Landlord deities (地主神) are a type of tutelary deity worshipped in the East Asian cultural sphere .
72-643: They are low level deities that are considered below Sheshen and City Gods . When people move into a new location they will ask the landlord deity for permission to move there. Houtu is the overlord of all the Tudigongs ("Lord of Local Land"), Sheji ("the State"), Shan Shen ("God of Mountains"), City Gods ("God of Local City"), and landlord gods world wide. In China Dizhushen (地主神) are considered deities below Sheshen and City Gods The Landlord God ( Chinese : 地主神 ; pinyin : Dìzhǔ shén )
144-527: A Japanese or Korean deity. Regardless of the precise origin of Shinra Myōjin, it is agreed that his early development in Japan was tied to the activities of groups of Korean immigrants . Early sources portray Shinra Myōjin as a deity who arrived in Japan to protect Tendai monks and their monasteries . According to Sujung Kim, the oldest reference to him in such a context occurs in a narrative from Onjōji ryūge-e engi (園城寺龍華会縁起) from 1062. Reportedly when
216-461: A belief that Shinra Myōjin was a Japanese kami who conquered Silla developed, as documented in Onjō-ji denki . It states that he "became a king of Silla in order to wield Japanese power all over the world". Bernard Faure argues that the change in the characterization of Shinra Myōjin in both Onjōji denki and another source documenting this tradition, Hachiman gudōkin , can be characterized as
288-415: A clan. They are also known as Landlord deities and sometimes described as genius loci . Ōkuninushi is sometimes considered a Jinushigami of Japan as a whole. Hokora are often created for Jinushigami, natural objects like trees are also often seen to be yorishiro or shintai for them The goal is to convince the cthonic deities of the ground to allow occupation Shinra Myōjin is considered such
360-538: A deity and to have originated in Korea Teojushin ( Hangul : 터주신, Hanja : 터主神) is the patron of the ground on which the house is built in the Gashin cult of Korea . She is also known as Jishin (地神), or 'earth goddess'. She can be seen as analogous to a landlord deity, Tudigong or Houtu . Ông Địa ( Hán-Nôm : 翁地), Thổ Địa (土地), Thổ Công (土公) or Thần Đất (神坦), is the god of the earth and patron of
432-486: A display of " anti-Korean prejudice ", comparable to hostile attitudes also present in the narrative of empress Jingū . Sujung Kim connects the change to the development of the notion of transmission of Buddhism from India through China to Japan, originally developed in the Kamakura period , which marginalized the role of Korea in the process. She also notes that while anti-Korean, or specifically anti-Silla, sentiment
504-583: A figure belonging to the Mañjuśrī Pentad. His name designates him as a manifestation of Mañjuśri as an old man, as it is a combination of two signs from the full Chinese name of Mañjuśri (大聖文殊師利, Dasheng Wenshu Shili) and the term laoren , "old man", pronounced in Japanese as rōnin ; therefore, his iconography might have been adopted for Shinra Myōjin to give him more legitimacy as a Buddhist figure. While depictions of Shinra Myōjin are relatively rare,
576-710: A lady that was going to be killed, but she was not guilty. Thus, the Jade Emperor told a Deity to go down to Earth and bring the lady to heaven. When the lady was brought to the Celestial Palace, the Jade Emperor bestowed her to Tudigong as his wife. She was ordered to look after how many blessings Tudigong distributes and that they not be unnecessarily distributed. This is why many people do not want to pay respect to Tudipo, because they are afraid that she will not let Tudigong give much wealth to them. In Taiwan, festivals dedicated to Tudigong typically take place on
648-460: A link between the concept and the concept of an Earth Temple dedicated to a landlord deity or a Tudigong Worship of Tē-ki-tsú ( Chinese : 地基主 ; Pe̍h-ōe-jī : Tē-ki-tsú ; pinyin : Dìjīzhǔ ; Wade–Giles : Ti⁴-chi¹-chu³ ) is especially common in Taiwanese folk beliefs . Many institutions such as government agencies and companies will honor a Tē-ki-tsú when moving into
720-434: A member of one of the two categories resulting from the distinction between kami and Buddhist figures made within honji suijaku . On occasion he was described as a Daoist immortal (神仙, shinsen ). In modern scholarship, he is considered one of the examples of so-called "eccentric gods" (異神, ishin ), deities associated with medieval form of Japanese esoteric Buddhism . In engi stories, Shinra Myōjin's primary role
