Among the annual events of Yamabushi, the most important one would be Shoureisai Festival, held in severe winter from Dec. 31 to a New Year's Day, Jan. 1 under huge snow over 3 meters deep. About 1,400 years ago, Prince Hachiko, the founder of Dewa three mountains guided the local people, instructed them how to grow the five crops, rice , barnyard grass, millet, soybean, and buckwheat. Thanks to his guide, People have been living peacefully with rich and fertile lands and yearly good harvests. However, at one year, many villagers have been suffered and killed by the evil ( Tsutsugamushi mite ).

" Hare's leaping and Crow's flying " are held in the shrine. These rituals are the competition of both Hijiri who got their miracle power from having practiced austerities for 100 days. The crow that is the messenger of the sun represents "day", and the hare that is the messenger of the moon represents "night". That is to say, this rituals indicate the movement of the sun and the moon. " Onmyoudou" , The Book of Changes, the Divination based on the Oriental zodiac in China tells that the one Hijiri, "Ijo" means " Shade" and the other one " Sendo" means " Sunshine" and that the combination of two parts means " Unity". A chain of rituals is considered as making crop's spirits active and making sure of the crop's good harvest next year. On the morning of Dec. 24, " Gohei-Tate", putting up " Gohei" speaks about the opening of " The practice of winter peak" for the festival. "Gohei" lit. a sacred staff with cut and plaited of white paper hanging from it. It is used to purify and sanctify both persons and things by warding off evil spirits and inviting the sacred spirit of a deity, the color white being symbolic of purity and sanctity. On the top of the " Gohei" , the symbol of five deities are set up to protect the "Bonten" who a guardian deity protects the land of Buddhism, with hanging "33 Goheis" tied with twins. "Bonten " is often named as "Gohei" is supported by a long pole that is "18 Shaku",a traditional unit for measuring length or distance , 16m high in relation with the character, "Pine" of 18 strokes. The number indicates "18 worlds" in Buddhism and the worlds are started with the six sense organs, " Rokkon", Eye; Ear; Nose; Tongue; Body; and Mind. By their working, from the six object " Rokkyo" Color; Voice; Smell; taste; touch and thought , the six realization ,"Rokushiki" Seeing; hearing; smelling; tasting; feeling and knowing, are brought . Ten years after Meiji restoration, Matsu-Hijiri was appointed among those Yamabushi who lived around temple town with their wives, and who were recognized as a successor of Yamabushi by the religous body, named " Taigyo "who have graduated " Fall Peak" and were on duty in the main shrine and took "Ajyari -Lecture" to be the master of the ceremony on Buddhism. Now " Ijo" is appointed among the Shinto priest who live in Toge district, and "Sendo" is appointed among the protege of a tutelary deity. Both Matsu-Hijiri are staying at their own inn to devote themselves for purification for 50 days and the rest of 50 days they confine themselves at Saikan, except going around Shonai for raising subscription for the festival. 　 ■ Tsunamaki On Dec. 30, the people who live in Toge district are separated with two groups, upper 4 villagers are put on the side of "Ijo" and lower 4 villagers , on the side of "Sendo" . They make a huge touch alike imitated a mite each other. It's head is 3m high and the body is 8m length and all the weight is 600 kg made of Pampas grass, read and bamboo bushes. On eve of the year, both Hijiri move to the equipped house with each " Kouya-Hijiri". The house is separated with two rooms, for upper's and lower’s and both young people place themselves encamp in their each room. From now, all rituals are going to hold are competed by both young people. Both Hijiri never be out of the house until the festival have finished. The first divine service is called " Tsunamaki", scattering ropes. The ropes on the back and the joints of the huge mite made yesterday are cut off every 50 cm length. Both Hijiri get on the mite and as a signal of trumpet shell for starting, they scatter the ropes for the crowd who want to get and bring them home to hang under the eaves. It is believed the rope is a charm against evils and works as a guardian for having one's house not being fired. Because the mite has strong power so that we could take advantage of it's influence in reverse. Recently, avoiding having the crowd be injured in struggle for the rope, Sumo wrestling is taken in the crowd. ■ Maruki-naoshi Around 5 pm, both young people come out of the equipped house and get down to make the mite half as much size as it again. It is called "Maruki-Naosh" which means The mite is brought back to life. In the main shrine, around 6 pm the divine service of the fire festival are held for the Gods of the three mountains and Prince Hachiko who worshiped as a God at the Hachiko's shrine inside of the main shrine. All rituals outside of the shrine are materialized on Hachiko's evidence. On the other hand, out of the shrine, many people who visit the shrine gather at the equipped house and are served with Sake and huge "Onigiri" dust the rolled rice with the broom's seeds, called "Oyadama"made by men. Mt. Haguro has been opened for women for long ago except The eve of the year. ■ Tsunasabaki Around 8-9 pm, in the both rooms of the equipped house, there is the discussion that the four ropes used to pull the mite are decided among the leaders of the four villagers. The ropes put up under the eaves of the house effect for safety of the family, prosperity in business , good crops and protect of evils. The four ropes have ranked in the class , "Uchino-Oika' is the highest one, that they try to get . The more the leaders get drunk the more the negotiations get complicated, and the more the festival get excited. That is called "Tsuna-Sabaki" , Judging ropes. 　 ■ Kenjo Around 9 pm, a police magistrate worn a coat over the armor and a sword measures the length of the place that the mite is put, the distance is 33 "Hiro", a 1 Hiro is about 2m, the length between both hands in spread. It is called "Kenjho", measuring rope. After that, both party dig a hole at the place to set up the mite, called "Sunahaki" or digging a hole on the snow. The police magistrate checks the distance of the place with used both party's ropes and declares the measure went on fairly, called "Osadame", decision. Now , all the preparation for pulling the mite and burning it has finished and both parties are waiting for a signal for starting . The 33 Hiro comes from the idea that Haguro-Shugen sect has controlled over eastern 33 countries in Japan, that is to say, the mite is pulled to the boundary of 33 countries, is burnt there. 　 　 ■ Shirushi-kurabe Around 9 pm, in the main shrine, "Shirushi-Kurabe", the competition of miracle power, is held. These rituals are the competition of both Hijiri who got their miracle power from having practiced austerities for 100 days. " Karasu-tobi", flying of crows, is held by the 12 Yamabushi separated into two groups. Under the "yomishi", worn the court dress and headgear, two Yamabushi who nominate each own Yamabushi in order, they follow his indications, Ijo's side takes the left square route, Sendo's side, right square route, with dragging feet and at each corner, they try to jump with having their hands spread and to strike strongly their fan to the Tatami mat. It is said that the figure spread the big sleeves of the checked pattern of the dress looks just the same as a crow flies in the sky. It is the competition of the height and the beauty in the ear. It is believed that to get the magic of flying freely is the secret of Yamabushi's training. And the 12 Yamabushi indicates the 12 Signes Of Oriental zodiac and 12 attendant deities of "Yakushi-Nyorai" Buddhist and to take the right and left around comes from "Onmyo-do", the proper direction for moving, and The two "Yomishi" indicate " Nikko-Bosatsu", Sunlight-Buddhist and "Gekko-Bosatsu", Moonlight-Buddhist. Following "the flying of crows", "Jumping of hare" is held. An actor put on the white hare's costume, sits down in throwing his legs between the both small desks in front of the 12 Yamabushi. Under the Yomishi who nominates each own Yamabushi in order, a pair of Yamabushi sit down aside of the each desk and strike on the desks in return with a fan as soon as the hare reply to the sound with putting his both hands on the struck desk. This is the competition in striking as quickly as the Yamabushi could. 　 ■ Daitaimatsu-yaki When it comes to the fifth' pairs, a conch shell is bowled as a signal of the "burning of huge touches, or big mites". The young people with having nothing on the upper half of the their bodies rash all together and pull the both big mites at the hole and set them up there and burn them out. Which party could light up a fire quickly and could burn out beautifully and strongly are competed in this ritual. If Ijo' s group won the battle, good harvests will be promised next year, the triumph of Sendo's, a big catch. 　 Around 1am, in the ground shrine, the Chu-Taimatsu, A pole of touch is set up for lighting up the new fire. Because the fire used enough not to bring happiness to us. That's why we need to light up the new fire with being full of the pure vitality, called the conduct as "Hino-uchikae-shinji. The pillar is 45cm across and 3.64m high ( 12 shaku) and is made of reeds sheltered with marsh- reed screens and tightly be tied the 12 ropes to the pillar. The 12 shaku or 12 ropes indicate the 12 month. Before the Hino-uchikae-shinji", "Kuni-wakeno-shinji" , dividing countries, is held. It comes from the legend that The God of Kymano from India came to Mt. Haguro and stayed at the shrine for three years and The God of Haguro distributied his some territories to him. We can see the Deity of Kumano as a guest incarnation worshiped in the left side of the main shrine. According to the historical event, the Deity of Haguro distributed eastern 33 countries in the 66 countries of Japan as Haguro's territories, western 24 as Kumano's and the rest of 9 in kyushu as Ehikosan's. It is said to confirm this historical fact at the first day of the year. 　 ■ kuniwake-shinji Under the Chu-taimatsu is lighting, The police magistrate measures the border of the east with a rope. The judicial magistrate wore purified cloth on the head and Matsuhijiri observe the ritual. The other hand, the 4 servers tucked up their sleeves with rough straw rope, represented Ijo and Sendo party are facing each other across the magistrate. Within the 4 servers, the 3 ones indicate the three incarnation of the Kumano three shrines, the last ( Hongu, head shrine, Shingu, new shrine, and Nachi-shrine) one does the incarnation of the Ehiko shrine and the jugdical magistrate, a white Spilit who looms up out of the coldest dark night indicates the God of Haguro. 　 