Godairiki-san Rice Cake Lifting Competition URL: http://www.daigoji.or.jp/godairiki/mochiage.html
A competition for rice cake lifting was held at Golden Hall of Daigoji Temple on February 23 from 12 noon. Participants wishing for a state of perfect health and safety compete to see for how long they can hold the rice cakes in their arms. Women lift rice cakes of 90kg, the men, 150kg ones.
More about the event in the NHK news below…
Rice-cake lifting contest in Kyoto (February 23, 2012)
Contestants competed to lift and hold giant rice cakes for as long as they could at a Buddhist temple in Kyoto on Thursday.
71 people took part in the traditional event, aimed at fostering good health, at Daigoji Temple.
The men’s rice cake was150 kilograms, while the women’s weighed 90 kilograms.
Most contenders could not even pick up the cake, but a few managed to hold it amid cheers from spectators.A 28-year-old gardener won the men’s contest, holding the cake for 2 minutes and 58 seconds.A 40-year-old female police officer won the women’s category with a time of 8 minutes and 7 seconds.She got the rice cake as a prize and said that she will share it with her fellow officers and relatives.
Who are the Godairiki?
五大力さん Godairiki-san. Lit. five great bodhisattvas of strength. These five bodhisattvas –bosatsu are described in Chapter 7 of the the Buddhist text NINNOUGYOU as protecting the lands of kings who uphold Buddhism, particularly through obedience to the Tripitaka or three divisions of the Buddhist canon or sutras. In the latter Amoghavajra (Jp: Fukuu), they are referred to collectively as simply the bodhisattvas of the five directions, gohou bosatsu.
The NINNOUGYOU (generally considered to be an apocryphal work composed in China) was revered in Japan from the Nara period onwards as one of the three state-protecting sutras GOKOKU SANBUKYOU, and the cult of the godairiki bosatsu spread with the institutionalization of the ninnou-e, a practice based on the NINNOUGYOU. This ritual which aimed at protecting the country was first held in the tenth year of the reign of Empress Saimei 斉明(660). The ninnou-e was celebrated at the foot of Mt. Kouya in Jison-in (826) Wakayama prefecture, and then was revived, after a break (1108) in the Kondou, with the main image honzon, for the ceremony being stored in Kitamuro-in.
A variation of the ninnou-e performed annually at Daigoji in Kyoto, is in fact called godairiki-san although it is strongly tinged with elements of the cult of the *godai myouou. The godairiki bosatsu are depicted in wrathful form, with Kongou seated on a lotus and the other four standing with one leg raised. All extant images date from the Heian period or later, and are related to the celebration of the ninnou-e. Early examples of the godairiki include the iconographic drawing of the *Ninnougyou mandara in the Spencer Collection in the New York Public Library and the set of five standing images in Akishinodera, Nara. A set of early line drawings *hakubyou is preserved at Fugen-in in Mt. Kouya. Polychrome depictions include a single-scroll representation kept at Kitamuro-in and a set originally of five hanging scrolls thought to date from the late Heian period and now kept at Yuushi Hachimankou juuhakkain, both in Mt. Kouya. Two scrolls of the latter set were lost in a fire in 1888, and the remaining three (Kongouku, Ryuuoku and Muijuurikiku) have been designated national treasures. Source: JAANUS godairiki bosatsu
The Godairiki cult appears to have been promoted by the yamabushi ascetic monks as Godairiki-san worship and rituals are promoted at Junteido Temple, and other sub-temples of Shogoin-Monzeki, which also hold an annual event called Godairiki-san which celebrates the worship of the five bosatsu Buddha statues on February 23rd.
The Godairiki-san worship also has a history that goes back a thousand years to the establishment of the Daigoji Temple in Nara. During the Edo period, the Tokugawa shogunate permitted the practice of Shugendo (the mountain asceticism, also called Yamabushi) in Sanboin from Rigen Daishi (Shobo). As the head priest Koken of Daigoji entered the Omine mountain in Nara, the Daigo tradition became increasingly associated with Shugendo more and more. To commemorate this tradition, the event called Hanaku nyubu shugyo (Practice to enter the Omine mountain to offer flowers) is held by the head priest of Sanboin.
During the Godairiki-san Ninnoo-e ceremony, the priests ennumerate the virtues of Godai-myou and pray for the stability of the nation and prosperity of people. More than thirty thousand people visit this event annually. Worshipers may purchase “Godairiki Mie”, an amulet to prevent from the unfortune such as theft and robbery.
Before the “Godairiki-san” or Festival of the Five Powerful Deities at the Daigo-ji Temple in Fushimi Ward, Kyoto, a competition called “mochi age riki hoonoo” 餅上げ力奉納 is held whereby people test their strength by lifting the heavy kagami-mochi rice cakes, one in white and one in red 紅白の鏡餅.
The giant rice cakes used in the Hercules contest are showcased from February 10 at two locations, including JR Kyoto Station plaza in Shimogyo Ward. The Godaiji temple holds the display of rice cakes to publicize its annual memorial service held on February 23. On the first day of display, red-and-white two-tiered Kagami-mochi, with a diameter of 80 centimeters and weighing 150 kilograms, are placed in the lobby of a hotel near the station, as well as in the station plaza.
