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Yoshida family

From EverybodyWiki Bios & Wiki


The Yoshida family were a family of diviners in Japan[1]. They were highly influential in the development of Shinto. See Yoshida Shinto.

Yoshida Kanetomo was a member of the family.

They served at Yoshida Shrine

Formation of Yoshida Shinto[edit]

Main article: Yoshida Shintō
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 Ōnin Festival and the coronation ceremony. One of the priests who was shocked by the upheaval was Yoshida Kanetomo. 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.[2] However, the loss of many ancient manuscripts due to the war led to the formation of a new Shinto theory called Yoshida Shinto.[3]

The Yoshida family, whose surname is Turabu, was a family that specialized in Ketu (divination) in the Ministry of Divine Worship and succeeded to the position of Deputy Minister of Divine Worship for many generations. In the Middle Ages, Kanekata Urabe became well versed in the study of the Chronicles of Japan, writing Shaku Nihongi, and was called the "House of the Chronicles of Japan.[4]

Kanetsu wrote "Shinto Taioi" and "Onna Shinto Meibyo Shu" to compile medieval Shinto thought, while incorporating discourses from various religions to present a new Shinto theory called "Yoshida Shinto". In the book, he classified Shinto into three categories: "Honjaku Enki Shinto" (auspicious signs handed down from shrine to shrine), "Ryobu Nariai Shinto", and "Motomune Sougen Shinto". He stated that the "Motomune Sougen Shinto" handed down by his family was the legitimate Shinto since the dawn of Japan, and defined God as "the spiritual head of heaven, earth and all things" and the Way as "the origin of all things and all actions".[5] With regard to the relationship between Shinto, Confucianism and Buddhism, he strongly advocated the theory that Shinto was the root, Confucianism emerged as a branch and leaf in China, and Buddhism blossomed as a fruit in India.[6]

Yoshida Shrine in Sakyo-ku Kyoto City

He argued that Shinto has three aspects: "body," which is the essence, "aspect," which is the manifestation, and "use," which is the action, and that these actions govern all phenomena such as the sun and moon, cold and heat, and nature. In the end, Kaneku's theory of Shinto was a kind of pantheism in which God exists within all beings, and God is omnipresent throughout the universe.[7] Kaneku formed many rituals along with his Shinto theories. First, he established the Omotoshae Shrine in the precincts of Yoshida Shrine, which he proclaimed to be the place of worship for the Inner Shrine, Outer Shrine, eight temples, and more than 3,000 Shinto shrines, the root of Shinto rituals in Japan since the time of Jimmu, and the main shrine of all Shinto shrines in Japan.[8] In addition, under the influence of esoteric Buddhism, he invented the Goma event, in which a fire is kindled in an octagonal platform with a furnace at its center, and grain and porridge are thrown into the fire while praying, forming the San-dan event along with the 18 Shinto events and Sougen Shinto events.[9]

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.[10] These sutras were said to be the teachings of Tenji-Yane, but these three sutras are fictitious and there is no evidence that they were ever produced.[11] Kanetu forged sutras similar to these by posing as the authors, such as Kamatari Nakatomi, to create his own sutras.[12] The history of the sanctuary was also created by Kaneku himself.[13]

Yoshida Shinto also established the ritual of Shinto funeral rites, in which people are worshipped as gods. Since ancient times, Shinto has not been very involved in funeral rituals due to the custom of viewing death as Stain, and examples of enshrining deceased people as gods were limited to forms such as grudge worship and Tenjin worship to appease grudges. However, in Yoshida Shinto, where people and gods are considered to be closely related, funeral rituals were actively practiced, and Yoshida Kento built a Shinryu-sha, a spiritual shrine, over the remains of the deceased.[14]

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 in the construction of the Omoto Shrine, and even received the imperial approval of the Omoto Shrine in 1473 (Bunmei5).[15]、The center of the Shinto world in modern times.[16] On the other hand, we have received strong protests from the shrines of both domestic and foreign shrines at Ise Shrine.[17]

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.[17]、The Shinto scholar Okada Chuangji described the establishment of Yoshida Shinto as "a turning point in the history of Shinto.[18]、The historian Toshio Kuroda argues that the establishment of Yoshida Shinto was the establishment of Shinto[19]It is considered by several researchers to be a turning point in the history of Shinto.

