The Fox and the Jewel

This book, subtitled “Shared and Private Meanings in Contemporary Japanese Inari Worship”, is the product of extensive research into the Inari cult in contemporary (early 1990s) Japan. The author spent a year at Fushimi Inari Taisha, the oldest Inari shrine and still, in some sense, the centre of the cult, and a further year at Toyokawa Inari, a Buddhist temple.

The choice of research centres highlights the first way in which the Inari cult complicates the standard picture of Japanese religions, because Inari is normally thought of as a Shinto kami. Indeed, I’ve classified this post under Shinto on my blog. However, before the Meiji Restoration, when Shinto and Buddhism were closely intertwined, Inari had very close ties to Shingon Buddhism, and when the Meiji government forced all religious institutions to choose whether they were Shinto or Buddhist, a few Inari centres chose to be Buddhist, although most decided to be Shinto.

The main message of the book, however, is that things are much more complicated and less unified than they look. There is a mountain behind Fushimi Inari Taisha, and the mountain is covered with red torii and small stone shrines. These small shrines started to appear in the mid nineteenth century, and the shrine initially opposed them, before giving in and authorising them. However, the shrine exerts virtually no control over worship at them; they are scattered all over the mountain, so supervising them would be impractical if the shrine even wanted to do it. What’s more, the shrine does not, in fact, own the whole mountain, so some of the small shrines are on land over which the shrine has no authority to start with. The author of the book, Karen Smyers, got to know several of the groups who worshipped on the mountain, and learned quite a lot about their beliefs and practices.

What she discovered was that every group was different. Even though most paid for ceremonies at the main shrine, they generally placed greater importance on the rituals they carried out on the mountain, in front of the minor shrines. These rituals, and the meaning attributed to them, differed significantly from group to group. Even the name of the kami varied, although it usually ended in “Inari”. While this is, in some ways, similar to Western phenomena such as “the Virgin of Lourdes”, it goes deeper, because there is no consensus on which kami Inari actually is. There is a common one, Uganomitama no Kami, but this was largely a Meiji imposition. Fushimi Inari enshrines five kami, including Uganomitama, and different places enshrine other groups. Toyokawa Inari, naturally, enshrines a Buddhist deity instead, Dakiniten. Even if the kami were agreed on, there are few general legends; Inari seems to be a very personalised deity.

One thing that all the priests and monks agree on is that Inari is not a fox. There may be fox images at virtually every Inari shrine, and the fox may be closely associated with the kami, but the kami is not, they insist, a fox. However, popular belief is much less clear about this. Some people agree that the fox is a messenger or servant of Inari, but others believe that Inari him or herself (Inari’s gender is not constant from one group to another) is a fox. Who’s to say which group is “right”, or “orthodox”.

Smyers also devotes some space to discussing the strategies used for avoiding conflict between groups of Inari worshippers. In essence, there are a number of ways to avoid talking about the issues over which they are likely to disagree, such as “which kami is Inari?”, “how should one worship Inari?”, or “what is the proper way for a follower of Inari to live?”. Obviously, this leaves conversations between representatives of Inari groups at quite a superficial level; Smyers reports that some of her informants tried to get her to tell them what other of her informants actually believed.

This is entirely consistent with the impression I’ve picked up of Shinto. There’s an emphasis on creating a surface image of unity, with torii at almost all shrines, fixed vestments for the priests, and a standard framework for rituals and festivals. However, underneath that surface, every shrine is different. As Smyer’s research shows, even when the shrines all fall into the same cult, such as Inari, they can all be different, and I suspect that that is true far beyond Inari. I’ve not done the formal research to back that intuition up, but it would be surprising to discover that all shrines were the same. Of course, because shrine priests do not preach, the beliefs and practices of the worshippers are also likely to vary widely.

Smyers suggests that this may, in fact, be a broader feature of Japanese society. The apparent conformity is a mere surface, below which there are countless small groups, all different. That is also consistent with my experience of Japan, but too large a claim to make on the basis of the evidence I have.

In any case, this is a very interesting book, and one I would recommend to anyone with an interest in Japanese culture, particularly if they were interested in religion, or Shinto specifically.

Shinto Controversies Course — 10th Lecture

Today was the last of this year’s Shinto lectures at Kokugakuin. The theme was the origins of Yoshida Shinto, particularly the activities of Kanetomo Yoshida. (Kanetomo is his given name.)

Right at the beginning of the lecture, Professor Okada said that he didn’t generally like to criticise historical figures, because you shouldn’t speak ill of the dead, but when it came to Kanetomo, there were some things you just wanted to say. Thus, he was probably going to be a bit critical during the lecture. He reflected that this risked Kanetomo cursing him (as Kanetomo was enshrined as a kami after his death), and explained that he’d taken the opportunity of being in Kyoto to visit Yoshida Shrine and pay his respects at Kanetomo’s shrine, explaining what he was going to say and asking permission. With luck, that will have covered him, and hopefully it will also cover me reporting what he said.

So, what is Yoshida Shinto? Professor Okada didn’t go into detail, because he had gone into detail in previous years, and there are a lot of people who are taking the course for the fourth or fifth time. However, there are some new people, so he did give a quick overview. Essentially, it’s a version of Shinto that was created by Kanetomo in the late fifteenth century, and controlled most shrines throughout the Edo period. It lost all its power at the Meiji Restoration, in 1868, and the traditions have now largely died out, although some of the associated buildings still survive.

Anyone who knows Japanese history knows that the late fifteenth century is when the so-called warring states period begins, with the Onin War. The Onin War lasted for ten years, on and off, and was essentially fought in the capital, Kyoto. It did a lot to destroy central government, and virtually all of the imperial Shinto ceremonies were abandoned during this time; the imperial court was too busy trying to survive. This had an effect on Kanetomo.

The Yoshida family was a branch of the Urabe family, which had responsibility for divination from turtle shells in the classical period. By the Heian period they were the second in command at the Ministry of Divinities (Jingikan), and in the early Kamakura period they became known for their studies of the Nihonshoki. Two branches in Kyoto became the hereditary priests of the Hirano and Yoshida shrines, and the branch at Yoshida became known as the Yoshida Urabe. The Urabe reference is normally omitted, so that they are just called the Yoshida.

Thus, Kanetomo was born into a high-ranking priestly family, and until he was about 30 he had a conventional career for such a background, participating in imperial rituals, such as the last Daijosai of the middle ages, as well as presumably helping in the rituals at Yoshida Shrine. This all changed in the Onin era, when the war broke out.

In 1467, the first year of the Onin era, the Yoshida mansion was robbed and set on fire. In the following year, the Yoshida shrine was completely destroyed in a fire caused by a battle, and over a dozen of the people who lived in the area were killed. This seems to have have had a strong effect on Kanetomo, as can be imagined. The war had stopped all the imperial ceremonies, and his home, shrine, and friends had all been destroyed. Essentially, everything he had trained for was gone.

