Susanoo-no-Mikoto

For the asteroid, see10604 Susanoo.

Susanoo(スサノオ;historical orthography:スサノヲ,'Susanowo'), often referred to by the honorific titleSusanoo-no-Mikoto,is akamiinJapanese mythology.The younger brother ofAmaterasu,goddess of the sun and mythical ancestress of theJapanese imperial line,he is a multifaceted deity with contradictory characteristics (both good and bad), being portrayed in various stories either as a wild, impetuous god associated with theseaandstorms,as a heroic figure who killed a monstrous serpent, or as a local deity linked with the harvest and agriculture.Syncretic beliefsof theGion cultthat arose afterthe introductionofBuddhismto Japan also saw Susanoo becoming conflated with deities of pestilence and disease.

Susanoo-no-Mikoto
God of the sea, storms, and fields.
Susanoo slayingYamata no Orochi,woodblock print byUtagawa Kuniyoshi
Other names	Takehaya-Susanoo-no-Mikoto(Kiến tốc tu tá chi nam mệnh) Haya-Susanoo-no-Mikoto(Tốc tu tá chi nam mệnh, tốc tố tiên ô tôn) Take-Susanoo-no-Mikoto(Võ tố tiên ô tôn) Kamu-Susanoo-no-Mikoto(Thần tố tiên ô tôn, thần tu tá năng viên mệnh) Kushimikenu-no-Mikoto(Trất ngự khí dã mệnh) Mutō-no-Kami(Võ tháp thần) Gozu Tennō(Ngưu đầu thiên vương)
Japanese	Tu tá chi nam mệnh, tố tiên ô tôn, tố trản ô tôn, tu tá nãi viên tôn, tu tá năng hồ mệnh
Major cult center	Susa Shrine Yaegaki Shrine Suga Shrine Kumano Taisha Susanoo Shrine Hikawa Shrine Yasaka Shrine Hiromine Shrine Tsushima Shrine
Texts	Kojiki Nihon Shoki Izumo Fudoki Sendai Kuji Hongi
Genealogy
Parents	Izanagi(Kojiki) IzanagiandIzanami(Nihon Shoki)
Siblings	Amaterasu Tsukuyomi (andothers)
Consort	Kushinadahime Kamuōichihime Samirahime
Children	Munakata goddesses Ōtoshi Ukanomitama (and others)

Susanoo, alongside Amaterasu and the earthlykamiŌkuninushi(also Ōnamuchi) – depicted as either Susanoo's son or scion depending on the source – is one of the central deities of the imperial Japanese mythological cycle recorded in theKojiki(c. 712CE) and theNihon Shoki(720 CE). One of the gazetteer reports (Fudoki) commissioned by the imperial court during the same period these texts were written, that ofIzumo Province(modernShimane Prefecture) in western Japan, also contains a number of short legends concerning Susanoo or his children, suggesting a connection between the god and this region.

In addition, a few other myths also hint at a connection between Susanoo and theKorean Peninsula.

Name

Susanoo's name is variously given in theKojikias 'Takehaya-Susanoo-no-Mikoto'(Kiến tốc tu tá chi nam mệnh),'Haya-Susanoo-no-Mikoto'(Tốc tu tá chi nam mệnh),or simply as 'Susanoo-no-Mikoto'(Tu tá chi nam mệnh).-no-Mikotois a common honorific appended to the names of Japanese gods; it may be understood as similar to the English honorific 'the Great'. He is meanwhile named in theNihon Shokias 'Susanoo-no-Mikoto'(Tố tiên ô tôn),'Kamu-Susanoo-no-Mikoto'(Thần tố tiên ô tôn),'Haya-Susanoo-no-Mikoto'(Tốc tố tiên ô tôn),and 'Take-Susanoo-no-Mikoto'(Võ tố tiên ô tôn).TheFudokiofIzumo Provincerenders his name both as 'Kamu-Susanoo-no-Mikoto'(Thần tu tá năng viên mệnh)and 'Susanoo-no-Mikoto'(Tu tá năng hồ mệnh).In these texts the following honorific prefixes are attached to his name:take-(Kiến / võ,"brave" ),haya-(Tốc,"swift" ),andkamu-(Thần,"divine" ).

Thesusain Susanoo's name has been variously explained as being derived from either of the following words:

• The verbsusabuorsusamumeaning 'to be impetuous,' 'to be violent,' or 'to go wild'
• The verbsusumu,'to advance'
• The township of Susa(Tu tá hương)inIishi District,Izumo Province(modernShimane Prefecture)
• A word related to theMiddle Korean'susung',meaning 'master' or 'shaman'

Mythology

Parentage

TheKojiki(c. 712CE) and theNihon Shoki(720 CE) both agree in their description of Susanoo as the son of the godIzanagiand the younger brother ofAmaterasu,the goddess of thesun,and ofTsukuyomi,the god of themoon.The circumstances surrounding the birth of these three deities, collectively known as the "Three Precious Children"(Tam quý tử,Mihashira-no-Uzunomiko, Sankishi),however, vary between sources.

• In theKojiki,Amaterasu, Tsukuyomi, and Susanoo came into existence when Izanagibathedin a river to purify himself after visitingYomi,the underworld, in a failed attempt to rescue his deceased wife, Izanami. Amaterasu was born when Izanagi washed his left eye, Tsukuyomi was born when he washed his right eye, and Susanoo was born when he washed his nose. Izanagi then appoints Amaterasu to ruleTakamagahara(Cao thiên nguyên,the "Plain of High Heaven" ),Tsukuyomi the night, and Susanoo the seas. Susanoo, who missed his mother, kept crying and howling incessantly until his beard grew long, causing the mountains to wither and the rivers to dry up. An angry Izanagi then "expelled him with a divine expulsion."
• The main narrative of theNihon Shokihas Izanagi and Izanami procreating aftercreating the Japanese archipelago;to them were born (in the following order) Amaterasu, Tsukuyomi, the 'leech-child'Hiruko,and Susanoo. Amaterasu and Tsukuyomi were sent up to heaven to govern it, while Hiruko – who even at the age of three could not stand upright – was placed on the 'Rock-Camphor Boat of Heaven'(Thiên bàn 櫲 chương thuyền,Ame-no-Iwakusufune)and set adrift. Susanoo, whose wailing laid waste to the land, was expelled and sent to the netherworld (Ne-no-Kuni).(In theKojiki,Hiruko is the couple's very first offspring, born before the islands of Japan and the other deities were created; there he is set afloat on aboat of reeds.)
• A variant legend recorded in theShokihas Izanagi begetting Amaterasu by holding abronze mirrorin his left hand, Tsukuyomi by holding another mirror in his right hand, and Susanoo by turning his head and looking sideways. Susanoo is here also said to be banished by Izanagi due to his destructive nature.
• A third variant in theShokihas Izanagi and Izanami begetting Amaterasu, Tsukuyomi, Hiruko, and Susanoo, as in the main narrative. This version specifies the Rock-Camphor Boat on which Hiruko was placed in to be the couple's fourth offspring. The fifth child, the fire godKagutsuchi,caused the death of Izanami (as in theKojiki). As in other versions, Susanoo – who "was of a wicked nature, and was always fond of wailing and wrath" – is here expelled by his parents.

