Shinto

The Last Judgement East and West

All about Enma"A page explaining the Ten Kings faith that spread from China emphasising King Enma, that was linked with the already popular Jizou Boddisatva (Jizou Sama, the little stone statues you see at the sides of roads. This pages also gives photos, and the names of the temples, of King Enma statues throughout Japan.

Doutaku (ancient bells) Part 2

Joya no Kane
Japanese Buddhism has been so influenced by Shinto that it is often difficult to say whether a so called "Japanese Buddhist" ritual or custom is indeed "Buddhist" or in fact a Shinto ritual going by another name. "Joya no Kane" is one such "Buddhist" festival that appears to have a decidedly Shinto flavour. (Literally, Jo = Cast off, Ya = Night Kane= Bell, Casting off the year bell, or Ringing in the New Year). This is a ceremony held on the 31st of December, prior to the Shinto New Year Festival, aimed at self-purification (as many, if not most Shinto ceremonies are). Large bells housed in the grounds of Buddhist temples are struck 108; (nominally, often many more) times in order to purify those listening of the 108 sins that mankind are deemed to have. There are are a variety of explanations as to why there should be 108 sins. According to one theory the number 108 was the combination of Chinese lucky numbers (12 months, 24 soltices, 72 somethings) but there have been a variety of Buddhist explanations since. Buddhist explanations of this number often concentrate on multiples of the 6 senses (including the intellect) butthese explanations are probably bogus. The ceremony is said to have originated in a Song Dynasty （960-1279） Chinese custom, that was brought to Japan in the Kamakura(1192 - 1333), or Muromachi(1333 - 1573) periods.

Whatever the origin of the ritual itself, the timing of the Joya no Kane lies in the Shinto belief that the spirits (of the gods and ancestors) would return both in midsummer (now "O Bon") and mid winter. Specifically, the midwinter festival at New Year is the time of purification and rebirth, where after fasting, isolation and purification (Continued now in the traditions of eating plain soba noodles, staying at home with ones family, and listening to the bell) one would revive ones connection with the spirits at the first shrine visiting of the New Year . Having a purification ritual on New Year's Eve is, therefore, clearly of Shinto in timing, if not entirely in origin.

I have come accross no academic assertion of the kind but I am not the only person to suppose a possible connection between the Joya no Kane and the Doutaku used in the Yayoi period. I think that it is very possible that the Doutaku (which may have started off life as little horse bells) became bigger and bigger until they are now the Joya no Kane bells. In order to demonstrate a link between Doutaku and the giant "Joya no Kane" bells it would be necessary to ask the following questions. Is there any written record of bell sound prior to the arrival of the "Chinese" "Joya no kane" ritual. When it is said that Yayoi period (Giant) Doutaku did not ring, is this simply because they do not have an internal clapper or sign of having being struck internally by a peice of metal? Is it possible that they were struck with sticks from the outside and do they show any marks or dents? This Tokyo University Digital Museum page has recordings of Doutaku being struck with bones and sticks recommended). Many doutaku, have a hole or holes and signs of wear at the base.

The bells housed outside Japanese Buddhist temples are large and somewhat similar to "Doutaku" in Shape, and similar to Japanese Doutaku in that the do not have a clapper. They can be quite massive. The which is housed outside the Toudaiji Temple in Nara is 3.86 metres tall, 2.71 metres in diameter and weighs 26.3 tons. The Like all such bells it has a horizontal pole held by two pieces of rope that swings in to strike the bell like a hammer. In another big bell (OOgane) outside a temple in Nara, the hammer/pole is 4.48 metres long and weighs about 200 kg.