He does not, however, seem to have allowed this to keep him down for long. In 1470, we find what is probably the earliest document about Yoshida Shinto. This refers to it as Sogen Shinto, one of its formal names, and says that it is the orthodox transmission of the Urabe, passed down properly within the Yoshida family. It also says that the secrets should not be passed on to Shinto priests, at least normally, and certainly not to Buddhist monks. Both of these requirements were relaxed over the next two decades, but when we look at the people who were initiated into Yoshida Shinto in the early years, starting in 1471, they are all members of the Kyoto nobility, including the head of the Jingikan and a former regent for the emperor. It seems likely that Kanetomo initially conceived of Sogen Shinto as an aristocratic religion.

Another early activity concerns the Saijosho. This was, I think, originally the place in the palace where the Shinto rituals were performed. Kanetomo is mentioned as being in charge of it in a letter written by the shogun, Yoshimasa Ashikaga, to the Upper Shrine of Suwa Taisha in 1470. The letter is a formal petition to the kami, and was probably actually written by Kanetomo, who seems to have been in high favour with the shogun and his family, and responsible for many kinds of prayer. The reference is a little odd, because the imperial palace had been destroyed by the war, presumably including the Saijosho. Within a few years, Kanetomo had got the Saijosho re-established in the grounds of the Yoshida mansion, near the Yoshida shrine.

In order to achieve this, he forged an imperial decree purporting to be from a couple of hundred years earlier, and had it “reaffirmed” by the current emperor. This decree specified the form of the Saijosho, saying that all the kami, all eight million of them, and the 3132 kami listed in the Engi Shiki, all descended to that space every day. That is, all the kami of Japan were to be enshrined in this one place.

This is the point where Professor Okada particularly criticised Kanetomo. First, he forged public documents to create his religion. He also forged a lot of documents that he claimed had been passed down in the Urabe family for generations, but that’s less serious, as the only thing they didn’t have that they claimed was age. Official documents, however, claim to have the force of law, and they don’t.

The second point is more internal to Shinto. As I mentioned in my summaries of earlier lectures, Professor Okada thinks that, originally, each kami was worshipped only by the family claiming descent from it. Thus, only the emperor could worship Amaterasu, but the emperor could not worship Amenokoyane, because he was the ancestor of the Nakatomi. Even in the system of the Engi Shiki, the regional kami were not brought to the capital; instead, the emperor sent ambassadors to the shrines with offerings. Kanetomo, however, just enshrined all the kami in his own shrine.

The shrine was built properly in the 1480s. Kanetomo claimed to have had a dream in which he saw the emperor himself, dressed in ritual robes, worshipping in the shrine, while a woman served, and a monk sat off to the side. The monk introduced himself as Kukai, the founder of Shingon, and said that, in the current chaos, when the imperial house looked likely to fall, Amaterasu had decided to move to Kyoto, and specifically to Kanetomo’s shrine, to protect the emperor.

Professor Okada thinks it is possible that Kanetomo actually had this dream, although he seemed less sure that it was actually a divine message. In any case, the three important points are the need to protect the emperor, the transfer of the Ise shrines, and the presence of Kukai, a Buddhist monk. The first two points are fairly obviously connected to Kanetomo’s desire to establish Yoshida Shinto, but what about the monk? Kukai’s presence is odd, particularly considering that the first document written said that monks should not be initiated into Yoshida Shinto.

Professor Okada speculated that the reason was that Buddhism was still far more powerful than Shinto at this point, so that Kanetomo was trying to get Buddhist support for his new religion. Certainly, he started initiating monks from about this period.

The Saijosho that Kanetomo built is very interesting. At the centre is an octagonal building, the Daigenkyu, which enshrines Kunitokotachi, the first kami mentioned in the Nihonshoki. Octagonal buildings are very rare in Shinto, but apparently they represent circles, and thus universality. In covered walkways around the Daigenkyu, Kanetomo enshrined all of the kami mentioned in the Engi Shiki, while behind it he enshrined the Inner and Outer Shrines of Ise. He didn’t have permission from Ise to do this, and the priests there were definitely not pleased with what he had done, but Kanetomo was in Kyoto and had the ear of the shogun, so there was little they could do about it.

Kanetomo had a Shinto funeral, and while the details are not known, this may have been the first “modern” Shinto funeral. Certainly, Edo-period Shinto funerals were derived from the Yoshida version. As mentioned above, Kanetomo is enshrined within the precincts of Yoshida Shrine. He is also buried underneath his shrine; that is very unusual, since Shinto normally avoids any association with death or corpses.

Overall, Professor Okada said that Yoshida Shinto was genuinely new, created by Kanetomo from many elements, including the earlier traditions of Shinto, but also including Buddhism, Confucianism, and Onmyodo. Indeed, while Professor Okada finds the origins of Shinto around the beginning of the Nara period, some people say that it began as a religion with Kanetomo. He was the first person to give Shinto a set of doctrines, a central place of worship, and a centralised organisation. His influence can be seen today, as Jinja Honcho has a similar relationship to other shrines to that created by Kanetomo. It isn’t, on the other hand, much like that of the Jingikan.

Yoshida Shinto is interesting because it seems to have been completely destroyed after the Meiji Restoration, despite its supreme importance during the Edo period. As far as Professor Okada knows, and this is one of his specialised fields, there is no-one alive who knows how to perform the Yoshida rituals, and even reconstructing their ritual implements is difficult. It also seems to lack much of a modern constituency, unlike Onmyodo and Shugendo. Why did it vanish so completely? I don’t know.

At the end of the lecture, Professor Okada told us what he is planning to do next year. He wants to cover the cults of the top ten kami by number of shrines, starting with number ten, the Kasuga kami, and finishing with Hachiman, the most widespread kami in Japan. That sounds like a really interesting topic to me, so I’m looking forward to it. I’d better start saving up.

Shinto Controversies Course — 9th Lecture

Today was the ninth lecture of the Shinto Controversies course at Kokugakuin University. Today’s topic was Ise Shinto, a variety of Shinto developed at the Grand Shrines of Ise, as you might have guessed. However, it was mainly promoted and developed by the priests of the Outer Shrine, not those of the Inner Shrine. The Inner Shrine enshrines Amaterasu, while the Outer Shrine enshrines Toyoukehime, a food kami, and the kami responsible for Amaterasu’s meals. Ise Shinto dates from the middle ages, at which time the priests of the Inner and Outer Shrines came from different families. The Inner Shrine was served by the Arakida family, while the Outer Shrine was served by the Watarai family. Because the Watarai family were largely responsible for the development of Ise Shinto, it is also known as Watarai Shinto.

Central to Ise Shinto are five texts known collectively as Shinto Gobusho (Shinto Five Texts). These texts all claim to date from the Nara period (eighth century) or even earlier, but they were all written in the medieval period; no-one dates any of them earlier than the twelfth century. I’m not sure whether it’s really accurate to call them “forgeries”; they are just lying about their age.

The oldest of the five texts is probably the Hokihongi, which seems to have been written in the early thirteenth century. This one may have been written by priests at the Inner Shrine, because two thirds of it is concerned with the details of the Shikinen Sengu, the rebuilding of the shrines carried out every twenty years, and it does not privilege the Outer Shrine in any way. However, it does show the influence of Ryobu Shinto, in that it puts the Inner and Outer Shrines on the same level. Each is assigned an Onmyodo correspondence, for example, but the two (fire for the Inner Shrine and water for the Outer) are not superior or inferior to each other.

