User:Immanuelle/Iwanaga-hime
{{Expand language|langcode=ja|otherarticle=イワナガヒメ|date=October 2021}
| Immanuelle/Iwanaga-hime | |
|---|---|
| Major cult centre | Kumomi Sengen Shrine Ōmuroyama Sengen Shrine |
| Personal information | |
| Parents |
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| Siblings | Konohanasakuya-hime Konohanachiruhime[1] |
Iwanaga-hime (岩長姫, "Long Rock Princess"[2]) is a kami in Japanese mythology. She is also the daughter of Ōyamatsumi,[3][4][2] and sister to Konohanasakuya-hime.[5][2][6] She is said to be enshrined at Kifune Shrine.[7] Her worship is closely tied to the ancient practice of stone veneration, and she is honored at the Kumomi Sengen Shrine in the Izu Peninsula.[6] She is also linked to matchmaking.[8]
Mythology
changeŌyamatsumi offered his two daughters, Konohanasakuya hime and Iwanaga hime to Ninigi, for marriage. However Ninigi declined Iwanaga hime due to her lack of appeal. Conveyed this decision to her father Ōyamatsumi.[9]: 60 [10]: chapter 40 [11]
Konohanasakuyahime, also known as the "Princess of Blooming Tree Blossoms " met Ninigi no Mikoto, the Heavenly Grandchild, when he descended to Earth. Enchanted by her beauty Ninigi asked about her background. Discovered that she was the daughter of Oyamatsumi no Kami, a mountain deity. Konohanasakuyahime had a sister named Iwanagahime. Ninigi expressed his wish to wed Konohanasakuyahime and after receiving approval, from Oyamatsumi no Kami both sisters were sent to him. However Ninigi chose to marry Konohanasakuyahime. Turned down Iwanagahime due, to her less appealing appearance..[12]
As per the Kojiki account Ōyamatsumi presented both daughters to Ninigi no Mikoto with the intention of ensuring immortality to emperors like rocks. Yet because Iwanaga hime was turned down emperors were fated to lead mortal lives instead..[9]: 60 [10]: chapter 40 [11]
Oyamatsumi-no-Kami sent a message expressing disappointment, explaining that Iwanagahime was meant to grant eternal life, like the enduring rocks, while Konohanasakuyahime would ensure prosperity, like the blooming flowers. By rejecting Iwanagahime, Ninigi and his descendants were destined to have lives as fleeting as blossoms.[12]
According to a variation in the Nihongi narrative Iwanaga hime felt embittered by Ninigis rejection. Subsequently placed a curse upon him his lineage and all humanity—sentencing them to existences resembling tree blossoms. This tale serves as an origin story for the brevity of life..[9]: 60 [10]: chapter 40
In a retelling in the Nihongi version Ninigi encountered both sisters engaged in weaving, within a palace set upon ocean waves.[13]
This story might have its roots in folklore as similar motifs are often found in myths drawing inspiration from tales, like Ninigi and the Tenson Korin.
Family Background
changeIwanaga-hime is the daughter of Ōyamatsumi, the god of mountains, and the elder sister of Konohanasakuya-hime. The mythological narratives depict Iwanaga-hime as embodying the enduring nature of stone, symbolizing permanence and immortality. In contrast, her sister Konohanasakuya-hime represents the ephemeral beauty of flowers and the transient nature of life.[6]
Iwanaga hime and her sister, Konohanasakuya hime are daughters of Ōyamatsumi no Kami, a mountain deity in mythology. Legend has it that Ōyamatsumi sends both sisters to marry Ninigi no Mikoto, the grandson of the sun goddess Amaterasu Ōmikami (or Susanoo in some versions).
The Tale of Ninigi
changeThe most famous myth involving Iwanaga-hime is her rejection by the god Ninigi, the grandson of the sun goddess Amaterasu. When Ninigi descended from the heavens to pacify and cultivate the earth, Ōyamatsumi offered both his daughters in marriage. However, Ninigi chose only the younger sister, Konohanasakuya-hime, for her beauty, rejecting Iwanaga-hime. This spurning led Iwanaga-hime to curse humanity with mortality, decreeing that humans would have fleeting lives like her sister's blossoms instead of enduring like stones.[6]
The Tale of Rejection;
changeNinigi no Mikoto, captivated by Konohana no Sakuyahimes beauty accepts her as his bride. Spends a night with her. However he rejects Iwanaga hime due to her perceived unattractiveness sending her untouched. Upon Iwanaga himes return Ōyamatsumi no Kami reveals his intention behind sending both daughters; he envisioned lives to be as enduring as rocks symbolized by Iwanaga hime and as beautiful as blooming flowers represented by Sakuyahime. By rejecting Iwanaga hime Ninigi inadvertently condemned humans to brief and transient lives resembling the beauty of flowers, than the lasting strength of rocks.
