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70-553: The date of Mishima Taisha's foundation is unknown. Per shrine tradition and Nara period records, the predecessor of the shrine may have originally located on Miyakejima but was transferred later from place to place. It first appeared in national chronicles in the Nihon Kōki in an entry date 832, with the location given as being in Kamo county , which is in the southern part of Izu Peninsula , near modern Shimoda . Subsequent mentions in

140-413: A Shinto shrine follow a purification ritual before presenting themselves to the kami . This ritual begins with hand washing and swallowing and later spitting a small amount of water in front of the shrine to purify the body, heart, and mind. Once this is complete they turn their focus to gaining the kami's attention. The traditional method of doing this is to bow twice, clap twice and bow again, alerting

210-496: A distinctive quality or virtue. These kami are celebrated regionally, and several miniature shrines ( hokora ) have been built in their honor. In many cases, people who once lived are thus revered; an example of this is Tenjin , who was Sugawara no Michizane (845–903 CE) in life. Within Shinto it is believed that the nature of life is sacred because the kami began human life. Yet people cannot perceive this divine nature, which

280-553: A divine superior spirit within: the kami . Amatsukami and Kunitsukami are categories of kami in Japanese mythology . Amatsugami is a generic term for the gods in Takamagahara or those who descended from Tenson kōrin , while Kunitsugami is a generic term for the gods who appeared on the earth ( Ashihara no Nakatsukuni ). In Japanese mythology, the acceptance of the transfer of the land ( Ashihara no Nakatsukuni ) by

350-403: A five-year period (740–745), when the capital was briefly moved again, it remained the capital of Japanese civilization until Emperor Kanmu established a new capital, Nagaoka-kyō , in 784, before moving to Heian-kyō , modern Kyoto , a decade later in 794. Japanese society during this period was predominantly agricultural and centered on village life. Most of the villagers followed Shintō ,

420-580: A member of the Fujiwara clan, Hirotsugu, launched a rebellion from his base in Fukuoka, Kyushu. Although the rebellion was defeated, there is no doubt that the emperor was shocked and frightened by these events, and he moved the palace three times in only five years from 740, until he eventually returned to Nara. In the late Nara period, financial burdens on the state increased, and the court began dismissing nonessential officials. In 792 universal conscription

490-456: A population of 200,000 (representing nearly 7% of the country's population) and some 10,000 people worked in government jobs. Economic and administrative activity increased during the Nara period. Roads linked Nara to provincial capitals, and taxes were collected more efficiently and routinely. Coins were minted, if not widely used. Outside the Nara area, there was little commercial activity, and in

560-600: A religion based on the worship of natural and ancestral spirits named kami . The capital at Nara was modeled after Chang'an , the capital city of the Tang dynasty . In many other ways, the Japanese upper classes patterned themselves after the Chinese, including adopting the Chinese writing system, Chinese fashion, and a Chinese version of Buddhism . Concentrated efforts by the imperial court to record its history produced

630-457: A system justifying Japanese Imperialism where Japanese people in the colonies were seen as Amatsukami and natives were seen as Kunitsukami , however he was later censored as his position was considered too supportive of the rights of colonized peoples. One of the first recorded rituals we know of is Niiname-sai ( 新嘗祭 ) , the ceremony in which the Emperor offers newly harvested rice to

700-560: A unique culture that was different from the Japanese people. They were eventually subjugated by the Ritsuryō . Relations with the Korean kingdom of Silla were initially peaceful, with regular diplomatic exchanges. The rise of Balhae north of Silla destabilized Japan-Silla relations. Balhae sent its first mission in 728 to Nara, which welcomed them as the successor state to Goguryeo , with which Japan had been allied until Silla unified

770-474: Is a rite of passage for five-year-old boys and three- or seven-year-old girls. It is a time for these young children to personally offer thanks for the kami's protection and to pray for continued health. Many other rites of passage are practiced by Shinto believers, and there are also many other festivals. The main reason for these ceremonies is so that Shinto followers can appease the kami in order to reach magokoro . Magokoro can only be received through

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840-426: Is potentially observed and passed onto future generations. The second affirmation is to have a love of nature. Nature objects are worshipped as sacred because the kami inhabit them. Therefore, to be in contact with nature means to be in contact with the gods. The third affirmation is to maintain physical cleanliness. Followers of Shinto take baths, wash their hands, and rinse out their mouths often. The last affirmation

