| Sugawara no Michizane |
See |
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| Suiga shinto |
"Conferment of benefits Shinto" or 'Descent of divine blessing Shinto'. A Neo-Confucian, anti-Buddhist school of thought and Shinto lineage founded by Yamazaki, Ansai (1616—1682) Suiga shinto combined two main influences. First were the teachings of Chu Hsi (Shushi) as interpreted by Fujiwara, Seiki (1561—1619) and Hayashi, Razan (1583—1657) which gave the ruler-subject relationship precedence over father-son filial piety. Yamazaki identified the ruler as the emperor and emphasised the divinity of the land of Japan, thereby adapting Confucianism to serve Japanese social and political values in the Tokugawa period. Second, in later life Yamazaki was drawn to religious devotion to the kami, particularly Amaterasu worshipped under the name of Ohirumemuchi, from whom flowed all divine blessings (suiga) Special emphasis was given to the as a source of authority and the principle of scrupulous propriety in the execution of service to kami or superiors. Yamazaki's complex system of metaphysical thought tried to assimilate Chinese cosmology with Japanese mythology, sacralising the structure of Tokugawa society. His own summary of his teachings was 'devotion within, righteousness without'. Followers regarded Yamazaki as a kami. As a form of Shinto, suiga shinto was distinctive for its attempt to combine reverence for the Japanese emperor with veneration of the kami. It is therefore one of the sources for and fukko shinto, though Motoori, Norinaga rejected Yamazaki's thought as being too close to Neo-Confucianism. See |
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| Suigyo |
Water-austerities. See |
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| Suijin |
Water is vital both spiritually and materially; it is a purifying agent used in shrine rites (see Misogi) and a reliable supply is essential for Japanese agriculture, especially for rice-cultivation which requires the fields to be kept flooded. Suijin is a general term for the kami of springs, wells and other important sources of irrigation. Despite the general name "suijin" the phenomenon of suijin is rather complex. Water-kami receive frequent worship under various names, particularly from women in agricultural communities and often at a small shrine set up near the water-source. The main water-kami found in large shrines and widely worshipped is Mizu-ha-no-me who was born from the urine of Shrines of suijin under this name are found at the Kumano, Atsuta, Dewasanzan, Sumiyoshi, and other shrines. Suijin like to receive as offerings kyuri (cucumbers) and other such products of the field and are often represented in the form of a snake, fish, eel or Rivers in Japan traditionally have a multitude of different names according to the different localities they pass through, so water-kami are attached to particular stretches, torrents, waterfalls (also worshipped as the Buddhist divinity Fudo-myo) etc. rather than to a river as a whole |
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| Suika shinto |
"Conferment of benefits Shinto" or 'Descent of divine blessing Shinto'. A Neo-Confucian, anti-Buddhist school of thought and Shinto lineage founded by Yamazaki, Ansai (1616—1682) Suiga shinto combined two main influences. First were the teachings of Chu Hsi (Shushi) as interpreted by Fujiwara, Seiki (1561—1619) and Hayashi, Razan (1583—1657) which gave the ruler-subject relationship precedence over father-son filial piety. Yamazaki identified the ruler as the emperor and emphasised the divinity of the land of Japan, thereby adapting Confucianism to serve Japanese social and political values in the Tokugawa period. Second, in later life Yamazaki was drawn to religious devotion to the kami, particularly Amaterasu worshipped under the name of Ohirumemuchi, from whom flowed all divine blessings (suiga) Special emphasis was given to the as a source of authority and the principle of scrupulous propriety in the execution of service to kami or superiors. Yamazaki's complex system of metaphysical thought tried to assimilate Chinese cosmology with Japanese mythology, sacralising the structure of Tokugawa society. His own summary of his teachings was 'devotion within, righteousness without'. Followers regarded Yamazaki as a kami. As a form of Shinto, suiga shinto was distinctive for its attempt to combine reverence for the Japanese emperor with veneration of the kami. It is therefore one of the sources for and fukko shinto, though Motoori, Norinaga rejected Yamazaki's thought as being too close to Neo-Confucianism. See |
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| Suitable For Building Idempotent |
SBI |
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| Suiten-gu |
A riverside shrine in Kurume, Kyushu dedicated to Ame-no-minaka-nushi, Koreimon-in and her son, the unfortunate child-emperor Antoku as deities of water and of easy birth. The shrine has numerous including the Tokyo suiten-gu where Antoku is worshipped as a kami governing water. The spring festival on May 5th includes a boat crossing of the Chikugo river |
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| Sukei-kai |
