csjr 11 140205 2/14/05 3:16 PM Page 1
Centre for the Study of Japanese Religions
CSJR Newsletter
January 2005 Issue 11 csjr 11 140205 2/14/05 3:17 PM Page 2
After a quite intense first term of seminars, From the in which were discussed topics as varied as human sacrifice, the Izumo shrine, Dôgen’s Centre Chair life, Shinto pilgrimages and Shugendô In this issue activities, our CSJR lecture series continues 2 From the Centre Chair The beginning of 2005 marks the fifth year of on Thursday evenings with another promising the Centre’s active life and of the existence list of speakers. Please note the increasing of the CSJR Newsletter. Looking back at the Centre Activities number of contributions to the postgraduate past lustrum, we are delighted to report a Forum, where PhD students from different 3 CSJR Seminar Schedule growing scholarly interest in Japanese departments at SOAS, and other academic religions in the UK, and to acknowledge the institutions, discuss the preliminary results Japanese Religions Forum appreciation that the Centre has received for of their research. 4 Symposium: Foundation Myths its role in making Japanese religious culture in Japan known to the broader public. After its inaugural conference in December 1999, the I would like to draw your attention to the 5 Film Screening: Death and CSJR has functioned as a platform of dedicated section on postgraduate studies in Rebirth in the Mountains: The discussion for scholars of Japanese religion this Newsletter, which this time includes an Ascetic Training of Shugenja in Europe and beyond, hosting researchers outline of the research project of Anna Practitioners in Japan from different regions of the world to speak Andreeva, PhD candidate at Cambridge at our weekly seminars, and organizing three 6 Worship of Stars in Japanese University, and the research notes of Naoko successful international symposia. It has Religious Practice Kobayashi, who was a graduate of the MA been overwhelming to see a large audience Japanese religions at SOAS (in fact a student participating in all our events, and to have an in the very first year of existence of the Postgraduate increasing number of students from SOAS programme) and is now completing her PhD and other British institutions actively involved at Nagoya University. It is rewarding to be 7 From Past Fellows in our activities. The Centre has also reminded that many alumni of the MA 9 Medieval Kami Worship: The supported yearly post-doctoral fellows, who programme in Japanese Religions, which is Illusion of Medieval Miwa have enriched our academic life at SOAS and sponsored by the Centre, have continued on Shinto? made it possible to teach Japanese religions to doctoral programmes, at SOAS and in a more diversified way. We cannot express elsewhere. We are happy to offer space in 11 Role of Reijin Worship in enough our gratitude to our Japanese this newsletter to postgraduate students, so Ontake Belief sponsors, who have generously supported that it may serve as an opportunity for young the range of the Centre’s activities for five 13 MA Japanese Religions scholars to make their research known to years, and to everyone at SOAS who, in one other specialists in the field. way or the other, has helped out with the Information on functioning of the Centre and the production of the Newsletter. I am, as ever, grateful to all the students who Japanese Religions have contributed reports on several events 15 Renaissance of Japanese related to Japanese religion. Their Buddhist Art and the Excellent To celebrate this lustrum, we have chosen a enthusiasm and appreciation has been very Deeds of Monk Chôgen theme for the current Newsletter issue, which supportive in our efforts to stage several the cover already indicates: Japanese 16 Report on the Discussion of the events. In this issue of the Newsletter you Mythological Narratives. This is also the topic Reikiki at the Symposium of will find reports on the CSJR international of the 2005 CSJR symposium, organized by Japanese Intellectual History symposium The Worship of Stars in Japanese our current post-doctoral fellow, Katja Triplett. Religious Practice, the Toshiba lectures on We are looking forward to welcoming in Chôgen, and the screening of a film on Japanese Religions London an impressive array of panellists from Shugendô. and Popular Culture Europe, US and Japan, who will discuss Japanese foundation myths, and their use in 17 Honkawa Kagura the past and present, from different We look forward to an exciting year, which is 18 The Year of the Rooster disciplinary approaches. The symposium is the Year of the Rooster, as the article by open to the public and we shall be happy to Janet Foster reminds us. Happy New Year to hear from anyone interested in attending it. All!
Lucia Dolce
Front Cover: Illustration of a scene in the honjimono Sayohime. The maiden, Sayohime is riding on the giant serpent after she has saved them both from suffering by reciting the chapter Devadatta from the Lotus sutra. Both, maiden and serpent, manifest as deities of sanctuaries connected with music and healing of eye diseases. (Nara ehon, late 17th c., courtesy of the Museum of Applied Arts (MAK), Frankfurt/Main.)
The small image to the left shows pilgrims visiting Sayohime-Benzaiten on the island of Chikubushima at Lake Biwa (Nara ehon, ca 17th c., courtesy of the Kyoto University School of Letters Library).
For more information please see the announcement on page 4 for the upcoming CSJR symposium: 2 Foundation Myths in Japan. csjr 11 140205 2/14/05 3:17 PM Page 3
CSJR Newsletter • January 2005 • Issue 11
Centre Activities CSJR Seminars
SOAS, Thornhaugh Street Russell Square, WC1H OXG 5.00pm-6:30pm Room G3
13 January 10 March Hell in Heian Japan Rain-making Rituals and Esoteric Ineke Van Put (Catholic University of Leuven) Buddhism in Medieval Japan Matsumoto Ikuyo (Ritsumeikan University) 3 February Susa-no-o: A Culture Hero from Korea? 21 April James Grayson (University of Sheffield) Cartographic Piety: India in the Japanese Buddhist Imagination 24 February Max Moerman (Barnard College) Buddhisms in Japan’s First Colony James Ketelaar (University of Chicago) ALL WELCOME For further information please contact the convenor Dr Lucia Dolce ([email protected]) (020) 7898-4217
Japanese Religions Forum
The Forum, convened once a month in term time, brings together post-graduate students, MA and PhD, working on Japanese religions from all academic departments at SOAS. The Forum aims to encourage a multidisciplinary approach to the study of Japanese religions.
Time: 5:00 -6:30 pm
Place: Room G3
28 April Mitsu Horii, University of Kent 27 January Anne Mette Fisker Nielsen, SOAS Deprofessionalisation of Buddhist Priests Religious Idealism and Political Reality: in Contemporary Japan Young Soka Gakkai Members and the Komei Party 5 May Anna Andreeva, Cambridge Mount Miwa: At the Crossroads of 10 February Katsuji Iwahashi, SOAS Medieval Kami Workship? The Realities Surrounding Shinto Priests
3 March Fumi Ouchi, Miyagi Gakuin/SOAS The Human Body in Japanese Medieval Tendai: Studying Buddhist Vocal Arts and Original Enlightenment
3 csjr 11 140205 2/14/05 3:17 PM Page 4
CSJR Newsletter • January 2005 • Issue 11
Centre Activities Foundation Myths in Japan
CSJR Workshop 2005 9-10 June 2005 Venue: SOAS, University of London
Foundation Myths in Japan is an interdisciplinary symposium on foundation narratives that link existing religious traditions to events in the past such as ‘origins of a shrine or temple’ (shaji engi) or ‘tales of the origin of deities’ (honjimono). These narratives describe supernatural events (miracles), cosmic realms (heavens, pure lands) and superhuman characters (deities, saints). In addition, they comprise a rich corpus of hagiographies of eminent Illustration of a scene in the honjimono Sayohime. (Nara ehon, ca 17th c., courtesy of Museum of Applied Arts religious figures, often credited with having founded the (MAK), Frankfurt/Main.) religious group that employs the narrative. List of Speakers: Shaji engi and other foundation stories serve not only to localize religious groups in space and time, but also Prof. Abe Yasuro (Nagoya University) function as living archives of cultural remembrance. While Dr. John Breen (SOAS) comparative studies of myths have classically engaged with psychological factors, the latest research refigures myths Prof. Bernard Faure (Stanford University) as “memory stores” for groups such as families or nation- Prof. Hayashi Kumiko (Tachibana-joshi University, Kyoto) states, and also as sites of cultural remembrance. The sites, in which a group saves the data of its past and so Dr. Matsumoto Ikuyo (Ritsumeikan University Art Research stores its cultural memory, can take the form of Center, Kyoto) monuments, works of art, or narratives. Prof. Barbara Ruch (emeritus Columbia University)
To date, the study and interpretation of Japanese myths has Prof. Tokuda Kazuo (Gakushuin-joshi University) been typically presented under the psychology of religion rubric. It is anticipated that the application of the “memory” Prof. Melanie Trede (Heidelberg University) research model will open a new and exciting field of Dr. Katja Triplett (SOAS) exploration.