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, 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.[20](However, Nikkō Tōshō-gū became the Sanno Shinto style after Tenkai won the debate).

Early modern times[edit]

Restoration of the Shogunate's Shinto System and Imperial Rites[edit]

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.[21] The Shogunate also established the Jisha-bugyō as a position reporting directly to the shogun, and placed it at the head of the three magistrates, surpassing the Town Magistrate and Account Magistrate under the jurisdiction of the Rōchū.[22] 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.[23]On the other hand, individual magistrates were assigned to specific shrines, such as Yamada bugyō, who was in charge of Ise Shrine, and Nikko bugyō, who was in charge of Nikko Tōshō-gū.[24]

In 1665 (the fifth year of the Kanbun), the shogunate issued the Priest Law for Priests of Various Shrines, which stated that ordinary Priests 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.[25] However, it was approved that those families that had been conferred ranks by the Imperial Court through transmission, such as the Jingu 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.[26] 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.

As for funerals, the shogunate enforced that funerals be held at dannaji temples in conjunction with the creation of the sect's personnel register, and people were obliged to hold Buddhist funerals.[27] In this case, the shrine, not the temple, proved that the Christians were not Christians, so it was called "Shinto Shinto Shinto" instead of "Temple Shinto.[27]

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, the Dai-namesai was revived in the reign of Emperor Higashiyama, and became a regular event since Emperor Sakuramachi.[28] The Niiname-no-Matsuri was also revived in 1688 (the first year of Genroku), the year after the restoration of the Dai-namesai.[28] In 1744 (the first year of Enkyo), some of the votive offerings were also revived, including those to Kami-Shichisha and to Usa Hachiman Shrine and Kashii Shrine.[28] 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 Gokomei. The ceremonial relocation of the Ise Jingu Shrine was also suspended, but was rebuilt during the Orifuji administration 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.[29]

The Shogunate also imposed restrictions on Shugendo, and in 1613 (Keichō18) issued the "Shugendo Hōdō," which stated that yamabushi must belong to either the Tōzan or Honzan sects, and forbade those who did not.[30] The latter played a leading role in folk beliefs such as Koshin-do.[30]

Popular beliefs in the early modern era[edit]

Hiroshige Utagawa, "Ise Sangu, Miyagawa no Ferry

After the early modern period, with the restoration of public safety and the improvement of transportation conditions, such as the construction of Kaido roads and the formation of Shukuba-machi, the belief in Shinto became more widespread among the general population. People formed associations called "kou" in various places, and each member of the association would accumulate a small amount of money every year, and with the joint investment, a representative chosen by lot would make a pilgrimage to a shrine and receive a bill for all the members of the association. Hongū Sengen Taisha, Kotohira-gū, Inari, and Akiba-kō, which were widely distributed throughout Japan.[31] Each group formed a relationship with a master or a predecessor, and the master arranged for the members of the group to stay overnight when praying or visiting the temple.[31]

In particular, the belief in Ise Shrine spread explosively during the Edo period. When people visited the shrine, they were welcomed at their own residences, where they performed Kagura (Shinto music and dance) and were treated to sake, Ise delicacies, and quilts. He also took them on a tour of the two palaces and places of interest, making them long to visit Ise.[32] As a result, the common people's belief in Ise has increased, and millions of common people have visited Ise Jingu all at once. It has exceeded 90%.[33]

As the general public became more active in visiting shrines, many guides were published. These included Edo meisho zue by Gekisen Saito, Namiki Gohei's Edo shinbutsu ganken juhouki, and Okayama Tori's Edo meisho e kagarenki, which catalogued and introduced temples and shrines throughout Japan.[34] In addition, Jippensha Ikku's Tōkaidōchū Hizakurige, which depicts the unusual journey of a pilgrim to Ise, and Comic books called "Hizakurige monogatari," which were written in response to this hit, and other literature on the theme of pilgrimages to shrines and temples were also published in the early modern period, contributing to the spread of Shinto faith among the general public.[35]

