Takemikazuchi ( 建御雷/武甕槌 ) is a deity in Japanese mythology , considered a god of thunder and a sword god. He also competed in what is considered the first sumo wrestling match recorded in history.
61-564: He is otherwise known as "The kami of Kashima" ( Kashima-no-kami ), the chief deity revered in the Kashima Shrine at Kashima, Ibaraki (and all other subsidiary Kashima shrines). In the namazu-e or catfish prints of the Edo period , Takemikazuchi/Kashima is depicted attempting to subdue the Namazu , a giant catfish supposedly dwelling at the kaname-ishi ( 要石 , 'pinning rock') of
122-468: A later passage (after digressing on other matters), the Nihon Shoki retells Takemikazuchi and Futsunushi's landing on the beach, this time stating that Ōanamuchi verbally expressed resistance to relinquish his rule, until the heavenly gods promised him palatial residence to recompense his abdication. Appended to the two passages is the mention of a star deity named Amatsu-Mikaboshi who resisted till
183-400: A sentient god, and he volunteered his son Takemikazuchi for the subjugation campaign. Takemikazuchi was accompanied by Ame-no-torifune "Deity Heavenly-Bird-Boat" (which may be a boat as well as being a god) The two deities reached the land of Izumo at a place called "the little shore of Izasa/Inasa" ( 伊耶佐小浜 ) , and stuck a "ten-fist sword" ( Totsuka-no-Tsurugi ) upside-down on the crest of
244-532: A strong connection to the martial arts. The shrine is the home of the Kashima Shintō-ryū ( 鹿島新当流 ) school of Japanese swordsmanship . Tsukahara Bokuden ( 塚原 卜伝 , 1489 - March 6, 1571) , one of the most distinguished swordmasters in Japanese history, was a frequent visitor to the shrine and developed the school from a combination of his own experiences as a shugyōsha during Musha shugyō ( 武者修行 ) and
305-442: A vision in a dream where the supreme deities Amaterasu and Takamusubi were about to command Takemikazuchi to descend to earth once again to pacify the lands, this time to assist the emperor. However, Takemizuchi replied that it would be sufficient to send down the sword he used during his campaigns, and, boring a hole through Takakuraji's storehouse, deposited the sword, bidding the man to present it to Emperor Jimmu. That sword bore
366-745: A war deity and a water deity, the Kashima kami were connected with military campaigns against the Emishi tribes of northern Japan. The treasury of the shrine has a one bucket said to have been a war trophy once owned by the Emishi leader Aterui . During the Nara period , the Nakatomi clan rose to prominence and changed their name to Fujiwara and played a central role in reorganizing the Shinto ritual system. By
427-541: Is a warrior god in Japanese mythology . Also known under the epithet Katori Daimyōjin ( 香取大明神 ) after his shrine in northern Chiba Prefecture (historical Shimōsa Province ), Katori Jingū , he is often revered alongside Takemikazuchi (the god of Kashima Shrine ), with whom he is closely associated. He is the general of Amaterasu and regarded as a legendary ancestor of the Mononobe clan , and like Takemikazuchi
488-539: Is one of the tutelary deities of the Fujiwara clan . One theory interprets the futsu ( Old Japanese : putu ) in Futsunushi's name as an onomatopoeic sound of a sword swinging and cutting something. A connection with the term furu ('to shake') has also been proposed. Nushi (OJ: nusi ), meaning 'master' or 'ruler', is derived from a contraction of the possessive particle no and ushi (OJ: usi ), of
549-408: Is referred in some passages as the child of Itsu-no-o habari. See next section ). The Nihon Shoki gives the same episode in the same general gist, albeit more vaguely regarding this deity. In the episodes where the gods of the heavenly plains ( Takama-ga-hara ) contemplate and execute the conquest of the terrestrial world known as Middle Country ( Ashihara no Nakatsukuni ), Takemikazuchi is one of
610-459: The Kogo Shūi (807). The Nihon Shoki account has other discrepancies. The beach where the gods stuck the "ten-fist sword" is here called "Itasa". The chief god of Izumo (Ōkuninushi) is called by the name of Ōanamuchi. The wrestling match with Takeminakata is missing. In the end, Ōanamuchi/Ōkuninushi gave sign of his obedience by presenting the broad spear he used to pacify the land with. Jumping to