To this end the CSJR symposium will assemble an international team of scholars to present new readings on well-known foundation myths, such as those found in the Kojiki and Nihongi, as well as in medieval engi. Participants will explore early modern treatments of myths and examine the self-projections of new religions and their foundation narratives.
The key topics which will be addressed in the symposium are as follows:
• Are there recurrent patterns found in the formation and use of Japanese foundation myths?
• How do foundation myths function in the Pilgrims visiting Sayohime-Benzaiten on the island of Chikubushima at Lake Biwa. maintenance of Japanese tradition, e.g. in early (Nara ehon, ca 17th c., courtesy of the Kyoto University School of Letters Library.) modern Japan?
• How do religions and religious movements For registration and further information, please contact actually work with foundation stories in the project coordinator, Dr. Katja Triplett (CSJR Post- contemporary Japan? doctoral Fellow) email: [email protected].
4 csjr 11 140205 2/14/05 3:18 PM Page 5
CSJR Newsletter • January 2005 • Issue 11
Centre Activities part of a tradition already intermixed with the others. The magical steps (henbai) that shugenja perform as a rite of CSJR Film: Death and Rebirth in the kekkai, however, certainly are of Taoist origin. Another Mountain: The Ascetic Training of question brought out the extent to which participants Shugenja Practitioners in Japan support the practice by bringing candles or incense. The film and discussion addressed the motivations of Akinomine participants. There was an interesting discussion of the Jon Morris sense of affiliation or identity of the Haguro shugenja, who normally only participate actively in Shugendô for the duration of the Akinomine. Many audience members were The 2004 series of CSJR seminars culminated on impressed with the physical endurance of participants, who December 9th with a screening of ‘Death and Rebirth in the practice hiking, fasting, chanting for long periods and a Mountains: The Ascetic Training of Shugenja Japanese smoke lodge! Practitioners’. This was a great opportunity for all those with an interest in Japan to see the mysterious and genuinely unique Akinomine (Autumn peak) practice at This event was a real highlight of my own year at SOAS. It Hagurosan, one of the 3 mountains at the heart of the reminded me that Religious Studies is about things that are Dewasanzan district of Yamagata-ken, an area famous for mysterious and meaningful, and that we can go and seek Shugendô mountain asceticism. Mr Kitamura Minao, a them out. This film will surely widen interest in the documentary film maker and anthropologist, took on the Akinomine. In principle, anyone wishing to participate can task of recording the Akinomine after Reverend Shimazu apply to the Hagurosan daisendatsu (chief priest). Visual Kôkai, the head of Hagurosan Shugen honshû, decided to Folklore, Mr Kitamura’s company, has released a double CD have it recorded for posterity. The 90 minute film was recording the liturgical chanting performed during the introduced and explained by Gaynor Sekimori of Tokyo Akinomine, and I am hopefully among the first in line to buy University and the ethnomusicologist and senior Shugen a copy. It is clear that the work of Drs Sekimori and Ouchi priestess Fumi Ouchi of Miyagi Gakuin/SOAS, both of whom has done much for the understanding of Haguro Shugendô were participants in the ritual. both in Japan and internationally; for this and their presentation at SOAS we owe them a sincere vote of thanks. Mr Kitamura, who himself has participated in the Akinomine twice, has paid tribute to the sacred environment of Hagurosan with this film. Dewa Sanzan is an area of rare Jon Morris is a postgraduate student completing an MA in natural beauty, and as the film began with dawn over the Buddhist Studies at SOAS panorama of mountains and mists, I remembered the deep stillness of the place. For Haguro shugenja the mountains become the spiritual womb in which they can be reborn to realisation of their inherent Buddha nature. Before entering the mountain the participants undergo a funeral ceremony, and then move to the rituals for the beginning of their new life. The Akinomine takes them through a process encompassing each of the ten realms of rebirth, ending at the stage of attaining Buddhahood. This film documents each stage of the journey in a way surely not possible in writing, leaving the audience with a sense of the spirit of place integral to the practice.
There was a large audience filling the Khalili Lecture theatre, and Dr Sekimori and Dr Ouchi took questions reflecting a wide range of interests and unanimous appreciation of the film. The Akinomine incorporates influences from Japanese esoteric Buddhism (especially Tendai), kami worship, and Taoism. It preserves a medieval tradition which itself is part of a far older lineage of mountain religion in Japan. There were several questions regarding which parts of the practice and liturgy could be identified as stemming from a particular school. Drs Sekimori and Ouchi explained that some parts of the liturgy can be shown to be of Tendai origin, some, such as the recitation of the Hannya shingyô (Heart Sutra), being common throughout Japanese Buddhism. Other (particularly symbolic) aspects are drawn from kami worship. Taoist elements are present but less easy to point to, as they are
5 csjr 11 140205 2/14/05 3:18 PM Page 6
CSJR Newsletter • January 2005 • Issue 11
Centre Activities
CSJR Symposium 2004 The Worship of Stars in Japanese Religious Practice
Tullio Lobetti
On the 16th and 17th of September 2004, the CSJR hosted a symposium on The Worship of Stars in Japanese Religious Practice. Its aim was to provide an interdisciplinary forum for the study of pre-modern Japanese religious practices related to constellations and planets. Co- ordinated by Dr Meri Arichi, our post-doctoral fellow for 2003-04, the symposium was made possible by the generous support of the Daiwa Foundation, the Sasakawa proposed the study of calendars as a new kind of method Foundation and the Japan Foundation. for examining an otherwise largely overlooked aspect of Tokugawa popular religion.
The theme of the first session, chaired by Dr. Lucia Dolce, The second day of the symposium, chaired by Professor Tim was the Worship of Stars Through History. Professor Barrett, was focused on the Personification of Stars, and Hayashi (Aichi Gakuin University) was the keynote speaker. began with a presentation by Dr. Lilla Russel-Smith He presented a paper about the relationship between the (Independent Scholar) about the central role that Dunhuang Tokugawa Bakufu and Onmyôdô (a range of magical played in passing modes of representation from India to religious practices initially performed by government officers China. Dr Russell-Smith took into account the called onmyôryô that also included astronomers). He anthropomorphic representation of planets and Tejaprabha pointed out how, despite the fact that most of the Tokugawa Buddha, and pointed out that this kind of iconography is Shoguns were not interested in astronomical phenomena, still in use today. the work of astronomers and diviners continued throughout the Edo period, and that they were also summoned by the This was followed by Dr. Tsuda Tetsuei (Tokyo Bunkazai bakufu in some exceptional circumstances, like solar Kenkyujô) who analysed the representation of stars in the eclipses. The Tokugawa Shogunate also expanded the work context of Heian Esoteric Buddhist Art, focussing on the of astronomers from performing rituals and divination to fact that, although travelling monks imported the first such include the production of calendars for use by commoners. images from China in the late Heian period, entirely new In the next paper, Classical and Early Medieval Ise: A Star images were created for the purpose of worship. The Cult?, Dr. Mark Teeuwen (Oslo University) examined the images never had a central role in any major Buddhist correlation between Ise shrine and the cult of stars in the school, but they were used as icons in rituals aimed to classical and medieval periods, taking into particular promote the originality and superiority of a specific school in account the work of Yoshino Hiroko, one of the few scholars regard to the others. who has proposed a theory against the conventional idea that imperial jingi rituals were a refined version of clan rituals. The hypothesis proposed in this paper is that these rituals were consciously constructed to reflect Chinese cosmological views, and that the polestar had a central role in that kind of symbolism.
