The shrine at Nagoya holds the sword among the imperial regalia and is second only to Ise in that respect.
The lacquered cap completes the vesture, and its shape follows the court dress of the Heian period from which the whole costume descends.
The small wooden plaque carrying a written request is hung at the shrine, and the racks of them are the most legible record of what a parish is actually asking for.
The Engishiki, the tenth century compilation of shrine ritual procedure, codifies liturgies this branch's shrines still perform.
The shrine to Inari at the head of some thousands of subordinate shrines, with the mountain path behind it lined by gates given as offerings.
Performed at the major shrines and at the imperial court, and kept as an ensemble tradition for over a thousand years.
Said at the shrine washbasin and in cold-water purification, and the nearest thing ordinary Shinto practice has to a formula anyone may use.
The inner shrine holds the mirror among the imperial regalia and is rebuilt on an adjacent site every twenty years, and it stands at the head of the shrine system.
The shrine built over the water on the island, whose gate stands in the sea at high tide, and whose island was long kept free of birth and death.
The shrine to Okuninushi is among the oldest, and the tenth lunar month is called the month without gods everywhere except here, where the gods are held to gather.
The plain white robe is worn for ordinary services and by shrine functionaries, white being the colour of purity in shrine practice.
The mythology's own warrant for it stands near its beginning: the dance that drew Amaterasu back out of the cave.
The household shelf holds the talisman from the shrine and receives daily offerings of rice, salt and water.
The kannushi serves a shrine and the kami enshrined there, and the core of the work is purification and the presentation of offerings rather than preaching.
The hunting robe became the formal vestment of the higher grades of the shrine priesthood, its colour set by the rank the priest holds.
The Meiji ranking of shrines determined their funding, the standing of their priests and their place in state ceremony, and shrine Shinto is the body it classified.
The miko assists at the shrine and performs the kagura dances, and the office descends from a mediumistic role that shrine practice has largely left behind.
The portable shrine carries the deity through the parish at the annual festival, which is the one day the kami leaves the shrine.
The Sengen shrines at the foot and on the summit enshrine the deity of the mountain, and the summit shrine is the property of the head shrine rather than of the state.
Addressed to the kami in an archaic register distinct from ordinary Japanese, and delivered rather than sung.
The paper or wooden talisman is taken home from the shrine and placed on the household shelf for the year.
Recited at the great purification held twice a year and at shrine ceremonies generally.
The sealed brocade charm is carried on the person and returned to the shrine at the year's end to be burned.
The drawn fortune is read and, when it is bad, tied to a frame at the shrine so that the shrine carries it instead of the drawer.
Branches of the evergreen are offered at the altar, and the offering of one is the ordinary act of a worshipper at a formal rite.
Hereditary priestly families still hold the headship of a small number of major shrines, an exception within a system that is otherwise centralised and credential-based.
Shamanism, Disciplines Shrine practice has old roots in spirit mediumship and the miko still has a place in it, but the modern shrine establishment defined itself as public observance rather than as spirit work.
The folded paper streamers hang from the rope and from the purification wand, and their zigzag is the mark of the boundary itself.
The twisted rope marks off ground that has been purified, and hangs at gates, around trees and across shrine buildings.
The oldest complete copy of the chronicle, made in the fourteenth century, is the textual basis for a work shrine practice treats as the account of the descent of the kami.
The object in which the deity is enshrined is not itself the deity and is not shown, often not even to the priesthood.
The shrine is a religious corporation administered independently of the association to which the great majority of shrines belong, so it is of the tradition without being within its principal body.
Anything a kami is invited to occupy for the duration of a rite, which is why a rope around a rock or a tree is enough to make a shrine.