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53-605: This Japanese dragon , symbolizing the power of the ocean , had a large mouth. He is considered a good god and patron of Japan , since the Japanese population has for millennia lived off the bounty of the sea. Ryūjin is also credited with the challenge of a hurricane which sank the Mongolian flotilla sent by Kublai Khan . Ryūjin lived in Ryūgū-jō , his palace under the sea built out of red and white coral , from where he controlled

106-579: A Zen priest saw a nine-headed dragon transform into the goddess Kannon . In the present day, the Lake Saiko Dragon Shrine at Fujiyoshida, Yamanashi has an annual festival and fireworks show. Temple names, like Japanese toponyms , frequently involve dragons. For instance, the Rinzai sect has Tenryū-ji 天龍寺 "Heavenly Dragon Temple", Ryūtaku-ji 龍沢寺 "Dragon Swamp Temple", Ryōan-ji 竜安寺 "Dragon Peace Temple". According to legend, when

159-563: A blending of ideas was the result. Some additional examples of Buddhistic Japanese dragons are: Dragon lore is traditionally associated with Buddhist temples . Myths about dragons living in ponds and lakes near temples are widespread. De Visser lists accounts for Shitennō-ji in Osaka , Gogen Temple in Hakone, Kanagawa , and the shrine on Mount Haku where the Genpei Jōsuiki records that

212-458: A community where the kami , the emperor and the people lived in harmony. Norinaga's work was carried on in different directions by his disciple Hirata Atsutane and his rivals Fujitani Mitsue (1781–1849) and Tachibana Moribe (1768–1823), who each produced commentaries and treatises on the text. The Kojiki became once more the object of scholarly focus and discussion in the Meiji period with

265-565: A national epic like Beowulf is in the English-speaking world. During the 1920s and 30s, linguist Hashimoto Shinkichi studied the phonology of the Old Japanese language , and his conclusions were applied by scholars to the study of the text. The Kojiki continued to attract the attention of academics and other specialists in the post-war period, which saw the appearance of numerous editions, translations and commentaries on

318-453: A place and an interest in the national genealogy-mythology. Apart from furthering the imperial agenda, an increased interest in the nation's origins in reaction to the influx of foreign culture and the need for an authoritative genealogical account by which to consider the claims of noble families and to reorganize them into a new system of ranks and titles are also possible factors for its compilation. The Kojiki 's narrative establishes

371-522: A student of Azumamaro – produced annotated versions of it. The Kojiki received its most serious study and exposition in the hands of Motoori Norinaga , who obtained a copy of the Kan'ei printed edition in 1754. After meeting Mabuchi in 1763, Norinaga began to devote his efforts to an in-depth scholarly study of the text. A monumental 44-volume study of the Kojiki called Kojiki-den ( 古事記伝 , "Commentary on

424-411: A third wife, Nunakawahime ( 沼河比売 ) of Koshi . A tiny god riding on the waves of the sea in a bean-pod appears before Ōkuninushi. A god in the form of a scarecrow named Kuebiko ( 久延毘古 ) identifies the dwarf as Sukunabikona-no-Kami ( 少名毘古那神 ), a son of Kamimusubi-no-Kami ( 神産巣日神 ), one of the three primordial Kotoamatsukami . Sukunabikona assists Ōkuninushi in his task of creating and developing

477-465: Is a condensed summary of the contents of the text, including many of the names of gods, emperors, and locations as well as events which took place in association with them. The original Japanese is included in parentheses where appropriate. Ō no Yasumaro 's preface, in the form of a dedicatory address to Empress Genmei , begins with a poem summarizing the main contents of the work. He then relates how Emperor Tenmu commissioned Hieda no Are to memorize

530-657: Is an ordinary or an Imperial emblem". A common belief in Japan is that the Japanese dragon was native to Japan and was fond of travelling, gaining claws as it walked further from Japan; e.g. when it arrived in Korea, it gained 4-claws; and when it finally arrived to China, it gained five-claws. However, contrary to the Japanese belief that the three-clawed dragons also originated in China and were introduced to Japan. Three-clawed dragons were depicted in China earlier in history and were

583-417: Is connected with agricultural rituals, rain prayers, and the success of fisherman. Kojiki The Kojiki ( 古事記 , "Records of Ancient Matters" or "An Account of Ancient Matters") , also sometimes read as Furukotofumi or Furukotobumi , is an early Japanese chronicle of myths , legends, hymns , genealogies, oral traditions , and semi-historical accounts down to 641 concerning

