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24/06/2017

Amewakahiko

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. kami 神 Shinto deities - Introduction .
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Amewakahiko, Ame-Waka-Hiko 天若日子 / 天稚彦  / あめわかひこ
Ame wakahiko / Ame no wakahiko




- quote -
The child of Amatsukunitama. In preparation for the Descent of the Heavenly Grandchild (tenson kōrin), Amenohohi was first sent from the Plain of High Heaven to the residence of the earth kami Ōkuninushi, to pacify the Central Land of Reed Plains and engage in negotiations for its transfer to the Heavenly Grandchild. Amenohohi did not return, however, with the result that Amenowakahiko was entrusted with bow and arrow from the heavenly kami, and dispatched with the same mission. According to Kojiki, this appointment was at the recommendation of Omoikane, while Nihongi states that it was at the recommendation of all the heavenly kami.

Amewakahiko, however, took to wife Shitateruhime, the daughter of Ōkuninushi, and made plans to rule himself over the Central Land. Like his predecessor, Amewakahiko sent no report back to the Plain of High Heaven, with the result that Takamimusuhi and others convened a council of the heavenly kami; upon deliberation, they decided to dispatch the pheasant Nakime to inquire of Amewakahiko's true intentions. But Amawakahiko, urged on by Amenosagume, used the bow and arrow received from the heavenly kami to shoot the pheasant Nakime. The arrow pierced Nakime and continued to climb to heaven where it was found by Takamimusuhi; discerning the false heart of Amewakahiko, he flung the arrow back down at the Central Land where it struck Amewakahiko mortally in the breast.
Nihongi records that at the time he was killed, Amewakahiko was resting after observing the festival of first fruits (Niinamesai), while Kojiki states that he was lying in bed one morning. The histories relate that this event was the origin of the maxim, "fear a returning arrow," and the story is also touched upon in the "norito for the exorcism of a vengeful deity" (Tataru kami utsushiyarau).

Amewakahiko's name is mentioned in the fragmentary records of the Settsu no kuni fudoki, the Utsubo monogatari, Sagoromo monogatari, as well as the later Otogi zōshi. His name appears to have been widely used as a generic reference to male deities who descended from heaven to earth.
Deities called Amewakahiko are worshiped at some shikinaisha in the province of Izumo.
- source : Mori Mizue 2005 - Kokugakuin -

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- quote -
A Demon in the Sky:
The Tale of Amewakahiko, a Japanese Medieval Story

By Reider, Noriko T.

In most cultures demons and dragons reside at the heart of the supernatural, where their distinct status reflects their various cultural roles. This is also true of Japanese culture and folklore, where these creatures play prominent roles.
For present-day Japanese, oni (demons or ogres) typically reside in Buddhist hell to punish mortal sinners, but for their medieval counterparts, the oni's role and the space oni occupied were much more flexible. Perhaps a prime example of this is Amewakahiko söshi (Tale of Amewakahiko; fifteenth century), a fictional story that recounts one legendary origin of Tanabata (Festival of the Weaver, the Star Festival), the celebration of the annual meeting of the Weaver Maid and the Cowherd, who represent the stars Vega and Altair, respectively. In this version of the Tanabata story, an oni is standing in the beautiful serene sky. This oni turns out to be the father of a kairyüö (Kairyu-O, a dragon king of the ocean) who also lives in the sky. This dragon king calls himself Amewakahiko (sometimes Amewakamiko), hence the title.

The plot of The Tale of Amewakahiko
is similar to "Cupid and Psyche" by Lucius Apuleius (second century CE). Some scholars in Japan recognize "Cupid and Psyche" as the source of The Tale of Amewakahiko, and others read the dragon king's tale as indigenous to Japan. Although there is no finally persuasive evidence that the Japanese tale was influenced by "Cupid and Psyche," it is worthwhile to examine the Apuleian tale's connection to The Tale of Amewakahiko and to share these different scholarly perspectives from Japan in an English-language publication. Thus in this essay I discuss the various possible origins of the tale. Thinking of The Tale of Amewakahiko in a Japanese folkloric and literary context reveals a specifically medieval Japanese view of space boundaries (or lack thereof) of underground, earth, and heaven that oni and a dragon travel; it also suggests that studies of ancient and classical Japanese literature (periods of ancient and classical literature, 645-1185 CE) by medieval Japanese scholars influenced the choice of the characters' names and their actions in this tale.



--- Plot and Genre of The Tale of Amewakahiko
One day a huge serpent appears in front of a wealthy family's house. The serpent demands one of the family's three daughters for his wife or, he threatens, he will destroy the whole family. The two older daughters refuse, but the youngest daughter consents. A huge house is built near a pond as part of the wedding preparations requested by the serpent, and there, alone, she awaits her snake husband. When the gigantic serpent appears, he asks the girl to cut off his head. As she does so, a handsome, young gentleman appears, and they live happily in their newly built house. After a while, the husband reveals his true identity as a dragon king of the ocean and tells the girl that he must go to the sky to do some business. He tells her how to find him in the sky if he does not come back. He then orders her not to open a certain treasure chest-if the chest is opened, he tells her, he will not be able to return to earth. While he is away, her two older sisters visit her and become jealous of her wealth and happiness. They open the treasure chest from which only smoke arises. When the girl learns that her husband cannot return anymore, she goes to Kyoto as instructed by her husband before he left and buys a gourd whose vine grows to the sky in one night.

Climbing the vine up to the sky, the girl journeys in search of her husband, whose name, the reader has learned, is Amewakahiko (or Amewakamiko). With great difficulty, she finally finds him. Although they are happy together, Amewakahiko expresses his concern that if his father, an oni, becomes aware of her, there could be trouble. So whenever his father visits him, the dragon king changes his wife into a pillow or fan. But the secret is finally revealed one day, and the oni-father takes her away and imposes on her four difficult tasks. …
- source : questia.com/library/journal -

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. Onipedia - 鬼ペディア - Oni Demons - ABC-List - Index - .