Yoja No Kane, and Bells used for Joya no Kane: Links
Here is a list of places to ring in the New Year in the Chiba area (in English)
Showing a photograph of people ringing in the New Year at a Temple in Nara.
Page showing a bell outside Gokurakuji Temple.
Young man striking a bell as part of the Joya no Kane ritual on this scuba diving school page, which also has an English homepage.
A Bell outside a temple being struck by a wooden stick from within.
A page showing serval people strike a bell outside Koueiji and Houryuuji Temples on New Year's eve. It is common for Buddhist temples to let visitors strike the bell, depending on its size.
A Buddhist Monk using his whole body to get the hammer to swing into a massive bell in Chion-in Temple in Kyoto as a practice ring for the "Joya no Kane" ringing the same night. A video, with sound of this belling struck by a group of monks (one of whom has to be acrobatic like in the photograph) is available on the same page as the photograph (256K, recommended). This bell was made in 1636, and at 3.3 metres high, 2.8 metres in diameter, and weighs 70 tons, it is the largest in Japan. With the bells at Toudaiji Temple (Nara, above) and Houkouji Temple (Kyoto), it is said to be one of the three great bells in Japan. The bell structure can be seen here.
The bell of Houkouji Temple (Kyoto) can be seen on this travel page.  This is the diary of someone that went to ring the bell at Houkouji with their family as part of the Joya no Kane. There is a large photo of the Houkouji Temple Bell as part of a photo diary.
On a bell outside Chinzouji Temple is engraved a pictorial rendition of the legend of "The Crane Wife" shown on this travel page. (Remember that Doutaku also showed pictures of birds and sometimes people doing things).
The Bell of Kanzeonji Temple in Dazaifu City the sound of which is described as one of the 100 sounds of Japan. This is part of the Western Japanese Railway pages that show a variety of temples and tourist attractions with explanations in Japanese and in English.
 

Shinto Shrine Bells
Before bowing twice, clapping twice and bowing once again - the traditional way to pray at a Shinto shrine. It is common to ring the bell that is suspended above the offering box in front of the shrine, and then put some money in the box. These bells, called Suzu, are normally round and quite different in construction to the Joya no Kane bells (or Doutaku). Some pictures:

A suzu bell and rope set for hanging over the offering box can be seen on this page of a vendor.
A similar bell on the page of a vendor.
Three bells of varying sizes and one rope on the page of a vendor, also selling an offering box on the page of a vendor.
Two people ringing the bells (shown small on either side of the rope above the people) before a prayer at a shrine on a travel page.
A vendor's page showing a variety of bells and ropes for use at Shinto shrines.
Another Suzu bell on a vendor's page.
 

Other Shinto Bells
Shinto shrine bells are also found attached to "omamori" and other talismen on sale at Shinto Shrines.
Two Suzu bells sold as talismen by Shinto shrines. The one on the left is marked with the tree swirl taoist symbol, "mitsu tomoe" which is popular in Shinto.
Talismen with and without bells being sold by a virtual temple in Tokyo.

Sometimes Doutaku shaped (Joya no kane style) bells are found at Shrines too outside Konpira Shirine as shown being struck by a hammer on this page.

Try if for Yourself!
You can both the Joya no Kane shaped bells and the Shinto Shrine bells, and more, at this virtual Shrine. You have to move one of the four circles that surround the main circle into the main circle. The top two are, from left to right, bell ringing (Kentsuki, yellow ocre) and shrine visiting (omairi, moss green). Click on one of these two circles and while holding the mouse button down, drag the circle into the large circle in the centre and then realse the mouse button. This will activate one of the two animations showing the two types of bell.

Other Buddhist Temple Bells
Before starting to pray at a Buddhist temple or upon entering or leaving it is common to strike a bell, such as the bells in the entrance of Daitokuji Temple (page here). There are usually small bells in front of the household buddhist altar (butsudan) which are struck before commencing the recitation of Buddhist scripture on ones daily prayer.

Japanese Family Names
Incidentally, Suzuki or "Belltree" is the second most common name in the ranking of Japanese (Japanese) surnames, even more common than "Tanaka" (Middlefield) and second only to "Satou" (Helping wisteria?)

Doutaku (ancient bells) Part 1

This is rather off topic but if anyone is interested in Ancient Japan then please read on for my explanation of the origin of Doutaku, ancient bells found in the burial murial mounds (kofun) in Japan. Doutaku are bell shaped items found mainly in central Japan. They are about 30-60cm tall. You can see a picture of the most famous find here on the 5th page of this Document http://www2.pref.shimane.jp/kodai/museum_e.pdf

