• • Period: Legendary Period
  • Occupation: –
  • Family: –
  • Birth: –
  • Death: –

Yamanobe no Ohotaka

Yamanobe no Ohotaka is a man seen in the kojiki during the exploits to try and get Prince Homutsuwake to speak.

Though the prince had grown into a man he still could not speak, however, one day he saw a swan and remarked at it. And so Yamanobe no Ohotaka was sent to retrieve the swan by Emperor Suinin.

He followed the swan through Harima to Kii, Inaba to Tanba, Tajima then eastwards until Afumi,  Minu to Wohari, and finally Shinano to Koshi. There in the estuary of Wanami he caught it and brought it to the Emperor. Though this does not cause to prince to speak again.¹²

The accounts in the nihongi differ slightly with the name of the man being Amano Yukaha Tana volunterring to pursue the swan all the way to Tajima.

After capturing the swan, he returns and presents it to Homutsuwake and he finally learns to speak.³

Footnotes

1. Yasumaro. O, translated by Gustav Heldt. (2014) “Kojiki. An Account of Ancient Matters”. New York: Columbia University Press.
2. Chamberlain, B. H. (1932) “Translation of the Kojiki.” Kobe: J.L. Thompson & Co.
3. Aston. W.G. (1896) “Nihongi Volume 1: Chronicles of Japan from the Earliest Times to AD697”. Tuttle Publishing.

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• • Period: Legendary Period
  • Occupation: Prince
  • Family: Emperor Suinin (father) Sahobime (mother) Hinagahime (wife)
  • Birth: –
  • Death: –

Homutsuwake

Homutsuwake (誉津別命) was the son of Emperor Suinin and Sahobime.¹²³

Birth

Nihongi Version

Homutsuwake was born prior to the assassination attempt on his father’s life by his mother.

His mother, mourning that she nearly took her husbands life, sneaks into her brothers castle (Sahobiko) with the prince Homutsuwake.

Attacks by the emperor against the castle intensify and eventually the castle is set on fire.¹

Kojiki Version

In the kojiki the Empress had not yet given birth, and so after entering the castle the Emperor turned aside his armies to allow her to have her child. After this the child was put outside the stronghold. The Emperor being told if he considered the boy his child he could come and take him.

He sends his men to take the child and to also try and capture the Empress.

Angered they were unable to capture his wife he asks her to choose the childs name. As he had been born as the castle burnt she gave him the name Homutsuwake (Fire-possessing Lord)

Suinin then asked how he should raise the child, Sahobime saying to give him a foster mother and bathing women.

He then asks who should remove the girdle she placed around his waist and in reply she says Yehime and Otohime, daughters of Tatsumichinoushi Prince of Taniha as their parentage is unsullied.

And so the Empreror kills Sahobiko and Sahohime.

Homuchiwake was then entertained after they made a canoe for him from cedar from Ahidzu in Wohari and they placed it in the pools of Ichishi and Karu in Yamato.²³

Homutsuwake learns to talk

Nihongi Version

By the age of 30 the prince still did not speak. One day he sees a swan and finally talks saying ‘what is this thing?’

The Emperor happy at this asks who will go and collect this swan for his son. Amano Yukaha Tana volunteers and pursues it all the way to Tajima.

After capturing the swan, he returns and presents it to Homutsuwake and he finally learns to speak.

The Emperor then gives Amano the title of Tottori no Miyakko and also at this time established the Be of Torikahibe and Homutsube.¹

Kojiki Version

It is said someone by the name of Yamanobe no Ohotaka was sent to go and collect the swan.

He followed the swan through Harima to Kii, Inaba to Tanba, Tajima then eastwards until Afumi,  Minu to Wohari, and finally Shinano to Koshi. There in the estuary of Wanami he caught it and brought it to the Emperor.

The emperor thought seeing the bird again would make the prince talk, but it did not, and so the Emperor retired and had a dream. He dreamt a kami said if he built a shrine like his abode then the prince would speak.