Susanoo and Amaterasu

Sword guard (tsuba) depicting Susanoo meeting Amaterasu in Takamagahara

Before Susanoo leaves, he ascends to Takamagahara, wishing to say farewell to his sister Amaterasu. As he did so, the mountains and rivers shook and the land quaked. Amaterasu, suspicious of his motives, went out to meet him dressed in male clothing and clad in armor, but when Susanoo proposed a trial by pledge (ukehi) to prove his sincerity, she accepted. In the ritual, the two gods each chewed and spat out an object carried by the other (in some variants, an item they each possessed).

• Both theKojikiand theNihon Shoki's main account relate that Amaterasu broke Susanoo's ten-span sword(Thập quyền kiếm / thập ác kiếm,totsuka no tsurugi)into three, chewed them and then spat them out.Three goddesses– Takiribime (Tagorihime), Ichikishimahime, and Tagitsuhime – were thus born. Susanoo then took the strings ofmagatamabeads Amaterasu entwined in her hair and round her wrists, likewise chewed the beads and spat them out. Five male deities – Ame-no-Oshihomimi, Ame-no-Hohi, Amatsuhikone, Ikutsuhikone, and Kumano-no-Kusubi – then came into existence.
• A variant account in theNihon Shokihas Amaterasu chew three different swords she bore with her – a ten-span sword, a nine-span sword(Cửu ác kiếm,kokonotsuka no tsurugi),and an eight-span sword(Bát ác kiếm,yatsuka no tsurugi)– while Susanoo chewed themagatamanecklace that hung on his neck.
• Another variant account in theShokihas Susanoo meet akaminamed Ha'akarutama(Vũ minh ngọc)on his way to heaven. This deity presented him with themagatamabeads used in the ritual. In this version, Amaterasu begets the three goddesses after chewing themagatamabeads Susanoo obtained earlier, while Susanoo begets the five gods after biting off the edge of Amaterasu's sword.
• A third variant has Amaterasu chewing three different swords to beget the three goddesses as in the first variant. Susanoo, in turn, begat six male deities after chewing themagatamabeads on his hair bunches and necklace and spitting them on his hands, forearms, and legs.

Necklace ofmagatamabeads

Amaterasu emerges from the Heavenly Rock Cave (Shunsai Toshimasa, 1887)

Amaterasu declares that the male deities were hers because they were born of her necklace, and that the three goddesses were Susanoo's.Susanoo, announcing that he had won the trial,thus signifying the purity of his intentions, "raged with victory" and proceeded to wreak havoc by destroying his sister's rice fields, defecating in her palace and flaying the 'heavenly piebald horse' ( thiên ban câu,ame-no-fuchikoma), which he then hurled at Amaterasu's loom, killing one of her weaving maidens.A furious Amaterasu in response hid inside theAma-no-Iwato( "Heavenly Rock Cave" ), plunging heaven and earth into total darkness. The gods, led byOmoikane-no-Kami( tư kim thần ), 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:

6th century (Kofun period)Haniwadepicting a warrior wearing the malemizurahairstyle, in which the hair is parted into two bunches or loops

At this time the eight-hundred myriad deities deliberated together, imposed upon Haya-Susanoo-no-Mikoto a fine of a thousand tables of restitutive gifts, and also, cutting off his beard and the nails of his hands and feet, had him exorcised and expelled him with a divine expulsion.

• A fourth variant of the story in theShokireverses the order of the two events. This version relates that Susanoo and Amaterasu each owned three rice fields; Amaterasu's fields were fertile, while Susanoo's were dry and barren. Driven by jealousy, Susanoo ruins his sister's rice fields, causing her to hide in the Ama-no-Iwato and him to be expelled from heaven (as above). During his banishment, Susanoo, wearing ahatand araincoatmade of straw, sought shelter from the heavy rains, but the other gods refused to give him lodging. He then ascends to heaven once more to say farewell to Amaterasu.

After this, Sosa no wo no Mikoto said:—'All the Gods have banished me, and I am now about to depart for ever. Why should I not see my elder sister face to face; and why take it on me of my own accord to depart without more ado?' So he again ascended to Heaven, disturbing Heaven and disturbing Earth. Now Ame no Uzume, seeing this, reported it to the Sun-Goddess. The Sun-Goddess said:—'My younger brother has no good purpose in coming up. It is surely because he wishes to rob me of my kingdom. Though I am a woman, why should I shrink?' So she arrayed herself in martial garb, etc., etc.
Thereupon Sosa no wo no Mikoto swore to her, and said:—'If I have come up again cherishing evil feelings, the children which I shall now produce by chewing jewels will certainly be females, and in that case they must be sent down to the Central Land of Reed-Plains. But if my intentions are pure, then I shall produce male children, and in that case they must be made to rule the Heavens. The same oath will also hold good as to the children produced by my elder sister.'

The two then perform theukehiritual; Susanoo produces six male deities from themagatamabeads on his hair knots. Declaring that his intentions were indeed pure, Susanoo gives the six gods to Amaterasu's care and departs.

