An Overview of Japanese Enthronement Ceremonies,
Based on Ancient Documents,Forcusing on Daijōsai
Kokugakuin University Museum
Kokugakuin University Curatorial Research Center▶ The Three Main Components of Enthronement Ritual
The ceremonies relating to accession to the throne are very ancient. They consist of threemain parts: Senso, Sokui no Gi, and Daijōsai. In the Senso ceremonies, the emperor receives theimperial regalia (a Divine Sword and Divine Jewels), as proof of his accession to the throne. In
modern times the Senso ceremony takes the form of Kenjitō Shōkei no Gi, and the new emperor
now receives the State and Privy Seals in addition to the regalia. While this ceremony isconducted immediately upon the end of the previous reign in the presence of an audience ofgovernment officials, the Sokui no Gi is a more elaborate ceremony to proclaim the newemperor’s enthronement throughout Japan and the world. It takes place at the State Hall of theImperial Palace, with an audience of government officials and foreign dignitaries. The Daijōsai,which occurs only once in each reign, takes place following the Sokui no Gi, on the second Dayof the Hare in November. It is based on a harvest festival celebrated annually, called theNiinamesai. In the Daijōsai the new emperor offers newly harvested grain to the ancestral deityof the imperial family, Amaterasu Ōmikami, symbolically sharing a meal with the deity.

1▶ An Overview History of the Daijōsai
The custom of holding only one Daijōsai per reign was institutionalized at the end of theseventh century, during the reigns of Emperors Tenmu and Jitō. The outline of the ceremony wasestablished and becoming standardized in the ninth century. Up until the Ōnin War of thefifteenth century, the Daijōsai was held for each emperor without major alteration. However, thelong-term battles of the Ōnin War devastated the imperial capital Kyoto, with the result that theDaijōsai was interrupted for more than 220 years. The ceremony was re-instituted for Emperor
Higashiyama in 1687, and from the 1738 Daijōsai of Emperor Sakuramachi to the present it has
been handed down without interruption.

▶ The Order of the Daijōsai
Rice plays an important role among the newly harvested grains offered to the imperial
ancestral deity Amaterasu Ōmikami. The rice used in the Daijōsai is grown in two districts
chosen by tortoise-shell divination, carried out in the fourth month by the lunar calendar. Thedistricts are called Yuki no Kuni and Suki no Kuni. The people of these districts grow the rice tobe used in the Daijōsai and transport it to the capital after the harvest.
The people of the Yuki no Kuni and Suki no Kuni districts also build the Ritual Palace(complex of buildings for Daijōsai) called the Daijōkyū, constructing it in five days from sevendays before the Daijōsai ceremony and disassembling it afterwards. The Enthronement Palace
mainly consists of two halls named for the districts and called the Yuki and Suki Halls (Yukidenand Sukiden), where the emperor performs the ceremony to offer the new harvest to his ancestraldeity, Amaterasu Ōmikami, utilizing rice grown from each of the two districts.

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In the center of each of these halls, a rest space for the deity is prepared, using a coverlet
called a Fusuma, laid over stacked tatami mats. Significantly, the emperor neither touches norfaces the deity’s rest space. The emperor’s seat faces the Ise Grand Shrines, where the imperial
ancestral deity Amaterasu Ōmikami is enshrined. A mat is laid in front of the emperor’s seat inorder for him to offer food to the deity personally.

▶ The Day of the Daijōsai
In addition to the Yuki and Suki Halls, the Ritual Palace includes a building called theKairyūden, where at around 8:00 pm the emperor undergoes purification and changes into ritualvestments while he awaits the beginning of the ceremony called the Rite of Offering at the Yuki
Hall (Yukiden kyōsen no gi). At around 9:00 pm the emperor proceeds from the Kairyūden to theYuki Hall and washes his hands with purified water. The meal to be served to the imperial
ancestral deity is prepared at the Kashiwaya, another building of the Ritual Palace, and takenfrom there to the Yuki Hall. The meal consists of new rice, millet, seafood (such as abalone, sea
bream, and other items), fruit, and specially brewed sake. Each dish is placed before the emperor
so that he may offer each one in order. Using chopsticks, the emperor places portions of eachoffering onto a plate, and handing each one to a court lady, who arranges the plate before theancestral deity’s place. This process is repeated for each dish, until all the oblations have beenoffered. Thereafter the emperor partakes of the meal, and the dishes are removed. This completes
the Rite of Offering at the Yuki Hall, which ends around 10:00 pm.
The emperor returns to the Kairyūden, where he undergoes purification again, andchanges into new vestments for the Rite of Offering at the Suki Hall, which begins at around 3:00
am. The procedure for this ceremony is essentially identical to the earlier observances at the Yuki

3Hall. Completion of the Rite of Offering at the Suki Hall ends the observances of the RitualPalace.
For three days following the ceremonies of the Ritual Palace, Grand Banquets (Sechi-e)
are held for three days. The emperor shares a meal made from the new harvest with those who
attended the ceremonies, thankful that the Daijōsai has been successfully concluded.

▶ The Purpose of the Daijōsai
Throughout the Daijōsai the emperor neither touches the deity’s rest space nor faces in its
direction but instead remains facing toward the Ise Grand Shrines. In effect, the emperor makes
offerings to his ancestral deity Amaterasu Ōmikami from a distance, from the capital where he islocated toward the place where she is enshrined. The ultimate purpose of the Daijōsai lies in the
new emperor’s prayers at the beginning of his reign to his ancestral deity for the peace andprosperity of the realm.

Kokugakuin University Curatorial Research Center
Thanks: Helen Hardacre（ Harvard University）

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