On the other hand, with the secularization of visits to shrines and the increase in the number of visitors, there were not a few cases where entertainment facilities such as Yūkaku, private prostitutes, theaters, and Imitation began to line up around shrines and in their precincts.[36]

Katsukawa Shun'eipainting "Shin-ita Uki-e Kanda Myojin Matsuri no Zu

In addition to the increase in the number of shrine visitors, urban commoners' festivals also became more active as a large number of spectators other than Ujiko and worshippers began to participate. [In Edo, the Sanno Matsuri of Hie Shrine, the Nezu Matsuri of Nezu Shrine, and the Kanda Matsuri of Kanda Shrine, also known as the Three Great Festivals of Edo, developed, with the procession of tasteful market stalls and floats, and a costume parade of the Korean envoys and feudal lords, which attracted many spectators.[37] Outside of Edo, many urban festivals were revitalized, such as Gion Matsuri and Imamiya Matsuri in Kyoto, Tenjin Matsuri in Osaka, Hiyoshi Sanno Matsuri in Shiga, Chichibu Yatsuri in Saitama, and Takayama Matsuri in Gifu. Some of these festivals have been handed down since before the early modern period, but many of them were newly restarted after the restoration of public order in the early modern period.[37]

In the former case, the lord would assign the townspeople to do town work, such as building roads and breeding horses, and would have them participate in the festival by pulling things.[37] In the latter case, a headman was selected from each town, and the headman shared the expenses, or the expenses were shared from the expenses of the town that provided the headman.[37] Although the lords issued thrift ordinances and other regulations for festivals, they generally allowed freedom.[37]

As mentioned above, the spread of Shinto beliefs to the common people during the Edo period gave rise to a large number of lecturers who taught Shinto to the common people in an interactive manner. Zanchi Masuho, a priest of the Asahi Shinmei Shrine, was one of them. He gave oral talks on the streets with a clever joking tone, and instead of the academic Shinto that sought its basis in the Shinto scriptures, he quoted freely from the legends of Shinto, Confucianism, Buddhism, and the three religions, and attributed Shinto to matters of the heart and practice. In this way, he preached common morals such as harmony between husband and wife and equality between men and women, and he also preached the essence of Shinto, which was to work hard in accordance with one's status, in order to meet the demands of common people living in a status society.[38]

These Shinto scholars' efforts to educate the people influenced the emergence of popular Shintoists in later periods. Shoshitsu Inoue, a priest of the Shinto shrine in Umeda, started the Misogi Doctrine and gained many followers by teaching the art of "shofar," the law of eternal life, and chanting "three kinds of exorcism" to entrust the safety of one's body to the Shinto light, but the shogunate suspected him and sent him to Miyakejima.[39] Kurozumi Munetada, a priest of Imamura Shrine, also founded Kurozumikyo, which taught that everyone was one with Amaterasu without discrimination of status, and spread to a wide range of people.[39]

Ishida Baigan, the founder of Shingaku, the largest school of popular education in the early modern period, was also influenced by Shinto scholars in his youth. He emphasized the concept of "honesty", a virtue of medieval Shinto, and harmonized the teachings of Shinto, Confucianism, and Buddhism to teach ideas for the people and merchants.[40]

In the late Edo period, Ninomiya Sontoku also spread the idea of virtue, based on the principles of sincerity, hard work, decentralization, and compromise, to the people as the "great way of the dawn of creation" and the "great way of Shinto" since Amaterasu opened the reeds field and made it the Land of Mizuho. He harmonized the three religions of Shinto, Confucianism, and Buddhism with Shinto at the center, likening his learning to "a grain of Shinto, a grain of Confucianism, and a grain of Buddha.[41]

The establishment of Confucian Shinto[edit]