"Worshippers Associations'. In present usage, committees formed since 1945 to support local shrines following the dissolution by SCAP of the official sodai (ujiko representatives) system which relied on local government administrative units such as ward associations. Before the war sukeisha appears to have meant only worshippers outside the ujiko area. In modern urban Japan where people move around and areas are rebuilt it is seldom clear where the boundaries of a Shinto "parish" lie and in any case the parish boundaries have no official status. Consequently the shrine of which parishioners are technically may not be the shrine which they actually attend and support. The ujiko sodai system masked this fact but after the war sukei-kai 'worshippers associations" were set up to mobilise support for a shrine from people who may or may not live in the immediate vicinity of the shrine. The sukei-kai or sodai-kai is formed of volunteers who are responsible for collecting contributions from local residents and managing the affairs of the shrine and thus function more or less as ujiko-sodai |
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| Sukeisha-kai |
"Worshippers Associations'. In present usage, committees formed since 1945 to support local shrines following the dissolution by SCAP of the official sodai (ujiko representatives) system which relied on local government administrative units such as ward associations. Before the war sukeisha appears to have meant only worshippers outside the ujiko area. In modern urban Japan where people move around and areas are rebuilt it is seldom clear where the boundaries of a Shinto "parish" lie and in any case the parish boundaries have no official status. Consequently the shrine of which parishioners are technically may not be the shrine which they actually attend and support. The ujiko sodai system masked this fact but after the war sukei-kai 'worshippers associations" were set up to mobilise support for a shrine from people who may or may not live in the immediate vicinity of the shrine. The sukei-kai or sodai-kai is formed of volunteers who are responsible for collecting contributions from local residents and managing the affairs of the shrine and thus function more or less as ujiko-sodai |
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| Sukuna-hikona-no-kami |
Renowned-little-prince kami. According to the myths, the helper of O-kuni-nushi in his "animating" of the land. He is worshipped as the deity of medicine and curative springs and identified as Yakushi- bosatsu-myojin (Yakushi is the healing Buddha) As a kami who helped O-kuni-nushi "make" the land and who also protects maritime and other trade he was installed as a main kami in shrines built in several areas conquered by the Japanese before 1945 such as Hokkaido, Sakhalin and Taiwan |
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| Sumida Inari jinja sairei |
Festival of the shrine of Sumida, Tokyo, celebrated on the weekend nearest to June 15th. Its distinguishing feature is the " of a thousand lanterns" (manto mikoshi) illuminated from within |
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| Sumiyoshi taisha |
An important Osaka shrine, popular today for commercial success among the businessmen of Osaka and traditionally revered for bestowing safety at sea. It is dedicated to kami born from Izanagi's purification in the sea after he had visited his dead wife Izanami in the land of Three kami enshrined in the Sumiyoshi and in thousands of Sumiyoshi throughout Japan are Soko-tsutsu-no-o-no-mikoto, Naka-tsutsu-no-o-no-mikoto and Wa-tsutsu-no-o-nomikoto. A ceremony is held on the last day of the year according to the lunar calendar in which one of three officiating priests carries the "divine spear" and seaweed is gathered, presented to the kami and then distributed to participants. It is revered both for promoting safety at sea and for easy childbirth. |
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| Sumiyoshi-zukuri |
The style of shrine architecture epitomised by the taisha, Osaka. It is slightly larger than the Otori style and built to a rectangular plan with inner and outer buildings surrounded by a low wooden fence. The roof has straight rather than concave sloping sides with high ornamental at both ends |
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| Summer Research Opportunity Program |
SROP |
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| Summer Witness In Missions |
SWIM |
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| Summer Workshop In Ministries |
SWIM |
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| Sumo |
Japanese wrestling. As the "sport of emperors' it is performed in shrines and has acquired many Shinto features, such as the shide on wrestlers" loincloths, the salt sprinkled prior to a contest, and the used to construct the arena. A curious festival called nakizumo (crying sumo) held at the Ikiko jinja, Tochigi in late September features two sumo wrestlers who rock babies in their arms, the winner being the one whose baby cries first |
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| Sunday's At Westminster |
SAW |
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| Sunset Youth Ministries |
SYM |
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| Super Cool Undersea Bible Adventure |
SCUBA |
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