792-481: A misspelling of hoshikami 星神, meaning ‘star deity’"). Jimon denki horoku (寺門伝記補録 ), a fifteenth century supplement to the earlier Onjōji denki , affirms that Shinra Myōjin is identical with Susanoo, describes Izanami as his mother, and states that he traveled through Silla with his son Isotakeru [ ja ] . It also identifies both Shinra Myōjin and Susanoo as Somin Shōrai . Shinra Myōjin also belonged to
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#1732786598066864-489: A need to redefine Shinra Myōjin as a deity acting on behalf of Japan emerged. Shinra Myōjin is associated with the Jimon branch of Tendai . Historically he effectively functioned as a symbol of its institutions, in addition to being its paramount deity. He is regarded as a gohōjin , "protector of Buddhist dharma ". Such figures function as protectors of Buddhist temples and teachings. He cannot be easily classified as
936-463: A new building. Household altars to Tē-ki-tsú are very common Such deities are ambiguous in their nature sometimes ghosts and sometimes deities. Sometimes considered the souls of former occupants Sometimes rituals for such deities is seen as moving the building from the yin world to the yang world, see yin miao for more info on Taiwanese beliefs on the yin world Such deities may be linked to Goryō or people who died without relatives Alternatively
1008-574: A number of other figures, including Susanoo , Matarajin and Mañjuśrī . He is chiefly worshiped in Onjō-ji . The name Shinra Myōjin can be translated as "bright deity of Silla". Silla was a historical kingdom on the Korean Peninsula which existed between 57 BCE and 935. While the combination of signs used to write its name in Japanese , 新羅, is commonly read as Shiragi or Shiraki, Shinra
1080-677: A particularly well documented parade involving eleven portable shrines (神輿, mikoshi ) taking place in 1210. Other examples of rituals focused on Shinra Myōjin include the Thirty Lectures of the Shinra (新羅三十講, Shinra sanjūkō ), possibly a series of lectures focused on the Lotus Sutra , first held in 1202; the Shinra nenbutsu (新羅念仏), first held in 1109 and most likely focused on the recitation of Shinra Myōjin's name to invoke him for
1152-584: A red robe, holding a pilgrim's staff and a scroll. His hair is usually white. However, a scroll showing him with dark hair is known from the collection of the Ōtsu City Museum of History. According to Mark Teeuwen , despite his possible Korean origin, his appearance is "distinctly un-Korean". Sujung Kim describes him as typically having the appearance of a Tang period official, and remarks his iconography shows less variety than those of other similar deities, such as Sekizan Myōjin . It might have been in part based on Taisho Rōnin (大聖老人; also Saishō Rōnin, 最勝老人 ),
1224-414: A specific person who did a great service to their local community will be seen as becoming a Tudigong after their death. When people move from one location to another, they will say goodbye to their local Tudigong and worship the one of the new location The deities are considered to have a kind of appointed position like an alderman , with different deities being appointed to different areas. Houtu
1296-554: A well known statue representing him is kept in Mii-dera , where it is enshrined in the Shinra Zenshindō (新羅善神捨堂). It is hidden due to being one of the so-called "secret buddhas " (秘仏, hibutsu ), statues which cannot be in public view due to the powers attributed to them. It is agreed that it was originally carved no later than in the twelfth century, but the precise date is a matter of debate. 1052 has been proposed. It
1368-404: Is a combination of deity (示) and soil (土), meaning "god of the land" Sheshen are associated with soil and grain (shèjì, 社稷), with both sometimes being personified as husband and wife Tudigong means Tu (earth), Di , Gong (grandfather/duke) Sacrifices to Sheshen transitioned to sacrifices to Tudigong The earliest known sheshen was Gou Long [ zh ] , a son of Gonggong who
1440-701: Is a deity worshipped in Chinese folk beliefs who is analogous but is not to be confused with Tudigong . The tablet for the Landlord God is typically inscribed with two rows: On the left: (in Singapore and Malaysia) "The Landlord Wealth God of the Overseas Tang People" ( 唐番地主財神 ) or (in Hong Kong and Chinese diaspora elsewhere) "The Landlord Wealth God from Front to Back" ( 前後地主財神 ) On
1512-421: Is also regarded as a deity of pestilence. Historical sources indicate that he was believed to both cause epidemics and cure illnesses. In has been noted that in a number of accounts, he displays the traits of a tatarigami [ ja ] (祟り神), a deity capable of bestowing both blessings and curses. According to Jimon denki horoku , in 1184 during an epidemic prayers to Shinra Myōjin were performed in
