Irumagawa River

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Irumagawa 入間川 River Iruma

This river is located in the Saitama prefecture　埼玉県.

The town of Iruma along the river was famous as a market and post-station town in the Edo period.



- Reference -

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A performance of Kyogen 　狂言



"Iruma-gawa - The Iruma River"
"Shuron - A Religious argument"

A daimyo lord who had lived in exile in Kyoto for a long time comes home to his Eastern Country, accompanied by Taro Kaja 太郎冠者, a well-loved Kyogen figure. Anyway, the two reach the river Irumagawa, but the daimyo does not remember where the shallows to cross are. He asks a man on the other side, who tells him to go further upstream.
BUT for some reason, the daimyo begins to wade into the river right here and now, getting into deep water.
When poeple of this region give directions, they sometimes talk in riddles, confirming something by denying it.
source : arttowermito.or.jp





Irumagawa - a modern Kyogen Musical


. WKD - kyoogen　狂言 Kyogen .


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H A I K U



. WKD : Kobayashi Issa (小林一茶) .


わか竹や山はかくれて入間川
wakatake ya yama wa kakurete Iruma-gawa

young bamboos --
mountains hidden, nothing
but the Iruma River
Tr. Chris Drake

This hokku is from the middle or end of the 4th month (May) in 1814. A few days earlier, on 4/11, Issa got married to his first wife, Kiku, and he was in or around his hometown during this month. The Iruma River runs just northwest of Edo (now Tokyo) and was far from Issa's hometown, so this hokku must be based on a memory of something Issa saw when he was traveling around the Edo area in earlier years. Perhaps Issa is using a memory of vigorous new bamboos by the river to write about his new life with his wife.

In the hokku the year's new bamboos have grown tall and have put out leaves by the end of the 4th lunar month (late May), making existing groves thicker and denser. The Iruma River begins in mountains and runs though a plain with low mountains visible to the west in what is now Saitama Prefecture. Many mountains are visible from the river throughout its whole 23-km. length.

When Issa visited the Iruma River, the new bamboos must have become so tall and extensive, enlarging existing groves and creating new groves along the river where he stood, that the mountains were no longer visible. Space must have seemed more intimate, and the river dominated the landscape. With mountains no longer looking down on the river, the dynamic new bamboos have rather suddenly created a new riverscape. The words "nothing but" aren't in the hokku, but they seem to be implied.

Chris Drake



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. WKD : 　River (kawa 川　) .



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Ibukiyama, Mount Ibuki

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Mount Ibuki 伊吹山

Mount Ibuki (伊吹山, Ibuki-yama)
is a 1,377 m (4,518 ft) high mountain, on the border of Maibara, Shiga Prefecture, and Ibigawa, Gifu Prefecture, Japan. It is one of the 100 Famous Japanese Mountains, and is also included on the lists of the 100 Kinki Mountains the 50 Shiga Mountains. Mount Ibuki is the highest mountain in Shiga Prefecture.



Mount Ibuki is the highest peak in the Ibuki Mountains, which stretch from north to south along the border of Shiga Prefecture and Gifu Prefecture. Located at the southern end of the mountain chain with the Suzuka Mountains not to far to the south, a small plain at the foot of this mountain became one of the most important strategic points throughout Japanese history.
©　More in the WIKIPEDIA !

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51 - Fujiwara no Sanekata Ason 藤原実方朝臣
Ibuki いぶき - Mount Ibuki 伊吹山, Shiga

かくとだに
えやはいぶきの
さしも草
さしも知らじな
燃ゆる思ひを

When I must hide
these burning feelings,
I feel as though
my body is on fire
with Ibuki mugwort.

MORE
source : onethousandsummers.blogspot.jp


. Ogura Hyakunin Isshu Poems
小倉百人一首 .


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H A I K U


折々に伊吹を見ては冬籠り
. ori ori ni / Ibuki o mite wa / fuyu-gomori .
winter seclusion



そのままよ月もたのまじ伊吹山
sono mama yo / tsuki mo tanomaji / Ibuki-yama

just as it is
without depending on the moon
Ibuki Mountain
Tr. Reichhold




歩行ならば杖突坂を落馬哉
. kachi naraba Tsuetsuki-zaka o rakuba kana .
(no season word). if I had walked. the slope Tsuetsukizaka. I fell from my horse
The Pass Tsuetsukizaka near Mount Ibuki

. Matsuo Basho 松尾芭蕉 - Archives of the WKD .


