Types of shrines
- Key People:
- Hayashi Razan
- Motoori Norinaga
- Related Topics:
- Zen
- jinja
- gagaku
- State Shintō
- Shugen-dō
- On the Web:
- Yale Forum on Religion and Ecology - Shinto (Oct. 28, 2024)
A simple torii (gateway) stands at the entrance of the shrine precincts. After proceeding on the main approach, a visitor will come to an ablution basin where the hands are washed and the mouth is rinsed. Usually he will make a small offering at the oratory (haiden) and pray. Sometimes a visitor may ask the priest to conduct rites of passage or to offer special prayers. The most important shrine building is the main, or inner, sanctuary (honden), in which a sacred symbol called shintai (“kami body”) or mitama-shiro (“divine spirit’s symbol”) is enshrined. The usual symbol is a mirror, but sometimes it is a wooden image, a sword, or some other object. In any case, it is carefully wrapped and placed in a container. It is forbidden to see it: only the chief priest is allowed to enter inside the inner sanctuary.
In the beginning Shintō had no shrine buildings. At each festival people placed a tree symbol at a sacred site, or they built a temporary shrine to invite kami. Later they began to construct permanent shrines where kami were said to stay permanently. The honden of the Inner Shrine at Ise and of Izumo-taisha (Grand Shrine of Izumo, in Shimane prefecture) illustrate two representative archetypes of shrine construction. The style of the former probably developed from that of a storehouse for crops, especially for rice, and the style of the latter from ancient house construction. In the course of time, variations of shrine architecture were adopted and additional buildings were attached in front of the honden. The honden and haiden are in many cases connected by a hall of offering (heiden) where prayers are usually recited. Large shrines also have a hall for liturgical dancing (kaguraden).
Other practices and institutions
Ujigami belief is the most popular form of Shintō in Japan. Originally referring to the kami of an ancient clan, after the 13th century ujigami was used in the sense of the tutelary kami of a local community, and all the members in the community were that kami’s adherents (ujiko). Even today a ujiko group consists of the majority of the residents in a given community. A Shintōist, however, can believe at the same time in shrines other than his own local shrine. It was only after World War II that some large shrines also started to organize believers’ groups (sūkeisha). The Believers’ Association of the Meiji Shrine, for instance, has about 240,000 members living in and around Tokyo.
Kokugakuin University in Tokyo and Kōgakkan University at Ise are the primary training centres for Shintō priests. Though any Shintōists who go through certain training processes may be a priest (or a priestess), many priests are, in fact, from the families of hereditary Shintō priests.
Shintō religious arts
The Japanese from ancient times have valued emotional and aesthetic intuitions in expressing and appreciating their religious experiences. They found symbols of kami in natural beauty and the forces of nature, and they developed explicitly religious poetry, architecture, and visual arts. Shrine precincts are covered with green trees and are places of a serene and solemn atmosphere, which is effective in calming worshipers’ minds. In the larger shrines, surrounded by expansive woods with mountains as their background, a harmony of nature and architecture may be achieved. Ise-jingū and Izumo-taisha still retain the ancient architectural styles. After the 9th century an intricate form of shrine construction was developed, adopting both Buddhist and Chinese architectural styles and techniques. The curving roof style is one example. Unpainted timbers are most frequently used, but, wherever Buddhistic Shintō was popular, Chinese vermilion-lacquered shrines were also built.
A torii always stands in front of a shrine. Various kinds of torii can be seen in Japan, but their function is always the same: to divide the sacred precincts from the secular area. A pair of sacred stone animals called komainu (“Korean dogs”) or karajishi (“Chinese lions”) are placed in front of a shrine. Originally they served to protect the sacred buildings from evil and defilements. After the 9th century they were used for ornamental purposes on ceremonial occasions at the Imperial Court and later came to be used at various shrines generally. Some of the stone lanterns (ishidōrō) used at the shrines are works of art. The dedicator’s name and the year are inscribed on the lanterns to inform viewers of the long tradition of faith and to urge them to maintain it.
Compared with Buddhist statuary, visual representations of kami are not outstanding either in their quality or quantity. Images of kami were, in fact, not used in ancient Shintō until after the introduction of Buddhism into Japan. These are placed in the innermost part of the honden and are not the objects of direct worship by the people. Kami icons are not worshiped at shrines.
The history of the shrine, its construction arrangements, and ritual processions are recorded in picture scrolls (emakimono), and at the older shrines there are many votive pictures (ema)—small wooden picture plaques—that have been dedicated over the years by worshipers. Other articles, such as specimens of calligraphy, sculpture, swords, and arms, dedicated by the Imperial families, nobles, or feudal lords, are also kept at shrines. Several hundred such items and shrine constructions have been designated by the Japanese government as national treasures and important cultural properties.
The traditional religious music and dance of shrines were performed for the purpose of entertaining and appeasing kami, rather than to praise them. Gagaku (literally, “elegant music”) involves both vocal and instrumental music, specifically for wind, percussion, and stringed instruments. Gagaku with dance is called bugaku. Gagaku was patronized by the Imperial Household as court music and was much appreciated by the upper classes from the 9th to the 11th century. Later some of the more solemn and graceful pieces were used as ritualistic music by shrines and temples. Today gagaku is widely performed at larger shrines. The authentic tradition of gagaku has been transmitted by the Bureau of Music (Gagaku-ryō, now called Gakubu) of the Imperial Household (established in 701).
Apart from gagaku there are also kagura (a form of indigenous religious music and dance based on blessing and purification), ta-asobi (a New Year’s dance-pantomime of the cycle of rice cultivation), and shishi mai, which developed originally from magico-religious dances and are now danced for purification and as prayers. Matsuri-bayashi is a gay, lively music with flutes and drums to accompany divine processions. Some organizations of both Shrine and Sect Shintō have recently begun to compose solemn religious songs to praise kami, making use of Western musical forms. (See also East Asian Arts: Japanese visual arts and Shintō music.)