. Ryuu-oo 竜王 Ryu-O - The Dragon King .


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Amewakahiko Jinja 天稚彦神社 Shrine Amewakahiko



Built during the 戦国時代 Period of the Warring States by 高野瀬氏 Lord Takanose to protect his castle, the town and his people.
Many people come here on the 17th of each month to celebrate and attend rituals.

- reference : 天稚彦神社 -


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Amewakahiko Sooshi, sōshi 天稚彦草子 Amewakahiko Soshi scroll
Scroll of the Tale of Amewakahiko

painter: Tosa Hirochika (Japanese, c. 1439-1492)







- reference source : amewakahiko soshi -

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Klassische Weisheiten aus Japan: Mit der Bilderrolle 'Amewakahiko no soshi'
Kurzer, Michael

Beim Büchlein “Klassische Weisheiten aus Japan” handelt es sich um eine äußerst überschaubare Sammlung von japanischen Sprichwörtern, Märchen und poetischen und religiösen Texten. Dazwischen sorgt die Bilderrolle “Amewakahiko no soushi” des Malers Fujiwara Tosa Hirokane für Abwechslung.
source : japaninfo.at/news/buch


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- Reference : 天稚彦 / アメノワカヒコ
- Reference : Amewakahiko


. Shrine, Shinto Shrine (jinja 神社) - Introduction .

. kami 神 Shinto deities - ABC-LIST - .

. Tanabata 七夕 The Star Festival .


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- #amewakahiko #amenowakahiko -
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04/10/2016

Aburahi Jinja Shiga

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. Shinto Shrine (jinja 神社) - Introduction .
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Aburahi Jinja 油日神社 Aburahi Shrine, Shiga



滋賀県甲賀市甲賀町油日1042 / 1042 Kokacho Aburahi, Koka, Shiga

- quote
Located in Koka, Shiga Prefecture, not much is known about the establishment of Aburahi-jinja but it is known that Shotoku Taishi founded it. Long ago it is said that the god 油日大明神 Aburahi-dai-myojin ascended the nearby mountain of Aburahidake; upon his ascent he emitted a dazzling light like that of oil that was lit on fire, and thus the name 油火“Aburahi” was given to the mountain.
Due to this legend, this shrine receives much reverence from people who work in the oil industry. The shrine has an unusual “straight line” layout with a solemn “romon” gate, prayer hall, and main hall. All of these were constructed during the Muromachi Period (1336 - 1573) and all of them are designated as Important Cultural Property of Japan.
There are also trees on the premises that are over 700 years old and an umbrella pine tree that is designated as a Natural Monument of Shiga Prefecture.

Every year on the first of May a “Taiko Dance” is held as a prayer for rain; this is designated as an Intangible Folk Cultural Asset of Japan.
Another event that is held is the “Yakko-buri”(Yakkofuri); this event is held every 5 years and involves a procession of over 60 people singing unique songs and wearing eye-catching costumes. This event is designated as an Intangible Folk Cultural Asset of Shiga Prefecture.
- source : japanhoppers.com/kansai

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- - - - - Deitiy in residence - - - - -
Aburahigami, Aburahi no Kami 油日あぶらひ神
油日大神 Aburahi no Okami

In the Eastern Hall 東相殿に罔象女神 - Mizuba no Me no Kami
In the Western Hall 西相殿に猿田彦神 - Sarutahiko no Kami

This deity brings good luck and winning in war and was thus revered by the Samurai.
And also by merchants dealing in abura - Oil.


福大夫面 面、長さ20cm、巾14.8cm、mask



- quote -
福大夫面附ずずい子 mask and zuzuiko figure
ずずい子全身像、丈52cm

徳川の末まで毎年正月初申の夜、拝殿にて上・下の瀬古神主家が勤めていた稲講会、種蒔神事に用いた祭具で、面は、長さ20cm、巾14.8cm、背面には「奉寄進正一位油日大明神田作福太夫神之面、永正5年(1508)戊辰6月18日櫻宮聖出雲作(花押)」の銘があり、ずずい子は全身像で丈52cm、背面には「出雲明秀(花押)」の銘があり、花押、出雲などから見て同一人の作と思われる。
ずずい子は鈴の転訛で男のほめ言葉らしい。
彫りは共に素朴で美しく力強い線を出して名工の作とされている。稲講会の歌は21あり、宝暦、安永の古器古書に書き残されている。永禄八年(1565)、足利義昭将軍当時、覚慶公方が当社にお参りしてこの面をかぶり、ずずい子を抱いて「われは油日のくぐつなり」と自嘲したことはあまり世に知られていない。
- reference source : fdi.ne.jp/koka/koka2.html -

zuzuiko is a word deformation of suzu 鈴 (bell), referring to a strong man with a large penis. It is a symbol of fertility and agricultural blessings for a good harvest.
This figure dates back to about 1508 or 1509. It is about 52 cm high.

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- - - - - The Shrine was founded by
聖徳太子 Prince Shotoku Taishi (574 - 622)
or
用明天皇朝 Yomei Tenno (? - 587) - or - 天武天皇 Tenbu Tenno (? - 686)


. tenpi, tenbi, tenka 天火 "fire from heaven" .
天火(落雷 rakurai) lightning
hi no tama 火の玉 ball of fire

and aburabi 油火 "oil fire"


Aburahidake 油日岳(694m)



The whole mountain Aburahidake is seen as the female deity
. Mizuha no me no kami 罔象女神 Mizuba no Me no Kami .