The next day he asks an oracle to see which deity spoke finding out it was Ōkuninushi who had placed this curse on the prince. The Emperor readied the Prince to go to the shrine to pay reverence, with a man called Aketatsu being sent to attend to him.

Aketatsu swore a sacred oath ‘if there is an answer to be found in adoring this kami, then let the heron I see on Sagisu no ike fall dead.’ And the heron then died.

In reply to this he said ‘by this oath live’ and the heron came back to life. By his oath he then made wither and come back to life an oak upon Cape Amakashi (Amakashi no saki)

They also leave with Prince Unakami leaving Nara through the Ki Gate, as leaving through the Nara Gate or Ohosaka Gate would have caused them to meet a lame or blind person which was bad luck. On their journey everyone they pass they give the name of Homujibe.

After arriving at the shrine, they pray and return. A temporary Palace with a black plaited bridge is then made for Homutsuwake in the middle of the River Hi.

A man called Kihisatsumi then made a mountain adorned with green leaves and placed it downstream. Just before he presented food to Homutsuwake he finally spoke.

‘This mountain is not a mountain, perhaps it is the court of those who worship Ashiharashikowo.’

And so they informed the Emperor and he rejoiced, and the prince was left to live in the palace of Nagaho in Ajimasa.

Here he married Hinagahime for a single night where he discovered she was a serpent and flees from her. She pursued him to the ocean, where he then flees up valleys in his boat towards Yamato.²³

Footnotes

1. Aston. W.G. (1896) “Nihongi Volume 1: Chronicles of Japan from the Earliest Times to AD697”. Tuttle Publishing.
2. Yasumaro. O, translated by Gustav Heldt. (2014) “Kojiki. An Account of Ancient Matters”. New York: Columbia University Press.
3. Chamberlain, B. H. (1932) “Translation of the Kojiki.” Kobe: J.L. Thompson & Co.

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• • Period: Legendary Period
  • Occupation: Prince / Shido Shogun
  • Family: Emperor Kōgen (father) Uchishikome (mother) Emperor Kaika (brother) Sukunabikookokoro (brother) Yamatotohime (sister) Takenumakahawake (son) Hikoinakoshiwake (son) Mimakihime (daughter)
  • Birth: –
  • Death: –

Ohobiko

Ohobiko (大彦命) was the son of Emperor Kōgen and Uchishikome.

Family

He was the brother to Emperor Kaika, Yamatotohime¹² and Sukunabikookokoro.¹

The kojiki lists him as the father of Takenumakahawake, Hikoinakoshiwake and Mimakihime.¹³

The nihongi lists him as ancestor of the Abe no Omi, Kashihade no Omi, Ahe no Omi, Sasakiyama no Kimi, Tsukushi no Miyakko, Koshi no Miyakko and Iga no Omi.²

Reign of Emperor Sujin

During the 10th year of the reign of Emperor Sujin he is sent out to subdue to provinces with three other man.¹²³ Ohobiko being sent to north according to the nihongi² and more specifically to Koshi Province in the kojiki.

After leaving he came across a girl who sings a cryptic song about the emperor. After asking the girl what the song means she disappears and so he returns to the emperor to report on what he saw.¹²³

Here the version of events differ slightly.

Kojiki Version

In the kojiki it says the emperor understanding the message says it must mean that Takehaniyasuhiko means to attack him. And so Ohobiko is asked to raise an army agaisnt him. Taking Hikokunibuku with him they set sacred jars at the Pass of Wani before departing. In Yamashiro Province, on the banks of the Wakara River they find Takehaniyasu waiting for them.

Takehaniyasu shoots an arrow first and misses, Hikokunubuku returning fire and killing Takehaniyasu with his shot causing his army to rout and flee.

The army is hunted down and killed and the two return to give a report to the Emperor.¹³

Nihongi Version

In the nihongi it states that his sister Yamatotohime understood the meaning of the song.

Takehaniyasu and his wife Atahime then arrive with their armies, coming from two directions. Atahime through Ohosaka and Takehaniyasu through Yamashiro.

Atahime is intercepted and defeating by Kibitsuhiko.

