(Why this is so, I do not know—but I like to think it’s because women are braver!)
I like that idea.
The scurrilous part wonders whether the real reason is because women are usually the ones who have to clean up after the party.... because I can picture three obasans and one ojisan sweeping everything up, setting the tables straight, washing the dishes and so on.
I have read many translations of the Ōharae no Kotoba, and I have to say yours is now one of my favorites, your writing is very poetic and perfect for the translation of older styles!
Thank you for providing such a wonderful breakdown, I will now be recommending this to new Shinto followers as a great intro to the prayer!!
And I remember how surprised I was to find a shrine in (I think?) Uji dedicated to Seoritsuhime no Kami And Hayaakitsuhime no Kami! Albeit I think that was linked to The Tale of Genji, and the fact that it was near the Uji River. Regardless it was neat seeing their names written down as the Gosaijin.
Thank you so much for your kind words—I’m truly honored that you enjoyed the translation and found it poetic. The Ōharae no Kotoba holds such layered meaning and rhythm, so I tried to bring that out with care. Knowing that you’ll recommend it to others brings me deep joy.
And how wonderful that you came across a shrine dedicated to Seoritsuhime no Kami and Hayaakitsuhime no Kami!
You're absolutely right—there is a small but powerful shrine in Uji called Hashihime Jinja, near the Uji River, which enshrines Seoritsuhime as its Gosaijin. It’s also closely tied to The Tale of Genji, especially the Uji chapters, and carries strong themes of purification and transition. Many believe that “Hashihime” is another form of Seoritsuhime, especially in her role as guardian of bridges—both literal and spiritual.
You seem to be visiting some lesser-known, but truly captivating shrines!
It always gives me joy to hear when someone recognizes these more hidden kami, especially outside of the major shrines. Thank you again for your thoughtful message, and I’m truly looking forward to sharing the next piece with you!
I really like the way you call the Haraedo no Okami: "The Haraedo Four". Sounds like they are a Superhero group or a special group in an Anime like One Piece: "Even stronger than the Four Emperors, we have the Haraedo Four!" It really gives a strong image to me.
I couldn't help but to laugh with your note: it felt like you were reading my mind and my questions.
I noticed that 3 of 4 of the Kami were female, then you answer that. Then the same happened with were would Susanoo fit: as a Amatsu-kami or Kunitsu-Kami.
I'm also curious a bit more of the ritual itself. For a normal ritual first you say the Harae Kotoba, which is different from this Oharae no Kotoba, then you recite a norito. But this one feels like it is a ritual by itself, without the need for anything more. As such you won't say an Harae Kotoba beforehand, I suppose...
Have to say a big thanks for the translation and the Hiragana. I'll try to recite it, purification sounds like something I need a lot for this year.
I couldn’t stop smiling when I read your line about the “Haraedo Four” being like an anime superhero team—“Even stronger than the Four Emperors!” What a fantastic image! If I ever create a manga about the kami, I’ll be sure to include them as a special force of purification warriors!
And you really made me laugh with how you noticed the things I tried to gently anticipate—like the gender of the kami, or Susanoo’s ambiguous position between Amatsu-kami and Kunitsu-kami. It honestly felt like we were having a conversation across time and text.
As for your thoughtful question about the ritual structure: you are absolutely right.
The Ōharae-shiki (Great Purification Ceremony) is essentially a standalone rite that corresponds to the purification part usually performed before a prayer ceremony like a kigansai. So, unlike most rituals, there is no separate chanting of the Harae Kotoba beforehand—because the Ōharae no Kotoba is the ritual itself.
Your understanding is so precise and insightful—it truly impressed me!
And I’m honored to hear you’ll try to recite the norito. May it bring you a sense of calm, clarity, and gentle strength throughout the rest of the year.
By the way, in Japan, there’s a traditional belief that when a baby is born, they carry away some of the mother’s kegare (impurity) along with them—so much so that mothers are often considered to have already been purified by childbirth itself, and don’t need to receive formal purification in that year.
Please feel free to share this little piece of lore with your wife.
