Takeminakata

Takeminakata-no-kami (建御名方神) or Takeminakata-no-mikoto (建御名方命), also known as Minakatatomi-no-kami (南方刀美神) or Takeminakatatomi-no-mikoto (建御名方富命) is a Shinto god who appears in the Kojiki and derivative accounts. These sources portray him as one of the sons of Ōkuninushi, god of Izumo and lord of Ashihara no Nakatsukuni (i.e. the land of Japan), who was defeated and surrendered to Takemikazuchi, an envoy sent by the heavenly kami, retiring to the region of Suwa in the province of Shinano (modern Nagano Prefecture) in exile.

Takeminakata is usually identified with the principal deity of Suwa Grand Shrine who is most often known under the epithet Suwa (Dai)myōjin (諏訪(大)明神), considered to be a god of wind, water and agriculture, as well as a patron of hunting and warfare, in which capacity the god enjoyed a particularly fervent cult from various samurai clans during the medieval period such as the Hōjō or the Takeda. Suwa Myōjin was in some accounts also considered to be the original ancestor of certain families who once served at the shrine as priests, the Suwa clan being the foremost among them.

Name

The main shrine or Honmiya (本宮) of the Upper Shrine (上社 Kamisha) of Suwa Grand Shrine. Suwa Grand Shrine is composed of four shrines grouped into two sites: the Honmiya and the Maemiya (前宮 'old shrine') make up the Kamisha located south of Lake Suwa in the cities of Chino and Suwa, while the Harumiya (春宮 'spring shrine') and the Akimiya (秋宮 'autumn shrine') make up the Lower Shrine (Shimosha (下社)), located north of the lake in the town of Shimosuwa.

Etymology

The god is named Takeminakata-no-kami (建御名方神) in both the Kojiki and the Sendai Kuji Hongi (aka Kujiki). Variants of the name found in other literary sources include Minakatatomi-no-kami (南方刀美神), Minakatatomi-no-mikoto-no-kami (御名方富命神) or Takeminakatatomi-no-mikoto(-gami) (建御名方富命神).

The name's etymology 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.

Suwa Myōjin

A common epithet for the god enshrined in Suwa Grand Shrine since the Middle Ages is Suwa Myōjin (諏訪明神) or Suwa Daimyōjin (諏訪大明神), a name also applied via metonymy to the shrine itself. A variant associated with the syncretic Ryōbu Shintō sect, Suwa (Nangū) Hosshō (Kamishimo) Daimyōjin (諏訪(南宮)法性(上下)大明神), "Dharma-Nature Daimyōjin of (the Upper and Lower) Suwa (Nangū[lower-alpha 1]),"[14] was most famously employed by Sengoku daimyō Takeda Shingen (a notable devotee of the god) on some of his war banners.[15][16]

The Nihon Shoki (completed 720 CE) speaks of imperial envoys sent to worship "the wind-gods of Tatsuta and the gods of Suwa and Minochi in Shinano"[lower-alpha 2] during the fifth year of the reign of Empress Jitō (691 CE),[17] suggesting that a god enshrined in the Suwa region (須波神 Suwa-no-kami) was already worshipped by the Yamato imperial court as a water and/or wind deity during the late 7th century, on par with the wind gods of Tatsuta Shrine in Yamato Province (modern Nara Prefecture).[18][19][20][10]

The association of this deity with Takeminakata was apparently already in place around the 9th century at the earliest: the Kuji Hongi (compiled 807-936 CE) refers to Takeminakata as being enshrined in 'Suwa Shrine in Suwa District, Shinano Province' (信濃國諏方郡諏方神社), commonly taken as referring to the Grand Shrine of Suwa, where Suwa Myōjin is worshipped.[21][22] The Nihon Sandai Jitsuroku, written roughly around the same time period and covering the years 858–887 CE, also refers to the 'Takeminakatatomi-no-mikoto Shrine' (建御名方富命神社) in Suwa.[23][12] The Suwa Daimyōjin Ekotoba ("Illustrated Record of the Suwa Daimyōjin (Shrine)"; hereafter, the Ekotoba), written in 1356, explicitly associates Suwa Myōjin with Takeminakata in its opening section.[24]

At the same time, however, this identification is somewhat complicated by legends and hagiographies from medieval sources (some of which are also recorded in the Ekotoba) which also identify Suwa Myōjin with such figures as the folkloric Kōga Saburō (甲賀三郎), a man who returned from a journey into the underworld to find himself transformed into a serpent or dragon,[25][26][27][28] or a king from India who achieved enlightenment and went to Japan (see 'Legends of Suwa Myōjin' below).

To reflect this distinction, this article shall use the name 'Takeminakata' in reference to the god described in the Kojiki, the Kuji Hongi, and other sources which use the name or some variant thereof, and 'Suwa Myōjin' to refer to the god of Suwa Grand Shrine.

Takeminakata in mythology

Lake Suwa in Shinano Province by Katsushika Hokusai

Parentage

Takeminakata is portrayed in both the Kojiki and the Kuji Hongi as a son of earthly deity (kunitsukami) Ōkuninushi, ruler of Izumo Province. The Kuji Hongi specifies his mother to be one of Ōkuninushi's wives, Nunakawahime of Koshi (高志沼河姫 Koshi-no-Nunakawahime).[22][29]

Takeminakata and Takemikazuchi

Takeminakata appears in the Kojiki and the Kuji Hongi in the context of Ōkuninushi's "transfer of the land" (kuni-yuzuri) to the amatsukami, the gods of heaven (Takamagahara).[3][30]

When the gods of Takamagahara sent Takemikazuchi and another messenger to demand that Ōkuninushi relinquish his authority over the Ashihara no Nakatsukuni to the progeny of the sun goddess Amaterasu, he asked to confer with two sons of his first before giving his decision. While the first son, Kotoshironushi, immediately accepted their demands and advised his father to do likewise, the second, Takeminakata, carrying an enormous rock (千引之石 chibiki no ishi, i.e. a boulder so large it would take a thousand men to pull) on the fingertips of one hand, challenged Takemikazuchi to a test of strength, grabbing the messenger's arm.