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. Festivals, Ceremonies, Rituals - SAIJIKI .

. Amulets and Talismans from Japan .　


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Ojo-Ji Temple

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Oojooji 往生寺 Temple Ojo-Ji



The temple houses a statue of "Namikiri Fuko" 波切不動
carved by Kobo Daishi Kukai.

The huge bronze bell in the compound is called
yuuyake no kane 夕焼けの鐘 "The bell of Sunset".
It is said to be the model for the famous song of
Yuuyake koyake 夕焼小焼.
- Reference - yuyake koyake song -



In the back garden of the temple is the grave of Saint Karukaya.



Another building in the temple compound is the
Karukaya doo かるかや堂 / 刈萱堂 Karukaya Hall.





In memory of the legendary figures of
Saint Karukaya 刈萱上人 - 等阿法師
and his son Ishidoomaru 石堂丸 Ishidomaru


〒380-0867 長野県長野市西長野往生地１３３４
source : jodo.jp



quote
The story of Karukaya 
... Ishidomaru returns to Mount Koya to study under Karukaya. A few yeas later Karukaya, after seeing the Amida Buddha at Zenkoji in a dream, moves to Zenkoji, Nagano.
When Ishidomaru later learns, also in a dream ... that his teacher was no other than his father, he moves to Zenkoji.
Posthumously Karukaya and Ishidomaru became exalted as the father and son Jizo Bodhisattvas.
The pietistic layman Karukaya represents the Koya-hijiri (Holy Man of Koya) who advocated the holy order of the Mount Koya Shingon school.

Ikumi Kaminishi
source : books.google.co.jp

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quote
Karukayado Hall
Long ago, Karukaya Doshin and Ishido-maru
studied and trained in this hall for 40 years. Jizo-statues of father and the son are enshrined inside the hall. The story of Karukaya Doshin and Ishido-maru was carved and placed on the wall. The story is that Ishido-maru started on a journey with his mother to meet his father, then a monk named Karukaya Doshin. They made it all the way to Koyasan, but his mother was not allowed to enter because of the strict rule that prohibited women from entering Koyasan. So Ishido-maru took his mother to an inn in Kamuro and went back to Koyasan by himself.
While waiting for Ishido-maru to return, his mother became very sick and died. Unknown to Ishido-maru at the time, his mother's death had made him an orphan. Ishido-maru continued walking toward Koyasan to meet his father. Once he arrived in Koyasan, his father would not admit that Ishido-maru was his own son. However, they understood each other and had begun to train and practice together in Koyasan. This sad story of Karukaya Doshin and Ishido-maru is one of the more famous legends about Koyasan.
source : www.koyasan.net



Karukaya Noh Play


source :　www.artic.edu/aic

Tsukioka Kogyo (1869-1927)
from the series "Pictures of No Performances (Nogaku Zue)", 1898

A well-loved theme in Noh and Kabuki

苅萱桑門筑紫 Karukaya Doshin Tsukushi no Iezuto

- Reference Karukaya Noh







石童丸人形 Ishidomaru Dolls

. Dolls from Nagano .


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. Zenkooji 善光寺 Zenko-Ji .
Nagano


. Namu Amida Butsu 南無阿弥陀仏 Amida Prayer .

for a safe passage to the Amida Paradise in the West after death
Gokuraku oojoo 極楽往生　gokuraku-ojo　



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H A I K U

. - - - - - Kobayashi Issa　小林一茶 - - - - - .

散花や長々し日も往生寺
chiru hana ya naga-nagashi hi mo ôjôji (oojooji)

cherry blossoms scatter
on a long, long day...
Ojo Temple

The name of the temple is significant; it means "Let-Go-of-Life." It is appropriate that the cherry blossoms "let go of life" here. Notto R. Thelle notes the specific meaning that ôjo has in Pure Land Buddhism: "It is a classical term for (going) to be born in the Pure Land. The evening with the setting sun,the scattering blossoms etc. obviously allude to classical images of dying, waiting for Amida Buddha to come and lead the person to new life (birth) in Amida's Pure Land." In a similar haiku about Ojo Temple, written immediately before this one in Issa's journal, the blossoms scatter "toward the setting sun."
"Blossoms" (hana) can denote cherry blossoms in the shorthand of haiku.

Tr. and comment by David Lanoue

.......................................................................