671-638: The Nihon Shoki , Takemikazuchi was the deity who provided Emperor Jimmu with a sword as he departed for the conquest of Yamato , which is one reason the shrine is regarded as a patron. However, there is no mention of the shrine in either the Nihon Shoki or the Kojiki and the earliest written records, the Hitachi Fudoki , does not identify the Kashima-no-Ōkami with Takemikazuchi. According
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#1732779887086732-657: The Heian period , Kashima Jingū was given the highest rank and the Shinto hierarchy, along with Ise Grand Shrine and Katori Shrine. The Engishiki records list the shrine as the ichinomiya of Hitachi Province. Although the Fujiwara clan lost much of its power into the Kamakura period , the shrine continued to enjoy high status and prestige with the warrior class and was strongly supported by successive samurai governments and local daimyō . Minamoto no Yoritomo granted
793-570: The Inbe clan ( 忌部氏 ) ). The Nakatomi clan, essentially the priestly branch of the Fujiwara clan , also placed the veneration of Takemikazuchi in the Kasuga-taisha in Nara . (The thunder god is one of several gods enshrined.) When the Yamato kingship expanded control into the easterly dominions, Kashima ( Kashima, Ibaraki ) became a crucial base. Yamato armies and generals often prayed to
854-506: The Izumo Fudoki feature Futsunushi. Township of Tatenuhi. It is 10.7 miles northeast of the district office. At this place Futsunushi stitched up a rip in his sturdy shield of heaven. Thus it was named Tatenuhi, meaning "shield fastening." Township of Yamakuni. It is 10.9 miles southeast of the district office. Futsunushi came to this place during a campaign. He said, "This is the land I wish to behold forever." Because of this
915-672: The Suwa Grand Shrine in Nagano Prefecture ). The hand-to-hand bout between the two deities is considered the mythical origin of sumo wrestling. The Nihon Shoki names a different partner for Takemikazuchi in the task of conquering lands of the Middle Country. That partner is Futsunushi (a god who goes unmentioned in the Kojiki in the gods' birth episode as well as this episode). Just as Takemikazuchi
976-552: The Tenshin Shōden Katori Shintō-ryū ( 天真正伝香取神道流 ) . A large blade designated as a National Treasure known as the Futsu-no-Mitama Sword (布都御魂剣) is housed in the treasure house of Kashima Shrine. The Honden (main shrine building), Haiden (prayer hall) and Rōmon tower gate entrance are all Edo period structures, and are National Important Cultural Properties . The gate is one of
1037-406: The patron deities of martial arts . Various dōjō of kenjutsu and kendō often display a hanging scroll emblazoned with the name "Takemikazuchi-no-Ōkami". Prior to World War II, the shrine was ranked as one of the three most important imperial shrines Jingū ( 神宮 ) in the Shinto hierarchy, along with Ise Grand Shrine (伊勢神宮 Ise Jingū ) and Katori Shrine (香取神宮 Katori Jingū ). During
1098-530: The Central Plain of Reeds [Japan], it pacified various rebels. Once this Great kami had accomplished its work of civilization, it conceived in its heart the desire to return to its celestial abode. It therefore left its weapons and gear on earth, and, mounting a white cloud, returned to Heaven. The kuni-yuzuri myth featured in the Izumo no Kuni no Miyatsuko no Kanʼyogoto (出雲国造神賀詞 "Congratulatory Words of
1159-515: The Chieftain of Izumo"), a ritual declaration ( norito ) delivered by the province's governor or kuni no miyatsuko at the imperial court upon his appointment, has Futsunushi being dispatched with the deity Ame-no-Hinadori-no-Mikoto (天夷鳥命), the son of Ame-no-Oshihomimi, son of the sun goddess Amaterasu and the Izumo magnate clan's divine ancestor. Futsunushi is absent in the Kojiki , where
1220-474: The Japanese landmass and causing its earthquakes . In the Kojiki , the god is known as Takemikazuchi-no-o no kami (建御雷之男神 – "Brave Mighty Thunderbolt Man"). He also bears the alternate names Takefutsu-no-kami ( 建布都神 ) and Toyofutsu-no-kami ( 豊布都神 ) . In the Kamiumi ("birth of the gods") episodes of the Kojiki , the god of creation Izanagi severs the head of the fire deity Kagu-tsuchi , whereupon
1281-456: The Kashima and Katori deities for military success against the intransigents in the east. In these ways, Takemikazuchi became an important deity for the imperial dynasty. Kashima Shrine Kashima Shrine ( 鹿島神宮 , Kashima Jingū ) is a Shinto shrine located in Kashima, Ibaraki in the northern Kantō region of Japan. It is dedicated to Takemikazuchi -no-Ōkami ( 武甕槌大神 ) , one of
