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mcgowanmfoschroeder · 2 years

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精彩小说左道傾天討論- 第六十五章冰魄漫空！【月票9700补更】左支右絀有錢用在刀刃上相伴-p2

小說-左道傾天-左道倾天第六十五章冰魄漫空！【月票9700补更】輿死扶傷事實勝於大夥看得見他倆，而是她們依舊能歷歷地顧大夥，知悉無餘。左小念怒道：“能無從略爲正形！” 手上，累計六位愛神王牌的同圍攻，但左小念反之亦然是毫釐不落風，散失半支派拙，她手中的那口劍，猶如會獨立別不足爲怪，有時重如山陵，奇蹟輕如纖毫，昭昭單一口劍，推理出榆錢絲袖的葛巾羽扇蕭灑輕輕鬆鬆合理性，可再有那似乎大錘巨斧，驚蛇入草的威嚴，卻又要爭說？兎に角漫畫冰魄在這種陰寒之地，差不離最小限止的大發勇猛，威力可比在任何空氣，大出了差一點數倍！ …… 李成龍的運籌帷幄，高巧兒的經心，將遍都思到了。不許打死，難道還不行敗退麼？不能打死，莫不是還無從各個擊破擊退麼？但今昔，就在左小念的頭上，無與比倫的豎立來了一番工裝的雙丫髻，除此之外漂亮無損左小念的絕倫姿色外面，越是其補充了某些湊趣汕頭的味。照說數見不鮮佳偶正規規律，諸如此類管制，秩序，都是最確切的。野景最一團漆黑的時刻…… 潛意識裡左小念都沒挖掘對勁兒是何等有賴左小多的胸臆。對小狗噠有星點惡意，都稀，任誰都好不！再者說似乎此傷天害命的思想！冰魄吼叫着，國勢衝上半空，往後整片白華陽，剎時間洋溢了純迷霧！這一次躋身，相比較起上一次，然輕巧得太多了。冰魄巨響着，財勢衝上半空中，嗣後整片白布魯塞爾，倏間充溢了厚妖霧！再偏下是高巧兒的一大段字致以。左道倾天淙淙一聲，敷數百米的城垣，山呼鳥害的傾倒了上來。本條效果令到一干鍾馗棋手痛感吃驚，吶喊蹊蹺。夜色最天昏地暗的天道…… 他們當決不會知底，那裡是一共星魂陸最冷的上歲數山，而冰魄到了此地，算相知恨晚龍歸汪洋大海虎入山峰。看着左小多走遠了，左小念犯愁隱蔽，從此以後去了關門趨勢，待着光陰。渾人，光他不能不拚命，一來這是白昆明他的根本，二來……自身早已被雲漂移信不過了，這次爭奪再不冒死，恐……結局堪虞啊。左道倾天左小念大智大勇，劍氣轟，通連。再之下是高巧兒的一大段翰墨表達。這一次上，相對而言較起上一次，但輕裝得太多了。還有……尤爲濃！大霧滔天，降雪，漫無邊際接地，大有文章嚴寒！而她人和的想盡很惟，就是說：他小，我讓着他。她倆勢將不會知，那裡是所有星魂陸最冷的早衰山，而冰魄到了這裡，恰是心連心龍歸大洋虎入羣山。幾位飛天國手，並肩施爲，罡風嗚嗚，完徹地，令到穩住界內的天風，險些能颳得大石碴狂奔起身，但不怕諸如此類水力，反之亦然力所不及遣散那瀰漫大霧，五里霧儼然無邊，你吹散稍，就再刪減多多少少。咋還沒讓我出場……好低俗…… 冰魄轟着，財勢衝上半空中，後頭整片白拉西鄉，一瞬間間飽滿了清淡迷霧！卒君漫空是金枝玉葉，身價精靈，差冒昧作爲。【今兒個三更。】完的酷烈說，白山這麼些流年積累下去的鵝毛大雪有些許，冰魄就能造作好多濃霧，穀雨下！故算得轉轉，大約是這一塊走來，短程走上來，全體蕩然無存人展現。白西寧此地的全盤人胥打起了實質，馬虎對戰。雲浮游站在霄漢，藉着瑰瑋摺扇直視顧着妖霧居中的抗爭，尤能感應到那股份輸入骨髓的笑意，那縟，威能落得百米外還有等承受力的寒冷劍氣…… 【現如今三更。】兎に角漫畫無息的潛行陳年，令人矚目的防備着四郊…… 【書友有益於】看書即可得現金or點幣，再有iPhone12、Switch等你抽！關心vx千夫號【書友營寨】可領！左小多挑挑眉：“顧慮，我還沒洞房呢，那處緊追不捨死！” 萬事人，獨他必得盡力，一來這是白成都市他的木本，二來……祥和都被雲亂離犯嘀咕了，這次戰天鬥地否則耗竭，必定……名堂堪虞啊。用特爲指點左小念霎時間，也是以……這事體，不必得是左小念預言家道才行！左道倾天乘勢左小念肉身起訖獨攬電般的��潮迭起，小就留在左小念的髮絲裡，聞風不動，少數也能夠感應到它的勻淨。下意識裡左小念都沒浮現小我是多在左小多的年頭。故特別是走走，約略是這半路走來，中程走下去，一體化消滅人埋沒。即不知情，某人再有那裡還小！ “當真是秋君王，非吾儕能及。” 這種地方，堪稱是冰魄的萬萬煤場！左小念以一人之力，一氣呵成約束了當前萬事白菏澤的囫圇世界級國手，偶發不同！但萬事人，都是撲鼻撞進了一片衝得請求掉五指的迷霧箇中。僅一隻鳥？本，李成龍也一經有着夾帳，而是君空間委實裝有脅從性來說，恁就得仁弟們默默開始先調停到頂了才行…… 而她自身的念很惟有，縱：他小，我讓着他。但這日，就在左小念的頭上，曠古未有的豎立來了一個新裝的雙丫髻，不外乎嶄無害左小念的獨一無二曼妙之外，尤爲其添了幾分京韻哈爾濱市的氣息。雲飄來與風無痕等人盡皆默然。左小念奪靈劍分散着限度的冰霜之氣，紊亂着比白泊位原始冰凍三尺進而殘暴洋洋倍的極凍睡意，財勢遁入白漢口！君！長！空！邁袞袞年月的厚墩墩關廂，兀自難敵這橫空一劃！故而特意揭示左小念剎時，亦然以……這事務，不能不得是左小念預言家道才行！挺嗎！夜景最昏暗的期間…… 李成龍的籌謀，高巧兒的細緻入微，將齊備都心想到了。而她諧調的主義很簡陋，哪怕：他小，我讓着他。他們法人不會亮堂，此處是滿星魂大陸最冷的早衰山，而冰魄到了此，不失爲心連心龍歸溟虎入山脊。