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636-818: Is said to be one of the ancestors of the Japanese imperial dynasty. Ryūjin shinkō ( 竜神信仰 , "dragon god faith" ) is a form of Shinto religious belief that worships dragons as water kami . It is connected with agricultural rituals, rain prayers, and the success of fishermen. The god has shrines across Japan and especially in rural areas where fishing and rains for agriculture are important for local communities. [REDACTED] Media related to Ryūjin at Wikimedia Commons Japanese dragon Japanese dragons ( 日本の竜/龍 , Nihon no ryū ) are diverse legendary creatures in Japanese mythology and folklore . Japanese dragon myths amalgamate native legends with imported stories about dragons from China , Korea and

689-489: Is the oldest existing manuscript. While divided into the Ise branch, it is actually a mixture of the two branches. The monk Ken'yu based his copy on Ōnakatomi Sadayo's copy. In 1266, Sadayo copied volumes one and three but did not have access to the second volume. Finally, in 1282, he obtained access to the second volume through a Urabe-branch manuscript that he used to transcribe. The Kojiki contains various songs and poems. While

742-480: The Edo period saw a reappraisal of the Kojiki . Kokugaku scholars saw Japan's earliest writings as the repository of a uniquely superior Japanese identity that could be revived by recovering the ancient language they were written in; the Kojiki , by virtue of its antiquity, gained the status of a sacred text. The Kojiki came to be highly regarded that scholars such as Kada no Azumamaro and Kamo no Mabuchi – himself

795-635: The Heian period (794–1185), the Kojiki was mostly treated as an ancillary text. Indeed, a work known as the Sendai Kuji Hongi (also known as the Kujiki ), claimed to have been authored by Prince Shōtoku and Soga no Umako, was considered to be earlier and more reliable than the Kojiki . (Modern scholarly consensus holds the Kuji Hongi to be a Heian period forgery based on both the Kojiki and

848-582: The Indian subcontinent . The style and appearance of the dragon was heavily influenced by the Chinese dragon , especially the three-clawed long (龍) dragons which were introduced in Japan from China in ancient times. Like these other East Asian dragons, most Japanese ones are water deities or kami associated with rainfall and bodies of water, and are typically depicted as large, wingless, serpentine creatures with clawed feet. The c. 680 AD Kojiki and

901-491: The Kojiki is inward looking, concerned mainly with the ruling family and prominent clans, and is apparently intended for internal consumption. Whereas the Nihon Shoki uses a variety of source documents (including Chinese texts), the Kojiki is apparently based on sources handed down within the court. Whereas the Nihon Shoki , owing to its status as one of the six imperial histories, was widely read and studied during

954-475: The Kojiki was still widely seen as inferior to the Nihon Shoki until Motoori Norinaga wrote the Kojiki-den . In 1913, Tsuda Sōkichi argued in a study that the Kojiki , particularly in its earlier sections, was neither history nor myth but a document created to legitimize the rule of the imperial line. While his conclusions led to considerable controversy, his influence remains in subsequent studies of

1007-524: The Kojiki ") , composed over a 34-year period (1764–1798), was the fruit of his labor. With Norinaga, the Kojiki assumed an importance equal to the Nihon Shoki ; in fact, in his view the Kojiki was a more trustworthy source for ancient Japanese traditions than was the Shoki precisely because it was free of "Chinese mentality". He viewed the Kojiki as a true account of actual events that when read correctly, could reveal Japan in its pristine, ideal state as

1060-558: The Kokki survived the burning of Soga no Emishi 's estate (where these documents were kept) during the Isshi incident of 645, and was itself apparently lost soon after. The Kojiki 's preface indicates that leading families also kept their own historical and genealogical records; indeed, one of the reasons it gives for the compilation of the Kojiki is the correction of errors that had supposedly crept into these documents. According to

1113-480: The Shoki , although certain portions may indeed preserve genuine early traditions and sources.) By the Kamakura period (1185–1333), the work languished in obscurity such that very few people had access to the text, particularly that of the middle (second) volume. It is due to this neglect that the Kojiki is available only in comparatively late manuscripts, the earliest of which dates to the late 14th century. It

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1166-517: The Yamato line 's right to rule via myth and legend, portraying it as the progeny of heavenly deities and the rightful heir to the land of Japan. A good part of the latter portion of the text is spent recounting various genealogies which served not only to give the imperial family an air of antiquity (which may not necessarily reflect historical reality), but also served to tie, whether true or not, many existing clans' genealogies to their own. Regardless of