花ちるや日の入かたが往生寺
hana chiru ya hi no iru kata ga Oujouji

petals scattering --
the sun goes down
beyond Ojoji Temple

This hokku was written in the 3rd month (April) of 1818, when Issa was in what is now called Nagano City, the largest town near Issa's home village. The hokku is one of several written about a visit there to the Pure Land sect temple, pronounced Oujouji (with long o vowels), located not far from the famous Tendai and Pure Land temple Zenkoji.

The word oujou means "going and being born" and is short for "leaving this life and being born as a Buddha in the Pure Land," the basic goal of life in Pure Land Buddhism. However, the founder of the Reformed Pure Land sect, Shinran, preached that in addition to birth as a Buddha in the Pure Land after death, birth as a Buddha and the cutting of strands of karmic causation can also take place in this life, since the Pure Land is beyond time and space.

"Rebirth" is probably not the best choice as a translation, since rebirth suggests reincarnation and karmic continuity. For Issa, too, oujou seems to have a double meaning, and his many hokku sometimes suggest moments of such birth in the midst of daily life. At the same time, the back side of main hall of Ojoji Temple, which has a statue of Amida Buddha inside, faces west, since the sun is used in Pure Land sects as a metaphor for Amida's infinite light of pure compassion. Worshipers face west when they pray to Amida, and in the popular imagination this orientation was often taken to refer to a literal cosmic geography.

Issa seems to take comfort in the fact that the sun is going down in the west beyond the statue of Amida in the main hall of Ojoji Temple and that the sun's rays suggest Amida has compassion even for the myriad petals that fall gently as if filled with faith from the cherry trees, but he is not saying that the petals are falling westward. He does not seem to be looking for literal miracles. Three hokku later in Issa's diary is this humorous hokku:


散花の辰巳へそれる屁玉哉
chiru hana no tatsumi e soreru hedama kana

falling petals
stray to the southeast
because of my fart

Issa surely believes Amida feels the same compassion for the petals sent eastward by his fart as for the other petals, and his hyperbole is liberating because it refuses to take the metaphor of the west literally, though the power of the sun setting, especially amid falling cherry petals, obviously makes the metaphor valuable as an image for visualizing Amida's infinite light shining on all changing things. Issa may even be suggesting that the physical sun itself, as it falls toward the western horizon, is ultimately nothing more than a huge petal of light: no thing in the visible universe can compare with the incomparable, which is what the name Amida means.

Chris Drake


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. Japan - Shrines and Temples .

. Amulets and Talismans from Japan .　


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Rashomon Gate

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Rashomon Gate 羅生門

Rashōmon (羅城門, Rajōmon) was the gate built at the southern end of the monumental Suzaku Avenue in the ancient Japanese cities of Heijō-kyō (Nara) and Heian-kyō (Kyoto), in accordance with the Chinese grid-patterned city layout. At the other far north-end of Suzaku Avenue, one would reach the Suzakumon Gate, the main entrance to the palace zone. As of 2007, the southern end of Suzaku Avenue and the possible remainder of the equivalent gate in Fujiwara-kyō (Kashihara) are yet to be discovered.

The gate's name in modern Japanese is Rajōmon. Rajō (羅城) refers to city walls and mon (門) means "gate," so Rajōmon signifies the main city gate. Originally, this gate was known as Raseimon or Raiseimon, using alternate readings for the kanji in the name.The name Rashōmon, using the kanji 羅生門 (which can also be read Raseimon), was popularized by a noh play of the same title, written by Kanze Nobumitsu (1435–1516).



The modern name, Rajōmon, uses the original kanji (羅城門 rather than 羅生門) and employs what is now the more common reading for the second character (jō instead of sei).
©　More in the WIKIPEDIA !

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羅城門の鬼、羅生門の鬼
The Demon of Rashomon



©　More in the Japanese WIKIPEDIA !


. . . CLICK here for Photos !

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The story is told in the Noh play by Kanze Nobumitsu.
The hero Watanabe no Tsuna fights against a demon ((Ibaraki doji)

quote
Watanabe-no-Tsuna, one of the four followers of Minamoto-no-Raiko, heard that the ogres dwelling on Oyeyama Hill had slipped into the city of Kyoto from Rashomon and were making a lot of mischief. When he went to Rashomon himself, Tsuna was attacked by Shutendoji, the chief of the ogres. In the fight, he cut off one of the arms of Shutendoji, who, however, managed to escape.