Upon having his arm seized by Takeminakata, Takemikazuchi transformed it into an icicle and then a sword blade, preventing Takeminakata from holding onto it. In return, Takemikazuchi grasped Takeminakata's arm, crushing it like a reed and throwing it aside. The injured Takeminakata then fled in fear, pursued by the heavenly messenger. Upon arriving at "the sea of Suwa in the province of Shinano" (科野国州羽海), Takeminakata begged for his life, vowing not to leave Shinano at any pretext.[3][30][31][32][25]

The opening section of the Suwa Daimyōjin Ekotoba retells much of this myth as recorded in the Kuji Hongi, albeit omitting the embarrassing detail about Takeminakata being injured by Takemikazuchi and running away to Suwa in shameful defeat.[24][33]

Legends of Suwa Myōjin

The following are some examples of stories and folk beliefs about Suwa Myōjin, the main deity of the Grand Shrine of Suwa.

Origins

Kōga Saburō

Mount Tateshina on the border of the municipalities of Chino and Tateshina in Nagano Prefecture.

A popular story promulgated by wandering preachers associated with the shrines of Suwa during the medieval period claimed Suwa Myōjin to have originally been a man who turned into a dragon after a journey into the underworld.[34][35][36][37] Many variants on the basic story exist; the following summary is based on the earliest literary version of the tale found in the Shintōshū.[38][39]

The third son of a local landlord of Kōka District in Ōmi Province, a distinguished warrior named Kōga Saburō Yorikata (甲賀三郎諏方) was searching for his lost wife, Princess Kasuga (春日姫 Kasuga-hime) in a cave in Mount Tateshina in Shinano, with his two elder brothers. The second brother, who was jealous of Saburō's prowess and fame and who coveted Kasuga, traps the latter inside the cave after they had rescued the princess.

With no way out, Saburō has no other choice but to go deeper into the cave, which was actually an entrance to various underground realms filled with many wonders. After travelling through these subterranean lands for a long period of time, he finally finds his way back to the surface, only to find himself transformed into a giant snake or dragon. With the help of Buddhist monks, Saburō regains his human form and is finally reunited with his wife. Saburō eventually becomes Suwa Myōjin, the god of the Upper Shrine (Kamisha) of Suwa, while Kasuga becomes the goddess of the Lower Shrine (Shimosha).[38]

This version of the legend explains the origin of the name 'Suwa' (諏訪 or 諏方) via folk etymology as being derived from Saburō's personal name, Yorikata (諏方).[40]

King of India

Various medieval sources, two of which are the Ekotoba[lower-alpha 3] and the Suwa Kamisha butsukirei (or: monoimi no rei) no koto (諏訪上社物忌令之事, 1238; hereafter the Butsukirei)[41][42][lower-alpha 4] contain an alternative story about the origins of Suwa Myōjin with Buddhist overtones.

In the story, Suwa Myōjin was originally the king of 'Hadai' (波堤国 Hadai-koku; Hatthipura?)[lower-alpha 5] in India. Once, a rebel – named 'Moriya' (守屋) in the Butsukirei and 'Mikyō(?)' (美教) in the Ekotoba – took advantage of the king's absence during a deer hunting trip to stage a military coup. In the Ekotoba, the king prays to Brahmā for help; Brahmā then dispatches the Four Heavenly Kings to quell the rebellion.[45]

The Butsukirei adds that the king then went to Persia to rescue its people from an evil dragon that terrorized the land. He then ruled over Persia for some time as 'Emperor Suwa' (陬波皇帝 Suwa-kōtei) before retiring to attain enlightenment. After achieving buddhahood, he traveled eastward to Japan, where he manifested himself as a native kami.[46]

An apocryphal Shinto-Buddhist document from the late Kamakura period written in Classical Chinese (though claimed to derive from a Sanskrit original), the Suwa Gokimon (陬波御記文), claims 'Great King Suwa' (陬波大王) as its author.[47]

Arrival in Suwa

A local legend relates that Suwa Myōjin, who originally came to Suwa from outside, faced resistance from the god Moreya, who challenged the new arrival armed with a weapon made of iron - variously identified as an iron ring (鉄輪)[48] or an iron kagi (鉄鎰,[49][50][51] 鉄鑰[52]). Suwa Myōjin, however, defeated Moreya using only a wisteria branch.[53][54] After subduing Moreya and other local deities who resisted him, Suwa Myōjin established himself as the chief god of the region.[53]

While in the earliest known attestation of this legend in writing, occurring in a petition submitted by the high priest (ōhōri) of the Kamisha to the Kamakura shogunate in 1249, Suwa Myōjin is said to have come down to Suwa from heaven,[49][50][55] other sources which consider Takeminakata to be the same as Suwa Myōjin portray the god instead as arriving from Izumo, where the Kojiki and the Kuji Hongi both originally place Takeminakata.[52][53]