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#17327798870861342-466: The Meiji restoration. The precincts of the shrine were designated a National Historic Site in 1986. The shrine suffered only moderate damage in the 2011 Tōhoku earthquake . The main torii gate was destroyed and 64 of the stone lanterns lining the shrine's pathways fell over. Although none of the main buildings were destroyed, the total cost of repairing the structures came to 170 million Yen. Following
1403-492: The Mikoshi is taken there before being returned to its main shrine in the afternoon of the third day. January February March April May June September October November December Monthly service Futsunushi Futsunushi ( 経津主神 , Futsunushi-no-Kami , also 布都怒志命 or 布都努志命 , Futsunushi-no-Mikoto ) , also known as Iwainushi ( 斎主神 or 伊波比主神 , Iwainushi-no-Kami ) ,
1464-793: The Nakatomi and Fujiwara clans), and Himegami , in Shiogama Shrine in Miyagi Prefecture alongside Takemikazuchi and Shiotsuchi-no-Oji (the kami of salt making), in Nukisaki Shrine (貫前神社 Nukisaki Jinja ) in Tomioka , Gunma Prefecture alongside a goddess known only under the generic epithet 'Hime Ōkami' (比売大神), and as an auxiliary deity in Chiba Shrine in Chiba City . A number of other shrines throughout
1525-523: The New Year period, from the first to the third of January, Kashima Shrine is visited by over 600,000 people from all over Japan . It is the second most visited shrine in Ibaraki prefecture for new year pilgrims. Kashima Shrine is located at the top of the Kashima plateau in south-east Ibaraki Prefecture , intersecting Lake Kitaura and Kashima Bay and in close proximity to Katori Shrine, which also has
1586-487: The Sobataka deity, acting under the orders of the god of Katori, raided the land of Mutsu and stole 2,000 horses from the local kami . When the god of Mutsu gave chase, the Sobataka deity drained Lake Kasumigaura using a ' tide-ebbing jewel ' (干珠 kanju ), allowing the horses to cross over to the other shore. After the horses have safely crossed, the Sobataka deity then used a 'tide-flowing jewel' (満珠 manju ), to restore
1647-637: The Year of the Horse. Today the Grand Imperial Ofuna festival begins in the morning on the first of September and officials from the imperial court are sent to convey the blessings of the Emperor. In the early morning of the second day a mikoshi (portable shrine) from Kashima Shrine is carried overland along the edge of Lake Kitaura, a smaller part of Lake Kasumigaura , to a large boat waiting in
1708-493: The blood from the sword ( Totsuka-no-Tsurugi ) splattered the rocks and gave birth to several deities. The blood from the sword-tip engendered one triad of deities, and the blood from near the base of the blade produced another triad that included Takemikazuchi (here given as "Brave-Awful-Possessing-Male-Deity" by Chamberlain). The name of the ten-fist sword wielded by Izanagi is given postscripturally as Ame-no-ohabari , otherwise known as Itsu-no-ohabari. (Accordingly, Takemikazuchi
1769-417: The challenger grabbed Takemikazuchi's hand it turned as if into an icicle and then a sword, making him cringe. Takemikazuchi then grabbed Takeminakata's hand, crushing it like a young reed. The challenger, chased to the sea near Suwa of Shinano ( 科野国之州羽海 , in Kojiki ) , asked for clemency on his life, promising to hold himself in exile in that region (in this way, the defeated Takeminakata became chief deity of
1830-412: The chief delegates sent down to subjugate the terrestrial deities ( kuni-tsu-kami ). In the Kojiki (Conquest of Izumo chapter), the heavenly deities Amaterasu and Takamusubi decreed that either Takemikazuchi or his father Itsu-no-ohabari ("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
1891-900: The country also enshrine Futsunushi in an auxiliary capacity. Both Futsunushi and Takemikazuchi were reckoned as eminent war gods (軍神 ikusagami , gunjin ) since antiquity. The Ryōjin Hishō compiled in 1179 (the late Heian period ) attest to the worship of the gods of Katori and Kashima as martial deities at the time of its compilation: These gods of war live east of the barrier : Kashima , Katori, Suwa no Miya , and Hira Myōjin ; also Su in Awa , Otaka Myōjin in Tai no Kuchi , Yatsurugi in Atsuta , and Tado no Miya in Ise . The two kami have been worshiped by many eminent swordsmen such as Iizasa Chōisai ,
