{"id":1558,"date":"2026-06-02T20:03:09","date_gmt":"2026-06-02T20:03:09","guid":{"rendered":"https:\/\/hokushin-jinja.com\/?page_id=1558"},"modified":"2026-08-04T12:57:42","modified_gmt":"2026-08-04T12:57:42","slug":"geschichte","status":"publish","type":"page","link":"https:\/\/hokushin-jinja.com\/en\/geschichte\/","title":{"rendered":"History"},"content":{"rendered":"
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The Sacred Origins of My\u014dken<\/strong><\/h3>\n

Hokushin My\u014dken Sonj\u014d-\u014d (the Venerable Star King My\u014dken of the North Star \/ \u5317\u8fb0\u5999\u898b\u5c0a\u661f\u738b), in short often referred to as My\u014dken (\u5999\u898b), as venerated at the Hokushin-Jinja (Shrine of the North Star \/ \u5317\u8fb0\u795e\u793e), is a Japanese kami (deity \/ \u795e) whose origins are deeply rooted within the Shinbutsu-Sh\u016bg\u014d (\u795e\u4ecf\u7fd2\u5408), the sacred synthesis of Shint\u014d (Japan\u2019s native nature religion \/ \u795e\u9053) and Bukky\u014d (Buddhism \/ \u4ecf\u6559). The Shinbutsu-Sh\u016bg\u014d (syncretism of Shint\u014dism and Buddhism \/ \u795e\u4ecf\u7fd2\u5408) emerged following the introduction of Buddhism to Japan from the Asian continent during the Asuka period (538\u2013710).<\/p>\n

Both beliefs and their respective deities were merged and harmonized with each other during this time, as it was believed that the newly arrived Bukky\u014d (Buddhist \/ \u4ecf\u6559) teachings and the during this time already ancient Japanese Shint\u014d (Japan\u2019s native nature religion \/ \u795e\u9053) believes were both complementary manifestations of a single, universal truth. Through this process of reconciliation and mutual illumination, their doctrines and divine figures became closely interwoven. As a consequence, tera (Buddhist temples \/ \u5bfa) were merged to local jinja (Shint\u014d shrines \/ \u795e\u793e) and vice versa, therefore becoming sacred places devoted to both Shint\u014d and Buddhist deities and figures.<\/p>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n

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\n My\u014dken riding Genbu in the form of a turtle and holding a sword \/ Depiction on a hanging scroll from the Edo period (1603\u20131868)\n <\/div>\n <\/div>\n <\/div>\n
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My\u014dken and the Warrior Class<\/strong><\/h3>\n

From the Heian period (794\u20131185) onwards, My\u014dken came to be revered as the protective kami of the Taira clan, one of the four great ancestral buke (warrior families \/ \u6b66\u5bb6) which descended directly from the imperial line of Japan. Alongside the Taira, the Minamoto, Fujiwara, and Tachibana clans formed the four original great warrior houses, each emerging from branches of the Japanese imperial family itself.<\/p>\n

These lineages were established through the sons and descendants of emperors who had become too distant from the direct line of succession. To distinguish them from the imperial household while preserving their noble status, new family names such as Taira, Minamoto, Fujiwara, and Tachibana were bestowed upon them, and they were expected to serve the imperial line as warriors. Through time, these noble warrior houses extended far beyond the imperial court and gradually assumed military and administrative responsibilities throughout the provinces, serving to strengthen and extend the imperial authority across the realm.<\/p>\n

Over the centuries of Japan\u2019s feudal periods, from these noble lineages, the bushi (warrior \/ \u6b66\u58eb) emerged as a distinct warrior class whose culture, martial traditions, and influence would shape the course of Japanese history for centuries to come.<\/p>\n

In the modern western world, these warriors are most commonly known by the term samurai (a warrior who serves \/ \u4f8d). Within Japan itself, however, the term bushi (warrior \/ \u6b66\u58eb) was often more widely used, particularly in historical contexts, as it emphasized their identity as members of the warrior class rather than merely retainers in service to a lord. The word \u201csamurai\u201d derives from the verb \u201csaburau\u201d, meaning \u201cto serve\u201d or \u201cto attend,\u201d and originally referred to those bushi (warrior \/ \u6b66\u58eb) who served a lord.<\/p>\n