After consulting Abe-no-Seimei, a court wizard, he put the severed arm in a strong stone chest, keeping it locked up for seven days. But on the night of the seventh day, an old woman claiming to be Tsuna's aunt came to his door and begged him to show her the ogre's arm. When Tsuna granted her wish and opened the chest, the woman grabbed the arm, instantly turned into an ogre, and ran for Oeyama Hill. Tsuna told the story to Raiko, and vowed to march to Oyeyama Hill and vanquish the ogres there someday.
source : www.kufs.ac.jp/toshokan


. Shuten Dooji Shuten-dōji 酒呑童子 .
... a mythical oni leader who lived in Mt. Ooe (大江山) of Tamba Province or Mt. Ooe (大枝) on the boundary between Kyoto and Tamba in Japan.


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by Tsukioka YOSHITOSHI (1839 – 1892)

The demon Ibaraki of Rashomon ( a gate south of the Imperial Palace in Kyoto ) visits Watanabe no Tsuna disguised as an old woman to retrieve its severed arm. This famous story relates how Watanabe cut off the arm after camping out at the gate to rid the neighbourhood of the beast.
From Yoshitoshi manga, “Sketches by Yoshitoshi”.
source : www.japaneseprints-london.com


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Rashomon
a commemorative stone in a little playground just down from Toji

- Shared by Richard Newton -
Joys of Japan, 2012

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Tō-ji (東寺)To-Ji
is a Buddhist temple of the Shingon sect in Kyoto, Japan.
Its name means East Temple, and it once had a partner, Sai-ji (西寺　West Temple). They stood alongside the Rashoomon, the gate to the Heian capital. It is formally known as Kyō-ō-gokoku-ji (教王護国寺, Kyō-ō-gokoku-ji) which indicates that it previously functioned as a temple providing protection for the nation.
Tō-ji is located in Minami-ku near the intersection of Ōmiya Street and Kujō Street, southwest of Kyoto Station.

. Temple Toji (Tooji 東寺) in Kyoto.


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source :　mnaves.wordpress.com

The Ibaraki Demon
Shibata Zeshin, (c. 1839-40)
the Klaus F. Naumann Collection, MET Museum, NY

The Ibaraki Demon is the demon that haunted the famous Rashomon Gate.

Zeshin had an assistant dress-up in a woman's kimono and run around the studio holding a daikon radish to stand-in for the severed arm, so he (Zeshin) could get an accurate sense of what to sketch.
source : Larry Bole


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Rashomon (羅生門 Rashōmon)
is a 1950 Japanese crime drama film directed by Akira Kurosawa, working in close collaboration with cinematographer Kazuo Miyagawa. It stars Toshiro Mifune, Masayuki Mori, Machiko Kyō and Takashi Shimura.
The film is based on two stories by Ryūnosuke Akutagawa.



The film depicts the rape of a woman and the murder of her samurai husband through the widely differing accounts of four witnesses, including the bandit/rapist, the wife, the dead man (speaking through a medium), and lastly the woodcutter, the one witness that seems the most objective and least biased.
The stories are mutually contradictory and not even the final version can be seen as unmotivated by factors of ego and face.
©　More in the WIKIPEDIA !

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H A I K U

荻の穂や頭をつかむ羅生門
ogi no ho ya kashira o tsukamu Rashoomon

the plume of this reed -
it seems to grab my head
Rashomon Gate
Tr. Gabi Greve

Written in autumn of 1691 in Kyoto, 元禄4年秋
Basho captures the spooky atmosphere around the gate quite well.

This hokku has the cut marker (kireji) YA at the end of line 1,
but lines 1 and 2 belong together ...

MORE - discussion of the special use of kireji by
. Matsuo Basho 松尾芭蕉 - Archives of the WKD .





. WKD : ogi 荻 (おぎ) common reed .
Miscanthus sacchariflorus
kazakikigusa 風聞草（かざききぐさ）
nezamegusa 寝覚草（ねざめぐさ）
ogihara 荻原（おぎはら）field with common reed
hamaogi 浜荻（はまおぎ）common reed on a beach
kigo for all autumn

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ほのかなる黄鳥ききつ羅生門
ほのかなる鶯聞きつ羅生門 / / 羅城門
honoka naru uguisu kikitsu Rashoomon

fainter and fainter
I hear the bush warbler -
Rashomon Gate

. Konishi Raizan 小西来山（1654 - 1716） .

