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- in a system or doctrine known as Ryobu Shinto, which refers to the double aspect of worshipping local kamias incarnations of Buddhist deities. Shingon Buddhism tried to harmonize the two religions by its doctrine of honji-suijaku which maintained that the Buddha and the Sun Goddess were one and the same being.
With the entrenchment of Buddhism, Shinto architecture yielded to Buddhist influences throughout the Kamakura (1185-1392), Muromachi (1392-1573), Momoyama (1573-1615), and Edo (1615-1868) periods. With the increasing prevalence of impressive Buddhist architecture, Shinto shrines became more ornate and larger in size. It was often difficult to distinguish between the two; only the forked finials (chigi) and ridge billets (katsuogi) indicated that the buildings were Shinto. Buddhist elements creeping into Shinto architecture include such features as upcurved roof lines, railings, lotus bud knobs and the use of red and white paint.
Even though there are tens of thousands of Shinto shrines, they can be classified into less than a dozen types named after particular shrines. The principal types are Shimmei, Taisha, Nagare, Kasuga, Hachiman and Hietypes. (see chart). The most prevalent style is the Nagare, found throughout the country, seconded by the Kasuga style which is found mainly around Nara. The Nagare style is a side-entering building with a graceful curved roof extending over the staircase in the front porch to provide shelter for worshippers. The Kasuga, a gable side or end-entering building, has a separate roof spanning the staircase.
Shinto Rituals
Since there is no room in the building for a congregation to assemble during rituals, devotees worship outside the shrine or perhaps in a hall for the public. Only the white-garbed priests and other officials assemble at the altar in the inner sanctuary, which is usually encircled by a fence (tamagaki). The wor�shipper first purifies his hands and mouth with water. Sometimes the Shinto priest waves a wand (haraigushi) or branch of the sakaki tree over the worshippers or objects, symbolizing an inward purification of all sins and uncleanliness. The prayers recited to the kami are highly stylized and rhetori�cal, and have remained largely unchanged to the present.
Worship at Shinto shrines has always been very simple and rather unsys�tematized. On entering the sacred precincts, worshippers attract the kami's attention by ringing bells or gongs which drive away evil spirits and symboli�cally purify the mind. They then clap their hands, bow, pray and make a small offering of food, sake, cloth, strips of paper or money.
The Shinto shrines were communal institutions serving not only as centres of religious life, but also as playgrounds for children, areas of rest and relaxation for adults, and as places where neighbours could assemble or meet.
Shinto is the first religion to enter the life of Japanese youths. About 30 days after birth, the child is likely to be presented at a local shrine, and so introduced to the deity who will become his or her special guardian for life. They thus become ujiko, or children of the deity ofthat locality. Even if they move to a new
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