	Kojiki	Nihon Shoki (main text)	Nihon Shoki (variant 1)	Nihon Shoki (variant 2)	Nihon Shoki (variant 3)	Nihon Shoki (variant 4)
Goddesses (in order)	1. Takiribime-no-Mikoto ( đa kỷ lý bì mại mệnh ) 2. Ichikishimahime-no-Mikoto ( thị thốn đảo bỉ mại mệnh ) 3. Tagitsuhime-no-Mikoto ( đa kỳ đô bỉ mại mệnh )	1. Tagorihime ( điền tâm cơ ) 2. Tagitsuhime ( thoan tân cơ ) 3. Ichikishimahime ( thị xử 嶋 cơ )	1. Okitsushimahime ( doanh tân đảo cơ ) 2. Tagitsuhime 3. Tagorihime	1. Ichikishimahime-no-Mikoto 2. Tagorihime-no-Mikoto 3. Tagitsuhime-no-Mikoto	1. Okitsushimahime-no-Mikoto, a.k.a. Ichikishimahime-no-Mikoto 2. Tagitsuhime-no-Mikoto 3. Tagirihime-no-Mikoto ( điền vụ cơ mệnh )	-
Born when Amaterasu	Broke Susanoo's ten-span sword into three and chewed them	Broke Susanoo's ten-span sword into three and chewed them	1. Ate her ten-span sword 2. Ate her nine-span sword 3. Ate her eight-span sword	1. Bit off the upper part of Susanoo'smagatamabeads 2. Bit off the middle part of the beads 3. Bit off the lower part of the beads	1. Ate her ten-span sword 2. Ate her nine-span sword 4. Ate her eight-span sword	Ate her ten-span sword
Gods (in order)	1.Masakatsu-Akatsu-Kachihayahi-Ame-no-Oshihomimi-no-Mikoto ( chính thắng ngô thắng thắng tốc nhật thiên chi nhẫn tuệ nhĩ mệnh ) 2.Ame-no-Hohi-no-Mikoto ( thiên chi bồ ti năng mệnh ) 3.Amatsuhikone-no-Mikoto ( thiên tân nhật tử căn mệnh ) 4.Ikutsuhikone-no-Mikoto ( hoạt tân nhật tử căn mệnh ) 5.Kumano-no-Kusubi-no-Mikoto ( hùng dã cửu tu bì mệnh )	1. Masaka-Akatsu-Kachihayahi-Ame-no-Oshihomimi-no-Mikoto ( chính tai ngô thắng thắng tốc nhật thiên nhẫn tuệ nhĩ tôn ) 2. Ame-no-Hohi-no-Mikoto ( thiên tuệ nhật mệnh ) 3. Amatsuhikone-no-Mikoto ( thiên tân ngạn căn mệnh ) 4. Ikutsuhikone-no-Mikoto ( hoạt tân ngạn căn mệnh ) 5. Kumano-no-Kusuhi-no-Mikoto ( hùng dã 櫲 chương nhật mệnh )	1. Masaka-Akatsu-Kachihayahi-Ame-no-Oshihone-no-Mikoto ( chính tai ngô thắng thắng tốc nhật thiên nhẫn cốt tôn ) 2. Amatsuhikone-no-Mikoto 3. Ikutsuhikone-no-Mikoto 4. Ame-no-Hohi-no-Mikoto 5. Kumano-no-Oshihomi-no-Mikoto ( hùng dã nhẫn đạo mệnh )	1. Ame-no-Hohi-no-Mikoto 2. Masaka-Akatsu-Kachihayahi-Ame-no-Oshihone-no-Mikoto 3. Amatsuhikone-no-Mikoto 4. Ikutsuhikone-no-Mikoto 5. Kumano-no-Kusuhi-no-Mikoto	1. Kachihayahi-Ame-no-Oshihomimi-no-Mikoto ( thắng tốc nhật thiên nhẫn tuệ nhĩ tôn ) 2. Ame-no-Hohi-no-Mikoto 3. Amatsuhikone-no-Mikoto 4. Ikutsuhikone-no-Mikoto 5. Hi-no-Hayahi-no-Mikoto ( hãn chi tốc nhật mệnh ) 6. Kumano-no-Oshihomi-no-Mikoto, a.k.a. Kumano-no-Oshikuma-no-Mikoto ( hùng dã nhẫn đạo mệnh, hùng dã nhẫn ngung mệnh )	1. Masaka-Akatsu-Kachihayahi-Ame-no-Oshihone-no-Mikoto ( chính tai ngô thắng thắng tốc nhật thiên nhẫn tuệ căn tôn ) 2. Ame-no-Hohi-no-Mikoto 3. Amatsuhikone-no-Mikoto 4. Ikumetsuhikone-no-Mikoto ( hoạt mục tân ngạn căn mệnh ) 5. Hihayahi-no-Mikoto ( hãn tốc nhật mệnh ) 6. Kumano-no-Ōsumi-no-Mikoto ( hùng dã đại giác mệnh )
Born when Susanoo	1. Chewed the strings ofmagatamabeads entwined in Amaterasu's left hair bunch 2. Chewed the beads entwined in Amaterasu's right hair bunch 3. Chewed the beads on the vine securing her hair 4. Chewed the beads wrapped around Amaterasu's left wrist 5. Chewed the beads wrapped around Amaterasu's right wrist	Chewed the strings ofmagatamabeads entwined in Amaterasu's hair and wrists	Chewed his necklace ofmagatamabeads	Bit off the end of Amaterasu's sword	1. Chewed themagatamabeads entwined in his left hair bunch and spat them on the palm of his left hand 2. Chewed the beads entwined in his right hair bunch and spat them on the palm of his right hand 3. Chewed the beads of his necklace and laid them on his left forearm 4. Laid the beads on his right forearm 5. Laid the beads on his left foot 6. Laid the beads on his right foot	1. Chewed themagatamabeads entwined in his right hair bunch and laid them on the palm of his left hand 2. Chewed the beads entwined in his right hair bunch and laid them on the palm of his right hand

Susanoo and Ōgetsuhime

TheKojikirelates that during his banishment, Susanoo asked the goddess of food,Ōgetsuhime-no-Kami ( đại khí đô bỉ mại thần ), to give him something to eat. Upon finding out that the goddessproduced foodstuffsfrom her mouth, nose, and rectum, a disgusted Susanoo killed her, at which various crops, plants and seeds spring from her dead body.This account is not found in theNihon Shoki,where a similar story is told of Tsukuyomi and the goddessUkemochi.

Slaying the Yamata no Orochi

Susanoo rescues Kushinada Hime (Toyohara Chikanobu)

After his banishment, Susanoo came down from heaven to Ashihara-no-Nakatsukuni ( vĩ nguyên trung quốc, the 'Central Land of Reed Plains', i.e. the earthly land of Japan), to the land ofIzumo,where he met an elderly couple named Ashinazuchi ( túc danh chuy / cước ma nhũ ) and Tenazuchi ( thủ danh chuy / thủ ma nhũ ), who told him that seven of their eight daughters had been devoured by a monstrous serpent known as theYamata no Orochi( bát vũ viễn lữ trí / bát kỳ đại xà, "eight-forked serpent" ) and it was nearing time for their eighth,Kushinadahime( trất danh điền bỉ mại; also called Kushiinadahime, Inadahime, or Makami-Furu-Kushiinadahime in theShoki).