The closing paper for this session, The Stars of Tokugawa Japan, was presented by Dr. John Breen (SOAS). He examined the characteristics of almanacs and calendars in the Edo period, when they were generally used to determine the propitious or unpropitious periods of the year, and their relationship to the religious praxis of individuals. Dr Breen
6 csjr 11 140205 2/14/05 3:18 PM Page 7
CSJR Newsletter • January 2005 • Issue 11
The afternoon session, on Stars Rituals in Context, was while in the medieval period the study of stars was meant chaired by Professor Brian Bocking. Dr. Meri Arichi (SOAS) mostly to provide a comprehensive cosmological picture, in discussed the relationship between the seven shrines of the Edo period it turned out to be more a practical science, Hie and the seven stars of the Northern Dipper (hokuto mainly utilised for the production of calendars. This also shichisei). Her presentation clearly showed how in the shows how the interest in stars, although in different forms, medieval period the kami worshiped at the seven shrines of passed uninterrupted throughout both the medieval and pre- Hie were identified with their relative Buddhas and modern periods. As a further development, it seems clear Bodhisattvas, and also with their relative stars, and how that the study of stars-related phenomena, like calendars, this was mainly due to the influence of Tendai Buddhism can provide a new and valuable method of analysis of and honji suijaku. religious belief in Japan throughout history.
Tullio Lobetti, holder of the CSJR studentship, is a PhD candidate at SOAS. His research is on Ascetic practices in contemporary Japanese religious context.
Report on CSJR Post- doctoral year at SOAS
Meri Arichi
Dr. Gaynor Sekimori (Tokyo University) extensively discussed star rituals and beliefs in Nikko Shugendô and the meaning of the numerous star shrines (hoshi no miya) located around the Nikko area. Her paper clearly outlined the non- uniformity of the traditions introduced by Nikko shugenja during the course of history, probably due to the fact that star rituals were introduced as a part of the personal knowledge of particular shugenja, rather than through an organised form of transmission.
Finally, Dr. Timon Screech (SOAS) examined the various ways in which “artificial skies”, that is planetaria and For the academic year 2003-4, I was fortunate to receive various reconstructions of Vulture Peak, were imported from the Post-doctoral fellowship from the CSJR. Although I had western countries or constructed in Japan during the Edo been at SOAS for several years beforehand as an MA and period, and the peculiar kind of attraction they held for PhD student, working as a staff member gave me a chance people. to experience life at SOAS from a different perspective. One of my tasks as a fellow was to assist teaching at both The final discussion segment raised a number of questions, undergraduate and MA levels. I gave classes on Japanese religion to first year students taking John Breen’s “Aspects particularly about the perceptions of both the ruling classes of Japanese Culture” course, and several classes for Lucia and commoners of astronomical events in the medieval and Dolce’s BA “Japanese Religion: An Historical Overview”, as pre-modern periods. The answers clearly suggested that, well as MA “Religious Practice in Japan: Texts, Rituals and Believers” and “East Asian Buddhist Thought”. These classes, except the first year course, were small, and more suited to a seminar style than a formal lecture. My previous teaching experiences, as an art historian, relied heavily on images, and I wanted to encourage students to approach some topics through images and discuss them; but I found that it was not always easy to engage students in informal discussion about images. The experience was rewarding, though, as I learnt a lot by trying to present topics in varied ways. I hope that this experience can be useful in future.
Apart from teaching, I enjoyed participating in the Centre activities, especially the stimulating and inspiring weekly
7 csjr 11 140205 2/14/05 3:18 PM Page 8
CSJR Newsletter • January 2005 • Issue 11
seminars by visiting scholars from other universities in My year ended with a symposium “The Worship of Stars in Britain and Europe. I was also happy to be able to Japanese Religious Practice”, held at SOAS on 16-17 participate by presenting an aspect of my PhD thesis at one September. Organizing the symposium was a major task, as of the seminars in February. The series of lectures by securing grants from various organizations had to be done Matsuo Kenji in autumn 2003 was thought-provoking, well in advance. I am grateful to the Great Britain Sasakawa providing a rare opportunity in Britain to consider the Foundation, the Daiwa Anglo-Japanese Foundation and the methodological aspect of Japanese scholarship of medieval Japan Foundation for their financial assistance. Two Buddhism. All of these activities showed the importance of Japanese scholars, Hayashi Makoto from Aichi Gakuin the CSJR as a catalyst for the intellectual exchange University and Tsuda Tetsuei from the National Institute for between SOAS and other institutions, as well as bridging Cultural Properties, Tokyo, and also former CSJR Japan and Britain. postdoctoral fellow Gaynor Sekimori, now of Tokyo University, came all the way from Japan to give most illuminating papers. Mark Teeuwen from Oslo University, John Breen and Tim Screech (SOAS) and Lilla Russell-Smith also participated, and Lucia Dolce, Tim Barrett and Brian Bocking chaired sessions despite their busy schedules. I am glad to report that the symposium attracted a large audience, not only from SOAS but also from other universities, thereby proving the validity of the topic which had not been addressed in any co-ordinated way previously. We learnt a lot in two days, but I think it is fair to say that the symposium drew attention to the fact of how little we know about the relationship between astronomy/astrology and Japanese religions/culture, and highlighted the need for
© Meri Arichi further research. A plan for the publication of symposium papers is on the way, so watch this space, as they say! I would like to thank Lucia who, as the Centre Chair and as a friend, encouraged me to pursue this topic, and helped me in every stage of planning and organization. I could not have During the summer break from teaching, I had an done it without her. I am also very grateful to Janet Foster, opportunity to join the International Dunhuang seminar, the Centre Assistant, who helped me cheerfully with organized by the Silk Road Foundation. Three weeks of endless tasks from designing the programme and poster intensive lectures and field trips to Buddhist sites in China down to stuffing envelopes and photocopying. with 40 scholars, mainly from the United States, was an extremely exciting and rewarding experience. We visited My year at SOAS was extremely busy, and it passed very Buddhist caves at Longmen, Binglinsi, and Yulin, attended a quickly. I enjoyed the experience enormously, gained a great symposium at the Lanzhou University and visited museums deal, and hope that I made a small, but positive before reaching Dunhuang. In Dunhuang we stayed at the contribution to the activities of the CSJR. I shall be teaching Academy’s Guest House for two weeks. It was a great for the Japan module of the Asian Art Diploma course at the privilege to visit caves every morning with guides Roderick British Museum from April 2005. Whitfield and Ning Qiang, two of the world’s foremost scholars in Chinese Buddhist art. Afternoons were equality interesting with lectures by Robert Sharf, Wu Hung, Rong Xinjiang and other Chinese scholars. For me, the most important aspect of this trip was to witness the source of iconography for Japanese Buddhist art. The similarities between the textiles in the Shoso-in and the painted robes of bodhisattvas at Dunhuang, or between the wall paintings of the Byodo-in and the decorative schemes of screen-like panels in the caves, reminded me that both Japan and Dunhuang were recipients of the Tang metropolitan influence at the periphery of a vast international culture. The experience was certainly invaluable for considering © Meri Arichi Buddhist art in an East Asian context. Something which impressed me during our stay in Dunhuang was the role of the Dunhuang Academy in encouraging international co- operation in scholarship, and also the fine balance struck The Vairocana from the Longmen caves in China may have been the prototype for the Daibatsu at Nara. See: The Renaissance of Japanese Buddhist Art and the between conservation and tourism, which is not a problem Excellent deeds of Monk Chôgen on page 15 of this issue. unique to Dunhuang, but a world-wide concern.
