Ōkuninushi
| Ōkuninushi-no-Kami | |
|---|---|
God of nation-building, agriculture, business, medicine, love, marriage and fortune | |
 Ōkuninushi (right) and Sukunabikona (left) | |
| Other names | Ōanamuchi / Ōanamuji / Ōnamuji-no-Kami (大穴牟遅神) Ōnamuchi-no-Kami (大己貴神) |
| Japanese | 大国主神 |
| Major cult center | Izumo Taisha, Ōmiwa Shrine and others |
| Texts | Kojiki, Nihon Shoki, Izumo Fudoki and others |
| Genealogy | |
| Parents | Ame-no-Fuyukinu and Sashikuniwakahime (Kojiki) Susanoo and Kushinadahime (Nihon Shoki) |
| Siblings | Unnamed eighty brothers |
| Consort | Yagamihime, Suseribime, Nunakawahime, Takiribime, Kamuyatatehime, Torimimi (Totori), and others |
| Children | Kinomata (Kimata), Shitateruhime, Ajishiki-Takahikone, Kotoshironushi, Takeminakata and others |
Ōkuninushi (historical orthography: Ohokuninushi), also known as Ō(a)namuchi (Oho(a)namuchi) or Ō(a)namochi (O(a)honamochi) among other variants, is a kami in Japanese mythology. He is one of the central deities in the cycle of myths recorded in the Kojiki (ca. 712 CE) and the Nihon Shoki (720 CE) alongside the sun goddess Amaterasu and her brother, the wild god Susanoo, who is reckoned to be either Ōkuninushi's distant ancestor or father. In these texts, Ōkuninushi (Ōnamuchi) is portrayed as the head of the kunitsukami, the gods of the earth, and the original ruler of the terrestrial world, named Ashihara-no-Nakatsukuni (葦原中国, the 'Central Land of Reed Plains'). When the heavenly deities (amatsukami) headed by Amaterasu demanded that he relinquish his rule over the land, Ōkuninushi agreed to their terms and withdrew into the unseen world (幽世 kakuriyo), which was given to him to rule over in exchange. Amaterasu's grandson Ninigi then came down from heaven to govern Ashihara-no-Nakatsukuni and eventually became the ancestor of the Japanese imperial line.
Ōkuninushi is closely associated with the province of Izumo (modern Shimane Prefecture) in western Japan; indeed, the myth of his surrender to the gods of heaven may reflect the subjugation and absorption of this area by the Yamato court based in what is now Nara Prefecture. Aside from the Kojiki and the Shoki, the imperially-commissioned gazetteer report (Fudoki) of this province dating from the early 7th century contain many myths concerning Ōkuninushi (there named 'Ōanamochi') and related deities. Myths which feature Ōkuninushi (or deities equated with him) are also found in the Fudoki of other provinces such as those of Harima (modern southwestern Hyōgo Prefecture). He is also known for his romantic escapades with a number of goddesses which resulted in many divine offspring, including the gods Kotoshironushi and Takeminakata.
He was syncretized with the deity Daikokuten (Mahākāla, the Buddhist version of the god Shiva) under the synthesis of Buddhism and Shinto prevalent before the Meiji period.
Genealogy
In the Kojiki, Ōkuninushi, originally known as Ō(a)namuji (大穴牟遅神), is the son of the god Ame-no-Fuyukinu (天之冬衣神) and his wife, Sashikuniwakahime (刺国若比売). The text thus portrays him as a sixth-generation descendant of the god Susanoo.[1][2]
| Fukabuchi-no-Mizuyarehana | |||||||||||||||||||||||||||||||||
The Nihon Shoki's main narrative meanwhile has him - there mainly called 'Ōnamuchi' (大己貴神 Ōnamuchi-no-Kami or 大己貴命 Ōnamuchi-no-Mikoto) - as the son born to Susanoo and Kushinadahime,[3] although a variant cited in the same text describes Ōnamuchi as Susanoo's descendant in the sixth generation (in agreement with the Kojiki).[4]
Mythology
In the Kojiki
The White Hare of Inaba
Ōkuninishi's first appearance in the Kojiki is in the famous tale of the Hare of Inaba. His elder brothers, collectively known as the yasokami (八十神 'eighty deities' - 'eighty' may be an expression meaning 'many'), were all suitors seeking the hand of Yagamihime (八上比売) of the land of Inaba in marriage. As they were travelling together from their home country of Izumo to Inaba to court her, the brothers encounter a rabbit, flayed and raw-skinned, lying in agony upon the cape of Keta (気多前 Keta no saki, identified with Hakuto Coast in Tottori Prefecture[5]). Ōnamuji's brothers, as a prank, instructed the hare to wash itself in the briny sea and then blow itself dry in the wind, but this only made the hare's pain worse.