Following the direction of the police magistrate, the two servers go ahead in treading on the land spitits with stickking their right hand out forward and pointting their forefinger to the judical magistrate and call him. " Shoshi" replies and says " what's up" in giving five steps ahead. And the servers ask " Mind to bring the stick of the scale ?", and answers the magistrate " Not at all"and the servers try to check the big 3.63 m stick carefully and the magistrate suggests " With Hongu and Shingu, count the numbers of the steps with taking the stick" and the servers replies " It is right and fair". After they repeated the actions three times, the servers " Please take this stick" and the magistrate answers " I will take one" then they ask " Shall we offer the stick to God ?"and he responses " Sound's good"and they lift the stick over the head and throw down to the ground in shouting " we want to say respectably the world in peace, the land in peace, the wind and rain in smothness, the crops in maturity , all the people in pleasure" Following the Kuniwakeno-shinnji, the divine service of dividing counties, 　 　 ■ Hinouchikake-shinji the Hinouchikae-shinji, the divine service of making a new fire, is held around the Chu-taimatsu that is burning brightly. The pole of the big torch is the most important, solemn tool within the service that is watched at night. The big torch is used to create a purified fire for the new year, and represents Dainichi- Buddha who symbolizes the universe. The only one who can deal with the purified fire is called "Aho," or fool. He puts on a cap on his head made of a straw rice bag, and wears a straw mat that indicates the figure of ancient gods. The ancients used handicapped, retarded people as the person who was choosen, and who were considered favored by God. So, Aho may be a messenger, an incarnation of God. 　 The two clowns at both sites are called "Matsu-Uchi," the person who strikes a fire. They are standing around the Chu-Taimatsu with four players who carry torches on each shoulder and who each guard their own Matsu-Uchi. The "Matsu-Uchi" wears much makeup, and a straw hat with pieces of white paper (called Gohei) hangingfrom it. He puts on a white cloth and a red jacket, has a flint in his right hand, and a steel in his left hand. It is said that they are the incarnation of "Fudoumyou," the Deity of Fire in Hinduism, who is also an incarnation of the Buddha Dainichi, the Great Illuminator, who gave a sacred light to the opener, Prince Hachiko. At the same place where the big mite burns, the two "Kadomochi" of both sites are standing, holding the burners on the plate of fire over the fan made of rushes for not getting wet. As soon as the magistrate makes the signal to begin, the Matsu- Uchi and the players go around the Chu-Taimatsu three times and shout "fight fair, you win or not!" Then they make a dash for the fire plate, each Kadomochi holding and trying to make a fire quickly. Thus the New Year's sacred fire is about to be created and to be lit up brightly as if the fire will give us a promise of happiness and good crops this year, too. 　 After the ritual is finished, all the people come together to the main shrine except for both "Hijiri" who remain in their own equipped-house. The result of the competition between the Ijo and Sendo group where the big mite was burned and the new fire struck is announced by the magistrate. It is said that Ijo's victory will bring us good crops, Sendo's promises good fishing. This judgment is called "Hirou." Then all the people go running back to their own equipped- house and shout "we won" to both of them. In each equipped-house, when the young people come back, and after the house is cleaned, Matsu-Hijiri takes 5 crops out of the Kouya-Hijiri. He faces the Kouya-Hijiri and says respectfully that the land is in peace, the crops are in maturity and all the people are pleased to throw back the 5 crops to the dirt floor. When the ritual of scattering the five crops is over, both Matsu-Uchi go to the chief temple with the Hijiri's assistants. In the temple, they are welcomed and receive a toast from the chief priest for completing the one-hundred-day ascetic practices. Then the Matsu-Uchi who won the contest presents his hat, the "Ayaigasa," and his fire-starting tools to the chief priest. The "Ayaigasa" is a green hat made of a thin wooden board, upon which is written "The place where it is protected by the Three Mountains' Deities." The "Ayaigasa" hat was worn by the "Matsu-uchi" who tried to be the first to light the new fire in the ritual. The winner's tools were used to light the sacred fire in front of the main shrine. On the other hand, the losing Matsu-uchi's fire-starting tools are then sent to the Gyokusenji Temple at the foot of Mt. Haguro, and are used to transform the old impure fire there associated with people who have died in the last year into a new purified fire. When the Matsu-hijiri pulls out of the equipped house and returns to his own Yamabushi inn, he invites his assistant, the ritual players, the Matsu-uchi, the Kadomochi and their relatives and all the young people who have worked for his group to his inn and treats them to a feast of dried herrings boiled down in soy sauce. This symbolizes that they who have devoted their time to the fire festival by abstaining from fish and meat are now freed from a vegetarian diet. Although the origins are unclear, it is a tradition for them to eat the bones and all of herring by taking it between their teeth and by laying it on it's side.