#ull #萬界種田系統 #農女有點

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holgersenlarsson29 · 2 years

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優秀小说左道傾天線上看- 第五百三十八章潜龙腾空【第四更！】年年防飢青雲得意熱推-p2

優秀小说《左道傾天》- 第五百三十八章潜龙腾空【第四更！】剪髮待賓短衣窄袖閲讀-p2

小說-左道傾天-左道倾天第五百三十八章潜龙腾空【第四更！】目挑心招如雪逢湯潛龍高武，化爲三大高武居中，一班級男生化雲堂主不外的地域，雲層與祖龍兩個高武加方始，都短斤缺兩夫數字。究竟，秦方陽此刻可便是名聲在前。雲海祖龍，分級擴招一倍，潛龍，擴招三倍！圈子情报俄国政府而項衝項冰孟長軍等人……也在這一兩天內，紛擾衝破。葉長青按捺不住的摩臉，別是頃炫示的音帶出了？我諧和……沒啥感性啊嘿嘿啊……不濟，爲着整肅，我得奮鬥了，起碼得把我片面的修爲擡高到鍾馗境，另外教練副社長哪邊的，分頭摩頂放踵吧，我管穿梭這就是說多了！不怕它的實情，最少左小多剛觀看的時間，心下就滿登登的無語。小說即使葉長青頑症尚在，修持將有適於大的提挈，但頂多也就升級換代到壽星境漢典。即或累加項癡子和成孤鷹劉一春，也極度是四個如來佛。先確保我是審計長不這就是說奴顏婢膝更何況…… 因此左小多開始照。通令上報之日，潛龍高武寬廣地方，滿被劃清潛龍高武負有，當日起初葉蓋。用左小念茲也全力以赴累見不鮮的精減真元，精自習爲。左道倾天究竟，秦方陽現在可算得名在內。 “諱我都想好了，妖族七儲君的二筆童年食宿。” “若準當前的晉級快精進下去，等她倆四年級的時期，豈訛誤要晉級到龍王境了？”葉長青也痛感費工了。是吟味讓文行天又是痛苦又是懊惱。先管保我這探長不那下不了臺再說…… 左小多自然決不會放生，共總影。小說這才幾天啊？小說而左小多的別墅，也被劃歸抵京內建之列。見這一來潛能，讓左小多倍覺驚人了。理所當然了，到了他自各兒那裡，垣順其自然轉移成署性能的力。潛龍的名氣，仍然根跨了雲霄高武與祖龍高武，化作老婆當軍的，獨秀一枝高武！左小多拿着攝像機入神影視。本了，到了他燮哪裡，城池自然而然中轉成盛暑習性的成效。那然本次躋身東宮書院的凡事嬰翻天才的共同少壯。從而左小念當前也開足馬力通常的緊縮真元，精研習爲。設若硬要說它跟司空見慣的寒鴉有哎言人人殊，不畏這隻烏有三條腿，混身堂上還斂跡有恍恍忽忽的暗金黃的凸紋，從腦門兒一味到爪子指甲蓋，遍佈一身。彼時左小多童稚，感觸溫馨相似比小念姐多長了哪樣事物，從而大吵大鬧，晚間一手揪着***，手眼拿着剪刀要剪掉的過程，硬是被吳雨婷遠程拍上來，險些笑斷了氣。淌若硬要說它跟等閒的鴉有爭見仁見智，就是說這隻寒鴉有三條腿，一身老親還逃避有幽渺的暗金黃的花紋，從前額直白到爪子甲，布全身。這才幾天啊？ “等你隨後苟收復回想了，敢跟我其一長輩炸刺的話，我就將那幅影視灑遍五湖四海！” 