• Affiliation: Shinto
• Kami of:
• Family: Takamimusuhi (father)

Sukunabikona

Sukunabikona (少彦名神) is a Shinto kami seen in two differing narratives inside of the Nihongi.

In the first version he works with Ōkuninushi to make the ‘sub-celestial world,’ during this time they determine how to heal the diseases of men, and prtoects against calamities caused by bird, beast and creeping things. After they finish, Ōkuninushi asks if their task is complete with Sukunabikona stating that there are areas of Japan that are not yet finished. This kami then goes to Cape Kumano and departs to Tokoyo.

Another version of this states he climbed a millet stalk inside, was ‘jerked off’ and then departed to Tokoyo.

A final version states how Ōkuninushi was pacifying the land in Obama in Isasa, Izumo Province. Here he came across a dwarf who came from the sea dressed in wren feathers. Ōkuninushi takes the small kami into his hand only to see them jump up to bite him on the cheek. He goes up to Heaven to ask about this event, Takamimusuhi saying this kami was Sukunabikona; his wicked child who would not follow instructions.¹

Footnotes

1. Aston. W.G. (1896) “Nihongi Volume 1: Chronicles of Japan from the Earliest Times to AD697”. Tuttle Publishing.

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Hear about Ōkuninushi on Episode 62 of our Podcast, the Japan Archives.

• Affiliation: Shinto
• Kami of:
• Family: Amenofuyukinu (father) Sashikuniwakahime (mother) Susano-o (ancestor) Yamatotohime (wife) Ikutamayoribime (wife) Kushimigata (son) Ohotataneko (descendant)

Ōkuninushi

Ōkuninushi (大国主神 – Great Land Master¹) is a Shinto kami.

Family

The kojiki states he is the son of Amenofuyukinu and Sashikuniwakahime, due to this he is a decendant of Susano-o.¹

The nihongi list several alternative narratives for Ōkuninushi. In one it states he is the son of Susano-o, which is contracted by the kojiki and other alternative narratives in the nihongi.

Another version states he had in total, 181 children.²

Ohotataneko is said to be his son through Ikutamayoribime in the nihongi.² However, the kojiki says he is his decendant through Ikutamayoribime and their child Kushimigata.¹

Work with Sukunabikona

During his life he worked with Sukunabikona and together they made the ‘sub-celestial world.’ They also determined how to heal the diseases of man, how to protect against calamity from birds and creeping things. After all of this work Ōkuninushi stepped back to ask if the country they had made is well formed; to this Sukunabikona states some areas are complete, but there are areas of Japan still to finish. After this Suknabikona heads to Cape Kumano and leaves Ōkuninushi to head to the land of Tokoyo. Ōkuninushi then travels around Japan to find the areas still to be completed.

Finally finished he declares he will govern over all the land, asking if there was one who could govern with him. The kami Ōmiwa apears from the sea that he had been helping him all this time. If not for him he could not have subdued the land as he was Ōkuninushi’s guardian kami. After leaving the ocean Ōkuninushi asks where his guardian kami wished to live, and so he makes for him a shrine on Mount Mimoro in Yamato.²

A different version tells of how Ōkuninushi was pacifying the land in Obama in Isasa, Izumo Province. Here he came across a dwarf who came from the sea dressed in wren feathers. Ōkuninushi takes the small kami into his hand only to see them jump up to bite him on the cheek. He goes up to Heaven to ask about this event, Takamimusuhi saying this kami was Sukunabikona; his wicked child who would not follow instructions.²

Plague during Emperor Sujin’s Reign

During the reign of Emperor Sujin there was a plague and so the Emperor communed with the Miwa no Ohomonomishu (Ōkuninushi)

The tale then differs depending on the kojiki or nihongi.

In the kojiki the kami says that if he appoints Ohotataneko as chief of his shrine then the plague will pass, after having this man found and finding out he was a descendant of Ōkuninushi he is made High Prirest of this kami on Mount Mimoro.¹

In the nihongi the kami says if were worshipped correctly then the plague would pass. This did not happen and so after being contacted again he is told to locate Ohotataneko and make him head of his shrine. This would cause the plague to abate but would also make the lands over the sea give submission.

Two people known as Yamatototokamiasachihara maguhashihime and Ohominakuchino Sukune then have a dream saying that placing Ohotataneko as head priest of Ohomonomushi and Ichishinonagaochi as head priest of Ohokunidama would lead to peace. (Both of these kami names are names for Ōkuninushi)

Ohotataneko is found and he relates how he is the son of Ōkuninushi.²

Marriage to Yamatotohime

After the war against Takehaniyasuhiko in the reign of Emperor Sujin it is said Yamatotohime became married to him.

