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62-491: The city name comes from the former shrine name of Fujisan Hongū Sengen Taisha , "Fujinomiya". It is an ancient settlement that developed as a prosperous toriimae-machi (town in front of torii ) of Fujisan Hongū Sengen Taisha, where the Fuji clan served as the high priest of the shrine. Nearby is the sanctuary of Taiseki-ji temple, founded in 1290 by Nikkō Shōnin as the headquarters of Nichiren Shōshū Buddhism. Fujinomiya

124-652: A kami is believed to reside in them. Shintai are not themselves part of kami , but rather just symbolic repositories which make them accessible to human beings for worship; the kami inhabits them. Shintai are also of necessity yorishiro , that is objects by their very nature capable of attracting kami . The most common shintai are objects like mirrors, swords, jewels (for example comma-shaped stones called magatama ), gohei (wands used during religious rites), and sculptures of kami called shinzō ( 神像 ) , but they can be also natural objects such as rocks, mountains, trees, and waterfalls. Mountains were among

186-649: A kami . There may be a haiden ( 拝殿 , meaning: "hall of worship") and other structures as well. Although only one word ("shrine") is used in English, in Japanese, Shinto shrines may carry any one of many different, non-equivalent names like gongen , -gū , jinja , jingū , mori , myōjin , -sha , taisha , ubusuna or yashiro . Miniature shrines ( hokora ) can occasionally be found on roadsides. Large shrines sometimes have on their precincts miniature shrines, sessha ( 摂社 ) or massha ( 末社 ) . Mikoshi ,

248-514: A unicameral city legislature of 22 members. Fujinomiya is an industrial center within Shizuoka Prefecture, traditionally with a heavy emphasis on the paper industry . Other manufacturing industries include rotating equipment, automotive parts, chemicals and pharmaceuticals. Fujinomiya has 21 public elementary schools and 13 public junior high schools operated by the city government. The city has four public high schools operated by

310-493: A cultural import which provided much of Shinto architecture's vocabulary. The rōmon ( 楼門 , tower gate ) , the haiden , the kairō ( 回廊 , corridor ) , the tōrō , or stone lantern, and the komainu , or lion dogs, are all elements borrowed from Buddhism. Until the Meiji period (1868–1912), shrines as they exist today were rare. With very few exceptions like Ise Grand Shrine and Izumo Taisha , they were just

372-651: A high deity. Jingū ( 神宮 ) is a shrine of particularly high status that has a deep relationship with the Imperial household or enshrines an Emperor, as for example in the case of the Ise Jingū and the Meiji Jingū. The name Jingū alone, can refer only to the Ise Jingū, whose official name is just "Jingū". It is a formulation close to jinja ( 神社 ) with the character Sha ( 社 ) being replaced with gū ( 宮 ) , emphasizing its high rank Miya ( 宮 )

434-497: A non-Japanese person from Fujinomiya in 1860. During the cadastral reform of the early Meiji period in 1889, the area was reorganized into Omiya Town and eight villages with Fuji District, Shizuoka . On 1 June 1942, the modern city was established with the merger of Omiya town with neighboring Fujioka village. The city expanded by annexing neighboring Fujine village in 1955, and Kitayama, Shiraito, Kamiide and Ueno villages in 1956. From 1987, Aum Shinrikyo had their headquarters in

496-448: A part of a temple-shrine complex controlled by Buddhist clergy. These complexes were called jingū-ji ( 神宮寺 , literally: "shrine temple") , places of worship composed of a Buddhist temple and of a shrine dedicated to a local kami . The complexes were born when a temple was erected next to a shrine to help its kami with its karmic problems. At the time, kami were thought to be also subjected to karma , and therefore in need of

558-460: A rock or waterfall housing a local kami ), or of an artificial one, which must therefore be procured or made to the purpose. An example of the first case are the Nachi Falls , worshiped at Hiryū Shrine near Kumano Nachi Taisha and believed to be inhabited by a kami called Hiryū Gongen . The first duty of a shrine is to house and protect its shintai and the kami which inhabits it. If