After the battle, Suwa Myōjin threw or planted the wisteria branch into the ground, which took root and blossomed into a thicket called Fujisuwa no mori (藤諏方森).[49][50][55] An auxiliary shrine of the Suwa Kamisha, Fujishima Shrine (藤島社) in Suwa City, where agricultural rituals are traditionally performed every June, is said to stand where this wisteria grove once existed.[48][49][55] Meanwhile, a small shrine in the city of Okaya near the banks of the Tenryū River, also called Fujishima Shrine, is currently touted as Suwa Myōjin's place of arrival.[56][53] On the other side of the river stands a shrine dedicated to Moreya, Moriya Shrine (洩矢神社).[57]

Ōgama (大蝦蟇) from the Ehon Hyaku Monogatari

Defeating the toad god

Two texts, the Butsukirei[58][59] and the Suwa Shichū (陬波私注 "Personal Notes on the Suwa Gokimon," written 1313-1314),[60] mention an oral legend about Suwa Myōjin pacifying the waves of the four seas by subduing an unruly and savage toad god (蝦蟆神) that terrorized the whole world.[lower-alpha 6][lower-alpha 7] After defeating the toad, 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 (御座石 gozaishi or 石(之)御座 ishi no goza "stone seat").[lower-alpha 8][lower-alpha 9][60][61][62][63]

This story functions as an etiological legend for the annual sacrifice of frogs held every New Year's Day in the Suwa Kamisha (see below)[64] as well as yet another folk etymology for the toponym 'Suwa', here explained as deriving from the phrase 'the waves (are) still' (波陬かなり nami shizukanari).[65]

The portrayal of Suwa Myōjin's enemy as a toad also hints at Suwa Myōjin's character as a serpentine water deity, frogs being preyed upon by snakes.[65] The toad itself has been interpreted as symbolizing the native deities Mishaguji and/or Moreya; its defeat therefore symbolizes the victory of the cult of Suwa Myōjin over the indigenous belief system.[66][67]

The current whereabouts of the gozaishi - claimed by the Butsukirei to have been located 'in front of' the Kamisha - are unclear. A stone claimed to be the gozaishi currently exists in Gozaishi Shrine[68] (御座石神社, also Gozansho[69]) in the city of Chino, Nagano.[70][62] A levee breach that drained the artificial Lake Shirakaba[71] (白樺湖) - formerly a wetland - at the foot of Mount Tateshina in 1954 revealed a cavern beneath a large boulder in the area (also) known as the Gozaishi or Gozaiwa (御座岩),[72] on which ancient pottery and stoneware (possibly ritual goods[70]) were discovered, suggesting the site to have had a ritual significance. Kanai (1982) opines this to be the more likely candidate for Suwa Myōjin's rock.[70][62]

The Misogi-no-hōri

Before the abolition of the Suwa Grand Shrine's traditional priestly offices during the Meiji period, a boy from the Suwa clan served as ōhōri (大祝 'great priest'; also ōhafuri) of the Upper Shrine or Kamisha. This boy, aside from being the shrine's head priest, was considered during his term of office to be a living god, indeed the living incarnation of Suwa Myōjin himself.[73][74]

Legend states that the office was instituted when Suwa Myōjin appeared in a vision to a young boy aged eight. The god, declaring that since he does not possess a physical body, appointed the boy to become his living manifestation. The god then clothed the child with his own garments, turning him into the misogi-no-hōri (御衣着祝), the 'priest (who wears) the sacred garment', the precursor to the position of ohōri of the Kamisha.[49][75]

Available sources variously identify this first priest with one of two semi-legendary individuals:

Historically, Arikazu was more likely to be a Heian period descendant of Otoei who revived the priestly office that began with his ancestor; a misreading of the Suwa clan's genealogies, however, may have caused him to be confused with Otoei.[87]

Suwa Daimyōjin as depicted in the Butsuzōzui (originally published 1690).

Travel to Izumo

According to a local folktale, Suwa Myōjin is 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 Province and thus are absent from most of the country.

The folktale relates that Suwa Myōjin once came to Izumo 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.[88][89] The supposed tree where the dragon's tail was caught (currently reduced to a stump) is locally known as Okakematsu (尾掛松).[90]

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.[91]

Omiwatari

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 Kamisha and crosses the lake to meet his wife enshrined on the Shimosha on the opposite (northern) shore.[92] Called Omiwatari (御神渡 'the god's crossing' or 'the god's pathway'), the cracks were considered to be a good omen for the coming year.[93] The priests of the Grand Shrine of Suwa traditionally used the crack's appearance to divine the quality of the year's harvest.[94] For the locals, the crack also served as a sign that the frozen lake was safe to walk upon.[95][96] Conversely, the omiwatari's failure to appear at all (明海 ake no umi) or the cracks forming in an unusual way were held to be a sign of bad luck for the year.[94]

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.[93][97][98]

Apparition to Sakanoue no Tamuramaro

The association of Suwa Myōjin with warfare and hunting is most apparent in another legend about his apparition to the general Sakanoue no Tamuramaro during the latter's campaign to subjugate the Emishi of northeastern Japan.[49][99][100] The following summary is based on the version found in the Ekotoba.[101][102][103]

Sakanoue no Tamuramaro is credited with instituting the religious festivities of Suwa-taisha after the god of Suwa came to his aid during the campaigns against the Emishi peoples.