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#17327865980661584-416: Is instead described as female and as the second daughter of the same deity. Shinra Myōjin could also be identified with astral figures, such as Kokuzo or Myōken . He was closely associated with Sonjōō (尊星王 ). According to Keiran shūyōshū , Shinra Myōjin was the "trace" of Sonjōō, in this context identified with Dakiniten , and as a result "divine foxes" ( shinko ) were his messengers. Elsewhere Sonjōō
1656-467: Is not certain if its members originally arrived in Japan from Silla , as textual sources preserve traditions about the clan's arrival from Paekche or alternatively about its descent from Chinese emperor Xian of Han . Reconstruction of the early history of Shinra Myōjin is complicated by the small number of surviving records from Onjō-ji predating the Muromachi and Edo periods. While according to
1728-492: Is now primarily associated with Society, being present in such compounds as socialism ( 社会主义 ; Shèhuì zhǔyì ) and sociology (社会学, Shèhuì xué) and social media (社群媒體, Shè qún méitǐ). However, originally the character 社 meant soil, and had a connotation of divinity; see the diagram on the right for more info on its relationship with the Oracle bone script The character 社 alone historically referred to such deities. It
1800-399: Is regarded as the protective deity of Onjō-ji (Mii-dera). It has been pointed out that the historical Ōmi Province , where the temple is located, had a close connection with Silla, and therefore the presence of Shinra Myōjin might be related to the settlement of Korean immigrants . The Ōtomo clan in particular was involved in promoting the veneration of this deity early on. However, it
1872-655: Is still worshiped today, and while due to rearrangements made after World War II, the shrine dedicated to him is now separate from the rest of the Onjō-ji complex, services dedicated to him still follow the Instructions for the Buddhist Ritual of the Three Shrines (三社法会法則, Sansha hōe hōsoku ), originally compiled in 1367 and subsequently copied by the monk Enshin (圓親) in 1615. They start with "a recitation of
1944-567: Is supposed to be a young lady. After Tudigong received a heavenly rank, he gave everything that the people asked for. When one of the Deities went down to Earth to do inspections, he saw that Tudigong was distributing blessings unnecessarily. Soon after that, the Deity went to the Celestial Palace and reported to the Jade Emperor . After the Jade Emperor knew this, he found out that there was
2016-402: Is that of a protector of people partaking in sea journeys. Christine Guth suggests that his role as a protective deity of sailors might reflect his original character. However, despite being a protector of sea routes, he is chiefly worshiped inland. With time, he developed into a mountain god as well. He is the protective deity of Mount Nagara (長等), located close to Onjō-ji . He is considered
2088-537: Is the oldest surviving depiction of a gohōjin , and has been designated as one of the National Treasures . It can be considered a typical example of a Heian statue utilizing the single wood block technique ( ichiboku-zukuri ). The face is exaggerated, with the eyes in particular being disproportionately large and slanted in a manner meant to mimic the Chinese numeral 八 (8), but at the same time with
2160-563: Is the overlord of all the Tudigongs ("Lord of Local Land"), Sheji ("the State"), Shan Shen ("God of Mountains"), City Gods ("God of Local City"), and landlord gods worldwide. Tudigongs go by a variety of names, including Tudigong ( Chinese : 土地公 ; lit. 'Lord of the Land';) or Tudishen ( 土地神 ; 'God of the Land'), also known simply as Tudi ( 土地 ; 'land', 'soil') and translated as Lord of
2232-408: Is the typical reading in proper names. The term myōjin , "bright deity", designates a class of deities. It is possible that the name was originally a generic designation, "Silla deity", and only later developed into a proper name. It has been proposed that Shinra Myōjin had Korean origin. However, he does not appear in any historical Korean sources. It has been suggested that he might have been
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2304-517: The Jimon branch of Tendai , a school of Japanese Buddhism . His name is derived from the name of a historical Korean kingdom, Silla . His origin is a matter of debate among researchers. He might have originated in Korea, China or in the historical Ōmi Province in Japan . Initially he was portrayed as a deity who arrived in Japan from abroad to protect Buddhist monks , though later the view that he
