At the moment of the departure from the Takamanohara, Ninigi-no-mikoto was entrusted the sincere service to the Kagami, which was one of the Tree Sacred Treasures, in considering it to be the spirit of Amaterasu-oomikami. On the other hand, Omoikane-no-mikoto, who was a son of Takamimusuhi-no-mikoto was appointed to rule the nation in acting as a mediator. Apparently, we can find the division of work between religious authority and political power or of to reign and to rule.
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2008年11 月
2008年11 月10日 (月)
2008年11 月 9日 (日)
2008年11 月 8日 (土)
Was Kagami the Farewell Presents?
Kagami is also unable to be identified with the other, though it has been supposed to be the mirror used for revival of the Amaterasu-oomikami in the aforementioned scene of Ame-no-iwayato. It would have been one of the farewell presents as well as Yasaka-no-magatama.
2008年11 月 7日 (金)
Kagami in the Scene of the Ame-no-iwato
Kagami, the other Sacred Treasure of the Tennow, appeared in the scene that Amaterasu-oomikami shut herself in the cave, Ame-no-iwayato, in order to protest against violent behaviors of Susanow-no-mikoto. Omoikane-no-mikoto, son of Takamimusuhi-no-mikoto, asked Isikorigome-no-mikoto to cast a mirror, with which he tried to deceive Amaterasu-oomikami into getting out the cave.
2008年11 月 6日 (木)
What is Yaaka-no-magatama?
However, it is plausible that the Yasaka-no-magatabma, which Amaterasu-oomikami bestowed Niniginomikoto at his departure from the Takamanohara, is not able to identify with the others mentioned above, because Ya means number, 8, and saka length, the Japanese foot. We can understand it literally a long necklace made of precious beads of green jadeite like curved drops, magatama. Hence, Amaterasu-oomikami would have made it newly for one of farewell presents to her grandson, Ninigi-no-mikoto.
2008年11 月 5日 (水)
Yasaka-no-magatama
Yasaka-no-magatama, which is one of the Three Sacred Treasures, is supposed to be a necklace made of precious beads. Izanagi-no-mikoto bestowed it on Amaterasu-oomikami, when he had borne her with washing his left eye after coming back from the death land and had ordered her to reign the Takamanohara. The next scene that Yasaka-no-magatama referred in the Kojiki is the time when Susanou-no-mikoto appealed to the Ukehii with Amaterasu-oomikami. It is Yasaka-no-magatama with that Susanow-no-mikoto blew off five male deities including father of Ninigi-no-mikoto, Masakatuakatukatihayahi-Amenoosihone-no-mikoto.
2008年11 月 4日 (火)
The Three Sacred Treasures
On the other hand, in the Kojiki, Ninigi-no-mikoto, under the guidance of Sarutabiko-no-kami, descended from the Takamanohara accompanied by five deities called the Itutomonowo, Amenokoyane-no-mikoto, Hutadama-no-mikoto, Amenouzume-no-mikoto, Ishikoridome-no-mikoto and Tamanooya-no-mikoto. Upon the departure, Ninigi-no-mikoto was bestowed the Three Sacred Treasures, Yasaka-no-magatama, Kagami and Kusanagi-no-turugi, which has been regarded as the symbol of the Tennow until today.
2008年11 月 3日 (月)
Takachiho
Ninigi-no-mikoto, leaving his divine place in the Heaven, maybe in the Takamanohara, forced out the way through gathering clouds vigorously and landed on the summit of the Mt. Takachiho at So in Himuka. Until now, Himuka has been presumed to be located in the present Miyazaki prefecture, where so many ancient Japanese tombs of circle shape with a rectangular frontage remain, within South Kyushuu.
2008年11 月 2日 (日)
The descending of Ninigi-no-mikoto
Let us return to the main text of the Chronicle of Japan, Ninigi-no-mikoto was enveloped with the blanket called Matokooufusuma by Takamimusuhi-no-mikoto, and was brought down from the Heaven to the Earth, or from the Takamanohara to the Ashihara-no-nakatu-kuni. It is interesting that on his way to the Ashihara-no-nakatu-kuni, he had grown up and came to behave heroically. The Chronicle of Japan described this scene so vividly.
2008年11 月 1日 (土)
The Integration of Religious Systems in Japan
Maybe, this division of work in the Tennow family seems to be reflected by the process of the nation integration of the ancient age of Japan, when three nations, with equal influences, Na-no-kuni, tumo-kuni and kuna-kuni, stood side by side. It is plausible that each of them should have had faith in their own native deities or worshiped their own apotheosized ancestors following time-honored customs. In addition to the political integration, it must have been necessary to combine these plural religious systems.
