Takeminakata
Takeminakata-no-Kami | |
---|---|
God of the wind, water, hunting and warfare | |
![]() The main shrine or Honmiya ( | |
Other names | Takeminakata-no-Mikoto ( Minakatatomi-no-Kami ( |
Japanese | |
Major cult center | Suwa Grand Shrine |
Symbols | snake, dragon |
Texts | Kojiki, Sendai Kuji Hongi, Suwa Daimyōjin Ekotoba |
Genealogy | |
Parents | Ōkuninushi and Nunakawahime |
Siblings | Kotoshironushi and others |
Consort | Yasakatome |
Children | Izuhayao, Katakurabe and others |
Takeminakata (タケミナカタ), also known as Minakatatomi or Takeminakatatomi, is a kami in Japanese mythology. Also known as Suwa Myōjin (
Whereas in the Kojiki (ca. 712 CE) and later derivative accounts, Takeminakata appears as one of the sons of the god Ōkuninushi who fled to Lake Suwa after being defeated by the warrior god Takemikazuchi, other myths (mostly of medieval origin) instead offer alternative explanations regarding the god of Suwa Shrine's origins and identity, portraying him either as an interloper who conquered Suwa by defeating the local kami of the region, as a king from India who manifested in Japan, or as a snake or dragon deity.
Name
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/8/84/Suwa_Hossh%C5%8D_Banner_-_%E8%AB%8F%E8%A8%AA%E6%B3%95%E6%80%A7%E6%97%97.png/135px-Suwa_Hossh%C5%8D_Banner_-_%E8%AB%8F%E8%A8%AA%E6%B3%95%E6%80%A7%E6%97%97.png)
The god is named 'Takeminakata-no-Kami' (
- Minakatatomi-no-Kami (
南方 刀 美神 ) - Minakatatomi-no-Mikoto-no-Kami (
御名 方 富 命 神 ) - Takeminakatatomi-no-Mikoto (
健 御名 方 富 命 /建 御名 方 富 命 ) - Takeminakatatomi-no-Mikoto-no-Kami (
建 御名 方 富 命 神 )
The etymology of the name '(Take)minakata(tomi)' is unclear. While most commentators seem to agree that take- (and probably -tomi) are honorifics, they differ in how to interpret the other components of the name. Some of the proposed solutions are as follows.
- The Edo period kokugaku scholar Motoori Norinaga[4] explained both take- (
建 ) and mi- (御 ) as honorifics (称名 tatae-na), with kata (方 ) as yet another tatae-na meaning "hard" or "firm" (堅 ). Basil Chamberlain followed Motoori's lead and rendered the god's name as 'Brave-August-Name-Firm' in his translation of the Kojiki.[5] - Ōta Akira (1926) interpreted take-, mi- and -tomi as honorifics and took Nakata (
名 方 ) to be a place name: Nakata District (名 方 郡 ) in Awa Province (modern Ishii, Tokushima Prefecture), where Takeminatomi Shrine (多 祁御奈刀弥 神社 ) stands.[6] Ōwa Iwao (1990) suggests that the presence of Azumi people in both Awa and Shinano, as well as the possible connection between the Azumi and the Lower Shrine of Suwa, may explain the similarity between 'Takeminakata(tomi)' and 'Takeminatomi'.[7] - Minakata has also been linked to the Munakata (
宗像 ) of Kyushu.[8] Matsuoka Shizuo (1936) interpreted Minakatatomi as originally being a goddess – citing the fact that the deities of Munakata shrine were female – that was later conflated with the male god Takeminakata.[9] - Another explanation proposes minakata to mean "south(ern)" (
南方 ).[10] A variant of this hypothesis sees the name as hinting at a connection between the god and metalworking, in which the southern direction is important: Mayumi Tsunetada (1981) for instance proposed that Takeminakata's name refers to the southern pillar of a takadono (a high-roofed house housing a tatara furnace).[11] Gustav Heldt's translation of the Kojiki (2014), where the name is translated as 'Brave Southward Smelter', follows this interpretation.[12] - Yet another theory interprets mi(na)- to mean "water"
(水) , pointing to the god being a water deity perhaps associated with Lake Suwa.[13][14][15][16] The full name is thought to derive from a word denoting a body of water or a waterside region such as水 潟 (minakata, "lagoon" or "inlet")[8][15][16] or水 県 (mi(na)- "water" + agata "country(side)").[14] - An alternative explanation for the word -tomi (as well as the -tome in 'Yasakatome', the name of this god's consort) is to link it with dialectal words for "snake" (tomi, tobe, or tōbe), thereby seeing the name as hinting to the god being a kind of serpentine water deity (mizuchi).[17]
Suwa Daimyōjin
[edit]During the medieval and early modern periods, the god enshrined in Suwa Grand Shrine – specifically, in the Upper Shrine (Kamisha) located southeast of Lake Suwa – was popularly known as Suwa Daimyōjin (
Other epithets applied to the Suwa deity include Nangū Daimyōjin (
![](https://upload.wikimedia.org/wikipedia/commons/thumb/4/4f/Size_of_Lake_Suwa.png/300px-Size_of_Lake_Suwa.png)
A number of explanations have been proposed for the origin of the term Nangū. One theory posits it to refer to the geographical location of the Upper Suwa Shrine, which is located southeast of Lake Suwa, at the southern half of Shinano Province, while another claims it to be derived from 'Minakatatomi' (
Aside from Suwa Shrine, Nangū was also applied to Kanayamahiko Shrine in Mino Province (modern Nangū Taisha in Gifu Prefecture) and Aekuni Shrine (
Hosshō, meanwhile, is believed to refer to the concept of the dharmakāya (
Mythology
[edit]In imperial mythology
[edit]Parentage
[edit]Takeminakata is portrayed in both the Kojiki and the Sendai Kuji Hongi as a son of the god Ōkuninushi, although the former does not include him in its genealogy of Ōkuninushi's children.[28] The Kuji Hongi meanwhile identifies him as the son of Ōnamuchi (Ōkuninushi) with one of his wives, Nunakawahime of Koshi.[2][29]
Defeat by Takemikazuchi
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/2/2d/Shinpukuji-bon_Kojiki_%28%E7%9C%9F%E7%A6%8F%E5%AF%BA%E6%9C%AC%E5%8F%A4%E4%BA%8B%E8%A8%98%29.png/238px-Shinpukuji-bon_Kojiki_%28%E7%9C%9F%E7%A6%8F%E5%AF%BA%E6%9C%AC%E5%8F%A4%E4%BA%8B%E8%A8%98%29.png)
Takeminakata appears in both the Kojiki and the Kuji Hongi in the context of Ōkuninushi's "transfer of the land" (kuni-yuzuri) to the amatsukami, the gods of the heavenly realm of Takamagahara.[5][30]
When the heavenly deities, headed by the sun goddess Amaterasu and/or the primordial deity Takamimusubi, sent Takemikazuchi and another messenger[a] to demand that Ōkuninushi relinquish his authority over the earthly realm of Ashihara no Nakatsukuni (the "Central Land of Reed-Plains") to Amaterasu's progeny, he told the messengers to consult his son Kotoshironushi, who immediately accepted their demands and advised his father to do likewise. Upon being asked if he had any other sons who ought to express their opinion, Ōkuninushi told the messengers that he had another son named Takeminakata.
As he was saying this, this same Takeminakata-no-Kami came bearing a tremendous boulder (
千引 之 石 , chibiki no iwa, i.e. a boulder so large it would take a thousand men to pull) on his finger-tips and said:"Who is it who has come to our land and is talking so furtively? Come, let us test our strength; I will first take your arm."
When [Takemikazuchi-no-Kami] allowed [Takeminakata-no-Kami] to take his arm, he changed it into a column of ice, then again changed it into a sword blade. At this, he (Takeminakata) was afraid and drew back.
Then [Takemikazuchi-no-Kami], in his turn, demanded [the right] to take hold of the arm of Takeminakata-no-Kami.
When he took it, it was like taking hold of a young reed; he grasped it and crushed it, throwing it aside. Immediately, he (Takeminakata) ran away.