They seem to be found burried on slopes a little way away from settlements. The were burried to hide them or perhaps as a form of offering. It is clear that they were deliberately burried. The ones found in Japan usually have a pattern on them showing turtles, birds, fish, dragonflies, waterboatmen. Doutaku are bell shaped since they are the same shape as the small bells that horseriders attached to their clothes. But the bells are about the size as would fit in your hand. Thus Doutaku are giant bells but it would seem that they are not functional as bells. They were things that people looked at rather than heard. It is presumed that they where used in some kind of ceremony. They were found almost exclusively in central Japan leading the Japanese philosopher Wasuji Tetsuro to conclude that they originated in a culture that flourished in that area. Recently however, some have been found in Kyushu. http://museum.city.fukuoka.jp/je/html/je179_01.html http://www.trussel.com/prehist/news164.htm Indeed the mold for some of the doutaku that are found in central Japan has been found in Kyushu. So it seems that they were made in Kyushu and take to central Japan. The small, functional bells called "Shoudoutaku" = small doutaku, are found a lot in northern Kyushu but they originate in Korea and before that China.

http://www.city.miki.hyogo.jp/tra-hi/sisek02d.htm

It is not difficult to imagine why one would want to make a bell. Bells make a noise. You can tell where your horse is on a dark night, you can summon people to a meeting. But it is difficult to understand why people would make giant replicas of bells. I believe, as I mentioned in my last post, Japan was invaded during the Yayoi period, and that this took place probably from Kyushu. The people that arrived were probably of Mongol descent related to the Khans that invaded China (and everywhere else). They were taller, had had wet rice growing (paddy field) technology and iron swords. It is clear (from DNA) that they inter bred with the people that lived in Japan prior to their arrival since modern Japanese are half Yayoi invader, half Joumon. Japanese historians have a tendency to talk about this period as if the Joumon people accepted technology from the mainland. It is all very peaceful. The Japanese like to think that they are descended from peaceful farmers. E.g. here on the page quoted above http://www2.pref.shimane.jp/kodai/museum_e.pdf "In about the 3rd or 4th century BC, a watershed change appeared in the lives and societies of our ancestors. This was the emergence of a true agrarian society, with the beginning of rice farming and the propogation of metal tools (iron and bronze). Rice farming, and the customs and traditions which developed with it, originate in the Asian continent and was transmitted to norther Kyushu through the Korean Peninsula. I am thinking more along the lines of the conquistadors or the Khans in China or Vikings. I hear that Kubla Khan (the son of Ghengis Khan) had a harem so large that he only slept with a woman once. The whole of China was searched for beautiful young women who werebrought to his court. He was very fat. Personally I imagine that these Yayoi warriors, probably men, that arrived in Japan to find a peaceful hunter gatherer society decimated it, raped, pillaged, took slaves, became overloards and probably at least one wife. Their swords would have allowed them to do so and I doubt that they would have had the "morality" to give up on this opportunity. In the "Wajinden" a Chinese history book of the period it is noted that society was heavily stratisfied such that when a lord walked down a road the "small people" would move off the road to the side and hide their faces crouching down to the ground as a sign of respect. By the Kofun period the rules of Japan were having tombs made for themselves as large as the pyramids in Egypt. There are fifty thousand burial mounds in Japan They came in waves over the period of 300BC to 600AD. The earlier arrivals had small bells for practical reasons. For some unknown reason the people in Japan started making giant replicas of these bells. It is a fair guess that these giant replica bells were used in ceremonies and that they may have been some sort of symbol of power or status. But why giant non functional bells? It seems to me that the giant bells may have been symbols indicating that one is descended or related or in someway connected to the overlords that came with the bells. Imagine if a GI invaded somewhere, rearragined the lives of the people and bred. Perhaps his descendants would be making giant baseball caps which they would put on parade in ceremonies. But I doubt that this theory would be popular with Japanese historians. Japanese historians have a tendency to talk about this period as if the Joumon people accepted technology from the mainland. It is all very peaceful. The Japanese like to think that they are descended from peaceful farmers. E.g. here on the page quoted above http://www2.pref.shimane.jp/kodai/museum_e.pdf "In about the 3rd or 4th century BC, a watershed change appeared in the lives and societies of our ancestors. This was the emergence of a true agrarian society, with the beginning of rice farming and the propogation of metal tools (iron and bronze). Rice farming, and the customs and traditions which developed with it, originate in the Asian continent and was transmitted to norther Kyushu through the Korean Peninsula. I am thinking more along the lines of the conquistadors or the Khans in China or Vikings. I hear that Kubla Khan (the son of Ghengis Khan) had a harem so large that he only slept with a woman once. The whole of China was searched for beautiful young women who werebrought to his court. He was very fat. Personally I imagine that these Yayoi warriors, probably men, that arrived in Japan to find a peaceful hunter gatherer society decimated it, raped, pillaged, took slaves, became overloards and probably at least one wife. Their swords would have allowed them to do so and I doubt that they would have had the "morality" to give up on this opportunity. In the "Wajinden" a Chinese history book of the period it is noted that society was heavily stratisfied such that when a lord walked down a road the "small people" would move off the road to the side and hide their faces crouching down to the ground as a sign of respect. By the Kofun period the rules of Japan were having tombs made for themselves as large as the pyramids in Egypt. There are fifty thousand burial mounds in Japan They came in waves over the period of 300BC to 600AD. The earlier arrivals had small bells for practical reasons. For some unknown reason the people in Japan started making giant replicas of these bells. It is a fair guess that these giant replica bells were used in ceremonies and that they may have been some sort of symbol of power or status. But why giant non functional bells? It seems to me that the giant bells may have been symbols indicating that one is descended or related or in someway connected to the overlords that came with the bells. Imagine if a GI invaded somewhere, rearragined the lives of the people and bred. Perhaps his descendants would be making giant baseball caps which they would put on parade in ceremonies. But I doubt that this theory would be popular with Japanese historians.

