light

Tōrō: Lamps To Light the Way

If you’ve ever been inside a Japanese garden, you may have seen lanterns on the ground or sitting on poles. Most of these lanterns have an umbrella-shaped top that’s either square or round. These belong to a class of lanterns called tōrō, a Japanese word that means “light basket” or “light tower.” These little lamps have a long history behind them, crossing national borders and lighting minds and hearts along the way.

A Trip Through Nations and Centuries 

Tōrō appear in home and public gardens, but they were first used to light the way leading to a Buddhist temple or a Shinto shrine. Each path, called a sandō, starts with a tall gate known as a torii. Tōrō illuminated the main gate and lined the approach toward the temple’s or shrine’s entrance.

According to an entry from the Japanese Architecture and Art Net Users System, tōrō originated in China several centuries ago. Along with the Buddhist faith, these lamps came to Korea around the fourth century C.E. By the sixth century, both Buddhist temples and the tōrō illuminating them had made their way to Japan. From there, tōrō began appearing in Shinto shrines.

The Brooklyn Museum explains that tōrō likely originated in India, where Buddhism got its start. Lit lanterns are considered offerings to Buddha. Dharma Drum Mountain explains that they’re one of six types of offerings, along with water, incense, flowers, food, and perfume.

The Tale of Poor Woman Nanda

Meanwhile, lit lamps play an important role in the Buddhist story of Poor Woman Nanda. In the tale, Nanda felt sorrowful because she wanted to make an offering to Buddha but was too poor to afford anything. She begged tirelessly on the streets until she earned more money, then went to buy oil. Because she still didn’t have enough coin, the merchant asked what she needed the oil for. When she told him about her desire to make an offering, he gave her enough oil to completely light one lamp. At the temple, the Buddha declared that her lamp would never extinguish.

The Anatomy of a Tōrō

The Japanese Wiki Corpus describes the tōrō’s components and symbolism:

  • Hōju, an onion-shaped orb on top
  • Kasa, the umbrella-like cap under the hōju
  • Hibukuro, the chamber in which the light burns
  • Chudai, the platform supporting the hibukuro
  • Sao, either a post or multiple legs that hold the lantern

Depending on a tōrō’s construction, it may have some additional components. The hōju rests on an ukebana, a supportive cup-shaped piece mounted on top of the kasa. Pedestal lanterns have kiso, or a base that’s either hexagonal or round. Some also have kidan, or slabs of rock that sit under the base. 

Many Types of Tōrō

The Japanese Wiki Corpus mentions that tōrō are almost exclusively used outdoors. Many are fixed, which means they generally aren’t moved after installation. But some versions, known as oko-dōrō, appear indoors near altars inside Buddhist temples.

Tōrō come in two basic styles: hanging and non-hanging. Dai-dōrō, or non-hanging tōrō, typically fall into four categories. There are tachi-dōrō, pedestal lanterns with decorated light chambers. Ikekomi-dōrō are installed directly into the ground, so they don’t have bases or legs. Oki-dōrō are moveable lanterns usually supported by a base. Yukimi-dōrō are also moveable, sporting three to six legs and a wide cap that’s lower to the ground. 

Light Leading to Life

Light has a practical purpose, but humans have given it greater symbolism. Many holidays have light as one of their key themes — for example, clay diyas lit for Divali or menorahs during Hanukkah. Like these other sacred lights, tōrō also bring deeper meaning with them. Perhaps light itself is an offering from the beginning of the universe. Without it, nothing would exist: not the cosmos, not our planet, and certainly not humankind.

Hanukkah 101: A Quick Guide to Its History and Celebration

What is Hanukkah, and how did it develop into the celebration we know today? Uncovering its roots reveals a fascinating narrative from ancient times.

What is Hanukkah, and how did it develop into the celebration we know today? Uncovering its roots reveals a fascinating narrative from ancient times.

Many cultures and religions have a “festival of lights.” Hindus all over the world light lamps, asking Lakshmi for wealth and wisdom during their fall Diwali celebrations. Every Chinese year ends with a Lantern Festival, heralding the coming spring and new year. The Jewish holiday Hanukkah is also called a festival of lights, but there’s much more to it than that. What is Hanukkah, and how did it develop into the celebration we know today? Discovering its roots reveals a fascinating narrative from ancient times.

The Maccabean Revolt

ReformJudaism.org discusses the events behind the Hanukkah story. Antiochus IV Epiphanes was a Greek Seleucid king during the middle of the 2nd century BCE. The Seleucid Empire stretched from western India to modern-day Israel. The Encyclopedia Britannica explains that Antiochus wanted to strengthen Hellenistic cultural influences throughout the region. To solidify power, he appointed Menelaus as Jerusalem’s high priest. The former high priest, Jason, led a revolt against Menelaus and his supporters.

In retaliation, Antiochus invaded Jerusalem and enforced Hellenism. Jewish religious practices were officially forbidden and punishable by death. Antiochus erected an altar to Zeus in the Temple and ordered sacrifices performed in front of an idol in his likeness. These events spurred Judah Maccabeus, a member of a prominent priestly family, to lead a revolt and reclaim the Temple.

Yet Haaretz shares an alternative explanation for the Maccabean revolt. Historians suggest that it was a civil war in Judea, pitting Hellenist Jewish people against traditionalists. Antiochus sent multiple armies to put down the rebellion but was foiled each time. With an attack by King Mithridates I of Parthia in 167 BCE., Antiochus was forced to defend his empire. This allowed the Maccabean rebels to retake Jerusalem and the Temple in 164 BCE.

A Miracle in Jerusalem’s Temple

Curiously, the event that’s central to the Hanukkah holiday doesn’t even appear in I or II Maccabees. The Talmud tells the tale, mentioning that Judah Maccabees’ forces found only one jar of oil left when they reclaimed the Temple. That jar should have only lasted one day, but the Temple’s eternal light burned for eight days while a messenger traveled in search of more oil. These eight days of light are encapsulated in Hanukah’s eight days along with its menorah, a nine-branched candelabra that holds the candles that are lit throughout the celebration.

A Festival of Lights

Hanukkah’s date shifts every year because the Hebrew calendar uses lunar months. The holiday always begins on the 25th day of Kislev, which can fall between early November and late December. Every night during this holiday, one candle is added to the menorah and lit by a servant candle called a shamash. The first candle is placed on the right side, and successive candles are added, moving from right to left. Chabad explains that these lights burn after sunset to bring light into the darkness. Blessings are said while the candles are ignited and to commemorate the Hanukkah miracle.

The lights symbolize the Temple miracle, but fried foods also recall the long-lasting supply of lamp oil. My Jewish Learning mentions that Ashkenazi Jewish people typically fry and serve potato cakes called latkes, while Sephardic Jewish people fry and serve doughnuts. Other central Hanukkah traditions include giving gifts and playing with dreidels, spinning tops emblazoned with four Hebrew letters: nun, gimmel, hay, and shin. The dreidel’s four letters stand for the phrase “Nes gadol hayah sham,” which translates to “a great miracle happened there.”

A Holiday of Hope 

Like many modern holidays, Hanukkah is a commemoration. Its story focuses on resistance against authoritarianism and religious oppression. The history behind the Maccabean revolt may not yet be clear, but Hanukkah remains symbolic of survival, persistence, and hope.