The are four wooden posts or pillars that stand on the four corners of local shrines in the Lake Suwa area of Nagano Prefecture (historical Shinano Province), Japan. The largest and most famous set of are those that stand on the four shrines that make up the Suwa Grand Shrine complex.
By custom, the are replaced every six (traditionally reckoned as seven) years, in the years of the Monkey and the Tiger in the Chinese zodiac. In Suwa Shrine, this occurs during the , which also functions as a symbolic renewal of the shrine's buildings. During the festival, sixteen specially chosen fir trees are felled and then transported down a mountain, where they are then erected at the four corners of each shrine. Festival participants ride the as they are slid down the mountain, dragged to the shrine, and raised. 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, and . traditionally takes place in April, and takes place in May. For 2022, the portion has been cancelled due to the ongoing COVID-19 pandemic, but the is still scheduled to begin on 3 May.
Background
Suwa Shrine What is known today as 'Suwa (Grand) Shrine', , was originally two distinct sites made up of four individual shrines: the and the comprise the Upper Shrine located in the modern-day cities of Suwa and Chino on the southeastern side of Lake Suwa, respectively, while the and in the town of Shimosuwa on the opposite (northern) side of the lake make up the .Tanigawa, ed. (1987). p. 129.
The shrine's deity, known either as Suwa Daimyōjin or Takeminakata, was worshipped since antiquity as a god of wind and water,Yazaki (1986). p. 22. as well as a patron of hunting and warfare.Yazaki (1986). p. 24. In this latter capacity, he enjoyed a particularly fervent cult from various samurai clans during the Middle Ages.Yazaki (1986). p. 25. The Upper Shrine is dedicated to Suwa Daimyōjin himself, while his consort, the goddess Yasakatome, is worshipped in the Lower Shrine.
Like others among Japan's oldest shrines, the and the two shrines of the do not have a honden, the building that normally enshrines the shrine deity. Instead, the Upper Shrine's objects of worship were the sacred mountain behind the , a upon which Suwa Daimyōjin was thought to descend,Tanigawa, ed. (1987). p. 132-135. and the shrine's former high priest or Ōhōri who was considered to be the physical incarnation of the god himself.Tanigawa, ed. (1987). p. 135-136. This was later joined by two Buddhist structures (no longer extant since the Meiji period): a stone pagoda in the shrine's inner sanctum known as the , 'iron tower', and a sanctuary to the bodhisattva Samantabhadra (Fugen)—Suwa Daimyōjin being considered to be a manifestation of this bodhisattva—on the sacred mountain.Inoue (2003). pp. 349–350. Meanwhile, the Lower Shrine's objects of worship are sacred trees: a sugi tree in the , and a yew tree in the .Tanigawa, ed. (1987). p. 142.
Unlike today, there were originally far fewer buildings in the precincts: in the 's case, medieval records for instance indicate that the shrine's most sacred area where a worship hall (haiden) now stands once featured only a torii gate and the god's dwelling place, the , demarcated by a kind of fence ().Miyasaka (1992). p. 159.Yazaki (1986). p. 96.
The
All four shrines of the Suwa Shrine complex are each surrounded on their four corners by large wooden pillars known as the . These pillars are all currently made out of momi fir tree trunks, though wood from other trees such as larch or Japanese cedar were also used in the past.
The largest of a set of four , measuring 5 jō and 5 shaku (approx. 16.6 meters) high, is designated as the 'first pillar' or , while the remaining three pillars—the , , and —are five (approx. 15 m), four and five (approx. 13.6 m), and four (approx. 12 m), respectively.
An 's girth is traditionally determined by measuring the uncut tree's circumference at eye level, . The actual thickness of the logs used may vary: the largest in recent history in terms of girth is the 's used in the festival of 1950 (Shōwa 25).Miyasaka (1992). p. 180.
Aside from the large at Suwa Shrine, smaller are also erected in its branch shrines throughout the country. are also found in many local shrines in historical Suwa district (see pictures on left).
Origins and symbolism
The '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 Korean jangseung), as totem poles, or even as symbolic substitutes for rebuilding the entire shrine complex.Muraoka (1969). pp. 87–89. Some scholars meanwhile consider the practice of erecting sacred pillars to derive ultimately from prehistoric tree worship, citing the remains of wooden poles or slabs discovered in various Jōmon period sites in apparently ritualistic contexts as potential parallels to the Suwa .
and Chinese philosophy
Possible influences by the Chinese theory of the five elements and the concept of the Earthly Branches in the ceremony of erecting —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's are 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 old (earth), which are taken down and brought to Hachiryū Shrine in the former village of Chū-kaneko (, with meaning metal), now a part of Suwa City. The custom of hammering ornamental sickles () to the trees selected to become has 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).Ōwa, Iwao (1987). 諏訪の神と古代ヤマト王権 (Suwa no Kami to Kodai Yamato Ōken). In Tanigawa, ed. pp. 178–180.