8 csjr 11 140205 2/14/05 3:18 PM Page 9
CSJR Newsletter • January 2005 • Issue 11
Postgraduate Research Report: Medieval Kami Worship: The Illusion of Medieval Miwa Shinto? © Anna Andreeva
Anna Andreeva
Omiwa Shrine Studies of kami worship in medieval Japan have recently been gaining attention from both Japanese and Western scholars. The esotericization of the kami realm in the more or less confirm the urgent necessity of a basic study medieval period is currently one of the most tantalizing of the manuscripts, which are thought to have belonged to topics in the field of the Japanese religions, and a few the ‘Miwaryû tradition’. traditions of medieval origin, such as Ise Shinto, Watarai Shinto and Sannô Shinto are now being thoroughly explored. The term Miwa Shinto itself raises several questions. In 1486 Urabe Kanekuni in Kanekuni hyakushu kashô cited This is also supposedly the case of Miwa Shinto, a form of the Miwa Kyôen lineage as being among the four most esoteric kami worship, which is thought to have emerged in prominent movements of Shinto. This certainly informs us the late Kamakura or Nanboku period in the vicinity of about the existence of some Buddhist activities aimed at Mount Miwa in the southern Yamato region. Along with the worship of kami in the Byôdôji temple by the 15th Goryû Shinto at Murôji and Unden Shinto in the Katsuragi century. Other historical sources, such as Kôfukuji daijôin mountains, it is assumed to have been one of the Shingon monzeki zôjiki, written by Jinson, the princely abbot of Shintô traditions based on the honji suijaku theories and Daijôin, of which Byôdôji was a branch temple, describe the the ritualism of the Two Worlds Mandalas. One of the Miwa activities in question as the Shingon transmissions (shingon documents, Miwaryû jingi kanjô shojû shiki, dated as 1266, denju). It remains a great problem as to what exactly is contains what is presumed to be the earliest record of the invoked by the term ‘Miwa Shinto’, what the term medieval initiations into kami-related matters (jingi kanjô). Miwa Shinto attempts to define, and whether the so called Miwa Shinto was not actually a creation of the early Edo period. The abundance of texts which supposedly preserved and represented ‘Miwa Shinto’ (or rather, Miwaryû Shinto) leave an impression that some sort of such tradition existed. A Why would Miwa, which by the medieval period was located good number of ‘Miwa Shinto’ records, once considered to quite far from the whirlpools of political and cultural powers, be secret, can now be freely seen in several volumes of the become the centre of secret esoteric worship? Ômiwa jinja shiryô. One should not, however, be tempted into thinking that all of them were composed in Miwa, far from it. An initial investigation of the colophons of the Miwa It is thought that the religious activities in Miwa had been texts in Ômiwa jinja shiryo and Shintô taikei, proved that it carried out as early as the beginning of the third century. is difficult to identify the emergence of such a tradition from From the records in the Kojiki and Nihon shoki it is known a single source or the actual routes of its dissipation. that the area of Miwa was an important location for the early Yamato kingdom and was a site of residence of the deity Ômononushi, who appears in the accounts of the Some of the alleged Miwaryû manuscripts are preserved in divine marriage between the snake deity and Yamato totobi the library of Kôya University; others are hidden in the momoso-hime, a daughter of the local ruler. Mount Miwa Hasedera, and some are thought to have derived from the also became a site of enshrinement of the deity of the Tendai lineage at the Saikyôji temple in Shiga prefecture. Izumo descent, Ôkuninushi, supposedly some time after Their veracity presents a tantalizing problem for one who subjugation of the Izumo area by the early Yamato kingdom. attempts to inquire into the origins of medieval Miwa Both deities are thought to have played an important role in Shinto. Initial research of the actual manuscripts, at least the construction of the sacred space of Mount Miwa, which those few preserved at Kôya, shows that many of them can is envisioned in Nihon shoki as the residence of the first only be traced back as early as the Edo period. Yamato imperial lineage with particular connections to Unfortunately, to date no Japanese scholars have emperor Jimmu. attempted to conduct an overall assessment of the authenticity of the Miwaryû textual corpus. My own findings Mount Miwa is often referred to as the sacred mountain (shintaizan). The Ômiwa shrine, located at the mountain’s
9 csjr 11 140205 2/14/05 3:18 PM Page 10
CSJR Newsletter • January 2005 • Issue 11
foot, claims its origins as the family shrine of the Ômiwa The Saidaiji monk Eison (1201-1290) is another important clan sometime before the Nara period. Even at present it figure who is thought to have contributed to the does not have a main sanctuary (honden), but only a development of medieval esoteric kami worship in Miwa. dedication hall (haiden). Around it there are several sessha From the entries of Eison’s dairy, Kongôbusshi Eison and massha branch shrines, whose divinities have a special kanshin gakushôki, it appears that in the 1240s he was relationship with the Ômiwa deity. Among them are smaller invited to the hinin juku in Miwa to perform installation of shrines, such as Himuka and Kuebiko, but also the more the Monju statue. Eison’s interest in the religious complex impressive Sai and Hibara shrines. Some legends claim of Miwa was also connected to the movement to restore the that Hibara, one of the Ômiwa sub-shrines, was constructed Bodhisattva precepts. It is known that in the 1260s Eison on the site of Kasanui no mura, which is depicted in Nihon visited Miwa with the intention of borrowing the hand-written shoki as a “former Ise” (moto-Ise). According to the entry of copy of a book by a famous Kôfukuji monk Jôkei whom the reign of emperor Sûjin, Kasanui mura was the site Eison respected as his predecessor in the studies of where the imperial ancestral deity Amaterasu was Vinaya. Over the years Eison conferred the Bodhisattva worshipped by Toyosukiiribime, before her sacred body precepts onto many people in several settlements situated (shintai) was transferred to Ise. around the Mount Miwa. In 1285 he restored the former Ômiwa jingûji, Miwadera, and renamed it Daigorinji. This temple was made a branch temple of Saidaiji whereas The Ômiwa shrine, as the ichinomiya of the Yamato Byôdôji remained under the control of Kôfukuji. The province, along with its temple, the Miwadera jingûji, was an competition of the two monastic lineages is thought to have important site of pilgrimage in the sacred landscape of the been the cause of the emergence of the two initially Southern Yamato region. The multiplex literally stood at the separate traditions of Buddhist worship dedicated to the intersection of several old roads, like Yama no be no michi Ômiwa deity, Miwa myôjin. and Kamitsu michi which led from Kyoto and Nara to Yoshino and Katsuragi in the south, Hasedera and Murôji in the east, and further, to Iga and Ise. The pilgrims from During the Mongol invasions and period of disintegration of Kyoto and Nara on their way to Hasedera, an old temple imperial power, Eison and the Saidaiji lineage, like many dedicated to Kannon and Murôji, which also had a other Buddhist lineages, took a particular interest to the reputation as a “Koya for women” inevitably made a stop in Grand Shrines of Ise. It is well known that Eison visited Ise the vicinity of the Ômiwa shrine before proceeding to other at least three times and was involved in communication places of worship. The original jingûji of the Ômiwa shrine, with the Arakida priests of the Inner Shrine. He also Miwadera, was constructed before Hôkan 1 (770) for the established the Kôshôji temple in the vicinity of Naikû, protection of the Ômiwa deity, and was also dedicated to where a number of Saidaiji monks could reside. It can be the Eleven-Headed Kannon, which might have been an argued that the Saidaiji lineage attempted to create several important reason for the Hasedera pilgrims to pay a visit to sites of Ise worship along the route of pilgrimage to the both Miwadera and Ômiwa shrines. Several records of the imperial Grand Shrines. Daigorinji, a part of the religious Heian literary sources, such as Makura no sôshi and Genji landscape of Miwa, revived by Eison in 1285, appears to monogatari, mention the town of Tsubaichi (thought to have have been one of them. It is assumed, that one of Eison’s been established by prince Shôtoku in the vicinity of Mount disciples situated at Kôshôji, if not Eison himself, Miwa) and the fact that it was a necessary spot to make a composed a text known as the Origins of the Great Deity of stop before proceeding to Hasedera. Miwa (Miwa daimyôjin engi).