They pursued him, and caught up with him by the lake of Suwa in the land of Shinano (
科 野 国 州 羽 海 ). As they were about to kill him, Takeminakata-no-Kami said:"Pray do not kill me. I will go to no other place. Also I will not disobey the commands of my father, Ōkuninushi-no-Kami, and will not disobey the words of the words of Yae-Kotoshironushi-no-Kami. I will yield this Central Land of the Reed Plains in accordance with the commands of the Heavenly Deities."[31]
With Takeminakata's surrender, Ōkuninushi finally agreed to cede the land to the amatsukami and withdrew himself into the unseen spirit world.[5][30][32][33][34]
Variants and retellings
[edit]Suwa Daimyōjin Ekotoba
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/8/8f/%E5%BB%BA%E5%BE%A1%E5%90%8D%E6%96%B9%E7%A5%9E_-_Takeminakata.jpg/260px-%E5%BB%BA%E5%BE%A1%E5%90%8D%E6%96%B9%E7%A5%9E_-_Takeminakata.jpg)
The opening section of the Suwa Daimyōjin Ekotoba, a Nanboku-chō period compilation of legends and other information regarding Suwa Shrine and its festivals completed in 1356, retells the Kuji Hongi version of this story, albeit with Takeminakata's shameful defeat in the hands of Takemikazuchi notably omitted.[35]
It is said in the Kuji Hongi that Amaterasu-Ōmikami gave a decree and sent two gods, Futsunushi-no-Kami (of Katori Shrine in Shimōsa Province) and Takeikatsuchi-no-Kami (of Kashima Shrine in Hitachi), down to the land of Izumo, where they declared to Ōanamuchi (of Kitsuki in Izumo [and] Miwa in Yamato), "The Central Land of Reed-Plains is the land entrusted to our heir. Are you willing to give it up to the heavenly deities?"
Ōanamuchi said, "Ask my son, Kotoshironushi-no-Kami (of Nagata Shrine in Settsu; eighth [patron deity of] the Jingi-kan); he will give you an answer."
Kotoshironushi-no-Kami said, "My father ought respectfully to withdraw, nor will I disobey."
[The messengers said,] "Do you have any other sons who ought to speak?"
"There is also my son, Takeminakata-no-Kami (of Suwa Shrine)."
[He] came, bearing a heavy boulder on his fingertips, saying, "Who is it who has come to our land and is talking so furtively? I wish to challenge you to a test of strength."When he took his hand, he caused ice to appear, and then he manifested a sword. Upon arriving at the sea of Suwa in the land of Shinano, Takeminakata-no-Kami said, "I will go to no other place."
This is the karmic origins of the [Suwa deity's] manifest trace (
垂迹 の本 縁 , suijaku no hon'en).[b][37]
Although it was formerly thought that the Ekotoba's compiler, Suwa (Kosaka) Enchū (1295-1364, a member of a cadet branch of the Suwa clan based in Kyoto) was responsible for excising Takeminakata's defeat out of this retelling in order to portray the deity in a more positive light, [35] Ryōtarō Maeda (2020) put forward the alternative explanation that Enchū may have made use from an anthology of excerpts or florilegium that happened to omit the relevant passage. He identifies Enchū's source text with an extract of the Kuji Hongi kuni-yuzuri narrative titled "The Matter of Suwa Shrine" (
"(...) When he allowed him to take his hand, he changed it into a column of ice, and then changed it into a sword blade," and so forth (
云々 , unnun).
"Upon arriving at the sea of Suwa in the land of Shinano, Takeminakata-no-Kami said, 'I will go to no other place. And I will not disobey the commands of my father Ōkuninushi-no-Kami, and will not disobey the words of the words of my elder brother Yae-Kotoshironushi-no-Kami. I will yield this Central Land of the Reed Plains in accordance with the commands of the Heavenly Deities.'"
![](https://upload.wikimedia.org/wikipedia/commons/thumb/f/f6/%E8%AB%8F%E6%96%B9%E7%A4%BE%E4%BA%8B_-_Suwa-sha_no_Koto.png/220px-%E8%AB%8F%E6%96%B9%E7%A4%BE%E4%BA%8B_-_Suwa-sha_no_Koto.png)
Based on textual affinities with the Urabe text of the Kojiki, the Jōkan-shō is thought to have been authored by a member of the priestly Urabe clan associated with the Yoshida and Hirano Shrines in Kyoto. Records indicate that during the medieval period, the Kuji Hongi was used by the Department of Divinities or Jingi-kan (in which many Urabe clan members occupied posts) as a go-to source for inquiries regarding the histories of various shrines across the country. It is also known that during his research for information regarding Suwa Shrine, Enchū sought the assistance of two Urabe clan members: Urabe Kanetoyo (
![](https://upload.wikimedia.org/wikipedia/commons/thumb/6/6a/Izumo_okinoshima.jpg/220px-Izumo_okinoshima.jpg)
Although he was not responsible for excising Takeminakata's surrender from the narrative himself, its absence from his source allowed Enchū to reimagine the Kuji Hongi narrative in a way that portrayed Takeminakata as a triumphant god who vowed to remain in Suwa of his own volition, consistent with the portrayal of the god of Suwa as an illustrious warrior deity in the Ekotoba's later portions. Whereas in the original Kojiki and Kuji Hongi narrative, Takemikazuchi is said to have "changed [his arm] into a column of ice, then again changed it into a sword blade" (
Before (and to an extent, even after) the rediscovery and subsequent boom in popularity of the Kojiki in the middle of the Edo period, the more positive image of Takeminakata as presented in the Suwa Daimyōjin Ekotoba exerted considerable influence in the way the kuni-yuzuri myth is recounted in early modern documents associated with Suwa Shrine, not least because it apparently introduced the myth (which seems to have originally been specific to the imperial court - see 'Analysis' below) into Suwa itself - where other myths concerning the Suwa deity were in circulation - for the first time.[40]
Ryōtarō Maeda (2023), based on a study of surviving manuscripts of the text, postulates that the Ekotoba was only introduced to Suwa itself no earlier than the 17th century, where it gradually gained acceptance among the priestly families of Suwa Shrine, who produced a number of copies of it. Soon, the influence of the Ekotoba can be seen in a number of texts from the area: a text penned by the hatamoto Suwa Morieda (1646-1695), the younger brother of Suwa Tadaharu, the third daimyō of Takashima Domain in 1684 titled Shinshu Suwa Daimyōjin Engi (
They (Futsunushi and Takemikazuchi) also made the declaration [to cede the land] to this god (Takeminakata), but this god would not easily give his assent. Bearing a heavy boulder on his fingertips, he came, saying, "Who has come forth, saying these things? I wish to have a contest of strength." [But] he repented and eventually ceded the Central Land to the Heavenly Grandson. He departed, arriving at the sea of Suwa in the land of Shinano.
'It may be said that he is supreme in virtue, and the people could not praise him [enough].' (可 謂 至 徳也 、已 民 無 得 而稱焉)[c] This is he who is now known as Suwa Daimyōjin.[41]
![](https://upload.wikimedia.org/wikipedia/commons/thumb/f/ff/Lake_Suwa_20131231_-_panoramio_%28cropped%29.jpg/220px-Lake_Suwa_20131231_-_panoramio_%28cropped%29.jpg)
As late as the 19th century (when awareness of the Kojiki's contents had become much more widespread due to the efforts of kokugaku scholars), this positive reinterpretation of the kuni-yuzuri narrative continued to be found within Suwa: a mid-19th century genealogical chart of Takeminakata issued by the Upper Shrine for instance quotes the above passage from the Shinshu Suwa Daimyōjin Engi.[42] A document submitted in 1834 to the Commissioner of Shrines and Temples (Jisha-bugyō) by the Lower Shrine's Momoi clan (
When the two deities of Kashima and Katori came down to the land of Izumo at the command of the heavenly deities, he [Takeminakata] fought for his land bearing a heavy rock on his fingertips and engaged in a test of strength. He also took up a sword and exhibited valor. When he, leading [an army of] divine soldiers, arrived at the sea of Suwa in the land of Shinano, he offered up the Central Land of the Reed Plains to the Heavenly Grandson. As his divine father had ceded the land, he made a vow to never go to another place. This is the account of this shrine's establishment.[43]
A third text found in the archives of the Upper Shrine's Moriya (
Other versions
[edit]Similar attempts at retelling or reinterpreting the myth in a more positive way are found in other texts. In one version, for instance, Takeminakata is portrayed as going to Suwa not so much to flee from Takemikazuchi but to pacify it under the orders of his father Ōkuninushi.[45]
A variant found in a commentary on the Nihon Shoki penned by a 15th-century monk named Shun'yu (
Local legends from within Nagano Prefecture claim Takeminakata to have passed or stayed in various places within the region during his escape. A local legend in Shimoina District (located south of Suwa) for instance claims that Takemikazuchi caught up with the fleeing Takeminakata in the modern village of Toyooka, where they agreed to an armistice and left imprints of their hands on a rock as a sign of their agreement. The rock, bearing the gods' supposed handprints (tegata), is found in Otegata Shrine (
The contest between Takemikazuchi and Takeminakata has also been sometimes interpreted as an origin myth for sumo wrestling and aiki.[51][52][53] This interpretation apparently follows an alternative reading of the text which sees Takemikazuchi as not so much crushing and tearing Takeminakata's arm(s) off but seizing him by the arm and throwing him into the ground.