910-563: Is sometimes unclear whether kami refers to a single or multiple entities. When a singular concept is needed, -kami ( 神 ) is used as a suffix . The reduplicated term generally used to refer to multiple kami is kamigami . While Shinto has no founder, no overarching doctrine, and no religious texts, the Kojiki (Records of Ancient Matters), written in 712 CE, and the Nihon Shoki (Chronicles of Japan), written in 720 CE, contain

980-483: Is the mythological figure Amaterasu -ōmikami, the sun goddess of the Shinto pantheon. Although these kami can be considered deities, they are not necessarily considered omnipotent or omniscient , and like the Greek Gods , they had flawed personalities and were quite capable of ignoble acts. In the myths of Amaterasu, for example, she could see the events of the human world, but had to use divination rituals to see

1050-497: Is to practice matsuri , which is the worship and honor given to the kami and ancestral spirits. Shinto followers also believe that the kami are the ones who can either grant blessings or curses to a person. Shinto believers desire to appease the evil kami to "stay on their good side", and also to please the good kami . In addition to practicing the four affirmations daily, Shinto believers also wear omamori to aid them in remaining pure and protected. Mamori are charms that keep

1120-587: 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. It listed all of the 2,861 Shinto shrines existing at the time, and the 3,131 official-recognized and enshrined kami . The number of kami has grown and far exceeded this figure through

1190-522: The Man'yōshū , was compiled from poems mostly composed between 600 and 759 CE. This, and other Nara texts, used Chinese characters to express the sounds of Japanese , known as man'yōgana . Before the Taihō Code was established, the capital was customarily moved after the death of an emperor because of the ancient belief that a place of death was polluted. Reforms and bureaucratization of government led to

1260-718: The Nihon Montoku Tennō Jitsuroku (850, 852, 854), the Nihon Sandai Jitsuroku (859, 864) and the Ruijū Kokushi (868) mention the shrine, but not its location. By the time of the Engishiki in 927 AD, the shrine's location is listed as being in Tagata county , or its present location. Mishima Taisha was greatly revered by Minamoto no Yoritomo after he was exiled to Izu, and he made prayers at

1330-582: The Hyakumantō Darani — many examples of which survive. The small scrolls, dating from 770, are among the earliest printed works in the world. Shōtoku had the charms printed to placate the Buddhist clergy. She may even have wanted to make Dōkyō emperor, but she died before she could act. Her actions shocked Nara society and led to the exclusion of women from imperial succession and the removal of Buddhist priests from positions of political authority. Many of

1400-790: The Tang court every twenty years. Many Japanese students, both lay and Buddhist priests, studied in Chang'an and Luoyang . One student named Abe no Nakamaro passed the Chinese civil examination to be appointed to governmental posts in China. He served as governor-general in Annam (Chinese Vietnam ) from 761 through 767. Many students who returned from China, such as Kibi no Makibi , were promoted to high government posts. Tang China never sent official envoys to Japan, for Japanese kings, or "emperors" as they styled themselves, did not seek investiture from

1470-529: The Three Kingdoms of Korea . Kami Kami ( Japanese : 神 , [kaꜜmi] ) are the deities , divinities , spirits, mythological, spiritual, or natural phenomena that are venerated in the Shinto religion. They can be elements of the landscape, forces of nature, beings and the qualities that these beings express, and/or the spirits of venerated dead people. Many kami are considered

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1540-768: The Tōdai-ji (literally Eastern Great Temple) was built. Within it was placed the Great Buddha Daibutsu : a 16-metre-high, gilt-bronze statue. This Buddha was identified with the Sun Goddess, and a gradual syncretism of Buddhism and Shinto ensued. Shōmu declared himself the "Servant of the Three Treasures " of Buddhism: the Buddha, the law or teachings of Buddhism, and the Buddhist community. The central government established temples called kokubunji in

1610-750: The kami of Mishima Taisha came to be associated with victory in battle, and the shrine was patronized by the Odawara Hōjō , the Imagawa clan and the Tokugawa clan . It may have been used as the Izu Province Sōja shrine During the Edo period , Mishima Taisha and its associated post town of Mishima-shuku prospered as a popular pilgrimage stop on the Tōkaidō highway between Edo and Kyoto . Its torii gate

1680-483: The kami themselves, is forever changing in definition and scope. As the needs of the people have shifted, so too have the domains and roles of the various kami . Some examples of this are related to health, such as the kami of smallpox whose role was expanded to include all contagious diseases, or the kami of boils and growths who has also come to preside over cancers and cancer treatments . In ancient animistic Japanese belief, kami were understood as simply

