Along Nagahama

 Continuing with my walk along the Sea of Japan Coast........

After leaving the roadstation at Taki Kirara I headed off along Nagahama, the long beach that runs up to near Izumo Taisha.

Sanpoko Shrine is a small, local shrine, just across from the shoreline. Can't find which kami is enshrined here though there is a small statue of Ebisu.

Not surprising as he is the kami for fishermen. Also was a Kojin straw serpent wrapped around a tree.

I have found one if these at every single shrine I have visited in Izumo, and with some shrines having more than one, which suggests that Kojin is the most common deity in this area...

A small stream with its source just a few kilometers away enters the sea.

It was a pleasant Saturday so lots of people were enjoying the beach. This was late June, 2020, and while social distancing was in operation, there was no kind of lockdown in Japan....

The beach runs pretty much all the way to the Shimane Peninsula, and according to one of Izumo's myths, the Kunibiki Story, the Peninsula was formed by "pulling" land from other areas including the Korean Peninsula.

When the god had drawn these lands together, he anchored them to Izumo with two great ropes. Nagahama was the rope that anchored the western end of the peninsula to Mount Sanbe, the volcanic peak not too far away down in Iwami.

An unusual wind farm in that the wind generators are relatively small....

The other rope that anchored the eastern end of the peninsula was the huge sandbar of Sakaiminato which connected the peninsula to Mount Daisen.

Soon I reach the mouth of the Kanda River, a main river that flows down from the Chugoku Mountains.

Not long after moving to Shimane, one of the first long-distance walks I did was a three-day walk down the Kanda River to Izumo Taisha for Kamiarizuki. One of these days I will write it up and post it.

All the waterways that pass through the Izumo Plain, between the mountains and the Shimane Peninsula, are heavily engineered with straightening and embankments etc. This whole area was the sea 10,000 years ago and in historical times was mostly marsh.

As I am going to be sleeping out on the beach I need to stock up on food and drink and the most convenient convenience store involves heading up the river a little ways and then crossing and heading to the store before coming back to the river and heading back downstream on the opposite bank.

The line of pruned trees is a windbreak protecting an old farmhouse. Called tsujimatsu, these "living walls" are unique to Izumo and traditionally use Black Pine.

A newer tradition of the area is growing grapes for the Shimane Winery.

Near the mouth of the Kanda River another river, the Shinnaito runs parallel with it before joining it. The Shin in Shinnaito suggest that this is an engineered river part of land draining and reclamation.

The fact it has massive flood control barriers also suggests that...

I have never seen cormorants so high up in a tree before....

I'm getting close to my resting place for the night. Up ahead is the famous Inasa Beach next to Izumo Taisha where all the kami of Japan arrive later in the Autumn.

Looking back, Mount Sanbe is clearly visible. The previous post in this series was on the section of coast between Tagi and Taki Kirara...

Shigaku Kojin Shrine Okuizumo

 

Shigaku Kojin Shrine in Sajiro, a small rural settlement in the mountains of Okuizumo is curious indeed, having a modern 8-storey concrete pagoda and a modern footbridge crossing the road.

In 1986 it was rebuilt by Yoshio Tane, a local man who went on to great success as the founder of Paris Miki, a major chain of retail glasses stores with branches all across the country, even, until recently, one here in his home village.

I believe the shrine is now its own "religious corporation" and was visited by Yoshio when he was a child. I am not sure what the pagoda is all about as my understanding is a pagoda is a kind of reliquary and memorial.

The kami is said to be a kami of children's learning and ambition.

A gold-painted bust of him was erected in the shrine ground on the 100th anniversary of his birth in 2005

As well as the shrine he also built a modern community centre on the site of his childhood home and opened a natural history museum that includes a hotel and so offers a genuine "Night In The Museum" experience

Io-ji Temple 54 on the Kyushu Pilgrimage

Io-ji

Io-ji temple is not very large and is located not too far from the ruins of Yatsushiro Castle in Yatsushiro. The temple was patronized by the Matsui Clan who rued the area from the mid 17th Century. The chunky stone Nio guarding the temple are very much in Kyushu style.

The honzon of the temple is Yakushi Nyorai, housed in a seperate Yakushi-do. There are several Kanno statues in the grounds and a couple of Fudo Myo.

There is a shrine to Ashite Kojin, and many ema in the shape of legs and hands were left there.

There was a statue and a painting of some deity riding a white horse, but I have no idea who it is.