但也於是，文行天的休息殼隨之加，每日都要陪着那幅法制化雲磋商征戰，即若文行天早已是御神極點修爲，也累得不堪設想，幾乎流逝。左小多於大表萬不得已，不得不更加磨杵成針得修煉。獨自浮面還有個最小，設常設看熱鬧左小多，就結束油煎火燎的喝；唯其如此定時消失倏地，慰問轉眼間這小用具，連繫霎時“父女”底情！ “我先給你裁剪個一千集再說！” 請求下達之日，潛龍高武泛地面，不折不扣被劃定潛龍高武原原本本，剋日起起首修建。這皇家便是兩樣樣，從正好死亡，就如此的打抱不平。屢屢纖小謙遜曾經，就初始錄像，一誇耀，一誇獎，日後不大一令人鼓舞，一飛……飛的種種傻逼，包括各樣二筆的動彈亦是千頭萬緒……都被左小多斯無良萱人迷迷糊糊筆錄了下。就是葉長青痼疾尚在，修持將有貼切大的飛昇，但頂多也就調升到壽星境便了。縱令助長項狂人和成孤鷹劉一春，也只是是四個愛神。潛龍的威望，就清進步了雲霄高武與祖龍高武，成爲表裡如一的，獨佔鰲頭高武！這種情景，左小念是相對不允許的，早晚要除根的！左小多本來決不會放生，總共照。實屬它的本色，至多左小多剛視的時，心下只滿當當的尷尬。文行先天出一種黑忽忽的嗅覺，莫不團結之班，有或者在一年事亞於上完的時，曾有學習者的修持，超出了自這位組長任了！這才幾天啊？瞥見這般耐力，讓左小多倍覺危言聳聽了。那時候左小多童年，發融洽似比小念姐多長了甚工具，因而嚷，早上伎倆揪着***，招數拿着剪要剪掉的流程，就算被吳雨婷近程照上來，差點笑斷了氣。葉長青打電話向文代部長民怨沸騰這件事，文部長只問了一句話：葉長青，你是在跟我裝逼呢？仍是在跟我輝映？左小多對大表可望而不可及，只好越是鍥而不捨得修煉。你乃是個兄弟！但也故，文行天的職業旁壓力跟手添，每天都要陪着那些新化雲協商鹿死誰手，不畏文行天仍舊是御神頂峰修持，也累得一塌糊塗，險些光陰荏苒。同義時裡。自然了，到了他小我那兒，城邑不出所料變動成熾熱性質的效力。左小多拿着攝像機目不轉睛拍照。自然了，到了他和諧這邊，都邑油然而生轉速成酷暑性的力氣。當場左小多小時候，感應己方類似比小念姐多長了如何工具，以是吵鬧，早上手段揪着***，一手拿着剪要剪掉的進程，便是被吳雨婷中程影戲下去，險乎笑斷了氣。每次左小多剪輯的歲月，微乎其微就站在左小多肩膀上，入神的看着，觀覽對勁兒發覺在戰幕上，就高興的驚叫。潛龍高武如今的高聳入雲修持戰力也無限是葉長青的歸玄極點。這種情形，左小念是斷然唯諾許的，必要肅清的！臨候我一番交通部長任倘或被學生摁着揍……但太落湯雞了！左小念也是平鉚足了忙乎勁兒，要反抗四十次之上再突破御神，壓過小狗噠，海枯石爛不讓他追上協調。左小多拿了外頭的一大塊泛泛鋼進，微細吐了一口火，十幾毫米厚的鋼板，一直融了一個瓶口般的虛無縹緲！而項衝項冰孟長軍等人……也在這一兩天內，繽紛打破。左小多理所當然決不會放過，同機影戲。又潛龍高武的那些化雲徒弟，每個人都是軋製了最少七八次以上的麟鳳龜龍之屬！着力到了左小多想要找契機親如一家可親，左小念都沒歲時，一齊不睬，自始至終都在盡力修齊精進當中！ …………