Ohohiko and Hikokunifuku head to Yamashiro after setting sacred jars. Again Takehaniyasu shoots first and misses, and Hikokunifuku shoots and kills Takehaniyasu.

After the war Ohobiko is later sent to subdue the ‘savage tribes abroad’ alongside Kibitsuhiko, Tambanochinushi and Takenumakahawake.²

Footnotes

1. Yasumaro. O, translated by Gustav Heldt. (2014) “Kojiki. An Account of Ancient Matters”. New York: Columbia University Press.
2. Aston. W.G. (1896) “Nihongi Volume 1: Chronicles of Japan from the Earliest Times to AD697”. Tuttle Publishing.
3. Chamberlain, B. H. (1932) “Translation of the Kojiki.” Kobe: J.L. Thompson & Co.

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• Period: Asuka Period
• Occupation: General, Governor
• Family: –
• Birth: c.575AD
• Death: 664AD

Abe no Hirafu

Abe no Hirafu (阿倍 比羅夫) was a member of the Abe Clan who lived during the mid 7th century.¹ Louis Frederick gives the period of his life from c.575-664.²

For a part of his life he was Governor of Koshi, at this time going by the name of Abe no Omi.²

He was a general and records from the nihongi show that during the reign of Emperor Saimei he was sent three times between 658 and 660 to subdue the Ezo People, with some believing he may have gone as far north as Hokkaido.¹ He is said to have had 180 ships for his attacks on the Ezo.²

In 663, under Emperor Tenji, he led a force to Paekche to help protect them from the invasions of Silla. His naval forces were eventually routed at the Battle of Hakusuhinoe.

He was later positioned in Dazaifu (Kyushu) in anticipation of retalitary invasion from the continent.¹

Footnotes

1. Kodansha. (1993) ”Japan: An Illustrated Encyclopedia”. Tokyo: Kodansha Ltd.
2. Louis Frederic, translated by Kathe Roth (2002) “Japan Encyclopedia”. London: Harvard University Press.

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Hear about Yamato no Orochi on Episode 44 of our Podcast, the Japan Archives.

Yamata no Orochi

Yamata no Orochi (ヤマタノオロチ, also 八岐大蛇 , 八俣遠呂智 or 八俣遠呂知, 大蛇) was a giant serpentine Dragon mentioned in the Shinto Mythologies in association with Susano-o. The Dragon and Susano-o can be found in old texts such as the Kojiki and Nihongi.¹²

The appaearance of the Dragon in the Nihongi states that it had an eight forked head and tail, red eyes, and upon its back grew firs and cyprus trees. The body was so long it filled eight valleys and covered eight hills.¹ The Kojiki states the beast came from Koshi Province and had eyes like red cherries, eight heads and tails, with a body the length of eight hills and valleys; covered with cypress trees. Additionally it says that blood oozed out its stomach constantly.²

Susano-o after being banished from Heaven eventually finds his way to the grieving parents of Kushinadahime. They mourn as every year the Dragon Yamata no Orochi comes to take one of their children to eat them. Susano-o offers to help free them from this torment, by getting Kushinadahime’s parents (Tenadzuchi and Ashinadzuchi) to brew eight barrels of sake for the Dragon. After it arrives and drink the sake it falls asleep and Susano-o uses this opportunity to kill the Dragon. Upon cutting up the beast his sword becomes stuck in its tail, and so opening up the tail to see why this happened he comes across the sword Kusanagi. This sword eventually makes it way up to Heaven.¹² The Kojiki relates that as the beast is killed the River Hi (Idzumo Province) filled with blood.²

One alternative version of the Nihongi state Susano-o feeds the Dragon the sake himself as he calls the Dragon an awful kami and so must be served. Other versions give different names to the blade Susano-o used to fell the beast. These being Ama no Hayekiri, Orochi no Aramasa and Orochi no Karasabi.¹

This tale of felling the Dragon is later told to Amaterasu when Susano-o goes to Heaven to give her the sword Kusanagi. (This is in an alternative version of the Nihongi). And there is also a version where Susano-o instructs his decendant Amenonofuyukinu to take the sword up to Heaven in his stead.¹

Footnotes

1. Aston. W.G. (1896) “Nihongi Volume 1: Chronicles of Japan from the Earliest Times to AD697”. Tuttle Publishing.
2. Yasumaro. O, translated by Gustav Heldt. (2014) “Kojiki. An Account of Ancient Matters”. New York: Columbia University Press.