Among these ancient warrior lineages, devotion to My\u014dken became especially strong within the Kanmu-Heishi (Taira line descending from the 50th Emperor of Japan, Kanmu 737-806 \/ \u6853\u6b66\u5e73\u6c0f) and among the many buke (warrior families \/ \u6b66\u5bb6) descending from them. For many of these warrior houses, My\u014dken came to be embraced as their official shugoshin or mamori-gami (protective deity \/ \u5b88\u8b77\u795e or \u5b88\u308a\u795e). Their faith in My\u014dken stood as far more than simple devotion: it became the spiritual foundation of their martial heritage and continued prosperity.<\/p>\n

Among those buke (warrior families \/ \u6b66\u5bb6), the veneration of My\u014dken became especially widespread in eastern Japan, notably under the Chiba-shi (Chiba clan \/ \u5343\u8449\u6c0f), which was a branch line of the Kanmu-Heishi (Taira line descending from the 50th Emperor of Japan, Kanmu 737-806 \/ \u6853\u6b66\u5e73\u6c0f).<\/p>\n

Particularly under the shugo (military governor \/ \u5b88\u8b77) of Shim\u014dsa no Kuni (Shim\u014dsa Province; nowadays Chiba Prefecture \/ \u4e0b\u7dcf\u56fd) and head of the Chiba clan, Chiba no Suke Taira no Tsunetane (\u5343\u8449\u4e4b\u4ecb\u5e73\u5e38\u80e4 \/ 1118\u20131201), who was a key figure in establishing the bakufu (military government \/ \u5e55\u5e9c) in the city of Kamakura near nowadays T\u014dky\u014d, during the Genpei War (\u6e90\u5e73\u5408\u6226 \/ 1180\u20131185) under the leadership of Minamoto no Yoritomo (\u6e90 \u983c\u671d \/ 1147\u20131199), the first sh\u014dgun (military ruler of Japan \/ \u5c06\u8ecd). During the Genpei War the Chiba clan, as well as several other Taira branch lines, opposed the greater core of the Taira clan and supported the Minamoto clan under Minamoto no Yoritomo, which emerged victorious. Through Chiba Tsunetane\u2019s youngest son, Chiba Morotsune (\u5343\u8449\u5e2b\u5e38 \/ 1139\u20131205) \u2014 who adopted the family name Soma (\u76f8\u99ac), became Soma Morotsune (\u76f8\u99ac\u5e2b\u5e38 \/ 1139\u20131205) and subsequently founded the Soma-shi (Soma clan \/ \u76f8\u99ac\u6c0f) \u2014 My\u014dken worship spread to T\u014dhoku-chih\u014d (Northeastern Japan \/ \u6771\u5317\u5730\u65b9) during the Kamakura period (1185\u20131333).<\/p>\n

For nearly a thousand years the Chiba clan, together with several other buke (warrior families \/ \u6b66\u5bb6) descending from the Kanmu-Heishi (Taira line descending from the 50th Emperor of Japan, Kanmu 737-806 \/ \u6853\u6b66\u5e73\u6c0f), preserved an unwavering devotion to My\u014dken. They built shrines and temples beneath his protection, and cultivated traditions that carried his influence across generations. From their faith not only places of worship arose, but also schools of warfare whose spirit and philosophy remained deeply connected to the Hokushin (North Star \/ \u5317\u8fb0) and its deification My\u014dken.<\/p>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n

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\n My\u014dken (pictured above) provides divine aid to the Chiba clan (pictured left) in battle. Depiction from the Kamakura period (1185\u20131333).\n <\/div>\n <\/div>\n <\/div>\n
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My\u014dken within the Sacred Union of Shinbutsu-Sh\u016bg\u014d<\/strong><\/h3>\n

