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User:Immanuelle/Urabe clan

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Immanuelle/Urabe clan
Yoshida Shrine, the traditional shrine of the family
Yoshida Shrine, the traditional shrine of the family
Home provinceYamashiro Province
Parent houseKuni no miyatsuko
FounderAme no Koyane [en] (Urabe)
Yoshida Kanehiro [ja] (Yoshida)

The Urabe clan [ja; en; simple; fr] (卜部氏) was a Japanese noble family. They did Divination for the royal family[1].[2]: 35 [3]. Their cadet branch the Yoshida family is one of the most historically influential shinto priest families.[1] They were highly influential in the development of Shinto. The historical Yoshida Shinto [en] school of thought which was the norm until the Meiji Restoration is named after them.[4]

They were originally the diviners of the Department of divinities under the Urabe clan name.[3] They served at Yoshida Shrine, their traditional shrine and namesake.[5]

The Yoshida Family is a family of court nobles and kazoku descended from the Urabe Clan. As court nobles, they were classified as a Half House [ja], and as Kazoku [ja], their rank was that of a viscount.

Their rival was the Shirakawa family [simple; ja; en:draft]

History

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See the main article: en:History of Shinto

The origins of the Urabe family date back to the Heian period or earlier. They claimed descent from Ame no Koyane [en].[2]: 25–26 

It is believed that originally the Urabe clan was a low clan subordinate to the Nakatomi clan [ja; en; simple].[6] They initially played support roles in rituals such as Ōharae-shiki [en], but over time they expanded and managed to gain more power by monopolizing the role of miyaji until eventually becoming nearly in charge of the Department of Divinities as a whole.[6] The lineage traditionally held the position of Jingi Daifu (神祇大副), the vice-official of the Department of Divinities, specializing in divination by turtle shell throughout generations.

Early history

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In the Department of Divinities there was this organization.[7]: 35 .[7]: 25–26 

  • Nakatomi clan [ja; en; simple; fr]: Later known as the Fujiwara [en], they specialized in reciting prayers to the Kami, with a divine lineage tracing back to Ame no Koyane [en] no Mikoto..[7]: 25–26 
    • In his book Jinja to kodai ōken saishi (1989). Iwao Ōwa [ja] goes on to theorize that the Ō clan [ja; en] (多氏, Ō no uji, also written as 大氏) was originally ōmi (大忌, "greater taboo (priesthood)"), but was usurped by the Nakatomi clan [ja; en; simple; fr] who were among the "lesser priesthood" (the latter claims descent from the Inbe clan (忌部氏)).[13]
    • Takemikazuchi was originally a local god (kuni-tsu-kami) revered by the Ō clan [ja; en] (多氏, Ō no uji, also written as 大氏),[13] and was a god of maritime travel.[13] However, the Nakatomi clan [ja; en; simple; fr] who also has roots in this region, and when they took over control of priestly duties from the Ō clan, they also instituted Takemikazuchi as the Nakatomi clan's ujigami (clan deity). Or so this is the observation by Iwao Ōwa [ja][13]

All of these clans are descended from figures who played significant roles in the Tenson korin [en] and accompanied Ninigi during his descent, and many of them (Sarume clan [simple; en:draft; ja; fr], Inbe clan, Nakatomi clan [ja; en; simple; fr], and Urabe clan [ja; en; simple; fr]) descend from figures (Ame no Uzume, Futodama, Ame no Koyane [en], and Ame no Koyane [en] respectively) played roles in the myth of Amaterasu in the cave.[7]: 59 

The Mononobe clan [en] considered themselves excluded from this, and their ancestor Nigihayahi [fr; simple] was excluded. For this reason they wrote the Kujiki [en]. They were highly influential in the development of the department of divinities, but they were not a priestly clan. The Inbe felt their role was minimized so they wrote the Kogo Shui [en] to improve their position too.[7]

Yoshida Kanehiro [ja] was the first person to have the name Yoshida, taken from Yoshida Shrine which he ran. The Yoshida family grew immensely powerful later.

