Last time, I talked about the phenomenon of "shrine maidens" as the basis for the formation of "Fuso Shintoism", but the personality changes and lifestyles of "shrine maidens" influenced the future Wakoku.

The principle of celibacy is the only way to show that the "shrine maiden" is different from each other and has a higher status than the secular ruling class and is favored by the "gods". This is the reason why the "witch queen" Himiko had no husband in the first place. Similarly, there are "Kora" and "Muliang" (chastity mother and daughter) of "Ise Jingu".

"Kashima Jingu" of the "Imperial Monoboo". The "Sai Maiden" of "Takeno Society" is also a "shrine maiden". "Shrine maiden" means marrying "gods". What is the original meaning of "white feather arrow".

So why is the "personal offering" limited to women and men? There is a reason for the so-called "personal offering". Archaeological evidence shows that the reason for the shrine maiden to become a human offering is the origin of the "Legend of the Weaving Pond" and the process of the shrine maiden, as well as the process of the name of the shrine maiden.

The practice, teacher-teacher relationship, and inclusion of the "witches" of the ancient Wa Kingdom cannot be bought and sold by force. Of course, there are special cases in this. The "Divine Son" attached to the "Shinto" and the "Indigenous" "Ichiko" are like the relationship between the "Yin-Yang Liao" and the "Yin-Yang Dao" in later generations, and there is a clear hierarchy.

As a "shrine maiden" of the "gods" themselves, they also have a private life because of "human nature". "Witch" is derived from "Yu Cheng (ヲナリ) God", which is equivalent to the cultivation (Buddha) of the ancient Chinese "cultivators" into immortals/Buddhas, so "Yu Cheng" is "God". For research on the "folklore of Amaterasu", the "Shrine Maiden Sect" or the "Fuso Shinto Religion", please refer to the "Zhunu (のろ) God and her life in Kutaka Island of the Ryukyus." Through the account of Nobuo Orumiya, it can be recited as "Himiko".

As history rolls forward, there has been an exaltation of the "gods" and a degradation of the "shrine maiden" in a materialistic world. As a result, the "shrine maiden" became "gods" only when they were "entrusted by the gods". In other words, with the popularization of modern scientific and cultural knowledge and "atheism", the curse of the "shrine maiden" has not worked for a long time.

"If you believe, you will have, and if you don't believe, you will not", causing the work of the "witches" to gradually be limited to "grave offerings" and "witch blessings", that is, "dancing gods" on special occasions.

The original meaning of "Wu Zhu" is "Zhu" (ハフリ), such as "slaughtering corpses" as the position of "witch maidens", and "Zhu" is "slaughter". The example of "dismemberment and burial" in the land of the Wa and the "burning section" (ウフイ) of the Ainu people can explain the location of the "soul" that "is known by dreams" and is still attached to the body and body after death.

The origin of the "scoop-shaped tomb" is that it is believed that the "scoop" is regarded as a "container for the soul", and later developed into a "shrine maiden" of the "soul god". For example, there is the "shrine maiden family" Zeng VII and the "things that give birth to gods", that is, the "things of the gods" that are performed in "Tosa no 楯" (タテ) 喰 "divine things". Of course, the "witches" of the Wa Kingdom have the origin of "heraldry" and the "divine mark" of "love slave".

This so-called "divine mark" is the folk custom of "witches" to understand that "gods become humans", because of the difference between men and women, which leads to the preference of sons over daughters among the people. For example, the "soul detachment" (マブイワカシ) in the Ryukyus and the "oral rites" in the land of the Japanese have special requirements for the duties of "shrine worship" and "shrine maiden".

Due to the widespread patriarchal thinking among folk mortals, it leads to the despise of "witches" and the reuse of "men" when performing the "witch blessing" ceremony. The so-called "sorcerer" is the male "sorcerer", which has the same role as the female "witch" or "witch", except that there is only a difference in gender between the two.

Therefore, whether it is a "sorcerer" or a "witch" or a "witch", in order to successfully summon "gods" (demons, demons, ghosts, ghosts, spirits, monsters, and other "supernatural beings"), it is necessary to have corresponding methods and specific practices, such as "The Imperial Deeds of the Empress of Divine Skills" recorded in the "Nihon Kikki".

