Dada-do no Oni Hashiri is a traditional religious event held at Dada-do Hall of Nenbutsu-ji Temple in Otsu-cho, Gojo City, Nara Prefecture. This extraordinary ceremony has been passed down for more than 500 years, since the Muromachi period. It takes place every year on January 14 as the concluding ritual of the New Year’s Buddhist services known as Shusho-e. In 1995, it was designated an Important Intangible Folk Cultural Property of Japan.
Oni Hashiri, or “Demon Running,” rituals are found in various parts of Japan and are historically associated with Tsui-na, an ancient court ceremony intended to drive away evil spirits, disease, and misfortune. At Dada-do, however, the demons are not considered malevolent beings. Instead, they are regarded as benevolent figures who serve Amida Buddha and bring blessings to people. This unusual belief makes the event particularly distinctive and one of Gojo City’s most memorable winter traditions.
Nenbutsu-ji Temple is believed to have been founded during the Kamakura period and served as the family temple of the powerful local Sakaibe clan. Its thatched-roof main hall is known as Dada-do. The hall is associated with a sacred ritual called Dattan no Hiho, in which participants purify themselves with sparks from blazing torches and symbolically burn away misfortune.
The origins of Oni Hashiri are traced to the middle of the Muromachi period. According to tradition, the ceremony was initiated by Yorizumi Betto, the younger brother of the local lord Sakaibe Korefusa, who modeled it on the Shuni-e rites held at Todaiji Temple in Nara.
Historical evidence supports the ritual’s long history. A demon mask bears an inscription dated 1486, while records from 1496 also refer to the ceremony. These sources indicate that Oni Hashiri was already being performed in a form close to its present-day practice during the 15th century.
For centuries, the tradition has continued without interruption, sustained by the devotion and cooperation of local residents. Today, it remains an important expression of the community’s religious heritage and collective identity.
The ceremony is maintained and organized by residents of the 14 districts that make up the Sakaibe area. A local council and preservation association coordinate the preparations, with participants taking on specific responsibilities to ensure that the event can be carried out safely and according to tradition.
Three performers take on the roles of the father demon, mother demon, and child demon. The enormous torches they carry are approximately 1.2 meters long, about 70 centimeters in diameter, and weigh around 60 kilograms each. Handling these heavy, blazing torches requires considerable physical strength, stamina, and concentration.
From January 8, the performers undergo purification by water and follow a strict ascetic routine in which their cooking fire is kept separate from ordinary household fires. This disciplined preparation is regarded as essential to the safety and success of the ritual.
Making the torches is another important part of the preparations. Pine roots and hinoki cypress wood are carefully selected and assembled with attention to how the torches burn and how safely they can be handled. As suitable pine roots become increasingly difficult to obtain, the community continues to work hard to preserve this centuries-old tradition.
On the afternoon of January 14, a Buddhist service is held in which the Great Perfection of Wisdom Sutra is ritually unrolled and recited. This is followed by the daytime Oni Hashiri, during which the performers carry their torches without lighting them.
Inside the hall, the sharp sound of wooden walls being struck with oak sticks creates a distinctive rhythm and an atmosphere of anticipation. This preliminary ceremony prepares the way for the dramatic nighttime ritual.
At 9 p.m., the main nighttime ceremony begins. A sacred fire ritual is performed, and smoke from hinoki cypress fills the hall. Led by a welcoming torch procession, the demon performers enter the building as the ceremony reaches its most dramatic stage.
The ritual begins with a fire-protection ceremony. A performer representing the fire deity raises a blazing torch and swings it to pray for protection from destructive fires. The three demons then appear in succession: the red-faced father demon, the blue-faced mother demon, and the brown-faced child demon.
Accompanied by the sounds of conch shells, drums, and the rhythmic striking of wooden walls, the demons circle the hall three times. The flames illuminate the interior in vivid shades of red, while showers of sparks rise through the air. Visitors gather in an atmosphere filled with heat, excitement, and prayer.
According to local belief, being touched by the flying sparks helps drive away misfortune. This symbolic purification is central to the ritual’s meaning and helps explain why the event has remained so important to the community.
After completing their three circuits, the performers proceed to a water well known as the Suiten well and immerse their torches to extinguish the flames. This act brings the sacred ceremony to its close.
The masks used in the ritual are valuable examples of traditional folk art. The original masks, which remained in use until 1960, were carved from Japanese kaya wood during the 15th century. They are designated Tangible Folk Cultural Properties of Nara Prefecture under the name “Dada-do no Oni-men,” or the Demon Masks of Dada-do.
The father demon mask is particularly impressive, measuring approximately 60 centimeters in overall length and weighing around 4.5 kilograms. Replica masks are now used during the ceremony to protect the historic originals, allowing the ritual to continue while safeguarding these important cultural objects.
Shusho-e is a Buddhist observance held at the beginning of the year to pray for a good harvest, good health, and protection from illness and misfortune. At Nenbutsu-ji, the service takes the form of an Amida repentance ceremony, during which participants reflect on past wrongdoing and pray for happiness and well-being in the year ahead.
Dada-do no Oni Hashiri is therefore much more than a spectacular fire festival. The powerful movements of the demons, the blazing torches, and the ritual purification all express the community’s hopes for renewal, protection, and prosperity. The ceremony continues to embody the faith and collective spirit of the people who have preserved it for generations.
Venue: Nenbutsu-ji Temple, 127 Otsu-cho, Gojo City, Nara Prefecture, Japan.
By public transport: From JR Gojo Station on the Wakayama Line, use the local demand-responsive taxi service to reach the temple.
By car: From National Route 24, cross Sakaibe Bridge and follow the local road toward the temple. Parking near the venue is limited, so using the parking area at Ueno Park is recommended.
The ceremony takes place outdoors and inside the temple during the coldest part of winter. Visitors should dress warmly, follow the instructions of event staff, and take care around the blazing torches and flying sparks. As a long-standing religious observance, the event should be watched respectfully.
While visiting Gojo for Oni Hashiri, travelers can also explore the city’s other attractions and local specialties. Gojo is famous for its persimmons and is home to a Persimmon Museum, where visitors can learn about the fruit’s history and cultivation. Kakinoha-zushi, sushi wrapped in fragrant persimmon leaves, is another regional specialty worth trying.
Combining this remarkable winter ritual with a taste of Gojo’s food culture offers a memorable way to experience the traditions, history, and hospitality of southwestern Nara Prefecture.