Priest and Priestess Robes

Here are some links to some pictures of Shinto shrine priest and priestess robes On the site http://plaza18.mbn.or.jp/~relico/costume.html There is am who I am not sure what he is doing. And at this site explaining the various types of clothing (in Japanese) http://www.geocities.co.jp/HeartLand-Icho/9109/1-7.html there are diagrams. This site shows lots of clothes. It is the site of a shrine priest/ess clothing company. http://www.yusoku.com/ This page on the above site, shows you how to put Joue on by yourself http://www.yusoku.com/self.html Some high powered clothers in various colours http://www.yusoku.com/ikan1.html http://www.yusoku.com/ikan2.html http://www.yusoku.com/ikan3.html And shrine priestess wear can be viewed here. http://www.yusoku.com/miko.html The links page of the company above has all sorts of interesting entries including History of Kimono (in English) http://web.mit.edu/jpnet/kimono/index.html And some writing about Kimono http://www.geocities.co.jp/HeartLand-Icho/9109/eng1.html This is another company that sells Shinto Priest stuff of all sorts. Even the twin lintled gates. (In japanese and rather short on photos) http://www.annie.ne.jp/%7Eshin-ei/index.htm For Shinto Priest Stuff in General please also see the link list of sponsors of our "Shinto Online Network Organisation" Again, in Japanese. http://www.jinja.or.jp/kyousan/index.html

Shinto Priestesses

There are a very few shrines run by priestesses.

However, Koukagakkan and Kougakuin, the two shrine priest accreditation universities for the national association of shrines, are non discriminatory in awarding shrine qualifications. Additionally some of the other training centres of smaller associations, such as the Shinto related sect of Kurozumi-kyou, also train women to be priests.

As a result of this policy, and the fact that shrine priest is not a popular job (often paying less than the cost of maintaining the shrine), there are a few female shrine priests who "run" shrines.

However, it is not *entirely* clear to me who "runs" a shrine. I believe, that Shinto makes distinctions between the roles of men and women, priests and mikos, but it is not entirely clear that the roles of women/mikos are subordinate.

Often it *is* the case that men run the shrine, and female university students
perform the subordinate role of selling talismans at the shrine shop. Traditionally
however, it is the miko who performs sacred dances for the pleasure of the gods (Kagura), and who is also said to be possesed by the god. Thus the role of miko is not necessarily in a subordinate. In the day to day running of the shrine the Miko may also be very involved.

I think that the usual economic pressures of gender relations were men are supposed to work to support women and women are supposed to be financially dependent houseworkers for men, has the usual impact on shrine priests and mikos (as it does on doctors and nurses) but who runs a shrine? (Who runs a hospital?) It is clear that Miko's and nurses get a lot less pay -- they are economically discriminated against. It is not clear to me that in the case of the shrine, the miko is discriminated against in terms of her value, traditionally at least. But I am not at all sure. I have very strange views about sexism in Japan: I am into Japanese mens' liberation.

BTW In Okinawan tradition the Kaminchu (priestesses) and Yuta (shaman) are very much in charge. My aging some what chauvist male Japanese professor visited the region with a young graduate student. He was not allowed even to observe their rituals, since he is male, but his graduate student, a woman, was allowed to participate.