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Ōkuninushi indirectly appears in a narrative set during the reign of Emperor Suinin. Prince Homuchiwake (本牟智和気命), Suinin's son with his first chief wife Sahohime (狭穂姫命, also Sawajihime), was born mute, unable to speak "[even when his] beard eight hands long extended down over his chest" until he heard the cry of a swan (or ...
On the fourteenth day of the fifth month of 1871, by decree of the Dajō-kan, the fundamental elements of the modern shrine system were established: a hierarchic ranking of Shinto shrines, with specification of the grades of priest who could officiate at the various levels of shrine. [4]
In the Kojiki, Ōkuninushi used to rule the world, but he relinquished control during the Kuni-yuzuri to transfer control to the Amatsukami.He made a request that a magnificent palace – rooted in the earth and reaching up to heaven – be built in his honor, and then withdrew himself into the "less-than-one-hundred eighty-road-bendings" (百不足八十坰手 momotarazu yasokumade, i.e. the ...
When the sun goddess Amaterasu and the primordial god Takamimusubi, the rulers of the heavenly realm of Takamagahara, decreed that the earth below (Ashihara-no-Nakatsukuni) should be ruled over by Amaterasu's progeny, they dispatched a series of messengers to its ruler, Ōkuninushi, to command him to cede supremacy over the land.
[8] [15] According to Gregory Smits, "Strictly speaking, the establishment of the Domain of Ryukyu marked the start of the Ryūkyū shobun." [11] This was followed a fortnight later by a decree of the Dajō-kan whereby the treaties agreed in the 1850s between the Ryūkyūs and USA, France, and the Netherlands were inherited by Tōkyō. [8]
The original construction of this shrine is unknown, but it is said to have been constructed on the location where Ōkuninushi landed with 300 of his folders from Izumo to subdue the inhabitants of Noto Peninsula during the reign of the demi-legendary 8th Emperor Kōgen or 10th Emperor Sujin.
Ame-no-Fuyukinu is the son of Omizunu and Futemimi , the husband of Sashikuni Wakahime [4] [5] and the father of Ōkuninushi [6] (Ōnamuchi) [7].
One explanation of the myth contrasts the trials of Ōkuninushi to a symbolic death through rites of initiation that cause one to become reborn into a new life. In this story, death does not pollute; it regenerates. The land of the dead also contains the forces of life, tama. [2]