As the centuries passed, the devotion to My\u014dken gradually expanded beyond the bushi-kaiky\u016b (warrior class \/ \u6b66\u58eb\u968e\u7d1a), to which his worship had become especially prominent. Within the sacred Shinbutsu-Sh\u016bg\u014d (syncretism of Shint\u014dism and Buddhism \/ \u795e\u4ecf\u7fd2\u5408) traditions of feudal Japan, My\u014dken was venerated alongside countless kami (deities \/ \u795e), butsu (buddhas \/ \u4ecf), bosatsu (bodhisattvas \/ \u83e9\u85a9), and other celestial beings.<\/p>\n

Anstatt voneinander getrennt zu existieren, wurden g\u00f6ttliche Gestalten als miteinander verbundene Ausdrucksformen einer gr\u00f6\u00dferen kosmischen Ordnung verstanden, wobei jede ihre eigene Rolle, ihre Tugenden und ihre sch\u00fctzende Gegenwart\n im Leben der Menschen besa\u00df.<\/p>\n

Within this religious landscape, the worship of the Hokushin (North Star \/ \u5317\u8fb0) and the seven stars of the Hokuto Shichisei (Big Dipper \/ \u5317\u6597\u4e03\u661f) flourished alongside local Shint\u014d (Japan\u2019s native nature religion \/ \u795e\u9053) traditions and broader Bukky\u014d (Buddhist \/ \u4ecf\u6559) practices. Shrines and temples throughout Japan became places where multiple forms of devotion could naturally coexist, allowing worshippers to seek guidance and blessings from many sacred beings according to circumstance, need, and tradition. In this way, My\u014dken found his place within a vast and living spiritual world that united heaven, nature, and humanity.<\/p>\n

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The End of a Sacred Union: My\u014dken Worship in the Meiji Era<\/strong><\/h3>\n

Yet, like all things beneath the turning heavens, religious traditions too would eventually encounter change.<\/p>\n

With the Meiji Ishin (Meiji Restoration: a revolution that restored imperial rule to Japan \/ \u660e\u6cbb\u7dad\u65b0) in 1868, Japan entered a period of profound transformation. The newly formed imperial government sought not only to modernize and unify the nation, but also to move beyond the centuries-old social order long shaped by the rule and influence of the bushi (warrior \/ \u6b66\u58eb) class. In reshaping the foundations of the state, political and spiritual reforms unfolded side by side. Among them was the issuance of the Shinbutsu-Hanzenrei (Shint\u014d and Buddhism Separation Order of 1868 \/ \u795e\u4ecf\u5224\u7136\u4ee4), which fundamentally reshaped the religious and cultural landscape of Japan. These reforms likewise served a broader political and cultural purpose: to cultivate a unified national identity and restore the sacred centrality of the Tenn\u014d (the Emperor of Japan \/ \u5929\u7687). Throughout centuries of bushi (warrior \/ \u6b66\u58eb) rule (1185-1868), in fact, the position of the emperor had often remained primarily symbolic, as the true political authority was exercised by the bakufu (military government \/\u5e55\u5e9c) and the sh\u014dgun (military ruler of Japan \/\u5c06\u8ecd) as the highest leading authority within the Japanese warrior class.<\/p>\n

The Shinbutsu-Hanzenrei (Shint\u014d and Buddhism Separation Order of 1868 \/ \u795e\u4ecf\u5224\u7136\u4ee4) formally established Shint\u014d (Japan\u2019s native nature religion \/ \u795e\u9053) as the official state religion, and sought to separate it from all kind of Bukky\u014d (Buddhist \/ \u4ecf\u6559) influences, which were increasingly regarded by the new government as foreign elements standing apart from an idealized vision of a unified national identity. Traditions that had coexisted, intertwined, and mutually enriched one another for over a thousand years were now compelled into separation, bringing an end to the sacred union of the Shinbutsu-Sh\u016bg\u014d (syncretism of Shint\u014dism and Buddhism \/ \u795e\u4ecf\u7fd2\u5408) that had shaped the religious and cultural landscape of Japan for more than a millennium.<\/p>\n