1219-444: The nāga ナーガ or 龍 " Nāga ; rain deity; protector of Buddhism" and the nāgarāja ナーガラージャ or 龍王 " Nāgarāja ; snake king; dragon king ". de Visser (1913:179) notes that many Japanese nāga legends have Chinese features. "This is quite clear, for it was via China that all the Indian tales came to Japan . Moreover, many originally Japanese dragons, to which Chinese legends were applied, were afterwards identified with nāga , so that

1272-442: The tides with magical tide jewels . Sea turtles , fish , jellyfish , snakes , and other sea creatures are often seen as Ryūjin's servants. One legend involving Ryūjin is the story about how the jellyfish lost its bones . According to this story, Ryūjin wanted to eat monkey's liver (in some versions of the story, to heal an incurable rash ), and sent the jellyfish to get him a monkey. The monkey managed to sneak away from

1325-592: The Hōkō-ji 法興寺 or Asuka-dera 飛鳥寺 Buddhist temple was dedicated at Nara in 596, "a purple cloud descended from the sky and covered the pagoda as well as the Buddha hall; then the cloud became five-coloured and assumed the shape of a dragon or phoenix". The Kinryū-no-Mai "Golden Dragon Dance" is an annual Japanese dragon dance performed at Sensō-ji , a Buddhist temple in Asakusa . The dragon dancers twist and turn within

1378-473: The Japanese counterparts of the astrological Four Symbols are: Japanese Shiryū 四竜 "4 dragon [kings]" are the legendary Chinese Longwang 龍王 " Dragon Kings " who rule the four seas. Some authors attempt to differentiate Japanese ryū and Chinese long dragons by the number of claws on their feet. In 1886 Charles Gould wrote that in Japan the dragon is "invariably figured as possessing three claws, whereas in China it has four or five, according to whether it

1431-793: The c. 720 AD Nihongi mytho-histories have the first Japanese textual references to dragons. "In the oldest annals the dragons are mentioned in various ways," explains de Visser, "but mostly as water-gods, serpent- or dragon-shaped." The Kojiki and Nihongi mention several ancient dragons: Chinese dragon mythology is the source of Japanese dragon mythology. Japanese words for "dragon" are written with kanji ("Chinese characters"), either simplified shinjitai 竜 or traditional kyūjitai 龍 from Chinese long 龍. These kanji can be read tatsu in native Japanese kun'yomi , and ryū or ryō in Sino-Japanese on'yomi . Many Japanese dragon names are loanwords from Chinese. For instance,

1484-528: The centipede, Ryūjin awarded him with a bag of rice. According to legend , the Empress Jingū was able to carry out her attack into Korea with the help of Ryūjin's tide jewels . Some versions of the legend say that Empress Jingū asked Isora to go down to Ryūjin's palace and retrieve the tide jewels. Upon confronting the Korean navy , Jingū threw the kanju ( 干珠 , "tide-ebbing jewel" ) into

1537-433: The courtier Ō no Yasumaro to record what had been learned by Hieda no Are. He finished and presented his work to Empress Genmei on the 28th of the 1st month of 712 (Wadō 5). The Kojiki is a collation of different traditions woven into a single "official" mythology, made in an attempt to justify the rule of the imperial Yamato polity and at the same time to subsume different interest groups under its wing by giving them

1590-411: The genealogies and records of the imperial house years earlier, and how Genmei in turn ordered Yasumaro to compile a written record of what Are had learned. He finally concludes the preface with a brief explanation of the Chinese characters used to transcribe native Japanese words in the text and the division of the work into three volumes. Izanagi divides the world among his three children: Amaterasu

1643-641: The historical records and myths are written in a form of the Chinese language , the songs are written in Old Japanese with the Man'yōgana writing system, which uses Chinese characters only phonetically. The Kojiki is divided into three parts: the Kamitsumaki ( 上巻 , "upper volume" ) , the Nakatsumaki ( 中巻 , "middle volume") and the Shimotsumaki ( 下巻 , "lower volume") . What follows

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1696-504: The imperial Kusanagi sword (which legendarily came from the tail of the Yamata no Orochi] dragon) back into the sea. In another version, divers found the sword, and it is said to be preserved at Atsuta Shrine . The great earthquake of 1185 was attributed to vengeful Heike spirits, specifically the dragon powers of Antoku. Ryūjin shinkō 竜神信仰 "dragon god faith" is a form of Shinto religious belief that worships dragons as water kami . It

1749-477: The inspiration behind many practices and unified "Shinto orthodoxy". Later, they were incorporated into Shinto practices such as the misogi purification ritual. It is believed that the compilation of various genealogical and anecdotal histories of the imperial (Yamato) court and prominent clans began during the reigns of Emperors Keitai and Kinmei in the 6th century, with the first concerted effort at historical compilation of which we have record being