- reference -


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Rashomon Gate -
ghost stories invade
my cold attic

Gabi Greve
after having finished the above entry :o)


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Waiwai Tenno

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Waiwai Tennoo わいわい天王 - Waiwai Tenno (Hotei)
The Ryu'un-ji Collection




波屋世哉　古渡毛　和夷輪以登　葉也生
Hayase ya kodomo waiwai to hayase

Cheer me on, kids!
Shouting “yeh! yeh! yeh!”,
cheer me on!


“Waiwai” is onomatopoeia for the excited shouts of little children.
The “Waiwai Tenno” were beggars who solicited alms by performing on the street and passing out talismans of the deity Gozu Tenno.

Here a Waiwai Tenno, portrayed as Hotei (that is, Hakuin), hands out his talismans, just as Hakuin freely offers his dharma teaching.

source : hanazono.ac.jp/hakuin/



. Gozu Tenno 牛頭天王 .
Heavenly King with an Ox-Head,
Bull Head Heavenly King

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はやせや子ども　お天王のまつりじや　
まぶりをとらそ　わひわひとはやせ

hayase kodomo O-Tennoo Matsuri ja
maburi o toraso waiwai to hayase


source :　www.myoshin-zen-c.jp



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H A I K U

Kobayashi Issa 小林一茶


ka-ibushi o hayashite yuku ya yuugarasu

at dusk loud praise
for my anti-mosquito smoke --
the crow flies on

This humorous hokku was written in the 4th month (May) in 1810, when Issa was in the area just east of Edo. In Issa's time the main mosquito repellant was smoke from burning pine needles, or occasionally cedar needles or wormwood leaves. The needles were placed in censer-like earthenware containers, often sake bottle shapes with holes in them or pig shapes with large holes in front and back. Pine needles were chosen not only for their smoke but for their strong smell -- they were much more unpleasant than the mild scent given off by the punk now used as a repellant. The hokku is of course ironic, and the crow expletives were no doubt so strong Issa felt he couldn't repeat them.

In other hokku Issa also uses similar expressions in straightforward ways. For example, in the following hokku Issa uses the same verb as in the above hokku to ask a nightingale (hototogisu, one of whose names is meido no tori, bird of the other world) to accompany the soul of a newly dead frog on its journey to the other world (and probably to the Pure Land) with its soulful, otherworldly song:

hiki-dono no tomurai hayase hototogisu

nightingale
sing out, soothe the soul
leaving Lord Frog


Tr. and Comment by Chris Drake


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. Festivals, Ceremonies, Rituals - SAIJIKI .

. Amulets and Talismans from Japan .　


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Gable, gables hafu

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Gable, gables 破風 hafu




Also written 搏風. Also called hafu-ita 破風板.
A bargeboard. Straight or curved boards laid flat against the ridge ends and purlin ends on the gable sides of a building. They are finishing members in the gables of gable roof *kirizuma yane 切妻屋根 or hip-and-gable roof *irimoya yane 入母屋屋根.

They form a triangular space called the gable pediment tsumagawa 妻側. The apex formed by the joining of two bargeboards are called *hafuogami 破風拝. The bottoms of each bargeboard is called *hafu kojiri 破風木尻. The middle part is called koshi 腰 meaning hip, waist or haunch.

chidori hafu 千鳥破風,
sugaruhafu 縋破風,
irimoya hafu 入母屋破風,
chigi 千木,
aori hafu 障泥破風
source : jaanus


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karahafu, kara hafu, kara-hafu 唐破風 "Chinese Gable"

An undulating bargeboard.
The shape of a karahafu flows downward from the top center with convex-curves on each side. As the roof descends the curves change direction and form concave curves that level off at the ends or turn upward to varying degrees. The lower center edge, just about where the concave curves begin has a large board that is sometimes cusped *ibara 茨.

Occasionally a gable pendant *gegyo 懸魚 is hung at the center top and called by its special name *unokedooshi 兎毛通. All the rafters curve to the same degree as the bargeboard. They are called ibaradaruki 茨垂木.

The miniature shrine *Zushi 厨子 in the *Shouryouin 聖霊院 (ca 1278) at Houryuuji 法隆寺, Nara, is believed to be the oldest extant example of karahafu.
The karahafu appeared during the Heian period and is depicted on the picture scrolls of the period as being used for corridors, gates and palanquins.