This text contains a significant amount of information about the Shin no Mihasira, the most sacred point of the Grand Shrines. This is a wooden pillar, about fifteen centimetres in diameter, under the floor of the main shrine building. The floor of the building is raised about two metres off the floor, and the Shin no Mihashira is roughly in the centre (judging from the diagrams). It is permanently covered by a small wooden shed. Indeed, even when the shrine is not on one of its two sites, the Shin no Mihashira site is still covered; if you see aerial photographs of the Ise Shrines, you can see a small shed on the empty site. This is what it is covering.

Provided I understood him correctly, Professor Okada said that Ise Jingu will not let people look at the section about Shin no Mihashira in their copy of the Hokihongi, although you can read it in the copies in other libraries, because it tells too much. Until the Meiji Restoration, the offerings at the shrines were made under the buildings, in front of the Shin no Mihashira, and it is said that the column shows cracks and damage when there is a major threat to the state. Of course, as virtually no-one is allowed to see it, it’s a bit hard to confirm such stories.

Anyway, returning to the Gobusho, the second one was the Yamato Hime no Mikoto Seiki, which is thought to have been written around the middle of the thirteenth century, and the final three, known collectively as Jingu Sanbusho were probably written in the late thirteenth century.

The Jingu Sanbusho were almost certainly written by Watarai Yukitada, a priest of the Outer Shrine. He was a major figure in the development of Ise Shinto, and the first person to talk about these texts. In addition, a late-thirteenth century copy owned by Shinpukuji, a temple in Nagoya, has proved to have been signed by Yukitada on the scroll stick. Given the dates, there is a strong possibility that this is the original fair copy of the book, although it is, of course, impossible to be certain. Professor Okada was involved in the project to study this document, and others held by the same temple, over the last five years, and by tracing its likely route to Shinpukuji we can say that it was probably written in Kyoto, and from its content it was completed shortly after one of the secondary shrines at Ise was destroyed in a storm, in January 1287. This is a period when Yukitada is known to have been in Kyoto, and other known dates narrow the likely dates of composition of the work to between April and July 1287.

The Jingu Sanbusho have warnings on them that they are not to be read by anyone under the age of sixty. Remarkably, Yukitada seems to have written them just as he was turning sixty. I suspect this wasn’t actually to give himself special privileges; it was to provide him with an explanation for why he’d never mentioned these supposedly ancient documents before. Obviously, if he’d only just been allowed to see them, he couldn’t have talked about them earlier. (And, equally obviously, he could hardly talk about them before he’d finished writing them.)

So, what about the content of the texts? There are a few significant features of them, particularly of the later four, the ones most closely associated with the Outer Shrine.

First, the kami of the Outer Shrine is said to be the same as the first kami mentioned in the Kojiki, Amenominakanushinomikoto, or the first mentioned in the Nihonshoki, Kunitokotachinomikoto. Thus, the Outer Shrine enshrines a more ancient kami than Amaterasu. Further, there was a secret pact between Amaterasu and the Outer Shrine kami, before the beginning of the world, to jointly support the Japanese emperors and state. Thus, the Outer Shrine is just as much an imperial ancestral shrine as the Inner Shrine, and should be called an imperial shrine.

This is significant because, just about the time the books were written, the Inner and Outer Shrines were engaged in a debate over whether the Outer Shrine should use the character meaning “Imperial” in the shrine name. One reason for producing these texts, then, was to argue that it should.

The second point is an emphasis on Shinto’s support for the state and the emperor. Japan was not terribly stable in the thirteenth century; the central government was weak, and the Mongols tried to invade towards the end of it. (They were prevented by the Divine Wind, Kamikaze, a storm that scattered the invasion fleet.) Thus, these books made a point of Japan being the country of the kami, and that the kami would protect the state if the state properly honoured the kami. This is the period where the concept of Japan as the country of the kami first emerged, possibly within Ise Shinto.

A third point is a distancing of Shinto from Buddhism. The Gobusho say that Buddhist theories should be avoided or hidden when expounding Shinto. Obviously, there are still many visible influences from Ryobu Shinto, and thus Buddhism, but at this point Shinto priests started trying to put some clear distance between the two religions.

Finally, the texts from Yamato Hime no Mikoto Seiki onwards emphasise purity and honesty of heart, saying that this is what the kami truly value, more so than the rituals. The idea of revering the kami and honouring the ancestors is made explicit in them, as is the importance of continuing to do things as they were originally done, going back to the source. All of these ideas were very influential in later versions of Shinto, including current Shrine Shinto.

In fact, apart from the parochial debates between the Outer and Inner Shrines, all of the main ideas of Ise Shinto were extremely influential on later Shinto. Thus, it could be (and has been) argued that what we know as modern Shinto started in the thirteenth century, with Ise Shinto. I still tend to think that it’s better to see Ise Shinto as another important transformation of a living tradition, but its importance certainly cannot be denied.

Shinto: The Way Home, by Thomas P. Kasulis

The author of this book on Shinto is primarily a philosopher of religion, not a historian, and thus he approaches Shinto from a philosophical perspective. One result is that this book is not really a very good introduction to Shinto. It is easy to read, and assumes no background knowledge (as far as I can tell), but it is concerned with interpreting and analysing Shinto, not laying out the basics. However, once you know a bit about Shinto, I think it is a very interesting book, one I found insightful and thought-provoking.

The book starts and finishes with a discussion of contemporary Shinto practice, something that is often skimped and that makes it a valuable supplement to a more standard introductory text. In between, there is a philosophical history of Shinto; that is, a history that concentrates on its development as seen through the categories Kasulis is using.

Kasulis argues that Shinto, as currently practised by tens of millions of Japanese who claim to have no religion, is not concerned with explanations or doctrine, but with a sense of belonging, and a sense of contentment with mystery and wonder. The main distinction he develops, however, is between what he calls “essentialist Shinto” and “existentialist Shinto”.

Essentialist Shinto claims that there is a necessary core to Shinto, that it is a well-defined religion in distinction to other religions. Someone who subscribes to essentialist Shinto does things because he (or she) is Shinto. Existentialist Shinto, on the other hand, looks at practices, and says that someone is Shinto if they do certain things. The definition is very vague, and there is no necessary incompatibility between Shinto and other religions. Existentialist Shinto would see no problem with someone being both Shinto and Christian, although the Christian side might be less happy.

The main version of essentialist Shinto, Kasulis argues, is the nationalistic religion of emperor worship that dominated Japan from the Meiji period to the end of the second world war. We can find elements of it earlier in Shinto’s history, and, in so far as there is an essentialist version of Shinto, it seems to be the only one. Kasulis believes that the existentialist version of Shinto was dominant throughout most of history, up to the nineteenth century, and it is also clear that he favours the existentialist version. Indeed, in the final chapter he considers how existentialist Shinto could reclaim Shinto practice from the remnants of the essentialist version. His conclusion is that you need a neo-essentialist Shinto, with something like a sense of the kami as the essential element.

This is where I think he goes wrong. He argues that a completely undefined existentialist Shinto cannot stand up against an essentialist version, because an existentialist version has nothing to argue with. It is so fluid and tolerant that it cannot say that the essentialist Shinto is wrong, and thus cannot try to move away from it.

However, I think that it is possible to formulate an existentialist Shinto that can oppose certain elements of essentialist Shinto.