1802-405: The introduction of Western academic disciplines such as philology and comparative mythology . The importance of the text as a work of literary value was recognized, and scholars realized that its accounts were comparable in many ways to ancient Greek and Roman myths . At the same time, however, the Kojiki and Nihon Shoki achieved a sort of scriptural status under State Shintō , which viewed

1855-426: The jealousy of his brothers, who begin to make repeated attempts on his life. Seeking refuge in a subterranean realm ruled by Susanoo called Ne-no-Katasukuni ( 根之堅洲国 ), Ōnamuji meets and falls in love with Susanoo's daughter Suseribime-no-Mikoto ( 須勢理毘売 ). Upon learning of their affair, Susanoo imposes four trials on Ōnamuji, each of which he overcame with Suseribime's help. Ōnamuji manages to outwit Susanoo and leave

1908-493: The jellyfish by telling him that he had put his liver in a jar in the forest and offered to go and get it. As the jellyfish came back and told Ryūjin what had happened, Ryūjin became so angry that he beat the jellyfish until its bones were crushed. One myth involves Ryūjin asking a man by the name of Tawara Tōda to help him get rid of a giant centipede attacking his kingdom. Tawara Tōda agrees to help Ryūjin and Tawara Tōda accompanies Ryūjin back to his home. When Tawara Tōda killed

1961-622: The one made in 620 under the auspices of Prince Shotoku and Soga no Umako . According to the Nihon Shoki , the documents compiled under their initiative were the Tennōki ( 天皇記 , also Sumera-mikoto no fumi ) or the "Record of the Emperors", the Kokki ( 国記 , also Kunitsufumi ) or the "National Record", and other "fundamental records" ( 本記 , hongi or mototsufumi ) pertaining to influential clans and free subjects. Out of these texts, only

2014-579: The origin of the Japanese archipelago , the kami ( 神 ) , and the Japanese imperial line . It is claimed in its preface to have been composed by Ō no Yasumaro at the request of Empress Genmei in the early 8th century (711–712), and thus is usually considered to be the oldest extant literary work in Japan . The myths contained in the Kojiki as well as the Nihon Shoki ( 日本書紀 ) are part of

2067-427: The preface, Emperor Tenmu (reigned 673–686) ordered the review and emendation of clan documents and commissioned a certain court attendant ( toneri ) of exceptional memory named Hieda no Are to memorize records and oral traditions concerning the imperial lineage. Beyond this memorization, nothing occurred until the reign of Empress Genmei (reigned 707–715), who on the 18th of the 9th month of 711 ( Wadō 4) ordered

2120-706: The principal form of dragons which were used on the robes of the Tang dynasty . When the Chinese dragons were introduced in Japan, they still had three claws. Three-clawed dragons were seldom used after the Song dynasty and were later depicted with four or five claws in China. Three-clawed dragons were briefly revived during the Qing dynasty . During World War II the Japanese military named many armaments after Chinese dragons. The Kōryū 蛟竜 < jiaolong 蛟龍 "flood dragon"

2173-458: The realm, taking his new wife Suseribime as well as Susanoo's sword, koto , and bow and arrows back with him, but not before being advised by Susanoo to change his name to Ōkuninushi-no-Kami ( 大国主神 , "Master of the Great Land"). Ōkuninushi defeats his wicked brothers and becomes the lord of Ashihara-no-Nakatsukuni. Under the name Yachihoko-no-Kami ( 八千矛神 , "Eight Thousand Spears"), he takes

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2226-441: The sea, and the tide receded. The Korean fleet was stranded, and the men got out of their ships. Jingū then threw down the manju ( 満珠 , "tide-flowing jewel" ) and the water rose, drowning the Korean soldiers. Ryūjin was the father of the beautiful Toyotama-Hime goddess who married the hunter prince Hoori . The first Emperor of Japan , Emperor Jimmu , is said to have been a grandson of Otohime and Hoori's. Thus, Ryūjin

2279-442: The stories contained therein as orthodox national history. Official ideology upheld as unquestionable fact the belief in the emperor's divinity and the idea of Japan as a racially superior "national body" ( kokutai ), with scholars who questioned their veracity facing the threat of censorship, forced resignation, or even trial in court. Until the Meiji era , the text's sacred nature was not known to have been questioned. However,

2332-735: The temple grounds and outside on the streets. According to legend, the Sensō Temple was founded in 628 after two fishermen found a gold statuette of Kannon in the Sumida River , at which time golden dragons purportedly ascended into heaven. The Golden Dragon Dance was produced to celebrate the reconstruction of the Main Hall of the temple in 1958 and is performed twice yearly. Japanese dragons are mostly associated with Shinto shrines as well as some Buddhist temples. Itsukushima Shrine on Miyajima or Itsukushima Island in Japan's Inland Sea