1750-541: The kami to secure their blessing for a bountiful harvest. A yearly festival, Niiname-sai, is also performed when a new Emperor comes to power , in which case it is called Daijō-sai ( 大嘗祭 ) . In the ceremony, the Emperor offers crops from the new harvest to the kami , including rice, fish, fruits, soup, and stew. The Emperor first feasts with the deities, then the guests. The feast could go on for some time; for example, Emperor Shōwa 's feast spanned two days. Visitors to

1820-456: The kami to their presence and desire to commune with them. During the last bow, the supplicant offers words of gratitude and praise to the kami ; if they are offering a prayer for aid they will also state their name and address. After the prayer and/or worship they repeat the two bows, two claps and a final bow in conclusion. Shinto practitioners also worship at home. This is done at a kamidana (household shrine), on which an ofuda with

1890-423: The provinces . The Tōdai-ji was the kokubunji of Yamato Province (present-day Nara Prefecture ). Although these efforts stopped short of making Buddhism the state religion, Nara Buddhism heightened the status of the imperial family. Buddhist influence at court increased under the two reigns of Shōmu's daughter. As Empress Kōken (r. 749–758) she brought many Buddhist priests into court. Kōken abdicated in 758 on

1960-515: The sun , mountains , rivers , trees , and rocks ; some animals ; and ancestral spirits . Included within the designation of ancestral spirits are spirits of the ancestors of the Imperial House of Japan , but also ancestors of noble families as well as the spirits of the ancestors of all people, which when they died were believed to be the guardians of their descendants. There are other spirits designated as kami as well. For example,

2030-402: The "wilderness". Social and political strife have played a key role in the development of new sorts of kami , specifically the goryō-shin (the sacred spirit kami ). Goryō are the vengeful spirits of the dead whose lives were cut short, but they were calmed by the devotion of Shinto followers and are now believed to punish those who do not honor the kami . The pantheon of kami , like

2100-638: The Chinese emperor. A local Chinese government in the Lower Yangzi Valley sent a mission to Japan to return Japanese envoys who entered China through Balhae . The Chinese local mission could not return home due to the An Lushan Rebellion and remained in Japan. The Hayato people (隼人) in southern Kyushu frequently resisted rule by the imperial dynasty during the Nara period. They are believed to be of Austronesian origin and had

2170-704: The Chronicles, and many of them have not survived. The Chronicles of Japan cites certain passages (e.g., "Ichi Sho Saying" and "Aru Hon Yun" in most volumes of the Nihon Shoki), but the original recorded documents have been lost in later generations. Tsu is a case particle in Old Japanese , meaning "god of heaven" or "god of the country" in modern Japanese. Sometimes written "Amatsugami" or "Kunitsugami. Amatsugami are also called Tenjin, and Kunitsukami are called Chigi ( 地祇 ) . Some people believe that

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2240-539: The Japanese artworks and imported treasures from other countries during the era of Emperors Shōmu and Shōtoku are archived in Shōsō-in of Tōdai-ji temple. They are called "Shōsōin treasures" and illustrate the cosmopolitan culture known as Tempyō culture . Imported treasures show the cultural influences of Silk Road areas, including China, Korea, India, and the Islamic empire. Shosoin stores more than 10,000 paper documents,

2310-695: The Kunitsugami to the Amatsu deities led by Ninigi is described as Kuni Yuzuri . It is thought that the deity worshipped by the people of the region ( Emishi , Hayato , etc.) who were pacified by the Yamato Kingship became the Kunitsugami, and the deity worshipped by the imperial family and powerful clans of the Yamato Kingship became the Amatsukami. Many of the original traditions of the Kunitsugami were altered when they were incorporated into

2380-399: The advice of her cousin, Fujiwara no Nakamaro . When the retired empress came to favor a Buddhist faith healer named Dōkyō , Nakamaro rose up in arms in 764 but was quickly crushed. Kōken charged the ruling emperor with colluding with Nakamaro and had him deposed. Kōken reascended the throne as Empress Shōtoku (r. 764–770). The empress commissioned the printing of 1 million prayer charms —

2450-553: The affairs of humans. The ancient animistic spirituality of Japan was the beginning of modern Shinto, which became a formal spiritual institution later, in an effort to preserve the traditional beliefs from the encroachment of imported religious ideas. As a result, the nature of what can be called kami is very general and encompasses many different concepts and phenomena. Some of the objects or phenomena designated as kami are qualities of growth, fertility, and production; natural phenomena like wind and thunder ; natural objects like