One of the most severe consequences of the Shinbutsu-Hanzenrei (Shint\u014d and Buddhism Separation Order of 1868 \/ \u795e\u4ecf\u5224\u7136\u4ee4) was the Haibutsu-Kishaku (Abolish Buddhism and Destroy Buddha \/ \u5ec3\u4ecf\u6bc0\u91c8) movement. In the years after the Shinbutsu-Bunri (Separation of Shint\u014d and Buddhism \/ \u795e\u4ecf\u5206\u96e2), the largest persecution and destruction of Buddhist temples, clergy, and religious property in Japanese history took place. The movement caused immense damage to Buddhism throughout Japan, as temples, statues, scriptures, and other Buddhist treasures were confiscated, abandoned, or destroyed on a massive scale across the entire country.<\/p>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n

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\n Woodblock print from the Meiji period (1868\u20131912) depicting the destruction of Buddhist sutras during the Haibutsu Kishaku movement.\n <\/div>\n <\/div>\n <\/div>\n
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A notable example was the famous K\u014dfuku-ji (Temple of Flourishing Dharma \/ \u8208\u798f\u5bfa) in Nara, which suffered greatly during this period. Despite its historical importance, the temple was struck with full force by the movement. Its lands were seized, priests were forced to become Shint\u014d clergy, walls were torn down, trees were planted, and portions of the former temple grounds were incorporated into what became one of the city's public parks. Similar anti-Buddhist actions affected all of the major temples of Nara and countless other religious institutions throughout the country.<\/p>\n

The violence and destruction of this movement left a lasting mark on every region of Japan. Between 1872 and 1874 alone, approximately 18,000 temples were eradicated, while many thousands more may have disappeared between 1868 and 1872. During this period, Japanese Buddhism came perilously close to total eradication.<\/p>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n

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\n Destruction of Buddhist temple bells \/ Depiction from the Meiji period (1868\u20131912)\n <\/div>\n <\/div>\n <\/div>\n
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My\u014dken Worship after the Great Separation of the Shinbutsu-Hanzenrei<\/strong><\/h3>\n

The Haibutsu-Kishaku (Abolish Buddhism and Destroy Buddha \/ \u5ec3\u4ecf\u6bc0\u91c8) movement also profoundly affected My\u014dken and many other deities whose worship had developed within the traditions of Bukky\u014d (Buddhism \/ \u4ecf\u6559).<\/p>\n

Throughout Japan, numerous kami (deities \/ \u795e) and divine figures whose origins had long been intertwined with Bukky\u014d (Buddhism \/ \u4ecf\u6559) had become deeply rooted within Japanese culture and identity itself. Through generations of devotion, local traditions, and shared spiritual practice, distinctions between native and imported beliefs had gradually faded. Kami (deities \/ \u795e) such as Hachiman (Shint\u014d-Buddhist deity of war, archery and divine protection; protective deity of the Minamoto clan and its descendants \/ \u516b\u5e61), Fud\u014d-My\u014d-\u014d (Buddhist deity regarded as the \u201dImmovable Wisdom King\u201d \/ \u4e0d\u52d5\u660e\u738b) and My\u014dken (Shinto-Buddhist deity; protector of warriors, horses, farmers, travellers; protective deity of the Taira clan and its descendants \/ \u5999\u898b) which were once introduced by or closely connected to Bukky\u014d (Buddhist \/ \u4ecf\u6559) traditions had become inseparable from the spiritual landscape of Japan, thus they were no longer perceived as foreign, but as enduring sacred presences woven into the life of the nation.<\/p>\n

As jinja (shrines \/ \u795e\u793e) and tera (Buddhist temples \/ \u5bfa) were forcibly reorganized under the religious reforms of the Meiji Government, many jinja dedicated to My\u014dken underwent significant transformation. In order to survive the persecution and conform to the new policies, numerous places of My\u014dken worship were reidentified with the Shint\u014d (Japan\u2019s native nature religion \/ \u795e\u9053) deity Ame no Minakanushi no Mikoto (the Heavenly Deity at the Center of the Cosmos \/ \u5929\u5fa1\u4e2d\u4e3b\u5c0a), resulting in the gradual disappearance of My\u014dken's name from many shrines throughout Japan.<\/p>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n