However, the "men" here mostly refer to the "onmyoji" and the senior "ninja", because these people have learned a lot of methods related to "cultivation" from ancient Chinese culture, and after carrying it forward by themselves, they have formed a "cultivation system" with "Japanese characteristics" based on manipulating "style gods" and "worshipping gods", which is very powerful!

Originally, Toyotomi Hideyoshi asked for the divine will in order to conquer Korea (invade the Korean Peninsula), that is, "the ancient meaning of the gods", or "the gods are the gods after them". At that time, the great "blessing" of Shinshu Suwa Society, the "national creation" of Izumo Taisha Shrine, the sound of the koto bell and the "divine voice", the "god of the board" as a substitute for the koto, and the "judgment of the gods" and the "witch of the witch" of later generations, etc., were all comparable in effect to the oldest "god curse song" of the Wa country, so the "shotoxuan" was expressed in the "law" of the rhyme.

In addition, "prophecy" is also an important role of "shrine maiden". In a narrow sense, the "prophecy" performed by the "witch" is "prophecy by God", that is, the folk invite ghosts and gods to come up and talk about things. However, in a broad sense, the "prophecy" technique performed by the "shrine maidens" includes seeing and hearing the songs of others and acting to prophesy. For example, the "Imperial Deeds" of "Hundred Raids on Hime's Life" in the "Worship of the Gods". In fact, this can also correspond to the "sprout" spell effect of "Seventy-two Techniques of the Left Path of the Side Door".

Although Ji Guanzhi asserts that the waka begins in the sky, it is shōhime. This Teruhime is a shrine maiden. Our literature is based on shrine maidens as the ancestors. Divine songs are ancient ballads, and there are many examples of them. The only reason why ancient narrative poems are called by people is because they are the support of God. The same is true of the words of Ainu and the sacred songs of the Ryukyus.

"Shrine maiden" means "dancer", just as "haiyu" begins with "den maiden's life". In the ancient kingdom of Wakoku, the meaning of "haiyu" in "divine affairs" was to use it as a puppet for "shrine maidens". The human form seen in the "Hizen Wind and Soil" and the human form in the "Shrine Maiden Outer Box" can be used as a "shrine maiden" for the caster of the black face tattoo.

These are the "folk customs" practiced in the name of the gods, that is, the "shrine maidens" will use the name of the "gods" to influence the secular world with their words and deeds. This has led to the creation of new "shrine maiden positions" in the secular "material culture" needs, such as warfare, hunting, agriculture, medical care, taxation, navigation, marriage, and even fertility.

When war broke out, Ainu women also joined the army, such as in the Ryukyus, where there is a proverb that "women are the leaders of war". However, the same situation occurred during the "Warring States Period" in the Japanese Territory. When war broke out, the "shrine maiden" followed, as evidenced by the relationship between the Monobe clan and the shrine maiden.

The reason why the "shrine maidens" call the "samurai" "モノノフ" and the origin of the material knowledge are reflected in the performance of the "shrine maidens" when divining the prospects of the war, which are divided into the shrine maidens who curse the enemy army, the shrine maidens who boost morale, the "magic battles" that precede the "weapon battles", and the "shrine maidens" who are the "maidens of the imperial array". Among them, the most obvious example is Gui Ji's mission in the battle, that is, to weaken the opponent's power and increase her own strength through various "rituals" and "curses".

In ancient times, there was also a "hunting era". At that time, the folk belief in the body of the "mountain god", for example, the "鯱汝" (シャチナンヂ) in the three rivers was both a "goddess" and a guardian deity of hunters. There are also Ryukyu "sea gods" (ウンジヤミ) sacrifices and "shrine maidens", and "deer-kun" is "Saizuma", and even plays the "origin" of "animals" in the "curse ceremony".

"Shrine maidens" are also the beliefs of the ancient people who killed the "god of ceres", for example, Feng Yuhe can work for the "shrine maiden"? The "human body offering" is dedicated to the "temple god". As the "strange rice field hime" of "Yu Cheng" (ヲナリ). At the same time, in primitive agriculture, the position of women was very special, which influenced the "agricultural gods" and "wedding (トツギ) sacrifices". This made the "shrine maidens" the "Yucheng" (gods) who were the victims of the "Ceres". This is also the attitude of the ancient Japanese people towards the "god of ceres".