2520-423: The ancient ancestors of entire clans (some ancestors became kami upon their death if they were able to embody the values and virtues of kami in life). Traditionally, great leaders like the Emperor could be or became kami . In Shinto, kami are not separate from nature, but are of nature, possessing positive and negative, and good and evil characteristics. They are manifestations of musubi ( 結び ) ,

2590-573: The arts of maintaining the connection between the kami and the people. In addition to these festivals, ceremonies marking rites of passage are also performed within the shrines. Two such ceremonies are the birth of a child and the Shichi-Go-San. When a child is born they are brought to a shrine so that they can be initiated as a new believer and the kami can bless them and their future life. The Shichi-Go-San (the Seven-Five-Three)

2660-444: The city of Nara at the end of the eighth century. Shorelines and stone settings were naturalistic, different from the heavier, earlier continental mode of constructing pond edges. Two such gardens have been found at excavations; both were used for poetry-writing festivities. The Nara court aggressively imported knowledge about the Chinese civilization of its day (the Tang dynasty ) by sending diplomatic envoys known as kentōshi to

2730-422: The court after the death of Fujiwara no Fuhito . Fuhito was succeeded by four sons, Muchimaro , Umakai , Fusasaki , and Maro. They put Emperor Shōmu, the prince by Fuhito's daughter, on the throne. In 729, they arrested Nagaya and regained control. As a major outbreak of smallpox spread from Kyūshū in 735, all four brothers died two years later, resulting in temporary reduction in the Fujiwara dominance. In 740,

2800-408: The divine forces of nature. Worshippers in ancient Japan revered kami of nature which exhibited a particular beauty and power such as ghosts , the ocean, the sun, waterfalls , mountains, boulders, animals, trees, grasses, rice paddies, thunder , echoes , foxes and fox spirits , and Asian dragons . They strongly believed the spirits or resident kami deserved respect. In 927 CE,

2870-446: The earliest record of Japanese creation myths. The Kojiki also includes descriptions of various kami . In the ancient traditions there were five defining characteristics of kami : Kami are an ever-changing concept, but their presence in Japanese life has remained constant. The kami's earliest roles were as earth-based spirits, assisting the early hunter-gatherer groups in their daily lives. They were worshipped as gods of

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2940-412: The earth (mountains) and sea. As the cultivation of rice became increasingly important and predominant in Japan, the kami's identity shifted to more sustaining roles that were directly involved in the growth of crops; roles such as rain, earth, and rice. This relationship between early Japanese people and the kami was manifested in rituals and ceremonies meant to entreat the kami to grow and protect

3010-422: The era was the permanent establishment of Buddhism . Buddhism was introduced by Baekje in the sixth century but had a mixed reception until the Nara period, when it was heartily embraced by Emperor Shōmu . Shōmu and his Fujiwara consort were fervent Buddhists and actively promoted the spread of Buddhism, making it the "guardian of the state" and a way of strengthening Japanese institutions. During Shōmu's reign,

3080-457: The establishment of a permanent imperial capital at Heijō-kyō , or Nara , in AD 710. The capital was moved shortly (for reasons described later in this section) to Kuni-kyō (present-day Kizugawa ) in 740–744, to Naniwa-kyō (present-day Osaka ) in 744–745, to Shigarakinomiya (紫香楽宮, present-day Shigaraki ) in 745, and moved back to Nara in 745. Nara was Japan's first truly urban center. It soon had

3150-420: The evil kami from striking a human with sickness or causing disaster to befall them. The kami are both worshipped and respected within the religion of Shinto. The goal of life to Shinto believers is to obtain magokoro , a pure sincere heart, which can only be granted by the kami . As a result, Shinto followers are taught that humankind should venerate both the living and the nonliving, because both possess

3220-447: The first rank of government supported shrines . However, its name was not changed from "Mishima Jinja" to "Mishima Taisha" until after World War II. [REDACTED] Media related to Mishima-taisha at Wikimedia Commons Nara period The Nara period ( 奈良時代 , Nara jidai ) of the history of Japan covers the years from 710 to 794. Empress Genmei established the capital of Heijō-kyō (present-day Nara ). Except for

3290-476: The first works of Japanese literature during the Nara period. Works such as the Kojiki and the Nihon Shoki were political, used to record and therefore justify and establish the supremacy of the rule of the emperors within Japan . With the spread of written language, the writing of Japanese poetry , known in Japanese as waka , began. The largest and longest-surviving collection of Japanese poetry,

