地域観光資源の 多言語解説文データベース

Seasonal Prayers and Traditions

Overview

Numerous festivals and rituals are held at shrines, temples, mountains, fields, seashores, and homes in the Wakasa region throughout the year. They range from rites performed for deities of the fields to lively parades celebrating good harvests and seaside rituals asking for calm waters. This diversity reflects the various lifestyles and occupations of the people, as well as the trade-driven influences that shaped the beliefs and customs in the region. Passing down these traditions from generation to generation, people mark the seasons much as their ancestors did.

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New Year’s

The New Year is a time to cleanse oneself and the community of the misfortunes of the previous year and to pray for good luck in the next year. Yumi-uchi (bow-shooting) rituals are performed throughout Wakasa to make predictions for the year by firing arrows at a special target. In the Toiwai (or Kitsunegari) ritual, children acting as representatives of the deities go around the village chanting or pounding on doors with ritual mallets or sticks to bestow good fortune.

Spring and Summer

Many rituals performed during the rice-planting season are focused on praying for a bountiful harvest. From late May to early June, about 30 rural communities in Wakasa hold Ta no Kami (deity of the fields) festivals, with children carrying small portable shrines (mikoshi) through the village and fields. In some communities, other children accompany the procession, chanting and striking the ground with ritual bamboo wands for purification.

Obon

In mid-August, the spirits of the ancestors are believed to return to visit their families, and rituals are held to welcome the spirits and later send them back safely. One of the rites most representative of Obon is the Rokusai Nenbutsu, a Buddhist memorial service that includes dancing and chanting nenbutsu prayers to the rhythm of bells and drums for salvation and rebirth. The Rokusai Nenbutsu was brought from Kyoto centuries ago and is still performed in some 20 communities in Wakasa with variations in dance style, age of participants, and costumes. In the Matsuage fire ritual, another tradition that originated in Kyoto, a large torch is set up in a field, and at nightfall men throw burning bundles of kindling at the torch, attempting to light it.

In seaside communities, boats often feature in Obon festivities. One example is the Shoraibune Okuri (“boat sendoff”) ritual, in which ancestral spirits are provided with ritual ships for their return to the spirit realm at the end of their visit with the living. About eight communities still practice this tradition, building the ships from bamboo, rice and wheat straw, grass, and other materials, and decorating them with flags and colorful streamers. The ships are filled with offerings and floated out into the ocean.

Fall and Winter

Many rituals are held during this time to give offerings to the deities in nature to thank them for a good harvest or protection. On the Oshima Peninsula, there is a religious practice called Niso no Mori, in which distant ancestors are venerated as deities at small, remote altars in the sacred areas of local woodlands or at the foot of mountains. This includes the Shimotsuki no Senzo (“worshipping ancestors in the eleventh month”) festival, in which special offerings are presented at the altars in the woods in late November or December. During the Yama no Kami festivals for the mountain deities, which are celebrated throughout the Wakasa region, similar offerings are put on small altars in the winter months. This is followed by a special feast, and working in the mountains on those days is forbidden.

Exhibition Items

The objects in this room represent the diverse seasonal festivals and rituals of the Wakasa region. The “New Year’s” section displays wooden mallets used by children to bring good luck to village households. The “Spring and Summer” section includes a portable shrine for a rice field deity. It is made mostly of bamboo, wheat, and straw and demonstrates how natural fibers are skillfully woven together to create shapes and decorations. The “Obon” section contains examples of the musical instruments used in the Rokusai Nenbutsu, such as the characteristic kane bells and handheld shimedaiko drums. The shoraibune ships are represented with a large, 2/3 scale model. In the “Fall and Winter” section, realistic food models illustrate offerings presented to ancient deities. In the case of the Yama no Kami festival, offerings include okoze stonefish, believed to appease a mountain goddess who is jealous of beautiful women, as well as 12 wooden tablets with drawings of women that are thought to be “substitutes” for sacrifices.