#ull #车手全案简讯

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shintoinenglish · 3 years

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Diseases and Japanese Folk Practices

In our current era, disease and plague and such seem suddenly relevant again. In a lot of folk practices, disease was conceptualized as arriving from the border of the next town/village etc., so kami of boundaries would naturally be prayed to for protection from an epidemic. Boundaries between villages were seen as a sort of liminal space, so specific kinds of shimenawa rope called 道切り michikiri (road-cutters) or 辻切り tsuji-kiri (crossroad-cutters) are still used to protect one’s own village from evil and/or disease. This is more of a rural practice, as far as I know -- my home area is relatively urbanized so I’ve never seen this practice in person. That said, it is widespread across Japan, with varying shimenawa styles and attachments.

Image source: Wikimedia Commons

塞の神Sae no Kami and 道祖神 Dousojin are also prayed to at roadside for protection from evil and disease, among other things (depending on the specific Sae no kami or Dousojin). Sae no Kami can be depicted as a phallus, while Dousojin are usually depicted as a heterosexual couple but prayed to in a set. It is worth noting that due to the local nature of the worship of Sae no Kami and Dousojin, they can have specific stories and even different names by location.

Image source

Depending on the shrine and faith, there are specific ceremonies conducted to appease or send away the 疫病神 yakubyōgami (also read ekibyōgami), a generic word for the kami of disease. Sometimes this was related to 御霊goryō faith, which is based on the widely-held idea that the dead can curse the living.

Preventing disease, aside from the standard sanitary measures, included things like going through a 茅の輪 Chi no wa, in an act known as 茅の輪くぐり “going through the Chi no wa”. The Chi no wa, pictured below, is a straw circle that one goes through to pray for protection from disease during specific festivals.

This image is actually a photo of Yasaka Jinja, a shrine well-known in Gozu-Tennō faith, which is based around praying to Gozu-Tennō for health and seeking protection from diseases. He is a highly syncretic kamisama who is strongly associated with Susano’o-no-mikoto.

Image source

元三大師 Ganzan Daishi, a Buddhist monk, is said to have turned into an oni to chase away yakubyōgami.

Image source: Wikimedia Commons

This image depicts Ganzan Daishi, on the left, as well as 角大師 Tsuno Daishi (his oni form) on the right. Tsuno Daishi 符 fu talismans are distributed by Buddhist temples for the prevention of disease, and during COVID some temples opted to distribute them in different ways (by mail, or individually packaged and unmanned, etc.) These fu are placed in the home.

鍾馗 Shouki, originally the Daoist Zhong Kui, is also prayed to for protection from diseases. Here he is enshrined on a rooftop, as he is sometimes honored specifically in this manner:

This is a more overview post, but regional kamisama can and are often credited for specific disease-related powers -- both giving or taking them away. Shrines to the kami of smallpox are not uncommon, due to its historic ravaging of Japan. People pray to this kamisama for protection from COVID as well.

I would not recommend getting the fu or any ofuda or amulets from anywhere other than a shrine/temple, but anyone can certainly pray to these kamisama or Tsuno Daishi with a pure and sincere heart. You can see here the dual nature of many of the kamisama involved, especially with the smallpox kamisama.

#shinto

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yamayuandadu · 4 years

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Japanese epidemic deities

The relatively recent social media phenomenon centered around amabie, and to a smaller degree around other uncanny figures associated with epidemics like the hakutaku, Zhong Kui and Tsuno Daishi, offers an interesting opportunity to look deeper into the world of disease-related folklore – the beings who bring such plagues, these who protect from it, and most curiously deities and spirits which fulfilled both these roles at once. Under the cut, you will find an explanation of the term “ekijin”, the history of epidemic deities, and short profiles of a few of the most significant ones.