Ōnamuji (as Ōkuninishi was originally known), acting as his brothers' bag-carrier, then finds the hare. Upon being asked what happened, the hare explains that it came from the island of Oki across the sea and tricked a number of wani (和邇, the term may mean either 'shark' or 'crocodile') into forming a bridge for it to cross. But before the hare had completely gotten ashore to safety, it gloated about having tricked them; in retaliation, the last wani in line then grabbed it and tore off its fur. Ōnamuji then advised the hare to wash itself in fresh water and then roll in the pollen of cattail grass. Upon doing so, the hare recovered from its injuries. In gratitude, it predicts that Ōnamuji will be the one to win the princess. [6][7]
This rabbit said to Ōnamuji-no-Kami:
"These eighty deities will certainly never gain Yagamihime. Although you carry their bags, you shall gain her."
At this time Yagamihime replied to the eighty deities:
"I will not accept your offers. I will wed Ōnamuji-no-Kami."[8]
Attempts on Ōnamuji's life
Ōnamuji's brothers, furious at having been rejected by Yagamihime, then conspired to slay him. They first bring Ōnamuji to the foot of Mount Tema in the land of Hōki and compelled him, on pain of death, to catch a red boar (in reality a boulder heated red-hot and rolled down the mountain by them). Ōnamuji was burned to death upon grabbing the rock, but his mother, Sashikuniwakahime, went up to heaven and petitioned the primordial deity Kamimusubi for aid. Kamimusubi then dispatched two clam goddesses, Kisagaihime (𧏛貝比売) and Umugihime (蛤貝比売), who then restored Ōnamuji to life as a beautiful young man.
The brothers then tricked him into walking onto a fresh tree log split open and held apart by a wedge, and snapped it shut, killing him a second time. His mother revived him once again and bade him to seek refuge with the god Ōyabiko-no-Kami (大屋毘古神) in the land of Ki. Ōnamuji's brothers caught up with him as he was escaping, but he eluded their grasp by slipping through a fork of a tree.[9]
Ōnamuji and Suseribime
Ōnamuji was then bidden to seek out Susanoo, who dwelt in the subterranean realm of Ne-no-Katasu-Kuni (根堅洲国), the 'Land of Roots', to obtain wise counsel. There he met Susanoo's daughter Suseribime (須勢理毘売), with whom he shortly fell in love. Upon learning of their affair, Susanoo imposed four trials on Ōnamuji:
- Susanoo first invited Ōnamuji to his palace and had him sleep in a room full of snakes. Suseribime aided Ōnamuji by giving him a scarf which protected him.
- The following night, Susanoo had Ōnamuji sleep in another room full of centipedes and bees. Suseribime again gave Ōnamuji a scarf that repelled the insects.
- Susanoo shot an arrow into an enormous meadow and had Ōnamuji fetch it. As Ōnamuji was busy looking for the arrow, Susanoo set the field on fire. A field mouse showed Ōnamuji a hole that he could hide in and also brought him the arrow.
- Susanoo, upon discovering that Ōnamuji had survived, summoned him back to his palace and had him pick the lice and centipedes from his hair. Using a mixture of red clay and nuts given to him by Suseribime, Ōnamuji pretended to chew and spit out the insects he was picking.
After Susanoo was lulled to sleep, Ōkuninushi tied Susanoo's hair to the rafters of the palace and fled with Suseribime, also taking Susanoo's bow and arrows and koto with him. When the couple made their escape, the koto brushed against a tree, awakening Susanoo. The god jumped up and brings down his palace down around him. Susanoo then pursued them as far as the slopes of Yomotsu Hirasaka (黄泉比良, the 'Flat Slope of Yomi'), the borders of the underworld. As the two fled, Susanoo grudgingly gave his blessing to Ōnamuji, advising him to change his name to Ōkuninushi-no-Kami (大国主神 "Master of the Great Land"). Using the weapons he obtained from Susanoo, Ōkuninushi defeats his wicked brothers and becomes the undisputed ruler of the human world, Ashihara-no-Nakatsukuni (葦原中国, the 'Central Land of Reed Plains').[10]
Ōkuninushi and his wives
Ōkuninushi begins the monumental task of creating and pacifying the lands. In accordance with their previous betrothal, he marries Yagamihime and brings her to his palace, but she, fearing Suseribime (who had become Ōkuninushi's chief wife), eventually left after giving birth, leaving her child wedged in the fork of a tree. The child was thus named 'Ki(no)mata-no-Kami' (木俣神, from ki (no) mata "tree fork").[10]
Ōkuninushi - in this section of the narrative given the name Yachihoko-no-Kami (八千矛神 'Deity of Eight Thousand Spears') - then wooed a third woman, Nunakawahime (沼河比売) of the land of Koshi, singing the following poem:
The god
Yachihoko,
Unable to find a wife
In the land of the eight islands,
Hearing that
In the far-away
Land of Koshi
There was a wise maiden,
Hearing that
There was a fair maiden,
Set out
To woo her,
Went out
To win her.
