Izumo Taisha Shrine Visit Guide: Exploring Through Izumo Mythology
I will guide you through your visit to Izumo Taisha
while introducing Izumo mythology.
■ Introduction
You can download a map of the shrine grounds from the Izumo Taisha website,
so please use it as a reference.
You can print it out on A4 paper in advance
or view it on your smartphone.
We will start from the Seidamari.
The required time is about 60 to 90 minutes.
* I will provide explanatory titles, so
please skip any parts you are not interested in.
■ Name and Main Deities
Izumo Taisha is generally called "Izumo Taisha",
but on the Izumo Taisha website,
it is written as "Izumo Oyashiro".In the Izumo no Kuni Fudoki, it is recorded as
Kizuki no Oyashiro.
The main deity is generally called
Okuninushi no Mikoto,
but on the Izumo Taisha website,
it is written as Okuninushi no Okami.
In the Kojiki, it is recorded as
Okuninushi no Kami.
■ Downward Approach
Shinmon-dori Street extends straight south from the Seidamari,
and standing tall in the distance in white
is the Great Torii (First Torii).
Standing at the Seidamari is the Second Torii,
and the approach extends north from here.
Generally, shrine approaches are uphill,
but this is a rare downward approach.
As far as I know, the Omotesando in Tokyo
is a downward approach to Meiji Jingu.
■ Harae-no-yashiro and Harae-bashi
As you go down the approach, on the right side
is the Harae-no-yashiro (Purification Shrine).
The enshrined deities are:
Seoritsuhime-no-kami,
Hayaakitsuhime-no-kami,
Ibuki-do-nushi-no-kami,
and Hayasasaruhime-no-kami.
The details of these four deities are not certain, but
these four deities are calledthe deities of purification,and they are grateful deities who cleanse us
of the sins and impurities we have committed without knowing.
When you finish descending the slope, there is a bridge.
This is also called the Harae-bashi Bridge, and crossing it
purifies you of your sins and impurities.
■ Pine Tree Avenue
Beyond the third torii gate (the middle torii gate), a
beautiful pine-lined approach continues.
This is also known as the “Pine Horse Ground” and is said to have been donated around 1630 by
Chotoku-in,
the lawful wife of Izumo lord Hori Tadauji.
Since the center is a path for the gods,
if you walk along either of the sides,
you will find the “Statue of Benevolence”
on the left before the purification fountain, and the “Statue of Musubi” on the right.
■ “Statue of Benevolence” The Myth of the White Rabbit of Inaba
The “Statue of Benevolence” is based on the
White Rabbit of Inaba (Inaba no Shirousagi) *as written in the Kojiki myth.
The myth goes as follows.
Ohonamuchi (= Okuninushi-no-Kami) heard that there was a beautiful woman named
Yakami-hime in Inaba, and he set out from Izumo with the Yasogami (eighty gods) to propose to her.
The Yasogami made
Ohonamuchi carry their luggage
and went ahead.
There is a children's song that goes,
“Carrying a large bag on his shoulder...”
but that song was actually about Okuninushi-no-Kami
being bullied.
During that journey,
he encountered an injured white rabbit.
The rabbit said,
“I wanted to cross over here from the Oki Islands, so I suggested to the sharks,
‘Let’s compare which is more numerous, the rabbits or the sharks,’
and had the sharks line up toward Cape Keta.
I flew over them pretending to count them,
and at the end, I said, ‘You have been deceived,’
and the last shark caught me and peeled off my skin.
On top of that, following the false instructions of the Yasogami,
‘Wash in the seawater and let the wind blow on you,’
I ended up in an even worse condition.”
Hearing this, Ohonamuchi told it,
“Wash your body with fresh water,
and wrap yourself in cattail pollen to sleep.”
The rabbit followed his instructions, and its body
instantly returned to normal.
The rabbit, whose injuries had healed,
predicted, “Yakami-hime will choose you,” and
just as predicted,
Yakami-hime chose the kind Ohonamuchi, not the mean Yasogami.
This is said to be the first medical treatment in Japan.
The logo of the Shimane University Hospital in Izumo
includes a rabbit in reference to this story.
■ “Statue of Musubi” Sakimitama Kushimitama
The “Statue of Musubi” on the opposite side
is based on the Sakimitama Kushimitama myth from the Nihon Shoki.
