Shinto shrine

• 1. Origins And Etymology

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  In 927 CE, the Engishiki listed all of the 2,861 Shinto shrines existing at that time. This work also recorded the 3,131 official-recognized and enshrined deities. The word jinja means any place where a kami is present. Ancient shrines began as sacred groves or forests where spirits dwelled in trees. Village councils held sessions near great trees to evoke ancestors and other kami. These early sites evolved into today's shrines through gradual development over centuries. Some shrines still stand on original sacred mountains like Mount Nantai at Futarasan Shrine. Others preserve ancient huts built to house spirits before permanent structures existed. The term yashiro once meant 'kami grove' and appears in the Man'yōshū poetry collection. Early shrines had no buildings because the mountain itself served as the object of worship. Archaeology confirms that during the Yayoi period, most common objects were nearby mountain peaks supplying stream water to plains.

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• 2. Architectural Evolution

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  The arrival of Buddhism around the sixth century introduced the concept of a permanent shrine. Before this change, true shrines arose with agriculture when people needed to attract kami for good harvests. These were temporary structures built for particular purposes. Ise Grand Shrine remains rebuilt every 20 years as an example of the shikinen sengu tradition. Izumo Taisha, Sumiyoshi Taisha, and Nishina Shinmei Shrine each represent different styles predating Buddhist influence. The taisha-zukuri style takes its name from Izumo Taisha and features gable-end pillars plus a single central pillar. The shinmei-zukuri style characterizes Ise Grand Shrine with extreme simplicity and planed unfinished wood. The nagare-zukuri style shows asymmetrical gabled roofs projecting outward on non-gabled sides. Kasuga-zukuri measures just 1×1 ken in size with cypress bark roofing painted vermilion. Most common styles include nagare-zukuri and sumiyoshi-zukuri which feature simple construction but distinctive proportions measured in ken units.

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• 3. Ritual Codification

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  Emperor Daigo ordered compilation of Shinto rites and rules in 905 CE. Fujiwara no Tokihira initially directed the project until his death in April 909. His brother Fujiwara no Tadahira took charge and completed the work by 927. The Engishiki became the first formal codification of Shinto rites surviving to modern times. This fifty-volume work contained sections addressing worship procedures and liturgical regulations. Felicia Gressitt Brock published an English translation of the first ten volumes in 1970. The document listed all existing shrines and their enshrined deities for official recognition. Subsequent volumes addressed Ministry of Ceremonies and Imperial Household regulations governing worship practices. These texts established the basis for all subsequent Shinto liturgical practice throughout Japanese history. Modern scholars continue studying these ancient documents to understand early religious organization.

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• 4. Separation Policies

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  The Meiji administration promulgated a new policy separating kami and foreign Buddhas with the shinbutsu bunri law. This event triggered the haibutsu kishaku movement causing forcible closure of thousands of Buddhist temples. Monks faced forced return to lay life while books, statues and other property were destroyed. An order issued by the government in April 1868 demanded defrocking of shrine monks performing Buddhist rites. A few days later authorities banned application of Buddhist terminology like gongen to Japanese shrines. The third stage prohibited applying Great Bodhisattva terms to syncretic Hachiman at Iwashimizu Hachiman-gū. All defrocked monks became shrine priests returning to their shrines as final stage completion. Almost all Buddhist temples now maintain small shrines dedicated to tutelary kami despite official separation. The process stalled after short popular favor and remains only partially completed today.

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• 5. Network Systems

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  Fushimi Inari Taisha serves as head shrine of largest network containing over 32,000 members nationwide. About one-third of total shrines associate with Inari alone according to modern estimates. Usa Hachiman-gū in Oita Prefecture heads Hachiman network alongside Iwashimizu Hachiman-gū in Kyoto. Shinmei shrines numbering 18,000 spread from Ise Grand Shrine through re-enshrinement processes. Kitano Tenman-gū established first branch for scholar Sugawara no Michizane during Edo period. Munakata Taisha leads network enshrining three daughters of Susano-o no Mikoto across Kyushu region. Kumano Sanzan complex includes three shrines connected by pilgrimage route spanning Wakayama Prefecture. These networks developed through bunsha mechanism where spirits divided and animated new locations. Branch shrines remain completely independent from originating headquarters while maintaining spiritual connection. Over 90% of all shrines belong to top six networks including Suwa, Hiyoshi, Gion, and others.

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• 6. Sacred Objects

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  Shintai function as physical objects worshiped at or near Shinto shrines because kami reside within them. Most common shintai include mirrors swords jewels called magatama wands used during rites plus sculptures called hotoke. Natural objects like rocks mountains trees and waterfalls also serve as sacred vessels. Mount Fuji and Mount Miwa exemplify mountains believed housing kami as fujisan and miwasan respectively. The founding of new shrine requires either pre-existing natural occurring object or artificial one procured specifically. Nachi Falls worshiped at Hiryū Shrine near Kumano Nachi Taisha houses spirit called Hiryū Gongen. If shrine has more than one building the honden contains shintai exclusively for deity use only. The portable mikoshi protects shintai during festivals when it leaves honden to travel among faithful streets. Re-enshrinement process divides shintai transferring one resulting spirit to new location where it animates structure. This propagation method leaves original shintai intact in place while creating permanent living spirit elsewhere.

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• 7. Modern Administration

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  Shake families dominated Shinto shrines through hereditary positions from ancient times until social class abolished in 1871. Many shake families continue hereditary succession today with some appointed hereditary nobility after Meiji Restoration. Arakida and Watarai families maintain Ise Grand Shrine while Senge and Kitajima manage Izumo Taisha. Kasuga Taisha remains under O'Nakatomi family control and Yoshida Shrine continues Urabe lineage leadership. Kannushi priests responsible for shrine maintenance lead worship ceremonies alongside miko shrine maidens performing sacred duties. Women can become kannushi common for widows succeeding husbands in priestly roles. Miko assist shrine functions including tidying premises daily performing kagura dances selling amulets paper talismans wood tablets. Modern shrines number around 100,000 though official count reaches 79,467 mostly affiliated with Jinja Honcho association. Some shrines like Yasukuni remain totally independent of any outside authority despite general network affiliations. The Unicode character representing Shinto shrine appears on maps as U+795E symbol throughout digital systems.

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