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shuin 朱印 stamp



omamori お守り amulets - Daruma in five colors


- - - - - HP of the Shrine
- source : aburahijinjya.jp-

The shrine has often been a part of TV dramas:
油日神社の映画ロケ情報
- reference source : aburahijinjya.jp/roke -

- quote -
朝野の崇敬と甲賀の総社 The most important of the Shrines of Koka
元慶以降御代々々神階は累進して弘和の頃正一位に昇り給い、明応の棟札を始め古書古器皆正一位油日大神と見えている。この神階奉授のこと、或は朝臣参向のこと共朝廷の御崇敬の厚かったのを窮い得る。中世に入ると、或は明応の本殿再建、永禄の楼門建立となり、或は天正年間永代神領百石の寄進、元和奉献の鐘楼など甲賀武士及地頭領主等の数々の尊信の跡を残している。然もこゝに特筆すべきは、郡下官民が当社を以て「江洲に無隠大社」と仰ぎ「甲賀の総社」としてその御神徳を敬いまつったことである。
即ち明応年間本殿造営の御奉加は実に近郷一円に亘り、油日谷、大原谷、佐治谷、岩室郷に於いて 頭殿 をはじめ多くの所役をつとめて当社大祭を奉仕し来たことは千年来の事実である。岩室の鎮守瀧樹神社、小佐治の明神佐治神社、石部の古社吉御子吉姫神社等の間に現に存している幾多の縁由、杣、横田、野洲、遠くは大戸の地域に及ぶ郡下全円その史実古伝に於いて或は神輿を頒ち、之を祭り、祭日を特定し、或は分霊と伝え、親子の縁を称し、その崇敬の跡を豊富に存している。
野洲川(天安河)の上流祝詞ケ原の聖地からは、常に油日大神と天照大神が遙祭されていた。かくして現に崇敬者は郡下四万余戸に及んでいる。この深い広い崇敬は即ち社頭の隆盛となり、維新前はその神領に於ても野山除地村内にて五百四十余町歩、近郷にて千百三十余町歩の山手米を有し、境内亦十一町三反七畝歩を算した。
現に楼門内社前の壮厳な結構は六町歩の神奈備と相俟って他にその例なく、
よく「甲賀の総社」としての真面目を呈している。
- reference source : aburahijinjya.jp/yuisyo -

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Yearly Festivals 年中行事

Yakkofuri 奴振 Yakko-furi
and Taiko Odori 太鼓踊 Drum Dance

This festival is held every five years on May 1. The last time was in 2016

この油日神社の祭礼として行われる油日祭りは、平年は4月25日に行われる獅子の布付け神事に始まり、6日間にわたる獅子巡行を経て、5月1日に御輿渡御で終る。



油日祭りの奴振・甲賀市 - with more photos
- reference source : shigabunka.net/archives -



CLICK for more photos !

- reference : aburahi shrine yakko -

. yakko 奴 halberd-bearers and servants of a Daimyo .


2月18日 祈年祭 New Year Ritual

9月11日 岳ごもり - staying at the top of the mountain and burning a ritual fire all night.
油日岳頂上にて徹夜でご神火を焚き上げ参籠

9月13日 大宮ごもり - Autumn Festival
11月23日 新嘗祭 Niiname Ritual

諸願成就月次祭 - 毎月1日 Monthly rituals on the 1st.
油の月次祭 - 毎月13日 Monthly rituals on the 13th.

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. Shootoku Taishi, Shōtoku Taishi 聖徳太子 Prince Shotoku Taishi .

- Reference : 油日神社
- Reference : aburahi jinja


. Shrine, Shinto Shrine (jinja 神社) - Introduction .

. kami 神 Shinto deities - ABC-LIST - .

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- - - - -  H A I K U  - - - - -

油日の神の御饌田の田亀かな
aburahi no kami no gosaiden no tagame kana

the giant water bug
from the Shrine fields of the God
Aburahi no Kami . . .


岡井省二 Okai Shoji (1925 - 2001)
Haiku poet from Mie.

. tagame 田亀 / 水爬虫(たがめ) "field turtle" .
Japanese giant water bug / beetle / Lethocerus deyrollei
- kigo for all summer -

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08/01/2016

Aoso Jinja Sendai

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. Shinto Shrine (jinja 神社) - Introduction .
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Aoso Jinja 青麻神社 "Green Hemp Shrine", Miyagi, Sendai
宮城県仙台市宮城野区岩切青麻山 / Aosozawa-32 Iwakiri, Miyagino Ward, Sendai



the headquarters of Aoso shrines all over the country. It was founded in 852 by Hozumi Yasumasa 穂積保昌, the ancestor of the current shrine priest’s family, who came to this area from Kyoto. He enshrined
Amaterasu Omikami 天照大御神 (the sun goddess),
Ame no Minakanushi no Kami 天之御中主神 (the god of the universe), and
Tsukuyomi no Kami 月読神 (the god of the moon)
in the cave where holy water sprang out; hereby the shrine is famous as the place where the sun, the stars and the moon are enshrined together.

Yasumasa taught the villagers how to grow hemp plants.
It is said that the shrine name “Aoso,” which literally means Green Hemp, was derived from this episode. The shrine has been known for its divine power to cure and prevent palsy, and it is said that if you visit this shrine three times, you will never be stricken with palsy for the rest of your life.