The divine prayer of Izumo Taisha is
“Sakimitama Kushimitama, Mamoritamae Sakihaetamae.”
It means, “May the Sakimitama and Kushimitama
protect and bless us.”
The myth of Saki-mitama and Kushi-mitama is as follows.
Sukunabikona-no-Kami worked together with
Okuninushi-no-Kami to build the nation,Okuninushi-no-Kami but
Sukunabikona-no-Kami
departed for the land of Tokoyo.
As Okuninushi-no-Kami was at a loss,
another deity approached, illuminating the sea.
That deity said,
“Because I was there,
you were able to build the nation.
I am Saki-mitama and Kushi-mitama, who bring you fortune.
I wish to live on Mount Mimuro in Yamato,”
and so he built a shrine and resided there.
Mount Mimuro (Mount Mimuro) is the current Mount Miwa in Nara Prefecture, and
the shrine that enshrines this mountain as its sacred object is
Omiwa Shrine.
The explanatory note on this statue states,
Saki-mitama and Kushi-mitama are things that everyone possesses within themselves,
so let us be grateful for the “life” received from the Great Deity and
cherish and live it to the fullest in the right way.
it is written.
The phrase “live it to the fullest”
feels very profound.
Now, purify yourself at the chozuya (water pavilion). Previously, there were ladles, so there was a specific etiquette,
but due to COVID-19, it is now running water, so you just rinse your hands.
If you apply the etiquette of the ladle,
rinse your right hand, rinse your left hand,
purify your mouth with water held in your right hand,
and then rinse your right hand again, is that the procedure?
(I am not certain)
■ Bronze Torii Gate
From here, the inside of the Aragaki fence is the shrine grounds.
At the entrance stands the fourth torii gate, the Bronze Torii.
This Bronze Torii is said to have been donated in 1666 by
Tsunahiro, the grandson of Mori Terumoto. The text engraved on this torii
states that the main deity is Susanoo-no-Mikoto.
The main deity of Izumo Taisha is
Okuninushi-no-Kami, but
in the late Kamakura period,
from the mid-14th century to the mid-17th century,
there was a period of about 300 years when Susanoo-no-Mikoto was
the main deity.
This is because of the syncretism of Shinto and Buddhism, which deepened the relationship between
Izumo Taisha and Gakuen-ji Temple. One of the principal images of the Tendai sect Gakuen-ji Temple is Yakushi Nyorai, and
within the thought of Shinto-Buddhist syncretism,
Yakushi Nyorai = Gozu Tenno, and Gozu Tenno = Susanoo,
so it is thought that the principal image of Gakuen-ji was interpreted as Susanoo-no-Mikoto.
Due to this influence,
it is thought that the main deity of Izumo Taisha was also
changed to Susanoo-no-Mikoto.
And,
this religious confusion continued into the Sengoku period,
and in the era when the Amago clan held real power,
Amago Tsunehisa took the lead,
and after the construction in the 15th year of Eisho (1519),
the Dainichi-do Hall enshrining Dainichi Nyorai and
a three-story pagoda were built on the grounds of Izumo Taisha.
The person who worked hard to return this to its original state was
the 68th Izumo Kuni-no-Miyatsuko, Senge Takamitsu, and
during the “Kanbun Construction” in the 7th year of Kanbun (1667),
he succeeded in wiping out the Buddhist influence,
and the official main hall, 24 meters high, which is the same as it is today, was built.
And around the same time,
the main deity also returned to Okuninushi-no-Kami.
Generally, the concept of Shinbutsu-shugo (syncretism of Shinto and Buddhism) was abolished
after the Meiji Restoration, so
the fact that they succeeded in
separating Shinto and Buddhism in the early Edo period is groundbreaking.
The management of this reconstruction was carried out by
the Edo Shogunate and the Matsue Domain, and the
shogun at the time wasthe 4th Tokugawa Shogun, IetsunaIetsuna's father,
Iemitsuwastroubled by the fact that he had no heir.
Therefore,
his wet nurse,
Kasuga no Tsuboneprayed to Okuninushi-no-Kami forthe birth of an heir, and there is an episode that Ietsuna was born the following year.
It is said that the Shogunate made a large donation to this Kanbun reconstruction,
but
one can also view it as Okuninushi himself
driving this construction forward with his own power.
■ Haiden (Hall of Worship)
If you go a little further, you will find the Haiden.