Main article: Confucian Shinto

During the Edo period, while Buddhism took its place as the state religion under the Terashi system, ideologically it stagnated as a whole.[42]In the world of thought, it was effective as an ideology to support the Shogunate system. In the world of thought, Confucianism, especially Cheng-Zhu school, which was effective as an ideology to support the shogunate system and preached human ethics compatible with the secularism of the Edo period, flourished very much, while Buddhism was criticized by Confucians for its worldliness that was incompatible with secular ethics. Buddhism was criticized by Confucians for its worldly ethics.[43]

The mainstream theories of Shinto also shifted from Shinto and Buddhism to Confucian Shinto, which was more closely linked to Confucianism. Although there were theories of Shinto advocated by the Yangmingism school, such as Nakae Tōju's Taikyō Shinto, most of the theories of Shinto were formed by Shūji. Although Confucian thought was also incorporated in the idea of Shinto, Confucian Shinto differs in that it explicitly criticized Buddhism and attempted to escape its influence. On the other hand, the logical structure of the Confucian Shinto inherited a strong medieval esoteric tradition, and the Buddhist theory of Shinto-Buddhist syncretism was replaced by the Shuko theory, which can be said to be in a transitional period between the medieval and early modern periods.[44]

Lin Luoshan, a pioneer of Confucian Shinto

The pioneer of Confucian Shinto was Hayashi Razan. In addition to spreading his knowledge of Zhu Xi to Japan, Razan also studied Shinto, and wrote such works as "Shinto Denju" and "Honcho Jinja Ko", forming his own theory of Shinto called Rituji Shinto. The idea was that the Confucian god Li was the same as the Shinto god, and that the ultimate god was Kuni-Tokotachi.[45] While advocating Shinto and anti-Buddhism, claiming that Japan was pure and superior before the introduction of Buddhism, he also claimed that Emperor Jimmu was a descendant of Taihaku based on Chinese thought, and that the Imperial Regalia of Japan, claiming that the Three Sacred Treasures represented the three virtues of Confucianism, and tried to appeal to the high level of Japanese civilization by claiming that Japan has belonged to the Chinese sphere since ancient times.[45] In addition, the essence of Shinto is a political doctrine that has been handed down from Amaterasu to successive emperors, and rituals at ordinary shrines and festivals for common people were dismissed as "toshu-zuyaku Shinto" and mere "actors.[45]

In the case of Yoshida Shinto, Yoshikawa Tadashi, a merchant, was initiated into the Yoshida family, and was granted the "Shinto Dotosho" by Hagiwara Kanetsugu, the head of the Yoshida family, and became the official successor. He formed Yoshikawa Shinto, which removed Buddhist discourse from Yoshida Shinto and incorporated more Confucian teachings. His philosophy was that Shinto is the source of all laws and that Kunitokotachi-no-Mikoto presides over the world, and that the world and human beings are created by "truth," which is the same as God. However, because the clarity and wisdom of the Divine Light is clouded by the contamination of the human mind, it is necessary to return to the original form through tsutsumi.[46] And as a concrete way to do this, he taught that we should perform purification to purify the inside and outside, express our sincerity by performing ritual rites, and pray to the gods.[46] In addition, the Confucian view of the Five Luns is that God has given man a mission, and that the relationship between sovereign and vassal is the most important.[46]

In Ise Shinto, the late Ise Shinto, which excluded Buddhism and incorporated Confucianism, was formed in the Edo period by Nobuka Deguchi, a Shinto priest. The essence of Shinto, he wrote, is the way that Japanese people should naturally conduct themselves in their daily lives, the "way of daily use," which is to perform one's duties with honesty and purity of mind. He pointed out that it is a mistake to think that only the rituals at shrines, such as chanting congratulatory prayers and holding ball-shaped sticks, are Shinto.[47] In addition, he criticized the use of Confucianism and Buddhism for the purpose of learning, arguing that although all religions are ultimately the same, and there are many points of agreement between Shinto and Confucianism, the systems and customs of each country differ, and therefore Japanese people should respect the laws and customs of Japan.[47] However, he also stated that it is okay to study Confucianism and Buddhism as long as Shinto is placed at the center. He argued that prohibiting Buddhism and Confucianism because of their harmful effects and destroying current customs is against the natural order of things and is different from Shinto.[47]