During the reign of Emperor Kanmu, an Emishi chief named Abe no Takamaru (安倍高丸) staged a rebellion against the imperial court. The emperor, in response, appointed Sakanoue no Tamuramaro as Sei-i Taishōgun, sending him to Ōshū to quell the Emishi threat. Knowing that Takamaru cannot be defeated without divine aid, Tamuramaro prays to Suwa Myōjin for victory. As he and his troops were passing by the Ina and Suwa districts of Shinano Province, a warrior riding a dapple horse – Suwa Myōjin in disguise – joins their company.[101][104][103]

Upon arriving at Takamaru's impregnable stronghold by the sea, the horseman from Shinano miraculously splits into five identical mounted warriors (the manifestations of Suwa Myōjin's thirteen divine children), while twenty men dressed in yellow (the god's attendants) appear from out of nowhere. The horsemen and the men in yellow then begin to hold a yabusame (mounted archery) competition over the surface of the sea, which succeeds in luring Takamaru out of hiding. The horseman then blinds Takamaru with his last remaining arrow as the twenty men in yellow proceed to capture and behead him, mounting his head onto a spear.[101][102][103]

On the return journey, the warrior's horse suddenly rises into the air as the rider assumes the aspect of a deity attired in court dress.[100] He then announces to the company his true identity as the god of Suwa and his love of hunting. Tamuramaro questions why the god revels in such an activity that involves taking the lives of sentient beings, to which Suwa Myōjin gives an explanation to the effect that being hunted and killed actually helps sinful and ignorant animals to reach enlightenment. He then bequeaths to Tamuramaro a written dhāraṇī - probably a reference to the Suwa Gokimon[105] - and finally disappears. In accordance with Suwa Myōjin's request, Tamuramaro then petitions the court to institute the religious festivals of the shrines of Suwa.[101][106][103]

Repelling the Mongol invasions

Suwa Myōjin has also been credited with repelling 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 Suwa Myōjin) rose up from Lake Suwa and spread away westward to assist the Japanese army against the Mongols.[lower-alpha 10][107][108][109][110] The Ekotoba recounts a similar anecdote about Suwa Myōjin appearing as a great dragon riding on a cloud in the summer of 1279 (Kōan 2).[lower-alpha 11][111][112]

Analysis

Takeminakata's rather 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.[113] Aside from the parallel account contained in the Kuji Hongi (which was itself based on the Kojiki's[114]), he is altogether absent from the Nihon Shoki's version of the myth.[115][116] In addition to this, early sources from Izumo such as the province's Fudoki also fail to mention any god named '(Take)minakata'; neither is there any trace of such a deity being worshipped in Izumo in antiquity.[114]

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).[117] While some modern scholars still suppose some kind of 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[118] or in Hokuriku itself (a region once under Izumo's sphere of influence), specifically in Echigo Province (modern Niigata Prefecture),[119] others, in light of the aforementioned silence, think it more likely that the connection between Takeminakata and Izumo was an artificial construct by the Kojiki's compilers.[5][120][114]

The Yamato state's expansion into Suwa

Yamato rule is thought to have entered Suwa from the south (the modern districts of Kamiina and Shimoina) somewhere around the latter half of the 6th century.[121] The appearance of corridor-type (横穴式石室 yokoana-shiki sekishitsu) kofun in the region, markedly different from the mounds (thought to be the tombs of influential local priest-chiefs) built on the southern side of Lake Suwa - the site of the Suwa Kamisha - during the 5th-6th centuries, which were characterized by ditches surrounding the burial area, are taken to be the signs of the expansion of the Yamato state in the region.[122][121][123]

A marker standing over the site of the Emperor Kinmei's palace, the Shikishima-no-Kanasashi-no-miya (磯城嶋金刺宮), in Sakurai (ancient Shikishima), Nara Prefecture. One of Kinmei's courtiers, Kaneyumi-no-kimi, was said to have been dubbed Kanasashi-no-toneri-no-atai (金刺舎人直) by the emperor.

The Kuji Hongi[124] mentions a grandson (or descendant) of Kamuyaimimi-no-mikoto (a son of Emperor Jimmu), Takeiotatsu-no-mikoto, (建五百建命) who was appointed the governor or kuni no miyatsuko of Shinano (科野国造) during the reign of Emperor Sujin (traditionally dated to the 1st century BCE but most likely somewhere around the 4th century CE[125]).

According to the genealogical record of the Aso clan (阿蘇氏) of Aso Shrine in Kyushu, Takeiotatsu's descendant, Kaneyumi-no-kimi (金弓君), served as toneri (舎人, attendant or palace guard) of the Emperor Kinmei (reigned 539-571) in his palace, the Kanasashi-no-miya (金刺宮) in modern-day Sakurai City, Nara Prefecture, receiving the kabane atai (直) from said emperor.[126] One of Kaneyumi's sons, Mase-gimi (麻背君), who became the kuni-no-miyatsuko of Shinano (reestablished for the first time in a few generations), had two sons: the first, Kuratari (倉足), was appointed the administrator (kōri-no-kami/hyōtoku) of Suwa district (諏訪評督), while the second, Otoei or Kumako (see above), became the priest or ōhōri of the god of Suwa (諏訪大神大祝).[127][128][129]

Turnover of authority

The Suwa region during the late Yayoi period was thought to have been originally populated by autonomous village communities, the chiefs of which also functioned as the ritual heads of their respective communities. These villages were eventually united under a single leader who governed the religious practices of these communities, which were centered around the worship of the god(s) Mishaguji,[130][114] spirits that were thought to descend upon and inhabit natural objects like trees or rocks and function as life-giving guardians of local communities.[131][132]

The legend of the battle between the god Moreya and Suwa Myōjin (see above) may suggest that the advent of Yamato rule in Suwa during the late 6th century was initially met with resistance, especially on the southern side of Lake Suwa, the stronghold of the indigenous Mishaguji cult.[121] This intransigence was ultimately quelled, and politico-religious rule over the region was soon turned over from the indigenous lineage of priest-chiefs, what would become known as the Moriya clan (守矢氏), to the Yamato-appointed Kanasashi-no-toneri clan spearheaded by kuni-no-miyatsuko Mase-gimi's two sons, Kuratari and Otoei.[133][123]