3360-480: The following generations as there are over 2,446,000 individual kami enshrined in Tokyo's Yasukuni Shrine alone. Kami are the central objects of worship for the Shinto belief. The best English translation of kami is 'spirits', but this is an over-simplification of a complex concept - kami can be elements of the landscape or forces of nature. Kami are believed to have influence over the forces of nature and over

3430-406: The future. There are considered to be three main variations of kami : Amatsukami ( 天津神 , the heavenly deities) , Kunitsukami ( 国津神 , the gods of the earthly realm) , and ya-o-yorozu no kami ( 八百万の神 , countless kami) . (" 八百万 " literally means eight million, but idiomatically it expresses "uncountably many" and "all-around"—like many East Asian cultures, the Japanese often use

3500-418: The gods of heaven and earth" and conveys a sense of reverence and commitment. The origins of the term can be traced back to ancient Chinese classical texts, where the expression " 天地 " (Tenchi) and " 神明 " (Shinmei) were often used together to refer to the gods of heaven and earth, or to the gods and the universe as a whole. However, there are also instances where the expression was used to refer specifically to

3570-407: The gods of heaven and earth. In Japan, the term 天地神明 has been in use for centuries and is often associated with the image of the numerous gods and deities that have been worshipped in Japanese folklore and mythology. Susanoo-no-Mikoto , who was cast out of Takamagahara, and his descendants, such as Ōkuninushi , are considered to be Kunitsugami. Ogasawara Shozo  [ ja ] proposed

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3640-520: The guardian spirits of the land, occupations, and skills; spirits of Japanese heroes, men of outstanding deeds or virtues, and those who have contributed to civilization, culture, and human welfare; those who have died for the state or the community; and the pitiable dead. Not only spirits superior to man can be considered kami ; spirits that are considered pitiable or weak have also been considered kami in Shinto. The concept of kami has been changed and refined since ancient times, although anything that

3710-543: The harvest. These rituals also became a symbol of power and strength for the early Emperors. There is a strong tradition of myth-histories in the Shinto faith; one such myth details the appearance of the first emperor, grandson of the Sun Goddess Amaterasu . In this myth, when Amaterasu sent her grandson to earth to rule, she gave him five rice grains, which had been grown in the fields of heaven ( Takamagahara ). This rice made it possible for him to transform

3780-408: The interconnecting energy of the universe, and are considered exemplary of what humanity should strive towards. Kami are believed to be "hidden" from this world, and inhabit a complementary existence that mirrors our own: shinkai ( 神界 , "the world of the kami") . To be in harmony with the awe-inspiring aspects of nature is to be conscious of kannagara no michi ( 随神の道 or 惟神の道 , "the way of

3850-497: The kami created, on their own; therefore, magokoro ( 真心 ) , or purification, is necessary in order to see the divine nature. This purification can only be granted by the kami . In order to please the kami and earn magokoro , Shinto followers are taught to uphold the four affirmations of Shinto. The first affirmation is to hold fast to tradition and the family. Family is seen as the main mechanism by which traditions are preserved. For instance, in marriage or birth, tradition

3920-548: The kami") . Kami is the Japanese word for a deity, divinity, or spirit. It has been used to describe mind , God, Supreme Being, one of the Shinto deities, an effigy , a principle , and anything that is worshipped. Although deity is the common interpretation of kami , some Shinto scholars argue that such a translation can cause a misunderstanding of the term. Some etymological suggestions are: Because Japanese does not normally distinguish grammatical number in nouns (most do not have singular and plural forms), it

3990-527: The late eleventh century, the city was popularly called Kyoto (capital city), the name it has had ever since. Some of Japan's literary monuments were written during the Nara period, including the Kojiki and Nihon Shoki , the first national histories, compiled in 712 and 720 respectively; the Man'yōshū , an anthology of poems; and the Kaifūsō , an anthology written in kanji by Japanese emperors and princes. Another major cultural development of

4060-551: The loss or abandonment of land by many people who became the "wave people" ( furōsha ). Some of these formerly "public people" were privately employed by large landholders, and "public lands" increasingly reverted to the shōen . Factional fighting at the imperial court continued throughout the Nara period. Imperial family members, leading court families, such as the Fujiwara , and Buddhist priests all contended for influence. Earlier during this period, Prince Nagaya seized power at

