Japan - Creational Myths
SHINTO
Because of the thought and philosophy of the Tokugawa
period in Japan (1600-1868), nothing says
"Japan" like the Shinto religion. The Tokugawa
"Enlightenment" inspired a group of thinkers
who studied what they called kokugaku , which
can be roughly translated "nativism," "Japanese
Studies," or "Native Studies." Kokugaku was no
dry-as-dust academic discipline as the term
"Japanese Studies" seems to imply; it was a
concerted philosophical, literary and academic
effort to recover the essential "Japanese
character" as it existed before the early
influences of foreigners, especially the
Chinese, "corrupted" Japanese culture.
Recovering the essential Japanese character
meant in the end distinguishing what was
Japanese from what is not and purging from
the Japanese culture various foreign influences
including Confucianism (Chinese), Taoism
(Chinese), Buddhism (Indian and Chinese), and
Christianity (Western European). The
kokugakushu ("nativists") focussed most of
their efforts on recovering the Shinto religion,
the native Japanese religion, from fragmentary
texts and isolated and unrelated popular
religious practices.
Despite this optimism, Shinto is probably
not a native religion of Japan (since the
Japanese were not the original "natives" of
Japan), and seems to be an agglomeration of a
multitude of diverse and unrelated religions
and mythologies. There really is no one thing
that can be called "Shinto," since there are a
multitude of religious cults that gather beneath
this category. The name itself is a bit
misleading, for "Shinto" is a combination of two
Chinese words meaning "the way of the gods"
(shen : "spiritual power, divinity"; tao : "the
way or path") and was first used at the
beginning of the early modern period. The
Japanese word is kannagara: "the way of the
kami ." Calling the religion of the early
Japanese "Shinto" is a gross and
unsupportable anachronism.
Despite the difficulty in pinning down the
form and nature of early Shinto, several
general assertions can be drawn about it.
First, early Shinto was a tribal religion, not a
state one. Individual tribes or clans, which
originally crossed over to Japan from Korea,
generally held onto their Shinto beliefs even
after they were organized into coherent and
centralized states.
Second, all Shinto cults believe in kami ,
which generally refers to the "divine." Individual
clans (uji ), which were simultaneously political,
military, and religious units, worshipped a single
kami in particular which was regarded as the
founder or principal ancestor of the clan. As a
clan spread out, it took its worship of a
particular kami with it; should a clan conquer
another clan, the defeated clan was subsumed
into the worship of the victorious clan's kami .
What the kami consists of is hard to pin down.
Kami first of all refers to the gods of heaven,
earth, and the underworld, of whom the most
important are creator gods - all Shinto cults,
even the earliest, seem to have had an
extremely developed creation mythology. But
kami also are all those things that have divinity
in them to some degree: the ghosts of
ancestors, living human beings, particular
regions or villages, animals, plants,
landscape - in fact, most of creation, anything
that might be considered wondrous,
magnificent, or affecting human life.
This meant
that the early Japanese felt themselves to be
under the control not only of the clan's
principal kami , but by an innumerable crowd of
ancestors, spiritual beings, and divine natural
forces. As an example of the potential for
divinity: there is a story of an emperor who,
while travelling in a rainstorm encountered a
cat on a porch that waved a greeting to him.
Intrigued by this extraordinary phenomenon,
the emperor dismounted and approached the
porch. As soon as he reached the porch, a bolt
of lightning crashed down on the spot his
horse was standing and killed it instantly. From
that point on, cats were, in Shinto, worshipped
as beneficent and protective kami ; if you walk
into a Japanese restaurant, you are sure to
find a porcelain statue of the waving cat which
protects the establishment from harm.