As the Hozumi clan was involved in maritime industry, the shrine is also worshipped as the deity of navigation safety.
The famous fine water “Osuzu” springs out in the precinct. A lot of visitors come to take a drink of this holy water.
- quote by Nipponkichi -

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Eidai Kagura of the Sakaki School in Tomiya town 富谷町
handed down in Ohgame, is characterized by dancing in ancient ceremonial court costumes derived from a myth, and with drum and flute music. It was originally transmitted from the Shinto commissioner to the 32nd priest of Aoso Shrine in Sendai, and then started to be performed in Kashima Amatariwake Shrine in 1848. Since then it has been continuously transmitted from generation to generation for more than 1500 years. It is now being performed by many citizens as an intangible cultural property of the town. It is recognized as a very rare Kagura that still observes an ancient style of performing only by actions without words or lyrics. Today, this Kagura is performed every year in April in dedication to the god of the shrine.
- source : town.tomiya.miyagi.jp -

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Sakakiryuu Aosa Kagura 榊流青麻神楽 Aoso Kagura


Hinokawa Kami no Mai 肥川上舞(ひのかわかみのまい)

文化四年(西暦1807年)京都神祇伯白川家より伝習。
仙台市無形民俗文化財平成三年十月一日指定全十四座で、神話を題材に一座が二節の所作で成り、発声歌曲は用いず、笛太鼓の曲と舞のみ。調節を尊び、姿整を重んじ、乱舞に流れず、笑曲に失せず、相伝以来の荘重と中庸とを保っている。
春祭の初日と三日に奉納され、境内は森の若葉と相俟て古雅な風情にあふれる。従来湯立神事もあったと伝えるが明治期に廃止、現在に至る。
- source : www12.plala.or.jp/aosojin/kagura-

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shuin 朱印 stamp



omamori お守り amulet



ema 絵馬 votive tables

- - - - - HP of the shrine
- source : www12.plala.or.jp/aosojin -

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Yearly Festivals 年中行事

歳旦祭 -- 1月1日 -- 新年特別祈祷斎行
松納焚上祭 -- 1月14日 -- 午後六時焚上
厄祓 -- 1月~2月節分  
春季例大祭 -- 5月1日~3日 -- 例祭・春祭特別祈祷斎行
榊流青麻神楽奉納 - Kagura
(明治の改暦により旧暦4月1日を新暦5月1日と改める)
春祭中は岩切駅よりバスの便あり。
夏越茅輪くぐり -- 6月晦日  
七五三 -- 11月上~中旬  
秋祭 -- 11月23日 -- 新嘗祭斎行
月次祭 -- 毎月1日

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. Minamoto no Yoshitsune 源の義経 and Aoso Shrine .


. Hitachibo Kaison Sennin 常陸坊海尊仙人 .
Retainer of 源の義経 Yoshitsune
He is venerated at Aoso Jinja as a deity to heal eye diseases 眼病の神.

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. Amaterasu Omikami 天照大神 .

. Ame no Minakanushi no Kami 天之御中主神 .

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- - - - - Tsukiyomi 月読 / 月夜見 (つきよみ) - - - - -
Tsukuyomi no Kami 月読神 , Tsukuyomi-no-Mikoto - Deity of the moon
Tsukiyomi no Mikoto 月夜見尊(つきよみのみこと) 月読命
Tsukiyomi no Mikoto Aramitama 月夜見尊荒御魂(つきよみのみことのあらみたま)
Tsukiyumi no Mikoto月弓命



Amulet from Ise Shrine

- quote -
Tsukuyomi no mikoto
Other names: Tsuki no kami (Nihongi), Tsukiyumi no mikoto (Nihongi).
The second of Izanagi and Izanami's "three noble children," and usually considered a male kami with rule over the night. The name tsuku-yomi is thought to be originally related to the lunar calendar, and refers to the "reading" (yomu) of the phases of the "moon" (tsuki). According to Kojiki and an "alternate writing" in Nihongi, Tsukuyomi came into being when Izanagi washed his right eye as he was undergoing ablution. Tsukuyomi was entrusted by Izanagi with rule variously over the sea (Nihongi) or over the realm of night (Kojiki). In the main account of Nihongi, Tsukuyomi is produced jointly from Izanagi and Izanami, and is entrusted to the sky as a complement to the sun kami.
In another "alternate writing" related by Nihongi, Tsukuyomi comes into being from the white copper mirror held in Izanagi's right hand. These accounts of the kami's genesis, involving the juxtaposition of left eye to right eye, left hand to right hand, and sun to moon, tend to agree with the interpretation of Tsukuyomi as a male counterpart to Amaterasu, who is commonly considered female.
In Kojiki,
Tsukuyomi does not appear again after the anecdote regarding his birth, but an "alternate writing" in Nihongi relates that Tsukuyomi originally resided together with Amaterasu in heaven, but after killing the kami of foods Ukemochi, he was condemned by Amaterasu as an "evil kami" and forced to live apart from the sun, resulting in the separation of day and night.
Nihongi's record of Emperor Kensō
includes an episode in which a human medium delivers an oracle of the moon kami stating that land should be offered to the kami Takamimusuhi. The fact that the aforementioned "alternate writing" transmitted by Nihongi describes Tsukuyomi as ruler of the sea and killer of the food deity Ukemochi gives him characteristics in common with the kami Susanoo; in consideration of the theme of the killing of the food deity and the relation of the moon to harvest in the lunar calendar, Tsukuyomi can be considered a tutelary of agriculture.
Tsukuyomi
is the object of worship (saijin) at the detached shrine (betsugū) Tsukuyomi no Miya of the Grand Shrines of Ise (Ise Jingū), as well as at several shrines listed in the Engishiki (see shikinaisha) in the Yamashiro and Ise areas.
- source : Mori Mizue, Kokugakuin 2005 -

Tsukiyomi-no-miya 月夜見宮 Shrine for Tsukiyomi
. gekuu, gekū 外宮 Geku Outer shrine complex of Ise .

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- quote -
Tsukuyomi or Tsukiyomi (月読, also known as Tsukiyomi-no-mikoto),
is the moon god in Shinto and Japanese mythology. The -no-mikoto ending is a common honorific suffix for the names of gods, of similar meaning to "the grand, the great, the exalted". The name "Tsukuyomi" is a compound of the Old Japanese words tsuku (月, "moon, month", becoming modern Japanese tsuki) and yomi (読み, "reading, counting").
The Nihon Shoki mentions this name spelled as Tsukuyumi (月弓, "moon bow"), but this yumi is likely a variation in pronunciation of yomi (読み, "reading, counting").
An alternate interpretation is that his name is a combination of tsukiyo (月夜, "moonlit night") and mi (見, "looking, watching").
"Yomi" may also refer to the Japanese underworld, though this interpretation is unlikely.