2376-468: The Kumano area. Historically Shinra Myōjin was worshiped in Onjō-ji alongside Mio Myōjin (三尾明神), who according to Konjaku Monogatarishū was a deity who appeared to Enchin in the form of an old man eating fish when he first arrived in this area. Furthermore, Shinra Myōjin's two servants, Hannya Dōji (般若童子; depicted with red skin) and Shukuō Dōji (宿王童子; depicted with blue skin), who were venerated as
2448-662: The Seiwa Genji (清和源氏) branch of the Minamoto clan came to be associated with the Jimon tradition of Tendai as well. Shinra Myōjin came to be regarded as their tutelary deity following the Former Nine Years' War , within Minamoto no Yoriyoshi 's lifetime (988-1075). Reportedly he swore that if victorious in this conflict, he would dedicate one of his sons to Onjō-ji. Subsequently the shrine of Shinra Myōjin served as
2520-780: The Tendai patriarch Enchin was returning from his five-year stay in China in 858, he sensed that he is in danger and started to pray, prompting Shinra Myōjin to appear to him as an old man in a boat and inform him that he is a deity of Silla who will protect his practice of Buddhism "until the Buddha Maitreya comes into this world". A variant from the Taiheiki has him encounter both Shinra Myōjin and Fudō Myōō . Similar narratives about two other deities of similar character, Matarajin and Sekizan Myōjin , are also known. Most likely,
2592-491: The imperial court . Bernard Faure argues that the aspect of his character related to pestilence developed early on. However, Sujung Kim concludes that it was derived from a link between Silla and epidemics in Japanese imagination, which is not yet documented in Heian sources, and only became a common view in the thirteenth century. Shinra Myōjin is typically depicted as an old man dressed in three-pronged Chinese headwear and
2664-422: The 9th century and possibly earlier. Originally, jinushigami were associated with new areas of land opened up for settlement. New residents of the land created shrines to the local resident kami either to gain its blessing/permission, or to bind it within the land to prevent its interference with, or cursing of , nearby humans. Jinushigami may be either ancestors of the original settlers of an area, or ancestors of
2736-525: The Earth , Other names of the god include: Extended titles of the god include: Commoners often call their local Tudigong "grandfather" ( yeye ), which reflects the close relationship with the common people. Tudigongs are believed to have originally developed out of the Sheshen belief system Sheshen (社神), also known as Tudigongs, are Chinese deities associated with the soil. The character 社
2808-659: The Earth"). Ranked beneath City Gods , the Tudigongs have been very popular among villagers as the grassroot deities since the 14th century during the Ming dynasty . Some scholars speculate that this change came because of an imperial edict, because it is reported that the Hongwu Emperor of the Ming dynasty was born in a Tudigong shrine. The image of a Tudigong is that of a simply clothed, smiling, white-bearded man. His wife,
2880-773: The Grandmother of the Village, Tǔdìpó , looks like a normal old lady In later generations, they became associated with Wish trees . In the countryside, they are sometimes given wives, Tǔdìpó ( 土地婆 "Grandmother of the Soil and the Ground"), placed next to them on the altar. They may be seen as just and benevolent deities on the same rank as their husbands, or as grudging old women holding back their husband's benedictions, which explains why one does not always receive fair retribution for good behavior. Another story says that Tudipo
2952-541: The Miidera statue is slender, a painting portraying Shinra Myōjin as corpulent is known from Shōgo-in in Kyoto . Yet another depiction of Shinra Myōjin is a painting from the reign of Ashikaga Takauji from Onjō-ji, which portrays him in the garb of a Chinese literatus and shows influence from Chan portraits. The similarities between them might have resulted from the influence of Jimon tradition of Tendai on Shugendō in
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3024-485: The Shinra Myōjin version served as their prototype. In another narrative, Enchin visited a shrine on Mount Song and during a storm encountered a being with an old man's head and a snake's body, identified as a manifestation of Shinra Myōjin. Surviving sources from Enchin's times, including his fragmentary journal and an iconographic scroll he brought from China ( Gobu shinkan ) do not allude to Shinra Myōjin. Most likely