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\n Depiction of Ame no Minakanushi no Mikoto from the Meiji period (1868\u20131912)\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n
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According to the Kojiki (\"Records of Ancient Matters\"; written in 711\u2013712 \/\u53e4\u4e8b\u8a18) and the Nihon Shoki (\u201cThe Chronicles of Japan\u201d; written in 720 \/\u65e5\u672c\u66f8\u7d00), Ame no Minakanushi was the first \u2014 or among the first \u2014 deities to manifest at the moment of the creation of heaven and earth. Yet despite this exalted cosmological position, there exists no undisputed historical evidence that Ame no Minakanushi was widely worshipped at ancient shrines. The Engishiki (\"Procedures of the Engi Era\"; written in 927 \/\u5ef6\u559c\u5f0f), one of the most important records concerning shrine institutions and ritual practice in early Japan, contains no mention of shrines dedicated to this deity. This absence, combined with the scarcity of references outside documents closely associated with the imperial court \u2014 such as the Kojiki and Nihon Shoki, which themselves mention Ame no Minakanushi only briefly \u2014led some scholars to regard Ame no Minakanushi as an abstract deity: a divine figure existing primarily within cosmological texts rather than through a distinct historical tradition of worship or an established cult at an official jinja (shrine \/ \u795e\u793e).<\/p>\n

During the Meiji period (1868\u20131912), however, Ame no Minakanushi underwent a significant reinterpretation as part of the broader religious reforms of the new Imperial Government. In an effort to suppress the longstanding worship of My\u014dken and separate Shint\u014d from Buddhist influences, Ame no Minakanushi came to be associated with the celestial symbolism of the Hokushin (North Star \/ \u5317\u8fb0) and the Hokuto Shichisei (Big Dipper \/ \u5317\u6597\u4e03\u661f), gradually assuming many of the religious roles and cosmological functions that had for centuries been connected to My\u014dken.<\/p>\n

Through this process, many of the ancient traditions and symbolism of My\u014dken worship were not actually abolished, but instead absorbed and redefined within a newly established Kokka Shint\u014d (State Shint\u014d \/ \u56fd\u5bb6\u795e\u9053) framework. As a consequence, many former My\u014dken shrines throughout Japan were forcefully transformed under a new religious identity.<\/p>\n <\/div>\n <\/div>\n

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\n Modern depiction of Ame no Minakanushi as the central deity of the universe.\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n
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Although names and outward forms have changed, the celestial symbolism and sacred ideology surrounding the northern heavens and My\u014dken worship continued to exist beneath the surface.<\/p>\n

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The Enduring Light of the North Star<\/strong><\/h3>\n

Despite these profound historical changes, the veneration of My\u014dken never disappeared, continuing quietly and powerfully across the now separated religious worlds of Shint\u014d (Japan\u2019s native nature religion \/ \u795e\u9053) and Bukky\u014d (Buddhism \/ \u4ecf\u6559). Not even such ground-shaking political transformations could erase over a millennium of faith and tradition. Regardless of the Shinbutsu-Hanzenrei (Shint\u014d and Buddhism Separation Order of 1868 \/ \u795e\u4ecf\u5224\u7136\u4ee4) issued by the Imperial Japanese Government, the worship of Hokushin My\u014dken Sonj\u014d-\u014d (the Venerable Star King My\u014dken of the North Star \/ \u5317\u8fb0\u5999\u898b\u5c0a\u661f\u738b) endured in many forms. It continued through temples and shrines, regional customs, martial traditions and family practices, and among those who privately continued to preserve the ancient Shinbutsu-Sh\u016bg\u014d (syncretism of Shint\u014dism and Buddhism \/ \u795e\u4ecf\u7fd2\u5408) reverence for the North Star.<\/p>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n