Didn't know that the mother's kegare is carried away with childbirth. I thought it was even the opposite, since it involves spilling blood.
You're saying that a new mother doesn't need to receive formal purification in that year, but how would you count the year? As in the child's year (as in no need until the child completes 1 year of age), or the calendar year only (the delivery was carried last year, so 2025 is a new year)?
Thank you so much for your thoughtful question—it’s a wonderful one, and I completely understand the confusion. You're absolutely right that childbirth involves kegare, particularly due to the presence of blood, which is traditionally seen as ritually impure in Shinto. That’s why, for example, new mothers refrain from visiting shrines for a certain period after delivery.
And yet, at the same time, there is also this tender, almost poetic belief that the baby—by being born—takes some of the mother’s misfortunes or impurities (yakunan or kegare) away with them. It’s not a contradiction, but rather a reflection of how Japanese tradition often embraces duality: life and death, impurity and renewal, all wrapped into one sacred moment.
As for your question about “which year,” the answer is: it’s not strictly defined. Some people consider the calendar year, saying that if the child was born in 2024, then the mother is already in a “cleansed” state for that year. Others take a more intuitive view, believing that the mother's yakubarai (purification) is “covered” until the child turns one. It’s less a formal rule, and more a gentle cultural idea passed down in families and communities—often more symbolic than prescribed.
Thank you again for raising such an insightful point—it’s in questions like this that the depth and subtlety of Shinto really shines.
WHAT A GIFT! Thank you so much for this thorough description of Shinto, which is so often dismissed with a one-line description of how it's "nature-worship." Great katakana practice, too!!
Thank you so much for your comment. As you rightly pointed out, Shinto is often dismissed with the overly simple label of “nature worship,” precisely because it’s so difficult to explain in plain terms. I’ll continue to share more of its rich details, so I hope you enjoy reading along!
(Why this is so, I do not know—but I like to think it’s because women are braver!)
I like that idea.
The scurrilous part wonders whether the real reason is because women are usually the ones who have to clean up after the party.... because I can picture three obasans and one ojisan sweeping everything up, setting the tables straight, washing the dishes and so on.
“Three obasans and one ojisan” sounds super cool—just like “three MCs and one DJ” by the Beastie Boys.
I have read many translations of the Ōharae no Kotoba, and I have to say yours is now one of my favorites, your writing is very poetic and perfect for the translation of older styles!
Thank you for providing such a wonderful breakdown, I will now be recommending this to new Shinto followers as a great intro to the prayer!!
And I remember how surprised I was to find a shrine in (I think?) Uji dedicated to Seoritsuhime no Kami And Hayaakitsuhime no Kami! Albeit I think that was linked to The Tale of Genji, and the fact that it was near the Uji River. Regardless it was neat seeing their names written down as the Gosaijin.
Looking forward to your next article!
Thank you so much for your kind words—I’m truly honored that you enjoyed the translation and found it poetic. The Ōharae no Kotoba holds such layered meaning and rhythm, so I tried to bring that out with care. Knowing that you’ll recommend it to others brings me deep joy.
And how wonderful that you came across a shrine dedicated to Seoritsuhime no Kami and Hayaakitsuhime no Kami!
You're absolutely right—there is a small but powerful shrine in Uji called Hashihime Jinja, near the Uji River, which enshrines Seoritsuhime as its Gosaijin. It’s also closely tied to The Tale of Genji, especially the Uji chapters, and carries strong themes of purification and transition. Many believe that “Hashihime” is another form of Seoritsuhime, especially in her role as guardian of bridges—both literal and spiritual.
You seem to be visiting some lesser-known, but truly captivating shrines!
It always gives me joy to hear when someone recognizes these more hidden kami, especially outside of the major shrines. Thank you again for your thoughtful message, and I’m truly looking forward to sharing the next piece with you!
I really like the way you call the Haraedo no Okami: "The Haraedo Four". Sounds like they are a Superhero group or a special group in an Anime like One Piece: "Even stronger than the Four Emperors, we have the Haraedo Four!" It really gives a strong image to me.