Other myths
[edit]Entry into Suwa
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/0/04/Fujishima_Shrine_%28Nakasu%2C_Suwa%29_-_%E8%97%A4%E5%B3%B6%E7%A4%BE%EF%BC%88%E8%AB%8F%E8%A8%AA%E5%B8%82%E4%B8%AD%E6%B4%B2%EF%BC%89-_2.jpg/353px-Fujishima_Shrine_%28Nakasu%2C_Suwa%29_-_%E8%97%A4%E5%B3%B6%E7%A4%BE%EF%BC%88%E8%AB%8F%E8%A8%AA%E5%B8%82%E4%B8%AD%E6%B4%B2%EF%BC%89-_2.jpg)
A myth from the Suwa area portrays Suwa Myōjin as being opposed during his advent by the local god Moriya (Moreya).
A document supposedly submitted to the Kamakura shogunate in 1249 by Suwa Nobushige, then high priest or Ōhōri (
The Suwa Daimyōjin Ekotoba relates a variant of this myth as an origin story of Fujishima Shrine (
Regarding the god of Fujishima [Shrine] (
藤島 の明神 , Fujishima no Myōjin): when the revered deity (尊 神 , sonjin, i.e. Suwa Daimyōjin) manifested long ago, Moriya the evil outlaw (洩 矢 の惡 賊 , Moriya no akuzoku), seeking to hinder him, took up an iron ring (鐵輪 ) to fight him, but the [Fujishima] deity picked up a wisteria branch and defeated [Moriya]. Finally, he brought down heresy (邪 輪 , jarin, lit. "ring/wheel/circle of evil") and held up the true Dharma (正法 , shōbō). When the god pronounced a vow and threw the wisteria branch away, immediately it took root [in the ground], its branches and leaves flourishing in abundance, and [sprouted] beautiful blossoms, leaving behind a marker of the battleground for posterity. The Fujishima deity is named thus for this reason.[e][59][60]
![](https://upload.wikimedia.org/wikipedia/commons/thumb/e/e1/Fujishima_Shrine_-_%E8%97%A4%E5%B3%B6%E7%A5%9E%E7%A4%BE_%28%E5%B7%9D%E5%B2%B8%E5%A4%A9%E7%AB%9C%E6%B2%B3%E7%95%94%E8%AB%8F%E8%A8%AA%E6%98%8E%E7%A5%9E%E5%85%A5%E8%AB%8F%E4%BC%9D%E8%AA%AC%E3%81%AE%E5%9C%B0%29.jpg/220px-Fujishima_Shrine_-_%E8%97%A4%E5%B3%B6%E7%A5%9E%E7%A4%BE_%28%E5%B7%9D%E5%B2%B8%E5%A4%A9%E7%AB%9C%E6%B2%B3%E7%95%94%E8%AB%8F%E8%A8%AA%E6%98%8E%E7%A5%9E%E5%85%A5%E8%AB%8F%E4%BC%9D%E8%AA%AC%E3%81%AE%E5%9C%B0%29.jpg)
Two extant medieval genealogies of the Suwa (Miwa) clan also begin by recounting the legend of a battle between the Suwa deity, accompanied by the first high priest of the Upper Shrine, and 'Moriya' (
In later versions of this story which combine it with the kuni-yuzuri myth, Moriya opposes Takeminakata after the latter had fled from Izumo. After being defeated, Moriya swears fealty to Takeminakata and becomes a faithful ally.[62][63] Moriya is reckoned as the divine ancestor of the Moriya (
While medieval sources such as Nobushige's petition and the Ekotoba situate the battle between the two gods in the slopes of Mount Moriya somewhere in the vicinity of the Upper Shrine (modern Suwa City), a variant legend first attested in Edo period texts instead place it on the banks of the Tenryū River (modern Okaya City).[65][62][64][66]
![](https://upload.wikimedia.org/wikipedia/commons/thumb/e/e4/Tatsuya-Sukura_Shrine_%2C_%E9%81%94%E5%B1%8B%E9%85%A2%E8%94%B5%E7%A5%9E%E7%A4%BE_-_panoramio_%281%29.jpg/220px-Tatsuya-Sukura_Shrine_%2C_%E9%81%94%E5%B1%8B%E9%85%A2%E8%94%B5%E7%A5%9E%E7%A4%BE_-_panoramio_%281%29.jpg)
Apart from Moriya, a few scattered local legends make reference to other deities who either submitted to the Suwa deity or refused to do so. One such god that is said to have opposed Suwa Myōjin and his new ally Moriya in local folklore was Yatsukao-no-Mikoto (
The story relates that Ganigawara, a horse breeder who wielded great authority in the region, held Moriya in contempt for surrendering to Takeminakata and had messengers publicly harass him by calling him a coward. When Ganigawara's servants began to resort to violence by shooting arrows in Takeminakata's newly built house, Takeminakata retaliated by invading Ganigawara's turf. Mortally wounded by an arrow in the ensuing battle, Ganigawara begs forgiveness from Moriya and entrusts his youngest daughter to Takeminakata, who gives her in marriage to the god Taokihooi-no-Mikoto (
In another legend, a god named Takei-Ōtomonushi (
The Ōhōri
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/3/39/Japanese_crest_Suwa_Kajinoha%28White_background%29.svg/220px-Japanese_crest_Suwa_Kajinoha%28White_background%29.svg.png)
Before the abolition of the Suwa Grand Shrine's traditional priestly offices during the Meiji period, the Upper Shrine of Suwa's high priest or Ōhōri (
The legend of how Suwa Myōjin chose his first priest is recounted in various sources, such as the Suwa Daimyōjin Ekotoba:
At the beginning of the god's manifestation, he took off his robe, put them on an eight year old boy, and dubbed him 'great priest' (Ōhōri). The god declared, "I do not have a body and so make this priest (hōri) my body."
This [boy] is Arikazu (有 員 ), the priest of the sacred robe (御衣 祝 Misogihōri), the founding ancestor of the Miwa/Jin (神 , i.e. Suwa) clan.[g]
![](https://upload.wikimedia.org/wikipedia/commons/thumb/6/61/Suwa_Daimy%C5%8Djin_-_%E8%AB%8F%E8%A8%AA%E5%A4%A7%E6%98%8E%E7%A5%9E.jpg/200px-Suwa_Daimy%C5%8Djin_-_%E8%AB%8F%E8%A8%AA%E5%A4%A7%E6%98%8E%E7%A5%9E.jpg)
Although most sources (such as the Ekotoba above) identify the boy with the semi-legendary priest Arikazu, who is said to have lived in the 9th century (early Heian period) during the reign of Emperor Kanmu (781-806) or his immediate successors Heizei (806-809) or Saga (809-823),[80][81][82][83] two genealogical lists - of disputed historical reliability[84][85] - instead identify the first priest with an individual named Otoei (
One of these two texts is a genealogy of the Aso (
Otoei (Ōhōri of the great god of Suwa): also known as Kumako (
神子 ) or Kumako (熊 古 ).