It was probably around this time that the shamanistic concept of the misogi-no-hōri or ōhōri came into being as a way to subsume native religious practices into the Yamato belief system: while Kuratari became the political head of Suwa, the young Otoei became its religious head by being set up as a living god (arahitogami), the physical manifestation of an invisible divinity.[123] The office of ōhōri was probably meant to rival that of the okō (神使), a young boy (or boys) who became vessels for Mishaguji during religious rituals who later became interpreted as representatives of the ōhōri.[134][135] The priest-chieftain of the Moriya clan meanwhile was integrated into the new system as the kan no osa/jinchō (神長) or jinchōkan (神長官), the sole priest who could call upon Mishaguji.[136]

The Moriya's submission to and cooperation with the new system enabled the local cult of Mishaguji to survive underneath it: while officially subservient to the ōhōri, in reality the Moriya jinchōkan, who presided over religious rites, continued to hold actual power while the ōhōri was but a symbolic figurehead.[137] The ōhōri's investiture ceremony even involved the jinchōkan summoning Mishaguji to enter the young candidate's body during the ritual; it is only by being possessed by Mishaguji that the candidate became a god himself.[138][134]

The rise of Takeminakata

The genealogy of the Aso clan speaks of the foundation of a sanctuary (社壇) on the southern side of Lake Suwa (where the Suwa Kamisha currently stands) where the "great god of Suwa" (諏訪大神) - who Otoei, as ōhōri, embodied - and other divinities were worshipped in the third month of the second year of the Emperor Yōmei (587 CE).[lower-alpha 12][139][140]

Portrait of Ō no Yasumaro by Kikuchi Yōsai (19th century)

About a century after this event (691 CE), as mentioned above, the Nihon Shoki refers to envoys of the Yamato court going to Shinano Province to worship "the gods of Suwa and Minochi" - the "god of Suwa" (須波神) referred to likely being the (god manifest in the) misogi-no-hōri/ōhōri.[141] This reference suggests that the cult of the ōhōri and the sanctuary at Suwa had become established and influential enough to attract attention from the Yamato imperial court.[142][141]

Just twenty years after this, the name '(Take)minakata(tomi)' - which may have originated as a name for (the deity manifest in) the ōhōri[143] - appears in the historical record for the first time in the Kojiki (711–712 CE).[144] Due to the absence of Takeminakata in other sources dealing with Izumo, it is thought that the god was interpolated into the Kojiki by its chief compiler, Ō no Yasumaro, who may have either adapted a preexisting myth or created one outright.[145][146][147][144]

Scholars believe various factors were at play for Takeminakata's introduction in the Kojiki's narrative - one being that Yasumaro's clan, the Ō (太氏; also written variously as 多, 意富, or 於保), were distantly related to the ruling Kanasashi-no-toneri clan (in that both were claimed descendants of Kamuyaimimi-no-mikoto):[148][149] Takeminakata's inclusion in the Kojiki was thus a means to advertise the 'new' god of the Kanasashi.[150] Another possible reason was the special interest Emperor Tenmu (the one who commissioned both the Kojiki and the Nihon Shoki) showed to Shinano: the Nihon Shoki speaks of Tenmu sending envoys to inspect the province "perhaps with the object of having a capital there" in the thirteenth year of his reign.[151][152]

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'[22][21] the Shoku Nihon Kōki mentions the deity 'Minakatatomi-no-kami of Suwa District, Shinano Province' (信濃国諏訪郡 ... 南方刀美神) being promoted from rankless (无位) to junior fifth rank, lower grade (従五位下) by the imperial court in the year 842 CE (Jōwa 9).[lower-alpha 13][153][154][155][156]

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 (従五位上) in 850 (Kashō 3),[lower-alpha 14][157] to junior third (従三位) in 851 (Ninju 1),[lower-alpha 15][158] to junior (従二位)[lower-alpha 16] and then senior second (正二位)[lower-alpha 17] in 859 (Jōgan 1),[159] and finally to junior first rank (従一位) in 867 (Jōgan 9).[lower-alpha 18][160][155] The influence of the Kanasashi-no-toneri clan is thought to be behind the deity's sudden progress in rank.[156][161]

After a few decades, the 'Register of Deities' (神名帳 Jinmyōchō) section of the Engishiki (927) speaks of the 'Minakatatomi Shrine(s)' (南方刀美神社) as enshrining two deities and being the two major ('eminent') shrines of Suwa district.[lower-alpha 19][162] By 940 (Tengyō 3), the deity had been promoted to the highest rank of senior first (正一位).[156][163]

Takeminakata and Suwa Myōjin

While the above sources (compiled by the imperial court in Heian-kyō) apply the name '(Take)minakata' to the god of Suwa Grand Shrine, within Suwa itself the god was never worshipped or referred to under that name.[156] A testament to the enduring influence of the pre-Yamato Mishaguji belief system is the fact that many of the religious ceremonies of the Suwa Kamisha and surviving descriptions of said rituals feature Mishaguji as the focus of worship rather than 'Takeminakata', who is never referred to at all in these rites.[164] Even local stories that feature the god of the Suwa Kamisha recorded in medieval texts (see above) refer to the deity in question with such generic terms as sonshin (尊神 'revered deity') or myōjin (明神 'manifest deity').[165]

Indeed, Takeminakata's portrayal in the Kojiki and the Kuji Hongi as one who suffered a humiliating defeat was apparently seen as something of an embarrassment during the Middle Ages, leading to the appearance of alternative stories which portray Suwa Myōjin's origins in a more positive light such as the Kōga Saburō legend.[39]

The earliest documents from within (or connected to) Suwa to explicitly identify Suwa Myōjin with Takeminakata are the Suwa Kamisha butsukirei no koto (1238) - which refers in passing to 'Takeminakata Myōjin' (武御名方明神)[46] - and the Ekotoba (1356), the latter creatively retelling the Izumo kuni-yuzuri legend as found in the Kuji Hongi by omitting any mention of Takeminakata being defeated.[24][33] The Ekotoba's popularity among a wide audience that included the priestly families of the Suwa Grand Shrine seems to have contributed to eventually cementing the identification of Suwa Myōjin with the Takeminakata of the official histories: Ōkuninushi's son who came to Suwa from Izumo.[156]

Consort and Offspring

The Akimiya (秋宮) or Autumn Shrine, one of the two component shrines of the Suwa Shimosha.