The term kara 唐 can be translated as meaning 'China' it may instead have connoted elegance and noble appearance. When the undulating gable is used at eave ends it is called nokikarahafu 軒唐破風. It appears above entrances to temple buildings, as gable ends on gates called *hirakaramon 平唐門 and when placed over a gateway entrance parallel to the ridge munagi 棟木, it is called mukaikaramon 向唐門.
Undulating gables are used on the front of a step-canopy *kouhai 向拝.
source : jaanus


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H A I K U


唐破風の入日や薄き夕涼み　
kara hafu no irihi ya usuki yuu suzumi

on the Chinese gable
the setting sun ... growing faint:
evening cool
Tr. Barnhill


Upon a Tang-style gable
The weak light of the setting sun -
Pleasant evening cool.
Tr. Nelson / Saito


Written 1629、元禄5年6月. Basho age 49

After a hot summer day Basho is slowly beginning to enjoy some evening coolness.

This hokku has the cut marker YA in the middle of line 2.



There is also another version

破風口の日影や弱る夕涼み
hafuguchi no higake ya yowaru yuu suzumi

at the end of the gable
sunlight - weakening
in the evening cool
Tr. Barnhill


. Matsuo Basho 松尾芭蕉 - Archives of the WKD .




source :　kankodori.net

evening sun on the Chinese Gate of shrine Toyokuni Jinja
豊国神社唐門

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Masaoka Shiki 正岡子規 visiting Large Temples :


大寺の破風見ゆるなり夏木立
daiji no hafu miyuru nari natsu kodachi

I look at the gables
of this big temple -
trees in summer



. Daiji, ootera, oodera 大寺 large temple .


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秋風や干魚かけたる浜庇
akikaze ya hiuo kaketaru hamabisashi

autumn wind -
fish hung to dry
from the eaves of a beach houses
Tr. Gabi Greve



akebono no yane ni ya no tatsu nowaki kana

At the crack of dawn,
An arrow stuck in your roof-
A wild wind blowing.

Yosa Buson

(An arrow in the roof has two meanings.
First, it is a metaphorical way of saying, 'as quick as a wink', or 'a bolt out of the blue'.
The second comes from a legend that when the gods needed a young girl as their sacrificial victim they showed their choice by sticking an arrow with white feathers in the roof of a house.)
source : terebess.hu/english


. WKD : Yosa Buson 与謝蕪村 in Edo .


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. Demon Gable Tiles, Onigawara 鬼瓦 .


. Amulets and Talismans from Japan .　


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Katsukawa Shunzan

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Katsukawa Shunzan 勝川春山

Ukiyo-e artist
active ca.1782-1798

Some of his works
「海道名物志」
「両国花火」　3枚続
「淀川堤八幡参りの図」　3枚続
「金竜山仁王門」　3枚続　国立国会図書館所蔵
「太々講二見ケ浦詣」　大判3枚続　東京国立博物館所蔵
「大川端夜景」　大判3枚続　東京国立博物館所蔵
「景清牢破り」　大判　東京国立博物館所蔵
「碁盤忠信」　大判　東京国立博物館所蔵
「浅草寺」　竪大判　3枚続　島根県立美術館所蔵
「雛形若菜の初模様・あふきや内春日野」　大判　シカゴ美術館所蔵
©　More in the WIKIPEDIA !




CLICK for more photos !


- Reference -


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Daidozan Bungoro 大童山文五郎
天明8年2月15日（1788年3月22日） - 文政5年12月20日（1823年1月31日））
©　More in the WIKIPEDIA !


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Erstausgabedatum war der 10. März 1979.

Dargestellt ist ein Ukiyoe von Sharaku Toshusai, der eigentlich auf die Darstellung von Kabuki Schauspielern spezialisiert war. Für diese Marke wurde das Mittlere von drei Teilen gewählt.

Daidozan Bungoro, war ein auf das Dohyo-iri spezialisierter Kaido-Ringer und wurde schon im Alter von 7 Jahren in der Bankzuke geführt. Kaido-Ringer bedeutete meist einen Kinderringer, der einen extrem grossen Körper hatte. Während der Edo-Aera wurde diesen Kindern die Möglichkeit geboten ihre Fähigkeiten bei der Zeremonie des Dohyo-iri zu zeigen. Daidozan wog im Alter von 7 Jahren bereis 70 kg.
source : tipspiel.sumofan.net


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. WKD : Wrestling (sumo, sumoo) .


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. Festivals, Ceremonies, Rituals - SAIJIKI .

. Amulets and Talismans from Japan .　


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