Structure and division

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Urabe is a clan whose occupation was Kameboku (divination by interpreting the cracks formed when a tortoise shell is burned). Different lineages of Urabe clans exist across Japan, with those from Izu (伊豆), Iki (壱岐), and Tsushima (対馬) appointed as officials of the Jingikan (神祇官). The Izu Urabe clan was appointed as vice-ministers (大副 and 少副) of the Jingikan, with 5 people from Izu, 5 from Iki, and 10 from Tsushima appointed to lower-ranking official positions, recognized for their excellence in divination techniques. It is said that Urabe clans not from these three regions are descendants of clans related to Taizan (太占), an ancient form of Japanese divination.

Urabe of Izu

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Their first recorded historical ancestor was Hiramaro Urabe [ja], served in the early Heian period, but details before him are unclear. There are genealogies suggesting Hiramaro was the son of Onakatomi Chijimaro (大中臣千治麿), a grandson of Onakatomi Kiyomaro (大中臣清麿), but these are considered later fabrications. It is theorized they served Mishima Taisha [en; ja] as priests.

The descendants of Hiramaro split into the Yoshida-sha (吉田社) and Hirano-sha (平野社) lineages, serving alternately as Jingi Daifu and Jingi Shofu.

Urabe of Iki

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The Iki Urabe clan, associated with Iyoshi Island (伊吉島). Genealogies indicate Maneko no Mikoto (真根子命), a descendant of Raijin no Mikoto (雷神命) and part of Empress Jingu's (神功皇后) retinue, as an ancestor. Despite some claims to Nakatomi (中臣) lineage, discrepancies in genealogical records suggest different origins.[14]

Urabe of Tsushima

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The Tsushima Urabe clan, associated with the Tsushima Prefecture (対馬府) ruling family. Ancestral origins vary across historical sources, including deities like Takehiradori no Mikoto (建比良鳥命) and Raidaijin no Mikoto (雷大臣命).[15][16][14][17][18][19]

Other Urabe

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Beyond the mentioned, the Urabe surname appears in ancient and Nara period records across regions like Mutsu (陸奥), Shimousa (下総), Suruga (駿河), Omi (近江), and Inaba (因幡) Provinces.

Urabe Kanekata (fl. 1274 - 1301)

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In the medieval period, Urabe Kanekata (卜部兼方) was known for his expertise in Nihon Shoki (日本書紀) studies, earning the title "The Nihon Shoki Family."[20] He wrote the Shaku Nihongi [en]

Yoshida Kanehiro [ja] (1348-1402)

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The Yoshida family's founder, Yoshida Kanehiro [ja] came from the Urabe clan of Izu. He is known for transferring his residence's land in Kyoto's Muromachi Koji to Ashikaga Yoshimitsu, named the family "Yoshida" after the Yoshida Shrine, where he served. Kanehiro [ja] was the first from the Urabe Clan to become a high-ranking official, serving as Jingi-no-Daifu (Deputy of the Department of Divinities) and Jiju (Chamberlain).

Yoshida Kanetomo (吉田 兼倶, 1435–1511)

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The 5th generation, Kanetomo, founded a unique form of Shinto, expanding his influence by gaining Emperor Go-Mizunoo [en] as a follower, despite fierce opposition from the existing priesthood of the Ise Shrine lineage. He self-proclaimed the new title of "Jingi Kanrei Chojou" (Supreme Leader of the Department of Worship), later ousting the Shirakawa family [simple; ja; en:draft], who were Jingi Haku (heads of the Department of Worship), and expanding his control over shrines nationwide.

 
Yoshida Kanetomo

During the Ōnin reign, the Ōnin War broke out and Kyoto was burnt to the ground, affecting many temples and shrines, and causing the abortion of imperial court rituals such as the Daijosai [en] and the coronation ceremony. One of the priests who was shocked by the upheaval was Yoshida Kanetomo [en]. Kanetomo, who was so upset that he lost his own Yoshida Shrine to the war, as well as more than a dozen residents of the area around the shrine.[21] However, the loss of many ancient manuscripts due to the war led to the formation of a new Shinto theory called Yoshida Shintō [en].[22]