3096-464: The burial of deceased persons to thank him for using his land to return their bodies to the earth It is reported that the Hongwu Emperor of the Ming dynasty was born in a Tudigong shrine. During the cultural revolution , many Tudigong shrines were destroyed. However, many were recently rebuilt. Shinra My%C5%8Djin Shinra Myōjin ( Japanese : 新羅明神 ) is a Buddhist god associated with
3168-550: The concept and the concept of a Tudigong temple dedicated to a landlord deity or a Tudigong A notable example in Nuannuan District has two Tudigong temples next to each other for different Tudigongs. Many temples house small shrines with the image of Tudigong, commonly located under the main altar, or below the house door. Many worshippers supplicate with the intention of gaining wealth or maintaining their physical health. They are also traditionally worshipped before
3240-452: The construction of a new ordination platform, to which the god responded by killing the latter. This tradition about Go-Sanjō's death is also documented in the Jimon denki horoku . Another emperor whose death was attributed to Shinra Myōjin was Nijō , who reportedly supported the monks of Mount Hiei over Mii-dera, which prompted the god associated with the latter location to send two acolytes to inflict him with smallpox . Shinra Myōjin
3312-490: The deification of Chang Pogo . Another possibility is that he originated in China , as evidenced by the fact he was referred to as the "king of Mount Song ". Another proposal is that while he did originate in Korea, China served as an intermediary in his transmission to Japan. Sujung Kim argues that the historical Ōmi Province in Japan should be considered his "birthplace", but states he cannot be easily described as either
3384-434: The eleventh and thirteenth centuries. One of them was known simply as the "Shinra Myōjin festival " (新羅明神祭礼, Shinra Myōjin sairei ), and was first held by Myōson in 1052. Shinra Myōjin reportedly revealed to this monk through an oracle that he will act as the protector of the local clergy. While initially only monks took part in his festival, it eventually became one of the largest public celebrations held in Onjō-ji, with
3456-405: The exception of unnaturally big headwear, the clothing is portrayed in a naturalistic manner, and follows the style typical for the eighth and ninth centuries. Christine Guth notes that the facial features of the statue might be comical to modern audiences, but most likely originally were a way to designate the "otherness" of the depicted deity and his transcendent powers. This artistic convention
3528-542: The human communities who inhabit it in Chinese folk religion , Buddhism , Confucianism , and Taoism . They are portrayed as old men with long beards. The definitive characteristic of Tudigongs is that they are limited to their specific geographical locations. The Tudigong of one location is not the Tudigong of another location They are considered to be among the lowest ranked divinities, just below City Gods ("God of Local City"), and above landlord gods . Often,
3600-678: The land on which the houses is built. He is one of the most commonly worshiped deities in Vietnam. In the manga series Kamisama Kiss by Julietta Suzuki , the heroine Nanami Momozono becomes the tochigami of a derelict shrine. Sheshen A Tudigong ( Chinese : 土地公 ; lit. 'Lord of the Land') is a kind of Chinese tutelary deity of a specific location. There are several Tudigongs corresponding to different geographical locations and sometimes multiple ones will be venerated together in certain regions. They are tutelary (i.e. guardian or patron) deities of locations and
3672-606: The links between both of them and Sekizan Myōjin, Matarajin was never referred to as a myōjin himself. The bodhisattva Mañjuśrī (般若, Hannya ) is regarded as the honji of Shinra Myōjin. This connection is mentioned in Onjōji denki , which also states that he was a son of Sāgara . In the Shinra Myōjin ki , he is specifically described as his third son. However, no other deities are ever attributed to Sāgara as sons. In Ryōhen's Nihon shoki maki daiichi kikigaki , Shinra Myōjin
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#17327865980663744-524: The narrative about their encounter only developed in the late tenth or eleventh century. According to Sujung Kim, its precise origin and early development are difficult to study, but it might have reflected a preexisting folkloric motif. Christine Guth suggests that it might have initially been a way to acknowledge the role sailors from Silla played in Enchin's journey. After the Mongol invasions of Japan ,