There may be a line at the front, but
the offering box is placed across the entire width.
Therefore, we can make our offerings from the side
and worship from a little further back.
The etiquette istwo bows, four claps, one bowEvery year on May 14th,
during the Reisai (Chokusai) festivalonly,
eight clapsare performed.Usually, it is half that, four claps.
Other shrines across the country with the same etiquette include
Niigata'sYahiko Shrineand Oita'sUsa Jingu
As for the offering,
generally, since he is a god of matchmaking, five yen (go-en) is considered good,
and some people prefer to offer fifteen yen (so that you have good connections) or
forty-five yen (so that you have good connections forever), but
it is a matter of sentiment, so there are no rules.
■ Mizusha (Water Pavilion)
If you walk around the Haiden counter-clockwise,
there is a Mizusha on the right side facing the main hall.
I heard from a priest a long time ago that
the water in the Chozusha is tap water, but the water in this Mizusha is
spring water from the restricted area of Mt. YakumoBy all means, let us purify ourselves here and receive power.
■ Honden (Main Hall)
Finally, the Honden.
There is a line here too, but
like the Haiden, the offering box is placed across the entire width.
Therefore, we can make our offerings from the side
and worship from a little further back.
To be honest,the gods are omnipotentso
I don't think you need to face them one-on-one.
To avoid crowding,
I think it is fine to spread out and pray.
Of course,
the shrine is not organizing the line either.
If you really want to pray seriously,
it opens from 6:00 AMso I recommend the early morning.
There are fewer people, it is refreshing, and
it is full of power.
The Honden of Izumo Taisha is surrounded by
three layers of fences: Aragaki, Mizugaki, and TamagakiThe place where we prayed earlier is the Mizugaki,
and its entrance is the
Yatsuashimon GateIt was built during the Kanbun reconstruction of 1667 and
is designated as a National Important Cultural Property
Usually, unless it is a formal visit,
you cannot enter inside the Mizugaki,
but you can enter during the first three days of the New Year.
There is a Tamagaki further inside,
and the entrance is theRomon Gate, which is a National Important Cultural Propertybut basically, only priests can enter inside that.
By the way, the Honden is from
theEnkyo reconstructionof 1744,
and was designated as a National Treasure in 1952.
During the 2013Heisei Great Reconstructionthe
roof was re-thatched and other work was done.
Taisha-zukuri stylewith Chigi and Katsuo-gi placed on the roof, and
generally,
vertically cut Chigi are calledOtoko-chigi (male Chigi)and horizontally cut ones are calledOnna-chigi (female Chigi)and it is said that they differ depending on the gender of the deity.
*This is not always the case.
Shrine architecture varies; for example, Ise Jingu uses the
Shinmei-zukuri style, and while Taisha-zukuri is tsumairi (entrance on the gable side), Shinmei-zukuri is hirairi (entrance on the eaves side).Styles referred to as the Taisha lineage include
Sumiyoshi-zukuri,Kasuga-zukuri, and others, while the Shinmei lineage includes Hachiman-zukuri
,Hiyoshi-zukuri, and others.
■ Shrine Crest
A shrine crest is the emblem of a shrine.
The shrine crest of Izumo Taisha is the Niju-kikko-ken-hanabishi.
In ancient times, it seems the shrine crest was
a double hexagon containing the character 'Ari' (有).
Kamosu Shrine in Iu, Matsue, and
Manai Shrine as well as Manai Shrine still use this shrine crest today.
In the past, the tenth month of the lunar calendar was not referred to as Kannazuki (Month Without Gods), but rather
Kamiarizuki (Month With Gods), and it seems it was written as Kamiarizuki (using the character for 'exist').
If you look closely at the character 'Ari' (有),
it is a cursive form of the characters for 'tenth month'.
■ High-Rise Shrine Pavilion
If you look at the ground around the front of the main hall,
there is a pattern of three circles enclosed by one large circle.
These are the traces where the pillars of the old main hall once stood.
In the past, the heights of buildings were described in a song called Kutsusami as
Unta, Wani, Kyosan.The Daigokuden of
Heian Jingu in Kyoto was third, the Great Buddha Hall of
Todai-ji in Yamato was second, and the largest, the main hall of Kizuki Taisha
, is said to have been twice the current height, at 16 jo (48 meters)
.