In the early medieval period the development and spread of This text could be considered an early example of medieval multifarious honji suijaku theories prompted the interest of kami worship in Miwa and appears to have been compiled Shingon monks in the religious complex of Miwa and its as early as 1318. Its contents are rather fascinating: the particular relationships to other important sites of worship. text consists of several chapters which include the theories of assimilation of Amaterasu and the Miwa deity, based on a rather unorthodox interpretation of the Nihon shoki; the The arrival of Kyôen (1145?-1223), some time at the end of essential unity of the Hie deity and Miwa myôjin; the the 12th century, is thought to have coincided with the envisioning of the religious landscape of Miwa as the beginning of the esotericization of the kami realm in Miwa. embodiment of the Two Worlds Mandala; as well as The emergence of Miwa bessho, a separate hall of worship, extraordinary claims of prevalence of the Ômiwa religious possibly sponsored by financial aid from the Kôfukuji complex over other powerful religious centres such as Ise, temple, shifted the status quo within the Ômiwa shrine- Hie, Murôji and Hasedera. The question of who would temple multiplex. By the early 13th century Miwa bessho benefit from the appearance of such a text, and why, is one rapidly developed into a bigger temple, Byôdôji, and took of the most important which springs to mind. Rather over the position of the Ômiwa shrine’s jingûji from interestingly, some of the Nanboku period records Miwadera (Daigorinji). Legend has it that Kyôen was preserved at the Ômiwa shrine, suggest a connection involved in the formation of esoteric kami worship at Byôdôji between the Ômiwa kannushi lineage and the Southern (Miwaryû Shinto) and at Murôji temple (Goryû Shinto). court of Emperor Go-Daigo, located in Yoshino. However, the historical records, such as Miwa shônin gyôjô, present little information about his role in this process.
10 csjr 11 140205 2/14/05 3:18 PM Page 11
CSJR Newsletter • January 2005 • Issue 11
The authenticity of the engi, of course, is a matter of Postgraduate debate. The original manuscript, owned by Miyachi Naokatsu, the Miyachi bon, from which the Miwa sôsho and Research Report: the Shintô taikei versions of Miwa daimyôjin engi derived, has proved difficult to access. My own findings whilst working with the engi manuscript preserved at the Naikaku The Vital Role of Reijin bunko suggest that at least one part of the engi could have been added during Meiji 10. Worship in Ontake Belief My current research aims to present an annotated translation of the Miwa daimyôjin engi along with the Naoko Kobayashi argument on the nature and construction of the esoteric kami worship developed around Mount Miwa and will hopefully provide some much-desired answers to many of The worship of Mt. Onatke in Nagano prefecture has continued the questions about the origins of the medieval Miwa for more than 200 years after Kakumei (1718-1786) and phenomenon. Fukan (1731-1801) opened the mountain to the public. Today, although mountain worship has gradually declined in Japan, Ontake belief continues with comparative success. It is Anna Andreeva is a PhD candidate at the University of estimated that there are 800,000 believers and more than Cambridge. Her research is concentrated on the activities of 1,000 organizations which worship Mt. Ontake and the Ontake the Ritsu lineage in the Kamakura and Kenmu periods, and Ogami (the Great Gods of the Ontake). one of the examples of medieval kami worship, Miwa Shinto. © Naoko Kobayashi
Devotees enshrine the reijin in reijin-hi on Mount Otake.
There are several reasons why the Ontake cult has been so successful. The most important, however, seems to be the The author returning from climbing Mount Miwa. strong belief in the reijin of Ontake. The title reijin is given to ascetic practitioners and devotees of Ontake who have died. It is a way of honoring the devotion they displayed during their Anna Andreeva will be presenting her research at the lifetime. In my research, I discuss what reijin worship is and Japanese Religions Forum at SOAS on 5 May. All welcome! the role it plays for believers and the continuation of the Ontake cult.
Devotees enshrine the reijin in the reijin-hi (stone monuments) on Mt. Ontake. They regularly visit the reijin-hi, hold religious services in front of it, and interact with the reijin through the oza séance, a shamanistic ritual in which one ascetic gets another ascetic to possess the reijin.
The reijin is the lowest ranking in the hierarchy of the Ontake deities. The gods on the highest level are the Ontake Ogami, and there are also several subordinate gods on the second level. The gods on the top two levels were never human beings. However, reijin gods of the third level, were actual
11 csjr 11 140205 2/14/05 3:18 PM Page 12
CSJR Newsletter • January 2005 • Issue 11
people who died. Therefore, many devotees hold religious possess the reijin. The maeza controls the spirits, while the services for the reijin, and hope that the same would be held nakaza becomes the medium between the spirit and the for them in the future. In the case of a serious ascetic of believer. Ontake, the goal would be to be designated a reijin and be entered onto a list of successive reijin in the Ontake belief system. Usually both practitioners sit face to face. The maeza recites spells and draws the nine magic syllables (kuji) ; through these actions the reijin possesses the body of the medium. The stone monument called reijin-hi, is very important to the After the reijin possesses the medium, the maeza asks devotees as a symbol which praises the achievements of their him/her the name of the reijin. The reijin answers and usually predecessors. It is made of soft stone produced in Shizuoka first acknowledges the service and the daily training of the or Sendai, and inscribed with the name of the reijin on the believers, and then promises to protect them from diseases, centre. Unlike a tomb, it does not contain the ashes of the accidents and other bad things. As soon as the oracle starts believer, and the Ontake believers usually have both a tomb speaking, the believers prostrate themselves. Some join their and a reijin-hi. Some believers prepare it before their death, palms together, and others express their thanks many times and others have it made by their successors after death. It is in a low voice. thought that there are more than 20,000 reijin-hi on Mt. Ontake, and each ko (devotional association) of Ontake believers has its own place for reijin-hi nearby. During my fieldwork I observed, for example, a woman who had just lost her brother. An Ontake ascetic acted as the maeza. After the reijin possessed the nakaza, he stated that The reijin-hi has two significant functions. One is that the her brother was fine and in training near the Ontake Ogami in reijin-hi becomes a yori-shiro (the spirit abode) of a deceased the next world. When the woman heard this, she started to Ontake believer. It is thought that Ontake believers can go to cry. She said that she was relieved to know that her brother Mt. Ontake and serve the Ontake Ogami in the next world was fine in the other world. after dying because their reijin-hi is on Mt. Ontake.
Moreover, the reijin of the eager ascetic, like a previous The other important function of the reijin-hi is that, in that it leader, sometimes scolds the believers for being lazy about serves as a vessel for the yori-shiro, followers can use it as a the service and training. After listening to the scolding oracle, means of communicating with the spirit. Almost all of the ko many reflect on their attitude toward the Ontake belief and of Ontake go first to visit reijin-hi when they arrive at Mt. decide to behave more earnestly. Thus the oracle of the reijin Ontake. Moreover, a lot of believers hold services for the has a great influence on the believers’ way of religious life and reijin-hi even during heavy rains and thundershowers. As guides them to a deeper devotion. though before a tomb, a glass of water or sake is placed together with flowers and food as an offering. Sticks of incense are lit, and sutras are chanted in front of it. Some In conclusion, the worship of reijin serves to tie the devotees believers talk to it as though to an actual person, “I’m coming to Ontake belief. Reijin worship, therefore, plays a vital role for to see you,” “Have you been lonely?” and so on. the continuation of Ontake belief. The reijin is the deity closest to devotees because of having been an actual person before death, and communicates with them during the oza séance. In addition, many devotees inherit the Ontake belief from their parents and relatives. Therefore, when they meet the reijin in front of the reijin-hi or during the oza séance, in fact they meet their deceased parents and relatives again. In this way the reijin facilitates a form of ancestor worship, and is comparatively easy for Japanese people to accept. Moreover, the chain of successors, from the believers to the reijin, perpetuates Ontake belief. As long as Ontake believers © Naoko Kobayashi continue to worship the reijin, Ontake belief will continue.
Naoko Kobayashi is a Doctoral Candidate at Nagoya University. A SOAS alumna, she obtained the MA Japanese
In the Oza seance, the maeza helps the nakaza to possess the reijin. Religions degree in 2000.