Sympathizing with their plight, Susanoo hid Kushinadahime by transforming her into acomb(kushi), which he placed in his hair. He then made the serpent drunk on strongsakeand then killed it as it lay in a drunken stupor. From within the serpent's tail Susanoo discovered the sword Ame-no-Murakumo-no-Tsurugi ( thiên tùng vân kiếm, "Sword of the Gathering Clouds of Heaven" ), also known asKusanagi-no-Tsurugi ( thảo thế kiếm, "Grass-Cutting Sword" ), which he then presented to Amaterasu as a reconciliatory gift.

Susanoo kills the Yamata no Orochi (Utagawa Kuniteru)

[Susanoo-no-Mikoto] said to Ashinazuchi and Tenazuchi-no-Kami:

"Distill thick wine of eight-fold brewings; build a fence, and make eight doors in the fence. At each door, tie together eight platforms, and on each of these platforms place a wine barrel. Fill each barrel with the thick wine of eight-fold brewings, and wait."
They made the preparations as he had instructed, and as they waited, the eight-tailed dragon came indeed, as [the old man] had said.
Putting one head into each of the barrels, he drank the wine; then, becoming drunk, he lay down and slept.
Then Haya-Susanoo-no-Mikoto unsheathed the sword ten hands long which he was wearing at his side, and hacked the dragon to pieces, so that the Hi river ran with blood.
When he cut [the dragon's] middle tail, the blade of his sword broke. Thinking this strange, he thrust deeper with the stub of his sword, until a great sharp sword appeared.
He took this sword out and, thinking it an extraordinary thing, reported [the matter] and presented [the sword] to Amaterasu-Ōmikami.

This is the swordKusa-nagi.

Mount Sentsūas seen fromOkuizumowith the Hii River in the foreground

Amaterasu later bequeathed the sword toNinigi,her grandson by Ame-no-Oshihomimi, along with the mirrorYata no Kagamiand the jewelYasakani no Magatama.This sacred sword, mirror, and jewel collectively became the threeImperial Regalia of Japan.

While most accounts place Susanoo's descent in the headwaters of the river Hi in Izumo ( phì hà / bá chi xuyên,Hi-no-Kawa,identified with theHii Riverin modernShimane Prefecture), with theKojikispecifying the area to be a place called Torikami ( điểu phát, identified withMount Sentsūin eastern Shimane), one variant in theShokiinstead has Susanoo descend to the upper reaches of the river E ( khả ái chi xuyên,E-no-kawa) in the province ofAki(identified with theGōnokawa Riverin modernHiroshima Prefecture). Kushinadahime's parents are here given the names Ashinazu-Tenazu ( cước ma thủ ma ) and Inada-no-Miyanushi-Susa-no-Yatsumimi ( đạo điền cung chủ trách hiệp chi bát cá nhĩ ); here, Kushinadahime is not yet born when Susanoo slew the Yamata no Orochi.

The ten-span sword Susanoo used to slay the Yamata no Orochi, unnamed in theKojikiand theShoki's main text, is variously named in theShoki's variants as Orochi-no-Aramasa ( xà chi 麁 chính, 'Rough [and] True [Blade] of the Serpent'),Orochi-no-Karasabi-no-Tsurugi ( xà hàn sừ chi kiếm, 'Korean (Kara) Sword of the Serpent' or 'Flashing Sword of the Serpent'),and Ame-no-Haekiri-no-Tsurugi ( thiên 蝿 chước kiếm, 'Heavenly Fly Cutter', also Ame-no-Hahakiri 'Heavenly Serpent (haha) Cutter').In theKogo Shūiit is dubbed Ame-no-Habakiri ( thiên vũ 々 trảm, also Ame-no-Hahakiri).This sword is said to have been originally enshrined inIsonokami Futsumitama ShrineinBizen Province(modernOkayama Prefecture) before it was transferred toIsonokami ShrineinYamato Province(modernNara Prefecture).

Susanoo in Soshimori

Pre-Later Silla at its height in 576

A variant account in theShokirelates that after Susanoo was banished due to his bad behavior, he descended from heaven, accompanied by a son named Isotakeru-no-Mikoto ( ngũ thập mãnh mệnh ), to a place called 'Soshimori' ( tằng thi mậu lê ) in the land of Shiragi (theKoreankingdom ofSilla) before going to Izumo. Disliking the place, they crossed the sea in a boat made of clay until they arrived at Torikami Peak ( điểu thượng chi phong,Torikami no mine) by the upper waters of the river Hi in Izumo.

The palace of Suga

After slaying the Yamata no Orochi, Susanoo looked for a suitable place in Izumo to live in. Upon arriving at a place called Suga ( tu hạ / thanh ), he declared, "Coming to this place, my heart is refreshed (sugasugashi). "He then erected a palace there and madea song:

Man'yogana(Kojiki): Dạ cửu mao đa đô y đậu mao dạ tệ hạ kỳ đô ma kỳ vi nhĩ dạ tệ hạ kỳ đô cửu lưu tằng năng dạ tệ hạ kỳ viên

Old Japanese:yakumo₁tatu / idumo₁yape₁gaki₁/ tumago₂mi₂ni / yape₁gaki₁tukuru / so₂no₂yape₁gaki₁wo

Modern Japanese:yakumo tatsu / izumo yaegaki / tsumagomi ni / yaegaki tsukuru / sono yaegaki o

Donald L. Philippi(1968) translates the song into English thus:

The many-fenced palace of IDUMO

Of the many clouds rising—
To dwell there with my spouse
Do I build a many-fenced palace:

Ah, that many-fenced palace!

TheKojikiadds that Susanoo appointed Kushinadahime's father Ashinazuchi to be the headman of his new dwelling, bestowing upon him the name Inada-no-Miyanushi-Suga-no-Yatsumimi-no-Kami ( đạo điền cung chủ tu hạ chi bát nhĩ thần, 'Master of the Palace of Inada, the Eight-Eared Deity of Suga'). With his new wife Kushinadahime, Susanoo had a child named Yashimajinumi-no-Kami ( bát đảo sĩ nô mỹ thần ). He then took another wife named Kamu-Ōichihime ( thần đại thị bỉ mại ), the daughter ofŌyamatsumi,the god of mountains, and had two children by her:Ōtoshi-no-Kami( đại niên thần ), the god of the harvest, andUkanomitama-no-Kami ( vũ già chi ngự hồn thần ), the god of agriculture.