For example, the relationship between "Yu Cheng" and "Killing and Marrying Sichuan" shows the special significance of "hanging mud" of "walking in the field".

In the ancient Wa Kingdom, the "etymology of medicine" and "shrine maiden" were also related. For example, they use "medical treatment by spells" and "medical treatment using potions" to save lives and heal the sick and save lives. There are various "medical spells" such as "stabbing the body" (acupuncture), "medical spells" of "sealing objects", "medical spells" of "shocking the disease", and "spells" of expelling "diseases" with the power of "gods".

The tone of the male "bow end" and the female tone of the "hand end", for example, "coin" originates from "paying taxes", and "coin" is the same. Therefore, the "shrine maiden" collected taxes in the name of "the rite of the gods", which gave rise to the relationship between the "Dutsh-pre system" and the "tax collection".

Of course, the relationship between the "holding of the fire" and the woman makes the origin of the "fire god" bound to the "shrine maiden". For example, "Mifune Shinji" and "Shrine Maiden", "Ship Spirit Faith" and "Miko Maiden", and "Miko Maiden" who sell divination in front of "Mizuchi Shrine".

In this way, the "witches" seem very mysterious among the people of the Wa Kingdom and in the "Xiuzhen Realm", a bit like the "nuns" in ancient Chinese Buddhism.

The term "nun" is also a common name for "Buddhist women" in ancient China, but in fact it does not meet the requirements of "Buddhism", because the so-called "nun" actually refers to "ordained women" in "Buddhism".

Originally, in ancient India, folk believers used the name of "nun" (

i) The pronunciation means "woman" and has the meaning of "honorable", and is not limited to "ordained women" who believe in "Buddhism". For example, among Buddhist ordained women, the younger ones are called "novice nuns," while the older ones are called "bhikshunis," meaning "female novices" and "female bhikshus."

When Buddhism was introduced to China in the Eastern Han Dynasty, every unmarried "virgin" was called "nuns", so the folk called the "novice nuns" and bhikshunis of "Buddhism" as "nuns", but in fact, there was no meaning of "insulting" women. Therefore, in the "Transmission of the Lantern Record", the "great virtue of Buddhism" is called "nun" by "Shigu". However, in Tao Zongyi's "Dropout Record" in the Ming Dynasty, "nuns" were listed as one of the "three aunts and six women", which had the meaning of contempt.

Therefore, from the late Qing Dynasty to modern times in China, the "nuns" sisters were very reluctant to be called "nuns" in front of people.

According to Sanskrit records, "Ni" is the sound of "female", and the word "aunt" is added to become "female aunt", which is not understood at all, and "female" is different from "male". If you must call it "Gu", then there should be a unified routine or name, for example: "female Taoist" is called "Daogu", "hexagram girl" is called "hexagram girl", "female bhikshu" should be called "Buddha girl", and "witch girl" can also be called "witch"?

At the same time, the "female cultivators" of the "Jesus Church" should also be called "Yagu" by modern Chinese, otherwise, this title will seem to be thick and thin.

"Nun" is the "female believer" who "becomes a monk" in "Buddhism". "Buddhist."

u

This is the Buddhist title, which is the common name for "bhikshuni", and the woman must be a "full ordination" person "after she has become a monk." And "bhikshuni" is Sanskrit Bhikssu

The transliteration of i, also translated as "Bihuni", etc.

The transliteration of "bhikshuni" is "beggar woman", "except girl" or "laven girl", also known as "sammonite", or simply "nun", and it also has the same special influence as "witch" in the "Oriental Island Country Shuzhen Realm", because Buddhism developed rapidly after it was introduced to Japan during the Tang Dynasty, among which "Tantra" has the greatest influence.

In ancient Japan, Buddhist tantric monks were allowed to marry and have children like secular people, just as shrine maidens could openly worship male genitalia! Therefore, in the "Oriental Island Country Shuzhen Realm", the social status of "nuns" and "shrine maidens" is somewhat nondescript - embarrassing.

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This story is pure fiction, if there are similarities, it is a coincidence! Friends, the part-time job is hard, the time is urgent, the creation is not easy, like the collection, by the way, forward, want to know the plot? Next time I break it down! ("The book has its own golden house?") There are thousands of bells in the book? There is Yan Ruyu in the book"? Welcome to my book)