The oza séance is another essential ritual for Ontake believers. Through it, many of the devotees are able to communicate with ancestors who worshiped at Mt. Ontake whilst alive. It is a shamanistic ritual in which one practitioner, called maeza, helps another practitioner, called nakaza, to
12 csjr 11 140205 2/14/05 3:18 PM Page 13
CSJR Newsletter • January 2005 • Issue 11
Postgraduate The SOAS MA Programme in PhD Research at SOAS on Japanese Religion is the first European taught graduate Japanese Religions programme devoted to the study of Japanese religions. The degree provides an overview of Japanese Chi Ho Ivan Hon, Japanese and Chinese intellectuals views on state and religion in mid 19th- early 20th (Prof. Bocking, religion, both past and Study of Religions) present, and supplies the tools of analysis for further research in the field. The Satomi Horiuchi, Contemporary Japanese Christianity: degree comprises four Ancestors, rites and graves (Dr Dolce, Study of Religions) components: three taught courses and a dissertation and may be completed in one Yoshiko Imaizumi, The Meiji jingu (Dr Breen, East Asia) calendar year (full time), or in two or three calendar years (part-time). Tullio Lobetti, Faith in the flesh: body and ascetic practices in contemporary Japanese religious context (Dr Dolce, Study of The programme centres around the course Religious Practice Religions) in Japan: Texts, Rituals and Believers, which presents religious phenomena in Japan in their historical context and devotes attention to specific themes relevant for the Yukiko Nishimura, Worship of Avalokitesvara in Japan (Dr understanding of the social aspects of Japanese religion and Dolce, Study of Religions) the influence of religion upon Japanese culture. Students have the opportunity to select other courses, Fumi Ouchi, The vocal arts in medieval Japan and Tendai depending on their specific interests and previous hongaku thought (Dr Dolce, Study of Religions) knowledge, in order to gain a more comprehensive understanding of the characteristics of Japanese religion. Options include the study of Asian context, contemporary Anna Schegoleva, Ghosts in Japan: re-constructing horror in developments outside Japan, and methodologies for the modernity (Dr Dolce, Study of Religions) analysis of religious phenomena. Philip Swift, Ghosts and spirit possession in Japan’s new Please note that two new courses directly related to religions (Dr Martinez, Anthropology) Japanese religions have been recently created for the programme: East Asia Buddhist Thought is a thematic course which every year explores one major form of Japanese Carla Tronu Montane, A sociology of the Christian mission to Japan (Dr Breen, Dept. of Japan and Korea) Buddhism, studying its specific doctrinal tenets, textual corpus and characteristic forms of worship, and the influence that it exerted on the culture of Japan; Directed Readings in Japanese Religions is a guided independent research project which enables students to conduct an in-depth study of one MA Japanese Religions specific topic in Japanese religions. Dissertations 2003-2004 A previous knowledge of the Japanese language is not required for entry in the programme. However, students with Horiuchi, Satomi Ancestral Rites in Japanese Christianity: a sufficient knowledge of Japanese and an interest in History and Attitude of the Dead and New approaching primary sources will be able to take Readings in Japanese Christian Movements Japanese Religions. In addition, the degree offers language Ipgrave, Michael Dialogue Between Tenrikyo and courses in modern Japanese. Students on the programme Christianity, with Special Reference to the will benefit from seminars, discussion groups, guest Theme of Divine Parenthood lectures, and international workshops organized by the Centre for the Study of Japanese Religions. Lobetti, Tullio Walkers of Holy Grounds: A Theoretical Analysis of the Peculiarities of the Application forms are available from the Faculty of Arts and Kaihogyô Practice of Mt. Hiei in the Humanities, SOAS. Context of Japanese Mountain Asceticsm For further information on the programme see the SOAS web Mizon, Sally From Yantra to Divine Meditation: The pages or contact the Director of Studies, Dr. Lucia Dolce, Meaning and Function of Japanese Room 334, ext 4217, email: [email protected] Buddhist Images Naito, Kenichi Japanese New Religions in Brazil: Anxieties and Strengths of Japanese New Religions
13 csjr 11 140205 2/14/05 3:18 PM Page 14
CSJR Newsletter • January 2005 • Issue 11
Yukiko Nishimura spoke on ‘Revisiting the Study of the Cult Members Research Related of Avalokitesvara in Japan’ Postgraduate Forum, SOAS, 14 Activities October.
Meri Arichi gave a talk on ‘Seven Stars of heaven and Seven Anna Schegoleva gave a talk on ‘Place for Imagination: Ikai Shrines on Earth: Hokuto Shinsei and the Hie-Sanno Cult’ at Portrayed in the Ghost Stories of Japanese Youth’ the CSJR symposium, Worship of Stars in Japanese Religious Postgraduate Forum, SOAS, 11 November. Practice, September 17th, SOAS.
Katja Triplett gave a lecture on “The discourse on wa or Brian Bocking spoke about ‘MAP [Mysticism for Academic harmony in contemporary Japanese religions and society” at Purposes] revisited in the light of "Experience" ' at the 50th International Conference: Religious Harmony: Problems, anniversary conference of the British Association for the Practice and Education, Yogyakarta and Semarang, Indonesia. Study of Religions, Oxford, September 2004; gave a talk on September 28; spoke on “Human sacrifice in Japanese 'New Directions in the Study of Shinto' at the Theology and legends” at the Centre for the Study of Japanese Religions Religious Studies Senior Seminar, University of Leeds, Seminar, SOAS, London. October 10, 2004. Publication: November 2004. Menschenopfer und Selbstopfer in den japanischen Legenden. Das Frankfurter Manuskript der Matsura Sayohime-Legende. Studies in Modern Asian Religions 2, John Breen gave a paper on 'The stars of Tokugawa Japan' at Munster: Lit-Verlag, 2004. the CSJR symposium, Worship of Stars in Japanese Religious Practice, September 16th; lectured on 'Yasukuni: a sociological approach' at the Department of Religious Understanding Buddhism studies, Stirling University, October 18th; presented a seminar paper on 'Tokugawa orientations: calendars and their Asia House presents six lectures sponsored by The Bagri commentaries in pre Restoration Japan' at the History Foundation Department seminar, Rice University, Houston, November 18; Brunei Gallery Lecture Theatre was presider and discussant on the panel 'Negotiating the 7th February - 14th March 2005 boundaries of religion in modern Japan', at the American Academy of Religion annual conference, San Antonio, Admission Free November 21; spoke about 'On Iemochi’s pilgrimage to Kyoto Thursday 17th February 7-8pm and the Komei administration' at the joint JRC/INALCO Zen as the Practice of “Ordinary Mind” symposium, SOAS, December 11th. This lecture will point to ways in which Zen thought and practice, from Japan with roots in China, urges us to look for our Buddha Nature directly and in our everyday experiences. Lucia Dolce chaired the opening session of the international Because this is not easy to achieve Zen teachers have symposium, The Worship of Stars in Japanese Religious stressed meditation as the best means to realise the Practice, SOAS, Sept 16-17; gave a lecture on "Nichiren and immanence of Buddha Nature. Esoteric Buddhism" at the Institute of Oriental Philosophy Professor Martin Collcutt (Professor of East Asian Studies European Centre, Taplow Court, 6th November 2004; a talk and History, Princeton University). Dr John Carpenter (SOAS), on "Praying to kami and buddhas: illness and religious Chair. practice in Japan," for the Asia House exhibition Asia: Body Mind Spirit, 4 November 2004; took part in the London- Paris Seminar in Japanese Humanities, SOAS, 10-11 Further details available: www.asiahouse.org December, 2004
Carla Tronu Montane was a participant in the Research Trip of the Japanese Folklore and Culture Research Association. Met with groups of Hidden Christians; visited places related to their history and religious practice (museums, shrines, memorial monuments, etc); attended a session of Oratio Kai with the Ikitsuki Hidden Christians, and a symposium on the present situation of Hidden Christians and current related trends in Japanese research, Japan 30 October to 1 November; attended the Annual Conference of the Christian Culture Research Association at Sophia University, Tokyo. 5 December.