Hitsu Shrine

Usually when I am walking a pilgrimage I have studied the maps and have a pretty good idea of what shrines I will be passing, but Hitsu Shrine was a surprise as it was not marked on the maps, though it most obviously is a shrine.

The main kami is Futsunushi, a martial kami connected with swords. here in Izumo it is most strongly connected to the Mononobe Clan, though it was taken over by the Nakatomi-Fujiwara when they wiped out the Mononobe. In Izumo it was Futsunushi who arranged the handover of Japan to the Yamato in the Kuniyuzuri myth.

Within the grounds was a Wakamiya Shrine, though it did not indicate which kami was enshrined in it, possibly hachiman. There was also a small Inari Shrine.

Behind the main shrine was a Kojin altar with the rope serpent wrapped around a tree.

Kurami Shrine

Kurami Shrine is yet another small shrine with an ancient pedigree. It is listed in both the Izumo Fudoki and the Engi Shiki. Izumo has more shrines listed in the Engi Shiki than any other provinces other than the home provinces of Yamashiro, Yamato, and Ise, an indication of the importance of Izumo in ancient times. The previous group of shrine I had visited today all had a strong yamato influnce in the kami enshrined, and it would be interesting to find out what the historical reasosn were for this. At Kurami we are a back to more Izumo kami.

The primary kami here is Takaokami, formed from the blood that dripped from Izanagis sword after he slew Kagutsuji, the kami of fire that killed Izanami. There are, of course, numerous versions of the story but the most common suggest it is a kami with connection to water and rain and is also considered the main kami of Kifune shrines.

The secondary kami is Hayatsumuji, and he seems to be a kami of wind. There is a mention of him in connection with Amewakahiko, the second emissary sent by Amaterasu to ask Okuninushi to cede Japan to the Yamato and who, like the first emissary chose to stay with Okuninushi. After  Amewakahikos death his body was carried back to the High Plain of Heaven by Hayatsumji.

Other kami enshrined here are Tsurugihiko, a son of Susano but not mentioned in Yamato myths. A shrine to him near Matsue claims he is a kami prayed to for safe return from war. Susano is enshrined here as well as Ukanomitama, another child of Susano most commonly eqauted with Inari, Also enshrined here is Takeminakata, the son of Okuninushi who was against the ceding of the land to the Yamato and who is the primary kami of Suwa shrines.

In the grounds were two aktars to Kojin, neither of which seemed particularly fresh.

Take Shrine

Take Shrine, another small village shrine on the shore of Nakaumi, gives the appearance of being abandoned. The grounds have not been kept up and there are no signs of activity. However, it was once a fairly important shrine, being listed in the Engi Shiki, which meant it received offering from the imperial government. Behind the shrine are two altars to Kojin, but they look as if the rope serpent has not been replaced for several years.

The 2 kami enshrined here are Takemikazuchi and Futsunishi, 2 martial kami associated with the ceding of Japan to the Yamato. The Kojiki has Takemikazuchi being the kami that Amaterasu sent down to Japan to ask Okuninushi to cede the land. the Nihonshoki says it was both takemikazuchi and Futsunushi. The Izumo Fudoki mentions only Futsunushi. So why the disparity?

In a nutshell, the Kojiki is really just a family history, a justification for the ruling clans divine right to rule Japan. At the time of its writing one of the most, if not the most, powerful clan was the Nakatomi/Fujiwara, who by this time had appropriated Takemikazuchi as one of "their" kami. The Nihonshoki was the official national history in Chinese style. It is much larger and contains many, many variations on the stories, reflecting the diversity of "histories" that existed at that time just as "Japan" was being formed out of many regional polities. The Fudoki were local gazeteers written to compile local histories, legends, and features.

The Kojiki was pretty much ignored for a thousand years until the Edo Period when National Learning scholars began to analyze the language of it. It really came to prominence with the rise of State Shinto and its focus on the Imperial family.  As noted above, the Nihon Shoki, sometimes called Nihongi, is much more detailed and therefore took longer to be completed but in my opinion is a far more interesting read. The Fudoki are almost completely lost, but the Izumo Fudoki is complete and is largely the reason why Izumo legends are so well known. Futsunushi, mentioned in the Izumo Fudoki was associated with the Mononobe Clan, the ancestor of which is buried near Izumo. The Mononobe were destroyed by the Nakatomi in their rise to power. I think this brief explaination shows why the three different versions of the myth exist.