Jingu Taima were originally that wandering preachers associated with the shrines of handed out to devotees across the country as a sign and guarantee that prayers were conducted on their behalf. These wands, called , were contained either in packets of folded paper – in which case they are called (also ), due to the packet's shape resembling a – or in boxes called . The widespread distribution of first began in the
Muromachi period and reached its peak in the
Edo period: a document dating from 1777 (
An'ei 6) indicates that eighty-nine to ninety percent of all households in the country at the time owned an Ise talisman. Originally, the taima (exorcism skewer) used in the exorcism prayer was wrapped in Japanese paper and delivered to the recipient as a proof that the goshi had performed the exorcism prayer. Eventually,
Pilgrimage to Ise and other
Kosha were organized and distributed. During the Goshi period, exorcism sticks were distributed either in a box or wrapped in a sword-shaped omochi.
Medieval and Early modern periods During the
Muromachi era, the distribution of taima became widely practiced. During this period, the Goshishi of Ise made the rounds of parishioners, and prayers such as the 10,000-times exorcism were offered to the shogun and others, but generally the equivalent of the Edo period sword exorcism was distributed Various items were distributed along with the taima, which gradually settled on the Ise calendar. In the Edo period, taima for purification included 10,000-degree purification, 5,000-degree purification, 1,000-degree purification, and sword purification, with sword purification distributed to the general public. There also existed 10,000-degree Kagura taima, 10,000-degree 100-day taima, and 5,000-degree Kagura taima. O-harai-taima-harae-gu (御祓大麻祓具) was used to make o-harai-taima (御祓大麻) at the place where the priest went. In preparing the exorcisms, the priests performed other celebratory rites and prayer texts in addition to the Nakatomi exorcisms, and these deities were enshrined as Shinmeisho and other places. During the Muromachi period, taima became widely distributed. During this period, the master of Ise went around the Danka system, and prayers such as the 10,000 degree ritual were performed on the shogunate, but in general, the sword ritual of the Edo period. The equivalent of the sword was distributed. Various items were distributed along with taima, which gradually became established in the Ise calendar. In the Edo period, there were 10,000-degree rituals, 5,000-degree rituals, 1,000-degree rituals, and sword rituals, and sword rituals were generally distributed. There were also 10,000 degree kagura taima, 10,000 degree 100 day taima, and 5,000 degree kagura taima. Oharaita Imaharaegu was used to make taima at the place where the master went. 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 In February 1830,
Awa, money fell from heaven, and by August, nearly five million worshippers had flocked to Ise Jingu Shrine.
Matsumura Keibun painted "The descent of the taima from the Shrines", which is in the collection of
Jingu Chokokan Museum.
Modern Period witnessed the rise of public festivities and protests known as triggered by reports of talismans raining from the sky. In 1871, an imperial decree abolished the and allotted the production and distribution of the amulets, now renamed
Jingu Taima, to the shrine's administrative offices. 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. In 1900, a new department, the , took over production and distribution duties. The distribution of
Jingu Taima was eventually delegated to the in 1927 and finally to its successor, the
Association of Shinto Shrines, after
World War II. The Association nowadays continues to disseminate
Jingu Taima to affiliated shrines throughout Japan, where they are made available alongside the shrines' own amulets. 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. After the Meiji Era (1868-1912), it was transformed into a Shinto taima with the
Privy Seal of Japan stamped on it. Since then, it has been wrapped as Goshin, the sacred body of the shrine. 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. From the Meiji era to the present, all Jingu taima has been consistently produced within Ise Jingu, and is distributed by the Jingu-kyo, then by the Jingu Bohoninkai Foundation, and later by the
Association of Shinto Shrines. 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. These arguments attempted to encompass the various beliefs of the time, but it was also an exorcism tool because it was offered as an offering to the gods, the spirit was attached to it and it became a sacred object, and it was also a prayer for purification. It is said that we should not choose one over the other. == Varieties and usage ==