14 csjr 11 140205 2/14/05 3:19 PM Page 15
CSJR Newsletter • January 2005 • Issue 11
Information on Japanese Religions The Renaissance of Japanese Buddhist Art and the Excellent Deeds of Monk Chôgen
Miriam Chusid
This year the Toshiba lectures in Japanese art, organized by © Lucia Dolce the Sainsbury Institute for the Study of Japanese Arts and Cultures in association with the British Museum and the Japan Society, had the great honor of presenting Dr John M. Rosenfield, professor emeritus at Harvard University and one of the foremost scholars in the field of Japanese art history today. Professor Rosenfield gave a series of three lectures collectively entitled The Renaissance of Japanese Buddhist Longmen caves in China, which Chôgen may have been Art and the Excellent Deeds of Monk Chôgen, which were acquainted with, and compared them with relief carvings held at the British Museum on November 12 and Nov. 15, located underneath the petals of the Buddha’s lotus seat and at Blackfriars’ Hall in Norwich on November 18th. that have survived since the Nara period. He also compared architectural plans that revealed the size of the Daibutsu, and The monk Chôgen (1121-1206) possibly played the most other eighth century sculptures from which it could have also vital role in the reconstruction of Tôdaiji (the “Great Eastern been modeled. Temple”) by raising funds and coordinating the building efforts for the entire complex after a fire nearly burned it to The second lecture, Portraits of Chôgen, focused on the the ground in 1180. Professor Rosenfield’s lectures shed sudden revival of descriptive realism that had been lost light on this venerable character and effectively during the eleventh century. Professor Rosenfield argued communicated the importance of the rebuilding project, how that the rebuilding of Tôdaiji gave impetus to recreate the the temple was rebuilt, and how Chôgen consolidated an Nara style of sculpture that was reflective of Chinese style incredible amount of resources in order to carry out what was realism, but with added vitality that could capture the perhaps the largest scale production in Japan at that time. essence of the object, the sitter in the case of portraiture. He compared several sculpture-portraits of influential people The first lecture, Rebuilding the Great Buddha of Tôdaiji, within the Buddhist community and two in particular that were began by introducing Chôgen and his operative of overseeing both made at the time of the sitter’s death: the first of the the rebuilding of the Daibutsu (Great Buddha), the central priest Ganjin (688-763) made in the Nara period, and the component of the temple’s construction. First built in the other of Chôgen. He maintained that although both show Nara Period (710-794) at the behest of Emperor Shômu elements of realism, Chôgen’s portrait shows insight into his (r.724-49), Tôdaiji originally stood as the symbol of political character. He is ever mindful of reciting the nenbutsu while authority and the unification of the Buddhist order. The handling his beads, even though his body appears to be weak temple’s emblematic power centered on the Daibutsu, an and feeble. image of Vairocana (J: Dainichi), which Shômu requested to be gilded in gold and copper and housed in a hall of an The rain did not keep people away from the third lecture in immense scale unparalleled in Japan. Norwich entitled, Salvation in the Pure Land of the West. Professor Rosenfield spoke of Chôgen’s Pure Land devotion and the ways in which believers aspire to an auspicious Professor Rosenfield explained that Chôgen, a Pure Land rebirth. He also expounded upon how Chôgen organized the follower, led most his life as a hijiri (itinerant monk) who considerable amount of labor involved in the reconstruction preached to the lower classes before his appointment to effort, including the transportation of timber and other head the rebuilding project. Chôgen also claimed to have building materials brought to Nara from Western Honshu by visited China on three separate occasions, being among the ship via the Inland Sea and local rivers. At the end of the first to travel there to further his religious education. rebuilding project Chôgen conducted a massive ceremony to Professor Rosenfield argued that Chôgen’s experience ensure the salvation of some 12,000 people, all of whom working with the lay population led him to become an contributed in one way or another to the reconstruction of excellent fundraiser. He founded several provincial temples Tôdaiji. that not only served as bases for his fundraising activities, such as exorcisms and other religious services, but also they Professor Rosenfield lectured with wit and enthusiasm; he acted as a gesture to secure the salvation of those who captivated a diverse audience (at one point becoming so made contributions of either funds or materials for the engrossed himself that he paused and took off his glasses to temple’s rebuilding. ask if the audience was still there) and revealed a great deal about a character who influenced the course of Japanese The Daibutsu has been rebuilt three times over the course of history. history and the one that exists today is the product of the eighteenth century. Professor Rosenfield tried to recreate what the Daibutsu may have looked like under the auspices Miriam Chusid is an MA candidate in Japanese Art History at of Chôgen. He first looked at images of Vairocana from the SOAS.
15 csjr 11 140205 2/14/05 3:19 PM Page 16
CSJR Newsletter • January 2005 • Issue 11
Report on the Discussion of the Reikiki dissemination process of Reikiki ritualism. at the Symposium of Japanese The presentation by Sekiguchi Tadashi, dedicated to the Intellectual History envisioning of the audience of the Reikiki texts, was the last of this panel. Seen through the analysis of the non-official University of Kyoto, 31 October 2004 historical dates, shinengô, which appear in the private commentaries on the Reikiki, such as Reikiki shishô, written Anna Andreeva by Ryôyo Shôgei (1341-1420), the existence of groups of people who were actually on the receiving end of the Reikiki On October 31, 2004, the University of Kyoto opened its initiations, becomes, if not clearly visible, than at least more doors to host the Symposium of Japanese Intellectual discernable. History. The first day was dedicated to the intellectual history A number of important discoveries about the nature of of the 1930s, whereas on day two there were a number of transmission and the significance of the whole phenomena of presentations divided into several panels. Reikiki were made during this single session of the Kyoto One of the panels was dedicated to the emergence of the Symposium. It was regrettable that this session was poorly Reikiki phenomenon, a collection of texts which are thought attended. Surely, the members of the Reikiki research group to be representative of the Ryôbu Shintô tradition. would have appreciated the friendly advice and support of Researchers Mitsuhashi Tadashi, Honda Atsushi, Akatsuka fellow academics, especially now that the work on the Yûdô and Sekiguchi Takashi presented fascinating papers collection is at a crucial stage. concerning various textual peculiarities within the Reikiki The complexity of the task undertaken by these researchers corpus and discussed the questions that arose during their is testimony to their diligence and expertise. The fact that work on the latter part of the collection. such work is being successfully done and is in good progress The Mutsuhashi group’s work on Reikiki is extremely is significant for many scholars of Japanese Religions, both in significant. The first step towards an understanding of this Japan and abroad. The recent discussions raised by the important collection of texts was taken in 2001, when Reikiki research group at the Kyoto Symposium will surely Hôzôkan published the first part as an annotated modern create a ground for the emergence of the next annotated translation. Praise goes to Mitsuhashi Tadashi, Morimoto Reikiki volume. Sensuke, Hara Katsuaki, Mori Mizue and Kadoya Atsushi for their invaluable contributions towards this publication.
At the recent Symposium in Kyoto, Mitsuhashi Tadashi presented his ideas on the phenomenon of Reikiki. He discussed the textual structure of several Reikiki versions as well as the texts’ relation to esoteric ritualism in the form of kanjô initiations. Another important point was made as to what extent Shugendô practitioners might have possibly contributed to the formation of the Reikiki tradition. The discussion of kami imagery and the construction of mandalas, which appear in the Reikiki texts, was very impressive.
Honda Atsushi’s discussion of the sacred mirror of the Two Grand Shrines of Ise, as seen in the Reikiki collection, was based on an analysis of Amaterasu kôtai jingû chinza shidai and Toyuke kôtaijin chinza shidai, the two texts that appear in the first parts of several Reikiki versions. His presentation focused on the relationship between Reikiki and Ise Shinto as well as that between Reikiki and the concept of the sacred mirror seen in other textual sources, such as Ruijû jingi hongen.