季節性的祈禱祭典與傳統活動

概要

若狹地區全年皆有許多節慶和儀式，分別在神社、佛寺、高山、田間、海岸，甚至居民家中舉行。這些活動涵蓋範疇廣泛，有為田野諸神舉辦的祭典，為慶祝豐收舉行的熱鬧遊行，也有在海邊祈求風平浪靜的儀式。豐富多彩的活動不僅體現了當地生活方式和居民所從事職業的多樣性，也顯示了商貿活動對於該地區信仰和風俗的影響。這些習俗代代相傳，時至今日，這裡的人們依然像他們的祖先一樣，用節慶祭典標記季節的變遷。

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新年

新年是除舊佈新的時節，要為自己和整個社區祛除舊年之厄，祈求來年之福。屆時，若狹各地均會舉辦「弓射」儀式，透過向特別的箭靶射箭來預測當年吉凶。而在被稱為「戶祝」或「狐狩」（獵狐）的儀式中，孩子們代表各路神明，在村中巡行唱誦咒語，或拿著儀式專用的木槌或木棍敲打各家門戶，寓意神明賜福。

春夏季

這是稻穀播種的季節，因此許多儀式都是為了祈禱五穀豐登。在5月下旬到6月上旬之間，若狹地區大約有30個村落會舉辦田神祭典，屆時，孩子們會抬著小小的神轎在村莊與田野間穿行巡遊。在一些社區裡，還另外有些孩子隨隊遊行，一邊唱誦經文，一邊用儀式專用的竹杖敲打地面，寓意淨化。

盂蘭盆節

人們相信，祖先的靈魂會在每年8月中旬回到家中，因此，不但要舉辦儀式迎靈，也要送祖靈平安離開，這就是盂蘭盆節。節日期間，最具代表性的一項儀式便是「六齋念佛」。這是一種佛教法會，人們隨著鉦鼓與太鼓的鼓樂節奏誦經、舞蹈，祈禱靈魂獲得救贖和重生。六齋念佛在數百年前自京都傳入，如今若狹地區仍有大約20個村落依然保留著這項儀式，但舞蹈風格、參與者的年齡以及服飾裝扮各有不同。同樣發源於京都的另一項傳統祭典是名為「松上神事」的火祭。人們在田野間豎起一根巨大的火炬，待到夜幕降臨，男子們便將燃燒的火把投向火炬，將它點燃。

在海邊村落裡，船隻是盂蘭盆節祭典中的重要角色。例如，在「精靈船送」儀式中，人們會預先準備祭典用的精靈船，用來供奉祖先的靈魂，以便在他們造訪世間之後返回靈界。至今，大約有8個村落依然保留著這一傳統，人們使用竹子、稻麥秸稈、草和其他一些材料製作靈船，並用旗子和彩帶裝飾。這些船在裝滿供品後被放入水中，順流入海。

秋冬季

這個季節裡有許多供奉自然界神明的祭典儀式，感謝諸神帶來豐收、提供庇護。大島半島上有一種名為「ニソの杜」（nisonomori）的宗教習俗。在這座島上的居民將袓先視為神明，供奉在當地樹林或山腳聖域內的小祭壇中。每年11月下旬或12月，在樹林裡會舉辦一項被稱為「霜月先祖祭」的祭典，人們準備好特定的供品，來到林中祖先的祭壇前祭祀。冬日裡，若狹各地均會舉辦供奉山神的「山神祭」。屆時，當地民眾會帶著和先祖祭類似的祭品，來到小祭壇前供奉。儀式結束後還有一場特殊的盛宴，並且當日不允許進山工作。

展品介紹

本展區主要展示與若狹地區多元的季節性節慶祭典活動相關的物品。「新年」區域展示了孩子們在新年為村民祈福時所使用的木槌和木棒；「春夏季」區域有一座供奉田神的神轎。神轎主要以竹子、麥草和稻草製成，展示了自然纖維被巧妙地編織成型、裝飾美化後的樣子；「盂蘭盆節」區域的展品包括六齋念佛儀式中使用的樂器，如獨具特色的鉦鼓和手持的「締太鼓」等。此外還有精靈船的模型，尺寸約為真實船隻三分之二大小；「秋冬季」區域則以逼真的食物模型形象展示了供奉祖先神明的祭品。例如，山神祭中的供品虎魚，據傳牠能安撫山中女神對俗世美麗女子的妒忌。又如12塊刻有女子畫像的木牌，據說是獻祭的替代品。