A particularly significant term when it comes to historical Japanese disease-related beliefs is ekijin (疫神), or epidemic god. It refers to a peculiar class of deities which usually existed on the crossroads between Shinto and Buddhism, particularly significant between the Heian and Edo periods. Simply put, an ekijin is a dual purpose god who both protects the faithful for pestilence, and smites the wicked, or these who simply lack sufficient devotion, with painful punishments. Ōshima Tatehiko identified a number of traits common for ekijin: being depicted as a traveling deity, taking the form of an old man or a child (though more outlandish demonic forms are also known), and a dual function as deity of both illness and good fortune or longevity. Other researchers suggested different traits as hallmarks of an epidemic deity: Sujung Kim considers them to be an association with bulls and foreign origin, in addition to the aforementioned duality. However, individual entities which can be classified as ekijin often embodied either the protective or punishing aspect much more heavily than the other; the balance between them also varied through time. Also, it's debatable if every disease-related religious or folkloric figure is an ekijin. The yokai turned social media darling amabie, for example, arguably shouldn't be considered one of them.

It's difficult to pinpoint when did this concept first develop – archaeological research indicates that, for example, Gozu Tenno was already known in Japan during Nagaoka's brief role as a capital (784 to 794). Some scholars, like Michael Como, suggest that the concept of a wrathful disease deity emerged at the same time as a consolidation of the imperial court's power, and to a degree might've represented a fear of instability caused by local deities, which had to be placated with appropriate rites – otherwise not even the emperor would have been safe from their attacks. It's also worth noting that disease demons either reformed by Buddhist or Taoist heroes or answering to afterlife deities and either subduing other demons or administering punishments to mortals on their behalf were already a staple of Chinese folklore of the Tang era, which indicates the later ekijin might've been a synthesis of many separate traditions, both local and imported. The concept of ekijin was further popularized by Konjaku Monogatarishū (今昔物語集 - Anthology of Tales from the Past) – most of the stories contained in this anthology which describe dealing with diseases blame them on vengeful spirits, curses, and, of course, epidemic deities. Some of the most famous epidemic-related deities, most of whom can be considered ekijin, include:

Matara-jin (摩多羅神) – a mainstay of this blog, a god of removing obstacles turned god of fate turned god of noh turned god of rulership turned subject of heated academic debates. According to Tendai tradition, he appeared in front of Tendai's founder Ennin and informed him that if he can remove the obstacles to rebirth in Pure Land if the correct rites are performed, Matara-jin's ekijin function is tied to this role – as demons were seen as agents of disease, deities meant to repel the spiritual dangers, obstacles on the path to enlightenment, were also capable of repelling the much more corporeal ones. Simultaneously, the most effective means of repelling such calamities were simply their placated past causes – and many protective deities were presented as such. Matara-jin was venerated as an ekijin first and foremost through ox festivals (ushimatsuri), as depicted above. Matara-jin can be considered largely analogous to other similar deities, such as Shinra Myojin, which ties him directly with the next two figures which will be described here. It's also worth pointing out that Matara-jin likely developed from a number of elements originally associated with the Chinese afterlife deity Taizan Fukun, who according to some Tang and Song dynasty sources presided over disease deities, who in many Chinese folkloric accounts formed a part of the afterlife bureaucracy.

Gozu Tenno (牛頭天王) – a syncretic deity whose origin is at least in part shrouded in mystery, as stated above seemingly known in Japan since the 8th century. Korea has been often proposed as his point of origin, even though the myths pertaining to this figure tend to describe him as an Indian deity (often as a protector of the ancient Jetavana monastery in present day Uttar Pradesh) – he was however usually depicted in Chinese garb. Gozu Tenno's function as an epidemic deity likely developed from the association between him and sandalwood, prized in Buddhist text for its religious and medicinal usage. He was viewed as the Buddhist counterpart of Susano-o – however, he was simultaneously himself seen as a manifestation of Yakushi Nyorai, the “medicine Buddha”. This is one of the most prominent examples of ekijin existing on the crossroads between Japan's two most significant religions, as I stated earlier. This complex nature was the undoing of Gozu Tenno's worship – during the Meiji religious reforms, he was singled out as a deity unfit to remain worshiped due to evading easy classification, and most of his shrines were abolished or changed into ones dedicated exclusively to Susano-o alone.