Furthermore, the
Kinrin Gozoei Sazu (Golden Wheel Construction Diagram) passed down in the Senge family of Izumo Kuni-no-Miyatsuko depicts the main hall of Izumo Taisha standing on 9 sets of 3 pillars bundled into one.
However,
because there was no proof of this until now,
the high-rise shrine pavilion was considered to be imaginary.
However,
in the year 2000, a portion of a pillar was excavated
from the location where that pattern exists.
Because of this,
the possibility of the existence of a high-rise shrine pavilion increased dramatically.
Analysis of the pillar material suggests it dates back to the
1248 construction in the early Kamakura period.
■ Since when has Kizuki Taisha existed?
If the discovered pillar is from 1248,
what about before that?
There is a record that the 'Unta' built in 1067 collapsed in 1108,
and was rebuilt in the 'Yosegi no Gozoei' (Laminated Wood Construction) of 1115.
The Kutsusami song was recited in 970,
the Izumo no Kuni Fudoki, which mentions the name Kizuki Taisha, was written in 733,
the Nihon Shoki, which records the Kuniyuzuri (Transfer of the Land) myth, was written in 720,
and the Kojiki was compiled in 712.
In the Nihon Shoki, there is a record that the 37th Emperor Saimei
ordered repairs in 659.
This is the oldest record with a verifiable date.
*There is also a theory that it was Kumano Taisha that was repaired.
Also, the 11th Emperor Suinin gave instructions
to build it magnificently. It is certain that a shrine to worship the gods
has existed since ancient times, but
when did it become a high-rise shrine pavilion?
The technology for high-rise architecture was transmitted to Japan,
and since the Great Buddha Hall of Todai-ji in Yamato was founded in 758,
it is thought to have been in the first half of the 8th century.
If so,
I suspect that the
24th Izumo Kuni-no-Miyatsuko Furuyasu presentation of the
“Izumo no Kuni-no-Miyatsuko Kamuyogoto
”to the 44th Empress Gensho in 716 might be one benchmark for the completion of the high-rise shrine pavilion. (This is my personal opinion)
■Auxiliary Shrines on the East Side
Now, let's walk around the shrine grounds counter-clockwise. The building you see in front on the east side is the
East Jukusha (Nineteen Shrines). This is where the eight million gods from all over Japan stay during the Kamiari-sai festival.
There is a symmetrical West Jukusha on the west side.
※You can only enter beyond this point until 4:30 PM.
If you turn at a right angle and head north, you will find the
Kama-no-yashiro (Kama Shrine) on your right. The enshrined deity is
Susanoo-no-Mikoto's child,
Ukanomitama-no-Kami. This is the god of all food,
and the same deity enshrined at the familiar Inari Shrines.
Located on the west side of Kama Shrine, separated by a fence, is the
Mikado-no-Kami-no-Yashiro (Gate Shrine).
There is a symmetrical West Gate Shrine on the west side inside the fence.
These are the so-called gatekeeper gods.
The enshrined deities are
the Uji-no-Kami
on the east side and the Kutami-no-Kami.
Since there is a region called Kutami in the eastern part of Izumo City,
it is thought that they are local deities,
but there is no detailed information.
If you continue further north, there are two shrines lined up inside the fence.
The one on the east side is the Amasaki-no-Yashiro,
whose formal name is the
Kamumusubi-Inochihime-no-Kami-no-Yashiro
The enshrined deities are
Kisagai-hime-no-Mikoto
Umugai-hime-no-Mikoto.
※This is the notation used on the Izumo Taisha website.
The one on the west side is the Mimukai-no-Yashiro
Its formal name is the
Okami-no-Okisaki-no-Kami-no-Yashiro
The enshrined deity is
Suserihime-no-Mikoto.
※This is the notation used on the Izumo Taisha website.
■The Persecution of Okuninushi-no-Kami by the Eighty Deities
(The Aftermath of the White Rabbit of Inaba Myth)
The eighty deities, who were unhappy that Onamuchi (=Okuninushi)
had married Yakami-hime,
decided to kill Onamuchi on their way back to Izumo,
saying, "We will drop a red boar, so catch it below,"
and they dropped a red-hot rock.
Onamuchi, who caught it and suffered severe burns,
died.
When Onamuchi's mother goddess asked for help from Takamagahara,
Kamumusubi-no-Kami sent Kisagai-hime and Umugai-hime to help.