Iwanaga hime felt deeply saddened by the rejection. Retreated to Kumomi causing a rift, between the close sisters.
Folklore and analysis
changeThis section will focus on the legends around Kumomi Sengen Shrine
In some versions of the myth it is believed that Iwanaga hime herself foretold that humanity would suffer from lifespans as a consequence of Ninigi no Mikoto turning away from her. This element of the story draws parallels to Izanami, who vowed to take a thousand lives each day symbolizing death. Both Iwanaga hime and Izanami are portrayed as figures whose actions have repercussions for mankind.[2]
Legend has it that Iwanaga hime was considered unattractive but marrying her promised longevity akin to a rock while her beautiful sister Konohanasakuya hime offered life like a flower. Ninigi no Mikoto, descendant of the sun goddess fell in love with Konohanasakuya hime and spurned Iwanaga hime returning her to Ōyamatsumi no Mikoto. According to Motoori Norinagas "Kojiki-den" the envious Iwanaga hime escaped to Kumomi after feeling jealousy towards her sister (Mount Fuji) where she was revered as a rocky mountain. Concerned, for her siblings well being the beautiful sister extended herself in search of Iwanaga hime growing taller and more exquisite in appearance.
Local stories around Kumomi Sengen Shrine suggest that when Mount Eboshi is clear Mount Fuji is covered in clouds and vice versa. It is believed that speaking highly of Mount Fuji from Mount Eboshi can lead to being cast into the sea. As a result locals refrained from climbing Mount Fuji and mentioning the name "Fuji" was prohibited for a time.
Another tale revolves around Zenroku, a woodcutter, from Iwashina Village. Despite being a man and a poor woodcutter Zenroku undertook a 21 day period of prayer. Fasting at the shrine acquiring spiritual strength. He eventually became a craftsman renowned across Amagi and Edo. A sizable rock thought to be where Zenroku tested his saw still stands on the mountain.
Historical records from 1866 mention that during the festival day hammerhead sharks measuring over 3 meters long and large sea turtles emerge in the sea waters, around Mount Eboshi circling it throughout the day.
Interpretation and Analysis
changeConnection, to the Ocean
changeThe connection between Iwanaga hime and the sea is somewhat ambiguous in tales considering her shrines location near the coast. Unlike sea gods revered on headlands Iwanaga himes main symbolism revolves around mountains and rocks. This contrast might mirror themes of division and unity land versus sea.[6]
Sibling Relationships
changeThe legends surrounding Iwanaga hime and her sister Konohanasakuya hime showcase patterns found in folklore, where older siblings often defer to younger ones. This trend can be seen in the stories of their offspring like Umi no sachi hiko and Yama no sachi hiko embodying the contrast between the ocean and land. The younger sibling usually emerges victorious symbolizing the triumph of life over everlasting existence.[6]
Wider Mythological Concepts
changeHer myth takes the form of similar austronesian Banana-type myths about the origin of death, which is common among Austronesian cultures.[9]: 60
Shrines
changeThese shrines worship her primarily
- Kumomi Sengen Shrine
- Ōmuroyama Sengen Shrine (go take photos none exist)
- Izu Shrine
- Sazare Ishi Shrine
Kumomi Sengen Shrine
changeThe Kumomi Sengen Shrine, in the village of Kumomi on the coast of the Izu Peninsula honors Iwanaga hime. This ancient shrine stands atop a mountain rising 163 meters above sea level. Legend holds that the goddess resides within a rock at the mountains peak.