Susano-o (スサノオ) – while today remembered mostly due to his classic mythological role in the tales contained in the Kojiki and Nihon Shoki, at least from the Kamakura period onward he was significant as part of a network of disease deities encompassing, among others, Shinra Myojin and Gozu Tenno; the latter was paired with Susano-o under the honji suijaku system of beliefs. Kyoto's famous Gion shrine, today dedicated to Susano-o, though formerly associated more with his Buddhist counterpart Gozu Tenno, also has a small subsidiary shrine called the Ekijin Shrine ( 疫神社), associated with Susano-o's role as an epidemic god. According to a myth associated with it, Susano-o informed a local inhabitant, Somin Shorai, how to save himself from disease to thank him for offering him shelter while he was traveling in the guide of a poor mortal; as Somin learned later, these who refused to help the disguised deity died from the epidemic he could protect himself from thanks to this advice (similar tales about Gozu Tenno existed as well). Curiously, the Gakuenji temple associated Susano-o with Matara-jin rather than Gozu Tenno. In art of the late Edo and early Meiji period Susano-o was sometimes portrayed as a sovereign ruling over various disease spirits and preventing them from harming humans, as seen on the images included here.

Tsuno Daishi (角大師) – a bizarre deified form of the celebrated Tendai monk Ryogen. Tsuno Daishi's dual nature as both a demonic entity ruling over legions of malevolent creatures and a reliable protector from outbreaks of disease was the result of a complex process which combined condemnation of Tendai and Shingon establishment by detractors within these Buddhist schools themselves and new Buddhist movements with a philosophy according to which even demonic entities could be used as means for salvation. Later legends claimed that Tsuno Daishi was a form Ryogen took to expel demons of disease from his own body, and artwork depicting him was produced and circulated commonly as a ward against disease. Curiously, while his appearance is sometimes assumed to be derived from the fearsome wisdom kings such as Fudo Myo-o, he's viewed as a manifestation of Kannon, and many ofuda depicting him reference this in some capacity up to this day.

Shoki (鍾馗) – the Japanese adaptation of the ever popular Chinese folk hero, Zhong Kui. According to the most famous version of the legend, he was a skilled physician who wanted to serve in the imperial palace, but despite his talents was denied the possibility to do so due to his ugly appearance, which lead him to committing suicide out of despair. He purportedly later showed himself to emperor Xuanzong in a dream, where he protected him from disease-causing demons, which granted him the position of a supernatural defender from disease and demonic incursions. According to some versions, the afterlife kings presiding over reincarnation appointed him to the position of a ruler and queller of supernatural entities because while he died in a way considered sinful, his talents were viewed as too valuable to waste. In Japan, he became popular in the Edo period, though earlier depictions do exist, like the one from the Extermination of Evil (辟邪絵) scroll from the late Heian period, seen above.

Hakutaku (白澤) – another guest from China. Known there under the name bai ze, this creature purportedly informed the Yellow Emperor that there are exactly 11520 kinds of supernatural creatures in the world, and explained how to subdue or placate each of them. The manual created in the wake of this event was considered, among other things, a medical treatise. In Japan, the hakutaku became a popular good luck charm in the early Edo period, and was said to ward off misfortune, dangers one could encounter while traveling, bad dreams and disease (especially cholera). While some online sources classify hakutaku as a yokai (in the rigid sense applying this term only to boogeymen, rather than anything strange or fortean like Shigeru Mizuki wanted) viewing it as a fortune or epidemic god seems to make more sense, and it's referred to as a deity for example by some art scholars. With time, hakutaku was largely conflated with or replaced by the baku, leading Lafcadio Hearn to viewing these two creatures as one and the same; the statue of a hakutaku protecting a certain temple is known as “king baku” for similar reasons today.

Daruma ( 達磨) - rather curiously, in the Edo period the honored Zen patriarch joined the ranks of ekijin – as noted by Bernard Faure, he specifically became a hōsōgami (疱瘡神), or smallpox god. This was likely entirely due to the fact he was depicted wearing red robes, as red was said to be a color which either repelled disease spirits or favored by them to such a degree that they would spare these dressed in red. Further reading:

Michael Como, Horses, Dragons, and Disease in Nara Japan

Bernard Faure, From Bodhidharma to Daruma: The Hidden Life of a Zen Patriarch

Richard Von Glahn, Sinister Way: The Divine and the Demonic In Chinese Religious Culture

Bettina Gramlich-Oka, The Body Economic: Japan's Cholera Epidemic of 1858 in Popular Discourse

Donald Harper, 'Hakutaku hi kai zu' (White Marsh Diagram to Repel Ominous Prodigies)

Sujung Kim, Transcending Locality, Creating Identity: Shinra Myojin, a Korean Deity in Japan

Christoph Kleine, Buddhist Monks as Healers in Early and Medieval Japan

Neil McMullin, On Placating the Gods and Pacifying the Populace: The Case of the Gion "Goryō" Cult

Haruko Wakabayashi, From Conqueror of Evil to Devil King: Ryogen and Notions of Ma in Medieval Japanese Buddhism