620-552: A salvation only Buddhism could provide. Having first appeared during the Nara period (710–794), the jingū-ji remained common for over a millennium until, with few exceptions, they were destroyed in compliance with the new policies of the Meiji administration in 1868. The Shinto shrine went through a massive change when the Meiji administration promulgated a new policy of separation of kami and foreign Buddhas ( shinbutsu bunri ) with

682-424: A shrine has more than one building, the one containing the shintai is called honden ; because it is meant for the exclusive use of the kami , it is always closed to the public and is not used for prayer or religious ceremonies. The shintai leaves the honden only during festivals ( matsuri ), when it is put in portable shrines ( mikoshi ) and carried around the streets among the faithful. The portable shrine

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744-413: A shrine to another: the divided spirit's new location can be a privately owned object or an individual's house. The kanjō process was of fundamental importance in the creation of all of Japan's shrine networks ( Inari shrines , Hachiman shrines , etc.). The shake (社家) are families and the former social class that dominated Shinto shrines through hereditary positions within a shrine. The social class

806-402: A shrine's patron kami is/are enshrined. The honden may be absent in cases where a shrine stands on or near a sacred mountain, tree, or other object which can be worshipped directly or in cases where a shrine possesses either an altar-like structure, called a himorogi , or an object believed to be capable of attracting spirits, called a yorishiro , which can also serve as direct bonds to

868-493: A small shrine ( chinjusha ) dedicated to its Shinto tutelary kami , and vice versa Buddhist figures (e.g. goddess Kannon ) are revered in Shinto shrines. The defining features of a shrine are the kami it enshrines and the shintai (or go-shintai if the honorific prefix go- is used) that houses it. While the name literally means "body of a kami", shintai are physical objects worshiped at or near Shinto shrines because

930-525: Is 14.9 °C. The average annual rainfall is 1881 mm with September as the wettest month. The temperatures are highest on average in August, at around 26.1 °C, and lowest in January, at around 4.4 °C. Per Japanese census data, the population of Fujinomiya has recently plateaued after a long period of growth. Fujinomiya has a mayor-council form of government with a directly elected mayor and

992-458: Is also used as a suffix -sha or sometimes -ja ( 社 ) , as in Shinmei-sha or Tenjin-ja , indicates a minor shrine that has received through the kanjō process a kami from a more important one. A mori ( 杜 ) is a place where a kami is present. It can therefore be a shrine and, in fact, the characters 神社, 社 and 杜 can all be read "mori" ("grove"). This reading reflects the fact

1054-423: Is an operation called kanjō , a propagation process through which a kami is invited to a new location and there re-enshrined. The new shrine is administered completely independent from the one it originated from. However, other transfer mechanisms exist. In Ise Grand Shrine's case, for example, its network of Shinmei shrines (from Shinmei, 神明; another name for Amaterasu) grew due to two concurrent causes. During

1116-501: Is believed to serve the mountain on which it stands—images or objects are therefore unnecessary. For the same reason, it has a worship hall, a haiden ( 拝殿 ) , but no place to house the kami , called shinden ( 神殿 ) . Archeology confirms that, during the Yayoi period, the most common shintai ( 神体 ) (a yorishiro actually housing the enshrined kami ) in the earliest shrines were nearby mountain peaks that supplied stream water to

1178-648: Is closely related to Mount Fuji, and was located in the crossroad of Ōmiya and Murayamaguchi mountain pilgrimage trails. During the Kamakura period , the hunting event Fuji no Makigari arranged by shogun Minamoto no Yoritomo was held in the ancient region of Fujino , where the Revenge of the Soga Brothers incident also took place. These events were disseminated as historical materials such as Ōrai Mono (historical primary education textbooks created mainly in

1240-511: Is its best extant example. In Shinto it has played a particularly significant role in preserving ancient architectural styles. Izumo Taisha , Sumiyoshi Taisha , and Nishina Shinmei Shrine each represent a different style whose origin is believed to predate Buddhism in Japan. These three styles are known respectively as taisha-zukuri , sumiyoshi-zukuri , and shinmei-zukuri . Shrines show various influences, particularly that of Buddhism,

1302-440: Is the ichinomiya of former Suruga Province , and is the head shrine of the approximately 1300 Asama or Sengen shrines in the country. The shrine has an extensive location within downtown Fujinomiya; in addition, the entire top of Mount Fuji from the 8th stage upwards is considered to be part of the shrine grounds. The main festival of the shrine is held annually on May 5, and features yabusame performances. In 2013,

