There are five or six snake festivals in Japan today. There are also festivals that are associated with snake-dragon worship or dragon worship. The dragon seems to have been altered from the snake. If we include these snake-like festivals, the number of snake festivals in Japan will increase. Historically in Japan, snake worship, dragon worship, and snake-dragon worship became accumulated. An “accumulated tradition” is one aspect of Japanese culture. Although a Daijayama festival is thought to have been imported by Yanagawa-han, or domain, from the Gion festival in Kyoto in the Edo period (1603-1868) and to have become a Daijayama festival, this festival was based on snake worship from long in the past, and snake worship became syncretized with the Gion faith10. The Gozu Tenno11, or the Gion god, had a wife and a daughter of the snake god. Because of this syncretization, snake worship had its own doctrine as the Gion faith. Actually, Yasaka Shrine, or Gionsha, during the Edo period had the partial facility of a snake faith. Through analysis of this festival I clarify historical meanings of the festival and confirm the role of women, or attending odo12, in and around the shrine. Although it has been thought that there were no roles for women in festivals, or matsuri, this is inaccurate. This research confirms the role of women in Japanese matsuri.
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