#japanese mythology #japanese folklore #buddhism #ekijin #history of japan

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don-dake · 4 years

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中國神話人物～玉皇大帝，女媧，祝融，嫦娥，二郎神，鍾馗，水神，註生娘娘，牛頭馬面，雷公，風伯，閻羅王 Chinese Mythical Characters ~ Yù Huáng Dà Dì, Nü Wā, Zhù Róng, Cháng É, Èr Láng Shén, Zhōng Kuí, Shuǐ Shén, Zhù Shēng Niáng Niáng, Níu Tóu Mǎ Miàn, Léi Gōng, Fēng Bó, Yán Luó Wáng

截屏於《閻羅傳奇》(《阎罗传奇》) [1995] Screenshots from “King of Hades” [1995] (lit. title: “Legend of Yama (Yán Luó)”)

#Watching Yu Yu Hakusho recently #Reignited my memories of this old SG drama on #The King of the Underworld (閻羅王 aka Yama ~ from Buddhist beliefs)#Anyway I like these drawings of Chinese mythical characters in the opening #Enough to screenshot them #SG Drama #King of Hades #Shenmo #Chinese #Chinese Myths and Legends

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movie-the-rope-curse2-twonline · 4 years

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馗降：粽邪2~線上看完整版《The Rope Curse 2/ 翻供(台)》1080|720 - 電影線上看小鴨

▬▬▬▬▬▬▬▬▬▬▬▬▬▬ஜ۩۞۩ஜ▬▬▬▬▬▬▬▬▬▬▬▬▬▬

「送肉粽」儀式中最重要的橋段—「跳鍾馗」，通常會由事主家屬聘請專門的法師扮演鍾馗，將上吊亡靈的怨氣送到海口祭吊煞，以達到驅邪避凶之效。片長：104分上映日期：2020/09/02

电影链接在这里访问 ►►► https://boxstarmovies.site/zh/movie/737519/2

馗降：粽邪2 線上看小鴨完整高清电影【馗降：粽邪2】線上看小鴨完整版-[2020,The Rope Curse 2 ]-在線觀看電影~觀看電影完整版馗降：粽邪2 完整版本(2020-HD)線上看一觀看電影在線小鴨『HK電影』馗降：粽邪2 線上看小鴨完整版【The Rope Curse 2 2020 完整版】~高清电馗降：粽邪2線上看完整版小鴨【1080P】馗降：粽邪2 ▷線上看完整版(2020)在线观看 [1080P] 馗降：粽邪2～年夏天線上看| 最新電影| 小鴨影音| 馗降：粽邪2 1080P 下載馗降：粽邪2 免費線上看電影

劇情簡介《馗降：粽邪2》延續第一集台灣宮廟民俗的側寫，將鏡頭伸向傳統「送肉粽」儀式中最重要的橋段—「跳鍾馗」，通常會由事主家屬聘請專門的法師扮演鍾馗，將上吊亡靈的怨氣送到海口祭吊煞，以達到驅邪避凶之效。本片「鍾馗」便由影帝飾演，李康生在劇中的角色自幼帶有天命能見陰陽，他卻因此命運多舛，所幸由雷洪飾演的金龍師點化開悟，成為鍾馗身為民除煞。然而他的命運卻沒有從此一帆風順……

十七歲的佳敏(許安植飾)從小擁有靈異體質，她被阿姨玉蘭收養，雖然玉蘭對她疼愛有加，但姨丈昌仔(顏正國飾)卻對兩人長期家暴。某日，佳敏的國中同學芊芊，和網紅男友灰熊(孫安佐飾)想拍攝著名的民間傳說「椅仔姑」，希望由佳敏召喚神靈，吸引直播流量。過程中灰熊為求畫面精彩，故意激怒椅仔姑，召靈情況失控，幸而得到路過的火哥(李康生飾)相助，才化解危難。

火哥與佳敏一樣擁有靈異體質，且配戴著師父金龍師(雷洪飾)傳給他的五雷令項鍊，他擁有「鍾馗身天命」，可以召喚鍾馗降妖伏魔。五年前，火哥與金龍師、師兄阿西法師(陳博正飾)至毒窟除煞，遇到異國邪靈「鬼師傅」。除煞過程中，火哥遭入魔身陷險境，從此喪志像灘爛泥，成天喝酒逃避，但天命的機遇仍不斷找上他…