Yaksai Yamazaki, the culmination of Confucian Shinto

These Confucian theories of Shinto were compiled by Yamazaki Ansai. After making a name for himself as a Confucian scholar, he was taken in by Hoshina Masayuki, Lord of the Aizu Domain, where he came into contact with Masayuki's guest teacher, Yoshikawa Tadashi, and learned Yoshikawa Shinto, leading to the creation of his own Taruka Shinto. The idea was to combine Seven Generations of the Divine Age with the Neo-Confucianism of the Shuzi school, and to believe that Kunitokotachi-no-Mikoto was the Taiji, and that the five gods that arose after him were Five Elements, and that the last two, Izanagi and Izanami, combined the Five Elements to give birth to the land, gods, and people. The spirit of the god who created the people resides in each person, and the gods and people are in a state of union called "the only way of heaven and man.[48] He said that Shinto means that people should live according to God, and that people should pray to God to obtain blessings, but that people must be "honest" in order to do so, and that "respect" is the first thing to realize this "honesty.[48] The relationship between the sovereign and the vassal is not one of rivalry or power, but one of unity, and the sovereign and the vassal have protected the country through their mutual protection.[48]、He also had a great influence on the later philosophy of the Emperor.

After the death of Yaksai Yamazaki, his pupil Shoshinmachi Kimimichi succeeded him, and the Taruka Shinto sect reached its zenith, spreading throughout the country, especially in Edo and Kyoto, widely spreading among nobles, warriors, and priests, and having the greatest influence on the Shinto world.[49] After the death of Masamichi, his disciple, Masahide Tamaki, succeeded him and organized the single, double, triple, and quadruple mysteries based on the "Mochijusho" written by Masamichi, and worked on the organization of the Taruka Shinto.[49] Some people, such as Gousai Wakabayashi, criticized this move to make the teachings secret, saying that it would obscure Yaksai's true intentions.[50]

In addition to the Tachibana family Shinto mentioned above, the Hakka Shinto and Tsuchimikado Shinto were organized under the influence of the Taruka Shinto.

Yoshimi Yukikazu, who was one of Tamaki Masahide's pupils, wrote a book entitled "Goubu-shosetsu-ben" in which he criticized Ise Shinto and Yoshida Shinto by arguing that the Shinto Goubu-shosetsu was a fake book from the Middle Ages, and also criticized Taruka Shinto, which also used the Goubu-shosetsu as its scriptures.[49] In fact, after Masahide Tamaki, Taraka Shinto began to stagnate ideologically and surrendered its mainstream position to Kokugaku.[49]

In conjunction with these anti-Buddhist ideological trends, a movement to separate Shinto and Buddhism began to spread in some of the clans that had accepted Confucian Shinto. In the Mito Domain, Tokugawa Mitsukuni investigated the history of shrines with strong Shinto-Buddhist practices in 1696 (the 9th year of the Genroku), and organized them in such a way as to wipe out the Buddhist flavor. In addition, Masayuki Hoshina of the Aizu domain carried out a similar reorganization of temples and shrines.[51] In addition, Ikeda Mitsumasa of the Okayama Domain promoted the return of priests from the Nichiren-shū Fuju-fuse and Tendai and Shingon sects, reducing the number of temples and encouraging Shinto funerals.[51] In 1647, Matsue Domain, under the leadership of Matsue Domain lord Matsudaira Naomasa, Buddhist elements were removed from the Izumo-taisha

See Also[edit]