Key structures at Kumomi Sengen Shrine include;
- Worship Hall; Located at the mountains base this hall caters to those unwilling to climb. It houses items. Lacks an altar.[6]
- Onna Miya; Positioned up the slope this temple historically marked womens limit of access. Inside is a shrine dedicated to Amitabha, a figure.[6]
- Chojusha; Situated at the summit near the rock this sanctuary features an altar only to ordained individuals.[6]
Worship at this shrine is self guided, with visitors engaging in rituals like ringing a bell to signal the goddess offering coins and offering prayers.The sacred spaces of Onna Miya and Chojusha are usually closed except, for ceremonies.[6]
Festivals and Traditions
changeWhen it comes to festivals and traditions Kumomi Sengen Shrine mainly celebrates the New Year and a local mid July festival that lasts for three days. These events involve Shinto rituals of purification and offerings often accompanied by dances to honor the deity. In the past these festivals also featured performances. They have become less frequent due to changes in the economy and population.[6]
Symbolism of the Cherry Trees
changeCherry trees, which symbolize Iwanaga himes sister grow at the foot of the mountain as a representation of a local legend about reconciliation between the sisters. Despite Iwanaga himes anger leading her to retreat to the mountain the presence of these trees indicates a resolution, with the priest suggesting that the goddess is now in harmony, with her sister.
Omuroyama Sengen Shrine
changeŌmuroyama Sengen Shrine is dedicated to Iwanaga hime, where she is worshipped through a Kannabi that represents her residing directly within the mountain as her shintai.[8]
Omuroyama itself was once believed to be divine. Now houses Sengen Shrine on its mid slope near the crater.[8]
The shrine houses the deity Iwanaga hime no mikoto, known for her connection, to safe childbirth and matchmaking. She is the sister of Konohanasakuya hime the goddess revered at the peak of Mount Fuji.[8]
Located on the summit along a mountain path are five life sized Wisdom Buddhas (Gochi Nyorai). 300 years ago a nine year old girl, daughter of Asakura Seibee, an official from Iwamura in Sagami Province (now Ashigarakami District, Kanagawa Prefecture) had a safe delivery thanks to prayers offered at Omuroyama Sengen Shrine. In gratitude for this blessing these Buddhas were enshrined.[8]
In times local fishermen sought protection and safety from sea disasters, at Omuroyama facing Oshima Island. This led to the dedication of eight Jizo statues known as Yatsugatake Jizo at the summit of Omuroyama.[8]
At Omuroyama stands the haiku monument honoring Takaha Shugyo, who admired and cherished the Izu region alongside his master Akimoto Fujio.[8]
The haiku says, "Izu is where the sun gently falls, blooming with mandarin flowers " beautifully capturing the beauty of Izus landscape in the summer.[8]
Gogo Island
changeA shrine dedicated to her can be found on Gogo Island.
Lesser Shrines
changeThese shrines worship her but are parts of larger shrines
Mishima Taisha
changeIwanaga-hime is worshipped at Mishima Taisha, located in Mishima, Shizuoka Prefecture. It is traditionally believed to be connected to Ōyamatsumi no Mikoto, the deity of mountains. However, the deity worshipped at Mishima Shrine has been a topic of historical and scholarly debate.[11]
Anaba Shrine at Oyamatsumi Shrine
change.JPG)
Anaba Shrine is a sessha at Ōyamazumi Shrine dedicated to Iwanaga-hime and people go there for help with longevity and female fertility. Offerings of female undergarmets are often given.
Kifune Shrine
changeAt Kifune Shrine there is a shrine known as the middle shrine dedicated to Iwanaga hime.[7]
This shrine, called Yuinoyashiro is situated between the shrine (Hongū) and the inner shrine (Okumiya) located 300 meters upstream, from the shrine. It is often referred to as Chūgū or intermediate shrine due, to its position.
The deity enshrined here is Iwanaga hime, revered as the goddess of matchmaking. There's a legend why Iwanaga hime became associated with matchmaking. When Ninigi no Mikoto, a grandchild sought to marry Konohanasakuya hime, her father Ōyamatsumi no Mikoto proposed both his daughters – Iwanaga hime and Konohanasakuya hime. However Ninigi no Mikoto chose to marry Konohanasakuya hime. Feeling saddened by this outcome Iwanaga hime declared, "I shall bless relationships as the deity of matchmaking " and made this place her home.
In the past people used to tie together grass leaves found within the shrine grounds in hopes of fostering relationships.
To safeguard the plants it has become a practice to inscribe wishes on "Musubi bumi" (binding letters) provided at the shrine and fasten them at a specified location.
Main Shrine (Hongū)
change- Deity Enshrined; Iwanaga hime no Mikoto
- Place of Worship (Haiden)
- Celestial Rock Ship (Amano Iwabune); A natural rock resembling a ship consecrated in 1996 as the vessel of "Iwanaga hime no Mikoto."
