『青空文庫』にある作品を『Google Translate』で英訳してみました。



All of these may have been just a reflection of the long-standing process of carefully purifying the boundaries and removing all invisible obstacles, but Imagine some great anxiety ahead of them. If not, the troublesome procedure up to this point would not have been completed.


The situation has already changed today, but I'm starting this a week ago to complete the festival on the night of the full moon in early autumn, a period of time that the decree says. I wonder if it was.


In order to confirm this, we must ask about the transition of our national calendar system and the relationship between it and ancient beliefs, but fortunately the convenience is still not extinct.


For example, the Tanabata festival in early autumn and the people's day in early spring, which is just half a year in opposition, that is, the boundary that goes from the 6th to the 7th, is written in the diary on the hot springs, etc. However, in Kyoto, only the seven kinds of porridge events in the early morning are famous, and for other practices, it is now necessary to seek the countryside.


In Shinshu, this is also called the 6th New Year, or the year of the crab, and the custom of catching the crab and hitting it against the gate door is now a custom of drawing a picture on paper and writing and pasting the crab character instead. Is terribly noticeable without being understood.


The old house in San'in has a congratulatory message of carrying a basket (folklore, Vol. As I said before, there is also a saga sink.


At least the motive that emphasized this New Year's 7th was not outpatient with July Tanabata.


Thus, in the two events of Bon Festival and New Year, there are many parallels of the method at the root.


In an era when Buddhism had not yet interfered with the customs of the common people, that is, it had not been entrusted to the memorial service of the new dead with the so-called Bon Festival, this two first nights of hope in spring and autumn are generally similar festivals. Seems to have been done.


Of course, even in Japan's peculiar mourning system, the newly mourned house is separated.


So there is another event at Aramitama's house on New Year's Day.


However, I think that it was probably the belief of foreign religion that the memorial was repeated forever, the memorial was renewed, and July was thoroughly incense sticks, such as 3 years, 7 years, and 13 years.


It seems that our ancestors swiftly cleared up and enjoyed the joy of the season with their descendants who had joined a large group of gods.


One confusion was that the Holy Spirit, which is also called unrelated or hungry depending on the land, was mixed in and disturbed the inner circle of the villages.


Therefore, old-fashioned houses are trying to soothe their jealousy and obstruction by providing food for them separately even during the New Year.


It is especially feared and believed in the Bon festival, and often loses sight of Sakai with the spirits of the ancestors of the house.


This is probably because the position of the so-called new Buddha and the attitude of the three world spirits who are lost without receiving the worship of their descendants are somewhat similar in that they both do not like the living people. It would be the result that was being considered.


The word meaning these two kinds of souls was called Mitama in the New Year, and Mitama's rice was served, and in the tray, the Holy Spirit shelf was set up in the name of Shoryo.


Mitama and the Holy Spirit are the same, and only one was read aloud by the Buddha.


At the big shrines and temples around Kyoto, a flowering ritual called the Goryokai or Holyreikai was held. The record has already told this that it was for the sake of it.


There are some differences in the dates, but it seems that it became more and more customary at first that the most difficult times of awe and anxiety of the residents were specified.


I think the theory that Nebuta Nagashi, centered on the evening of July 7th, is a kind of spiritual society is correct.


Not only did all the obstacles to many creatures, whether wind or insects, appear in the summer and autumn, but also because the Bon Festival was also a swordsman's season for the various old and new Holy Spirits.




The seven-day event in the northern half of Japan, especially the Akita Tsugaru Sleeping Festival, is very similar to the soul-sending ceremony on the sixteenth, which is still popular in cities from Tokai Kinki to the other side. It seems that the reason for this can be explained from now on.