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Hear about Yatsukamizu Omitsuno on Episode 9 of our Podcast, the Japan Archives. 9

• • Affiliation: Shinto
  • Kami of: Relating to water.
  • Family: Fukabuchinomizuyarehana (father) Amenotsudoechine (mother) Futemimi (wife) Amenofuyukinu (son)

Yatsukamizu Omitsuno

Yatsukamizu Omitsuno (八束水巨津野)¹, or simply Omizunu (淤美豆奴神, or 意弥都奴 – Great Water Master²) is a Shinto kami mentioned in several different texts.

Name and Ancestry

Carlqvist, referenced below, states that ‘Omitsuno’ was a 5th generation decendant of Hayasusanoo,¹ however when looking at the Kojiki it is clear he is a 4th generational descendant. In the Kojiki he is shown to be the son of Fukabuchinomizuyarehana and Amenotsudoechine. Through his marriage to Futemimi he had a child known as Amenofuyukinu.²

The components of his name likey relate to water to some degree, with ‘o mitsu’ meaning ‘big water’. The ‘ya tsuka mizu’ could mean ‘many tsuka (measurements) of water.¹

In Fudoki his name represents the fertility of Hinokawa river alluvial plains and the same type of text relate him to a tale detailed below.²

Izumo Fudoki

He is most well known for the story concerning him in the Izumo Fudoki set in Izumo Province.

The tale relates how Yatsukamizu Omitsuno finds this place too small, comparing it to a strip of narrow cloth. And so he looks across the ocean and finds places whose land is in excess.

First he sees Silla, and taking land from it using a hoe and dragging it with rope to Izumo he ties it to Kozu, which becomes Kidzuki Cape. He ties the rope to Sahime Mountain, the rope became Sono Long Beach.

Next he took from Saki Country, and tying it to Taku it became Sada Country. Then was Yonami Country, which he took from and tied to Unami, which became Kurami Country. Finally he took from the Tsutsu Cape in Koshi Province. The land he tied to Izumo became Miho Cape, and the rope he used became Yomi Island, the rope he tied to Hikami High Mountain.

Now satisfied he shouted ‘Owe!’ which is apparently why one district in Izumo Province was called Ou. He then thrusts he staff into the ground on an earthern mound to the north-east of the District Office in Ou.¹

Footnotes

1. Carlqvist, A. (2010) “The Land Pulling Myth and Some Aspects of Historical Reality”. Japanese Journal of Religious Studies, Vol. 37, No.2, pp.185-222.
2. Yasumaro. O, translated by Gustav Heldt. (2014) “Kojiki. An Account of Ancient Matters”. New York: Columbia University Press.

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• • Co-ordinates: 35°22′16″N 133°32′47″E
  • Region: Chūgoku Region
  • Prefecture: Tottori Prefecture
  • Height: 1729 metres.

Mount Daisan

Mount Daisan (大山) resides in Tottori Prefecture and reached a height of 1729 meters is the tallest in the region.

During the time the Izumo Fudoki was compiled this Mountain was called Hikami High Mountain (火神岳). The mountain has connection to the ‘Land Pulling Myth,’ mentioned in the Izumo Fudoki. After the kami Yatsukamizu Omitsuno drags land from the Tsutsu Cape in Koshi Province he ties it with rope to Izumo Province, tying the rope around Hikami High Mountain.¹

Footnotes

1. Carlqvist, A. (2010) “The Land Pulling Myth and Some Aspects of Historical Reality”. Japanese Journal of Religious Studies, Vol. 37, No.2, pp.185-222.

