kamugatari divine speach

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kamugatari 神語 divine speach

かみがたり kamigatari かむがたり kamugatari かんがたり kangatari
shingo 神話 シンゴ divine title
shintaku 神託 oracle /

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Suseribime
The daughter of Susanoo and the principal wife of Ōnamuchi. Ōnamuchi visited Susanoo in the underworld land of Ne no katasukuni (see Ne no kuni) and there met Suseribime, but Susanoo presented Ōnamuchi with numerous trials before he would permit the two to be married. Aided by Suseribime, Ōnamuchi succeeded in overcoming the trials, and at last escaped from Ne no kuni. As Ōnamuchi fled, Susanoo called after him, urging him to use his valor to subjugate his brother kami, to take on the new name Ōkuninushi and rule the land with Suseribime as his principal wife.
Although Ōnamuchi had earlier married Yakamihime of Inaba, he honored Susanoo's request and made Suseribime his principal wife, returning Yakamihime to Inaba. But Ōnamuchi also enraged Suseribime by traveling to the Niigata area, where he married the local maiden Nunakawahime. In confusion, Ōnamuchi decided to leave Izumo for the Yamato area, but he was reconciled to Suseribime and the two renewed their wedding vows, remaining settled in Izumo. The poem sequences exchanged during this episode between Nunakawahime, Ōnamuchi, and Suseribime were thereafter referred to as kamugatari ("divine speech").
- source : Mori Mizueｘｘｘ kokugakuin

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神語（しんご）とは
、「幸魂奇魂守給幸給」（さきみたま くしみたま まもりたまえ さきはえたまえ）の事で、最も重要な「唱詞（となえことば）」でもある。
出雲大社や出雲大社教などでは、神語を唱えたり、奉書する伝統がある。 仏教徒が「南無阿弥陀仏」を唱えたり、キリスト教徒が「アーメン」と言ったりするように、出雲大社では「幸魂奇魂守給幸給」である。
神語の起源は日本神話にある。大己貴神が国造りの半ばで少彦名命に常世郷に先立たれて困難に直面し、出雲国に至り言挙げした時、海のかなたから、光る神が近づいてきた。それが「幸魂奇魂」（さきみたまくしみたま）であった。[1] そして「今何処にか住まむと欲ふ」との問いに「三諸山（みむろのやま）に住まむと欲ふ」と答えたので、大己貴神その地に宮を作り大三輪の神となった。 大国主大神は、「幸魂奇魂」の存在を知り、そして自分自身の中に潜む「幸魂奇魂」の霊力により「縁結びの神」になられた。 「幸魂奇魂」の「幸」（さき）は、「咲き」や「裂き」であり、増殖や分裂である。 「幸魂奇魂」の「奇」（くし）は、「串」や「櫛」であり、「整え」や「統一」を意味する。 「幸魂奇魂」は「分化繁殖」したモノを「整え統一」させ、大国主大神の道に神習い、明るく和やかな日々が送れるということを意味する[2]。 「神語」すなわち「幸魂奇魂守給幸給」(さきみたま くしみたま まもりたまえ さきはえたまえ)の神語は通常は三唱するが、非常にゆっくりと、また独特な節回しで唱える。 また神事では神職や参列者も神語を声に出して一緒に唱えることが多い。なお、出雲以外でも大神神社[3]や大国主大神を奉斎する神社が神語を用いる例もある。
なお葬儀や慰霊祭などでは幽冥神語(ゆうめいしんご)「幽世大神憐給恵給幸魂奇魂守給幸給」(かくりよのおおかみ　あわれみたまえめぐみたまえ　さきみたまくしみたま　まもりたまえさきわえたまえ）を唱える。その他に神語を墨書し出雲大社に献納申し上げる「神語奉書」も盛大に行われている。
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Shingō
A "divine title" affixed to the name of a kami. A wide variety of titles have come into use in accordance with the unique characteristics of kami, and as a result of historical changes in the way kami have been understood. In the ancient period, the title mikoto was used, while expressions such as myōjin ("shining kami"), daibosatsu (great bodhisattva), and gongen (avatar) came into use as a product of kami-buddha combinatory cults (shinbutsu shūgō). During the Edo period, the title reisha ("spirit shrine") was applied to the departed spirits of human beings.
The title mikoto, written variously with the characters 命 or 尊was used in ancient classics such as Kojiki and Nihongi as a title of respect for both kami and noble persons. It is believed that mi represents an honorific prefix, while koto means "thing," "event," or "word"; together, the reading mikoto has been interpreted as referring to a "noble personage," "minister" or "medium" (mikotomochi), and "noble child" (miko; see mikogami).
Nihongi differentiates between the usage of characters 尊 and 命 for mikoto, stating that the earlier character is used to refer only to kami of the utmost dignity with direct linkage to the imperial descent, while the latter character is used for all other kami.
The title myōjin 明神 as applied to Japanese kami is believed to evolved from an earlier term myōjin 名神 ("eminent kami"), which was used in ancient works like Engishiki to refer to kami of particularly noteworthy power. Under the influence of the homophonic myōjin 明神 ("shining deity") found in Chinese and Buddhist texts, the latter character combination came to be applied to indigenous kami as well.
Daibosatsu is obviously a term of Buddhist origin, and refers to a "great kami that has awakened to the Way of the Bodhisattva." The title daibosatsu is first seen in 781, when the kami Hachiman was honored with the title Gokoku Reigen Iriki Jintsū Daibosatsu ("Great Bodhisattva of National Protection and Marvelous Spirit Power"). From that time, the title daibosatsu has been applied to numerous other kami, including Fuji Sengen Daibosatsu and Tado Daibosatsu.
Gongen (avatar) is likewise of Buddhist origin, a term deriving from the doctrine of honji suijaku ("original essence, manifest traces"). According to this belief, buddhas may provisionally manifest themselves in this world in the form of kami or deities indigenous to various locales. Some well-known kami bestowed with this title include Kumano Gongen, Kasuga Gongen, and Hakusan Gongen.
The title reisha originates with the Yuiitsu Shinto school of the Yoshida family, which first used the term to refer to a shrine erected over the grave of the school's founder. Mano Tokitsuna's Kokin shingaku ruihen describes reisha as "a general term referring to shrines devoted to the spirits of human beings," but the term was also later used as a title for the kami themselves. Within Yoshida Shintō, the titles reijin reisha and myōjin were all applied to deceased human spirits, and this usage influenced the use of the terms in other schools as well, including Yoshikawa Shintō and Suika Shintō, where they were applied to persons who had mastered the deepest imports of the religion. Some of these individuals included Yoshikawa Koretari, posthumously titled Miaredō Reisha, and Yamazaki Ansai, who was titled Suika Reisha.
Another unusual example of the attribution of shingō to humans is that of Sugawara Michizane, who was titled tenjin or "heavenly deity." See also shin'i, shinkai.
- source : kokugakuin Satō Masato -


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