References[edit]

ja:吉田家

  1. ↑ "Yoshida family | Encyclopedia.com". www.encyclopedia.com. Retrieved 2023-03-12.
  2. ↑ Shouji Okada 2010, p. 182.
  3. ↑ Satoshi Ito 2012, p. 234.
  4. ↑ Shouji Okada 2010, p. 181.
  5. ↑ Satoshi Ito 2012, pp. 236-237.
  6. ↑ Association of Shinto Shrines 2013, p. 113.
  7. ↑ Satoshi Ito 2012, pp. 237-238.
  8. ↑ Satoshi Ito 2012, pp. 235-236.
  9. ↑ "吉田神道行事壇". 國學院大學博物館. Retrieved 2021-03-02.
  10. ↑ Satoshi Ito 2012, p. 236.
  11. ↑ Satoshi Ito 2012, p. 239.
  12. ↑ Satoshi Ito 2012, pp. 239-240.
  13. ↑ Satoshi Ito 2012, p. 240.
  14. ↑ Shouji Okada 2010, pp. 186-187.
  15. ↑ Satoshi Ito 2012, p. 235.
  16. ↑ Satoshi Ito 2012, p. 244.
  17. ↑ 17.0 17.1 Satoshi Ito 2012, p. 243.
  18. ↑ Shouji Okada 2010, p. 17.
  19. ↑ Shouji Okada 2010, p. 16.
  20. ↑ 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.
  21. ↑ Shouji Okada 2010, p. 191.
  22. ↑ Shouji Okada 2010, p. 191-192.
  23. ↑ Shouji Okada 2010, p. 192.
  24. ↑ Shouji Okada 2010, p. 198.
  25. ↑ Shouji Okada 2010, pp. 192-196.
  26. ↑ Shouji Okada 2010, p. 193.
  27. ↑ 27.0 27.1 Association of Shinto Shrines 2013, p. 127.
  28. ↑ 28.0 28.1 28.2 Shouji Okada 2010, pp. 188-190.
  29. ↑ Shouji Okada 2010, pp. 190-191.
  30. ↑ 30.0 30.1 Association of Shinto Shrines 2013, p. 126.
  31. ↑ 31.0 31.1 Shouji Okada 2010, pp. 219-220.
  32. ↑ Kentei oisesan kōshiki tekisutobukku. Ise Shōkō Kaigisho, 伊勢商工会議所. Ise: Ise Shōkō Kaigisho. 2010. p. 101. ISBN 978-4-900759-31-2. OCLC 743353822. Search this book on
  33. ↑ "神宮大麻". 滋賀県神社庁. Retrieved 2021-05-06.
  34. ↑ Mori Kazuya 2018, pp. 360-362.
  35. ↑ Mori Kazuya 2018, pp. 364-369.
  36. ↑ Mori Kazuya 2018, p. 363.
  37. ↑ 37.0 37.1 37.2 37.3 37.4 Shouji Okada 2010, pp. 220-222.
  38. ↑ Taira Shigemichi & Akie Abe 1972, pp. 556-558.
  39. ↑ 39.0 39.1 Shouji Okada 2010, pp. 224-226.
  40. ↑ Minoru Shibata, 柴田実 (1971). Sekimon Shingaku. 42. Tōkyō: Iwanami Shoten. p. 42. ISBN 4-00-070042-1. OCLC 15246488. Search this book on
  41. ↑ Kokugakuin University Institute of Japanese Culture 1999, p. 524, 二宮尊徳（藤森馨）.
  42. ↑ Mori Kazuya 2018, p. 169.
  43. ↑ Mori Kazuya 2018, p. 76.
  44. ↑ Taira Shigemichi & Akie Abe 1972, pp. 501-504.
  45. ↑ 45.0 45.1 45.2 Taira Shigemichi & Akie Abe 1972, pp. 510-519.
  46. ↑ 46.0 46.1 46.2 Taira Shigemichi & Akie Abe 1972, pp. 522-528.
  47. ↑ 47.0 47.1 47.2 Taira Shigemichi & Akie Abe 1972, pp. 533-541.
  48. ↑ 48.0 48.1 48.2 Taira Shigemichi & Akie Abe 1972, pp. 545-550.
  49. ↑ 49.0 49.1 49.2 49.3 Taira Shigemichi & Akie Abe 1972, pp. 551-554.
  50. ↑ Kokugakuin University Institute of Japanese Culture 1999, pp. 437-439, 垂加神道（西岡和彦）.
  51. ↑ 51.0 51.1 Association of Shinto Shrines 2013, p. 128.

References[edit]


Bibliography[edit]


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