I couldn't help but to laugh with your note: it felt like you were reading my mind and my questions.
I noticed that 3 of 4 of the Kami were female, then you answer that. Then the same happened with were would Susanoo fit: as a Amatsu-kami or Kunitsu-Kami.
I'm also curious a bit more of the ritual itself. For a normal ritual first you say the Harae Kotoba, which is different from this Oharae no Kotoba, then you recite a norito. But this one feels like it is a ritual by itself, without the need for anything more. As such you won't say an Harae Kotoba beforehand, I suppose...
Have to say a big thanks for the translation and the Hiragana. I'll try to recite it, purification sounds like something I need a lot for this year.
And to finalize my comment: that is a cute cat :)
Thank you so much for your wonderful comment!
I couldn’t stop smiling when I read your line about the “Haraedo Four” being like an anime superhero team—“Even stronger than the Four Emperors!” What a fantastic image! If I ever create a manga about the kami, I’ll be sure to include them as a special force of purification warriors!
And you really made me laugh with how you noticed the things I tried to gently anticipate—like the gender of the kami, or Susanoo’s ambiguous position between Amatsu-kami and Kunitsu-kami. It honestly felt like we were having a conversation across time and text.
As for your thoughtful question about the ritual structure: you are absolutely right.
The Ōharae-shiki (Great Purification Ceremony) is essentially a standalone rite that corresponds to the purification part usually performed before a prayer ceremony like a kigansai. So, unlike most rituals, there is no separate chanting of the Harae Kotoba beforehand—because the Ōharae no Kotoba is the ritual itself.
Your understanding is so precise and insightful—it truly impressed me!
And I’m honored to hear you’ll try to recite the norito. May it bring you a sense of calm, clarity, and gentle strength throughout the rest of the year.
By the way, in Japan, there’s a traditional belief that when a baby is born, they carry away some of the mother’s kegare (impurity) along with them—so much so that mothers are often considered to have already been purified by childbirth itself, and don’t need to receive formal purification in that year.
Please feel free to share this little piece of lore with your wife.
P.S. The cat says thank you too. 😊
Didn't know that the mother's kegare is carried away with childbirth. I thought it was even the opposite, since it involves spilling blood.
You're saying that a new mother doesn't need to receive formal purification in that year, but how would you count the year? As in the child's year (as in no need until the child completes 1 year of age), or the calendar year only (the delivery was carried last year, so 2025 is a new year)?
Thank you so much for your thoughtful question—it’s a wonderful one, and I completely understand the confusion. You're absolutely right that childbirth involves kegare, particularly due to the presence of blood, which is traditionally seen as ritually impure in Shinto. That’s why, for example, new mothers refrain from visiting shrines for a certain period after delivery.
And yet, at the same time, there is also this tender, almost poetic belief that the baby—by being born—takes some of the mother’s misfortunes or impurities (yakunan or kegare) away with them. It’s not a contradiction, but rather a reflection of how Japanese tradition often embraces duality: life and death, impurity and renewal, all wrapped into one sacred moment.
As for your question about “which year,” the answer is: it’s not strictly defined. Some people consider the calendar year, saying that if the child was born in 2024, then the mother is already in a “cleansed” state for that year. Others take a more intuitive view, believing that the mother's yakubarai (purification) is “covered” until the child turns one. It’s less a formal rule, and more a gentle cultural idea passed down in families and communities—often more symbolic than prescribed.
Thank you again for raising such an insightful point—it’s in questions like this that the depth and subtlety of Shinto really shines.
WHAT A GIFT! Thank you so much for this thorough description of Shinto, which is so often dismissed with a one-line description of how it's "nature-worship." Great katakana practice, too!!
Thank you so much for your comment. As you rightly pointed out, Shinto is often dismissed with the overly simple label of “nature worship,” precisely because it’s so difficult to explain in plain terms. I’ll continue to share more of its rich details, so I hope you enjoy reading along!
Thank you. ありがとうございます!
I would love to hear YOU chant it!
Ah, I saw that coming!😊
Thank you again for sharing your wisdom, I really appreciate the English translation and find your explanations so helpful.