Let’s take a step back. The core difference between essentialist Shinto and existentialist Shinto is that the former requires something of anyone who is Shinto, while the latter doesn’t. On an essentialist conception of Shinto, if you know that someone is Shinto you can make some definite statements about them; they believe that Japan is the land of the kami, they revere the emperor as the descendent and representative of Amaterasu, they visit shrines on certain days, and so on. On an existentialist conception, however, two people who are Shinto might have nothing at all in common. However, an existentialist Shinto is not supposed to be a completely empty idea, applying to everyone. The Pope is not Shinto, not even existentialist Shinto. True, you could come up with a definition of Shinto that included the Pope, but it wouldn’t be very useful.

So, what would an existentialist conception of Shinto actually be? I want to suggest that it should be a collection of actions and beliefs that are Shinto. So, visiting a shrine, having a kamidana, having a Shinto wedding, believing the Kiki myths, revering the emperor as the descendent and representative of Amaterasu, and feeling the presence of something wonderful in nature might all be on the list. When deciding whether someone is Shinto, you look at what they do, and compare it to the list. The Pope does none of them, so he isn’t Shinto. Hillary Clinton might have visited Meiji Jingu, but that’s it, and that doesn’t make her Shinto. A priest at a Shinto shrine, on the other hand, does lots of them, so he is. The borderline cases might be difficult, and in those cases you can rely on what the person says. (You can’t always do that; “if it walks like a duck and quacks like a duck, it’s a duck. Even if it claims to be a wolf.” People are not authoritative about their identities, even when honest. Simply saying “I’m not racist” does not guarantee that you are not, even if you believe it.)

However, nothing on the list is necessary. Thus, you could be Shinto without ever visiting a shrine. Suppose you live in Tennessee. Visiting a shrine is going to be rather difficult, because the closest one is in Washington State. However, you might have a kamidana, and engage in ritual purification derived from various Shinto beliefs. That might be enough to make you Shinto. Similarly, you could be Shinto without believing that the kami exist. If you have a kamidana, visit shrines frequently, and have Shinto rituals performed to mark life transitions (Shinto wedding, Hatsumiyamairi, and so on), then you are still Shinto, even if you think the kami are made up.

Another feature of the list is that doing something that is not on it is not directly relevant to whether you are Shinto. The practices of other religions are not on the list. There might be a couple of things on the list that are inconsistent with other religions, but they aren’t necessary. Thus, you could be Shinto while still counting as a follower of another religion, such as Buddhism. This means that this form of Shinto has the inclusivity that Kasulis identifies as a feature of existentialist Shinto.

A final feature is that we don’t have to approve of everything on the list. Because we can be Shinto without doing or believing everything on the list, we can think that some things on the list are false or evil, while still acknowledging that they belong on the list, because they have been an important part of Shinto in the past, at least. An example might be “believing that the myths in the Kojiki are literally true”. I’m sure they’re not, and the Shinto priests at Kokugakuin seem to agree, but it would be very strange to deny that someone who did believe them was Shinto. Motoori Norinaga was Shinto, after all, and he believed them.

So, how can this existentialist Shinto stand up to the imperialist essentialist Shinto? First, it cannot deny that people who follow this religion are Shinto. They do lots of things that are on the list, and self-identify as Shinto. This is, I think, the right answer. We might want to disapprove of this form of Shinto, but I think it is unreasonable to deny that it is a form of Shinto. However, this existentialist Shinto can take a strong stand against the claims of exclusivity. Revering the emperor might be on the list, but you don’t have to do that to be Shinto. Being Japanese might be on the list, but you don’t have to be Japanese to be Shinto. This account of Shinto allows us to say that imperialist Shinto is not the only form of Shinto, and frees us to criticise it.

Shinto Controversies Course — 8th Lecture

The eighth lecture of the Shinto Controversies course at Kokugakuin University was held on Wednesday. This time, Professor Okada started by saying that it wasn’t a very interesting subject, and there were more than the normal number of digressions in the course of the lecture. Clearly, this is a topic that is somewhat outside Professor Okada’s main field.

The subject was Ryobu Shinto. Ryobu Shinto is, broadly, the form of Shinto developed within Japanese esoteric Buddhism (Shingon and Tendai) in the medieval period. As a result, it has not been studied as much as might be ideal. From the Meiji Restoration in the mid-nineteenth century, there has been an emphasis on separating Shinto and Buddhism into two clearly distinct religions, and that’s simply not possible with Ryobu Shinto. From the sounds of things, separating the Shinto from the Buddhism is as hard as the reverse, so I suspect that Buddhist scholars have also not given it a great deal of attention. As a result, a great deal about Ryobu Shinto is still unclear.

The name, which means “both parts”, comes from Shingon esotericism, and the narrow use of the term is to refer to the versions of Shinto associated with Shingon Buddhism. Shingon esotericism has two worlds, the Kongo and Taizo worlds (Diamond World and Womb World, perhaps; I don’t know what the standard translations are), which correspond to different aspects of Dainichi Nyorai, the universal Buddha. Ryobu Shinto linked these two worlds to the Inner and Outer Shrines at Ise. The Inner Shrine corresponded to Taizo, the Outer to Kongo. The Grand Shrines of Ise were very important in Ryobu Shinto, and it appears to have had a strong influence on Ise Shinto.

This raises the controversy. When did Ryobu Shinto appear? Earlier scholars had placed it in the fourteenth century, but Professor Okada believes it appeared some time earlier, at the end of the twelfth or beginning of the thirteenth century. This belief is based on the dates of works that were central to Ryobu Shinto, but also, I think, on the signs of mutual influence between Ryobu Shinto and Ise Shinto. Ise Shinto can be dated fairly firmly, because it was developed by identifiable priests of the Outer Shrine at Ise, and it started developing in the thirteenth century. While Professor Okada believes that the influence went both ways, he also thinks that the first influence was from Ryobu Shinto.

One reason for this is that, in earlier periods, Shinto had a strong tradition of not explaining things, of not putting things into words. Words had power (the so-called kotodama), and so should be avoided unless absolutely necessary. Buddhism, however, had a strong tradition of sermons and explanations, and thus the first systematic explanations of Shinto came from the Buddhist side.

A central text of Shinto is the Nakatomi Harai, an ancient purification prayer that is still used today. It includes a version of important Japanese myths, a version that doesn’t quite match that in the Kojiki or Nihonshoki, and thus is ideal material for interpretation. The earliest (I think) surviving interpretation is the Nakatomi Harae Kungeh, which was written by a Buddhist monk, and interprets the prayer in Buddhist terms. It provides esoteric Buddhist interpretations of the main shrines at Ise, but also of the lesser shrines associated with them. This interpretation was central to Ryobu Shinto, and seems to date from the thirteenth century (again, I think; Professor Okada wasn’t entirely clear on this point).

In any case, Ryobu Shinto continued to develop, with several versions appearing, including Sanno Shinto, Miwaryu Shinto, and Goryu Shinto. Professor Okada said that when he visited Mt. Koya, the centre of Shingon Buddhism, earlier this year, he found that Goryu Shinto was still practised there, so Ryobu Shinto is not a purely historical tradition. The protecting kami of the mountain, Niu, apparently receives the same sort of reverence as Kukai, the monk who founded the sect.