He never showed himself to her during the day, only coming at night. And so she asked to see him in the day time. He said he would do so and that he will for her in the morning in her toilet case. Shen she opens it in the morning she finds a small snake and is startled. Ōkuninushi becomes ashamed and so leaves for Mount Mimoro. Yamatotohime saddened that he had left her, she kills herself with chopsticks by stabbing herself in the genitals.²

Reign of Emperor Suinin

During his reign it is revealed Ōkuninushi is the reason why his son Homutsuwake cannot speak. If the prince pays reverence to him at his shrine and also builds him a shrine in the style of the Emperors home he would give him the ability to speak again. Once he had prayed to the kami he could speak.

And so Unakami was sent to build the desired shrine for the kami.¹

Other Names

This kami has many alternative names used throughout the Kojiki and the Nihongi. These are detailed below with an explanation associated with their meaning if we have one.

• Ōanamuji (大穴牟遅神 – Great Iron Mines Noble)  – This refers to mines between the realm of humans and the underworld. The Engi Rites list shrines for this kami across Honshu.¹
• Ōnamochi (大己貴神 – Great Name Bearer¹)
• Ohokunidama²
• Ashiharashikoo (葦原色許男, 葦原醜男 – Grim Man of the Reed Plains) A deregetory name given by Susano-o. This name also seen in Fudoki, when Amenohihoko wrests land from him in Harima. The shiko element (grim, ugly, foul) can refer to defilement from the underworld, but can also express respectful ackowlegement of anothers power and authority.¹
• Miwa no Ohomonomishu²
• Yachihoko (八千矛神, 八千戈神 – Eight Thousand Spears) Name relates to the iron he possesses.¹
• Utsushikunitama (宇都志国玉神, 顕国玉神 – Daylight Land Soul) – Refers to land beyond the mouth of mines leading to the underworld.¹

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.

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Tokoyo

Tokoyo (常世の国 – Everworld) is a mythological land mentioned in the kojiki. The area is said to have cockerals which were gathered by Omoikane as one of the various ways to try and coax Amaterasu out of the Heavenly Rock Cave after she hides inside of it.

This mythical paradise is said to also be full of Immortals and be covered in golden orange orchards. It is said to be located ‘across the sea.’¹

We see Tokoyo mentioned as well in the nihongi as the place the kami Sukunabikona departs to after helping Ōkuninushi.²

During the reign of Emperor Suinin, Tajima Mori was sent here to collect a Tachibana from here.¹²

It may be possible that this place is also seen in the folktale Longevity.³

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. Ozaki, Y.T. (2015) “Japanese Fairy Tales” USA: Cavalier Classics.

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Ōwatatsumi

Ōwatatsumi (大綿津見神 – Great Ocean Majesty) was the eighth of ten kami created after Izanami and Izanagi had created the Eightfold Isles and the six subsequent isles, according to the kojiki.

The Engi Rites state a Shrine was dedicated to him in Suminoe.¹

The nihongi associates him with Sukunabiko and states he was born to Izanami and Izanagi after they had created the kami Ukanotama.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.

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• • Affiliation: Shinto
  • Kami of: Royal Clan
  • Family: Sukunabikona (son)

Takamimusuhi

Takamimusuhi (高御産巣日神, Lofty Growth) was the second of the first three beings to come into existence when heaven and earth formed. He along with the other two kami (Amenominakanushi and Kamimusuhi), remained apart and concealed themselves from everything. The Engi Rites include him as one of the 8 tutelary kami of the Royal Clan, invoked at winter solstice rites and harvest festival, in Heian times this kami became associated with marriage. This is all related in the Kojiki.¹

One version of the Nihongi states the kami came into existence after Kuninosatsuchi and Kunitokotachi appeared together, after Amenominakanushi and was followed by the kami Kamimusuhi.²

We see this kami mentioned much later in the Nihongi as the father of Sukunabikona. Ōkuninushi was pacifying the land when he came across a dwarf who came from the sea. Taking him into the palm of his hand the drawf jumps up to bite his cheek. After going up to Heaven to ask about this Takamimusuhi states that the dwarf was his wicked child who would not follow instructions. It also states Takamimusuhi had fathered 1500 children.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.

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