TheShoki's main narrative is roughly similar: Susanoo appoints Ashinazuchi and Tenazuchi to be the keepers of his palace and gives them the title Inada-no-Miyanushi. The child born to Susanoo and Kushiinadahime in this version is identified as Ōnamuchi-no-Kami ( đại kỷ quý thần, theKojiki'sŌkuninushi).

After having thus lived for a time in Izumo, Susanoo at length finally found his way to Ne-no-Kuni.

Planting trees

One variant in theShokihas Susanoo pulling out hairs from different parts of his body and turning them into different kinds of trees. Determining the use of each, he then gives them to his three children – Isotakeru-no-Mikoto, Ōyatsuhime-no-Mikoto ( đại ốc tân cơ mệnh ), and Tsumatsuhime-no-Mikoto (枛 tân cơ mệnh ) – to spread in Japan. Susanoo then settled down in a place called Kumanari-no-Take ( hùng thành phong ) before going to Ne-no-Kuni.

The myth of Susanoo's descent in Soshimori has Isotakeru bringing seeds with him from Takamagahara which he did not choose to plant in Korea but rather spread throughout Japan, beginning withTsukushi Province.The narrative adds that it is, for this reason, why Isotakeru is styled Isaoshi-no-Kami ( hữu công chi thần, 'Meritorious Deity').

Susanoo and Ōnamuji

Ōnamuji (Ōkuninushi) and Suseribime escaping from Ne-no-Kuni (Natori Shunsen)

In theKojiki,a sixth-generation descendant of Susanoo,Ōnamuji-no-Kami( đại huyệt mưu trì thần ), ends up in Ne-no-Kuni to escape his wicked elder brothers who make repeated attempts on his life. There he meets and falls in love with Susanoo's daughter Suseribime ( tu thế lý bì mại ). Upon learning of their affair, Susanoo imposes four trials on Ōnamuji:

• Susanoo, upon inviting Ōnamuji to his dwelling, had him sleep in a chamber filled with snakes. Suseribime aided Ōnamuji by giving him a scarf that repelled the snakes.
• The following night, Susanoo had Ōnamuji sleep in another room full ofcentipedesandbees.Once again, Suseribime gave Ōnamuji a scarf that kept the insects at bay.
• Susanoo shot an arrow into a large plain and had Ōnamuji fetch it. As Ōnamuji was busy looking for the arrow, Susanoo set the field on fire. A field mouse showed Ōnamuji how to hide from the flames and gave him the arrow he was searching for.
• Susanoo, upon discovering that Ōnamuji had survived, summoned him back to his palace and had him pick the lice and centipedes from his hair. Using a mixture of red clay and nuts given to him by Suseribime, Ōnamuji pretended to chew and spit out the insects he was picking.

After Susanoo was lulled to sleep, Ōnamuji tied Susanoo's hair to the hall's rafters and blocked the door with an enormous boulder. Taking his new wife Suseribime as well as Susanoo's sword,koto,and bow and arrows with him, Ōnamuji thus fled the palace. Thekotobrushed against a tree as the two were fleeing; the sound awakens Susanoo, who, rising with a start, knocks his palace down around him. Susanoo then pursued them as far as the slopes ofYomotsu Hirasaka( hoàng tuyền bỉ lương bản, the 'Flat Slope ofYomi'). As the two departed, Susanoo grudgingly gave his blessing to Ōnamuji, advising him to change his name to Ōkuninushi-no-Kami ( đại quốc chủ thần, "Master of the Great Land" ). Using the weapons he obtained from Susanoo, Ōkuninushi defeats his brothers and becomes the undisputed ruler of Ashihara-no-Nakatsukuni.

Susanoo in the IzumoFudoki

Muromachi periodwall painting in Yaegaki Shrine (Matsue,Shimane Prefecture) depicting Susanoo

TheFudokiof Izumo Province (completed 733 CE) records the following etiological legends which feature Susanoo and his children:

• The township of Yasuki ( an lai hương ) in Ou District (Ý vũ quận) is named such after Susanoo visited the area and said, "My mind has been comforted (yasuku nari tamau). "
• The township of Ōkusa ( đại thảo hương ) in Ou is said to have been named after a son of Susanoo named Aohata-Sakusahiko-no-Mikoto ( thanh phiên tá cửu tá bỉ cổ mệnh ).
• The township of Yamaguchi ( sơn khẩu hương ) in Shimane District (Đảo căn quận) is named as such after another son of Susanoo, Tsurugihiko-no-Mikoto ( đô lưu chi nhật tử mệnh ), declared these entrance to the hills (yamaguchi) to be his territory.
• The township of Katae ( phương kết hương ) in Shimane received its name after Kunioshiwake-no-Mikoto ( quốc nhẫn biệt mệnh ), a son of Susanoo, said, "The land I govern is in good condition geographically (kunigatae). "
• The township of Etomo ( huệ đàm quận ) in Akika District (Thu lộc quận) is named such after Susanoo's son Iwasakahiko-no-Mikoto ( bàn bản nhật tử mệnh ) noted the area's resemblance to a paintedarm guard( họa 鞆,etomo).
• The township of Tada ( đa thái hương ) in Akika District received its name after Susanoo's son Tsukihoko-Tooruhiko-no-Mikoto ( trùng xử đẳng hồ lưu bỉ cổ mệnh, also Tsukiki-Tooruhiko) came there and said, "My heart has become bright and truthful (tadashi). "
• The township of Yano ( bát dã hương ) in Kando District (Thần môn quận) is named after Susanoo's daughter Yanowakahime-no-Mikoto ( bát dã nhược nhật nữ mệnh ), who lived in the area. Ōnamochi ( đại huyệt trì mệnh, i.e. Ōkuninushi), also known as Ame-no-Shita-Tsukurashishi-Ōkami ( sở tạo thiên hạ đại thần, 'Great Deity, Maker ofAll Under Heaven'), who wished to marry her, had a house built at this place.
• The township of Namesa ( hoạt hiệp hương ) in Kando District (Thần môn quận) is named after a smooth stone ( hoạt bàn thạch,nameshi iwa) Ame-no-Shita-Tsukurashishi-Ōkami (Ōnamochi) spotted while visiting Susanoo's daughter Wakasuserihime-no-Mikoto ( hòa gia tu thế lý bỉ mại mệnh, theKojiki's Suseribime), who is said to have lived there.
• The township of Susa ( tu tá hương ) inIishi District(Phạn thạch quận) is said to be named after Susanoo, who enshrined his spirit in this place:

Township of Susa.It is 6.3 miles west of the district office. The god Susanowo said, "Though this land is small, it is good land for me to own. I would rather have my name [associated with this land than] with rocks or trees." After saying this, he left his spirit to stay quiet at this place and established the Great Rice Field of Susa and the Small Rice Field of Susa. That is why it is called Susa. There are tax granaries in this township.

