Torii Gate Research Paper

Firstly, the traditions within Shintoism were important to help the Japanese people to connect with their ancestors and the nature around them. The word ‘Shinto’ itself means way of the gods. It is as old as the Japanese culture and was the only religion in Japan until the 6th century. According to the Shinto religion, there exists a basic life force called kami. Kami are close to human beings and respond to human prayers. They can influence the course of natural forces, and human events. Shinto tradition says that there are eight million kami in Japan. Due to their deep respect and love for nature and Japan itself, many shrines were set up in places of natural beauty. Followers went to pray here to receive good fortune and samurai would often go to the shrines to pray for victory before and after battle. Shinto’s traditions involved having a clean lifestyle. They washed and bathed everyday which made most of japan a fresh

Shintoism: The Way of the Kami. Israel defines Kami as spirits that affiliate with natural objects such as the sun and the moon. In the opening of Buddha in the Land of the Kami, the narrator shares the historical background of the Kami, stating that a spiritual duo came down to Earth to stir up the sea waters, creating the archipelago of Japan. The sprits figure out reproduction and multiply, inhabiting the chain of Islands known as Japan. The narrators also mention the Kami in mountains, wind, grass and other natural entities. According to the film, spiritual rituals performed in earlier eras show continuity in Shinto shrines today. Israel explains that later, during the Asuka-Nara Period, The Yamato high courts establish a system that would monitor Shinto shrines. “The Yomato court developed a centralized

Japan is described as a country of wood, and the reverence of natural materials. The depths of the love and admiration that the Japanese people have for wood are famous, which is similar to the Greek love of pristine marble and its smooth surfaces. This can be seen in an old Japanese expression "plants and trees all have something to say", Japanese believe that trees have a soul and say they can sense spirits, or "kami", within them. It is trees that form the core which nurtures the sensibilities about nature held by the Japanese people. It is thus natural for architecture in Japan to be based on wood. Many structures are made of wood, ranging from shrines and temples to palaces and homes, and in doing so grand structures have been created (Stokstad).

The Samurai’s Garden, written by Gail Tsukiyama, incorporates the various aspect of myth throughout the plot, from how the Japanese worship to the rituals they perform. Stephan-san, a young Chinese man, when he first arrived in Tarumi Japan, discovered the Japanese ritual of being clean. The Japanese in this book had a strong desire to be sanitary in every aspect of their life both physically and morally. They used to be physically clean to visualize being spiritually clean. Another part of the mythology in this novel was the worshipping of the kami deities. These deities dwelled in the shrine near Tarumi and Stephan-san along with Matsu traveled to the shrine to worship and pray to the kami fox deity, the Inari. Two facets of The

The nobles of Japan claim that they are the descendants of the five gods which Susanoo-Wo created. In Japanese art Amaterasu is seated with her other brother Tsukuyomi no Mikoto, who is the moon god. The cocks from the myth are associated with her and the rising sun. In Japan the Ise Grand Shrine is the most important Shinto shrine. It is dedicated to Amaterasu, and represented with three of her symbols. The cocks, the mirror, and a raven (who is believed to be her messenger.) The mirror is called the Yata no Kagami, held in the center of Japan at the Great Shrine at Ise. The mirror has been hidden for over a thousand of years but it is said to have eight sides which is also Shinto’s number of perfection.

The exterior of the Pantheon is beautiful, but its inside is what makes it truly stunning. The perfectly circular interior chamber approximately 143 feet in diameter topped by a dome that is the same 143 feet high. It is a giant room that conceivably holds a perfect sphere or globe 143 feet across. Some believe the sphere was meant to symbolize the vault of heaven. At the apex of the dome is an oculus; its main purpose was to let light stream into the building and to prevents the dome from collapsing. Several smaller shrines are along the inner walls. There used to be devoted to the seven gods linked to the planets of the Sun, the Moon, Venus, Saturn, Jupiter, Mercury, and Mars. The huge marble walls might be the most remarkable feature in Pantheon.