Unlike the myths of ancient Greece or Rome, the Japanese moon deity is male. This is clear in the earliest mentions in sources such as the Kojiki and the Man'yōshū, where Tsukuyomi's name is sometimes rendered as Tsukuyomi Otoko (月讀壮士, "moon reading man") or as Tsukihito Otoko (月人壮士, "moon person man").

Tsukuyomi was the second of the "three noble children" (三貴子, みはしらのうずのみこ, Mihashira-no-uzunomiko) born when Izanagi-no-Mikoto, the god who created the first land of Onogoro-shima, was cleansing himself of his sins while bathing after escaping the underworld and the clutches of his enraged dead wife, Izanami-no-Mikoto. Tsukuyomi was born when he washed out of Izanagi's right eye. However, in an alternate story, Tsukuyomi was born from a mirror made of white copper in Izanagi's right hand.

After climbing a celestial ladder, Tsukuyomi lived in the heavens, also known as Takamagahara, with his sister Amaterasu Ōmikami, the sun goddess who also later became his wife.

Tsukuyomi angered Amaterasu when he killed Uke Mochi, the goddess of food. Amaterasu once sent Tsukuyomi to represent her at a feast presented by Uke Mochi. The goddess made the food by turning to the ocean and spitting out a fish, then facing the forest and game came out of her mouth, and finally turned to a rice paddy and coughed up a bowl of rice. Tsukuyomi was utterly disgusted by the fact that, although it looked exquisite, the meal was made in a disgusting manner, and so he killed her.
Soon, Amaterasu learned what happened and she was so angry that she refused to ever look at Tsukuyomi again, forever moving to another part of the sky. This is the reason that day and night are never together.
In later versions of this myth, Uke Mochi is killed by Susanoo instead.
- source : wikipedia -


- quote -
. . . . . Another kami identified with Inari is Uke-mochi, the Shinto goddess of food. According to a myth recorded in the Nihongoki,
Uke vomited rice and fish to give to Tsukiyomi, the Moon Kami, at a banquet. (This may have symbolized the eternal recycling of food from one life form to another.) In any case, Tsukiyomi apparently did not appreciate the gesture, for he killed Uke instantly. Her dead body then produced all the foods and animals that are related to agriculture.
. . . . . According to the legend recounted in the Nihon Shoki (“Chronicles of Japan”), the moon god, Tsukiyomi, was dispatched to earth by his sister, the sun goddess Amaterasu, to visit Ukemochi no Kami. (According to the Kojiki, “Records of Ancient Matters,” it was another brother, the storm god Susanoo, who was sent on the mission.) The food goddess welcomed him by facing the land and disgorging from her mouth boiled rice, turning toward the sea and spewing out all kinds of fishes, and turning toward the land and disgorging game. She presented these foods to him at a banquet, but he was displeased at being offered the goddess’s vomit and drew his sword and killed her. When he returned to heaven and informed his sister of what he had done, she became angry and said, “Henceforth I shall not meet you face to face,” which is said to explain why the Sun and Moon are never seen together.
- source : Mark Schumacher -


- Reference : 月夜見尊
- Reference : Tsukiyomi

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. Legends and Tales from Japan 伝説 - Introduction .

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Chiba 千葉県 長生郡 Chosei district

Aoso sama 青麻様 - 天狗 Aoso Sama and Tengu
The 鹿間家の屋敷神 Deity of the House of Shikama is called Aoso Sama. It is Tengu.
On the first day of the fourht and ninth month he is welcomed as the deity of 中風 illness and 赤飯 red festival rice is offered. Since he does not likeカボチャとネギ pumpkin and leek, this family does not prepare them at all.



Tengu from Aoso Jinja 天狗様 青麻神社

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Miyagi, Sendai, 宮城野区 Miyagino Ku

Sobakomezaka 蕎麦米坂 and Aoso Kaido 青麻街道

The Aoso Kaido road passes the slight slope up to 高森城跡 the remains of Takamori Castle.

伊達政宗がこの城の今市某を攻めた時、山城で井戸がなく、水は利府の神谷沢から運んでいるのを知って水の手を絶った。城方は寄せ手を欺き、白米と蕎麦粉を高いところから落として馬の脚を洗うふりをしたが、鴉がとまったので計略がばれて落城する。城の西側、青麻道の辺りに蕎麦米坂というところがあって白い米粒のような砂と蕎麦粉のような砂が見られる。落城した後、米と蕎麦が砂に化したという。
.
高森城跡へ登る道と分岐する青麻街道のゆるい坂。城跡の西側にある。寄せ手に水を絶たれた城方が、白米を水と見せかけて馬の背を洗った。落城後、米とそば粉が砂に化したという。

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- source : nichibun yokai database -

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. asa 麻 (あさ) hemp in Japan .

. Shrine, Shinto Shrine (jinja 神社) - Introduction .

- #aosojinja #sendaiaososhrine #tsukiyomi -
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24/12/2014