Kisagai means ark shell,
and Umugai means clam.
They ground the shells of the ark shell and clam,
mixed them with mother's milk, and applied it to Onamuchi's burns,
causing Onamuchi to be revived.
Therefore, these two deities are considered the gods of medicine and nursing.
Also, in the Izumo-no-kuni Fudoki, they appear as
Kisaka-hime-Mikoto,
and she gave birth to Sata-no-Okami in Kaga on the Shimane Peninsula.
This Sata-no-Okami is considered to be the same deity as
Sarutahiko-no-Kami.
■Suserihime: Visit to the Underworld (Ne-no-Kuni)
Onamuchi (=Okuninushi)
was targeted again by the eighty deities,
and he sought help from Susanoo, who lived in the Underworld
.
There, he met Susanoo's youngest daughter, Suserihime
. The two were drawn to each other and became a couple.
Suseri-hime introduces
Ohonamuchi to Susanoo, but
Susanoo subjects Ohonamuchi to trials, such as
locking him in a room with snakes, centipedes, and bees, and
exposing him to fire.
In response,
Ohonamuchi overcomes these trials thanks to Suseri-hime's quick thinking and
the help of mice.
Finally,
while Susanoo is asleep, Ohonamuchi takes the
Ikutachi sword and the Iku-yumiya bow and arrows and the Heavenly Speaking Lute, and
carries Suseri-hime on his back to escape from the Land of Roots.
However, the Heavenly Speaking Lute hits a tree,
making a loud sound that wakes Susanoo up.
Susanoo chases after them,
goes as far as the Yomotsu Hirasaka (Slope of the Underworld), and
"Call yourself Okuninushi-no-Kami,
take Suseri-hime as your principal wife, and rule the land."
he calls out loudly.
In this way, Okuninushi-no-Kami
begins to build the land of Izumo.
As for Suseri-hime afterward,
first, Yakami-hime, who is pregnant,
comes to Izumo longing for Okuninushi, but
out of consideration for Suseri-hime, she returns to Inaba.
Next,
Okuninushi
goes to the land of Koshi to meet Nunakawa-hime
, but
unable to bear Suseri-hime's jealousy, he tries to flee to the land of Yamato.
Here,
as Okuninushi heads toward Yamato,
with one hand on his horse's saddle
and one foot in the stirrup,
he recites a farewell poem to Suseri-hime.
In response, Suseri-hime recites:
"You may have women in every port,
but I have only you.
In your soft bedding,
please caress my white, youthful breasts,
which are like light snow, and rest well,"
and offers him sake.
Moved by this, Okuninushi shares a cup with her,
and they renew their marriage vows.
Suseri-hime is a goddess who possesses wisdom, cuteness, and
a little bit of jealousy.
Now, if you walk a little further and look back,
you can see a wonderful view.
If you go further to the back of the main hall,
there is the Suga-no-Yashiro Shrine.
The enshrined deity is
Susanoo-no-Mikoto.
■ Suga-no-Yashiro Shrine
Recently, television and magazines have been saying
that it is good to take sand from Inasa Beach
and bring home the sand that has already been placed there, which contains power,
but even for those who cannot go to Inasa Beach,
there is a way to receive power.
That is to go behind the shrine and
touch the Iwakura (sacred rock) exposed from the forbidden area of Mt. Yakumo.
Regarding the relationship between Susanoo-no-Mikoto and
Okuninushi-no-Kami,
the sign at Suga-no-Yashiro Shrine
states that he is the father of Okuninushi-no-Mikoto.
This is based on the description in the Nihon Shoki.
The Kojiki
records him as a descendant six generations after Susanoo-no-Mikoto.
I believe that
ancient Izumo at that time practiced ultimogeniture (inheritance by the youngest child), and Okuninushi-no-Kami
became Susanoo's successor by becoming the husband of Suseri-hime, the youngest daughter who held the right of inheritance.
I think the reason Susanoo subjected Okuninushi to numerous trials was
to test whether he was worthy of being a successor.
■ Who is Susanoo-no-Mikoto?
(The Myth of Slaying the Eight-Forked Serpent)
Izanagi-no-Mikoto Izanagi-no-Mikoto and Izanami-no-Mikoto
give birth to many lands and gods.