3816-434: The network of deities associated with Gozu Tennō . The fact that both Gozu Tennō and Susanoo could be identified with him was also one of the factors leading to the identification between the former two of these deities. Bernard Faure argues that Sekizan Myōjin can be considered Shinra Myōjin’s " Hieizan counterpart". Sujung Kim outright suggests the two might have originally been the same deity. They were regarded as
3888-746: The practices of various religious groups in the Kii Peninsula , including pilgrims from the imperial court, Shugendō practitioners, and others. The veneration of Shinra Myōjin continued in the Edo period, but its scope declined. The Matsumae clan , who from the seventeenth century onward resided in Matsumae on Hokkaido, considered Minamoto no Yoshimitsu their ancestor, and as attested in Matsumae Kagehiro's Shinra no Kiroku (1646) similarly viewed Shinra Myōjin as their protective deity. He
3960-700: The protective deities of two rival branches of Tendai, respectively Jimon and Sanmon. The rivalry between the schools was also transferred to corresponding deities: disagreements existed over whether one of them was a servant on the other, while in a narrative about emperor Go-Sanjō both of them appear in his dreams and give contradictory instructions regarding whether an ordination platform should be built in Mii-dera. A number of connections also existed between Shinra Myōjin and Matarajin (摩多羅神 ), including similar symbolism of their portrayal as old men ( okina ) in art and shared association with Mañjuśrī . However, despite
4032-535: The protectors of children entrusted by their parents to the temple, had small shrines (祠, hokora ) in the proximity of their master's own. According to Shinra ryakki (新羅略記), they were born from two parts of a halberd which was originally given by Amaterasu to Susanoo . However, other origin stories are recorded too: they could be alternatively believed to be manifestations of Shinra Myōjin, or servants who came with him from Silla . Shinra Myōjin at some point came to be identified with Susanoo. This connection
4104-504: The right: The Dragon God of the Five Directions and Five Lands ( 五方五土龍神 ; fengshui ). The names are accompanied by a side couplet of various wordings that praise the virtues of the Landlord God. It is believed that the Landlord God has powers to help gather wealth, and the position of the tablet must be placed properly according to the laws of fengshui. In Chinese Spirit houses are called 土地神屋 or Tudigong House, representing
4176-579: The role of a deity of waka poetry in the Jimon tradition. In this capacity, he was known as the "Poetic Immortal of Mii-dera " (三井の歌仙, Mii no Kasen ). This development reflected a broader pattern of incorporating waka into esoteric Buddhism due to its growing role in courtly life. The poems were understood in this context as a Japanese counterpart of dharani . Jimon monks believed that Shinra Myōjin could bestow inspiration upon them, and some of them, for example Gyōson , were known for both their poetry and their devotion to this deity. Shinra Myōjin
4248-426: The sake of healing and securing longevity, as well as a variety of ennen (延年) celebrations, similarly focused on guaranteeing longevity. Up to the fifteenth century, members of the Ōtomo clan were the only people maintaining the shrine of Shinra Myōjin, and Shinra Myōjin ki (新羅明神記) credits them with the continuous transmission of his secret rites. However, from the eleventh century onward their power declined, and
4320-404: The second day of the second month and the 15th day of the eighth month on the Chinese lunar calendar. The second day of the second month is said to be Tudigong's birthday. Today these deities are associated with Ritual opera . Tudigong temples are common across China, Tibet, Taiwan, Macau and Hong Kong. In Chinese, Spirit houses are called 土地神屋 or Tudigong House, representing a link between
4392-502: The site of the coming of age ceremony of Minamoto no Yoshimitsu , his third son. As a result the sobriquet Shinra Saburō (新羅三郎 ) was often used to refer to him. Thanks to the influence of their family, the worship of Shinra Myōjin spread outside Ōmi, as far as Hokkaido . A further factor which made it possible to introduce him to new areas was the involvement of the Jimon tradition in the Kumano pilgrimages . Due to being transmitted through this route, he came to be incorporated into
