Jingū taima

[4][5][6][7][8] Jingu Taima were originally purification wands (祓串, haraegushi) that wandering preachers associated with the shrines of Ise (御師, oshi or onshi) handed out to devotees across the country as a sign and guarantee that prayers were conducted on their behalf.

[15] During this period, the Goshishi of Ise made the rounds of parishioners, and prayers such as the 10,000-times exorcism[16][17] were offered to the shogun and others, but generally the equivalent of the Edo period sword exorcism was distributed[18] Various items were distributed along with the taima, which gradually settled on the Ise calendar.

These destinations were enshrined as Shinmeisho, etc., because they played other congratulatory words and prayer sentences in the preparation of the Oharae.

People rushed to Ise Jingu Shrine in record numbers every 60 years from 1650 to 1830, and there was a great deal of noise about money falling from the heavens and illnesses being cured[24] In February 1830, Awa, money fell from heaven, and by August, nearly five million worshippers had flocked to Ise Jingu Shrine.

[24] Matsumura Keibun painted "The descent of the taima from the Shrines", which is in the collection of Jingu Chokokan Museum.

[24] In 1871, an imperial decree abolished the oshi and allotted the production and distribution of the amulets, now renamed Jingu Taima, to the shrine's administrative offices.

[3] It was around this time that the talisman's most widely known form – a wooden tablet containing a sliver of cedar wood known as gyoshin (御真, "sacred core")[9][25] wrapped in paper on which is printed the shrine's name (天照皇大神宮, Amaterasu-ōmikami-jingū) and stamped with the seals of the shrine (皇大神宮御璽, Kōtai Jingū Gyoji) and its high priest (大神宮司之印, Daijingūji no In) – developed.

According to the explanation of Ise Grand Shrine Guji (chief priest) Urada Nagatami in 1873, it was the distribution of Ōnusa, a sacred object to ward off sin.

[14] In the Meiji period, the system of goji was suspended with the formation of State Shinto and distributed throughout the country from the Jingu-kyo organized by the Ise Jingu from Ise-ko.

According to the 1916 explanation by the Jingu Shinbusho, it originated in Harae, an event that is now a prayer for the nation's people, and is therefore not a shintai or wakemitamama, but rather a mark of veneration.

[1] Shinsatsu such as Jingu Taima are enshrined in a household altar (kamidana) or a special stand (ofudatate); in the absence of one, they may be placed upright in a clean and tidy space above eye level or attached to a wall.

Shinsatsu and the kamidana that house them are set up facing east (where the sun rises), south (the principal direction of sunshine), or southeast.

[4][5][28][29] The Association of Shinto Shrines recommends that a household own at least three kinds of shinsatsu: In a 'three-door' style (三社造, sansha-zukuri) altar, the Jingu Taima is placed in the middle, with the ofuda of one's local ujigami on its left (observer's right) and the ofuda of one's favourite shrine on its right (observer's left).

Alternatively, in a 'one-door' style (一社造, issha-zukuri) kamidana, the three talismans are laid on top of one another, with the Jingu Taima on the front.

[36] At that time, when the common people wanted to worship Ise Jingu, they had no choice but to perform purification through an oshi (priest) and play kagura (Shinto music and dance).

[44] This was a closely guarded secret that was not to be taken west of the Miyagawa River, but in 1852 it was discovered at Isedono Shrine in Saitama Prefecture.

[46] This was a closely guarded secret not to be taken west of the Miyagawa River, but in 1852 it was discovered at the Isedono Shrine in Saitama Prefecture.

The Imperial Grand Shrine at Ise, Oharai-cho, just before the Uji Bridge, was once the site of the Goshishi's residence.

However, there are various theories, such as mihakubaku, exorcism tools, kintai, and symbols, which attempt to include various beliefs of the time.