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Hear about two myths from the Izumo Fudoki on Episode 9 and Bonus Episode 8 of our Podcast, the Japan Archives.

Izumo Fudoki

Izumo Fudoki (出雲国風土記)  is a Fudoki (Regional Report) about Izumo Province, originally compiled in 733AD.

Authorship and Layout

Compiled by Miyake no Omi Kanatari and Izumo no Omi Hiroshima it consists of 11 Chapters in total. The first Chapter introduces the province and the procedures used to make this Fudoki. Chapter 2 to 10 talk of the nine districts (郡 – kōri) that make up the province. Chapter 2 also discusses the Ou District (意字郡) listing the administrative units of the district and then talks about the ‘Land Pulling Myth.’ Chapter 11 talks of the major roads in the province. Most of the myths within this fudoki are not mentioned in other works, and most are fragmentary, however two are complete; The Land Pulling Myth and Imaro and the Wani.

Surviving Copies

Five copies of this Fudoki have survived to modern day, however the oldest only dates back to 1597 and is called the hosokawa ke bon (細川家本). The other four are known as the kuranoshi hon (倉野氏本), hinomisaki jinja bon (日御碕神社本), kuwahara bunko bon (桑原文庫本) and manyōi bon (万葉緯本).

Land Pulling Myth

Some believe that this myth was likely included near the start of the Fudoki to mimic the Kojiki and Nihongi which start off with the mythological creation of the world through the Shinto kami.

The tale relates how the kami Yatsukamizu Omitsuno finds this place too small, comparing it to a strip of narrow cloth. And so he looks across the ocean and finds places whose land is in excess.

First he sees Silla, and taking land from it using a hoe and dragging it with rope to Izumo he ties it to Kozu, which becomes Kidzuki Cape. He ties the rope to Sahime Mountain, the rope became Sono Long Beach.

Next he took from Saki Country, and tying it to Taku is became Sada Country. Then was Yonami Country, which he took from and tied to Unami, which became Kurami Country. Finally he took from the Tsutsu Cape in Koshi Province. The land he tied to Izumo became Miho Cape, and the rope he used became Yomi Island, the rope he tied to Hikami High Mountain.

Now satisfied he shouted ‘Owe!’ which is apparently why one district in Izumo Province was called Ou. He then thrusts he staff into the ground on an earthern mound to the north-east of the District Office in Ou.

Imaro and the Wani

Imaro and the Wani is a short myth written down in the Izumo Fudoki. In the province of Izumo, there was a woman walking along a beach in the Province. But this particular day there was a particular Wani on the beach also that day. The Wani attacks and eats her.

Her father becomes filled with rage, and asked the kami of Izumo to come to his aid. And they answer him,

Upon the beach he saw one hundred wani appear before him, all encircling one in their particular group, the one who killed his daughter.

Imaro slaughtered this killer, opening up the body to find the shin of a woman inside of its stomach. And so having finished his work, he felt his daughter had been suitably avenged.

Nature

The Izumo Fudoki, and other contemporary sources, talks of a possible vine known as the ‘frosty kurodazura’ (霜黒葛) however no known modern equivelant is known.¹

Footnotes

1. Carlqvist, A. (2010) “The Land Pulling Myth and Some Aspects of Historical Reality”. Japanese Journal of Religious Studies, Vol. 37, No.2, pp.185-222.

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Provinces

The Japanese provinces (国 kuni or koku) were geographical areas which were establsihed by the Kokugun System and the Taika Reforms came into being in 645AD.

Initially they comprised of 58 kuni with 3 islands provinces, however by 822AD this had changed to 66 kuni and 2 islands provinces.

These areas existed under the Meiji Restoration and were offically abolished in 1871 and replaced with the current Prefectural System.¹ When the Prefectures were established the old provinces were grouped by geographical location into the ‘Five Provinces of Kinai’ and the ‘Seven Circuits.²

During their existence they were lead by Kokushi (Provisional Governors) and Gunji (District Officials).¹

Here follows a list of Provinces on our site. This is not yet completely and will continued to be added to over time.