When he was eight years old, the great god Minakatatomi-no-Mikoto appeared, took off his robe and put them on Kumako, declaring, "I do not have a body and so make you my body." In the third month of the second year of Iware Ikebe no Ōmiya (587), a sanctuary (社 壇 ) was built at the foot of the mountain at the southern side of the lake (i.e. Lake Suwa) to worship the great god of Suwa and various other gods ...[h]
The other is the Ōhōri-ke Jinshi Keizu (
When Kumako was eight years old, the revered deity appeared, took off his robe and put them on Kumako. After declaring, "I do not have a body and so make you my body," he disappeared.[i] This [Kumako] is the ancestor of Arikazu of the Miwa/Jin (Suwa) clan, the Misogihōri. In the second year of Emperor Yōmei, Kumako built a sanctuary at the foot of the mountain at the southern side of the lake. [j]
The King of Hadai
[edit]A medieval Buddhist legend portrays Suwa Myōjin as a king from India who later achieved enlightenment and went to Japan to become a native kami.
A short text attached to a late 15th century copy of an ordinance regulating the Upper Shrine's ritual purity taboos (
![](https://upload.wikimedia.org/wikipedia/commons/thumb/b/b9/%E5%BE%A1%E5%B0%84%E5%B1%B1%E7%A5%9E%E7%A4%BE%E9%B3%A5%E5%B1%85_-_panoramio.jpg/220px-%E5%BE%A1%E5%B0%84%E5%B1%B1%E7%A5%9E%E7%A4%BE%E9%B3%A5%E5%B1%85_-_panoramio.jpg)
The Suwa Daimyōjin Ekotoba relates a slightly different, fuller version of the first half of this story as an origin myth for the Upper Shrine's hunting ceremony held every seventh month of the year at Misayama (
If one should inquire about the origins (
因縁 in'en, lit. 'causes and conditions') of this hunt: long ago, the Daimyōjin was the king of the land of Hadai in India who went out to hunt at Deer Park from the twenty-seventh to the thirtieth day of the seventh month. At that time, a traitorous vassal named Bikyō (美 教 ) suddenly organized an army and sought to kill the king. The king, ringing a golden bell, looked up to heaven and shouted eight times: "I am now about to be killed by this rebel. I have hunted animals, not for my own enjoyment, but in order to lead them to the Buddhist path. If this my action is in accordance with Heaven's will, may Brahmā save me."
Brahmā then saw this and commanded the four great deva-kings to wield vajra-poles and destroy the army. It is said that the Misayama (三 齋 山 ) of today reflects that event.
... One should know, therefore, that the deity's compassionate hunting is an expedient means for the salvation of creatures.[99]
Regarding the Upper Shrine's hunting rituals, the Monoimi no rei asserts that
[The shrine's] hunts began in the deer park of Hadai-no-kuni [in India]. [The use of] hawks began in Magada-no-kuni.[100]
![](https://upload.wikimedia.org/wikipedia/commons/thumb/7/7c/Shaka_Nyorai.jpg/120px-Shaka_Nyorai.jpg)
The second half of the legend (the slaying of the dragon in Persia and the king's migration to Japan) is used by the Ekotoba's compiler, Suwa Enchū, in a liturgical text, the Suwa Daimyōjin Kōshiki (
A similar account appears in a work known as the Suwa Jinja Engi (
The Suwa Mishirushibumi
[edit]During the Misayama festival as performed during the medieval period, the Ōhōri recited a ritual declaration supposedly composed by the Suwa deity himself known as the Suwa Mishirushibumi (陬波
I, Great King Suwa (陬波
大王 ), have hidden my person during [the year/month/day of] the Yang Wood Horse (甲 午 kinoe-uma).
[The name] 'Suwa' (陬波) and [the sign] Yang Wood Horse [and] the seal (印 文 )[l] - these three are all one and the same.[m]
![](https://upload.wikimedia.org/wikipedia/commons/thumb/9/97/Yabusame00.jpg/220px-Yabusame00.jpg)
Within the text, King Suwa (i.e. Suwa Myōjin) declares the Ōhōri to be his 'true body' (
A commentary on the Mishirushibumi, the Suwa Shichū (陬波
The Daimyōjin was born during [the year/month/day of] the Yang Wood Horse and disappeared during [the year/month/day of] the Yang Wood Horse.
Sokutan Daijin (続 旦 大臣 ) was the Daimyōjin's uncle who accompanied him from India. When the Daimyōjin was to disappear, he took off his garments, put them on the Daijin, and dubbed him the Misogihōri (御衣 木 法理 ). He then pronounced a vow: "You shall consider this priest to be my body."[n]
The same text identifies the god's uncle Sokutan Daijin with Arikazu.[117][118][o]
Suwa Myōjin and the frog god
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/2/27/Kawazugari_%28Frog_Hunting%29_Ritual_-_%E8%9B%99%E7%8B%A9%E7%A5%9E%E4%BA%8B.jpg/220px-Kawazugari_%28Frog_Hunting%29_Ritual_-_%E8%9B%99%E7%8B%A9%E7%A5%9E%E4%BA%8B.jpg)
Two texts, the Monoimi no rei[120][121] and the Suwa Shichū (陬波
Suwa (陬波) should be read as "the waves are calm." When a frog god (
蝦 蟆 神 ), being a harmful god (荒神 kōjin), caused suffering to the realm, the Daimyōjin quelled it and came to reside here; [because] the four seas were calm, it is called Suwa.[p][122]
After defeating this frog, Suwa Myōjin then blocked the way to its dwelling - a hole leading to the underwater palace of the dragon god of the sea, the Ryūgū-jō - with a rock and sat on it.[115][123][124]
This story functions as an etiological legend for the annual sacrifice of frogs held every New Year's Day in the Upper Shrine (see below)[125] as well as yet another folk etymology for the toponym 'Suwa' (rendered here as 陬波), here explained as deriving either from a term for a wave lapping onto the sea's edge[126] or a reference to the deity's pacification of the waters: "the waves are calm."[127]
The portrayal of Suwa Myōjin's enemy as a frog also hints at the deity's character as a serpentine water god.[126] (As a point of comparison, the obscure snake god Ugajin was also credited with defeating a malevolent frog deity.[128]) The frog god itself has been interpreted either as representing the native deities Mishaguji and/or Moriya, with its defeat symbolizing the victory of the cult of Suwa Myōjin over the indigenous belief system,[129][130] or as a symbol of the Buddhist concept of the three poisons (ignorance, greed, and hatred), which Suwa Myōjin, as an incarnation of the bodhisattva Samantabhadra, his esoteric aspect Vajrasattva and the Wisdom King Trailokyavijaya (interpreted as a manifestation of Vajrasattva), is said to destroy.[128]
The dragon (serpent) deity of Suwa
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/1/17/Suwa_taisha_Kamisha_Honmiya_%2C_%E8%AB%8F%E8%A8%AA%E5%A4%A7%E7%A4%BE_%E4%B8%8A%E7%A4%BE_%E6%9C%AC%E5%AE%AE_-_panoramio_%2830%29.jpg/220px-Suwa_taisha_Kamisha_Honmiya_%2C_%E8%AB%8F%E8%A8%AA%E5%A4%A7%E7%A4%BE_%E4%B8%8A%E7%A4%BE_%E6%9C%AC%E5%AE%AE_-_panoramio_%2830%29.jpg)
Folk belief has long held the god of Suwa Shrine to assume the form of a serpent or dragon. Consequently, the deity appears as such in a number of folktales and anecdotes.
In one such story, Suwa Myōjin once came to Izumo Province in the form of a dragon so gigantic that only his head can be seen; his tail was still at Suwa, caught in a tall pine tree by the shores of the lake. The other gods, upon seeing him, were so astounded and frightened at his enormous size that they exempted him from attending their yearly meetings.[131][132] Thus, the deity of Suwa is claimed to be one of the very few kami in Japan who do not leave their shrines during the month of Kannazuki, when most gods are thought to gather at Izumo and thus are absent from most of the country. The supposed tree where the dragon's tail was caught (currently reduced to a stump) is locally known as Okakematsu (
A variant of this story transposes the setting from Izumo to the Imperial Palace in Kyoto; in this version, the various kami are said to travel to the ancient capital every New Year's Day to greet the emperor.[134]
Another popular story promulgated by wandering preachers associated with the shrines of Suwa during the medieval period claimed the Suwa deity to have originally been Kōga Saburō, a warrior who temporarily became a dragon or a snake after a journey into the underworld.[135][136][137][138]
Omiwatari
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/e/ec/180205_Lake_Suwa_omiwatari_03.jpg/220px-180205_Lake_Suwa_omiwatari_03.jpg)
Cracks and ridges that form on a frozen Lake Suwa during cold winters have traditionally been interpreted as the trail left behind by Suwa Myōjin as he leaves the Upper Shrine and crosses the lake to meet his wife enshrined on the Lower Shrine on the opposite (northern) shore.[139] Called Omiwatari (
Since the late 20th century, the omiwatari has become a much rarer sight than it was in the past due to rising temperatures caused by global warming.[140][144][145]
As god of war
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/8/8d/Sakanoue_Tamuramaro_sw.jpg/150px-Sakanoue_Tamuramaro_sw.jpg)
Suwa Myōjin is also considered to be a god of war, one of a number of such deities in the Japanese pantheon. The Ryōjin Hishō compiled in 1179 (the late Heian period) also attest to the worship of the god of Suwa in the capacity of god of warfare at the time of its compilation, naming the shrine of Suwa among famous shrines to martial deities in the eastern half of the country.
