In the fourteenth or fifteenth century, the population of Iwate Prefecture in the northern part of mainland Japan took to worshipping Mt. Hayachine. This activity prompted the development of a folk-performative tradition that continues to enliven the Great Festival of the Hayachine Shrine held in Hanamaki on the first day of August. This tradition can be traced back to the 14th or 15th century and may have been influenced by the practices of the yamabushi, Buddhist ascetics retreating to the mountains; in addition, scholars are wondering whether it is related to the history of the noh theatrical tradition.
Traditionally, Hayachine Kagura required men to perform all roles. The male gods wear the Japanese hakama pant with chihaya sleeves, and the female gods are dressed in chihaya and kimono. For more solemn performances, dancers wore sashes with leggings, while other dancers wore sashes with leggings for wilder moves that required aggressive movements. Throughout the Hayachine Kagura, masks or omens appear. The omens included in the performances have special significance since artifacts such as masks are believed to channel the gods. While performing with the mask, performers enter a state called “Neri”. Interestingly, the Kagura has been said to be an adaptation of Buddhist prayers from ancient priests who worshipped at Mt. Hayachine. These performances act as offerings to the gods and not just entertainment.
Hayachine Kagura contains six ritual dances. Five of the dances tell stories of the deities and Japanese history, and the sixth dance concludes the performance. Six of the dances were ritualistic (Torimai Bird Dance 鳥 舞, Okina Old Man Dance 翁, Sanbasō Third Old Man Dance 三 番 叟, War God Hachiman Dance 八 幡, Mountain God Yama no kami 山 の 神 Dance, Opening Dance of the rock cave Iwato biraki 岩 戸), while the next five tell the history of Japan and its deities (there are many different theories on the composition of the cycle of 12 dances). The final dance was performed by a shishi, who personified the mountain god.
In the past, the Hayachine Kagura was performed by priests of the Shrine to demonstrate the power of the mountain deity and to bless the people. Today, the ritual is performed by representatives of the entire community who are proud of their distinct culture. The process of transmitting the ritual is critical for achieving and maintaining a sense of identity within the community. In addition, it contributes to the continuity of an important tradition. Its enactment commemorates other important events in Japanese history, as well as a mountain god who is worshipped throughout the country. For generations, it had been customary that the eldest son of a village inherit Kagura. This custom has continued to this day. The successor was treated generously by the rulers as someone who participated in the Shinto rituals for perfect health and a rich harvest, serving as Kagura exclusively.
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