4130-408: The name of their protector or ancestral kami is positioned. Their protector kami is determined by their or their ancestors' relationship to the kami . Ascetic practices, shrine rituals and ceremonies, and Japanese festivals are the most public ways that Shinto devotees celebrate and offer adoration for the kami . Kami are celebrated during their distinct festivals that usually take place at

4200-476: The names "Tenjin Chigi ( 天神地祇 ) " and "Jingi ( 神祇 ) " are derived from the Chinese classics. The different theory that the concept is completely different and different from the Japanese one has been presented. Another similar concept is Tenchi Shinmei ( 天地神明 ) . 天地神明 (Tenchi-Shinmei) is a Japanese four-character idiom that refers to the gods of heaven and earth. It is used in expressions such as "I swear by

4270-426: The number 8, representing the cardinal and ordinal directions, to symbolize ubiquity.) These classifications of kami are not considered strictly divided, due to the fluid and shifting nature of kami , but are instead held as guidelines for grouping them. The ancestors of a particular family can also be worshipped as kami . In this sense, these kami are worshipped not because of their godly powers, but because of

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4340-525: The priests to learn them. The priesthood was traditionally hereditary. Some shrines have drawn their priests from the same families for over a hundred generations. It is not uncommon for the clergy to be female priestesses. The priests ( kannushi ) may be assisted by miko , young unmarried women acting as shrine maidens. Neither priests nor priestesses live as ascetics; in fact, it is common for them to be married, and they are not traditionally expected to meditate. Rather, they are considered specialists in

4410-414: The provinces the old Shōtoku land reform systems declined. By the mid-eighth century, shōen (landed estates), one of the most important economic institutions in prehistoric Japan, began to rise as a result of the search for a more manageable form of landholding. Local administration gradually became more self-sufficient, while the breakdown of the old land distribution system and the rise of taxes led to

4480-691: The shrine at the start of his struggle to overthrow the Heike clan in the Genpei War . After the successful establishment of the Kamakura shogunate , he rebuilt the shrine on a large scale, and worship of the Mishima Daimyōjin became popular with the samurai class. The shrine continued to be supported by Yoritomo's successors, especially the fourth Shogun Kujō Yoritsune . During the Sengoku period

4550-517: The shrines dedicated to their worship. Many festivals involve believers, who are usually intoxicated, parading, sometimes running, toward the shrine while carrying mikoshi (portable shrines) as the community gathers for the festival ceremony. Yamamoto Guji, the high priest at the Tsubaki Grand Shrine , explains that this practice honors the kami because "it is in the festival, the matsuri, the greatest celebration of life can be seen in

4620-493: The so-called Shōsōin documents ( 正倉院文書 ) . These are records written in the reverse side of the sutra or in the wrapping of imported items that survived as a result of reusing wasted official documents. Shōsōin documents contribute greatly to the historical research of Japanese political and social systems of the Nara period, and they even can be used to trace the development of the Japanese writing systems (such as katakana ). The first authentically Japanese gardens were built in

4690-540: The world of Shinto and it is the people of the community who attend festivals as groups, as a whole village who are seeking to unlock the human potential as children of kami". During the New Year Festival, families purify and clean their houses in preparation for the upcoming year. Offerings are also made to the ancestors so that they will bless the family in the future year. Shinto ceremonies are so long and complex that in some shrines it can take ten years for

4760-404: Was abandoned, and district heads were allowed to establish private militia forces for local police work. Decentralization of authority became the rule despite the reforms of the Nara period. Eventually, to return control to imperial hands, the capital was moved in 784 to Nagaoka-kyō and in 794 to Heian-kyō (literally Capital of Peace and Tranquility), about twenty-six kilometers north of Nara. By

4830-564: Was considered to be kami by ancient people will still be considered kami in modern Shinto . Even within modern Shinto, there are no clearly defined criteria for what should or should not be worshipped as kami. The difference between modern Shinto and the ancient animistic religions is mainly a refinement of the kami -concept, rather than a difference in definitions. Although the ancient designations are still adhered to, in modern Shinto many priests also consider kami to be anthropomorphic spirits, with nobility and authority. One such example

4900-506: Was depicted in an ukiyo-e print by Hiroshige . A calendar issued by the shrine was carried home by pilgrims from all over Japan, and was known as the "Mishima Calendar". During the Meiji period era of State Shinto , the shrine was designated as an Imperial shrine, 1st rank ( 官幣大社 , Kokuhei Taisha ) under the Modern system of ranked Shinto Shrines in 1871, meaning that it stood in

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