The transmission of the Reikiki corpus in the esoteric Buddhist environment, as well as the process of formation and transition of the Reiki kanjô, were discussed by Akatsuka Yûdô. The idea of the correlation of the elements in Shingon praxis to the Reiki kanjô was the starting point of Akatsuka’s argument. This was followed by a discussion of the process of the Reikiki transmission as seen through the text Jingû hôhei jinbutsu itchi shô, and the Reiki kanjô initiation as described in the “Private Account of the Initiations in Kami-Related Matters” (Jingi kanjô shiki) by Tenkai. A number of transmission lineages, such as those of Sanbôin, Saidaiji and Murôji, were mentioned in regard to the
16 csjr 11 140205 2/14/05 3:19 PM Page 17
CSJR Newsletter • January 2005 • Issue 11
Honkawa Kagura
Akiko Yanagisawa
Honkawa Kaugura is unique to Honkawa village, deep in mountains of Kochi Prefecture in Shikoku. Honkawa Kagura has been performed annually for over 400 years, from the end of November to the beginning of December. CSJR Film Screening: Death and Rebirth in the Mountain: The Ascetic Training of Shugenja Practitioners in Japan. In 1980 Honkawa Kagura was designated a National A Report from a Member of the Audience. Important Intangible Folklore. Because of Honkawa’s remote location, the kagura performed there is close to an original form. It comprises dances accompanied by music (cymbals and percussion). Dancers, chanting incantations, Terumi Toyama wear five different types of masks, which depict mountain gods. Some of the masks date to 1687, and one in the A most interesting and exciting documentary film on the form of a monkey is unique to the region. Akinomine retreat of Haguro Shugendô! The film was in Japanese but Dr Sekimori’s simultaneous translation and explanations enabled the audience to understand the film The performance serves as a means to invite the gods to even though many did not understand Japanese. The descend, and commune with the village people. Through discussion that followed was very lively and rewarding, dance the space is purified, and the gods are welcomed. continuing for around 25-30 minutes, and at the end there The petitioners then engage in a celebration in which they were still people who wanted to ask even more questions. drink sake and dance with the deities. This is followed by The audience seemed to have enjoyed the film very much prayers, and a dance-ritual for sending back the visiting and were clearly excited by its content. There was great deities. interest in the ideas, beliefs and practices of Haguro Shugendô itself, as well as in its relationship to other religious groups. Questions were also asked about feelings, The Honkawa Kagura Group will be touring the UK from impressions and views of "insiders" and "outsiders" in this 20th May to 4th June, as part of the Asian Music Circuit group. The evening was an inspiring experience for all. Tour, a major promoter of traditional Asian music in the UK. Performances will include workshops on stage design and music, and an explanatory lecture about kagura, by Shinto Terumi Toyama (SOAS) is a BA student in Art and priest Noritake Kanzaki, who is also an ethnologist. The Archaeology and the Study of Religions. troupe will be appearing on 22 May at the Bath International Music Festival and at other venues in the UK.
Dr Lucia Dolce (SOAS) will speak on Japanese religion as part of this event.
For information about other venues and activities, please contact Ms Akiko Yanagisawa ([email protected])
17 csjr 11 140205 2/14/05 3:19 PM Page 18
CSJR Newsletter • January 2005 • Issue 11
Japanese Religions and Popular Culture
2005: Year of the Rooster
Janet Leigh Foster
As the Year of the Monkey swings away to the beat of © Janet Leigh Foster temple bells tolling throughout Japan, the Zodiac Rooster struts onto the celestial stage to herald 2005. The rooster is tenth in the twelve-year lunar cycle of the Asian Zodiac in which each year is named for an animal. Like its namesake that proclaims the dawn, and symbolizes procreation, the Images of the Rooster will be abundant in Japan this year. Year of the Rooster (toridoshi) portends to be fruitful and dynamic.
People born in the Year of the Rooster are noted for their The rooster is synonymous with affluence; much of the flamboyance and penchant for being outspoken. They bode related iconography for this year will depict it with a basket well in professions where their debating skills can be put to that is overflowing with money. The zodiac rooster’s good purpose, like the media or academia. The rooster’s connotation as a harbinger of wealth is also evident in the frankness can lead to conflicts, but the offended party days and hours it governs. On rooster days in November, needs to carefully weigh the advantage of a retort. The Japanese merchants flock to the Tori-no-ichi festival, to embodiment of yang energy, the rooster can be volatile. Its purchase rakes (kuma-de), lavishly decorated with emblems dynamism is best employed to constructive ends, like of good luck and fortune. Thought to attract prosperity, building a business, or involvement in humanitarian merchants display them at business establishments. As undertakings. fortunes increase, so do the sizes of the rakes.
The kanji for the zodiac rooster is a pictograph of a bottle of The correlation between the rooster and merchants is also sake. Although the rooster does love a good party, it is so reflected in the hours it governs. The rooster rules the time designated because sake is symbolic of fermentation. Long- between 5 and 7 in the evening, when the marketplace term projects can come to fruition in the Year of the clears. Merchants, their cheeks still glowing from the rice Rooster. The rooster is, however, a stern taskmaster with wine (sake) consumed with lunch during the previous no tolerance for slackers. hours of the monkey, return like birds to their roosts.
Since the rooster heralds the dawn, the start of 2005 is Chickens and eggs symbolize generative forces, and are doubly symbolic of regeneration. The enigma of the Year of sometimes displayed as icons at shrines dedicated to the Rooster is that while it serves as a metaphor for Shinto gods. They are also presented as offerings, either as beginnings, it also stands for completion of long-term eggs set out before the deity, or as kagura, a ritual of projects. From New Years’ greeting cards to votive plaques sacred entertainment for Japanese deities. In the kagura (ema), and colorful statuettes, images of chickens will be Chicken Dance (tori mai), the creator gods, Izanami and abundant in Japan this year, serving as a reminder that the Izanagi, are represented by dancers clad in elaborate hen that appears to be resting on her nest, is actually at chicken costumes. They spread their wings and circle work, hatching her eggs. Happy Rooster! around a heavenly pillar, in a metaphor of Japan’s foundation myth. Janet Leigh Foster, Assistant to the Centre for the Study of The rooster is associated with the sun, and appears within Japanese Religions, is a graduate of the MA Japanese this context in another pivotal event, which took place Religions course at SOAS. She is a freelance journalist and during Japan’s mythological age. According to the Kojiki, a fine- arts photographer. (www.janetfoster.co.uk) chorus of chickens sang in accompaniment to the goddess, Ame-no-uzume and her troupe of Female Monkey Dancers (sarume) when they danced to lure the sun deity, Amaterasu, out of the cave in which she had sequestered herself. The world had been in darkness until the revelry ignited Amaterasu’s curiosity. When she peeked out of the cave, the sun shone once again.
Shrines dedicated to Amaterasu sometimes display an icon of the rooster, because of its connection to the sun, but there is another Shinto deity, Koto-shiro-nushi , thought to have a fondness for chickens. The Koto in the deity’s name sounds like kotoba, which means word in Japanese. Rather than being based on a textual reference, it is possible that The kanji for the Zodiac Rooster is a pictograph of a bottle of rice wine (sake). this correlation is based on the rooster’s candor.
18 csjr 11 140205 2/14/05 3:19 PM Page 19
CSJR Newsletter • January 2005 • Issue 11 Photo by Anna Andreeva
Year of the Rooster votive plaque (ema) from Ise Jingu.
The CSJR wishes you a Happy Year of the Rooster!
19 csjr 11 140205 2/14/05 3:20 PM Page 20
CSJR Newsletter • January 2005 • Issue 11
Centre website Centre for the Study of Japanese Religions School of Oriental and African Studies Thornhaugh Street, Russell Square London WC1 0XG
[email protected] www.soas.ac.uk/Centres/JapaneseReligions/
Chair Dr. Lucia Dolce, [email protected]
Executive Professor Brian Bocking, [email protected] Dr. John Breen, [email protected] Dr. Lucia Dolce, [email protected]
Associate members Anna Andreeva, [email protected] Chi Ho Ivan Hon, [email protected] Mitsutoshi Horii, [email protected] Tullio Lobetti, [email protected] Yukiko Nishimura, [email protected] Anna Schegoleva, [email protected] Carla Tronu Montane, [email protected] Katja Triplett, [email protected]
Centre Assistant Janet Leigh Foster, [email protected]
Newsletter editors Lucia Dolce and Janet Leigh Foster
For information on the Centre and updates on events, please consult the Centre website. To be added to our electronic mailing list, and to send us your comments, news and announcements, please e-mail: [email protected].
Centre for the Study of Japanese Religions
SOAS • Russell Square • London WC1H 0XG • Email: [email protected]
20