• The township of Sase ( tá thế hương ) inŌhara District(Đại nguyên quận) is said to have gained its name when Susanoo danced there wearing leaves of a plant calledsaseon his head.
• Mount Mimuro ( ngự thất sơn,Mimuro-yama) in the township of Hi ( phỉ y hương ) in Ōhara District is said to have been the place where Susanoo built a temporary dwelling ( ngự thất,mimuro,lit. 'noble chamber') in which he stayed the night.

Susanoo, Mutō Tenjin and Gozu Tennō

See also:Somin ShōraiandGozu Tennō

Gion Daimyōjin (Gozu Tennō) from theButsuzōzui

ThesyncreticdeityGozu Tennō( ngưu đầu thiên vương, "Ox-Headed Heavenly King" ), originally worshiped at Yasaka Shrine in Kyoto and at other shrines such as Tsushima Shrine in Aichi Prefecture, was historically conflated with Susanoo. Originally a deity of foreign import (India and Korea have all been suggested as possible origins), Gozu Tennō was widely revered since theHeian periodas a god of pestilence, who both caused disease and cured them.

Gozu Tennō became associated with another deity called Mutō-no-Kami (Võ tháp thần) or Mutō Tenjin ( võ tháp thiên thần ), who appears in the legend ofSomin Shōrai(Tô dân tương lai). This legend relates that Mutō, a god from the northern sea, embarked on a long journey to court the daughter of the god of the southern seas. On his way he sought lodging from a wealthy man, but was turned down. He then went to the home of a poor man (sometimes identified as the rich man's brother) named Somin Shōrai, who gave him food and shelter. Years later, Mutō returned and slew the rich man and his family but spared Somin Shōrai's house. Some versions of the story have Mutō repaying Somin Shōrai for his hospitality by giving the poor man's daughter a wreath ofsusuki(Miscanthus sinensis) reeds that she is to wear while declaring, "[I am] the descendant of Somin Shōrai" ( tô dân tương lai chi tử tôn dã,Somin Shōrai no shison nari). By doing so, she and her descendants would be spared from pestilence.The deity in this story, Mutō, is often conflated with Gozu Tennō (who, as his name implies, was born with the head of an ox) in later retellings, though one version identifies Gozu Tennō as Mutō Tenjin's son.

The earliest known version of this legend, found in theFudokiofBingo Province(modern easternHiroshima Prefecture) compiled during theNara period(preserved in an extract quoted by scholar and Shinto priest Urabe Kanekata in theShaku Nihongi), has Mutō explicitly identify himself as Susanoo.This suggests that Susanoo and Mutō Tenjin were already conflated in the Nara period, if not earlier. Sources that equate Gozu Tennō with Susanoo only first appear during theKamakura period(1185–1333), although one theory supposes that these three gods and various other disease-related deities were already loosely coalesced around the 9th century, probably around the year 877 when a major epidemic swept through Japan.

Analysis

Susanoo-no-Mikoto Defeats the Evil Spirits(1868)

The image of Susanoo that can be gleaned from various texts is rather complex and contradictory. In theKojikiand theShokihe is portrayed first as a petulant young man, then as an unpredictable, violent boor who causes chaos and destruction before turning into a monster-slayingculture heroafter descending into the world of men, while in the IzumoFudoki,he is simply a local god apparently connected with rice fields, with almost none of the traits associated with him in the imperial mythologies being mentioned. Due to his multifaceted nature, various authors have had differing opinions regarding Susanoo's origins and original character.

TheEdo periodkokugakuscholarMotoori Norinaga,in hisKojiki-den(Commentary on the Kojiki), characterized Susanoo as an evil god in contrast to his elder siblings Amaterasu and Tsukuyomi, as the unclean air of the land of the dead still adhered to Izanagi's nose from which he was born and was not purified completely during Izanagi's ritual ablutions.The early 20th century historianTsuda Sōkichi,who put forward the then-controversial theory that theKojiki's accounts were not based on history (as Edo periodkokugakuandState Shintoideology believed them to be) but rather propagandistic myths concocted to explain and legitimize the rule of the imperial dynasty, also saw Susanoo as a negative figure, arguing that he was created to serve as the rebellious opposite of the imperial ancestress Amaterasu.EthnologistŌbayashi Taryō,speaking from the standpoint ofcomparative mythology,opined that the stories concerning the three deities were ultimately derived from a continental (Southeast Asian) myth in which the Sun, the Moon and the Dark Star are siblings and the Dark Star plays an antagonistic role (cf.Rahuand Ketu fromHindu religion);Ōbayashi thus also interprets Susanoo as a bad hero.

Other scholars, however, take the position that Susanoo was not originally conceived of as a negative deity. MythologistMatsumura Takeofor instance believed the IzumoFudokito more accurately reflect Susanoo's original character: a peaceful, simplekamiof the rice fields. In Matsumura's view, Susanoo's character was deliberately reversed when he was grafted into the imperial mythology by the compilers of theKojiki.Matsumoto Nobuhiro,in a similar vein, interpreted Susanoo as a harvest deity.While the IzumoFudokiclaims that the township of Susa in Izumo is named after its deity Susanoo, it has been proposed that the opposite might have actually been the case and Susanoo was named after the place, with his name being understood in this case as meaning "Man (o) of Susa. "

While both Matsumura and Matsumoto preferred to connect Susanoo with rice fields and the harvest,Matsumae Takeshiput forward the theory that Susanoo was originally worshiped as a patron deity of sailors. Unlike other scholars who connect Susanoo with Izumo, Matsumae instead sawKii Province(the modern prefectures ofWakayamaandMie) as the birthplace of Susanoo worship, pointing out that there was also a settlement in Kii named Susa ( tu tá ). (In theKojiki,Ōnamuji enters Susanoo's realm, Ne-no-Kuni, through the fork of a tree in Kii.) Matsumae proposed that the worship of Susanoo was brought to other places in Japan by seafaring peoples from Kii, a land rich in timber (the province's name is itself derived from the wordkimeaning 'tree').

