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神道
SHINTOISM
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目次TABLE OF CONTENTS

Summary Notable Fig
Origin
Types of Shintoism Elements in
Their beliefs
Scripture
5 Symbol
6

8

gures 5 Food 16
religion 6 Clothing 12
8 Ethics & Law 20 18
Festival
Ritual 6
Community 8

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Shintoism is Japan’s native belief system and predates historical records.
The many practices, attitudes, and institutions that have developed to
make up Shintoism revolve around the Japanese land and seasons and their
relation with the human inhabitants. Expressions of Shintoism beliefs to-
ward nature include the recognition of a divine spirit (kami) in venerable
old trees, large mountains, and tall waterfalls, as well as celebrations
of the highlights of each season.

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ORIGIN .原点

The idea of Shintoism is that there are thou-
sands of different kinds of Gods in this world,
such as mountains, rivers, stones, and trees.

Shintoism was first created in the late 6th cen-
tury AD for the native religion to distinguish
it from Buddhism and Confucianism, but was
then dominated by Buddhism and disappeared.

During the beginning of the 18th century, Shinto-
ism was revived as an important national religion
through the writings of many notable scholars such
as Mabuchi, Motoori Norinaga, and Hirata Atsutane.

Essentially, Shintoism does not have a founder nor
does it have sacred scriptures like the sutras or the
Bible. Propaganda and preaching are not common ei-
ther, because Shinto is deeply rooted in the Japanese
people and traditions. “Shinto gods” are called kami.

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神道の種類
TYPES OF SHINTOISM

KOKKA SHINTO

KYOHA SHINTO

State Shintō was Imperial Ja- Started in 19th century and in-
pan’s ideological use of the Jap- cludes 13 major independent
anese folk traditions of Shinto. sects originated in close relation
The state exercised control of to peasant movements, devo-
shrine finances and training re- tional associations, magico-reli-
gimes for priests to strongly en- gious practices, and ideas about
courage Shinto practices that changing the world through reli-
emphasized the Emperor as a di- gious practices.
vine being.

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MINZUKO SHINTO JINJA SHINTO

Practiced by ordinary Japanese Jinja shinto is the form of
people at their local shrines, and Shinto commonly practised at
that was not institutionalized the nearly 100,000 recognised
by the various national reforms. shrines throughout Japan. Shin-
Folk Shinto influences many of to doctrines are hard to iden-
the rites of passage celebrated tify; one of the strengths of
in Japan, together with agricul- Shinto is said to be its inherent
tural and other festivals. vagueness.

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G
A
R

衣M
E
N

纇T
S

Jōe (净衣, sometimes translated as
“pure cloth”) is a garment worn in Ja-
pan by people attending religious cer-
emonies and activities, including Bud-
dhist and Shinto related occasions.
The Jōe is essentially a white karig-
inu, traditional hunting robes worn by
nobles during the Heian period. Though
both Shinto and Buddhist priests wear
jōe to rituals, laymen also occasion-
ally wear the Jōe, such as when par-
ticipating in pilgrimage such as the
Shikoku Pilgrimage.

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Shinto priests who wear the jōe usu-
ally wear it with a peaked cap known
as tate-eboshi, alongside an outer
tunic - the jōe proper - an outer robe
called jōe no sodegukuri no o, an un-
dergarment known as the hitoe (lit.
“unlined” or “one-layer”), ballooning
trousers called sashinuki or nubakama
(a variant of the hakama), and a gir-
dle called jōe no ate-obi. A priest may
also carry a ceremonial wand known
as a haraegushi, or another style

净
衣JōE

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神職
Rankings

The shōzoku (traditional vestments) worn by Shintō priests are quite dis-
tinctive in their design. They reflect a court style that originated in ancient
China but evolved in a uniquely Japanese direction during the Heian period
(794–1185). Today, Shintō priests are the only people who wear such at-
tire. Until recently, these vestments were exclusively male garments, since
women were barred from the Shintō priesthood. The shōzoku worn by Shintō
priestesses today has been adapted from the traditional male costume.

Shintō vestments fall into three classes: seisō (formal), reisō (ritual), and
jōsō (ordinary). Formal seisō vestments are in the style known as ikan, consist-
ing of a colored and sometimes patterned belted robe called a hō over hakama
(loose trousers) and worn with a headdress known as a kanmuri (see illustra-
tion). These are modeled on the robes of office worn by the ancient nobility.