2385-498: The text (particularly in post- World War II scholarship), which amounts largely to development and correction of the line of thought originally proposed by him. In reaction to Tsuda, Watsuji Tetsurō (1920) argued for a literary appreciation of the Kojiki, claiming that this gave it inner coherence. Kurano Kenji (1927) took it a step further, proposing that the Kojiki may best be compared with Western epic literature and regarded as

2438-606: The text by authors such as Kurano Kenji, Takeda Yūkichi , Saigō Nobutsuna , and Kōnoshi Takamitsu . There are two major branches of Kojiki manuscripts: Ise and Urabe. The extant Urabe branch consists of 36 existing manuscripts all based on the 1522 copies by Urabe Kanenaga. The Ise branch may be subdivided into the Shinpukuji-bon ( 真福寺本 ) manuscript of 1371–1372 and the Dōka-bon ( 道果本 ) manuscripts. The Dōka sub-branch consists of: The Shinpukuji-bon manuscript (1371–1372)

2491-498: The two gods each chewed and spat out an object carried by the other (Amaterasu Susanoo's sword, Susanoo Amaterasu's magatama beads) during the rite of oath-taking. Susanoo, declaring himself the winner of the contest, "raged with victory" and proceeds to wreak havoc upon Takamagahara, causing Amaterasu to hide in the Ama-no-Iwato ( 天岩戸 , the "Heavenly Rock Cave"), plunging heaven and earth into total darkness. The gods, led by

2544-451: The wise Omoikane-no-Kami ( 思金神 ), eventually persuade her to come out of the cave, restoring light to the world. As punishment for his misdeeds, Susanoo is thrown out of Takamagahara. A descendant of Susanoo, Ōnamuji-no-Kami ( 大穴牟遅神 ), helps a hapless hare that had been mistreated by his eighty brothers ( 八十神 , yasogami ); the hare, in turn, helps Ōnamuji win the hand of the goddess Yagamihime ( 八上比売 ) of Inaba . This earns Ōnamuji

2597-420: The work's original intent, it finalized and possibly even formulated the framework by which Japanese history was examined in terms of the reign of emperors. In contrast to the Nihon Shoki (compiled 720), the first of six histories commissioned by the imperial court, which was modeled on Chinese dynastic histories and was intended to be a national chronicle that could be shown with pride to foreign envoys,

2650-643: Was a midget submarine and the Shinryū 神竜 < shenlong 神龍 "spirit dragon" was a rocket kamikaze aircraft. An Imperial Japanese Army division, the 56th Division, was codenamed the Dragon Division. Coincidentally, the Dragon Division was annihilated in the Chinese town of Longling (龍陵), whose name means "Dragon's Tomb". When Buddhist monks from other parts of Asia brought their faith to Japan they transmitted dragon and snake legends from Buddhist and Hindu mythology . The most notable examples are

2703-559: Was allotted Takamagahara ( 高天原 , the "Plain of High Heaven"), Tsukuyomi the night, and Susanoo the seas. Susanoo, who missed his mother and kept weeping and howling incessantly, rejects his appointed task, leading Izanagi to expel him. Susanoo then goes up to Takamagahara, claiming to wish to see his sister. When a suspicious Amaterasu went out to meet him clad in armor, Susanoo protested his innocence and proposed that they exchange oaths . Five male kami (Amaterasu's sons) and three female kami (Susanoo's daughters) come into existence when

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2756-458: Was believed to be the abode of the sea-god Ryūjin's daughter. According to the Gukanshō and The Tale of Heike (Heinrich 1997:74–75), the sea-dragon empowered Emperor Antoku to ascend the throne because his father Taira no Kiyomori offered prayers at Itsukushima and declared it his ancestral shrine. When Antoku drowned himself after being defeated in the 1185 Battle of Dan-no-ura , he lost

2809-633: Was with the advent of printing in the early modern period that the Kojiki first reached a wide audience. The earliest printed edition of the text was the Kan'ei Kojiki ( 寛永古事記 ), published in Kyoto in 1644 ( Kan'ei 21). A second edition, the Gōtō Kojiki ( 鼇頭古事記 , " Kojiki with Marginal Notes") was printed by Deguchi (Watarai) Nobuyoshi , a priest at Ise Shrine , in 1687 ( Jōkyō 4). The birth of nativist studies ( kokugaku ) and nationalist sentiment during

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