 
Yoshida Shrine in Sakyo-ku [en] Kyoto

Kanetomo authored texts such as "Shintō Daimi" (神道大意) and "Yuiitsu Shintō Meihō Yōshū" (唯一神道名法要集), synthesizing medieval Shinto thought and incorporating discourses from various religions to propose Yoshida Shinto. In this doctrine, he classified Shinto into three categories: "Honjaku Engi Shintō" (本迹縁起神道), "Ryōbu Shūgō Shintō" (両部習合神道), and "Genpon Shūgen Shintō" (元本宗源神道), declaring the "Genpon Shūgen Shintō" passed down in his family as the legitimate Shinto since the nation's founding. He defined gods as the "spiritual ancestors of heaven and earth" and the way as the "origin of all actions."[23] He also strongly advocated the root-branch-fruit theory, positioning Shinto as the root, Confucianism as its branches manifesting in China, and Buddhism as the fruit blossoming in India, asserting that Shinto encapsulates the essence of all religions.[24]

Furthermore, Kanetomo argued that Shinto has three aspects: "substance" (体), "form" (相), and "function" (用), governing various phenomena like the sun and moon, cold and heat, and nature. Ultimately, he envisioned a pantheistic view where gods reside within all aspects of the universe, pervading the cosmos.[25]

Kanetomo also established numerous rituals. He constructed the Dai Ōtomiya Saijō at the Yoshida Shrine precincts, proclaiming it as the foundation for rituals since Emperor Jimmu, serving as the main sanctuary for inner and outer shrines, eight god temples, and over three thousand official shrines nationwide.[26] Influenced by Esoteric Buddhism, he devised Homa [en] rituals involving a fire in an octagonal platform centered around a stove, contributing to the formation of three major rituals alongside "Jūhachido Shintō Gyoji" and "Sōgen Shintō Gyoji."[27]

These teachings were expounded by the "Three Nerves" of the Tengen Shinhen Shinmyou Sutra, the Local Shinto Shinmyou Sutra, and the Jingen Shinryoku Shinmyou Sutra.[28] These sutras were said to be the teachings of Ame-no-Koyane [en], but these three sutras are fictitious and there is no evidence that they were ever produced.[29] Kanetomo forged sutras similar to these by posing as the authors, such as Fujiwara no Kamatari [en], to create his own sutras.[30] The history of the sanctuary was also created by Kanetomo himself.[31]

Yoshida Shinto established the ritual of enshrining humans as gods. Traditionally, Shinto saw death as impure and seldom involved in funeral rites, with human enshrinement limited to pacifying vengeful spirits or celestial deity worship. However, Yoshida Shinto, viewing a close relationship between humans and gods, actively conducted funerary rites, with Kanetomo establishing the Shinryūsha as a spiritual shrine over the deceased's remains.[32]

Yoshida Shinto is the first Shinto theory to have its own doctrines, scriptures, and rituals independent of Buddhism, while integrating various religious discourses in a cross-border manner.[33]、The Shinto scholar Okada Chuangji [ja] described the establishment of Yoshida Shinto as "a turning point in the history of Shinto.[34]、The historian Toshio Kuroda [en] argues that the establishment of Yoshida Shinto was the establishment of Shinto[35] It is considered by several researchers to be a turning point in the history of Shinto.

Hino Tomiko (日野 富子, 1440 – June 30, 1496)

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Although Yoshida Shinto was an emerging force, it rapidly rose to prominence, perhaps due to the social unrest of the age of war, and was widely accepted, especially by the upper classes, as it received the support of Hino Tomiko [en] in the construction of the Omoto Shrine, and even received the imperial approval of the Omoto Shrine in 1473 (Bunmei5).[36]、The center of the Shinto world in modern times.[37] On the other hand, it received strong protests from priests of Ise Grand Shrine.[33]

Yoshida Kanemi [ja; fa] (1535-1610)

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By the 9th generation, Yoshida Kanemi [ja; fa], with the support of Oda Nobunaga, the family achieved the court noble status[38]. Serving as a family ritualist to Konoe Sakihisa and forming a deep friendship with Akechi Mitsuhide, Kanemi's diary, "Kanjokyoki," became an essential resource for the study of the Azuchi-Momoyama period. The Yoshida family's dominance in priesthood was solidified in the Edo period, particularly with the "Priest Law for Priests of Various Shrines" in 1665.[39]