Yasakatome

Suwa Myōjin's spouse is the goddess Yasakatome-no-kami (八坂刀売神), most often considered to be the deity of the Lower Shrine of Suwa or the Shimosha.[166] Unlike the relatively well-documented Suwa Kamisha, very little concrete information is available regarding the origins of the Shimosha and its goddess.[167]

Yasakatome's first historical attestation is in the Shoku Nihon Kōki, where the goddess is given the rank of junior fifth, lower grade (従五位下) by the imperial court in the tenth month of Jōwa 9 (842 CE), five months after the same rank was conferred on Takeminakata.[lower-alpha 20][153][168] As Takeminakata rose up in rank, so did Yasakatome,[169][157][158][159] so that by 867 CE, Yasakatome had been promoted to senior second (正二位).[160] The goddess was finally promoted to senior first rank (正一位) in 1074 (Jōhō 1).[161]

Stories and claims about the goddess are diverse and contradictory. Regarding her parentage for instance, the lore of Kawaai Shrine (川会神社) in Kitaazumi District identifies Yasakatome as the daughter of Watatsumi, god of the sea,[170] which has been seen as hinting to a connection between the goddess and the seafaring Azumi clan (安曇氏).[171] Another claim originating from sources dating from the Edo period is that Yasakatome was the daughter of Ame-no-yasakahiko (天八坂彦命), a god recorded in the Kuji Hongi as one of the companions of Nigihayahi-no-mikoto when the latter came down from heaven.[172][173][171]

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.[92]

Princess Kasuga

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' (春日姫 Kasuga-hime).[38][39]

Children

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:[174]

Claimed descendants

Suwa clan

The graves of various Suwa ōhōri within the historical estate grounds of the Moriya clan in Chino, Nagano. Both the Jinchōkan Moriya Historical Museum and the head Mishaguji shrine (sōsha) are located in the same precincts.

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,[175][176][177] 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).[178]

Other clans

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.[176] One clan, the Koide (小出氏), the original occupants of the offices of negi-dayū (禰宜大夫) and gi-no-hōri (擬祝), claimed descent from the god Yakine-no-mikoto.[179][180] A second clan, the Yajima (八島(嶋)氏 or 矢島氏), which served as gon-no-hōri (権祝), considered the god Ikeno'o-no-kami to be their ancestor.[181][182][183][184]

Worship

Shrines

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 (諏訪神社 Suwa-jinja) all over Japan.

As god of wind and water

Nagikama

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[185][186][187] - implies that the Yamato imperial court recognized the deity as a god of wind and water during the late 7th century.[18][19] One theory regarding the origin of the name '(Take)minakata' even supposes it to derive from a word denoting a body of water (水潟 minakata; see above).[10][9][188]

Snake-shaped iron sickle blades called nagikama (薙鎌) were traditionally used in the Suwa region to ward off strong winds, typhoons and other natural disasters; it was once customary for nagikama to be attached to wooden staves and placed on one corner of the rooftop of the house during the autumn typhoon season.[189][190][191] Nagikama are also traditionally hammered onto the trees chosen to become the onbashira of the Suwa Kamisha and Shimosha some time before these are actually felled.[192] In addition to these and other uses, the blades are also distributed to function as shintai for branch shrines of the Suwa shrine network.[189][193]

Association with snakes and dragons

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.[194][195] (See also mizuchi.)

Suwa Myōjin was once believed to be a manifestation (suijaku) of the bodhisattva Samantabhadra.

Under shinbutsu-shūgō

During the Middle Ages, under the then-prevalent synthesis of Buddhism and Shinto, Suwa Myōjin was identified with the bodhisattva Samantabhadra (Fugen),[196][197] with the goddess of the Shimosha being associated with the thousand-armed form of the bodhisattva Avalokiteśvara (Senju Kannon).[198] During the medieval period, Buddhist temples and other edifices were erected on the precincts of both shrines, including a small pagoda called the Tettō (鉄塔 "iron pagoda") - symbolizing the legendary iron tower in India where, according to Shingon tradition, Nagarjuna was said to have received esoteric teachings from Vajrasattva - and a sanctuary to Samantabhadra (普賢堂 Fugendō), both of which served at the time as the Kamisha's main objects of worship.[199]

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.[200]

As god of hunting

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 (蛙狩神事 kawazugari shinji) held every New Year's Day involves the shooting (or rather, piercing) of frogs captured from a sacred river or stream within the Kamisha's precincts with miniature arrows and offering them up to Suwa Myōjin.[201][202][203] This ritual - which has come under harsh criticism from local activists and animal rights groups for its perceived cruelty to the frogs involved[204][205] - was traditionally performed to secure peace and a bountiful harvest for the coming year.[201]