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1952-429: The deities of Takamagahara (the 'Plain of High Heaven') sent various messengers down to earth, to Ashihara-no-Nakatsukuni (the 'Central Land of Reed-Plains,' i.e. the land of Japan), in order to demand that its inhabitants submit to their rule. The main narrative of the second volume of the Nihon Shoki relates that after the failure of the earlier messengers, Ame-no-Hohi and Ame-no-Wakahiko, to perform their mission,
2013-509: The drops of blood from his sword congealed to form the rocks by the heavenly river (天の安河, ame no yasukawa ) from which Futsunushi was born. The blood which dripped from the sword's hilt ring then turned into two gods named Mikahayahi-no-Kami (甕速日神) and Hihayahi-no-Kami (樋速日神); Mikahayahi is here identified as Takemikazuchi's parent. Another variant meanwhile states that Kagutsuchi's blood spurted out and transformed into two gods named Iwasaku-no-Kami (磐裂神) and Nesaku-no-Kami (根裂神). Their children,
2074-520: The earthquake, the first large scale archaeological excavation ever made on the site was conducted in the northwestern side of the precincts. Many artifacts dating back to the Nara period were uncovered. This special festival held once every 12 years in the Year of the Horse is to honour the great deities Takemikazuchi of Kashima Shrine and Futsunushi of Katori Shrine . The festival is one of great pride for
2135-438: The east. At Kumano , the Emperor and his troops were either struck unconscious by the appearance of a bear ( Kojiki ) or severely debilitated by the poison fumes spewed out by local gods ( Nihon Shoki ). But a man named Takakuraji presented a gift of a sword, the emperor awoke, and without him hardly brandishing this weapon, the evil deities of Kumano were spontaneously cut down. When Jimmu inquired, Takakuraji explained that he had
2196-439: The end, and whom Takemikazuchi and Futsunushi were particularly eager to vanquish. The latter passage states that the being who subdued the star god, referred to as Iwai no nushi ( 斎の大人 ) is enshrined at Katori, hinting that it might be Futsunushi. However, the earlier passage says a god named Takehazuchi [ ja ] was the vanquisher of the star god. Takemikazuchi's sword aided Emperor Jimmu in his subjugation of
2257-425: The envoys sent by the heavenly kami are Takemikazuchi and the bird-boat deity Ame-no-Torifune . The Kojiki 's kamiumi myth identifies Takemikazuchi - here given the aliases 'Takefutsu-no-Kami' (建布都神) and 'Toyofutsu-no-Kami' (豊布都神) - as one of three gods born from the blood that fell from the blade of Izanagi's sword (the other two being Mikahayahi and Hihayahi), although the kuni-yuzuri portion refers to him as
2318-575: The founder of Tenshin Shōden Katori Shintō-ryū , and Tsukahara Bokuden , the founder of Kashima Shintō-ryū . Indeed, Chōisai was reputed in legend to have developed his swordsmanship style after being taught secrets of strategy by Futsunushi in a dream. Even today, many kendo dōjō in Japan enshrine either or both of these deities. A collection of medieval legends, the Shintōshū , identifies
2379-404: The god of roads and borders, the funato no kami (岐神) as his replacement. He then finally disappears into the unseen world. Futsunushi, with the funato no kami as his guide, then makes his way around Ashihara-no-Nakatsukuni, killing those who resisted him and rewarding those who submitted. Two legends from Ou District (意宇郡) of Izumo Province (modern Yasugi , Shimane Prefecture ) recorded in
2440-415: The gods of heaven headed by the primordial deity Takamimusubi decide to send Futsunushi, the son of Iwatsutsuno'o and Iwatsutsunome, as their new emissary. Hearing this, the god Takemikazuchi - here identified as the son of Hihayahi - indignantly protests that he is also a stalwart warrior ( masurao ) like Futsunushi; the gods then agreed to assign him as Futsunushi's companion. The two then make their way to
2501-409: The great god of thunder. According to legend, Izanagi , beheaded his own son Kagutsuchi the fire deity, as punishment for burning his mother to death. As he performed the act the blood dripped from his sword splashing onto the rocks below him, giving birth to several kami , two of which were Takemikazuchi along with Futsunushi ( 経津主神 , Futsunushi-no-kami ) the deity of Katori Shrine. Per
