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\"\"<\/a>
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English version\u2b07<\/p>\n

Shrine of Maritime Traffic, Land Scenery, and Breathing Shrine (4): Exploring the Three Shrines of Eastern Japan – 24
\nIs it a far precedent of Itsukushima Shrine? Is it a far precedent of the Itsukushima Shrine? …<\/p>\n

I would like to consider the origin of the name of the shrine, “Breathing Place.
\nIt is said that the character “\u6816” means “nest” or “roost” for birds. If this is so, we can conclude that the name is derived from the meaning of the Chinese character.
\nIn general, it is difficult to mix “ideogram” and “phonogram” in a two-character noun. I think that the priority for place names will be comprehensibility, and since place names will eventually become universalized, the priority will be that they can be shared by many people. If this is the case, “breath” can be thought of as an ideogram.
\nIf so, what meaning does the Chinese character for “breath” have?
\nIt is probably the meaning of a roost for survival and a base of security as an inanimate object. It seems to be consistent with the idea that the existence of the fresh water that gushes out of the seawater is symbolized and sanctified in the naming of the place.
\nOn the other hand, “okisu” is also close to the concept of “port” or “harbor” in the sense of “offing” and “dwelling place.
\nSince “okisu” is a concept related to water, it may be a different linguistic world from that of “land\/place names” that evoke a strong sense of attachment. The most important meaning of the name is related to water, and it is an axis point of “shifting” as a mobile transportation hub, so it may have been expressed as a place name in a “wai” form.
\nWhile Kashima and Katori are both place names that give a strong sense and impression, breath seems not to have been intended to give a strong sense of land presence.
\nRather, the impression from the sense of the word is that the most easily conveyed basis for naming is a sense of “relaxation” as an oasis for sea traffic, and it is likely that popular understanding of such functionality was prioritized.
\nFor this reason, the drinking water marker torii facilities around the Ichino-torii (first torii) may have shown the meaning of this shrine more strongly than the shrine facilities on land.
\nIt may have been a nature worship presence for a “sea god,” much like the Itsukushima Shrine constructed by the Heike clan in later generations. Rather, it seems to have been a far forerunner of Itsukushima.
\nAt Itsukushima, the spirit of the god is greeted by an underwater shrine gate, and the main shrine building is designed to float above the water according to the draft line at high tide. Although the Japanese people and their seafaring character have come to that kind of expression in the course of history since then, it is thought that the much earlier Ikisu Shrine had not reached such an architectural design. The Heike power did not have the coercive or economical power to do so.
\nIf we were in a position to consider the creation and promotion of liveliness in the three shrines in the eastern part of Japan, the first priority would be how to promote the character of the shrine as a sea god. However, the “Katori Sea” is not as compelling as it was in ancient times, when it was not visible.
\nThe topographical changes in the Kanto region during the Anthropocene period had a negative effect on the shrine.<\/p>\n","protected":false},"excerpt":{"rendered":"

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