The three noble children born here are
Amaterasu-Omikami, Tsukuyomi-no-Mikoto, and
Susanoo-no-Mikoto.
Each was ordered by Izanagi to rule over the world of the day, the world of the night, and the world of the sea, respectively, but
Susanoo threw a tantrum, wanting to go to the underworld where the deceased Izanami was, and was banished by Izanagi.
Before going to the underworld, Susanoo visited Amaterasu,
but he repeated his mischief there as well and was banished again.
Banished from the Plain of High Heaven, Susanoo descended to Izumo, where the entrance to the underworld is located.
At the Hii River, he found chopsticks floating by
and thought someone must live upstream; the people he met were
Ashinazuchi,Tenazuchi and their daughter
Kushinadahime.
Kushinada had seven older sisters, but
every year they were attacked byYamata no Orochi,
and the remaining Kushinada was also fated to be attacked.
Susanoo attempted to defeat the Orochi on the condition that he could take Kushinada
as his wife.
Yamata no Orochi is a monster with bright red eyes,
one body, and eight heads and tails.
In response,
Susanoo instructed Ashinazuchi and Tenazuchi to,
brew strong sake, build eight fences,
and place eight sake barrels there.
When the old couple prepared as instructed and waited,
Yamata no Orochi appeared night after night,
drank the sake, and fell asleep.
Taking advantage of this, Susanoo
hacked the Orochi to pieces with his own sword.
However,
when he tried to cut off the tail,
the blade of his sword chipped.
Suspicious, he cut open the tail,
and a magnificent sword appeared.
That sword is
Ame no Murakumo no Tsurugi,
later called Kusanagi no Tsurugi,
and Susanoo presented it to Amaterasu.
United with Kushinada, Susanoo lived in the land of Suga.
The poem composed at this time is considered the first waka in Japan:
“Eight clouds rise, an eightfold fence of Izumo, for my wife to dwell within, I build an eightfold fence, oh, that eightfold fence.”
Thus, Susanoo
became the first king of the land of Izumo,
and eventually passed the baton to Okuninushi.
■ Rabbits of Izumo Taisha
When you descend the stone steps of the Suga Shrine, you are right behind the main hall.
Rabbit statues have been placed in this area for several years,
making it a popular spot for social media.
Besides here behind the main hall,
it is said that there are rabbits in the Shin-en garden, around the Kagura-den, and at the Sorei-sha.
(They are increasing daily, so the exact number is unknown.)
Now, if you turn left onto the small path and head south,
there is a western worship hall.
The reason there is a worship hall here is because
the deity is facing west.
■ The Mystery of Facing West
The layout inside the shrine
is as follows.
There are various theories as to why the deity's seat faces west.
・Five Guest Deities・
Inasa Beach・Not turning his back on the Suga Shrine behind him・Following ancient residential styles
・Protecting Japan from threats from the west (paired with Kashima Jingu in the east)
・Not facing south out of consideration for the Imperial grandson
・Turning his back on Ise Jingu
・Facing northern Kyushu (Tsukushi)
・Facing the neighboring Tsukushi Shrine
・The west side is more open and has a better view
The most prominent theory is that it is "facing Inasa Beach."
The 82nd Izumo Kuni-no-Miyatsuko, Mr. Takamune Senge wrote in his book
"Izumo Taisha" that
in late autumn, sea snakes come ashore at Inasa Beach and are enshrined as
"Ryujasama" (Dragon Snake deities) who are messengers of the gods. This is likely not unrelated to the fact that the seat of the deity faces west.
■摂末社 (Auxiliary Shrines) on the West Side
The shrine located to the right of the western worship area, beyond the sacred fence, is the
Tsukushi-no-Yashiro
(official name:
Kamumusubi-miko-kami-no-Yashiro)
The enshrined deity is
Takirihime-no-Mikoto.
*This is the notation used on the Izumo Taisha website.
Takirihime is one of the
three Munakata goddesses born from the ten-span sword held by Susanoo-no-Mikoto during the
Ukehi (divine pledge)
ritual between Amaterasu Omikami and Susanoo-no-Mikoto. She became the wife of Okuninushi-no-Kami and gave birth to Ajisukitakahikone-no-Kami
and
Takahime-no-Mikoto.
Lined up on the right side as you proceed slightly south are the
Uji-no-Yashiro (North and South).