邪靈鬼師傅引發連續多起上吊事件，佳敏的阿姨玉蘭遭附身，許多無辜民眾也遭受牽連，極度的恐懼降臨在整個小鎮之中。「你有兩個選擇，一輩子逃避，或者勇敢面對。」金龍師曾對火哥這麼說，火哥把這句話，轉送給想救阿姨的佳敏。其實這句話，也是火哥要對自己說的，「天命，中邪，一線之隔。」一場驚悚激烈的神鬼對峙將全面展開…

台北票房：1,165萬(台幣) 影片年份：2020 出品國：Taiwan 出　　品：發行商：華影國際語　　言：台灣色　　彩：color 音　　效：：

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the-rope-curse-horror-twmovie · 3 years

Text

【馗降：粽邪2】▷完整電影版[2020]-[TW]線上看完整版𝐇𝐃

🎬 看这里 ➠ TIOT VERSION

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馗降：粽邪2 ~在线观看The Rope Curse 2-完整版恐怖电影2020

#馗降：粽邪2 劇場版線上, #馗降：粽邪2 劇場版看, #馗降：粽邪2 劇場版 2020, #馗降：粽邪2 劇場版 HD, #馗降：粽邪2 劇場版 HD1080p, #馗降：粽邪2 劇場版小鴨

运行时间: 110 分钟

类型: 恐怖

明星: Hsu An-Chih, Vera Chen, Lee Kang-Sheng, Bor Jeng Chen, Yen Cheng-kuo

导演: Liao Shih-Han

劇情簡介

《馗降：粽邪2》延續第一集台灣宮廟民俗的側寫，將鏡頭伸向傳統「送肉粽」儀式中最重要的橋段—「跳鍾馗」，通常會由事主家屬聘請專門的法師扮演鍾馗，將上吊亡靈的怨氣送到海口祭吊煞，以達到驅邪避凶之效。本片「鍾馗」便由影帝飾演，李康生在劇中的角色自幼帶有天命能見陰陽，他卻因此命運多舛，所幸由雷洪飾演的金龍師點化開悟，成為鍾馗身為民除煞。然而他的命運卻沒有從此一帆風順……

在电影中扮演角色的玩家被称为演员（男人）或女演员（女人）。另外还有“演员”一词，用作电影中角色很少的次要角色。这与主要角色不同，后者的作用越来越大。作为演员，必须要有与他扮演主角的电影主题相对应的演艺才能。在某些场景中，演员的角色可以由特技演员或特技演员代替。替身演员的存在对于替换扮演通常在动作片中常见的困难和极端场景的演员很重要。

电影也可以用来传递电影制片人的某些信息。一些行业还使用电影来传达和代表其符号和文化。电影制作也是电影中形象化的表达，思想，观念，概念，感觉和情绪的一种形式。电影本身大多是虚构的，尽管有些是根据真实故事或真实故事改编的。

也有带有原始和真实图像或传记电影的纪录片，讲述一个人物的故事。还有许多其他受欢迎的类型电影，包括动作片，恐怖片，喜剧片，浪漫片，幻想片，惊悚片，戏剧片，科幻片，犯罪片，纪录片等。

这是有关胶片或胶片的定义的一些信息。该信息已从各种来源和参考文献中引用。希望它会有用。

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鬼王降靈！【馗降：粽邪2】中元節上映挑戰觀眾膽量

🎬 看这里 ➠ TIOT VERSION

🎬 看这里 ➠ Version HD

馗降：粽邪2 ~在线观看The Rope Curse 2-完整版恐怖电影2020

运行时间: 110 分钟

类型: 恐怖

明星: Hsu An-Chih, Vera Chen, Lee Kang-Sheng, Bor Jeng Chen, Yen Cheng-kuo

导演: Liao Shih-Han

劇情簡介

《馗降：粽邪2》延續第一集台灣宮廟民俗的側寫，將鏡頭伸向傳統「送肉粽」儀式中最重要的橋段—「跳鍾馗」，通常會由事主家屬聘請專門的法師扮演鍾馗，將上吊亡靈的怨氣送到海口祭吊煞，以達到驅邪避凶之效。本片「鍾馗」便由影帝飾演，李康生��劇中的角色自幼帶有天命能見陰陽，他卻因此命運多舛，所幸由雷洪飾演的金龍師點化開悟，成為鍾馗身為民除煞。然而他的命運卻沒有從此一帆風順……

这是有关胶片或胶片的定义的一些信息。该信息已从各种来源和参考文献中引用。希望它会有用。

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#鬼王降靈！【馗降：粽邪2】中元節上映挑戰觀眾膽量 #馗降：粽邪2 (2020) 完整版本【HD.1080P】~免費下載 #【馗降：粽邪2】~|| 線上看小鴨完整版高清^_^The Rope Curse 2…

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