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1364-558: Is the Tōshō-gū shrines erected to enshrine Tokugawa Ieyasu , or the many shrines dedicated to Sugawara no Michizane , like Kitano Tenman-gū . Often the shrines which were most significant historically do not lie in a former center of power like Kyoto , Nara , or Kamakura . For example, Ise Grand Shrine , the Imperial household 's family shrine, is in Mie prefecture . Izumo-taisha , one of

1426-481: Is the kunyomi of -gū ( 宮 ) and indicates a shrine enshrining a special kami or a member of the Imperial household like the Empress, but there are many examples in which it is used simply as a tradition. During the period of state regulation, many -miya names were changed to jinja . A taisha ( 大社 ) (the characters are also read ōyashiro ) is literally a "great shrine" that was classified as such under

1488-465: Is used to physically protect the shintai and to hide it from sight. Often the opening of a new shrine will require the ritual division of a kami and the transferring of one of the two resulting spirits to the new location, where it will animate the shintai . This process is called kanjō , and the divided spirits bunrei ( 分霊 , literally: "divided spirit") , go-bunrei ( 御分霊 ) , or wakemitama ( 分霊 ) . This process of propagation, described by

1550-614: The Engi-shiki (延喜式, literally: "Procedures of the Engi Era") was promulgated in fifty volumes. This, the first formal codification of Shinto rites and Norito (liturgies and prayers) to survive, became the basis for all subsequent Shinto liturgical practice and efforts. In addition to the first ten volumes of this fifty volume work, which concerned worship and the Department of Worship , sections in subsequent volumes addressing

1612-674: The Imagawa clan , the Takeda clan and the Tokugawa clan were patrons of the shrine. Tokugawa Ieyasu made a large donation after his victory at the Battle of Sekigahara , and subsequent generations of the Tokugawa shogunate kept the shrine in good repair. During the Edo period , the shrine was the center of a cult worshipping Mount Fuji, and drew pilgrims from all over Japan. The Hongū Sengen Taisha

1674-533: The JR Central Minobu Line . [REDACTED] Media related to Fujisan Hongū Sengen Taisha at Wikimedia Commons Shint%C5%8D shrine A Shinto shrine ( 神社 , jinja , archaic: shinsha , meaning: "kami shrine") is a structure whose main purpose is to house ("enshrine") one or more kami , the deities of the Shinto religion. The honden (本殿, meaning: "main hall") is where

1736-714: The Japanese Middle Ages , shrines started being called with the name gongen ( 権現 ) , a term of Buddhist origin. For example, in Eastern Japan there are still many Hakusan shrines where the shrine itself is called gongen . Because it represents the application of Buddhist terminology to Shinto kami , its use was legally abolished by the Meiji government with the Shinto and Buddhism Separation Order ( 神仏判然令 , Shin-butsu Hanzenrei ) , and shrines began to be called jinja . Ancestors are kami to be worshipped. Yayoi period village councils sought

1798-575: The Kami and Buddhas Separation Order ( 神仏判然令 , Shinbutsu Hanzenrei ) . This event triggered the haibutsu kishaku , a violent anti-Buddhist movement which in the final years of the Tokugawa shogunate and during the Meiji Restoration caused the forcible closure of thousands of Buddhist temples, the confiscation of their land, the forced return to lay life of monks, and the destruction of books, statues and other Buddhist property. Until

1860-461: The Man'yōshū . Sha ( 社 ) itself was not an initially secular term. In Chinese it alone historically could refer to Tudigong , or soil gods, a kind of tutelary deity seen as subordinate to City Gods . Such deities are also often called ( 社神 ; shèshén ), or the same characters in the reverse order. Its Kunyomi reading Yashiro ( 社 ) is a generic term for shinto shrine like jinja . It

1922-549: The Ministry of Ceremonies (治部省) and the Ministry of the Imperial Household (宮内省) regulated Shinto worship and contained liturgical rites and regulation. In 1970, Felicia Gressitt Brock published a two-volume annotated English language translation of the first ten volumes with an introduction entitled Engi-shiki; procedures of the Engi Era . The arrival of Buddhism in Japan in around the sixth century introduced

