The aim of this paper is to study and explain the symbolism of the Shun’nichi in terms of the religious organization, Shun’nichi-kou, in Machi of Nara in the Edo period (1603-1867). The present work is based upon two sources: the first is a sacred map, Mandala of Shun’nichi, which represents a holy place, Mikasa mountain; the second is a ritual conducted by Shun’nichi-kou using the sacred map. This study belongs to the field of cultural geography which incorporates humanistic geography.
Shun’nichi was a sort of unified religion which combined people’s faith regarding four different elements: Kohfukuji-temple, Kasuga-Wakamiya-shrine, Kasuga-shrine, and Mikasa mountain. The religion lasted from the Middle Ages to the Edo period in Japan. Shun’nichi was the most powerful organization in Nara in that era.
Mandala of Shun’nichi usually depicts Mikasa mountain in bright green on which many pine trees and Japanese cedars grow. One type of Mandala of Shun’nichi describes Mikasa mountain together with Kasuga-shrine, Kasuga-Wakamiya-shrine, and a part of Kohfukuji-temple; therefore, it looks like a map. Another type of Mandala of Shun’nichi represents a deer as well as Mikasa mountain. All types of Mandala of Shun’nichi show one common belief: as long as the leaves of the trees on Mikasa mountain are bright green, the Gods stay on the sacred mountain. Most of these pictures were described on scrolls.
Shun’nichi-kou in Machi was held on January 21 or another day. Mandala of Shun’nichi was set up on Tokonoma at a member’s house (Touya) or a meeting place of Machi (Kaisyo). Tokonoma with Mandala of Shun’nichi was decorated with leaves of evergreen trees such as a Japanese cedar or a pine tree; moreover, rice, sake, and other items were also dedicated. Then they went to the Kasuga-Wakamiya-shrine to dedicate their performance of a special dance known as Kagura.
Based upon those sources, this paper concludes that the symbolism of Shun’nichi of Shun’nichi-kou was a sacred landscape. The holy place was Mikasa mountain. As long as the leaves of the trees on the mountain were bright green, it was believed that the Gods were present. Kasuga-Wakamiya-shrine, Kasuga-shrine, and a part of Kohfukuji-temple were also often included as a part of the sacred landscape.
When the Meiji period began, Shun’nichi was banned by the government. After Shun’nichi disappeared, members of Shun’nichi-kou could no longer believe in the sacred landscape.
