Autumn, when the rice ripens, is a season when many festivals are held across the country. Particularly in rural areas, many shrines hold their annual large-scale festivals during this season, and through these festivals, prayers of thanks for the harvest are offered to the local deity.

Here at Ise Grand Shrine, the Nuibosai Festival was held on September 2nd, 2025 (Reiwa 7). The Nuibosai Festival, held every year in early September at the Jingu Kanda rice paddy, is a festival to harvest the first harvest of the Imperial rice that will be offered at the shrine's festivals. The rice is then harvested for about a month, and is then offered for the first time to the gods, including Amaterasu Omikami, at the Kanname Festival in October, with prayers of thanksgiving for a bountiful harvest.

Many festivals are held at the shrine, with the number said to be as much as 1500 per year, which is quite astonishing.

In addition, starting this year in 2025 (Reiwa 9), festivals leading up to the Shikinen Sengu (periodical rebuilding of the shrine) to be held in 2033 (Reiwa 15) have been added, and on September 17th and 19th, the Mifuneshiro Festival was held at the Naiku (17th) and Geku (19th).

This time, as we approach the season when many festivals are held in various places, we would like to focus on festivals that may seem familiar but actually have many unclear aspects.

Festivals are a way of expressing gratitude and thanks to the gods

When you think of festivals, what's the first thing that comes to mind?

Perhaps it's the mikoshi (portable shrine) and floats, or perhaps the sounds of flutes and drums and dancing? Either way, many people have a lively image of festivals.

However, the main focus of the festival is the ritual (also called a festival or ceremony). It is carried out solemnly, without any excitement, and is dedicated to the gods.

Originally, a festival was a way to express gratitude to the gods for their blessings, to welcome them to a certain place, and to worship and entertain them wholeheartedly. One theory is that the etymology of the word "matsuri" (festival) comes from the word "tatematsuru" (offering to the gods).

However, nowadays, the term only refers to rituals that serve the gods, such as "tatematsuru," which means offering food (mike), sake (miki), and sacred wands (mitegura) to the gods, and also means "announcement" of prayers and wishes, praising and expressing gratitude to the gods.

Generally, shrine and town festivals are held for a variety of purposes. For example, they may be held to pray for the fulfillment of wishes, such as a bountiful harvest, or during the harvest season, to give thanks and gratitude for bountiful blessings. In addition, there are festivals held on days related to the enshrinement of the enshrined deity, to praise the deity's work and deeds.

Shrine and town festivals have formalities such as manners and etiquette.

Shrine festivals may at first glance seem to vary depending on the history of the shrine, the local climate, the season, and the purpose. However, the series of rituals at the heart of the festival follow a set format that is followed.

The first thing that takes place in a ritual is a purification ritual called Shuhatsu. After the priests and attendees serving at the festival are purified with purification tools such as hemp and salt, offerings, or shinsen, are made to the gods. Then, prayers are recited to express gratitude, the purpose of the ritual is explained, and in some cases, music and dance, such as kagura, are offered. The process is to entertain the gods and then the offerings are taken down.

The Mifunashiro Festival, held in September, is one of the festivals leading up to the Shikinen Sengu.

The approximately 1500 festivals held at the shrine each year are carried out in a calm and quiet atmosphere, with solemnity and dignity, because the festivals are carried out in accordance with a set procedure: purification, procession, offering of food, recitation of prayers, music, removal of the offerings, and retreat.

All the festivals leading up to the Shikinen Sengu, which began in 2025, are being held solemnly, including the Mifunashiro Festival on September 17th and 19th.

The Mihishiro is a sacred vessel that houses the Mihishiro, which will house the sacred object in the newly constructed main shrine. Following the Mihishiro, which was cut down in June of this year, a ritual was held this time to pray to the "Great God who resides at the base of the tree on Mt. Misoma" and other gods in preparation for the cutting of timber for the Mihishiro.

On the other hand, there are also many so-called "festivals and annual ceremonies" that are held on set dates and times every year.

It is held approximately 730 times a year.
The "Higoto Asayu Omikesai" festival, where food offerings are made to the gods every day

Among these, the "Daily Morning and Evening Great Food Offering Festival" is held twice a day, in the morning and evening, at the Mikeden (food offering hall) within the Geku (outer shrine) walls, where food is offered to the gods of the Inner Shrine, Outer Shrine, and the branch shrines. This festival conveys the ancient ritual practices of the time.