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2562-412: The harbor. The boat, adorned with a great Ryūtō (龍頭) dragon motif, then joins a larger fleet of other colourful boats (in 2002 there were around 90) and carries the mikoshi across the lake to the other side. From there a divine procession awaits to take the mikoshi to Katori Shrine where the main festival takes place. After the festival a special temporary logging known as an Angu (行宮) is constructed and
2623-518: The heavens and where religious ceremonies and festivals had been held since the time of Emperor Sujin , Yamato Takeru and Emperor Tenji . This region was the ancestral stronghold of the Nakatomi clan , who were strongly allied to the imperial court , and the area around Kashima became a center for strengthening the imperial court's control of eastern Japan following the Taika Reform . As both
2684-628: The lake to normal, trapping the pursuer in an island in the middle of the lake known as Ukishima (浮島 'floating island', part of modern Inashiki , Ibaraki Prefecture ). The deity Ame-no-Naemasu-no-Mikoto (天苗加命), worshiped in Matami Shrine (又見神社) in Katori, is considered to be Futsunushi's son. Ame-no-Naemasu is reckoned as the ancestor of the Katori clan (香取氏), which traditionally served as priests in Katori Shrine. The Katori later assumed
2745-415: The largest three shrine entrances in Japan. A deer enclosure is also located down the forest path. Both Kashima Shrine's deer and those of Nara are considered messengers of the gods and hence share a strong connection. Kashima Ōkami ( 鹿島大神 , Kashima-no-Ōkami ) is the official title of the main enshrined deity and identified as Takemikazuchi ( 武甕槌大神 ) . In some historical texts he is also known as
2806-399: The male Iwatsutsunoo-no-Kami (磐筒男神) and the female Iwatsutsunome-no-Kami (磐筒女神), begat Futsunushi. This is the version followed in the main narrative of the work's second volume. Likewise the Kogo Shūi identifies Futsunushi as the son of Iwatsutsunome. Both Futsunushi and Takemikazuchi are closely associated with the 'transfer of the land' ( kuni-yuzuri ) myth cycle, which relates how
2867-493: The name 'Ōnakatomi' (大中臣) after a grandson of Ōnakatomi no Kiyomaro , of the influential Nakatomi (Ōnakatomi) clan , was adopted into the clan. As the deity of Katori Jingū, Futsunushi also serves as the deity of shrines belonging to the Katori shrine network (香取神社 Katori Jinja ). In addition, Futsunushi is also enshrined in Kasuga Grand Shrine alongside Takemikazuchi, Ame-no-Koyane (the divine ancestor of
2928-419: The names of Futsu-no-mitama [ ja ] ( 布都御魂 ) , Saji-futsu-no-kami ( 佐士布都神 ) , and Mika-futsu no kami ( 甕布都神 ) . This sword is the main dedication ( goshintai ) kept at Isonokami Shrine . According to Iwao Ōwa in his Jinja to kodai ōken saishi (1989), Takemikazuchi was originally a local god ( kunitsukami ) revered by the Ō clan ( 多氏 , Ō no uji , also written as 大氏 ) , and
2989-489: The people in the areas of Kashima and Katori and said to be one of the biggest in Japan. The next Grand Imperial Ofuna Festival will be in 2026. The festival began during the time of Emperor Ōjin although it was stopped once during the civil warring of the Muromachi period . In 1870, the tradition of the festival was revived and given imperial status. In 1887 it was decided that the festival would be held every 12 years in
3050-484: The place is called Yamakuni, meaning "land to behold forever." The Fudoki of Hitachi Province (modern Ibaraki Prefecture) also refers to a deity named 'Futsu-no-Ōkami' (普都大神) who is often identified with Futsunushi. District of Shida. . . . An elder reports that at the beginning of Heaven and Earth, when the vegetal world was speaking words, a kami came from Heaven. Its name is the Great kami Futsu. In its rounds of
3111-419: The same meaning. The name Iwainushi ( historical orthography : いはひぬし, Ihahinushi ; OJ: Ipapinusi ) meanwhile is a contraction of iwai no ushi (斎之大人), 'master of worship'. A variant account of Izanagi and Izanami 's begetting of various gods ( kamiumi ) cited in the Nihon Shoki states that when Izanagi killed the newborn fire god Kagutsuchi (whose birth caused the death of his wife Izanami),