The generating relationship between wood and fire and their connection with the Suwa deity is also seen in a medieval document known as the , which associates Suwa Daimyōjin's birth and later 'disappearance' with the year of the Yang Wood Horse, , the Horse being associated with the south, the direction of fire.Hara (2012). pp. 219.
The timing of the Onbashira Festival, which falls during the Zodiac years of the Tiger and the Monkey, and the rebuilding of the Upper Shrine's or treasure halls (see below) at noon—the hour of the Horse—are seen as corresponding with the concept of the Three Unities (, Chinese: , Japanese: ), where four of the five elements are assigned three branch signs each, representing , , and . The zodiac signs of the Tiger and the Horse are both associated with the 'birth' and 'peak' aspects of fire.Hara (2012). pp. 221-222.
History of the festival
Origins
Suwa Shrine's Festival, officially known as the (, lit. "Great Festival (of the) Periodic Building (of the Shrines and the) "), is popularly reckoned to have a 1,200 year history. The Suwa Daimyōjin Ekotoba (written 1356) claims that the custom of reconstructing () shrine edifices during the years of the Monkey and the Tiger started during the reign of Emperor Kanmu in the late 8th to early 9th century (early Heian period).Tanigawa, ed. (1987). p. 152.
One legend concerning Suwa Daimyōjin claims that he appeared to the general Sakanoue no Tamuramaro, appointed by Emperor Kanmu to subjugate the indigenous Emishi of northeastern Japan.Konishi (2014). p. 526.Yamashita (2006). pp. 13–14.Wakita (2007). p. 92. 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.Muraoka (1969). p. 87.
Kamakura, Muromachi, and Sengoku periods
According to the , the periodic rebuilding () of structures (every six years) in the Upper and Lower Shrines such as the 'treasure halls' or where the shrines' mikoshi are kept was decreed to be a 'perpetual duty' () of the whole province of Shinano, with the inhabitants of the various districts of the province responsible for organizing the event. Such was indeed the case until the shrines experienced a period of decline during the Sengoku period.
The describes 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 () set up in provincial roads in exchange for , official certifications stamped with the sacred seals of the Upper and Lower Shrines.Miyasaka (1992). pp. 156–157, 163–164. 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 the into place, one or two thousand for each pillar.Miyasaka (1992). pp. 156–157.
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.Miyasaka (1992). p. 154. In addition, observance of the event in the proper time was considered essential: failure to obey these taboos was thought to incur divine punishment.Miyasaka (1992). pp. 157–159.
The upheavals of the Sengoku period threatened Suwa Shrine and its religious rites. Indeed, the shrine's ceremonies would have been lost to oblivion had not the warlord Takeda Shingen, a staunch devotee of the Suwa deity, took steps to revive their performance.Matsui (2013). p. 24. 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 the and the , the being one of them.Tanigawa, ed. (1987). pp. 137, 152–153.Yazaki (1986). p. 26.
In 1582 (Tenshō 10), the eldest son of Oda Nobunaga, Nobutada, led an army into Takeda-controlled Shinano and burned the Upper Shrine of Suwa to the ground.Turnbull (2012). p. 156.Furukawa (1988). p. 148. The shrine, which was destroyed in the invasion, was subsequently rebuilt on schedule two years later, in 1584 (Tenshō 12, year of the Yang Wood Monkey).
Edo period onwards
The introduction of the bakuhan system in the Edo period effectively ended the 'perpetual' obligation of periodically rebuilding the shrines and replacing their being imposed on the whole province of Shinano. Since then, these duties became the sole affair of the villages of Suwa (a.k.a. Takashima) Domain, where the shrines were.Tanigawa, ed. (1987). p. 153.
It is from around the Edo and the following Meiji periodsIshikawa (2008). p. 112. that the raising of the gradually turned into a grand festival, overshadowing the itself. It is thought that some of the current practices associated with the event may have been influenced by the rebuilding ceremony practiced at Ise Shrine.Yazaki (1986). p. 45. By the later half of the period, viewing galleries were being built for the huge crowds who gathered to witness the festival.
The establishment of State Shinto after the Meiji Restoration in 1868 changed the religious landscape of Suwa. As the union between Shinto and Buddhism that existed then at the shrines—as in most places in Japan—was brought to an endInoue (2003). pp. 362–371. 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.