13 Buddhist monks dressed as mountain priests stand before the Kagami-mochi and blow conch-shell horns and read Buddhist sutras aloud in the ensoulment ceremony as they prayed for the happiness of local residents and tourists.
Kagami-mochi rice cakes are offerings to the gods, in the kamidana, for Toshigami, the god of the new year, to bring good luck and prosperity in the new year. They are considered auspicious foods in ancient times placed in various places around the house, although they are today mostly restricted to the tokonoma and Shinto altar areas. They are said have originated from its resemblance to an old-fashioned kind of round copper mirror, which also had a religious significance. The spiritual symbolism for the rice cakes varies from the ‘spirit’ of the rice plant being found in the mochi, to it being a strength-giving food, to its disc-shape symbolizing the going and coming years, “yin” and “yang”, or the moon and the sun. The “daidai” layers means “generations”, and is said to symbolize the continuation of a family from generation to generation. In the context of the giant kagami-mochi rice-cake lifting competitions, and wishes for strength, the most obvious symbolism is that rice-cakes are storehouses of energy and strength!
As to the origins of rice cakes, Wikipedia suggests that its origins may be traced to indigenous Jomon Period flour cakes or to the Korean tteok rice cake that dates to the Bronze Age. However, it is more likely that the origin of the rice cake offering is connected to the Southeast Asian (China) practice of offering Taoist rice cake offerings to their deities (see photo below), specifically, during the nine-day Nine Emperor Gods Festival, Taoist celebration beginning on the eve of 9th lunar month of the Chinese calendar, observed primarily in Southeast Asian countries like Thailand, Myanmar, Singapore, Malaysia, and also the Riau Islands. The way that the Kagami-mochi is displayed is identical however to the way that nian-gao sticky cake is offered to the Chinese kitchen god.
The Festival of the Nine Emperor Gods embodies the worship of the nine sons of the Sky Father deity and the Big-Dipper Mother of Heaven (who holds the registrar of life and death) who are traced to having originated from Han China or the reign associated with the Zhou emperor. Dou Mu, mother of the Nine Emperors and Mother of Heaven is seen with arms stretched and holding on to a sun and moon which is also said to be the underlying symbolism for Japanese rice cakes. Thus it is likely that the rice cake offering ritual was a practice originating in the same Austronesian (or Austro-Asiatic) migrants who disseminated the rice culture to Japan and other parts of Southeast Asia. This particular festival though practised in different countries, contains many elements similar to matsuri harvest festivals of Japan, such as the participants bearing palanquins for their deities, Taoist fire-walking ascetic practices, wearing white or red Shinto hachimaki (white or red) and clothes, and the tradition of receiving or sending off sacred boats from or into the sea as well as the rice cake offerings. One of the versions of the myth indicated that the migrant deities came by way of Yunnan, Fujian, Thailand to their final destination. Since genetics research on the Japanese has shown a strong Yunnan-Tibetan genetic connection (they have in common Y-DNA haplogroups O, D, YAP+ as well as Gm afb1b3 human immunoglobin gene marker), this may indicate the Austro-Asiatics, the early agriculturalists’ migratory path from the southwest of China.
According to a blog on the Nine Emperor Gods (Chinese Taoism) festival in Malaysia, showing pictures of rice cakes that look a lot like mochi, except they are red instead of white,
“A carnival-like atmosphere to welcome the spirits of nine emperors from the heaven to the earth who are worshiped as one deity known as Mazu, the Taoist goddess of the sea and queen of heaven, who represents health, wealth and prosperity.”
|An abundance of Red bun in the shape of turtle (ang khoo in Chinese) are placed in front of nine emperor gods during praying session in Malaysia (Photo by Little Chumsy’ Blog)|
A further thought, could Mazu be the origin of Amaterasu, the shining light and Sky Mother goddess of Japan?
See a 14th-15th scroll painting depicting the Godairiki-san from Christies.
Sticky chewy sweet traditional Chinese cakes writes “When you see this type of sweet, rice cakes [made of rice and sugar] you know that the nine emperor gods festival is coming. On the first day of the Chinese ninth lunar month, some Chinese of the Taoist (?) faith will go on nine days of vegetarian fast. So, this extremely sweet rice cakes will be sold…”
The Festival of the Nine Emperor Gods in Malaysia: Myth , Ritual and Symbol embodies the worship of the nine sons of the Sky Father deity and the Big-Dipper Mother of Heaven (who holds the registrar of life and death) who are traced to having originated from Han China. Thus it is likely that the rice cake offering ritual was a practice originating in the same Austronesia migrants who disseminated the rice culture to Japan and other parts of Southeast Asia. One of the versions of the myth indicated that the migrant deities came by way of Yunnan, Fujian, Thailand to their final destination. Since genetics research on the Japanese has shown a strong Yunnan-Tibetan connection, this may indicate the early agriculturalists migratory path from the southwest of China.
Rain and the Nine Emperor Gods “Locals have several beliefs about the deities and the festival… that it will often rain during the nine days of the festival, and also usually on the day before. The belief is that the deities, who are said to spend their entire time at sea with the exception of these nine days, bring the rain and cleanse the area for their arrival.”