User:Immanuelle/Kamo Shrines
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The Kamo shrines are two shrines in Kyoto, Japan. Regarded as protectors of the capital, these shrines historically acted as symbolic barriers against evil influences from the northeast, a direction traditionally associated with malevolent forces. Their importance was elevated when Emperor Kanmu established the capital at Kyoto, sending special tribute and emissaries to the Kamo Shrines' festivals, thus raising their ranks to the level of the Ise Shrines.[1]
Historical Significance
changeThe Kamo family, which fought on the side of Emperor Tenmu during the Jinshin War, was rewarded with the title asomi. By the mid-Heian period, they became closely associated with yin-yang knowledge, astronomy, astrology, and hemerology, eventually specializing in calendar-making and divinations. The Kamo Shrines' status was elevated, paralleling the imperial house's patronage of the Ise Shrines.[1]
Annual Festivals and Rituals
changeThe Annual Festival of the Kamo Shrines, held in the fourth lunar month, became the capital's greatest spectacle. The ceremony, closed to all but shrine priests, reenacted the original descent of the Kami to the shrine. Within a freshly cut brushwood fence, two large sand cones were formed, and pillars of pine logs were erected as yorishiro (temporary resting places) for the Kami. Known as miare shinji at the Kamigamo Shrine and mikage matsuri at the Shimogamo Shrine, this ritual was conducted in darkness, with priests extinguishing all lights and calling down the Kami to enter the yorishiro. The Kami were then transferred to smaller sakaki trees, which were carried into the main sanctuary.[1]
The court sent a Grand Imperial Emissary to convey offerings, including horses, dances, and prayers. Following elaborate ceremonies in which the emperor dispatched the emissary, a grand procession traveled from the palace to the Shimogamo Shrine and then to the Kamigamo Shrine. At each shrine, the emissary presented offerings, followed by equestrian spectacles such as horse racing and yabusame (archery on horseback).[1]
Imperial and Aristocratic Involvement
changeBeginning in 810, during Emperor Saga's reign, the court dedicated a consecrated imperial princess (saiin) to worship at the Kamo Shrines, a practice patterned after the saiō at Ise. The saiin read an imperial proclamation before the sanctuaries of the Kami at the Annual Festival (Kamo sai), her procession becoming a grand spectacle. The festival, also known as the Aoi (hollyhock) Festival (Aoi matsuri), derived its popular name from the hollyhock decorations on the saiin's crown and attendants' ox carts.[1]
The Annual Festival of the Kamo Shrines was made an official public rite (kōsai) in 810, although the Department of Divinities (Department of Divinities) had no role in this event. Instead, the Grand Imperial Emissary and the saiin conveyed the court’s prayers and offerings, reflecting a shift in religious practice from the Department of Divinities to the Department of State (Dajōkan).[1]
Aristocratic Visits
changeAristocrats often visited the Kamo Shrines, mirroring the imperial court's practices. For example, Fujiwara no Tadahira visited the shrines for various personal and familial reasons, including prayers for recovery from illness and military victory. Diaries from the period, such as Fujiwara no Sanesuke’s Shōyūki and Fujiwara Teika’s Meigetsuki, document these visits and the evolving practices of shrine worship.[1]
Decline of Department of Divinities Authority
changeOver time, the Jingikan's role diminished, and shrine priesthood became hereditary. The provincial governors were responsible for shrine upkeep, but many shrines fell into disrepair. Only those receiving Grand Imperial Emissaries' visits retained significant support. Shrine personnel began to act independently, as seen in the jinin (shrine personnel) protests against provincial governors’ misadministration.[1]
Shōen System and Economic Impact
changeThe shōen (landed estates) system allowed shrines to become economically independent. Shrines like the Kamo Shrines acquired extensive estates through commendation (kishin) and became wealthy landholders. This economic stability enabled them to maintain their rituals and expand their influence, though it also led to diminished central government oversight and increased privatization of religious practice.[1]