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#17327865980664464-483: The surrounding area's genius loci , a so-called “ landlord deity ” (地主; jinushi ). These two roles are closely connected: it has been noted that a close functional connection between sea and mountain deities is well attested through Japanese history, and prayers made to mountain deities to guarantee safe passage through the sea are well documented in Tendai tradition. In the eleventh century, Shinra Myōjin developed
4536-455: The temple's tradition a statue representing Shinra Myōjin was already made by Enchin in the ninth century, there is no other evidence supporting this notion. The oldest reference to him occurs in a document from 971. The first known priest of his shrine was a certain Kiyomura (淸村) from the Ōtomo clan, who lived in the tenth century. Various rituals were held in his honor regularly between
4608-467: The tradition may originate with Taiwanese indigenous peoples and their practice of indoor burial, or burying people inside buildings. Jinushigami ( 地主神 ) , also known as jigami ( 地神 ) , tochigami ( 土地神 ) , chi no kami ( 地の神 , also read as ji no kami ) , or jinushisama ( 地主様 ) , are Shinto folk deities, or kami , of an area of land (the name literally means "land-master-kami"). Their history goes back to at least
4680-434: Was a Japanese deity who ventured to Silla developed due to a shift in the perception of Korea. He was regarded as a symbol of Jimon and its institutions, but also as a protector of sea routes and as a mountain deity. He also developed associations with waka poetry and with pestilence. In art, he is typically depicted as an elderly man dressed in the clothes of a Chinese official. Through history, he developed connections with
4752-628: Was already present in Japan in the ninth century as a result of the conquest of its traditional ally Paekche in 660, piracy, epidemics brought from the peninsula and other factors, it later grew due to the Mongol invasions, which utilized the Korean navy, as the Koryŏ dynasty, while it did not initiate the conflict, was among the vassals of the Mongols. She suggests that due to fear inspired by these events,
4824-468: Was already well established among the monks from Onjō-ji in 1210. It is an example of the phenomenon of shinbutsu-shūgō (神仏習合). It developed through the theological speculation of Tendai monks and Shinto scholars from the Urabe clan [ ja ] . However, while the connection is well documented in sources related to the Jimon tradition, it is absent from texts pertaining to Saimon, and Susanoo
4896-472: Was appointed as a god of the soil by Zhuanxu . Tudigongs developed from land worship. Before Chenghuangshen ("City Gods") became more prominent in China, land worship had a hierarchy of deities conforming strictly to social structure, in which the emperor, kings, dukes, officials, and common people were allowed to worship only the land gods within their command; the highest land deity was the Houtu ("Queen of
4968-473: Was instead closely associated with Myōken, and according to Keihan (慶範; 1155–1221) the two names referred to the same deity respectively in heaven and on earth. The spirit of Raigō , a historical priest from Onjō-ji, traditionally regarded as an onryō , could also be identified with Shinra Myōjin. A connection between them is mentioned in Onjōji denki , according to which Raigō implored Shinra Myōjin to punish emperor Go-Sanjō for deciding not to authorize
5040-419: Was instead linked with Matarajin in a similar capacity in the latter context. Most likely identification between Shinra Myōjin and Susanoo was facilitated by the existence of a tradition according to which the latter at some point traveled through the Korean Peninsula . A shared connection with waka was likely another factor. The fact that Shinra Myōjin received swords as offerings during festivals likely
5112-497: Was related to the connection between him and Susanoo too, though it is possible this custom was initially derived from a tradition from Silla. The connection between him and Susanoo was promoted during festivals held in Onjō-ji. Multiple variant names of Shinra Myōjin enumerated in the Onjōji denki (園城寺伝記 ) are phonetic variants of Susanoo. They include Sūgoku (崧嶽), Sūshisu (菘崧), Shusan’ō (朱山王), Shitenfujin (四天夫人 or 天夫人), and Suhatsu Hoshikashi (素髮ホシカシ; according to Sujung Kim "possibly
5184-592: Was widespread in East Asia especially in the late first millennium, and the individual elements of the statue's face and clothing can be compared to Chinese depictions of foreign disciples of the historical Buddha meant to highlight the universality of his teachings and masks used in Bugaku drama. A depiction of a Daoist sage in the Sangoku soshi ei scroll dated to 1150 is considered another close parallel. While
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