The color and pattern of the robe is keyed to rank. Ritual reisō vest-
ments are in a style termed saifuku, which differs from the ikan in that
the cloth is pure white with no pattern. These vestments are for use ex-
clusively by priests in the performance of Shintō rites. At times they
are also used in place of seisō vestments for the most formal rites.

Miko, or “shrine maidens,” typically wear red hakama trousers. Miko are not
ordained priestesses but young unmarried women trained to assist with a
variety of tasks.

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浄J 明M Si 正 権g
e 階
ō E i on
k s
階k 階I a
正ei
a K
i A ka

階i

直C 権G m 女巫
i
h o k
o n o
n
階k
禰e
k
a g
i
宜i

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Interestingly, before the 18th century, the coun-
try was largely vegetarian; both the Buddhist
and Shinto religions omitted meat and dairy for
ethical reasons. However, now most Buddhists
and Shintoists do eat meat, as the rule extend-
ed to meat from mammals, but not seafood.

Shinto does not have strict dietary laws for par-
ticipants. Most Japanese are not vegetarians
and consume fish, fowl, and meat. On some oc-
casions, an individual may abstain from consum-
ing specific foods that are believed to offend a
given kami.

The dishes may vary according to the shrine, The
shinsen is prepared with meticulous care, often
of food especially cultivated for the purpose.
During agricultural and other festivals (see mat-
suri), the shinsen may consist of the first fruits
or first rice sheaves of the harvest.

WE NEED MORE
TEXT!!!!!!

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Rice wine (sake) is an integral part of all offer-
ings made at shrines. After being ritually offered

日 to the kami, it is served to the participants in
本 the ritual and referred to as o-miki. Sake is also
酒 consumed at weddings and festivals and on other

ritual occasions, while bottles or barrels of sake
are often offered at shrines.

餅, Pounded rice cakes (mochi), which also symbolizes
も the full moon, are commonly made and consumed
ち during the New Year’s holiday, though they are

also frequently used in ritual offerings through-
out the year.

ご飯
The deity honoured, and the occasion of wor-
ship, but they generally consist of rice, sake (rice
wine), rice cake, fish, fowl, meat, seaweed, veg-
etables, fruits or sweets, salt, and water.

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MATSURIShinkō 神幸 or Shinkōsai 神幸祭 or

Shinkō-shiki 神幸式. Also read as Miyuki
御幸 or Gyōkō 行幸. The main festi-
val event, literally the “procession of the
kami” or “sacred procession.” Typically

祭 this involves the local community parading
about the streets or shrine precincts car-
rying a palanquin (mikoshi) in which the kami
are enshrined. This gives the kami a chance

り to tour their territory.

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The calendar is punctuated by religious festivals to honor particular kami.
During these events, portable shrines may be taken to sites linked to a kami,
or there are parades of colorful floats, and worshippers sometimes dress to
impersonate certain divine figures. Amongst the most important annual festi-
vals are the three-day Shogatsu Matsuri or Japanese New Year festival, the
Obon Buddhist celebration of the dead returning to the ancestral home, which
includes many Shinto rituals, and the annual local matsuri when a shrine is
transported around the local community to purify it and ensure its future
well-being.
Each Shintō shrine has several major festivals each year, including
the Spring Festival (Haru Matsuri, or Toshigoi-no-Matsuri; Prayer for Good
Harvest Festival), Autumn Festival (Aki Matsuri, or Niiname-sai; Harvest Fes-
tival), an Annual Festival (Rei-sai), and the Divine Procession (Shinkō-sai). The
Divine Procession usually takes place on the day of the Annual Festival, and
miniature shrines (mikoshi) carried on the shoulders are transported through
the parish.

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倫理
RINRI

It is possible to construct Shintō doctrines from them by interpret-
ing the myths and religious practices they describe. Specifically Shin-
to ethics are not based on a set of commandments or laws that
tell the faithful how to behave, but on following the will of the
kami. So a follower of Shinto will try to live in accordance with the
way of the kami, and in such a way as to keep the relationship with
the kami on a proper footing. Precepts of truthfulness and purifica-
tion. As the basic attitude toward life, Shintō emphasizes makoto
no kokoro (“heart of truth”), or magokoro (“true heart”), which
is usually translated as “sincerity, pure heart, uprightness.” This
attitude follows from the revelation of the truthfulness of kami
in humans. It is, generally, the sincere attitude of people in doing
their best in the work they have chosen or in their relationships with
others, and the ultimate source of such a life attitude lies in one’s
awareness of the divine.

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MORAL PURPOSE

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