As mentioned above, Yoshida Shinto, which established Shinto funeral rites, became involved in the construction of shrines that enshrined warring feudal lords as gods in the Warring States period, and Kanemi Yoshida was involved in the construction of Toyokuni Shrine [en], which enshrined Toyotomi Hideyoshi as a god. Shinryuin Bonshun of the Yoshida family taught Shinto to Tokugawa Ieyasu, and according to his will, conducted a Shinto funeral service after Ieyasu's death.[40](However, Nikkō Tōshō-gū became the Sanno Shinto [en] style after Tenkai [en] won the debate).

When the era of warfare ended and the Edo period began, the administration of shrines was reorganized. The shogunate first relieved each shrine of its current territory and granted it the privilege of "not entering into the custody of the guardian. However, what was granted was the right to make profits from the shrines, and the ownership of the land belonged to the shogunate.[41] The Shogunate also established the Jisha-bugyō [en] as a position reporting directly to the shogun, and placed it at the head of the three magistrates, surpassing the Town Magistrate [en] and Account Magistrate [en] under the jurisdiction of the Rōchū [en].[42] In addition, a Shinto department under the jurisdiction of the temple and shrine magistrates was established to study the truths of Shinto and the rituals of rituals and to respond to the advice of the temple and shrine magistrates.[43] On the other hand, individual magistrates were assigned to specific shrines, such as Yamada bugyō [en], who was in charge of Ise Shrine, and Nikko bugyō, who was in charge of Nikko Tōshō-gū.[44]

In 1665 (the fifth year of the Kanbun), the shogunate issued the Priest Law for Priests of Various Shrines, which stated that ordinary Priests [en] without rank must obtain a Shinto license issued by the Yoshida family before they can wear a hunting robe or crown, giving the Yoshida family control over almost all priests.[39] However, it was approved that those families that had been conferred ranks by the Imperial Court through transmission, such as Ise Grand Shrine, Kamo Shrine, Kasuga-taisha, Usa Jingū, Izumo-taisha, and Fushimi Inari-taisha, would continue to use the same methods as before, without the Yoshida family.[45] In addition, the law stipulates penalties for neglect of duties by priests, prohibition of sales and purchases of shrine property, and the obligation to repair shrine buildings.

The Shogunate also financially supported the partial revival of the imperial rituals that had been suspended due to warfare. After 222 years of interruptions since Emperor Go-Tsuchimikado [en], the Dai-namesai was revived in the reign of Emperor Higashiyama [en], and became a regular event since Emperor Sakuramachi [en].[46] The Niiname-no-Matsuri was also revived in 1688 (the first year of Genroku), the year after the restoration of the Dai-namesai.[46] In 1744 (the first year of Enkyō (Edo period)), some of the votive offerings were also revived, including those to Twenty-Two Shrines and to Usa Hachiman Shrine and Kashii Shrine [en].[46] The Imperial Court's dispatch of imperial envoys on the occasion of the Shinnamesai festival was revived in 1647 (the fourth year of the Shohoho) by the special order of Emperor Go-Kōmyō [en]. The ceremonial relocation of the Ise Jingu Shrine was also suspended, but was rebuilt during the Azuchi-Momoyama period [en] thanks to the efforts of Seisun and Shuyou of Keikoin. The Department of Divinities, which was destroyed by fire during the war, was replaced by the eight temples at the Yoshida Shrine, and the Divinities themselves were not rebuilt.[47]

Later Edo period

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The family heads were known as Jingi Kanrei Chojou, holding the highest position of Jingi-no-Daifu at the rank of Shonii (Senior Second Rank). During the Edo period, the family's stipend was 760 koku. A branch family, the Hagiwara family, emerged in the early Edo period.

