Wikipedia.

Tsubame, “Barn Swallow”. Taken by Malene Thyssen. From Wikipedia.

Shiokara Tonbo (male). Photo taken by Shiro 524. From Wikipedia.

Photos of living creatures that are Regulated Types. Click on each one for more descriptions.

Based off of recordings by observation groups, data is constantly compiled annually, consisting of detailed info regarding each of the living creatures’ patterns in Japan since the conception of this system. For example, the specific time when certain flowers began to bloom within each prefecture, or when certain birds migrate from one location to another, are recorded exactly. Each observation group make this information public in their own ways, usually through their own websites. This data is also compiled into a database and maintained by the Japanese Meteorological Agency, which is viewable online.

Nashi, “Pear-Tree”. Picture taken by Katorisi. From Wikipedia.

Deigo (Erythrina variegata). Photo taken by E-190. From Wikipedia.

Tokage, “Pogona”. Photo taken by Tsukitotaiyou. From Wikipedia.

Nihon Amagaeru, “Japanese Tree frog”. Photo taken by Σ64. From Wikipedia.

Photos of living creatures that are Regulated Types. Click on each one for more descriptions.

Here are the current lists of living creatures recorded for the purpose of Seibutsu Kisetsu in Japan. They are separated based on the 2 categories used in the organization process.

– Regulated Types –

Vegetation

Ume (梅) – Japanese Apricot
Tsubaki (椿) – Common Camellia
Tanpopo (タンポポ) – Dandelion
Sakura (桜) – Cherry Blossom
Yamatsutsuji (ヤマツツジ) – Rhododendron Kaempferi (species of rhododendron)
Nodafuji (野田藤) – Japanese Wisteria
Yamahagi (山萩) – Shrubby Lespedeza
Ajisai (紫陽花) – Bigleaf Hydrangea
Sarusuberi (百日紅) – Crape Myrthle
Susuki (薄) – Japanese Pampas Grass
Ichō (イチョウ) – Gingko
Kaede (楓) – Maple (Tree)

Animals

Hibari (雲雀) – Skylark
Uguisu (鶯) – Japanese Bush Warbler
Tsubame (燕) – Swallow
Monshiro Chō (紋白蝶) – Small Cabbage White Butterfly
Kiageha (黄揚羽) – Old World Swallowtail (Papilio hippocrates)
Tonosama Gaeru (殿様蛙) – Black-Spotted Pond Frog
Shiokara Tonbo (塩辛蜻蛉) – Common Skimmer
Hotaru (蛍) – Firefly
Abura Zemi (油蝉) – Large Brown Cicada
Higurashi (蜩) – Evening Cicada
Mozu (鵙) – Shrike

– Selective Types –

Vegetation

Suisen (水仙) – Daffodil
Sumire (菫) – Violet
Shirotsume-Kusa (白詰草) – White Clover
Yamabuki (山萩) – Shrubby Bushclover
Ringo (林檎) – Apple
Kaki (柿) – Japanese Persimmon
Nashi (梨) – Japanese/Asian Pear
Momo (桃) – Peach
Kikyō (桔梗) – Chinese Bellflower
Higanbana (彼岸花) – Red Spider Lily
Sazanka (山茶花) – Sasanqua
Deigo (デイゴ/梯姑) – Erythrina Variegata
Teppō Yuri (鉄砲百合) – Easter Lily
Lilac (ライラック)
Tulip (チューリップ)
Kuri (栗) – Chestnut
Higanzakura (彼岸桜) – Higan Cherry
Ōshimazakura (大島桜) – Ōshima Cherry
Anzu (杏子) – Apricot
Kuwa (桑) – Mulberry
Shiba (柴) – Brushwood
Karamatsu (唐松) – Larch
Cha (茶) – Tea (plant)
Shidare Yanagi (枝垂れ柳) – Weeping Willow

Animals

Tokage (蜥蜴) – Lizard
Akiakane (秋茜) – Red Dragonfly
Sashiba (差羽) – Gray-Faced Buzzard
Haruzemi (春蝉) – Spring Cicada
Kakkō (郭公) – Common Cuckoo
Enma Koorogi (エンマコオロギ) – Oriental Field Cricket
Tsukutsuku Bōshi (つくつく法師) – Meimna Opalifera (species of cicada)
Min-min Zemi (ミンミンゼミ) – Robust (Mingming) Cicada
Nii-nii Zemi (ニイニイゼミ) – Kaempfer Cicada
Kuma Zemi (熊蝉) – Type of Southeastern Asian Cicada
Kusa Zemi (草蝉) – Genus Mogannia (a type of Cicada)
Nihon Amagaeru (日本雨蛙) – Japanese Tree Frog

For those interested, here are some sources regarding Seibutsu Kisetsu (phenology) in Japan that are regularly updated:

Japan Meteorologic Agency (JMA): http://www.data.jma.go.jp/sakura/data/index.html

Seibutsu Kisetsu Kansoku Database (Real Time): http://agora.ex.nii.ac.jp/cps/weather/season/

Light in the Clouds

Sharing contents about the martial arts, language, and culture of Japan

Nature

Motif of Sakura

Tale of a Samurai Losing to a Red Bean Mochi Cake

Yato-no-kami, the horned snake deity

Spring Equinox and the 72 Pentads

Wintertime Visuals of Edo

Chōyō no Sekku: The Fall Festival

Sakura and Kiku: Iconic Flowers of Japan

Greeting 2020 with Kadomatsu

The Practice of Seibutsu Kisetsu

Photos of living creatures that are Regulated Types. Click on each one for more descriptions.

Photos of living creatures that are Regulated Types. Click on each one for more descriptions.