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1984-533: The 'Daijōkan' banned the application of Buddhist terminology such as gongen to Japanese kami and the veneration of Buddhist statues in shrines. The third stage consisted of the prohibition against applying the Buddhist term Daibosatsu (Great Bodhisattva ) to the syncretic kami Hachiman at the Iwashimizu Hachiman-gū and Usa Hachiman-gū shrines. In the fourth and final stage, all

2046-475: The Japanese words for "mountain" and "forest", which can also mean "shrine". Many shrines have on their grounds one of the original great yorishiro : a big tree, surrounded by a sacred rope called shimenawa ( 標縄・注連縄・七五三縄 ) . The first buildings at places dedicated to worship were hut-like structures built to house some yorishiro . A trace of this origin can be found in the term hokura ( 神庫 ) , "deity storehouse", which evolved into hokora (written with

2108-611: The Shizuoka Prefectural Board of Education. The city also has one private junior school, and two private high schools. The prefectural Shizuoka Prefectural Agriculture and Forestry College is also located in Fujinomiya. Fujisan Hong%C5%AB Sengen Taisha The Fujisan Hongū Sengen Taisha ( 富士山本宮浅間大社 ) is a Shintō shrine in the city of Fujinomiya in Shizuoka Prefecture , Japan . It

2170-540: The advice of ancestors and other kami , and developed instruments, yorishiro ( 依り代 ) , to evoke them. Yoshishiro means "approach substitute" and were conceived to attract the kami to allow them physical space, thus making kami accessible to human beings. Village council sessions were held in quiet spots in the mountains or in forests near great trees or other natural objects that served as yorishiro . These sacred places and their yorishiro gradually evolved into today's shrines, whose origins can be still seen in

2232-527: The city lies within the borders of Fuji-Hakone-Izu National Park . Fujinomiya is known as one of the main starting points for climbing trips to Mount Fuji , the summit of which is partly within the borders of the city. As with most of Shizuoka Prefecture, the area enjoys a warm maritime climate with hot, humid summers and mild, cool winters. The city has a climate characterized by hot and humid summers, and relatively mild winters ( Köppen climate classification Cfa ). The average annual temperature in Fujinomiya

2294-399: The city. The most recent merger was on 23 March 2010, when the town of Shibakawa (from Fuji District ) was merged into Fujinomiya. Fujinomiya is located in central Shizuoka Prefecture on an upland plateau on the foothills and lower slopes of Mount Fuji, with an altitude ranging from 35 to 3,336 m (115 to 10,945 ft). The average temperature is 15.6 °C (60.1 °F). Much of

2356-430: The concept of a permanent shrine. A great number of Buddhist temples were built next to existing shrines in mixed complexes called jingū-ji ( 神宮寺 , literally: "shrine temple") to help priesthood deal with local kami , making those shrines permanent. Some time in their evolution, the word miya ( 宮 ) , meaning "palace", came into use indicating that shrines had by then become the imposing structures of today. Once

2418-466: The defrocked bettō and shasō were told to become "shrine priests" ( kannushi ) and return to their shrines. Monks of the Nichiren sect were told not to refer to some deities as kami . After a short period in which it enjoyed popular favor, the process of separation of Buddhas and kami however stalled and is still only partially completed. To this day, almost all Buddhist temples in Japan have

2480-529: The early ninth century. The Shoku Nihongi records that Mount Fuji erupted in 781, and the Nihon Montoku Tennō Jitsuroku indicates that the Asama Jinja had become a third-rank shine by 853. As the kami of the shrine is the goddess of fire, it is logical that a shrine was erected to pray for the end of the eruption between 781 and around 806. The Heian period Engishiki records list

2542-617: The end of Edo period , local kami beliefs and Buddhism were intimately connected in what was called shinbutsu shūgō (神仏習合), up to the point where even the same buildings were used as both Shinto shrines and Buddhist temples. After the law, the two would be forcibly separated. This was done in several stages. At first an order issued by the Jingijimuka in April 1868 ordered the defrocking of shasō and bettō (shrine monks performing Buddhist rites at Shinto shrines). A few days later,