In another festival, the Ontōsai (御頭祭) or the Tori no matsuri (酉の祭, so called because it was formerly held on the Day of the Rooster) currently held every April 15, seventy-five stuffed deer heads (a substitute for freshly cut heads of deer used in the past), venison and other game such as wild boar or rabbit, various kinds of seafood and other foodstuffs are offered to the deity, which are then (with the exception of the heads) eaten by the priests and other participants.[206][207][208][209][210]

One of the Suwa Kamisha's hunting festivals, the Misayama Festival (御射山祭), formerly held in a field - the kōya (神野 'the god's plain') - at the foot of the Yatsugatake Mountains for five days (from the 26th to the 30th of the seventh month),[lower-alpha 21] was one of the grandest festivals in Suwa during the Kamakura period, attracting many of the samurai class from all across Japan who engaged in displays of mounted archery, bouts of sumo wrestling and falconry as part of the festivities, as well as people from all walks of life.[212][213][214] The Shimosha also held its own Misayama Festival at the same time as the Kamisha (albeit in a different location), in which various warrior clans also participated.[215][216]

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.[217][218]

Suwa Myōjin and meat eating

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.[219]

A four-line verse attached to the Kōga Saburō legend popularly known as the Suwa no kanmon (諏訪の勘文) encapsulates the justification of meat eating within a Buddhist framework: by being eaten by humans and 'dwelling' inside their bodies, ignorant animals could achieve enlightenment together with their human consumers.[220][221]

業尽有情 Gōjin ujō
雖放不生 Suihō fushō
故宿人天 Koshuku ninten
同証仏果 Dōshō bukka[1][2]

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

  1. ^ Cite error: The named reference SuwaEngi was invoked but never defined (see the help page).
  2. ^ See Kanai (1982). pp. 318-319 for attested variants.

The Kamisha produced special talismans (鹿食免 kajiki-men "permit to eat venison") and chopsticks (鹿食箸 kajiki-bashi) that were held to allow the bearer to eat meat.[222][223][224][225] Since it was the only one of its kind in Japan, the talisman was popular among hunters and meat eaters.[176] These sacred licenses and chopsticks were distributed to the public both by the priests of the Kamisha as well as wandering preachers associated with the shrine known as oshi (御師), who preached the tale of Suwa Myōjin as Kōga Saburō as well as other stories concerning the god and his benefits.[176][225]

As war god

A depiction of war banners used by the Taira clan (right) and Takeda Shingen (left). The leftmost banner (white with blue border and red lettering) carries the inscription Suwa hosshō-kamishimo-daimyōjin (諏訪法性上下大明神).
A modern reproduction of Takeda Shingen's helmet.

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:[a]
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.

  1. ^ Marshall, Yuko (2008). Heterogeneous Japan: The Cultural Distinctions Between Western and Eastern Japan. p. 6. 


Cite error: There are <ref group=lower-alpha> tags or {{efn}} templates on this page, but the references will not show without a {{reflist|group=lower-alpha}} template or {{notelist}} template (see the help page).

— Ryōjin Hishō, song 258[226] [lower-alpha 22]

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.[227] 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.[227] 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).[228]

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.[229][230] 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 (南無諏方南宮法性上下大明神 'Namo Dharma-Nature Daimyōjin of the Suwa Upper and Lower Shrines').[15] The iconic horned helmet with the flowing white hair commonly associated with Shingen, popularly known as the Suwa-hosshō helmet (諏訪法性兜 Suwa-hosshō-(no)-kabuto), came to be reputed in some popular culture retellings to have been blessed by the god, guaranteeing success in battle to its wearer.[231][232] Shingen also issued an order for the reinstitution of the religious rites of both the Kamisha and the Shimosha in 1565.[233][234]

Takeminakata and sumo wrestling

Takeminakata's contest with Takemikazuchi in the Kojiki has been interpreted as an origin myth for sumo wrestling.[235][236]

In Suwa itself, sumo is first attested during the Kamakura and Muromachi periods as a religious ritual performed in festivals (as in other places) before spreading to the general population as a form of entertainment.[237]