The shrine is one of the biggest structures in the tribe’s community. Religion is such an important part of the Nawois’ live they have placed the shrine far enough from the river to avoid flooding even though much of their community is within the flooding zone. The shrine is shaped like a bowl. It has a state in the middle with seating 360 degrees around the stage.

of people and the major beliefs of the society. Hagia Sophia and the Dome of the Rock are two

The Japanese culture has been greatly influenced by its religions, and one of the most influential religions has been Shintoism. Shintoism has been dated back to 500BC, when the descendants of the sun goddess, Amaterasu-OmiKami, worshiped the gods and goddesses of Japan. Shinto means "way of the gods" and that represents what people who practice Shintoism believe in. Shintoism is a religion based on Japanese mythology, which is centered on a male god, Izanagi, and a female goddess, Izanami. These two gods were believed to have created Japan, which was thought to be the only land in the whole word. The two gods had two children, the sun goddess Amaterasu, and the storm god, Susanowo. These two gods fought over control of the people of

The Dome of the Rock and the Pantheon are constructed similarly. The Dome of the Rock was even influenced by the Pantheon, built on a domed-central plan structure. While the two buildings look different in appearance, they have similar forms. They both contain geometric structures. In the front, the Pantheon has a porch, with a triangular top. Behind this porch is a cylinder base with a hemispherical dome

Strong religious and spiritual believes is shown through the Anubis shrine. It is associated with the mummification and protection of the dead for their journey into the afterlife. The Anubis

: The structures that make up the Temple of Heaven are meant to signify the relationship between heaven and earth, more importantly the connection between the emperors and God. The through in It was believed that offerings made by the emperor to the Gods, would bring a flourishing harvests, as he was believed to be the closest being to god. The structure itself was built so majestically to represent it descending into heaven. The main ceremonies that were held within the hall were all on the basis of worshipping heaven and so it was believed by doing so, it would be seen as favorable to the gods, enough to be blessed with an abundance supply of harvests such as grain. The ceremonial interior of the hall was built in such a way as to emphasize

First, let’s talk about Ise Jingu situated in Japan. It is the largest Shinto shrine located in the city of Ise. Millions of people make their pilgrimage to this shrine for either tourism or religious purposes. It holds a lot of both spiritual and historical value of Japan. Spiritually as the shrine was made in light of the Sun Goddess Amaterasu Omikami, and the traditional progenitor of the imperial Japanese family, later another God Toyaku Okami being another sacred being, being worshipped. (Pletcher) The architectural design of the shrine consists of many rows of buildings but the most distinct are two large huts, being the inner (Naiku) and outer shrine (Geku). (Pletcher) Naiku was first constructed, which had the Goddess of Amaterasu, later Geku with the intention of worshipping Toyaku Okami, the god of food and benevolence. (Pletcher) The shrine is surrounded by a thick forest, which the buildings were made from. Using the essence of nature, or “ke”, the priests and priestesses used the surrounding trees as the buildings blocks of the shrine, as the trees had much devotion and spirituality of the Japanese people.

Agrippa, Augustus’ right-hand man, constructed this building as a temple to all the gods; however, a fire destroyed this temple in 80 CE and so Domitian built the reconstruction. The Pantheon we are familiar with has a significantly different design than the original one, and this is why this specific temple is so dislike to the rest of the Roman temples. Before it was burnt, the Pantheon stood in a podium at the end of a large rectangular court. The surroundings of this temple have changed in order to provide a unique experience to its visitors. For example, the temple has en enormous dome with a 27-foot oculus that opens to the sky. This oculus lets a shaft of light come through creating an emphasis wherever the reflection is. Visitors were driven nowhere but to the light at the center of the dome. This building was built for greeting foreign embassies, adjudicating disputes and hold court (Janson). Moreover, the Pantheon is extraordinary because of the potential and strength of concrete. Some other materials used in the process of building the temple include travertine, tufa, brick, and pumice. These materials varied in order to reduce its weight. The colored marble on the wall symbolized imperial authority. The sphere is though to symbolize eternity and perfection and the bronze panels symbolized a starry night sky.

In his 2001 journal article “Ise Shrine and a Modernist Construction of Japanese Tradition” of The Art Bulletin, Jonathan M. Reynolds examines the differing representation of the Ise Shrine through time, emphasizing on the changing cultural significance of the Ise after the second world war. Reynolds discussion of the Ise Shrine centers on its representation in texts and images. The texts and images in which Reynolds analyzes date as early as the 8th century with the Nihon Shoki, and as recent as the 20th century.