- - - AAA - - -

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- ABC-LIST -


- AAA - / - BBB - / - CCC - / - DDD - / - EEE -

- FFF - / - GGG - / - HHH - / - I I I - / - JJJ -

- KK KK - / - LLL - / - MMM - / - NNN - / - OOO -

- PPP - / - QQQ - / - RRR - / - SSS - / - TTT -

- UUU - / - VVV - / - WWW - / - XYZ -

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- - - A A A - - -

- - - - - - - - - - Shrines - - - - - - - - - -

. Aburahi Jinja 油日神社 "Oil Fire Deity" . - Koka, Shiga

. Achi Jinja 阿智神社 . - Kurashiki, Okayama

. Agata jinja 縣神社 . - Uji, Nara

. Akama Jingu 赤間神宮 . Shimonoseki

. Akatani no Yama Jinja 赤谷の山神社 . Niigata

. Akimoto Jinja 秋元神社 . Kyoto

. Ama no Iwato Jinja, Amanoiwato-jinja 天岩戸神社 Amano Iwato Shrine . Miyazaki

. Amatsu Jinja 天津神社 . Okayama, Bizen

. Amewakahiko Jinja 天稚彦神社 Amewaka no Hiko . - Shiga

. Aoba Jinja 青葉神社 . Sendai, Miyagi

. Aoi Aso Jinja 青井阿蘇神社 . Kumamoto

. Aoni Jinja 青鬼神社(Aooni Jinja ) Aoni Shrine . Hakuba, Nagano

. Aoshima Jinja 青島神社 Aoshima Shrine . Miyazaki

. Aoso Jinja 青麻神社 "Green Hemp Shrine" . - Miyagi, Sendai

. Arakuma Jinja 荒熊神社 . - Aichi, Chita 知多町

阿羅波比神社 Arawai Jinja / 阿羅波比社 Arawai no Yashiro, Matsue, Shimane

Arima Toosen Jinja 有馬 湯泉神社 Tosen Shrine in Arima Hot Spring Hyogo


. Asama Jinja 浅間神社 . Shizuoka (Sengen Jinja)

. Asama Jinja 浅間神社 . Yamanashi. Kai Ichi no Miya 甲斐一の宮

. Ashigami Jinja 足神神社  Shrine for the Deity of Legs - Uji Jinja 宇治神社 . - Ise, Ujiyamada, Mie

. Ashioo sha 足王社 Ashi-O shrine - Hakusan Guu 白山宮足王社 Hakusan shrine . - Aichi

. Aso jinja 阿蘇神社 Aso Shrine in Kumamoto . Kyushu
- Aso Shrine, Fukuoka 福岡県 杷木町

. Atago shrines of Japan 愛宕神社 .

. Atsuta Jinguu 熱田神宮 Atsuta Jingu .  Nagoya, Aichi


. Awashima Jinja 淡島神社 . - Nagasaki

. Awashima Jinja 淡島神社 . Wakayama

. Awashima Jinja 粟島神社 . - Uto, Kumamoto - 熊本県宇土市

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- - - - - - - - - - Temples - - - - - - - - - -

. Adashino, Temple Nenbutsu-ji 仏野念仏寺 . Kyoto

. Aikyoo-In 愛敬院 Aikyo-In . - Miyagi
. . . . . 駒場滝不動尊 Komabataki Waterfall Fudo, near Abukuma 阿武隈


. Aizu Go Yakushi 会津五薬師 Five Yakushi temples .
center - Shoojooji 勝常寺 Shojo-Ji
East - Enichiji 慧日寺 Enichi-Ji
West - Kami Unai Yakushi Doo 上宇内薬師堂 Yakushi Do Hall
North 北山薬師 Kitayama Yakushi - 大正寺 Taisho-Ji
South - Nodera Yakushi 野寺薬師 - 慈光寺 Jiko-Ji


. Aizu Yakushi-Ji 会津薬師寺 . - Fukushima. and 高田不動 Takada Fudo

Akashi sanjuusan kasho 明石西国33ヶ所  Kobe Pilgrimage to 33 Temples

. amadera 尼寺 nunnery (for Buddhist nuns) .

Anichiji 阿日寺 Anichi-Ji - Nara
. pokkuri  ぽっくり amulets for a sudden death, "drop dead" .

. Anju Jizoo Doo 地蔵堂 Anju Jizo Do Hall
Anamizu 穴水, Sado Islan, Ishikawa
me-arai Jizoo 目洗い地蔵 "Jizo to wash your eyes"

. Anrakuji 安楽寺 Anraku-Ji . Shishigatani 鹿ケ谷, Kyoto


. Anryuuji 安竜寺 Anryu-Ji “Peaceful Dragon Temple”.

. Asakusa Kannon 浅草観音 . Tokyo
Temple Sensooji 浅草寺 Sensoji - fujikoo 富士講 Fujiko , Fuji pilgrims

. Arako Kannon 荒子観音 Arako Kannon Temple .
Nagoya, Aichi 名古屋市中川区


. Ashikuraji 芦峅寺 Ashikura-Ji .
雄山神社 Oyama Jinja and 岩峅寺 Iwakuraji, Toyama 富山県

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. ahirukusa moji 阿比留草文字 ahiru kusa characters .
..... jindai moji 神代文字 “scripts of the age of the gods”

. 赤倉山 Akakurasan - Akakura Fudo . - Tsugaru, Aomori
..... 津軽赤倉山神社 Tsugaru Akakura Jinja

. amadera 尼寺 nunnery (monastery for Buddhist nuns) .

. Amanoiwafune Ama no Iwafune, Ame no Iwafune .
天の岩船 / 和の斎船 / 天の磐船 / あまのいわふね / アマノイワフネ Boulder in Katano, Osaka

. amagoi no miya 雨乞宮 shrine for rain rituals .

. Amanoiwato, Ama no Iwato 天岩戸 cave where Amaterasu Omikami hid . - Miyazaki
- - - - - and - Amanoyasukawara 天安河原 Ama no Yasukawara  


. Awagigahara 阿波岐原 Sacred Awagigahara Forest . - Miyazaki


. Azumi no Isora 阿曇磯良 .
- Azumi no Isora Maru 阿曇磯良丸 Isoramaru - Hakata and Hotaka shrine, Nagano
- Ame no Koyane no mikoto 天児屋根命 Amenokoyane


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09/08/2014

Ahiru Kusa characters

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ahirukusa moji 阿比留草文字 ahiru kusa characters
(あひるくさもじ)

Izumo moji 出雲文字
Fujihase moji 節墨譜文字
Hayahito no te 薩人書 (from Satsuma)

jindai moji 神代文字 “scripts of the age of the gods”




- quote
Jindai moji or Kamiyo moji (Japanese: 神代文字 “scripts of the age of the gods”)
are characters that was said to be scripts used in ancient Japan. Debates since Edo period and Japanese academic society regard Jindai moji as forgeries. Although ancient character researchers insisted the existence as Uetsufumi or Hotsumatae found, it is denied in historiography because of no existence of earthenware with it. People who believe in the existence use the word Jindai moji in the meaning of "ancient characters". Since around mid-Edo period some people have been saying ancient characters were found in remains, Kofuns and mountains such as Chikushi characters, Hokkaido characters. Hundreds kinds of Jindai moji were said to be found.