Susanoo subduing and making a pact with various spirits of disease (dated 1860, copy of original work byKatsushika Hokusai)

A few myths, such as that of Susanoo's descent in Soshimori in Silla, seem to suggest a connection between the god and theKorean Peninsula.Indeed, some scholars have hypothesized that the deities who were eventually conflated with Susanoo, Mutō Tenjin, and Gozu Tennō, may have had Korean origins as well, with the name 'Mutō' ( võ tháp,historical orthography:mutau) being linked with the Korean wordmudang"shamaness," and 'Gozu' being explained as acalqueof 'Soshimori', here interpreted as being derived from a Korean toponym meaning 'Bull's (so) Head (mari)'.The name 'Susanoo' itself has been interpreted as being related to theMiddle Koreantitlesusung(transliteratedas thứ thứ hùng or từ sung ), meaning 'master' or 'shaman', notably applied toNamhae,the second king of Silla, in theSamguk Sagi.Susanoo is thus supposed in this view to have originally been a foreign god ( phồn thần,banshin), perhaps a deified shaman, whose origins may be traced back to Korea.

Emilia Gadeleva (2000) sees Susanoo's original character as being that of arain god– more precisely, a god associated withrainmaking– with his association with the harvest and a number of other elements from his myths ultimately springing from his connection with rainwater. He thus serves as a contrast and a parallel to Amaterasu, the goddess of the sun. Gadeleva also acknowledges the foreign elements in the god's character by supposing that rainmaking rituals and concepts were brought to Japan in ancient times from the continent, with the figure of the Korean shaman (susung) who magically controlled the abundance of rain eventually morphing into the Japanese Susanoo, but at the same time stresses that Susanoo is not completely a foreign import but must have had Japanese roots at his core. In Gadeleva's view, while the god certainly underwent drastic changes upon his introduction in the imperial myth cycle, Susanoo's character already bore positive and negative features since the beginning, with both elements stemming from his association with rain. As the right quantity of rainwater was vital for ensuring a rich harvest, calamities caused by too much or too little rainfall (i.e. floods, drought, or epidemics) would have been blamed on the rain god for not doing his job properly. This, according to Gadeleva, underlies the occasional portrayal of Susanoo in a negative light.

Susanoo and Ne-no-Kuni

In theKojikiand theNihon Shoki,Susanoo is repeatedly associated withNe-no-Kuni(Japanese:Căn の quốc; the "Land of Roots" ). While sometimes seemingly considered to be more or less identical to Yomi, the Land of the Dead (theKojikispeaks of Ne-no-Kuni as the land of Susanoo's deceased mother Izanami, who is stated earlier in the narrative to have become the ruler of Yomi, and calls the slope serving at its exit the Yomotsu Hirasaka, the 'Flat Slope of Yomi'), it would seem that the two were originally considered to be different locations.

While Matsumura Takeo suggested that Ne-no-Kuni originally referred to the dimly remembered original homeland of the Japanese people,Emilia Gadeleva instead proposes that the two locales, while similar in that both were subterranean realms associated with darkness, differed from each other in that Yomi was associated with death, while Ne-no-Kuni, as implied by the myth about Ōnamuji, was seemingly associated with rebirth. Ne-no-Kuni being a land of revival, as per Gadeleva's theory, is why Susanoo was connected to it: Susanoo, as the god that brought rain and with it, the harvest, was needed in Ne-no-Kuni to secure the rebirth of crops. In time, however, the two locations were confused with each other, so that by the time theKojikiand theShokiwere written Ne-no-Kuni came to be seen like Yomi as an unclean realm of the dead. Gadeleva argues that this new image of Ne-no-Kuni as a place of evil and impurity contributed to Susanoo becoming more and more associated with calamity and violence.

Susanoo's rampage

Susanoo about to flay the Heavenly Horse (Natori Shunsen)

Susanoo's acts of violence after proving his sincerity in theukehiritual has been a source of puzzlement to many scholars. While Edo period authors such as Motoori Norinaga andHirata Atsutanebelieved that the order of the events had become confused and suggested altering the narrative sequence so that Susanoo's ravages would come before, and not after, his victory in theukehi,Donald Philippicriticized such solutions as "untenable from a textual standpoint."(Note that as mentioned above, one of the variants in theShokidoes place Susanoo's ravages and banishment before the performance of theukehiritual.)

Tsuda Sōkichi saw a political significance in this story: he interpreted Amaterasu as an emperor-symbol, while Susanoo in his view symbolized the various rebels who (unsuccessfully) rose up against the imperial court.

Emilia Gadeleva observes that Susanoo, at this point in the narrative, is portrayed similarly to the heroYamato Takeru(Ousu-no-Mikoto), in that both were rough young men possessed with "valor and ferocity" (takeku-araki kokoro); their lack of control over their fierce temperament leads them to commit violent acts. It was therefore imperative to direct their energies elsewhere: Ousu-no-Mikoto was sent by his father, theEmperor Keikō,to lead conquering expeditions, while Susanoo was expelled by the heavenly gods. This ultimately resulted in the two becoming famed as heroic figures.

A prayer ornoritooriginally recited by the priestlyNakatomi clanin the presence of the court during the Great Exorcism ( đại phất,Ōharae) ritual of the last day of thesixth month,more commonly known today as theŌharae no Kotoba(Đại phất từ,'Words of the Great Exorcism'),lists eight "heavenly sins" (Japanese:Thiên つ tội,amatsu-tsumi), most of which are agricultural in nature:

1. Breaking down the ridges
2. Covering up the ditches
3. Releasing the irrigation sluices
4. Double planting
5. Setting up stakes
6. Skinning alive
7. Skinning backward
8. Defecation

1, 2, 6, 7 and 8 are committed by Susanoo in theKojiki,while 3, 4, 5 are attributed to him in theShoki.In ancient Japanese society, offenses related to agriculture were regarded as abhorrent as those that caused ritual impurity.

One of the offensive acts Susanoo committed during his rampage was 'skinning backward' ( nghịch bác,sakahagi) theAme-no-Fuchikoma(Japanese:Thiên の ban câu, "Heavenly-Piebald Horse" ). Regarding this,William George Astonobserved, "Indian myth has a piebald or spotted deer or cow among celestial objects. The idea is probably suggested by the appearance of the stars."Nelly Naumann(1982) meanwhile interpreted the spotted horse as a lunar symbol, with Susanoo's action being equivalent to the devouring or killing of the moon. To Naumann, the act of flaying itself, because it is performed in reverse, is intended to be a magical act that caused death.Indeed, in theKojikiwhen Susanoo throws the flayed horse (or its hide) to Amaterasu's weaving hall, one of the weaving maidens injures herself and dies. (In theShoki,it is Amaterasu herself who is alarmed and injured.) Emilia Gadeleva meanwhile connects Susanoo's act of skinning and flinging the horse with ancient Korean rainmaking rituals, which involvedanimal sacrifice.