These gods of war live east of the barrier:[q]
Kashima, Katori, Suwa no Miya, and Hira Myōjin;
also Su in Awa, Otaka Myōjin in Tai no Kuchi,
Yatsurugi in Atsuta, and Tado no Miya in Ise.
During the medieval period, legends claiming Suwa Myōjin to have appeared and provided assistance to eminent figures such as Empress Jingū[148] or the general Sakanoue no Tamuramaro[149][150][151] during their respective military campaigns circulated.
The god of Suwa was also credited with the attempted Mongol invasions of Japan under Kublai Khan. The Taiheiki recounts a story where a five-colored cloud resembling a serpent (a manifestation of the god) rose up from Lake Suwa and spread away westward to assist the Japanese army against the Mongols.[152][153]
On the seventh day, when the Imperial devotions were completed, from Lake Suwa there arose a cloud of many colours, in shape like a great serpent, which spread away towards the west. The doors of the Temple-treasury of Hachiman flew open, and the skies were filled with a sound of galloping horses and of ringing bits. In the twenty-one shrines of Yoshino the brocade-curtained mirrors moved, the swords of the Temple-treasury put on a sharp edge, and all the shoes offered to the god turned towards the west. At Sumiyoshi sweat poured from below the saddles of the four horses sacred to the deities, and the iron shields turned of themselves and faced the enemy in a line.[154][155]
Analysis
[edit]Takeminakata in the Kojiki
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/c/cf/Ono-Yasumaro.jpg/220px-Ono-Yasumaro.jpg)
Takeminakata's abrupt appearance in the Kojiki's version of the kuni-yuzuri myth has long puzzled scholars, as the god is mentioned nowhere else in the work, including the genealogy of Ōkuninushi's progeny that precedes the kuni-yuzuri narrative proper.[156] Aside from the parallel account contained in the Kuji Hongi (which was itself based on the Kojiki[157]), he is altogether absent from the Nihon Shoki's version of the myth.[158][159] Early documents from Izumo such as the province's Fudoki also fail to mention any god named '(Take)minakata', nor is there apparently any sign of Takeminakata worship in Izumo in antiquity.[157]
Pre-modern authors such as Motoori Norinaga tended to explain Takeminakata's absence outside of the Kojiki and the Kuji Hongi by conflating the god with certain obscure deities found in other sources thought to share certain similar characteristics (e.g. Isetsuhiko).[160] While a few modern scholars still suppose some kind of indirect connection between the deity and Izumo by postulating that Takeminakata's origins lie either in peoples that migrated from Izumo northwards to Suwa and the Hokuriku region[161] or in Hokuriku itself (the ancient province of Koshi, a region apparently once under Izumo's sphere of influence as can be inferred from the myth of Ōkuninushi's marriage to Nunakawahime),[162] others instead propose that the connection between Takeminakata and Izumo is an artificial construct by the Kojiki's compilers.[157][8][163][164]
The contest between Takeminakata and Takemikazuchi - an element absent in other versions of the kuni-yuzuri myth cycle - is often explained as being either a new myth invented to serve the interests of the imperial court and the Fujiwara clan, descendants of the Nakatomi clan that had worshiped Takemikazuchi as a patron deity[164] (indeed, in other versions it is the god Futsunushi that takes center stage rather than Takemikazuchi, who is believed to have taken on Futsunushi's roles and attributes after the Nakatomi rose to power[165]), or an adaptation/reversal of a myth concerning a battle between an interloping god and a local deity preserved in the Suwa region (see below), with Takeminakata (the invading conqueror in Suwa myth) being recast into the role of the subjugated earthly kami.[166]
Suwa Myōjin and Moriya
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/7/70/Yasaka-no-Suzu_-_%E5%85%AB%E6%A0%84%E3%81%AE%E9%88%B4.jpg/220px-Yasaka-no-Suzu_-_%E5%85%AB%E6%A0%84%E3%81%AE%E9%88%B4.jpg)
The myth of Takeminakata's (Suwa Myōjin's) arrival in Suwa and his defeat of the god Moriya has been interpreted as the mythicization of a historical event in which a local lineage of chieftains who ruled the Suwa area was subjugated by invading outsiders, who subsequently set themselves up as the new rulers of the region - all the while still retaining the subjugated clan in an important position as the wielder of spiritual and ritual authority. This theory explains the relation between the Suwa (Miwa/Jin) and Moriya priestly families of the Upper Shrine of Suwa as that of the Moriya clan being the regional power supplanted by the newly arrived Miwa (Suwa) clan.
![](https://upload.wikimedia.org/wikipedia/commons/thumb/8/88/Ina_Valley_Relief_Map%2C_SRTM.jpg/190px-Ina_Valley_Relief_Map%2C_SRTM.jpg)
While one theory places this event during the end of the Jōmon period, thus portraying the new arrivals as agrarian Yayoi tribes who came into conflict with indigenous Jōmon hunter-gatherers,[167][168] others instead propose this conflict to have taken place during the late Kofun period (late 6th-early 7th century), when keyhole-shaped burial mounds containing equestrian gear as grave goods - up to this point found mainly in the Shimoina region southwest of Suwa - begin to appear in the Lake Suwa area, replacing the kind of burial that had been common in the region since the early 5th century. This theory thus supposes these migrants to have been a clan allied with the Yamato kingdom that specialized in horse breeding and horseback riding. Indeed, the Yamato polity showed strong interest to Shinano because of its suitability as a place for grazing and breeding horses and considered it a strategic base for conquering the eastern regions.[169][170][171][172] This clan, the Miwa (Suwa), is thought to be related to either the Kanasashi clan (
![](https://upload.wikimedia.org/wikipedia/commons/thumb/3/31/Mononobe_no_Moriya.jpg/150px-Mononobe_no_Moriya.jpg)
This theory that the legend of the Suwa deity's victory over Moriya reflects historical fact has recently come into question. Due to similarities between certain variants of this myth and medieval legends surrounding Prince Shōtoku's defeat of Mononobe no Moriya (e.g. Shōtoku's and Suwa Myōjin's opponents both being named 'Moriya', the deity's manifestation and the foundation of the Upper Shrine being dated to the year 587 - the same year as the battle between the Soga and the Mononobe clans - in some texts), some see the myth as being highly influenced by such stories about Shōtoku (so Ihara, 2008),[179] while others regard it as an outright invention modeled on these legends (Harada, 2018).[180] Aoki (2012) theorizes that the myth developed somewhere during the late Heian and early Kamakura periods, when the deity of Suwa came to be venerated as a warrior god, and cautions against uncritical application of this story to known archaeological data.[181]
Takeminakata in imperial sources
[edit]While the Kojiki does not yet explicitly mention the worship of Takeminakata in Suwa, by the following century, we see the name applied to the god worshipped in what is now the Grand Shrine of Suwa: aside from the Kuji Hongi's (807-936 CE) reference to Takeminakata being enshrined in 'Suwa Shrine in Suwa District'[2][1] the Shoku Nihon Kōki mentions the deity 'Minakatatomi-no-Kami of Suwa District, Shinano Province' (