Ryobu Shinto was also closely connected, through Onjoji, a very important Tendai temple, with Shugendo and the Kumano shrines. It also gave rise to the Shinto Kanjo, esoteric initiations based on Shinto symbolism rather than Buddhist. Professor Okada didn’t go into detail on these, I suspect, again, because research on them is not as advanced as it could be.

The overall impression I got from the lecture was that Ryobu Shinto is still poorly understood. People know it was important, but not really enough about it. It looks like a fertile area for research for someone with an interest in both Buddhism and Shinto. Since my interest is primarily in Shinto, it’s not going to be me.

Shinto Controversies Course — 7th Lecture

Today, the Kokugakuin Shinto controversies course restarted after the summer break. Today’s lecture had two main parts, and an introduction.

The introduction was Professor Okada telling us about his summer holidays. One of the things he did was visit an archaeological dig in Hamamatsu (I think), where a number of festival-related items had been unearthed. One was an an, a rectangular table with eight legs, four in a line along each of the short sides. It was all but identical to the ones used in virtually all shrines in Japan today.

It dated to the fifth century.

This raises one feature of contemporary Shinto: its emphasis on the importance of following and preserving traditions, of continuing the rituals in the same way as they have always been done. Professor Okada said that this was the standard approach of most people in Shinto today.

However, other discoveries from the same dig made him, he said, think a bit differently about it. A number of iron implements were discovered among the items offered to the kami. In fifth century Japan, iron implements were the height of advanced technology, imported from the continent. The modern equivalent might be a liquid crystal television. He reflected a bit on the need for Shinto to adapt to changing times, or die. It sounded as if this visit had brought home to him the fact that even the most ancient tradition was an innovation once. This is one of those facts that’s obvious once stated, but which can be remarkably easy to forget.

The two main topics of the lecture were Shinbutsu Shugo (Shinto-Buddhist syncretism) and Toshio Kuroda’s view of Shinto.

The last four lectures of the course will look at the medieval and later periods, which means that Shinto-Buddhist syncretism is central to understanding what is going on. From the eighth century to the nineteenth, Shinto and Buddhism in Japan were deeply enmeshed with one another, and neither existed fully independently. However, Professor Okada insisted that they had always been conceptually separate; Shinto priests and Buddhist monks had different roles, even when they participated in the same rituals, and people could distinguish the two in general terms.

There were, according to Professor Okada, two basic forms of syncretism.

The first was syncretism for the sake of the kami. This took the form of reading Buddhist sutras to the kami, or founding temples at shrines to pray for the kami. He argued that this was, essentially, an extension of the way that the kami had always been worshipped; the new rituals that had come from the continent were used in an attempt to calm angry kami, or to increase their power. Certainly, the evidence suggests that the very first reaction to Buddhism was to treat it as just another foreign kami; there are some foreign kami that are now a standard part of Shinto.

The second was syncretism for the sake of the buddhas. The most prominent form of this was the founding of shrines to protect temple complexes. The most famous example is probably the Hachiman shrine that protects Todaiji in Nara (the one with the giant Buddha), but virtually every major temple from the ninth century on seems to have had an associated shrine. One reason for the popularity of Inari is that Fushimi Inari was closely associated with Toji in Kyoto, an important Shingon temple, and so Inari shrines were often founded as the guardian shrines for Shingon temples.

An important difference between the two forms, apparently, is that in the second case Shinto priests were not involved. The shrines were entirely managed by the Buddhist monks. Indeed, although monks going to shrines to read sutras for the kami was common, the reverse, Shinto priests going to temples to read norito, was unheard of. To the best of Professor Okada’s knowledge, the first historical example happened in May this year, on Mount Koya. His comment was along the lines of “Well, Shinto has to change with the times, so I suppose it might be OK. But from a historical perspective, it’s really odd”. However, in the early period Shinto priests performed no rituals outside their own shrines. Personal rituals at homes were performed by onmyoji, or shugenja, or esoteric Buddhist monks. This started to change in the medieval period, with the onshi from Ise, but I don’t think this change was fully established until the Meiji Revolution, when onmyoji and shugenja were abolished. Thus, the fact that the priests did not go to temples may not tell us much about the relationship between Shinto and Buddhism, as it may be due to reasons internal to Shinto.

This syncretism was developed by a number of Buddhist monks, and this is where the Honji Suijaku theory comes in. That, I think, will be touched on rather more next time.

The other theme was Toshio Kuroda’s theory on Shinto. Kuroda was a scholar of Buddhism, and his Kenmitsu Taisei theory, proposed in 1975, revolutionised studies of medieval Japanese Buddhism. Essentially, he claimed that the esoteric sects of Buddhism, Shingon and Tendai, remained the dominant sects throughout the medieval period, despite the appearance of so-called Kamakura Buddhism, which had previously been seen as more important. He also argued that Shingon and Tendai temples were major centres of political power.

In Buddhist studies, his theory was highly influential, and is the current orthodoxy. Outside Japan, Professor Okada estimated that 99% of scholars accept it in broad outline.

So, what did he have to say about Shinto? Essentially, he denied it existed. He said that there was no independent religion called Shinto in this period, and that it just indicated a special tradition of Buddhist rituals unique to Japan.

Shinto scholars did not react to this with unalloyed delight. Professor Okada was a young scholar at the time, and he remembers feeling that this matter had to be sorted out, but also that he could not oppose Kuroda directly, because Kuroda was far too important and influential.

Thirty four years later, a number of criticisms of Kuroda’s position have been gathered.

First, he was a historian of Buddhism, not Shinto. He didn’t do any research into shrines or Shinto practice. If he had been right, this wouldn’t have been a problem, because Shinto would have been entirely contained within Buddhism. However, it wasn’t, and so Kuroda’s research missed the evidence that his theory of Shinto was inaccurate.

Second, he was working with a narrow definition of religion, one that saw universal religions like Buddhism as superior, and the ideal form of religion, and that believed that a religion had to have doctrines and scriptures of some sort. On that definition, the first form of Shinto that is a religion independent of (although influenced by) Buddhism is Yoshida Shinto in the fifteenth century, and this was the date that Kuroda gave for the appearance of Shinto.

However, that’s an unnecessarily restrictive definition. In particular, it doesn’t apply to Shinto as currently practised. Ironically, Professor Okada explicitly said that it did apply to State Shinto, as formulated in the Meiji period, which is the period when Shinto was explicitly claiming not to be a religion. I think he’s right. Contemporary Shinto, however, is once again without doctrines or scriptures, for the most part, and is mainly practised as a set of rituals. If you take that definition, you have to say that Shinto does not exist now, and that’s clearly not a useful way to talk.

If you extend the definition of Shinto, it becomes clear that it existed much earlier. Professor Okada’s favoured date for the establishment of Shinto is the late seventh/early eighth century, the reigns of Tenmu and Jito and the immediate sequel. This is when the Daijosai started, and when the 20-year cycle of reconstructions of the Grand Shrines of Ise began. It’s also when the Jingiryo, which set the central court rituals, was promulgated. Another candidate is the fifth century, when we first see evidence of rituals that have continuity with Shinto as defined by Tenmu and Jito. At the moment, I actually incline to the fifth century date as being more useful, but I’m hardly an expert, and it does seem that such features as shrine buildings and organised rituals date from Tenmu and Jito. At the very least, that’s when Shinto was organised.