In Yoshida Shinto, a merchant named Yoshikawa Tadashi [ja] was initiated into the Yoshida family and received the "Shinto Doutou" (神道同統) from the head of the Yoshida family, Hagiwara Kenju (萩原兼従), becoming the official successor. He formed Yoshikawa Shinto by removing Buddhist discourse from Yoshida Shinto and incorporating more Confucian teachings. Its ideology first posits that Shinto is the origin of all laws, and that Kunitokotachi (国常立尊) is the sovereign of the world. It argues that the world and humans were created through "Li [ja; en]" (理), identical to the gods, and that "Li [ja; en]" inherently exists within the human body. Thus, originally humans and gods were one, but the divine wisdom becomes clouded by the impurities of the human heart. Therefore, it is necessary to return to one's original state through "caution" (つつしみ). As concrete methods, it advocated purification rituals to cleanse both internally and externally, expressing sincerity through festival rites, and praying to the gods. Moreover, it stated that the five cardinal relationships in Confucianism are the mission given by the gods to humans, especially emphasizing the importance of the relationship between lord and retainer.[48][49]

Meiji Restoration

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In 1869 (Meiji 2), during the Meiji Restoration the traditional Japanese nobility were reformed. The Yoshida family were elevated to the kazoku peerage, and in 1884 (Meiji 17), upon the enactment of the Peerage ordinance [ja], Yoshiyoshi [ja] was bestowed the title of viscount.

The residence of the Yoshida baronial family was located in Ichigaya Nakanocho, Ushigome Ward, Tokyo.

Yoshida Kiyonari [en] was another member who was also awarded the title of viscount.[50]

Shrines served by the Urabe

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- Kashima-jingū (鹿嶋神宮) in Hitachi Province: Served from ancient times, involved in divination.

- Katsuragi Hitotoshi Shrine [ja] (葛城一言主神社) in Yamato Province: Ancestor served as a priest.

- Munakata Taisha (宗像大社) in Chikuzen Province: Ancestors served, later becoming vassals of the Kuroda clan [ja] (黒田氏).