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2604-495: The first permanent shrines were built, Shinto revealed a strong tendency to resist architectural change, a tendency which manifested itself in the so-called shikinen sengū-sai ( 式年遷宮祭 ) , the tradition of rebuilding shrines faithfully at regular intervals adhering strictly to their original design. This custom is the reason ancient styles have been replicated throughout the centuries to the present day, remaining more or less intact. Ise Grand Shrine , still rebuilt every 20 years,

2666-483: The first rank of government-supported shrines. Today, some 400,000 pilgrims climb Mount Fuji every year, and many of them stop at the shrine in order to wish for a safe climb. The shrine celebrated the 1200th anniversary of its foundation in 2006. In 2013, it was included in the World Heritage Site designation for Mount Fuji The shrine is located about ten-minutes on foot from Fujinomiya Station on

2728-455: The first shrines were huts built to house some yorishiro . -gū ( 宮 ) indicates a shrine enshrining an imperial prince, but there are many examples in which it is used simply as a tradition. The word gū ( 宮 ) often found at the end of names of shrines such as Hachimangu , Tenmangū , or Jingu ( 神宮 ) comes from the Chinese ( 宮 ; gong ) meaning palace or a temple to

2790-402: The first shrines were simply sacred groves or forests where kami were present. Hokora / hokura ( 神庫 ) is an extremely small shrine of the kind one finds for example along country roads. The term Hokora ( 祠 ) , believed to have been one of the first Japanese words for Shinto shrine, evolved from hokura ( 神庫 ) , literally meaning "kami repository", a fact that seems to indicate that

2852-430: The first, and are still among the most important, shintai , and are worshiped at several famous shrines. A mountain believed to house a kami , as for example Mount Fuji or Mount Miwa , is called a shintai-zan ( 神体山 ) . In the case of a man-made shintai , a kami must be invited to reside in it. The founding of a new shrine requires the presence of either a pre-existing, naturally occurring shintai (for example

2914-479: The form of letters), and as the subject of entertainment such as kabuki , noh , and jōruri . Fujinomiya was a post town (fortified during the Sengoku period ) on the primary route connecting Suruga with Kai Province . During the Edo period , the area was tenryō territory under direct control of the Tokugawa shogunate . British consul Sir Rutherford Alcock made the first recorded ascent on Mount Fuji by

2976-453: The hereditary succession continues to present day. The Unicode character representing a Shinto shrine (for example, on maps ) is U+26E9 ⛩ SHINTO SHRINE . Jinja ( 神社 ) is the most general name for shrine. Any place that owns a honden ( 本殿 ) is a jinja . These two characters used to be read either "kamu-tsu-yashiro" or "mori" in kunyomi , both meaning "kami grove". Both readings can be found for example in

3038-596: The ninth century onwards, although women were forbidden from climbing. During the Kamakura period , the Shōgun Minamoto no Yoritomo was a frequent visitor to the shrine during his hunting expeditions/war games at the base of Mount Fuji, beginning the tradition of yabusame during the shrine's festivals and association with the samurai class. Through the Muromachi period , the Ashikaga clan , Odawara Hōjō ,

3100-573: The number of shrines at 79,467, mostly affiliated with the Association of Shinto Shrines ( 神社本庁 ) . Some shrines, such as the Yasukuni Shrine , are totally independent of any outside authority. The number of Shinto shrines in Japan is estimated to be around 100,000. Since ancient times, the Shake (社家) families dominated Shinto shrines through hereditary positions, and at some shrines

3162-537: The old system of shrine ranking, the shakaku ( 社格 ) , abolished in 1946. Many shrines carrying that shōgō adopted it only after the war. Chinjusha ( 鎮守社•鎮社 , or tutelary shrine ) comes from Chinju written as 鎮守 or sometimes just 鎮. meaning Guardian, and Sha ( 社 ) Setsumatsusha ( 摂末社 ) is a combination of two words Sessha ( 摂社 , auxiliary shrine ) and massha ( 末社 , undershrine ) . They are also called eda-miya ( 枝宮 , branch shrines ) which contains Miya ( 宮 ) During

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3224-488: The oldest and most revered shrines in Japan, is in Shimane Prefecture . This is because their location is that of a traditionally important kami , and not that of temporal institutions. Some shrines exist only in one locality, while others are at the head of a network of branch shrines ( 分社 , bunsha ) . The spreading of a kami can be evoked by one or more of several different mechanisms. The typical one