So, to return to Kuroda, while there was a form of Shinto that existed purely within esoteric Buddhism in the middle ages, this was not the only form of Shinto that existed then, and Kuroda’s definition of a religion was overly restrictive. However, if you take his definition, it is true that Shinto as an independent religion-with-doctrines only appears in the fifteenth century. That has been denied, and is an important point. Yoshida Shinto was made up by Yoshida Kanetomo in the fifteenth century, and State Shinto was made up by various people in the late nineteenth century. Both, however, drew on a religious tradition that can usefully be called “Shinto”, and which dates back to at least the late seventh century.

All in all, a very interesting lecture.

Shinto, by Ian Reader

This book, in the series Simple Guides, is, as you would expect, a simple guide to Shinto. It is very short, and took me about an hour to read, and thus can only hope to cover a basic outline of Shinto. However, if you know nothing about the religion, that’s exactly what you need to start with, so the book has the potential to be very useful for that audience.

So, how is it? The author is a well-respected scholar of Japanese religion, particularly modern-day religiosity, although not particularly of Shinto. This shows in his grasp of the wider context of Shinto. This book avoids the excessive focus on the classic legends in the Nihonshoki and Kojiki that is sometimes found in Japanese introductions, and also focuses on the present day, rather than getting bogged down in history. The overall balance of the book is, I think, good.

There are also a number of other things I think the author gets exactly right. His position on the question of whether Shinto is the primeval religion of Japan or a creation of the nineteenth century is judicious, and, I think, essentially correct. He also handles the connection between Shinto and the far right in Japan well, giving it about the emphasis it deserves (one relatively short chapter out of eight). Finally, his discussions of Shinto festivals and religious practices seem to capture the reality, at least as far as I’ve experienced it.

That said, I do have a few criticisms. First, the book does not seem to include a description of the etiquette for visiting a shrine. That is something I suspect that many people who knew nothing about the religion would quite like to know. Second, there are a handful of errors. Some of these may be regional differences — he says that “most” torii are painted vermilion, but that is certainly not true around Tokyo —, and others might be differences in interpretation — I don’t agree with his description of Susanoo’s motives in the legends. Only one is actually important. He conflates the honden, the inner sanctuary where the kami is enshrined, with the haiden, the hall of worship where formal rituals are held. People, even priests, almost never enter the honden, while entering the haiden is normal if you pay for a formal ritual. The hidden nature of the kami is an important feature of Shinto, and one that does not deserve to be conflated away.

However, these are relatively minor criticisms. Overall, the book provides a good introduction to Shinto for people who know nothing about it, and just want to know enough to put shrines and festivals in some sort of useful context. It would also be a good book from which to start a study of the religion, providing enough background to make sense of more detailed studies. Thus, I recommend it to people who know nothing about Shinto, and would like to know a bit more.

Okunitamajinja

The second of the Kokugakuin shrine visits on the 5th was to Okunitamajinja. This is the Soja for Musashi no Kuni. The Soja was a shrine set up near the seat of government with the kami of the most important shrines in the province (or kuni) so that the provincial governor could easily honour the kami. Since this was an important part of his job, the Soja made things much easier for him. There are thus six kami enshrined in the main shrine at Okunitamajinja. Musashi is the old province including the current Tokyo Metropolitan Prefecture, Saitama Prefecture, and the eastern end of Kanagawa Prefecture. (Where I live used to be in Musashi; I think the border was somewhere in Yokohama, but it may actually have been the Yokohama border.)

Anyway, when we arrived at the shrine we all gathered in the middle courtyard. Okunitamajinja is very, very big, for a shrine within the urban bit of Tokyo, and it has a courtyard area in front of the haiden. That was where the chief priest (purple hakama with patterns, so first rank) told us a bit of the history of the shrine; the basic Soja stuff, and an unusual feature of the shrine. In most shrines, the kami face south or east, so that you are facing north or west when you pray. At Okunitamajinja, however, the kami face north. This is, apparently, because they are looking north to the region that was still being conquered in the eleventh century, to keep an eye on it. However, apparently the honden were rotated individually, so that the more important kami were on the left as you looked at them, rather than the right. As a result, the shrine now does everything backwards, treating the left-hand-side as more sacred than the right. This tends to throw visitors from other shrines.

After the little talk, we were led out of the courtyard and lined up, with Professor Okada at the front, ready to process into the shrine. The procession was led by one of the priests, and two men wearing happi coats and carrying iron staves with rings on the top. As they walked, they banged the staves on the ground, first one and then the other, so that the rings rang. These staves were originally Buddhist; their use at Okunitamajinja is probably a relic of Shinto-Buddhist syncretism, although I didn’t check to be sure.

The procession did not go to the haiden. There were other people having prayers done in the haiden. Instead, we were led round the back, into the inner courtyard between the honden and the haiden. This is covered with raked sand, so we stood for the sanpai.

The ceremony itself was very simple, just the harae and the tamagushi offering. However, another priest then explained a bit about the honden. (This priest had purple hakama, and so was second rank, and possibly the second priest of the shrine.) The current honden was built in 1667, by the fourth shogun. The previous honden was, apparently, quite spectacular, but it burned down in the early seventeenth century. (I may have mentioned that I’m occasionally tempted by the idea of writing a book entitled And Then It Burned Down: An Architectural History of Japan.) By the time they came to rebuild, the shogunate had spent all its money on building Nikko Toshogu, so they built a very simple building as a temporary measure.

Now, of course, it’s a Prefectural Treasure, because it’s pushing 350 years old. It’s all one building, although it has three doors, because the previous honden had three buildings, with two kami per building. There’s a large courtyard in front of it because, during the shrine’s biggest festival, eight mikoshi (palanquins for the kami) are brought in and lined up there. One effect of this is that you can’t see the honden well from the haiden, and it’s surrounded by a fence so that you can’t see it well from outside, either. Thus, we got a much better view of it than most people do. (Again, obviously, we couldn’t see properly inside, although the doors were open, and I could see another set of doors within.)

After that, we went to the shrine museum. The ground floor has the eight mikoshi for the festival. Apparently, one mikoshi costs about one hundred million yen, or around a million dollars. (They aren’t worth that, though, because they’re impossible to sell; they’re made for a particular shrine, so no other shrine would buy them, and they are very, very distinctive.) These mikoshi are around a hundred years old, weigh about a tonne each, and the most nominally valuable one is the one with the least gold leaf on it. This is because the carvings on it are extremely good, and didn’t need tarting up with gold. According to the priest explaining it to us. Most of the mikoshi have phoenixes on, but there is one that has dragons, and this one is also extremely elaborate. The story here, if I heard it right, is that the patron was rich, and he kept getting the craftsman drunk and telling him he could put whatever he liked on it. This one has lots of gold leaf.

The mikoshi, while impressive, are fairly standard for an influential shrine. Almost unique to Okunitamajinja, however, are the enormous taiko. When I say “enormous”, I mean that the diameter of the drum skin is over two metres. The biggest one was pulled forward in the museum because it got very wet during the big festival this year, and needed to have air flowing on both sides to dry the skins out.

The festival is held in early May. It’s a really big drum.