History
Jindai moji was firstly addressed in the end of Kamakura period by Urabe no Kanekata (卜部兼方) in Shaku Nihongi mentioning his father, Urabe no Kanefumi, assumed ancient people could not have performed oracle bone style fortunetelling with turtles (亀卜, Kameura; turtle fortunetelling) as described in Nihon Shoki without having characters. Though there was no Jindai moji characters introduced in Muromachi period, some types of Jindai moji appeared in Edo period and each of them named after the source article or the place the characters discovered. Debate over the existence erupted in Edo period. Japanese academic society denies the existence.

... While scholars generally have negative opinions, Some scholars such as Inbe Masamichi (忌部正通)、Arai Hakuseki、Hirata Atsutane 、Takamasa Omiya(大国隆正) affirmed the existence of Jindai moji which Urabe no Kanekata (卜部兼方) first mentioned in Shaku-Nihongi in Kamakura era.

- - - - - Famous Jindai Moji
Woshite characters(ヲシテ文字)
Izumo characters(出雲文字)
Ahiru characters(阿比留文字、肥人書)
Ahiru kusa characters(阿比留草文字、薩人書)
Tsukushi characters(筑紫文字)
Katakamuna characters(カタカムナ文字、八鏡化美津文字)
Hokkaido characters(北海道異体文字、アイヌ文字)
Ryukyu characters(琉球古字)
Toyokuni characters(豊国文字、神宮文字)
Tsushima characters (対馬文字)

- - - More in the WIKIPEDIA !

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不思議な文字 - strange characters
- source : intiwatana.blog96.fc2.com


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南朝古字(ナンチョウコジ)、とは神代文字の一つ
- source : kamiyo.nsf.jp

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- quote
阿比留草文字(あひるくさもじ)
は、いわゆる神代文字の一つである。出雲文字、節墨譜文字(ふしはせもじ)、薩人書(はやひとのて)とも呼ぶ。
- - - More in the WIKIPEDIA !

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source : facebook

stone memorial from Hikawa Jinja in Kawaguchi
川口市青木の氷川神社の石碑

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- Reference : 阿比留草文字

- Reference : English


. Shrine, Shinto Shrine (jinja 神社) - Introduction .


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17/04/2014

Aoshima Jinja

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Aoshima Jinja 青島神社 Aoshima Shrine
〒889-2162 宮崎県宮崎市青島2丁目13番1号 - Miyazaki city, Aoshima
Hyuuga no Kuni 日向之国 The Land of Hyuga




- quote
The deities enshrined here are

Hikohohodemi no mikoto 彦火火出見命 (also known as Yamasachihiko Yamasachi Hiko),
Toyotama-hime 豊玉姫命 (Princess Toyotama, wife of Yamasachihiko, daughter of the god of the sea) and
Shiotsuchi-no-Okina, Shiotsuchi no Oji, Shiozutsu no Ookami 塩筒大神 (old man of the the sea). 塩竈明神
- details see below -


It is not exactly clear when the shrine was built, but it was noted as a “Emperor Saga's Gyoagamematsuru Aoshima Daimyojin (a kind of god)“ by Kokushi official inspection notes on “products of Hyuga”. It is said that it was enshrined before the year 820.

In ancient times, the whole island was sacred ground and until the Edo period entry onto the island was not permitted.
Entry onto the island was only permitted from the 16th day of 3rd month to the end of the 3rd month of the Chinese calender. Also, it was forbidden for people from other regions to pray there.

After that, from May 23 of the 2nd year of the Genbun era (1737) permission was given for others to pray there and then the shrine gathered visitors from throughout Japan.
MORE
- source : www.miyazaki-city.tourism.or.jp

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Aoshima shrine is supposed to give a divine blessing, especially to those who want to be married and sells ema 絵馬 votive tablets and other amulets for this purpose.




emakake 絵馬掛け
A special path through jungle and facilities to hang the ema votive tablets to pray for a good partner or good meeting.



WAX MUSEUM OF THE MYTH OF HYUGA
With the story of Yamasachi Hiko, Umisachi Hiko and Toyotama Hime.



SCENE 5
In the world of the sea, Yamasachi-hiko climbed a large tree in front of the palace of Watatsumi-Toyotama-hiko, guardian of the world of the sea. While he was there, Princess Toyotama came to the well to draw water. Startled to see a man in a tree, Princess Toyotama rushed back home and told her parents, "I saw a man in a tree when I went to the well to draw water. He looks noble and I am sure he is a very distinguished person." The god of the sea asked Yamasachi-hiko who he was. Yamasachi-hiko replied that he was the child of a god who had descended from heaven.

SCENE 6
The god of the sea welcomed Yamasachi-hiko as an important guest, with much feasting and dancing. After a while, Yamasachi-hiko married Princess Toyotama and they lived together in the palace of the sea god.

SCENE 9
Now that the fishhook was found, Yamasachi-hiko was able to return it to his brother. As he was about to leave for the earthly world, Princess Toyotama said to him, "Our baby will be born soon When I go into labor I will come to find you. So, please build a house there and wait for me."
Yamasachi-hiko went back to the earthly world, carrying the fishhook and two magic balls given to him by the sea god.