During the 850-60s, Takeminakata and his shrine rose very rapidly in rank (Montoku Jitsuroku, Nihon Sandai Jitsuroku), being promoted to the rank of junior fifth, upper grade (
After a few decades, the 'Register of Deities' (
Consort and Offspring
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/9/93/Suwa_taisha_akimiya01bs3200.jpg/220px-Suwa_taisha_akimiya01bs3200.jpg)
Yasakatome
[edit]Suwa Myōjin's spouse is the goddess Yasakatome-no-Kami (
Yasakatome's first historical attestation is in the Shoku Nihon Kōki, where the goddess is given the rank of junior fifth, lower grade (
Stories and claims about the goddess are diverse and contradictory. Regarding her parentage for instance, the lore of Kawaai Shrine (
The ice cracks that appear on Lake Suwa during cold winters, the omiwatari (see above) are reputed in folklore to be caused by Suwa Myōjin's crossing the frozen lake to visit Yasakatome.[139]
Princess Kasuga
[edit]The Kōga Saburō legend identifies the goddess of the Shimosha with Saburō's wife, whose name is given in some variants of the story as 'Princess Kasuga' (
Children
[edit]In Suwa, a number of local deities are popularly considered to be the children of Suwa Myōjin and his consort. Ōta (1926) lists the following gods:[203]
![](https://upload.wikimedia.org/wikipedia/commons/thumb/e/ee/Suwa_taisha_Kamisha_Honmiya_%2C_%E8%AB%8F%E8%A8%AA%E5%A4%A7%E7%A4%BE_%E4%B8%8A%E7%A4%BE_%E6%9C%AC%E5%AE%AE_-_panoramio_%2819%29.jpg/220px-Suwa_taisha_Kamisha_Honmiya_%2C_%E8%AB%8F%E8%A8%AA%E5%A4%A7%E7%A4%BE_%E4%B8%8A%E7%A4%BE_%E6%9C%AC%E5%AE%AE_-_panoramio_%2819%29.jpg)
- Hikokamiwake-no-Mikoto (彦神
別命 ) - Tatsuwakahime-no-Kami (
多 都 若 姫 神 ) - Taruhime-no-Kami (
多留 姫 神 ) - Izuhayao-no-Mikoto (
伊豆 早 雄 命 ) - Tateshina-no-Kami (
建 志 名神 ) - Tsumashinahime-no-Kami (
妻科 姫 神 ) - Ikeno'o-no-Kami (
池 生神 ) - Tsumayamizuhime-no-mMikoto (
都 麻 屋 美 豆 姫 命 ) - Yakine-no-Mikoto (
八 杵 命 ) - Suwa-wakahiko-no-Mikoto (
洲 羽若 彦命) - Katakurabe-no-Mikoto (
片倉 辺 命 ) - Okihagi-no-Mikoto (
興 波 岐命) - Wakemizuhiko-no-Mikoto (
別 水 彦命) - Moritatsu-no-Kami (
守 達 神 ) - Takamori-no-kami (
高 杜 神 ) - Enatakemimi-no-Mikoto (
恵 奈武耳 命 ) - Okutsuiwatate-no-Kami (
奥津 石 建 神 ) - Ohotsuno-no-Kami (竟富
角 神 ) - Ōkunugi-no-Kami (
大 橡 神 )
Claimed descendants
[edit]Suwa clan
[edit]The Suwa clan who once occupied the position of head priest or ōhōri of the Suwa Kamisha traditionally considered themselves to be descendants of Suwa Myōjin/Takeminakata,[204][205][206] although historically they are probably descended from the Kanasashi-no-toneri clan appointed by the Yamato court to govern the Suwa area in the 6th century (see above).[207]
Other clans
[edit]The Suwa ōhōri was assisted by five priests, some of whom were also considered to be descendants of local deities related to Suwa Myōjin/Takeminakata.[205] One clan, the Koide (
Worship
[edit]Shrines
[edit]As the gods of the Grand Shrine of Suwa, Suwa Myōjin/Takeminakata and Yasakatome also serve as the deities of shrines belonging to the Suwa shrine network (
As god of wind and water
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/c/c2/Nagikama.png/220px-Nagikama.png)
The Nihon Shoki's record of Yamato emissaries worshipping the god of Suwa alongside the gods of Tatsuta Shrine - worshipped for their power to control and ward off wind-related disasters such as droughts and typhoons[214][215][216] - implies that the Yamato imperial court recognized the deity as a god of wind and water during the late 7th century.[217][218] One theory regarding the origin of the name '(Take)minakata' even supposes it to derive from a word denoting a body of water (
Snake-shaped iron sickle blades called nagikama (
Association with snakes and dragons
[edit]Suwa Myōjin's association with the snake or the dragon in many stories featuring the god such as the Kōga Saburō legend (see 'Legends of Suwa Myōjin' above) might be related to his being considered as a deity presiding over wind and water, due to the association of dragons with winds and the rain in Japanese belief.[225][226] (See also mizuchi.)
Under shinbutsu-shūgō
[edit]During the Middle Ages, under the then-prevalent synthesis of Buddhism and Shinto, Suwa Myōjin was identified with the bodhisattva Samantabhadra (Fugen),[227][228] with the goddess of the Shimosha being associated with the thousand-armed form of the bodhisattva Avalokiteśvara (Senju Kannon).[229] During the medieval period, Buddhist temples and other edifices were erected on the precincts of both shrines, including a stone pagoda called the Tettō (
![](https://upload.wikimedia.org/wikipedia/commons/thumb/9/93/Suwa_Kamisha_Tett%C5%8D.png/200px-Suwa_Kamisha_Tett%C5%8D.png)
With the establishment of State Shinto after the Meiji Restoration in 1868 and the subsequent separation of Buddhism and Shinto, the shrine monks (shasō) attached to Buddhist temples in the Suwa shrine complex were laicized, with Buddhist symbols and structures being either removed or destroyed; Buddhist ceremonies performed in both the Kamisha and the Shimosha, such as the yearly offering of the Lotus Sutra to Suwa Myōjin (involving the placing of a copy of the sutra inside the Tettō), were discontinued.[231]
As god of hunting
[edit]Suwa Myōjin is also worshipped as a god of hunting; not surprisingly, some of the Kamisha's religious ceremonies traditionally involve(d) ritual hunting and/or animal sacrifice.
For instance, the Frog Hunting Ritual (
Another festival, the Ontōsai (
One of the Suwa Kamisha's hunting festivals, the Misayama Festival (
Suwa Myōjin's association with the mountains and hunting is also evident from the description of the ōhōri as sitting upon a deer hide (the deer being an animal thought to be sacred to Suwa Myōjin) during the Ontōsai ritual as practiced during medieval times.[248][249]
Suwa Myōjin and meat eating
[edit]At a time when slaughter of animals and consumption of meat was frowned upon due to Mahayana Buddhism's strict views on vegetarianism and the general Buddhist opposition against the taking of life, the cult of Suwa Myōjin was a unique feature in the Japanese religious landscape for its celebration of hunting and meat eating.[250]
A four-line verse attached to the Kōga Saburō legend popularly known as the Suwa no kanmon (
業 尽 有情 Gōjin ujō
雖放不 生 Suihō fushō
故 宿 人 天 Koshuku ninten
同 証 仏果 Dōshō bukka[201][253]
Sentient beings who have exhausted their karma:
Even if one sets (them) free, (they) will not live (for long);
Therefore (have them) dwell within humans and gods
(That they may) as well achieve Buddhahood
The Kamisha produced special talismans (
As war god
[edit]![](https://upload.wikimedia.org/wikipedia/commons/thumb/a/a0/Hatajirushi3.png/180px-Hatajirushi3.png)
![](https://upload.wikimedia.org/wikipedia/commons/thumb/7/7a/Shingen_Takeda%27s_armour.jpg/180px-Shingen_Takeda%27s_armour.jpg)
Suwa Myōjin is also considered to be a god of war, one of a number of such deities in the Japanese pantheon. Besides the legend of the god's apparition to Sakanoue no Tamuramaro (see above), the Ryōjin Hishō compiled in 1179 (the late Heian period) also attest to the worship of the god of Suwa in the capacity of god of warfare at the time of its compilation, naming the shrine of Suwa among famous shrines to martial deities in the eastern half of the country.
These gods of war live east of the barrier:[ab]
Kashima, Katori, Suwa no Miya, and Hira Myōjin;
also Su in Awa, Otaka Myōjin in Tai no Kuchi,
Yatsurugi in Atsuta, and Tado no Miya in Ise.