季节性的祈祷祭典与传统活动

概要

若狭地区全年有许多节庆和仪式，分别在神社、佛寺、高山、田间、海岸，甚至居民家中举行。这些活动所涉甚广，有为田野诸神举办的祭典，为庆祝丰收举行的热闹游行，也有在海边祈求风平浪静的仪式。丰富多彩的活动不但体现了本地生活方式和居民所从事职业的多样性，也反映出商贸活动对本地区的信仰和风俗带来的影响。这些习俗代代相传，时至今日，这里的人们依然像他们的祖先一样，用节庆祭典迎送四季。

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新年

新年是除旧布新的时候，要为自己和整个社区祛除旧年之厄，祈求来年之福。届时，若狭各地均会举办“弓射”仪式，通过向特别的箭靶射箭来预测当年吉凶。而在被称为“户祝”或“狐狩”（猎狐）的仪式中，孩子们代表各路神明，在村中巡行唱诵咒语，或拿着仪式专用的木槌或木棍敲打各家门户，寓意神明赐福。

春夏季

这是稻谷播种的季节，因此许多仪式都是为了祈祷五谷丰登。在5月下旬到6月上旬之间，若狭地区大约有30个村庄会举办田神祭典。届时，孩子们会抬着小小的神轿穿行于村庄与田野间。在一些社区里，另外还有些孩子随队游行，一边唱诵经文，一边用仪式专用的竹杖敲打地面，寓意净化。

盂兰盆节

人们相信，祖先的灵魂会在每年8月中旬回到家中，因此，不但要举办仪式迎灵，也要送祖灵平安离开，这就是盂兰盆节。节日期间，最具代表性的一项仪式便是“六斋念佛”。这是一种佛教法会，人们随着钲鼓与太鼓的鼓乐节奏诵经、舞蹈，祈祷灵魂获得救赎，转世投胎。六斋念佛在数百年前自京都传入，如今若狭地区仍有大约20个村落依然保留着这项仪式，只是舞蹈形式、参与者的年龄以及服饰装扮各有不同。同样发源于京都的另一项传统祭典是名为“松上神事”的火祭。人们在田野间竖起一个巨大的火炬，待到夜幕降临，男人们便将燃烧的火把投向火炬，将它点燃。

在海边村落里，船只是盂兰盆节祭典中的重要角色。比如，在“精灵船送”仪式中，人们要事先准备好祭典用的灵船，供祖先的魂灵在造访生者之后返回灵界所用。如今大约还有8个村落依然延承着这一传统，人们用竹子、稻麦秸秆、草和其他一些材料制作灵船，并用旗子和彩带装饰。这些船在装满供品后被放入水中，飘向大海。

秋冬季

这个季节里有许多供奉自然界神明的祭典仪式，以感谢诸神带来丰收、提供庇护。大岛半岛上有一种名为“ニソの杜”(nisonomori)的宗教习俗。在这座岛上，本地居民将远祖视为神明，供奉于本地树林或山脚圣域内的小祭坛中。每年11月下旬或12月，在树林里会举办一项被称为“霜月先祖祭”的祭典，人们准备好特定的供品，来到林中的先祖祭坛前祭祀。冬日里，若狭各地均会举办供奉山神的“山神祭”，届时，当地民众会带着和先祖祭类似的祭品，来到小祭坛前供奉。仪式结束后还有一场特殊的盛宴，并且当日不允许进山工作。

展品介绍

本展区主要展出与若狭地区丰富多样的季节性节庆祭典活动相关的物品。“新年”展角的木槌木棒是孩童为村民祈福迎祥所用；“春夏季”展角有一座供奉田神的神轿。神轿主要用竹子、麦草和稻草制成，展现了自然纤维被巧妙地编织成型、装饰美化后的样子；“盂兰盆节”展角展出了六斋念佛仪式中使用的乐器，如独具特色的钲鼓和手持的“缔太鼓”等。此外还有精灵船的模型，尺寸约为真实船只三分之二大小；“秋冬季”展角则以栩栩如生的食物模型形象展示了供奉先祖神明的祭品。例如山神祭中的供品虎鱼，据传它能安抚山中女神对俗世美丽女子的妒忌之心，还有12块刻有女子画像的木牌，据说是献祭的替代品。