Provinces of the Kinai

• • Izumi Province
  • Kawachi Province
  • Settsu Province
  • Yamashiro Province
  • Yamato Province

Tōsandō Circuit

• • Dewa Province
  • Hida Province
  • Kōzuke Province
  • Mino Province
  • Mutsu Province
  • Omi Province
  • Shimotsuke Province
  • Shinano Province

Hokurikudō Circuit

• • Echigo Province
  • Echizen Province
  • Etchū Province
  • Kaga Province
  • Koshi Province
  • Wakasa Province

San’indō Circuit

• • Hōki Province (also called Hahaki Province)
  • Inaba Province
  • Izumo Province
  • Tajima Province
  • Tamba Province
  • Tango Province

Tōkaidō Circuit

• • Ise Province
  • Kai Province
  • Kazusa Province
  • Mikawa Province
  • Owari Province
  • Sagami Province
  • Shimōsa Province
  • Suruga Province
  • Tōtōmi Province

Nankaidō Circuit

• • Awa Province
  • Iyo Province
  • Kii Province
  • Sanuki Province
  • Tosa Province

San’yōdō Circuit

• • Aki Province
  • Harima Province (also called Banshu Province)
  • Mimasaka Province

Saikaidaō Circuit

• • Bungo Province
  • Chikuzen Province
  • Hizen Province
  • Hyūga Province (also called Himuka Province)
  • Iki Province
  • Tsushima Province

Pre-Taihō Code

• • Kibi Province

Footnotes

1. Kodansha. (1993) ”Japan: An Illustrated Encyclopedia”. Tokyo: Kodansha Ltd.
2. Louis Frederic, translated by Kathe Roth (2002) “Japan Encyclopedia”. London: Harvard University Press.

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• • See also: List of Provinces

Koshi Province

Koshi Province (越国) was an old Province of Japan.

It is said the inhabitants of this area were of foreign origins, from Manchuria and Korea. These people were known as Koshi-bito.¹

Mythical Associations

The area known as the Tsutsu Cape located here is mentioned in the ‘Land Pulling Myth’ of the Izumo Fudoki when the kami Yatsukamizu Omitsuno takes land from here to add it to Izumo Province.²

Tales from the Kojiki relate how the fearsome Dragon known as Yamata no Orochi came from this Province.³

Legendary Period

During the reign of Emperor Sujin it says he ordered Ohobiko to go there and subdue the people.³

Yamanobe no Ohotaka passed through here on his way to catch a swan for the Prince Homutsuwake.³

Asuka Period

During the Taika Reforms the Province was dissolved into the Provinces of Etchu, Echizen and Echigo.¹

Abe no Hirafu acted as Governor of this province for a time during his life.¹

Footnotes

1. Louis Frederic, translated by Kathe Roth (2002) “Japan Encyclopedia”. London: Harvard University Press.
2. Carlqvist, A. (2010) “The Land Pulling Myth and Some Aspects of Historical Reality”. Japanese Journal of Religious Studies, Vol. 37, No.2, pp.185-222.
3. Yasumaro. O, translated by Gustav Heldt. (2014) “Kojiki. An Account of Ancient Matters”. New York: Columbia University Press.

Former Provinces of Japan
Kinai	Izumi * Kawachi * Settsu * Yamashiro * Yamato
Tōsandō	Dewa * Hida * Kōzuke * Mino * Mutsu * Omi * Shimotsuke * Shinano
Hokurikudō	Echigo * Echizen * Etchū * Kaga * Koshi * Wakasa
San’indō	Hōki * Inaba * Izumo * Tajima * Tamba * Tango
Tōkaidō	Ise * Kai * Kazusa * Mikawa * Owari * Sagami * Shimōsa * Suruga * Tōtōmi
Nankaidō	Awa * Iyo * Kii * Sanuki * Tosa
San’yōdō	Aki * Harima * Mimasaka
Saikaidaō	Bungo * Chikuzen * Hizen * Hyūga * Iki * Tsushima
Pre-Taihō Code	Kibi

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