First, the day before, the priests in attendance retreat to the shrine, and on the day of the festival, they prepare the sacred food by preparing it early in the morning. After that, they perform a purification ritual, offer the sacred food, and recite a prayer. After praying for the safety of the Imperial family and the happiness of the people, they bow and take down the sacred food. This gives a glimpse of the ancient customs.

Above all, this festival has been held approximately 730 times a year without missing a single day for approximately 1500 years since the Geku Shrine was established.

Personally, I feel that this festival contains one answer to the questions of what a festival is and what prayer is.

The roots of festivals lie in mythology. Is prayer in the way we view ourselves?

However, one question arises here: do festivals even have any effect in the first place? A hint to the answer is actually suggested in mythology.

Tracing the roots of the festival, one comes across the "Amanoiwato myth."
This series of actions taken by the gods in hopes of Amaterasu Omikami appearing is said to be the first sight of the festival.

According to the Nihon Shoki, when Amaterasu Omikami became enraged by the violent behavior of her younger brother Susanoo, she entered the Heavenly Cave, closed the rock door, and shut herself in, and the heavens and the earth were plunged into darkness.

The eight million gods then met to discuss the matter. As a result, Futodama no Mikoto dug up a sacred sakaki tree, root and all, that grew on Mount Ame-no-Kagu and planted it in front of the cave. He decorated its branches with the Yata no Kagami mirror (a mirror with a long, ...

So, what action did Amaterasu Omikami take in response to the gods' wishes?

According to the myth, Amaterasu Omikami was puzzled by the hustle and bustle outside and opened the rock door slightly, at which point Tajikarao no Kami, who had been hiding in the shadows, took Omikami's hand and pulled her out of the Heavenly Cave.

Thus, the world regained its light, and the wish was granted.

"I think the important thing about this myth is that the gods were prayed to."
One priest says:

"Moreover, each person played their part in making the wish come true. As a result, Amaterasu Omikami emerged from the cave and restored the world to a harmonious, bright world. In other words, the wish was granted.

The festival is based on reenacting the deeds of the gods."

The festival is a reenactment of the myth, bringing about the fulfillment of wishes. Such a message can be deciphered from the "Amanoiwato Myth."

More specifically, in order for our wishes to come true, each of us must play our own role. Prayer can be seen as an act of showing God how we are doing our best to make our wishes come true.

You can experience the shrine's festivals through the Niiname-sai in February, the Niiname-sai in November, and the Hohei-no-gi ceremony.

So, is there any opportunity for us ordinary worshippers to experience the shrine festival?

The shrine's major festivals include the Kanname-sai in October, and the Tsukinami-sai, held in June and December, which are known as the three major festivals. However, the Yukino-Omike Festival is held at night, outside of worship hours.

Meanwhile, the Kinensai, held in February, and the Niinamesai, held in November (these two festivals, together with the Sansetsusai, are known as the Five Great Festivals) are held during the day at both the Inner Shrine and the Outer Shrine, and you can see Nakaju through the outer Tamagaki fence. Additionally, the Hohei-no-gi ceremony, in which offerings are made to the Emperor (with an imperial envoy in attendance for the Kinensai, Kannamesai, and Niinamesai), is also held during the day at both the Five Great Festivals (the Sansetsusai is held the following day).

Additionally, twice a year in May and October, the Kanmiso Festival is held during the day, in which traditionally woven nigitae (silk) and aratae (hemp) cloth is offered to Amaterasu Omikami along with sewing thread and needles. Although this festival is only held at the Inner Shrine's main shrine and its branch shrine, Aramatsurinomiya, you can still get a feel for the ritual atmosphere.

However, not only at Ise Shrine, but at all shrines, rituals are sacred places where the worshipper and the deity worshipped become one. It is said that the blessings of the deity can only be expected if one acts in accordance with the deity's will. We must keep this in mind and be careful not to do anything that disturbs this sacred place.

Text by Misa Horiuchi

Writer

When I went to Europe to cover classical music, I was asked a lot of questions about Japan.This experience of being unable to answer most of the questions prompted him to begin researching Japanese music, culture, and prayer.This year marks his 16th year. His books include "Adult Nara: A journey to clear your mind" and "Adult Nara: A journey through breathtaking views" (both published by Tankosha), and "The World of Kamuy" (published by Shinchosha).

Photo by Akihiko Horiuchi

Photographers
He currently photographs mainly shrines and Japanese prayers. His photo books include "Ainu Prayers" (Kyuryudo) and "To the Forest of Brahms' Music" (Sekai Bunka Publishing). He is also a photographer who loves Bach, Evans, and sacred mountains.