See also

Notes

  1. ↑ The precise meaning of Nangū (南宮, lit. 'Southern Shrine'), another term used to refer to the shrine of Suwa during the medieval period,[12] is uncertain: suggestions include the name being a reference to the geographical location of the Suwa Kamisha (Upper Shrine) on the south of Lake Suwa, it having a supposed connection to Nangū Shrine in modern Gifu Prefecture, or it deriving from 'Minakata', here understood as meaning 'south(ern)' (南方).[13]
  2. ↑ 「遣使者、祭龍田風神、信濃須波・水内等神。」
  3. ↑ 「大明神昔天竺波提國の王たりし時、七月廿七日より同卅日にいたるまで鹿野園に出で狩をせさせ給ひたる時、美教と云亂臣忽に軍を率して王を害し奉らんとす。其時王金鈴を振て、蒼天に泣て(or '仰て')八度さけびてのたまはく、『我今逆臣の為に害せられむとす、狩る所の畜類全く自欲の爲にあらず。佛道を成ぜしめむが爲也。是若天意にかなはば、梵天我をすくひたまへ』と。其時梵天眼を以て是を見て、四大天王に勅して金剛杖を執て群黨を誅せしめ給ひにけり。」
    Long ago, the Daimyōjin was the king of the land of 'Hadai' in India.
    When he went out to hunt deer at Deer Park from the 27th to the 30th of the seventh month, a rebel subject by the name of Mikyō (美教) quickly assumed control of the army and sought to harm the king. The king, ringing a bell, cried out to Heaven eight times, declaring:
    "A renegade is now seeking to harm me. I do not hunt animals for my own gain, but in order to lead them to the Buddha's path. If this my action is in accordance with Heaven's will, may Brahmā help me."
    Brahmā saw it with his eyes and commanded the four great deva-kings to wield vajra-staves and slay the rebel troops.
  4. ↑ (Version 1[41]) 「當社明神者、(...) 波提國主〆文月未ノ比鹿野苑之御狩、守屋逆臣奉制、遁其難、廣大慈悲之得名給。(...) 南方波斯國御幸成、惡龍降伏シ、萬民救治、彼國諏方皇帝申セリ。到東方金色山、善苗植テ佛道成給。其後我朝移給、接州蒼海顯、垂跡ヲ三韓西戎之逆浪、諏テハ西宮顯ル、又ハ豐前高山麓光和、(...) 終ハ勝地信濃國諏方郡垂跡 ...」
    (Version 2[42]) 「當社明神者、(...) 波提國ノ王トシテ文月未比鹿野苑御狩ノ時、奉襲守屋逆臣カ其難ヲノカレ、廣大慈悲之得名給。(...) 南方幸波斯國、降伏惡龍、救萬民、彼國ヲ治メ、爲陬波皇帝。東方至金色山、殖善苗成佛給。其後移我朝給テ、接州蒼海邊ニ垂迹、鎭三韓西戎之逆浪、表西宮、又ハ濃州高山ノ麓ニ和光、(...) 終ニ卜勝地於信濃諏方郡垂跡給 ...」
    (When) the god (myōjin) of this shrine... as king of the land of 'Hadai', went to hunt at Deer Park in the month of Fumizuki, during the hour of the sheep, subdued the renegade Moriya, he escaped from the calamity and became known as (lit. 'received the name of') 'the immensely compassionate one'...
    Going south (sic) to the land of Persia, he defeated an evil dragon, rescuing all its people. He ruled that land as Emperor Suwa.
    Arriving at a golden mountain in the east, he cultivated his seedling of virtue and attained buddhahood. Afterwards he moved to our country, appearing in the sea of Sesshū and (pacifying) the chaos of (lit. 'the rough sea of') the Xirong (of/and the) three Han (kingdoms).
    He then (deliberated to) appear in Nishinomiya, and at the foot of (Mount) Takayama in Nōshū (or: Buzen Province) he dimmed his radiance... Finally he manifested in the goodly district of Suwa in Shinano ...
  5. ↑ This place name appears as one of the sixteen Mahājanapadas in Kumārajīva's translation of the Humane King Sutra.[43][44]
  6. ↑ 「正一月日之蝦蟆狩之事　蝦蟆神成　大荒神　惱乱天下時、大明神彼ヲ退治御座し時、四海静謐之間、陬波卜云字ヲ波陬なりと讀り、口傅多し」(Butsukirei)
    Concerning the Frog Hunting (Ceremony) of New Year's Day.
    When the toad god turned into a greatly violent deity and caused anguish to all under heaven, the Daimyōjin subdued it; the four seas then became tranquil.
    The term 'Suwa' (陬波) means (lit. 'is read as') "the waves are still" (nami shizukanari). Many oral legends exist [about this event].
  7. ↑ 「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」(Suwa Shichū)
  8. ↑ 「一、御座石ト申ハ正面之内二在リ、件之蝦蟆神之住所之穴通龍宮城エ、退治蝦蟆神、破穴以石塞其ノ上坐玉シ間、名ヲ石之御座ト申也 口傅在之」(Butsukirei)
    The Goza-ishi is located in front [of the Kamisha].
    The toad god lived in a hole that led to the dragon king's palace (Ryūgū-jō). When [the Daimyojin] subdued the toad god, he blocked the hole with a stone and sat on it.
    The stone is named ishi no goza ('stone seat'). This [story] exists in oral legends.
  9. ↑ 「石御座ト申ハ 件蝦蟆神 住所之穴通龍宮城 退治蝦蟆神彼穴 以石ヲフタキテ 其上ニ坐シ給間 石御座リ申也 口傅在之」(Suwa Shichū)
  10. ↑ 「如此御祈祷已に七日満じける日、諏訪の湖の上より、五色の雲西に聳き、大蛇の形に見へたり。八幡御宝殿の扉啓けて、馬の馳ちる音、轡の鳴音、虚空に充満たり。日吉の社二十一社の錦帳の鏡動き、神宝刃とがれて、御沓皆西に向へり。住吉四所の神馬鞍の下に汗流れ、小守・勝手の鉄の楯己と立て敵の方につき双べたり。」
    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. ... (trans. William George Aston)
  11. ↑ 「後宇多院御宇弘安二年己卯季夏の天。當社神事時。日中に變異あり。大龍雲に乘じて西に向。參詣諸人眼精の及所そこはかとなく。雲間殊にひはたの色ひらひらと見ゆ。一龍か又數龍か。首尾は見えず。何樣にも明神大身を現じて。本朝贔屓の力を入れまします勢なり。」
  12. ↑ 「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構壇于湖南山麓、祭諏訪大明神及百八十神、奉千代田刺忌串斎之」
  13. ↑ 「丁未。奉授信濃國諏方郡无位勳八等南方刀美神從五位下。」
  14. ↑ 「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。」
  15. ↑ 「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。」
  16. ↑ 「廿七日甲申。 (...) 信濃國正三位勳八等建御名方冨命神從二位。」
  17. ↑ 「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。」
  18. ↑ 「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。」
  19. ↑ 「諏方郡二座 並大 南方刀美神社二座 名神大」
  20. ↑ 「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。」
  21. ↑ Currently three days: from the 26th to the 28th of August.[211]
  22. ↑ 「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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  228. ↑ Muraoka (1969). p. 112.
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