It’s so big, in fact, that it barely fits through the gate into the middle courtyard, and for the nominal 1,900th anniversary of the founding of the shrine (the legendary founding date is 111) the shrine is planning to rebuild the gate and make it a bit bigger.

After the group visit broke up, I went to get a Red Stamp. This is something that a lot of larger shrines do. You take a book along, and they write the name of the shrine and the date in, then stamp the page with the shrine’s seal in red. The slightly odd bit was that they didn’t ask for money. I had to bring that up. This is the official tradition, but this was the first time I’d encountered it. I suppose they figure that anyone who knows about the Red Stamps knows about the tradition as well. This is not necessarily true for the amulets.

One of these years I want to go to see the festival. I suppose the year after next, when they’re celebrating 1,900 years, might well be a good choice.

Shinto Controversies Course — 6th Lecture

The sixth lecture of the Shinto Controversies course at Kokugakuin was held yesterday. This time, Professor Okada only barely got on to the controversy part, because explaining the background took most of the lecture. Fortunately, the controversies involved are easy to understand once you understand the background, so while it would have been nice had he had a little more time for it, I don’t think the lecture suffered too much for it.

The lecture was about the Twenty Two Shrines and the Ichi no Miya. These two systems were both established in the Heian period (794 to 1192), and the main scholarly controversy is over the extent to which they were separate systems. Most of the lecture, then, was devoted to introducing the systems. Professor Okada remarked near the beginning of the lecture that the previous Open College courses had been largely introductory, but that this year’s was concerned with the cutting edge of research on Shinto, and thus had suddenly become a lot more complex. I think he might be finding it quite hard work to prepare the lectures, trying to present this work to a lay audience.

The first system he dealt with was the Twenty Two Shrines. These are twenty two shrines (there’s a shock), mostly close to the old capitals of Nara and Kyoto, which received direct visits from Imperial messengers. The system appears to have developed around the turn of the tenth century, as the pre-Heian system was disappearing. Under the old system, the court had sent offerings to all the Myojin Taisha (Famous kami, great shrine), of which there were just over 300 scattered across the country. However, that, obviously, required quite a lot of effort, so around 900 attention was focused on, initially, 16 shrines.

For most of these shrines, a high court noble was appointed the Imperial messenger, and sent out by personal command of the Emperor. There were exceptions, which I’ll note below. The despatch ceremony took several days, after the Department of Divination had chosen favourable days for the shrine visits. Most of the messengers were chosen, and the Emperor approved their names and the prayers that they would offer. On the day of the despatch, the Emperor took a bath and was ritually purified.

There was then a ceremony for the despatch of the messenger to Ise. This took place at the main, formal hall of the Imperial palace, where the Nakatomi and Inbe ritualists, and the messenger himself, an Imperial prince chosen by lot, received the offerings and the prayer.

When this was finished, the Emperor withdrew into the inner palace, and there was a second ceremony for the despatch of all the other messengers.

This distinction suggests that the Ise messengers were state functionaries, but the others were personal messengers from the Emperor, at least in origin.

The messengers were despatched at least twice a year, in the second and seventh months of the lunar calendar, to ask for good crops (that’s roughly planting and the beginning of harvest). If there were other crises, such as drought, epidemics, or earthquakes, they might be despatched more often, up to five or six times some years. This was, therefore, a significant part of court ritual.

So, which shrines were involved? (It’s quite possible that many readers won’t have heard of these shrines; at some point I will probably write some introductory articles, but not today.)

The first group of three were the Grand Shrines of Ise, Iwashimizu Hachimangu, and the Upper and Lower Kamo Shrines. These shrines had been closely associated with state ritual since the capital moved to Kyoto. Ise, obviously, is the shrine of Amaterasu Omikami, the Imperial ancestor goddess. Iwashimizu Hachimangu is the main shrine near Kyoto for Hachiman, who was regarded as very closely associated with the Imperial family; indeed, by this time he was believed to be one of the past Emperors, Hondawake no Mikoto, or Ojin Tenno. Finally, the Kamo shrines housed the tutelary deities for the whole of the capital.

The next group of three were Matsu no O, Hirano, and Fushimi Inari. These shrines housed the kami of the areas immediately around the capital, and through various connections with the Imperial family were regarded as protecting the capital and the Emperor.

Next come two shrines associated with the Fujiwara family, Kasuga (in Nara) and Oharano. The Fujiwara provided many Imperial consorts, and thus were the maternal ancestors of many emperors, as well as holding a near-monopoly on genuine political power, so it was important to respect their kami.

Then there is a group of five: Ohmiwa, Isonokami, Ohyamato, Hirose, and Tatsuta. These shrines are all found in the area of the older capitals, and were a central part of court ritual before the capital moved to Kyoto. Naturally, they retained some of their importance, and they were not too far away.

Sumiyoshi is a singleton shrine, some distance to the west in what is now Osaka. The kami of this shrine were associated with foreign relations and sea travel, and thus were propitiated for calm in international matters.

Finally, Niu and Kifune shrines were the kami responsible for the sources of water in Nara and Kyoto, respectively. Given the importance of water, and the danger of floods, it was obviously vital to keep these kami happy, but they were otherwise fairly minor, so the messengers despatched were officials from the Bureau of Divinities rather than high court nobles. Indeed, when the twenty two shrine system fell out of use in the fifteenth century, Niu Shrine was lost; there were a number of candidates, but it was not clear which one (or ones) was the historical Niu Shrine. The issue was finally cleared up in the early twentieth century.

The system expanded a lot in the last decade of the tenth century. in 991, Yoshida, Kitano Tenmangu, and Hirota shrines were added. Yoshida was the shrine of the clan kami of Emperor’s maternal grandmother, while Kitano Tenmangu had become very closely associated with the Fujiwara. Hirota, off to the west in what is now Hyogo Prefecture, had supernaturally contributed to the suppression of rebels and bandits in a recent rebellion.

In 994 Umemiya was added, as the clan kami of the emperor’s maternal great-grandmother.

In 996, Gion Shrine, now known as Yasaka Jinja, although its main festival is still called the Gion festival, was added. This was due to an epidemic in the capital, as the Gion kami was believed to have particular power over diseases.

The last shrine to be added, in 1039 (permanently added in 1081) was Hie Jinja (also known as Hiyoshi Jinja), on Mount Hiei, to the north east of the capital. This shrine was the tutelary kami of the head temple, Enryakuji, of the Tendai Buddhist sect, and its addition to the Twenty Two Shrines was, in part, a political move to improve Imperial relations with Tendai.

In the late twelfth century, Taira no Kiyomori apparently attempted to add Itsukushima Jinja to the list, but opposition from court nobles prevented this, and there were no further additions to the system. However, it fell into disuse from the middle of the fifteenth century, when persistent wars throughout Japan made travel unsafe, and even in the Edo period, when the country was calm again, only the visits to the top seven shrines (Ise, Iwashimizu, Kamo, Matsu no O, Hirano, Inari, and Kasuga) were resumed. Nevertheless, the shrines retained a great deal of influence, which was not purely local.