During the Kamakura period, the Suwa clan's association with the shogunate and the Hōjō clan helped further cement Suwa Myōjin's reputation as a martial deity.[258] The shrines of Suwa and the priestly clans thereof flourished under the patronage of the Hōjō, which promoted devotion to the god as a sign of loyalty to the shogunate.[258] Suwa branch shrines became numerous all across Japan, especially in territories held by clans devoted to the god (for instance, the Kantō region, traditional stronghold of the Minamoto (Seiwa Genji) clan).[259]
The Takeda clan of Kai Province (modern Yamanashi Prefecture) were devotees of Suwa Myōjin, its most famous member, the Sengoku daimyō Takeda Shingen being no exception.[260][261] His devotion is visibly evident in some of his war banners, which bore the god's name and invocations such as Namu Suwa Nangū Hosshō Kamishimo Daimyōjin (
Family tree
[edit]- Pink is female.
- Blue is male.
- Grey means other or unknown.
- Clans, families, people groups are in green.
See also
[edit]- Moreya
- Mishaguji
- Takemikazuchi
- Suwa taisha
- Onbashira Festival
- Ōkuninushi
- Snake worship
- Suwa Daimyōjin Ekotoba
Notes
[edit]- ^ Ame-no-Torifune in the Kojiki, Futsunushi in the Nihon Shoki and the Kuji Hongi
- ^ 「
天 照 太神 ミコトノリシテ経 津 主 ノ総 州 香取 社 神武 甕 槌 ノ常 州 鹿島 社 神 二 柱 ノ神 ヲ出雲 国 ニ降 タテマツリテ、大 己 貴 雲 州 杵築 ・和 州 三 輪 ノ命 ニ問 テノタマハク、葦原 ノ中津 国 者 我 御子 の知 ラスヘキ国 ナリ。汝 マサニ此国ヲモテ天 ノ神 ニ奉 ンヤ、大 己 貴 ノ命 申 サク、我子 事代 主 摂 州 長田 社 ・神祇官 第 八 ノ神 ニ問 テ返事 申 サント申 、事代 主神 申 サク、我 父 ヨロシクマサニサリ奉 ルヘシ。ワレモ我 タカウヘカラスト申 。又 申 ヘキ子 アリヤ、又 我子 建 御名 方 諏訪 社 ノ神 、千引 ノ石 ヲ手 末 ニサヽケテ来 テ申 サク、是 我国 ニキタリテ、シノヒテカクイフハ、シカウシテ力 クラヘセント思 、先 ソノ御 手 ヲ取 テ即 氷 ヲ成立 、又 剣 ヲ取 成 、科 野 ノ国 洲 羽 ノ海 ニイタルトキ、当 御名 方 ノ神 申 サク、ワレ此国ヲ除 者 他 処 ニ不 行 云々 、是則 当社 垂迹 ノ本 縁 也。」[36] - ^ Quotation from Confucius' Analects: "It may be said that Taibo was supreme in virtue. Three times he renounced the sovereignty of all things under Heaven, but the people could not praise him." (
泰 伯 其可謂 至徳 也已矣、三 以天下 譲 、民 無 得 而稱焉。) - ^ 「
一 守屋 山麓 御 垂 跡 事
右 謹檢舊 貫 、當 砌 昔 者 守屋 大臣 之 所領 也、大神 天 降 御 之 刻 、大臣 者 奉 禦明神 之 居住 、勵制止 之 方法 、明神 者 廻 可 爲 御 敷地 之 祕計 、或 致諍論 、或 及合戰 之 處 、兩方 難 決 雌雄 、爰明神 者 持 藤 鎰、大臣 者 以鐵鎰、懸 此所引之、明神 即 以藤鎰令勝得 軍陣 之 諍 論 給 、而間令 追 罰 守屋 大臣 、卜居 所 當社 以來 、遙 送 數 百 歲 星霜 、久 施 我 神 之 稱 譽 天下 給 、應 跡 之 方々 是 新 哉、明神 以彼藤 鎰自令 植 當社 之 前 給 、藤榮 枝葉 號 藤 諏訪 之 森 、毎年 二 ヶ度 御 神事 勤 之 、自 尓以來 以當郡 名 諏方 、爰下宮 者 當社 依 夫婦 之 契約 示 姫 大明神 之 名 、然 而當大明神 、若 不 令 追 出 守屋 給 者 、爭 兩者 卜居 御 哉、自 天 降 之 元 初 爲 本宮 之 條 炳焉者 哉、」 - ^ 「
抑 コノ藤嶋 ノ明神 ト申 ハ、尊 神 垂迹 ノ昔 、洩 矢 ノ惡 賊 神居 ヲサマタケントセシ時 、洩 矢 ハ鐵輪 ヲ持 シテアラソヒ、明神 ハ藤枝 ヲトリテ是 ヲ伏 シ給 フ。ツイニ邪 輪 ヲ降 シテ正法 ヲ興 ス。明神 誓 ヲ發 テ、藤枝 ヲナケ給 シカハ、則 根 ヲサシテ枝葉 ヲサカヘ、花 蘂 アサヤカニシテ、戰場 ノシルシヲ萬 代 ニ殘 ス。藤嶋 ノ明神 ト号 スル此ユヘナリ。」 - ^ Both Taokihooi and Hikosachi - identified as two distinct individuals - appear in the Nihon Shoki[70][71] and the Kogo Shūi[72] as ancestors of the Inbe clan (
忌部 氏 ). - ^ 「
祝 は神明 の垂迹 の初 。御衣 を八 歳 の童 男 にぬぎきせ給 ひて。大 祝 と称 し。我 において体 なし。祝 を以 て躰 とすと神 勅 ありけり。是則 御衣 祝 有 員 神 氏 の始祖 なり。」[79] - ^ 「
乙 頴 (諏訪 大神 大 祝 ):一 名 神子 、又 云 、熊 古 生 而八 歳 、御名 方 富 命 大神 化現 脱着 御衣 於神子 勅 曰、吾 無体 以汝為 体 、盤 余 池辺 大宮 朝 二年丁未三月搆壇于湖南山麓、祭 諏訪 大明神 及百 八 十 神 、奉 千代田刺忌串斎之」[89] - ^ Literally: 'hid himself'
- ^ 「
国造 九 世 之 孫 、五 百 足 、常時 敬 事 于尊神 、一 日 夢 有 神 告 、汝 妻 兄弟 部 既 姙、身 分娩 必挙于男子 、成長 欲 吾 将 有 憑之、汝 宜 鍾愛 矣夢覚 而後、語 之 妻 兄弟 部 、兄弟 部 亦 同 夢 恠、且慎、後 果 而産男子 因 名 神子 、亦 云 熊 子 、神子 八 歳 之 時 、尊 神 化現 、脱着 御衣 於神子 、吾 無体 以汝為 体 、有 神 勅 隠 御 体 矣、是則 御衣 着 祝 神 氏 有 員 之 始祖 也、用命 天皇 御宇 二 年 、神子 搆社壇 于湖南山 麓 、其子神代 、其子弟 兄子 、其子国 積 、其子猪 麿 、其子狭 田野 、其子高牧 、亦 云 豊 麿 、其子生 足 、其子繁 魚 、其子豊 足 、亦 云 清 主 、其子有 員 、亦 云 武 麿 、」[92] - ^ This place name appears as one of the sixteen Mahājanapadas in Kumārajīva's translation of the Humane King Sutra.[94][95]
- ^ The 'seal' referred to here is interpreted to be either the Upper Shrine's sacred seal made of deer antler[109] or the Mishirushibumi itself.[110]
- ^ 「陬波
大王 限 甲 午 隠 身 、陬波与 甲 午 印 文 同 一物 三 名 。」[111] - ^ 「
一 、大明神 甲 午 仁 有 御 誕生 甲 午 仁 隠 御身 給 フ
一 、続 旦 (ソクタン)大臣 ト申 ハ大明神 ノ叔父 御前 自 リ天竺 御 同道 、大明神 御 体 ヲ隠 サセ給 シ時 御 装束 ヲ奉 抜著(ヌキキセ)彼 大臣 給 テ号 御衣 木 (ミソキ)法理 ト我 之 躰 以法理 ヲ躰 トセヨトハ誓 給 シ也」[116] - ^ 「
一 、御衣 木 法理 殿御 実名 ハ者 有 員 云 〻」[119] - ^ 「
一 、陬波ト申 事 ナミシツカナリトヨメリ蝦 蟆 カニタ神 カエルノ事 ナリ荒神 惱ト天下 時 、大明神 退治 之 御 坐 時 四海 静謐 之 間 陬波卜 云 〻口 傅 在 之 」 - ^ During the Heian period, the expression 'east of the barrier' (
関 の東 seki-no-hi(n)gashi, whence derives the term関東 Kantō) referred to the provinces beyond the checkpoints or barrier stations (関 seki) at the eastern fringes of the capital region, more specifically the land east of the checkpoint at Ōsaka/Ausaka Hill (逢坂 'hill of meeting', old orthography: Afusaka; not to be confused with the modern city of Osaka) in modern Ōtsu, Shiga Prefecture.[146] By the Edo period, Kantō was reinterpreted to mean the region east of the checkpoint in Hakone, Kanagawa Prefecture. - ^ 「
関 より東 (ひむかし)の軍神 (いくさがみ)、鹿島 ・香取 (かんどり)・諏訪 の宮 、また比良 (ひら)の明神 、安房 の洲 (す)滝 (たい)の口 や小鷹 明神 、熱田 に八剣 (やつるぎ)、伊勢 には多度 (たど)の宮 。」 - ^ 「
丁未 。奉 授信濃 國 諏方 郡 无位勳 八等南方刀美神從五位下。」 - ^ 「
己 未 。信濃 國 御名 方 富 命 神 、健 御名 方 富 命 前 八 坂 刀 賣 命 神 、並 加 從 五 位 上 。」 - ^ 「
乙 丑 。進 信濃 國 建 御名 方 富 命 、前 八坂刀賣命等兩大神階、加 從 三 位 。」 - ^ 「
廿 七 日 甲 申 。 (...)信濃 國正 三位勳八等建御名方冨命神從二位。」 - ^ 「