Third, all Shinto involves some sort of shrine
worship, the most important was the Izumo
Shrine on the coast of the Japan Sea. Originally,
these shrines were either a piece of unpolluted
land surrounded by trees (himorogi ) or a piece
of unpolluted ground surrounded by stones
(iwasaka ). Shinto shrines are usually a single
room (or miniature room), raised from the
ground, with objects placed inside. One
worshipped the kami inside the shrine. Outside
the shrine was placed a wash-basin, called a
torii , where one cleaned one's hands and
sometimes one's face before entering the
shrine. This procedure of washing, called the
misogi, is one of the principal rituals of Shinto,
which also included prayer and spells. One
worships a Shinto shrine by "attending" it, that
is, devoting oneself to the object worshipped,
and by giving offerings to it: anything from
vegetables to great riches. Shinto prayer
(Norito ) is based on koto-dama , the belief that
spoken words have a spiritual power; if spoken
correctly, the Norito would bring about
favorable results.
Unfortunately, we know almost nothing at
all about early Shinto, since nobody wrote
about it. Early Shinto may, in fact, be a myth;
what is called early Shinto may simply be a
large number of unrelated local religions that
began to combine with the advent of
centralized states. History has accreted an
enormous amount of non-Shinto ideas into this
original religion: Buddhism, Confucianism,
Neo-Confucianism have all significantly changed
the religion.
The two great texts of Shinto belief and
mythology, the Kojiki (The Records of Ancient
Matters ) and the Nihongi (Chronicles of Japan
), were written down around 700 A.D., two
centuries after Buddhism had been declared
the state religion of Japan. Although these
texts contain the only versions of Shinto
mythology, including Shinto creation stories,
both of these texts are heavily influenced by
both Buddhism and Confucianism and the
stories of the kami had been deeply corrupted
by Chinese and Korean thought long before.
THE NARA PERIOD
The most profound change in Japanese government was
the adoption of Chinese, particularly Confucian,
models of government in Prince Shotoku's
Seventeen Article Constitution . The reforms
undertaken by Shotoku not only addressed the
internal problems the Yamato court was faced
with, they also dramatically changed Japanese
history.
The various Japanese states are named for
the regions in which the capital was located. In
710, the capital was moved north to Nara. It
was a carefully planned city laid out on a
rigorous grid after the Chinese capital of
Chang-an. Meant to be a permanent capital, it
was moved again only eighty years later.
Japan during the Nara period, however,
was primarily an agricultural and village-based
society. Most Japanese lived in pit houses and
worshipped the kami of natural forces and
ancestors. Building a capital city on the model
of a Chinese capital produced a dramatic
alienation of Japanese aristocracy from the
Japanese population. In this region of villages,
pit-houses, and kami -worship, grew up a city
of palaces, silks, wealth, Chinese writing and
Chinese thought, and Buddhism. The Nara
capital represents the definitive break of the
Japanese aristocracy from their roots in the uji.
The most influential cultural development in
the Nara was the flowering of Buddhism.
Several schools of Buddhist thought imported
from T'ang China made their way to the capital
city. For the most part, Buddhism was a
phenomenon of the capital city well into the
Heian period. However, the vitality of Buddhism
at this time led to a closer integration of
Buddhism with Japanese government. The Nara
emperors in particular deeply reverenced a
Buddhist teaching called the Sutra of Golden
Light ; in it, Buddha is established not only as a
historical human being but also as the Law or
Truth of the universe. Each human has reason,
prajna , with which to distinguish good from
bad. The life of reason, then, is the beginning
of a proper Buddhist life. Politically, the sutra
claimed that all human law must reflect the
Ultimate Law of the universe; however, since
law was a phenomenon of the material world, it
was subject to change. This gave Japanese
monarchs a moral basis for their rule and a
justification for adapting rules and laws to
changing circumstances.
The devoutness that the Nara emperors
held for Buddhism guaranteed its rapid and
dramatic expansion into Japanese culture.
Although Buddhism entered Japan in 518, it was
during the Nara period that it became a solid
presence in Japanese culture.
HEIAN, JAPAN
The Heian period (794-1192) was one of
those amazing periods in Japanese history,
equaled only by the later Tokugawa period in
pre-modern Japan, in which an unprecedented
peace and security passed over the land under
the powerful rule of the Heian dynasty.
Japanese culture during the Heian flourished as
it never had before; such a cultural
efflorescence would only occur again during
the long Tokugawa peace. For this reason,
Heian Japan along with Nara Japan (710-794) is
called "Classical" Japan.
