User:Immanuelle/Ame-no-torifune
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Ame no Torifune no Kami (天鳥船神) is a deity appearing in Japanese mythology, and also the name of the ship that the deity rides. They are considered the god of ships.[1] They are also known as Tori no Iwakusufune no Kami (鳥之石楠船神). This deity's origins trace back to the mythological narratives of creation in Japanese mythology, as recorded in the "Nihongi" and the "Kojiki," Japan's oldest chronicles. The birth of Ame-no-torifune is attributed to the divine couple Izanagi and Izanami, who were responsible for the creation of many kami during the celestial event known as kamiumi.[1]
Ame-no-torifune [ja; fr] "Deity Heavenly-Bird-Boat" (which may be a boat as well as being a god) accompanied Takemikazuchi when journeying to Earth.[2][3]
In the Kojiki (Conquest of Izumo chapter), the heavenly deities Amaterasu and Takamusubi decreed that either Takemikazuchi or his father Ame-no-torifune [ja; fr] ("Heaven-Point-Blade-Extended") must be sent down for the conquest. Itsu-no-ohabari (who appeared previously as a ten-fist sword) here has the mind and speech of a sentient god, and he volunteered his son Takemikazuchi for the subjugation campaign.[2][3]
Mythological Background
changeIn the tales documented within the Nihongi, Ame-no-torifune was conceived as a vessel for Hiruko, a kami who was to be abandoned due to his infirmity. This narrative highlights the deity's initial purpose as a means of transportation and protection for the less fortunate kami. Conversely, the Kojiki presents Ame-no-torifune in a more dynamic role, serving as a deputy to the god Takemikazuchi during his divine mission to negotiate the peaceful transfer of the land (kuniyuzuri). The kami's responsibilities extended to diplomatic endeavors, as Ame-no-torifune was dispatched as a messenger to summon Kotoshironushi at Cape Miho, emphasizing the deity's significance in divine communication and mediation.[1]
The Nihongi provides an alternative account where the messenger, identified as Inasehagi, utilizes the vessel Kumanomorotabune, also known as Amenohatobune or "heavenly-dove-boat." This variation suggests a profound connection between Ame-no-torifune and the concept of divine vessels, insinuating that the kami might embody the essence of the ship itself.[1]
Symbolism and Significance
changeThe etymology of Torinoiwakusufune's name encapsulates the deity's characteristics and the cultural values attributed to maritime vessels in ancient Japan. The term "fune" (boat) connotes the primary aspect of the kami as a vehicle, while "kusu" (camphor wood) indicates the material from which it was constructed, valued for its durability and fragrance. The elements "tori" (bird) and "iwa" (rock) symbolize the kami's ability to traverse the seas with both the speed of a bird and the stability of a rock, reflecting the ancient Japanese's reverence for the sea and their aspirations for safe voyages.[1]
Alternate Writings and Interpretations
changeThe Nihongi mentions alternate writings that shed light on the broader context of Torinoiwakusufune's role within the pantheon. In one account, the boat Amenotorifune was crafted as an offering to enable Ōnamuchi to voyage across the sea following his retreat to the Amenohisumi palace. Another narrative describes Nigihayahi's descent from the heavens aboard the Amenoiwafune, or "rock boat of heaven," illustrating the kami's pivotal role in the sacred journeys of the gods from the celestial realms to the terrestrial world.[1]
Textual Research
changeThe envoys for the transfer of the land vary across historical documents, being either Takemikazuchi no Kami, Okuninushi no Kami (経津主神), Tori no Iwakusufune no Kami, Inahaikei, or Ten'iwatori no Mikoto, but it is thought that all these names except for Takemikazuchi no Kami refer to the same deity with different names. Okuninushi no Kami, Tori no Iwakusufune no Kami, Inahaikei, and Ten'iwatori no Mikoto have common worshiping clans, and based on their deity names and deeds, the "Shinto Dictionary" suggests that the Tori no Iwakusufune no Kami is considered the same as the ancestor of Izumo no Kuni no miyatsuko. Furthermore, following this, the differences in descriptions between the Kojiki and the Nihon Shoki would only be in the main-subordinate relationship of the envoys, essentially conveying the same content.[4]
In popular culture
changeThey are a demon in the Shin Megami Tensei series.[5]
See Also
changeReflist
change- ↑ 1.0 1.1 1.2 1.3 1.4 1.5 "Torinoiwakusufune | 國學院大學デジタルミュージアム". web.archive.org. 2024-03-23. Retrieved 2024-04-04.
- ↑ 2.0 2.1 Chamberlain 1919, §XXXII, Abdication of the deity Master-of-the-Great-Land, pp.121-
- ↑ 3.0 3.1 武田 1996『古事記』text p. 60/ mod. Ja. tr. p.244
- ↑ "鳥トーテムをもつ秦王室とその族裔たち". wwr2.ucom.ne.jp. Retrieved 2024-04-04.
- ↑ "Ameno Torifune - Persona 2: Batsu Walkthrough & Guide - GameFAQs". gamefaqs.gamespot.com. Retrieved 2024-04-04.
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References
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- Chamberlain, Basil Hall (1919) [1882]. A Translation of the "Ko-ji-ki," or a record of ancient matters. Transactions of the Asiatic Society of Japan. Vol. X.
- 武田, 祐吉 (Yūkichi Takeda) (1996) [1977]. 中村啓信 (ed.). 新訂古事記. 講談社. pp. 60, 62, 77, 78, 95. ISBN 4-04-400101-4.
- Aston, William George (1896). Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697. Vol. 1. London: Japan Society of London. ISBN 9780524053478., English translation
- 宇治谷, 孟 (Tsutomu Ujitani) (1988). 日本書紀. Vol. 上. 講談社. ISBN 9780802150585.
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