The enshrined deity of Uji-no-Yashiro (North) is
Ame-no-Hohi-no-Mikoto.
He is one of the five deities born from the magatama beads of Amaterasu Omikami's hair ornament during the Ukehi ritual between Amaterasu Omikami and Susanoo-no-Mikoto, and is the
ancestral deity of the Izumo Kuni-no-Miyatsuko family
.
The enshrined deity of Uji-no-Yashiro (South) is
Miyamuki-no-Sukune.
He is the 17th-generation descendant of Ame-no-Hohi-no-Mikoto and was the person who
was first granted the title of Kuni-no-Miyatsuko and Izumo-no-Omi in the first year of Emperor Ingyo (412 AD).
■ The Myth of the Transfer of the Land (Kuniyuzuri)
Since Ame-no-Hohi-no-Mikoto has appeared, I will conclude by introducing the "Myth of the Transfer of the Land."
Amaterasu insisted that
Ashihara-no-Nakatsukuni (the Central Land of Reed Plains), centered on Izumo, should be ruled by her own children, and demanded that Okuninushi transfer the land to her.
The first to come for negotiations was
Ame-no-Hohi-no-Mikoto. However, Ame-no-Hohi was captivated by Okuninushi's governance of the land and ended up settling in Izumo.
The next to come for negotiations was Ame-no-Wakahiko. Ame-no-Wakahiko also married Okuninushi's daughter, Shitateruhime (Takahime), and did not return to Takamagahara (the Plain of High Heaven).
Furthermore, he killed the pheasant sent to scout him, and the arrow he shot at that time reached Takamagahara. Ame-no-Wakahiko was deemed a traitor and killed.
The one who came for the final negotiation was
Takemikazuchi-no-Kami. Takemikazuchi descended upon
Izasa-no-O-hama (Inasa Beach).
In response to Takemikazuchi's demand, Okuninushi replied that he would leave the decision to his son,
Kotoshiro-nushi-no-Kami.
At this time, Kotoshiro-nushi was fishing at
Miho-no-saki point.
Takemikazuchi had his attendant
Ame-no-torifune go to fetch him, and once brought, Kotoshiro-nushi agreed to the transfer of the land.
When Takemikazuchi asked if there was anyone else to consult,
Okuninushi replied that there was one more, Takeminakata-no-kami.
Takeminakata then arrived and proposed settling the matter with a test of strength.
*This is one of the origins of sumo wrestling
However,
Takeminakata was defeated and fled all the way to the land of Shinano.
Takemikazuchi pursued him
and made him agree to the transfer of the land.
Thus, there was no one left to oppose,
and Okuninushi said that if they would build him
a grand shrine at Tagishi-no-kohama with rafters reaching the sky,
he would hide there and govern the unseen world,
completing the transfer of the land.
In the Nihon Shoki,
Takamimusubi-no-mikoto of Takamagahara
requests that Okuninushi govern the divine rites of the unseen world at the Amenohisumi-no-miya shrine that they are building for him.
At the same time, it is declared that
Ame-no-hohi will be in charge of those rites.
And to this day,
his descendants, the Izumo no Kuni-no-miyatsuko,
have continued to protect Izumo Taisha.
■ Finally, a little bit of trivia
The best view of Izumo Taisha is
looking at Mt. Yakumo over the Main Hall from the plaza on the west side of the Worship Hall.
Mt. Yakumo is beautiful when hazy on a clear day,
and mysterious when shrouded in mist on a cloudy day.
Finally,
head from the west gate toward the Kagura-den.
The shimenawa (sacred straw rope) hanging on the Kagura-den is
one of the largest in Japan,
measuring 13.6 meters in length and weighing 5.2 tons.
The shimenawa at Izumo Taisha is twisted in reverse.
Generally,
the right side is considered superior,
so they are usually left-twisted, starting from the right.
At Izumo Taisha,
which is related to the fact that the deity faces west,
the left side (west side) is considered superior, so they are right-twisted, starting from the left.
There is another one of the largest things in Japan here.
It is the Hinomaru national flag that is being flown.
It is 13.6 meters wide by 9 meters high, the size of 75 tatami mats.
The flagpole is 47 meters high, built so as not to
exceed the 48-meter height of the high-rise shrine.
This concludes the visiting guide.
After this, please enjoy strolling along Shinmon-dori Street
or visiting the auxiliary shrines outside the grounds.