Next, we have the Ichi no Miya system. Unlike the Twenty Two Shrines, these were found all across Japan, one in each of the old provinces. (“Ichi no Miya” means “Number One Shrine”.) This system appears to have developed in the eleventh and twelfth centuries, as the provincial governors formalised the shrines they were supposed to support as part of their duties. According to Professor Okada, there were two kinds of Ichi no Miya. The first kind were selected when there was obviously one supreme shrine in the province. The obvious example of this is Izumo, where Isumo Taisha was clearly the most important shrine. The second kind arose in provinces without such an obvious candidate, when an important shrine close to the provincial capital was normally chosen. The second case led to controversies over which shrine in a province was actually the Ichi no Miya. In a number of cases, these controversies still continue, with several shrines claiming that position. (I believe the highest number is four in one province; in Musashi, the province that included Tokyo, Kawasaki, Yokohama, and parts of Saitama, there are two candidates.)

Professor Okada believes that there was very little central control over the Ichi no Miya system, which explains the lack of clarity. Rather, provincial governors and the provincial populations designated them over time, so that they became fixed by tradition. However, one scholar, Professor Inoue, believes that the Ichi no Miya system was centrally controlled, and linked to the Twenty Two Shrines system. This is connected to Toshio Kuroda’s Kenmitsu Taisei theory, which will be the subject of the next lecture.

Professor Okada also pointed out that many of the most important shrines are not found in either of these systems. Atsuta Jingu, which enshrines the sword of the Three Sacred Treasures, is neither an Ichi no Miya nor one of the Twenty Two Shrines. During the Kamakura period, the most important shrine was Tsurugaoka Hachimangu in Kamakura, but that is also found in neither system. Similarly, the Kumano shrines, which drew so many pilgrims they were compared to ants, and which many retired Emperors visited repeatedly, were also outside the systems. Thus, it is a mistake to think of these systems as a list of the most important shrines in Japan. All the shrines on the lists are important, but there are a number of very important shrines that aren’t on the lists.

The summer holidays start now, so the next lecture is not until the end of September. We have to wait to find out what Professor Okada thinks of the Kuroda’s theory.

Fudatenjinja

Every year the Kokugakuin Shinto course organises a formal shrine visit for the students on the course. This is optional, partly because it isn’t covered by the course fee, but also because it involves an extra day coming to Tokyo. Since some people apparently travel enormous distances to attend the lectures, the extra thing should really be optional. Of course, the people who travel enormous distances are likely to be enthusiastic enough to attend the shrine visits as well. The visits so far have always been to two shrines on the same day, and to shrines within Tokyo. I’ve written about the previous ones I attended in my Japan Diary. This year’s visits were on July 5th, and I’ll write about them in separate articles, partly to make them easy to find.

These posts are about the visits, not the shrines themselves. I’m planning to write about the shrines at some point, but not just yet. Although a formal shrine visit has a fairly standard structure, so far all the visits I’ve been on with Kokugakuin have been different. The level of effort the shrine puts in seems to vary a bit, but there’s much more variation in where they put the effort.

Fudatenjinja put the effort into the ceremony. Fudatenjinja is a Shikinaisha (that means it’s recorded in the Engishiki, a compilation of court rituals from the early tenth century; there are just over 3,000 shrines from across Japan recorded there), and despite the “tenjin” in the name, the main kami is not Sugawara no Michizane Ko; it’s Sukunahikona no Kami. Sugawara no Michizane Ko is also enshrined there, however. It’s in Chofu, one of the cities outside the main central part of Tokyo, and it has a nice atmosphere; the shrine forest is still preserved.

We all filed into the haiden (the worship hall), where there were two shrine staff, an older man and a younger woman. I think the older man was the chief priest of the shrine. I’m not sure what the woman was, for reasons I will explain later. Once we were all seated, the ceremony started, with the woman beating a taiko (Japanese drum). She then briefly returned to her seat, before going to stand in front of the ohnusa (the wooden wand with paper streamers used in purification), and recite a harai norito (purification prayer). She then waved the ohnusa over the priest, the offerings, and us. Then she briefly returned to her seat, before going to take the lids of the bottles of sake placed on a table in front of the steps to the honden (the hall where the kami is enshrined). This is a standard abbreviated form for making offerings.

Next, the chief priest went up to the centre of the haiden, in front of the offerings, and read a norito. This was written for us, and, in addition to general protection, asked for aid with our studies. Since Sugawara no Michizane Ko, a kami of scholarship, is enshrined there, this was very appropriate.

After the norito had been recited, the woman danced kagura (sacred dance); a sakaki-mai, with a branch of sakaki.

Next, Professor Okada, representing the rest of us, offered a tamagushi, a branch of sakaki with shide (white paper strips folded into a lightning shape) attached. He received it from the woman, then put it on a table, bowed twice, clapped twice, and bowed once. We all bowed and clapped with him.

After he had returned to his seat, the woman put the lids back on the sake, which, like taking them off, is a standard short form of taking the offerings down again. The kami only get the offerings while the ceremony is happening; afterwards people eat and drink them.

Finally, the chief priest made a single bow, and that closed the ceremony.

Now, why am I not sure about the woman’s status? Her role in the ceremony was that of a subsidiary priest, and she was wearing the headgear specified for female priests. The dances are normally performed by miko, but there is nothing saying that a priest cannot do that. However, the woman’s hakama (trouser skirt) were the wrong colour. This isn’t as random as it sounds; the Association of Shinto Shrines has rules for the colour of hakama, and they depend on your rank as a priest. The lowest ranks, fourth and third, have pale yellow-green, the second rank has purple, the first rank has purple with designs, and the special rank has white with designs. Miko wear red hakama. Her hakama, however, were dark green, which isn’t on the list. My hypothesis, then, is that she is training to be a priest, but hasn’t formally received her rank yet. This may be wrong; someone who knows more about it than me might be able to tell me what it means.

After the ceremony the chief priest told us a bit about the shrine. Although it’s very old, it had to move after a major flood about five hundred years ago, and all the records were lost in the flood, so not much is known about its early history. The honden, however, is over three hundred years old, and recognised as a major treasure of the city (Chofu, not Tokyo). The haiden has been built entirely around it, so you can only see it from inside the haiden, and then only if you walk all the way in to the back. After the talk, the chief priest invited us to go and have a look, so, of course, we all did. After all, it’s rather unlikely that we’ll have another opportunity. It does have interesting carvings on it, and certainly looked old.

Naturally, we couldn’t see inside the honden. The honden’s doors are typically only opened once or twice a year, and even then no-one goes inside. At some shrines, wooden kami images centuries old got rotten and worm-eaten because no-one went into the honden to look at them for decades at a time. I think these days the practice is to go in once a year to clean (at least, that’s what happens at my local shrine), to prevent those sorts of problems. Anyway, the outside of the honden is all you normally get to see, and at most shrines even that is quite difficult. Having it entirely enclosed, as at Fudatenjinja, is a little unusual, but fences to restrict visibility are common.

When we left, we received a very small drink of miki (sacred sake), and an ume sweet, which had been offered to the kami. The ume (Japanese plum or apricot) is associated with Sugawara no Michizane Ko, which is presumably why that was chosen. It was rather tastier than the bonito flakes that seem to be the standard choice.

I enjoyed this visit, and liked the atmosphere of the shrine. It’s also fairly close to our home (about an hour door to door), so I may well go back in the future.