The Nara period was marked by struggles
over the throne and which of the clans would
control that throne. In order to quiet these
disturbances, the capital was moved in 795 to
modern-day Kyoto, which at that time was give
the name "Heian-kyo," or city of peace and
tranquility. The struggles for the throne
ceased, but Japan still did not completely unite
under a central government. What happened
instead was that power accumulated under a
single family, the Fujiwara, who managed to
skillfully manipulate and hold onto their power in
the face of changes and rivalry for over three
centuries. With such stability, the Heian imperial
court at thrived.
The Japanese at the Heian court began to
develop a culture independent of the Chinese
culture that had formed the cultural life of
imperial Japan up until that point. First, they
began to develop their own system of writing,
since Chinese writing was adopted to an
entirely different language and world view.
Second, they developed a court culture with
values and concepts uniquely Japanese rather
than derived from imperial China, values such as
miyabi, "courtliness," makoto , or "simplicity,"
and aware, or "sensitivity, sorrow." This culture
was forged largely among the women's
communities at court and reached their
pinnacle in the book considered to be the
greatest classic of Japanese literature, the
Genji monogatari (Tales of the Genji) by Lady
Murasaki Shikibu.
Heian government solidified the reforms of
the late Yamoto and Nara periods. At the top
of the official hierarchy was the Tenno, or
"Divine Emperor." The Emperor was both
Confucian and Shinto; he ruled by virtue of the
Mandate of Heaven and by legitimate descent
from the Shinto Sun Goddess, Amaterasu.
Because of this, the imperial line of descent
has remained unbroken in Japanese history
from the late Yamato period.
The government hierarchy beneath the
Emperor was built along Chinese lines. The
Japanese borrowed the T'ang Council of the
State, which held most of the power in Japan.
The most powerful clans vied for the position
as Council of State, for from that seat they
could control the emperor and the entire
government itself. Like T'ang government,
there were several ministries (eight instead of
six). There was, however, a profound
difference between T'ang China and Heian
Japan. China was a country of some sixty-five
million people; Japan was a loose confederacy
of some five million people.
The Chinese lived
relatively prosperously, and T'ang China had by
and large become an urban and an industrial
culture. Japan, on the other hand, was still very
backward when one left the capital city of
Heian-kyo. Uji bonds were still felt, and outlying
areas still exercised a degree of autonomy.
The result for court government was very
simple: most of court government concerned
the court alone. There were six thousand
employees of the imperial government; four
thousand administered the imperial house. So
the Heian court was not overly involved in the
day to day governing of outlying provinces,
which numbered sixty-six.
In both the Nara period and the Heian period,
regional chiefs were replaced by
court-appointed governors of the provinces.
This was a demotion for the traditional
aristocracy; it did not mean, however, that Heian
government exercised a great deal of control
over these regional governors who ran their
provinces more or less autonomously.
The Heian period, though, was one of
remarkable stability. There was little dissension
or disagreement in the government itself or
between the government and provincial
governors. The only problems were conflicts
between uji either vying for territory or for
influence at the court.
In the earliest periods in Japan, warfare
was largely confined to battles between
separate uji , or clans. The clans would go into
battle under a war-chief; there was no
separate class of soldiers. At the emergence
of the Yamato state, new techniques of larger
scale warfare seem to have been adopted
including new technologies such as swords and
armor. The Nara government, faced with a
country of sixty-six provinces of competing
clans, tried to change the Japanese military
system by conscripting soldiers. By the end of
the Nara period, in 792, the idea was given up
as a failure.
Instead, the Heian government established
a military system based on local militias
composed of mounted horsemen. These
professional soldiers were spread throughout
the country and owed their loyalty to the
emperor. They were "servants," or samurai. An
important change occurred, however, in the
middle of the Heian period. Originally the
samurai were servants of the Emperor; they
gradually became private armies attached to
local aristocracy.
From the middle Heian period
onwards, for almost a thousand years, the
Japanese military would consist of professional
soldiers in numberless private armies owing
their loyalty to local aristocracy and warlords.