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\n Modern depiction of My\u014dken riding Genbu in the form of a Kida (dragon-turtle).\n <\/div>\n <\/div>\n <\/div>\n
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Among those who carried this ancient devotion to My\u014dken forward were also martial traditions whose teachings and spirit had, for centuries, remained deeply intertwined with the worship of the North Star and Hokushin My\u014dken Sonj\u014d-\u014d. Foremost among them was the Hokushin Itt\u014d-ry\u016b Hy\u014dh\u014d (North Star One-Sword School of Strategy \/ \u5317\u8fb0\u4e00\u5200\u6d41\u5175\u6cd5), \u2014 in short often referred to as Hokushin Itt\u014d-ry\u016b (\u5317\u8fb0\u4e00\u5200\u6d41) \u2014 one of Japan\u2019s most renowned kory\u016b (old samurai schools of warfare founded before 1868 \/ \u53e4\u6d41).<\/p>\n

Although formally founded in 1820 by the Kensei (Sword Saint \/ \u5263\u8056) Chiba Sh\u016bsaku Taira no Narimasa (\u5343\u8449\u5468\u4f5c\u5e73\u6210\u653f \/ 1792\u20131856), the spiritual foundations of the Hokushin Itt\u014d-ry\u016b reached much further into the past. Its roots extended into the ancient martial and spiritual traditions of the Chiba clan, most notably to the Hokushin-ry\u016b (North Star School \/ \u5317\u8fb0\u6d41), which was founded by Chiba no Suke Taira no Tsunetane (\u5343\u8449\u4e4b\u4ecb\u5e73\u5e38\u80e4 \/ 1118\u20131201) as his clan\u2019s military and spiritual education system. For centuries, the Chiba clan maintained a profound devotion to My\u014dken, whose guidance was believed to accompany and protect generations of warrior families beneath the Hokushin (North Star \/ \u5317\u8fb0) and the Hokuto Shichisei (Big Dipper \/ \u5317\u6597\u4e03\u661f). Through this enduring connection, martial discipline, technique, and spiritual devotion became inseparably intertwined. As a living continuation and embodiment of the ancient teachings of the Hokushin-ry\u016b, the Hokushin Itt\u014d-ry\u016b Hy\u014dh\u014d came to preserve not merely a martial tradition, but also a sacred heritage shaped by My\u014dken, the school\u2019s shugoshin or mamori-gami (protective deity \/ \u5b88\u8b77\u795e or \u5b88\u308a\u795e)<\/p>\n

This enduring relationship between My\u014dken and the Hokushin Itt\u014d-ry\u016b continued to be preserved through generations and remained alive within the school\u2019s s\u014dke (headmaster \/ \u5b97\u5bb6) lineage up to the present day. Within this famous samurai school, the ancient traditions surrounding Hokushin My\u014dken Sonj\u014d-\u014d and the original spirit of the Shinbutsu-Sh\u016bg\u014d continued to be carefully transmitted, preserving not only martial teachings, but also the spiritual foundations from which they emerged.<\/p>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n

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\n Hokushin-Jinja, a shrine dedicated to My\u014dken and the spiritual heart of the Hokushin Itt\u014d-ry\u016b.\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Die Heiligen Urspr\u00fcnge My\u014dkens Hokushin My\u014dken Sonj\u014d-\u014d (der Ehrw\u00fcrdige Sternenk\u00f6nig My\u014dken des Nordsterns […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"page-templates\/full-width-page.php","meta":{"footnotes":""},"class_list":["post-1558","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/hokushin-jinja.com\/en\/wp-json\/wp\/v2\/pages\/1558","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/hokushin-jinja.com\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/hokushin-jinja.com\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/hokushin-jinja.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/hokushin-jinja.com\/en\/wp-json\/wp\/v2\/comments?post=1558"}],"version-history":[{"count":20,"href":"https:\/\/hokushin-jinja.com\/en\/wp-json\/wp\/v2\/pages\/1558\/revisions"}],"predecessor-version":[{"id":3265,"href":"https:\/\/hokushin-jinja.com\/en\/wp-json\/wp\/v2\/pages\/1558\/revisions\/3265"}],"wp:attachment":[{"href":"https:\/\/hokushin-jinja.com\/en\/wp-json\/wp\/v2\/media?parent=1558"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}