Not even untying
The cord of my sword,
Not even untying
My cloak,
I stood there
And pulled and shoved
On the wooden door
Where the maiden slept.
Then, on the verdant mountains,
The nue bird sang.
The bird of the field,
The pheasant resounded.
The bird of the yard,
The cock crowed.
Ah how hateful
These birds for crying!
Would that I could make them
Stop their accursed singing! [. . .][11]
Nunakawahime answers him with another song, which goes in part:
O deity
Yachihoko!
Since I am but a woman,
Supple like the pliant grass,
My heart is fluttering
Like the birds of the seashore.
Although now I may be
A free, selfish bird of my own;
Later, I shall be yours,
A bird ready to submit to your will.
Therefore, my lord, be patient;
Do not perish with yearning.[12]
Upon learning of her husband's dalliance, Suseribime became extremely jealous and angry. Feeling harassed, Ōkuninushi then declares that he will leave Izumo for Yamato, at which Suseribime offered Ōkuninushi a cup filled with sake, declaring (also via song) her love for him and begging him to stay with her. Ōkuninushi and Suseribime were thus reconciled.[13]
In addition to these three goddesses, Ōkuninushi also took three other wives and had children by them: Takiribime-no-Mikoto (多紀理毘売命), one of three goddesses born when Susanoo and Amaterasu held a trial by pledge (ukehi) to prove Susanoo's innocence long ago, Kamuyatatehime-no-Mikoto (神屋楯比売命), and Torimimi-no-Kami (鳥耳神), also known as Totori-no-Kami (鳥取神).[14]
Ōkuninushi, Sukunabikona and Ōmononushi
When Ōkuninushi was at the cape of Miho in Izumo, a tiny god riding on the waves of the sea in a bean-pod appears and comes to him. Ōkuninushi asked the stranger his name, but he would not reply. A toad then told Ōkuninushi to ask Kuebiko (久延毘古), a god in the form of a scarecrow who "knows all things under the heavens." Kuebiko identifies the dwarf as Sukunabikona-no-Kami (少名毘古那神), a son of the primordial deity Kamimusubi. At Kamimusubi's command, Ōkuninushi, aided by Sukunabikona, created and developed the lands. Eventually, however, Sukunabikona crossed over to the "eternal land" (常世国, tokoyo no kuni) beyond the seas, leaving Ōkuninushi without a partner. Another deity, Ōmononushi-no-Kami (大物主神), appears and promises to aid Ōkuninushi in his task if he will worship him. Ōkuninushi then enshrined him in Mount Mimoro in Yamato.
The transfer of the land (Kuni-yuzuri)
The gods of heaven then decide that Ashihara-no-Nakatsukuni, which they consider to be populated by unruly and evil kami, must be turned over to their rule. Amaterasu decrees that Ame-no-Oshihomimi-no-Mikoto (天忍穂耳命), one of the five sons born during Amaterasu's and Susanoo's ukehi ritual, shall be the one sent down to take possession of the land. Ame-no-Oshihomimi, after observing the earth below, deems it to be too tumultuous and refuses to go. Another son, Ame-no-Hohi-no-Mikoto (天菩比命) was then sent, but ended up siding with Ōkuninushi and did not return for three years. The third messenger, Ame-no-Wakahiko (天若日子), ended up marrying Shitateruhime (下照比売), Ōkuninushi's daughter with Takiribime, and did not report for eight years, plotting to gain the land for himself. He was eventually slain by the same arrow he used to kill a pheasant sent by the heavenly deities to question him. During Ame-no-Wakahiko's funeral, Shitateruhime's brother Ajishikitakahikone-no-Kami (阿遅志貴高日子根神) is angered at being mistaken for the dead god (whom he resembled in appearance) and destroys the mourning house where the funeral was held.
The heavenly deities then dispatch Takemikazuchi-no-Kami (建御雷神), who descends on the shores of Inasa (伊那佐之小浜 Inasa no ohama) in Izumo. Ōkuninushi tells Takemikazuchi to confer with his son Kotoshironushi-no-Kami (事代主神), his son with Kamuyatatehime; after being questioned, Kotoshironushi accepts the demands of the heavenly kami and withdraws. When Takemikazuchi asks if Ōkuninushi has any other sons who ought to be consulted, another son, Takeminakata-no-Kami (建御名方神), appears and brashly challenges Takemikazuchi to a test of strength. Takemikazuchi soundly defeats Takeminakata, who then flees to the sea of Suwa in Shinano and surrenders. After hearing that his two sons have submitted, Ōkuninushi relinquishes his control of the land. Making a final request that a magnificent palace be built in his honor, he then withdraws into the unseen world.