十 一 日 丁 酉 。(...) 授信濃 國 從 二位勳八等建御名方富命神正二位。」 - ^ 「
十 一 日 辛 亥 。信濃 國正 二位勳八等建御名方富命神進階從一位。」 - ^ 「
諏方 郡 二 座 並 大 南方 刀 美神 社 二 座 名 神大 」 - ^ 「
奉 授安房 國 從 五位下安房大神正五位下。无位第 一后神天比理刀咩命神。信濃 國 无位健 御名 方 富 命 前 八 坂 刀 賣 神 。阿波 國 无位葦 稻葉 神 。越後 國 无位伊 夜 比 古 神 。常陸 國 无位筑波 女 大神 竝 從 五 位 下 。」 - ^ Currently three days: from the 26th to the 28th of August.[242]
- ^ During the Heian period, the expression 'east of the barrier' (
関 の東 seki-no-hi(n)gashi, whence derives the term関東 Kantō) referred to the provinces beyond the checkpoints or barrier stations (関 seki) at the eastern fringes of the capital region, more specifically the land east of the checkpoint at Ōsaka/Ausaka Hill (逢坂 'hill of meeting', old orthography: Afusaka; not to be confused with the modern city of Osaka) in modern Ōtsu, Shiga Prefecture.[146] By the Edo period, Kantō was reinterpreted to mean the region east of the checkpoint in Hakone, Kanagawa Prefecture. - ^ 「
関 より東 (ひむかし)の軍神 (いくさがみ)、鹿島 ・香取 (かんどり)・諏訪 の宮 、また比良 (ひら)の明神 、安房 の洲 (す)滝 (たい)の口 や小鷹 明神 、熱田 に八剣 (やつるぎ)、伊勢 には多度 (たど)の宮 。」
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[scan]
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- ^ Ōta (1926). pp. 44–45.
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- ^ Suwa Shishi Hensan Iinkai, ed. (1995). p. 728, 731.
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日本國 誌 資料 叢書 信濃 (Nihon kokushi shiryō sōsho: Shinano). Tokyo: Isobe Kōyōdō. p. 164. - ^ Suwa Shishi Hensan Iinkai, ed. (1995). p. 730.
- ^ Sasamoto, Shōji (2003).
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茅野 市 神 長官 守矢 史料 館 (Chino-shi Jinchōkan Moriya Shiryōkan)".信州 諏訪 観光 ナビ. - ^ Ōta (1924). Nihon kokushi shiryō sōsho: Nagano. p. 160.
- ^ Hall, ed. (1988). p. 531.
- ^ Tyler, Royall (1992). Japanese No Dramas. Penguin UK. p. cclvi. ISBN 978-0141907802.
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- ^ Yazaki, Takenori, ed. (1986).
諏訪 大社 (Suwa-taisha). Ginga gurafikku sensho (in Japanese). Vol. 4. Ginga shobō. p. 22. - ^ Muraoka (1969). p. 17.
- ^ Suwa Shishi Hensan Iinkai, ed. (1995). p. 686.
- ^ a b Yazaki, ed. (1986). pp. 98-100.
- ^ Miyasaka (1992). pp. 172-173.
- ^ Suwa Shishi Hensan Iinkai, ed. (1995). p. 677.
- ^ Miyasaka (1992). pp. 164-172.
- ^ Suwa Shishi Hensan Iinkai, ed. (1995). p. 674.
- ^ Kanai (1982). pp. 4-7.
- ^ De Visser, Marinus Willem (1913). The Dragon in China and Japan. Cosimo. p. 153. ISBN 9781605204093.
- ^ Yoshii, Yoshitaka, ed. (1999). えびす
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- ^ Miyaji (1931). pp. 75–76.
- ^ Inoue (2003). pp. 349-350.
- ^ Inoue (2003). pp. 362-371.
- ^ a b Miyasaka (1992). pp. 16-20.
- ^ Yazaki, ed. (1986). p. 72.
- ^ Tanigawa (1987). pp. 154-155.
- ^ "Suwa taisha skewering live frogs (
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- ^ Miyasaka (1992). pp. 69-72.
- ^ Yazaki, ed. (1986). pp. 74-75.
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- ^ Tanigawa (1987). pp. 155-156.
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- ^ Tanigawa (1987). pp. 159-160.
- ^ Yazaki, ed. (1986). pp. 76-77.
- ^ Miyasaka (1992). pp. 115-118.
- ^ Tanigawa (1987). pp. 158-159.
- ^ Miyasaka (1992). pp. 119-124.
- ^ Tanigawa (1987). p. 138.
- ^ Oh (2011). pp. 173.
- ^ Kanai (1982). p. 21-23.
- ^ Kanai (1982). p. 22.
- ^ Miyasaka (1987). pp. 56-57.
- ^ See Kanai (1982). pp. 318-319 for attested variants.
- ^ Nogami, Takahiro. "Suwa Shinkō". Encyclopedia of Shinto. Kokugakuin University. Archived from the original on April 29, 2018. Retrieved May 27, 2017.
- ^ Miyasaka (1987). pp. 55-56.
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- ^ a b Kajikimen (
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- ^ Muraoka (1969). p. 112.
- ^ Katō, Aki (2015).
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信玄 の信仰 (Shingen no shinkō)".武田 信玄 の館 (Takeda Shingen no yakata). - ^ Brandon, James R.; Leiter, Samuel L. (eds.) (2002). Kabuki Plays on Stage: Brilliance and Bravado, 1697–1766, Volume 1. University of Hawaii Press. p. 328. ISBN 978-0-8248-2403-7.
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続 群 書 類従 第 3輯ノ下 神祇 部 (Zoku Gunsho Ruijū, vol. 03, part 02). Tokyo: Zoku Gunsho Ruijū Kanseikai. pp. 494–539. (in Japanese) - Suwa Kyōikukai, ed. (1938).
諏訪 史 年表 (Suwa shinenpyō). Nagano: Suwa Kyōikukai. - Suwa Shishi Hensan Iinkai, ed. (1995).
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: CS1 maint: location missing publisher (link) (in Japanese) - Tanigawa, Kenichi, ed. (1987).
日本 の神 々―神社 と聖地 〈9〉美濃 ・飛騨 ・信濃 (Nihon no kamigami: Jinja to seichi, vol. 9: Mino, Hida, Shinano). Hakusuisha. ISBN 978-4-560-02509-3. (in Japanese) - Terada, Shizuko; Washio, Tetsuta (2010).
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External links
[edit]- Official website of Suwa Grand Shrine (in Japanese)
- Official website of Moriya Shrine (
洩 矢神 社 公式 HP) (in Japanese) - Jinchōkan Moriya Historical Museum Archived March 4, 2018, at the Wayback Machine on Chino City's official website (in Japanese)