- Waka Monument of Izumi Shikibu
Gallery
change-
Matsuo Iwao Haiku inscription at Yuinoyashiro, Kifune-jinja -
Sacred tree "Cercidiphyllum japonicum" at Yuinoyashiro, Kifune-jinja -
Yui-no-yashiro at Kifune-jinja, a shrine dedicated to matchmaking and love -
Ema (wooden prayer plaques) at Yui-no-yashiro, Kifune-jinja -
Yui-no-yashiro at Kifune-jinja, a shrine dedicated to matchmaking and love -
Yui-no-yashiro at Kifune-jinja, a shrine dedicated to matchmaking and love -
Yui-no-yashiro at Kifune-jinja, a shrine dedicated to matchmaking and love -
Yui-no-yashiro at Kifune-jinja, a shrine dedicated to matchmaking and love -
View of Yui-no-yashiro at Kifune-jinja -
Ame-no-iwafune, sacred rock at Kifune-jinja -
Ame-no-iwafune, sacred rock at Kifune-jinja -
Ame-no-iwafune, sacred rock at Kifune-jinja -
Ame-no-iwafune, sacred rock at Kifune-jinja -
Izumi-Shikibu-kahi at Kifune-jinja, a monument inscribed with poetry by Izumi Shikibu -
Izumi-Shikibu-kahi at Kifune-jinja, a monument inscribed with poetry by Izumi Shikibu -
Izumi Shikibu Tanka inscription at Kifune-jinja -
Izumi-Shikibu-kahi at Kifune-jinja, a monument inscribed with poetry by Izumi Shikibu
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References
change- ↑ "Encyclopedia of Shinto - Home : Kami in Classic Texts : Yashimajinumi". eos.kokugakuin.ac.jp.
- ↑ 2.0 2.1 2.2 2.3 King, Debra Walker (2000-10-22). Body Politics and the Fictional Double. Indiana University Press. ISBN 978-0-253-10832-6.
- ↑ "Encyclopedia of Shinto - Home : Kami in Classic Texts : Iwanagahime". eos.kokugakuin.ac.jp. Archived from the original on 2020-11-25. Retrieved 2021-08-21.
- ↑ "Encyclopedia of Shinto詳細". 國學院大學デジタルミュージアム (in Japanese). Retrieved 2021-09-08.
- ↑ Coulter, Charles Russell; Turner, Patricia (2013-07-04). Encyclopedia of Ancient Deities. Routledge. p. 255. ISBN 978-1-135-96390-3.
- ↑ 6.00 6.01 6.02 6.03 6.04 6.05 6.06 6.07 6.08 6.09 6.10 Metevelis, Peter (2009-05). Japanese Mythology and the Primeval World: A Comparative Symbolic Approach. iUniverse. ISBN 978-0-595-49711-9.
{{cite book}}: Check date values in:|date=(help) - ↑ 7.0 7.1 Cali, Joseph; Dougill, John (2012-11-30). Shinto Shrines: A Guide to the Sacred Sites of Japan's Ancient Religion. University of Hawaii Press. p. 123. ISBN 978-0-8248-3775-4.
- ↑ 8.0 8.1 8.2 8.3 8.4 8.5 8.6 8.7 "パワースポット". 大室山登山リフトオフィシャルサイト. Retrieved 2024-05-17.
- ↑ 9.0 9.1 9.2 9.3 Hardacre, Helen (2016-12-01). Shinto: A History (Illustrated edition ed.). New York: Oxford University Press. ISBN 978-0-19-062171-1.
{{cite book}}:|edition=has extra text (help) - ↑ 10.0 10.1 10.2 "Kojiki (Horne) - Wikisource, the free online library". en.wikisource.org. Retrieved 2024-05-17.
- ↑ 11.0 11.1 11.2 Ponsonby-Fane, R. A. B. (2016-05-11). Studies In Shinto & Shrines: Mishima Taisha (1st edition ed.). Routledge. ISBN 978-1-138-98322-9.
{{cite book}}:|edition=has extra text (help) - ↑ 12.0 12.1 Ponsonby-Fane, R. A. B. (2016-05-11). Studies In Shinto & Shrines: Asama Shrine (1st edition ed.). Routledge. ISBN 978-1-138-98322-9.
{{cite book}}:|edition=has extra text (help) - ↑ Como, Michael (2009-09-02). Weaving and Binding: Immigrant Gods and Female Immortals in Ancient Japan. University of Hawaii Press. ISBN 978-0-8248-2957-5.
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