3286-462: The palanquins which are carried on poles during festivals ( matsuri ), also enshrine kami and are therefore considered shrines. In 927 CE , the Engi-shiki ( 延喜式 , literally: "Procedures of the Engi Era") was promulgated. This work listed all of the 2,861 Shinto shrines existing at the time, and the 3,131 official-recognized and enshrined kami . In 1972, the Agency for Cultural Affairs placed

3348-460: The plains where people lived. Besides Ōmiwa Shrine, another important example is Mount Nantai , a phallus -shaped mountain in Nikko which constitutes Futarasan Shrine 's shintai . The name Nantai ( 男体 ) means "man's body". The mountain provides water to the rice paddies below and has the shape of the phallic stone rods found in pre-agricultural Jōmon sites. The first known Shinto shrine

3410-506: The priests, in spite of this name, not as a division but as akin to the lighting of a candle from another already lit, leaves the original kami intact in its original place and therefore does not alter any of its properties. The resulting spirit has all the qualities of the original and is therefore "alive" and permanent. The process is used often—for example during Shinto festivals ( matsuri ) to animate temporary shrines called mikoshi . The transfer does not necessarily take place from

3472-480: The same characters 神庫) and is considered to be one of the first words for shrine. True shrines arose with the beginning of agriculture, when the need arose to attract kami to ensure good harvests. These were, however, just temporary structures built for a particular purpose, a tradition of which traces can be found in some rituals. Hints of the first shrines can still be found. Ōmiwa Shrine in Nara , for example, contains no sacred images or objects because it

3534-667: The shrine as a myōjin taisha ( 名神大社 ) and the ichinomiya of Suruga Province ; however, the Shizuoka Sengen Shrine in the city of Shizuoka is located much closer to the provincial capital . For this reason, the shrine in Fujinomiya is styled as the "Hongū" and the shrine in Shizuoka is styled as the Shingū . The entire mountain was off-limits for religious reasons, except for Shugendō monks noted for their asceticism . Pilgrimages to Mount Fuji became common in

3596-620: The shrine was added to the World Heritage List as part of the Fujisan Cultural Site. It is similar to Chōkaisan Ōmonoimi Shrine at Mount Chōkai . The foundation of the Fujisan Hongū Sengen Taisha predates the historical period. Per shrine tradition, it was established in the reign of Emperor Suinin , with the shrine first built on its current location during the reign of Emperor Keikō . This

3658-521: Was a period of intense volcanic activity on Mount Fuji, and the shrine was built in order to appease the kami of the mountain. The shrine is mentioned in accounts of the legendary hero Yamato Takeru , who prayed to the kami of Mount Fuji to help him escape from danger while in Suruga. During the reign of Emperor Heizei , Sakanoue no Tamuramaro was ordered to rebuild the shrine in its current location. Historical records, however, only exist as far as

3720-535: Was abolished in 1871, but many shake families still continue hereditary succession until present day and some were appointed hereditary nobility ( Kazoku ) after the Meiji Restoration . Some of the most well-known shake families include: Those worshiped at a shrine are generally Shinto kami , but sometimes they can be Buddhist or Taoist deities, as well as others not generally considered to belong to Shinto. Some shrines were established to worship living people or figures from myths and legends . An example

3782-519: Was built in roughly 478. In 905 CE, Emperor Daigo ordered a compilation of Shinto rites and rules. Previous attempts at codification are known to have taken place, but, neither the Konin nor the Jogan Gishiki survive. Initially under the direction of Fujiwara no Tokihira , the project stalled at his death in April 909. Fujiwara no Tadahira , his brother, took charge and in 912 and in 927

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3844-530: Was the place at which pilgrims would purify themselves in water before beginning the ascent. From 1871, under the State Shinto 's Modern system of ranked Shinto shrines , the Fuji Hongū Sengen Taisha was officially designated a Imperial shrine, 2nd rank ( 官幣中社 , Kanpei-chusha ) . It was promoted to a Imperial shrine, 1st rank ( 官幣大社 , Kanpei-taisha ) in 1896, meaning that it stood in

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