See Also

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References

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  1. ↑ 1.0 1.1 "Yoshida family | Encyclopedia.com". www.encyclopedia.com. Retrieved 2023-03-12.
  2. ↑ 2.0 2.1 Hardacre, Helen (2017). Shinto: A History. Oxford University Press. ISBN 978-0-19-062171-1.
  3. ↑ 3.0 3.1 "Jingidoke". 國學院大學デジタルミュージアム (in Japanese). Retrieved 2024-03-19.
  4. ↑ "Yoshida Shintō | 國學院大學デジタルミュージアム". web.archive.org. 2024-03-19. Retrieved 2024-03-19.
  5. ↑ "Yoshida family". Oxford Reference. doi:10.1093/oi/authority.20110803125403686?d=/10.1093/oi/authority.20110803125403686&p=emailamfctfco71wye. Retrieved 2024-03-19.
  6. ↑ 6.0 6.1 "Jingi shizoku | 國學院大學デジタルミュージアム". web.archive.org. 2024-03-19. Retrieved 2024-04-01.
  7. ↑ 7.00 7.01 7.02 7.03 7.04 7.05 7.06 7.07 7.08 7.09 7.10 7.11 7.12 7.13 7.14 7.15 7.16 7.17 7.18 Hardacre, Helen (2017). Shinto: A History. Oxford University Press. ISBN 978-0-19-062171-1.
  8. ↑ Picken, Stuart D. B. (2004). Sourcebook in Shinto: Selected Documents. Greenwood Publishing Group. ISBN 978-0-313-26432-0.
  9. ↑ Roberts, Jeremy (2009). Japanese Mythology A to Z. Infobase Publishing. ISBN 978-1-4381-2802-3.
  10. ↑ Coulter, Charles Russell; Turner, Patricia (2013-07-04). Encyclopedia of Ancient Deities. Routledge. ISBN 978-1-135-96397-2.
  11. ↑ "Encyclopedia of Shinto詳細". 國學院大學デジタルミュージアム (in Japanese). Retrieved 2024-03-18.
  12. ↑ "Encyclopedia of Shinto詳細". 國學院大學デジタルミュージアム (in Japanese). Retrieved 2024-03-19.
  13. ↑ 13.0 13.1 13.2 13.3 小向, 正司 (1992). 神道の本. Books Esoterica. Vol. 2. 学研. pp. 76–7.(zasshi code 66951-07; kyōtsu zasshi code T10-66951-07-1000)
  14. ↑ 14.0 14.1 Kory, Stephan N. (2015). "From Deer Bones to Turtle Shells: The State Ritualization of Pyro-Plastromancy during the Nara-Heian Transition". Japanese Journal of Religious Studies. 42 (2): 339–380. ISSN 0304-1042.
  15. ↑ Grapard, Allan G. (1992). "The Shinto of Yoshida Kanetomo". Monumenta Nipponica. 47 (1): 27–58. doi:10.2307/2385357. ISSN 0027-0741.
  16. ↑ "Cultural Properties | Japan Heritage Border Islands of Iki, Tsushima and Goto. A Bridge from Ancient Times". Cultural Properties | Japan Heritage Border Islands of Iki, Tsushima and Goto. A Bridge from Ancient Times. Retrieved 2024-04-03.
  17. ↑ "Things to do in Tsushima in December". Wanderlog. Retrieved 2024-04-03.
  18. ↑ "Kiboku | 國學院大學デジタルミュージアム". web.archive.org. 2024-03-19. Retrieved 2024-04-03.
  19. ↑ https://web.archive.org/web/20240403160613/https://d-museum.kokugakuin.ac.jp/eos/detail/id=9920
  20. ↑ "Urabe Kanekata | 國學院大學デジタルミュージアム". web.archive.org. 2024-03-25. Retrieved 2024-04-03.
  21. ↑ Shouji Okada 2010, p. 182.
  22. ↑ Satoshi Ito 2012, p. 234.
  23. ↑ Satoshi Ito 2012, pp. 236–237.
  24. ↑ Association of Shinto Shrines 2013, p. 113.
  25. ↑ Satoshi Ito 2012, pp. 237–238.
  26. ↑ Satoshi Ito 2012, pp. 235–236.
  27. ↑ "吉田神道行事壇". 國學院大學博物館. Retrieved 2021-03-02.
  28. ↑ Satoshi Ito 2012, p. 236.
  29. ↑ Satoshi Ito 2012, p. 239.
  30. ↑ Satoshi Ito 2012, pp. 239–240.
  31. ↑ Satoshi Ito 2012, p. 240.
  32. ↑ Shouji Okada 2010, pp. 186–187.
  33. ↑ 33.0 33.1 Satoshi Ito 2012, p. 243.
  34. ↑ Shouji Okada 2010, p. 17.
  35. ↑ Shouji Okada 2010, p. 16.
  36. ↑ Satoshi Ito 2012, p. 235.
  37. ↑ Satoshi Ito 2012, p. 244.
  38. ↑ "Yoshida Kanemi | 國學院大學デジタルミュージアム". web.archive.org. 2023-12-07. Retrieved 2024-04-03.
  39. ↑ 39.0 39.1 Shouji Okada 2010, pp. 192–196.
  40. ↑ 鎌田純一 (2017-10-19). "梵舜". コトバンク（日本大百科全書）. Retrieved 2021-07-06.
  41. ↑ Shouji Okada 2010, p. 191.
  42. ↑ Shouji Okada 2010, p. 191-192.
  43. ↑ Shouji Okada 2010, p. 192.
  44. ↑ Shouji Okada 2010, p. 198.
  45. ↑ Shouji Okada 2010, p. 193.
  46. ↑ 46.0 46.1 46.2 Shouji Okada 2010, pp. 188–190.
  47. ↑ Shouji Okada 2010, pp. 190–191.
  48. ↑ Taira Shigemichi & Akie Abe 1972, pp. 522–528.
  49. ↑ "Yoshikawa Shintō | 國學院大學デジタルミュージアム". web.archive.org. 2023-03-14. Retrieved 2024-04-03.
  50. ↑ Cobbing, Andrew (2013-10-23). The Satsuma Students in Britain: Japan's Early Search for the essence of the West'. Routledge. ISBN 978-1-134-25202-2.

Bibliography

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