Other names
He has a lot of other names. It is thought faith in him came from several virtuous gods and was combined from their image:
- Ōkuninushi (大国主神, Ōkuninushi-no-kami) – It means an emperor or monarch. According to another opinion, he is said to have been the king in Izumo.
- Ōnamuchi (大穴牟遅神, Ōnamuchi-no-kami) or Ōnamuchi (大己貴命／大穴持命, Ōnamuchi-no-mikoto) – These were his names when he was young.
- Yachihoko (八千矛神, Yachihoko-no-kami) – A hoko ("spear") is a symbol of power. For this reason, Yachihoko "eight-thousand-spears" is believed a god of power.
- Ashihara-Shikono'o (葦原色許男神, Ashihara-Shikono'o-no-kami) – A shikono'o is a symbol of strength of men, that is, Ashihara-Shikono'o is believed a god of war.
- Ōmononushi (大物主神, Ōmononushi-no-kami)[15]
- Ōkunitama (大國魂大神, Ōkunitama-no-Ōkami)
- Utsushikunitama (宇都志国玉神, Utsushikunitama-no-kami)
- Kunitsukuri-ōnamuchi (国作大己貴命, Kunitsukuri-ōnamuchi-no-mikoto)
- Daikoku-sama (大黒様) – Probably because of the similarity of this name with Daikoku-ten (one of the Seven Lucky Gods), the two gods became intertwined.[16]
See also
References
- ^ Philippi, Donald L. (2015). Kojiki. Princeton University Press. p. 92.
- ^ Chamberlain (1882). Section XX.—The August Ancestors of the Deity-Master-Of-The-Great Land
- ^ Aston, William George (1896). . Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697. Kegan Paul, Trench, Trübner & Co. p. – via Wikisource.
- ^ Aston, William George (1896). . Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697. Kegan Paul, Trench, Trübner & Co. p. – via Wikisource.
- ^ "Hakuto Kaigan Coast". San'in Kaigan UNESCO Global Geopark. San'in Kaigan Geopark Promotion Council. Retrieved 2020-05-13.
- ^ Takeda 1977, p.42- (old Japanese); p.227- (modern Japanese)
- ^ Chamberlain (1882). Section XVIII.—The White Hare of Inaba.
- ^ Translation from Philippi, Donald L. (2015). Kojiki. Princeton University Press. p. 89–90. ISBN 978-1400878000. Names (transcribed in Old Japanese in the original) have been changed into their modern equivalents.
- ^ Chamberlain (1882). SECT. XXII.—Mount Tema.
- ^ a b Chamberlain (1882). SECT. XXIII.—The Nether-Distant-Land.
- ^ Translation from Philippi, Donald L. (2015). Kojiki. Princeton University Press. p. 104-105. Names (transcribed in Old Japanese in the original) have been changed into their modern equivalents.
- ^ Translation from Philippi, Donald L. (2015). Kojiki. Princeton University Press. p. 106–107. Names (transcribed in Old Japanese in the original) have been changed into their modern equivalents.
- ^ Chamberlain (1882). SECT. XXV.—The Cup-Pledge.
- ^ Chamberlain (1882). Section XXVI.—The Deities the August Descendants of the Deity Master-of-the-Great-Land
- ^ according to Nihon Shoki, contrary to Kojiki.
- ^ Roberts, Jeremy (2009). Japanese Mythology A to Z. Infobase Publishing. p. 28.
- (primary sources)
- Chamberlain, Basil Hall (1919). The Kojiki. Kadokawa.
{{cite book}}: Invalid|ref=harv(help) sacred texts- Takeda, Yukichi(武田祐吉) (1977). Shintei Kojiki(新訂 古事記). Kadokawa. ISBN 4-04-400101-4.
{{cite book}}: Invalid|ref=harv(help), annotated Japanese.
- Takeda, Yukichi(武田祐吉) (1977). Shintei Kojiki(新訂 古事記). Kadokawa. ISBN 4-04-400101-4.
| Mythic texts |   | |
|---|---|---|
| Japanese creation myth | ||
| Takamagahara mythology | ||
| Izumo mythology | ||
| Hyūga mythology | ||
| Human age | ||
| Mythological locations | ||
| Mythological weapons | ||
| Major Buddhist figures | ||
| Seven Lucky Gods | ||
| Legendary creatures | ||
| Other | ||