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#17327798870863172-432: The shores of Itasa (五十田狹之小汀, Itasa no ohama ) in the land of Izumo , demanding that the earthly deity Ōnamuchi ( Ōkuninushi ), the ruler of Ashihara-no-Nakatsukuni, relinquish his authority. At the counsel of his son, Kotoshironushi , Ōnamuchi agrees to cede the land and withdraws into invisibility. After this, Futsunushi and Takemikazuchi proceeded to slay all those who refused to submit to them. A variant account adds that
3233-513: The shrine legend, Kashima Jingū was established in the first year of the legendary Emperor Jimmu , i.e. 660 BC. This is well into Japanese prehistory, and the oldest written records mentioning the shrine are in the Asuka period Fudoki (風土記) of Hitachi province , indicating that a kobe ( 神戸 ) , or private house of ritual was rebuilt in 649 AD on a site where the great celestial god Kashima ( 香島の天の大神 , Kashima-no-ten-no-Ōkami ) descended from
3294-536: The shrine numerous estates, and many members of the samurai class entered the priesthood , sometimes advancing to very senior positions. The shrine buildings were extensively reconstructed during the early Edo period , with Tokugawa Ieyasu sponsoring the reconstruction of the main shrine in 1605 (currently the main building of the Oku-no-miya Shrine), Tokugawa Hidetada rebuilding the current main shrines in 1619 and with Tokugawa Yorifusa contributing
3355-436: The son of the deified sword itself, there given the name Itsu-no-Ohabari (伊都尾羽張). Sobataka Shrine (側高神社) in Ōkura, Katori is reckoned as the first and most important auxiliary shrine of Katori Jingū. Its deity, whose identity is kept secret since antiquity and thus is known merely as the 'Great Deity of Sobataka' (側高大神 Sobataka-no-Ōkami ), is the subject of a legend involving the god of Katori Shrine. The story relates that
3416-524: The tower gate in 1634. In 1687, poet Matsuo Bashō traveled to the Kashima Shrine, writing of the journey in his haibun travel journal, Kashima Kikō . Following the Meiji restoration , the shrine was designated a Kanpei-sha ( 官幣社 ) , or imperial shrine, 1st rank, under State Shinto . The second torii gate was rebuilt in granite from Kasama in 1968 to celebrate the 100th anniversary of
3477-425: The two finally dispatched the god of weaving, Takehazuchi-no-Mikoto (建葉槌命), to subdue the last remaining rebel, the star god Kagaseo (香香背男). With all resistance gone, the two gods went back to heaven to report the success of their mission. A variant account has Futsunushi and Takemikazuchi putting to death the evil deity Amatsumikaboshi (Kagaseo) in heaven first before they descend to Izumo. The account adds that it
3538-521: The wave, and sat atop it, while demanding the local god Ōkuninushi to relinquish the Izumo province over to them. Ōkuninushi replied he would defer the decision to his child deities, and would follow suit in their counsel. One of them, Kotoshironushi or Yae-Kotoshironushi ("Eight-Fold-Thing-Sign-Master") who had been out fishing, was easily persuaded to forfeit his authority and retire into seclusion. The other, Takeminakata would not concede without testing his feats of strength against Takemikazuchi. When
3599-440: Was a god of maritime travel. However, the Nakatomi clan also has roots in this region, and when they took over control of priestly duties from the Ō clan, they claimed Takemikazuchi as the Nakatomi clan's ujigami (clan deity). Ōwa goes on to theorize that the Ō clan was originally ōmi ( 大忌 , "greater taboo (priesthood)" ) , but was usurped by the Nakatomi who were among the "lesser priesthood" (the latter claims descent from
3660-494: Was at this time that Iwainushi-no-Kami (possibly another name for Futsunushi), the deity enshrined in Katori , received the epithet iwai no ushi , 'master of worship.' In this version, Ōnamuchi initially refuses the demand of the two envoys. After Futsunushi goes back to Takamagahara to report, Takamimusubi sends him back to Ōnamuchi, this time with promises of rewards should he comply. Ōnamuchi finally accepts their terms and appoints
3721-569: Was chief deity of Kashima Shrine , this Futsunushi was the chief of the Katori Shrine . In the early centuries, when the Yamato rulers campaigned in the Kantō and Tōhoku regions, they would pray to these two war gods for military success, so that subsidiary shrines of the two gods are scattered all over these regions. The enshrinement of the deities at Kashima and Katori is mentioned briefly in
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