SCENE 11
Yamasachi-hiko, feeling relieved, started to build a house for Princess Toyotama. However, before it was completed, Princess Toyotama came to him and told him that the baby was about to be born. She went into the house, warning him not to come and watch. At first, Yamasachi-hiko waited outside patiently. However, eventually he lost patience and looked inside. He found a huge shark giving birth to a baby.
Princess Toyotama's true form had been revealed to Yamasachi-hiko. She was heartbroken and went back to the world of the sea, leaving behind her newborn baby. The baby named Hikonagisa-Takeugaya-Fukiaezu-no-Mikoto, was brought up by Princess Toyotama's younger sister, Princess Tamayori.
He grew up and married Princess Tamayori who had brought him up. They had four children together: Hikoitsuse-no-Mikoto, Iinahi-no-Mikoto, Mikeirino-no-Mikoto and Kamuyamato-lwarebiko-no-Mikoto.



- - - - - Homepage of the shrine - English -
- source : www9.ocn.ne.jp/~aosima

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- Smaller shrines in the compound -

Wadatsumi Jinja 海積神社
- Toyotamahiko no Mikoto 豊玉彦命
- Sukuhikona na Mikoto  彦名命

Iso Jinja 石神社
- Hikohono Ninigi no Mikoto 彦火瓊瓊杵命
- Konohana Sakuyahime no Mikoto  木花開耶姫
- Iwanagahime no Mikoto 磐長姫命

Mi-Oya Jinja, Mioya Jinja 御祖神社
- This is a shrine for the ujiko members of the shrine community to pray for their souls.

Motomiya 元宮 "Original Shrine"
This is the beginning of the shrine complex. There have been remains of sherds from the Yayoi period and other findings.

The compounds have a subtropical climate with many amazing plants.


MORE about
. Ninigi, Sakuyahime and Iwanagahime .


. . Three Deities of Watatsumi / Wadatsumi 綿津見三神 . .

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- Amulet to find a good partner


kamibina 神雛 "dolls of the Gods"
referring to Yamasachihiko and his wife, Toyotama.
The male doll has an eboshi had of status, the female doll has black hair, a red robe and a golden sash.

This amulet dates back to about 1775.
They are also used for other wishes to the deities, like easy birth, free from illness, safety on sea for fishermen, traffic safety and others.

- - - - - Homepage of the shrine - Japanese - with more Information -
- source : www9.ocn.ne.jp/~aosima/index




There is also a Museum of Legends of Deities from Hyuga
Hyuuga Shinwakan 日向神話館 Hyuga Shinwakan
- source : www9.ocn.ne.jp/~aosima/sinwakan


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source and many more : www9.ocn.ne.jp/~aosima/omamori2

shiawase mamori しあわせ守り amulet for happiness

With the design of palm trees and the rock formation of the "Ogre's Washboard".

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- quote
At Aoshima Shrine you can also throw plates. You have to hit a certain area and then it means you’ll be blessed with good fortune.

With more photos and explanations :
- source : zoomingjapan.com/travel

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hadaka mairi 青島神社はだか参り Naked Shrine Visit
January 15

Takes place during the daytime on the beach, facing wave-shaped rocks called "Ogre's Washboard".
Local people and worshippers of the shrine dip into the sea to pray for safety and a good harvest in the coming year.

. Hadaka matsuri 裸祭り Naked Festivals .

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Aoshima 青島 "Green Island"

This island is related to the legend of



. Umi no Sachihiko 海幸彦 - Yama no Sachihiko 山幸彦 .
They are the children of Ninigi and Konohana Sakuyahime.

. Toyotama Hime 豊玉姫 Princess Toyotama .


One of the main features of the island is that it is surrounded by unique rock formations referred to as the



oni no sentaku ita 鬼の洗濯板 "Ogre's Washboard".


- further reference - Aoshima, Miyazaki


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- - - - - - A deity with many names in the old records :

Shiozutsu-no-Okina 塩筒老翁,
Shiozutsu no Oji, Shiozutsu no Ookami 塩筒大神 (old man of the the sea) 塩土老翁神
or
Shiotsuchi no Okina 塩土老翁, Shiotsuchi no Oji, Shiotsuchi no Kami 塩椎神

Kotokatsu Kunikatsu Nagasa - Koto Katsu Kuni Katsu Naga sa no Kami 事勝因勝長狭神

Shiotsuchi 潮つ霊, 潮つ路 - Deity who resides over the tide.

Shiogama Myoojin 鹽竈明神 / 塩釜明神 Shiogama Myojin, Deity of the Salt Chauldron


- quote
Kotokatsukunikatsunagasa - Kotokatsu kunikatsunagasa no mikoto
A local kami who greeted the heavenly grandchild Ninigi upon his arrival at Kasasa of Ata no Nagaya (in Kagoshima Prefecture) after his descent from heaven (tenson kōrin).
Nihongi states that the kami made a free-will offering of the land to Ninigi. According to a variant "alternate writing" also provided by Nihongi, the kami is identified with Shiotsuchi no oji ("old man of the sea"), an offspring of Izanagi. Shiotsuchi no oji is described elsewhere as guiding Hohodemi to the Palace of the Sea, and telling Emperor Jinmu about the "fair land to the east," with the result that he is viewed as a tutelary kami of the sea.
- source : Kadoya Atsushi, Kokugakuin

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Here the Deity in a Noh play, same as 住吉明神(塩土老翁)Sumiyoshi Myojin.
He appears with long white hair to teach people the art of writing Waka poetry.



Also called 漁翁 "Old man of the fish"

- source : myacyouen-hitorigoto


. Shiogama jinja 鹽竈神社 .
Miyagi, Shiogama City - Shiwahiko jina 志波彦神社


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. Kojiki 古事記と宮崎 Sacred Places in Miyazaki .
"Record of Ancient Matters" and stories of Japanese deities

. Miyazaki Folk Art 宮崎県 and omamori 御守り Amulets .


. Shrine, Shinto Shrine (jinja 神社) - Introduction .


CLICK  photos for more illustrations!
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