The early samurai were not the noble or
acculturated soldiers of Japanese bushido , or
"way of the warrior." Bushido was an invention
of the Tokugawa period (1601-1868) when the
samurai had nothing to do because of the
Tokugawa enforced peace. The samurai of
early and medieval Japan were drawn from the
lower classes. They made their living primarily
as farmers; their only function as samurai was
to kill the samurai of opposing armies. They
were generally illiterate and held in contempt
by the aristocracy.
BUDDHISM
Buddhism developed profoundly during the
Heian period as well. Situated near the capital
on Mt. Hiei, the monks of the Hiei monastery
developed new forms of esoteric Buddhism.
The great genius of Japanese Buddhism of the
time, however, was Kukai (774-835), who
established in Japan a form of Buddhism called
the True Words (in Japanese: Shingon) at his
monastery at Mount Koya. The three mysteries
of Buddhism are body, speech, and mind; each
and every human being possesses each of
these three faculties. Each of these faculties
contain all the secrets of the universe, so that
one can attain Buddhahood through any one of
these three. Mysteries of the body apply to
various ways of positioning the body in
meditation; mysteries of the mind apply to
ways of perceiving truth; mysteries of speech
are the true words.
In Shingon, these mysteries
are passed on in the form of speech (true
words) from teacher to student; none of these
true words are written down or available to
anyone outside this line of transmission (hence
the term Esoteric Buddhism). Despite this
extraordinarily rigid esotericism, the Shingon
Buddhism of Mt. Hiei became a vital force in
Japanese culture. Kukai believed that the True
Words transcended speech, so he encouraged
the cultivation of artistic skills: painting, music,
and gesture. Anything that had beauty
revealed the truth of the Buddha; as a result,
the art of the Hiei monks made the religion
profoundly popular at the Heian court and
deeply influenced the development of
Japanese culture that was being forged at that
court. It is not unfair to say that Japanese
poetic and visual art begin with the Buddhist
monks of Mount Hiei and Mount Koya.
THE FUJIWARA AND CIVIL WAR
In the late Heian period, private families
began to accrue vast amounts of property
(shoen ) and began to support large
standing armies, mainly because the Heian
government began to rely more on these
private armies than on their own weak
forces. The result was an exponential
growth in the power of the two greatest
warrior clans, the Taira (or the Heike) and
the Minamoto (or the Genji). The Genji
controlled most of eastern Japan; the Heike
had power in both eastern and western
Japan.
As the powers of these two increased,
the clan of the Fujiwara began to control
the Emperor closely‹a shrewd move since
the Taika reform theoretically gave all final
power to the emperor. From 856 until 1086,
the Fujiwara were, for all practical
purposes, the government of Japan. In
1155, however, the succession to the
throne fell vacant, and the naming of
Go-Shirakawa as Emperor set off a small
revolution, called the Hogen Disturbance,
which was quelled by the clans of the Taira
and the Minamoto. This was a turning point
in Japanese history, for the power to
determine the affairs of the state had
clearly passed to the warrior clans and
their massive private armies.
After the accession of Go-Shirakawa
and later his successor Nijo, a lesser lord
of the Taira, a dissolute, ambitious and
shrewd man named Kiyimori, began to slowly
accrue massive power for himself in the
Emperor's court. Seeing this, it became
apparent that the power of the Taira had to
be diminished in some way, so the retired
Emperor Go-Shirakawa attempted to lay a
military trap for Kiyimori with the aid of a
minor Genji lord, Yukitsuna. The plot failed
and opened an irreparable breach between
the Heike and the retired Emperor and the
Genji.
In 1179, the head of the Taira,
Shigemori, died; his forceful and ruthless
leadership had propelled the Taira into the
forefront. He was replaced by his brother
Munemori, a coward and poor strategist.
Go-Shirakawa, seeing he now had an
advantage, began to dismiss Taira in the
capital, and Kiyimori fired several court
officials and marched on the capital, forcing
the new Emperor Takakura off the throne
by installing his own one-year old grandson,
Antoku, as the Emperor. Takakura enlisted
the aid of the Genji and the great civil war
began, ushering in the feudal age of Japan.
The Japanese Atlas, the Japanese Encyclopedia, Richard Hooker
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