Chinjugami is a god enshrined to protect a specific building or a certain area of land. Nowadays, it is often equated with Ujigami and Ubusunagami. [1] [2] [ user-generated source ] A shrine that enshrines a guardian deity is called a Chinjusha. [3] [4] [5]
They contrast with Ujigami by having ties to land and buildings rather than bloodlines. Anyone living on the land worships them regardless of blood ties. [6] [7]
It is said to have originated in the Garanshin (garanjin (伽藍神, lit. kami of the garan )) of China. In the Buddhist temples of Japan, as Buddhism was introduced and Shinbutsu-shūgō progressed, [4] Shinto deities were enshrined to protect temples, and later Shinto deities were also enshrined in buildings other than temples and in certain areas of land. [8]
Nowadays, it is often thought that the jinchujin is the deity that lives in the land (Jinushigami), but if we trace back to the beginning, the jinchujin was a newly enshrined deity to suppress and subjugate the jishu kami. In other words, when people built artifacts on a certain land, they would enshrine a new deity with stronger spiritual power than the landowner deity in order to prevent the spirit of the deity dwelling in the land from causing hauntings that would harm people and artifacts. The landowner deity was expected to obediently submit to the guardian deity and to protect and assist the guardian deity in its activities (sometimes the landowner deity would resist and cause a haunting).[ citation needed ]
However, with time, the original meaning of the Shinto gods was forgotten, and the Shinto gods were confused with the landowner gods, which resulted in a conflation of the two. These guardian deities were worshipped in Buddhist temples, Mansions, Shōens, and Castles, and also in Villages. [9]
As for the fact that gods came to be enshrined as guardian deities in villages, it is thought that one of the reasons for this was that in the conflict between a certain village and the Gōzoku that ruled the surrounding area, shrines came to be enshrined as guardians in villages as a form of opposition to the spiritual authority of the Ujigami, the clan gods enshrined by the Gōzoku.[ citation needed ]
Shrines erected as adjuncts to Buddhist temples were called jinjū-sha. The synonym (which is mainly a shrine) is called Jinguji. In addition, when the guardian of an institution is a Buddhist temple, it is sometimes referred to as Jinjū-ji, Jinjūdō, or Jinjū-den.
In Japanese religion, Yahata formerly in Shinto and later commonly known as Hachiman is the syncretic divinity of archery and war, incorporating elements from both Shinto and Buddhism.
Arahitogami (現人神) is a Japanese word meaning a kami who is a human being. It first appears in the Nihon Shoki as a words of Yamato Takeru saying "I am the son of an Arahitokami".
A Shinto shrine is a structure whose main purpose is to house ("enshrine") one or more kami, the deities of the Shinto religion.
An ujigami is a guardian kami of a particular place in the Shinto religion of Japan. The ujigami was prayed to for a number of reasons, including protection from sickness, success in endeavors, and good harvests.
An Inari shrine is a type of Japanese shrine used to worship the kami Inari. Inari is a popular deity associated with foxes, rice, household wellbeing, business prosperity, and general prosperity. Inari shrines are typically constructed of white stucco walls with red-lacquered woodwork, and their entrances are marked by vermilion torii. Both Buddhist and Shinto Inari shrines are located throughout Japan.
An ōnusa or simply nusa or Taima is a wooden wand traditionally used in Shinto purification rituals.
Toyouke-hime is the goddess of agriculture, industry, food, clothing, and houses in the Shinto religion. Originally enshrined in the Tanba region of Japan, she was called to reside at Gekū, Ise Shrine, about 1,500 years ago at the age of Emperor Yūryaku to offer sacred food to Amaterasu Ōmikami, the Sun Goddess.
This is the glossary of Shinto, including major terms on the subject. Words followed by an asterisk (*) are illustrated by an image in one of the photo galleries.
Ubusunagami in Shinto are tutelary kami of one's birthplace.
In Japan, a chinjusha is a Shinto shrine which enshrines a tutelary kami; that is, a patron spirit that protects a given area, village, building or a Buddhist temple. The Imperial Palace has its own tutelary shrine dedicated to the 21 guardian gods of Ise Shrine. Tutelary shrines are usually very small, but there is a range in size, and the great Hiyoshi Taisha for example is Enryaku-ji's tutelary shrine. The tutelary shrine of a temple or the complex the two together form are sometimes called a temple-shrine. If a tutelary shrine is called chinju-dō, it is the tutelary shrine of a Buddhist temple. Even in that case, however, the shrine retains its distinctive architecture.
Mizuhanome is a God in Japanese mythology. She is a kami of water. She was born from the urine of Izanami.
Himetataraisuzu-hime(媛蹈鞴五十鈴媛) is a Japanese goddess, a mythological figure in the Nihon Shoki, the first empress of Japan, and the first wife of Emperor Jimmu.
Gion worship is a Shinto cult. Originally it revolved solely around Gozu Tenno, but during the Separation of Shinto and Buddhism of the Meiji era the government mandated it shift to revolving around Susanoo.
Present life is a religious term meaning the current life someone is living in right now. It is distinct from the next life or past life in religions which believe in reincarnation or the Everlasting world in Shinto, or the afterlife in Abrahamic religions.
Chinju-no-mori (鎮守の森) are forests established and maintained in or around shrines (Chinjugami) in Japan, surrounding temples, Sando, and places of worship.
Susa Shrine is a Shinto shrine in Izumo, Shimane, Japan. It is the 18th Shinto shrine in the Enza-no-kai Organization list of shrines and temples considered important to the historical region of Izumo, which includes other major shrines in Shimane and Tottori Prefectures including Izumo-taisha, Kumano-taisha, and Ōgamiyama Jinja.
Miao (廟/庙) are buildings in traditional East Asian religions enshrining gods, myths or legends, sages of past dynasties, and famous historical figures. They are a kind of Chinese temple architecture and contrast with Ci Shrines which enshrine ancestors and people instead of deities.
Kamo no Okimi was the son of Kotoshironushi and Tamakushi-hime, and brother of Himetataraisuzu-hime. He was an ancestor of the Kamo clan, and by extension through Ōtataneko (太田田根子) the Miwa clan.
Oyamakui no Kami (大山咋神) is a Japanese god highly significant in Sannō Ichijitsu Shintō, and worshipped in the Hiyoshi Taisha network of shrines and the Matsunoo Taisha network. They are also known as Sanno Gongen in a Buddhist context. They are the son of Toshigami and grandson of Susanoo. Oyamakui no Kami is considered to be androgynous and possibly hermaphroditic. They are the kami of mountains and good health.
Ō clan is a descendant clan of Jimmu and Himetataraisuzu-hime. They are descended from Kamuyaimimi.
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