The gods punish Susanoo for his rampages by cutting off his beard, fingernails, and toenails. One textual tradition in which the relevant passage is read as "cutting off his beard and causing the nails of his hands and feetto be extracted"( diệc thiết tu cập thủ túc trảo lệnhBạtNhi ) suggests that this was something along the lines of corporal punishment. Another tradition which reads the passage as "cutting off his beard and the nails of his hands and feet,had him exorcised"( diệc thiết tu cập thủ túc trảo lệnhPhấtNhi ) meanwhile suggests that this was an act of purification, in which the sins and pollution that adhered to Susanoo are removed, thus turning him from a destroyer of life into a giver of life.

Family

Main article:Family Tree of Japanese deities

Susanoo's family tree (based on theKojiki)
Izanagi Izanami Susanoo Amaterasu Tsukuyomi Ōyamatsumi Kamuōichihime Ashinazuchi Tenazuchi Ōtoshi Ukanomitama Kushinadahime Munakata goddesses(born from Amaterasu's sword) Yashimajinumi

Consorts

Muromachi periodwall painting in Yaegaki Shrine depicting Kushinadahime

Susanoo's consorts are:

• Kushinadahime( trất danh điền bỉ mại ), daughter ofAshinazuchi and Tenazuchi,children ofŌyamatsumi,a son of Izanagi and elder brother of Susanoo (Kojiki,Nihon Shoki)

Also known under the following names:

• Kushiinadahime ( kỳ đạo điền cơ,Nihon Shoki)
• Inadahime ( đạo điền viện,Shoki)
• Makami-Furu-Kushiinadahime ( chân phát xúc kỳ đạo điền viện,Shoki)
• Kushiinada-Mitoyomanurahime-no-Mikoto ( cửu chí y nại thái mỹ đẳng dữ ma nô lương bỉ mại mệnh, IzumoFudoki)

• Kamuōichihime( thần đại thị bỉ mại ), another daughter of Ōyamatsumi (Kojiki)
• Samirahime-no-Mikoto( tá mỹ lương bỉ mại mệnh ), a goddess worshiped in Yasaka Shrine reckoned as a consort of Susanoo

Offspring

Susanoo's child by Kushinadahime is variously identified asYashimajinumi-no-Kami( bát đảo sĩ nô mỹ thần ) in theKojikiand asŌnamuchi-no-Kami( đại kỷ quý thần ) in theNihon Shoki's main narrative. (In theKojikiand in variant accounts contained in theShoki,Ōnamuchi / Ōnamuji (Ōkuninushi) is instead Susanoo's descendant.)

Susanoo's children byKamuōichihimemeanwhile are:

• Ōtoshi-no-Kami( đại niên thần )
• Ukanomitama-no-Kami( vũ già chi ngự hồn thần )

Susanoo's children who are either born without a female partner or whose mother is unidentified are:

• The Munakata goddesses ofMunakata TaishainMunakata,Fukuoka Prefecture

• Takiribime-no-Mikoto( đa kỷ lý bì mại mệnh )

Also known as Tagorihime ( điền tâm cơ )

• Ichikishimahime-no-Mikoto( thị thốn đảo bỉ mại mệnh )

Also known as Okitsushimahime ( doanh tân đảo cơ )

• Tagitsuhime-no-Mikoto( đa kỳ đô bỉ mại mệnh )

• Suseribime-no-Mikoto( tu thế lý bì mại mệnh )

Also known as Wakasuserihime-no-Mikoto ( hòa gia tu thế lý bỉ mại mệnh ) in the IzumoFudoki

• Isotakeru / Itakeru-no-Mikoto( ngũ thập mãnh mệnh )
• Ōyatsuhime-no-Mikoto( đại ốc tân cơ mệnh )
• Tsumatsuhime-no-Mikoto(枛 tân cơ mệnh )

Deities identified as Susanoo's children found only in the IzumoFudokiare:

• Kunioshiwake-no-Mikoto( quốc nhẫn biệt mệnh )
• Aohata-Sakusahiko-no-Mikoto( thanh phiên tá thảo nhật cổ mệnh )
• Iwasakahiko-no-Mikoto( bàn bản nhật tử mệnh )
• Tsukihoko-Tooruhiko-no-Mikoto( trùng 桙 đẳng phiên lưu bỉ cổ mệnh )
• Tsurugihiko-no-Mikoto( đô lưu chi nhật tử mệnh )
• Yanowakahime-no-Mikoto( bát dã nhược nhật nữ mệnh )

AnEdo periodtext, theWakan Sansai Zue( hòa hán tam tài đồ hội, lit. "Illustrated Sino-Japanese Encyclopedia" ), identifies a monstrous goddess known asAma-no-Zako( thiên nghịch mỗi ) as an offspring of Susanoo.

Worship

In addition to his connections with the sea and tempests, due to his mythical role as the slayer of the Yamata no Orochi and his historical association with pestilence deities such as Gozu Tennō, Susanoo is also venerated as a god who wards off misfortune and calamity, being invoked especially against illness and disease.As his heroic act helped him win the hand of Kushinadahime, he is also considered to be a patron of love and marriage, such as in Hikawa Shrine inSaitama Prefecture(see below).

Shrines

Susa Shrine inIzumo,Shimane Prefecture

Yasaka ShrineinKyoto,Kyoto Prefecture

Hikawa ShrineinSaitama,Saitama Prefecture

Susanoo Shrine in Chikugo-Yoshii,Ukiha,Fukuoka prefecture

Susanoo is worshiped in a number of shrines throughout Japan, especially inShimane Prefecture(the eastern part of which is the historical Izumo Province). A few notable examples are:

• Susa Shrine( tu tá thần xã ) inIzumo,Shimane Prefecture

Listed in the IzumoFudokias one of five shrines in Iishi District that were registered with theDepartment of Divinities,this shrine is identified as the place in what was formerly the township of Susa where Susanoo chose to enshrine his spirit.The shrine was also known as Jūsansho Daimyōjin ( thập tam sở đại minh thần ) and Susa no Ōmiya ( tu tá đại cung 'Great Shrine of Susa') during the medieval and early modern periods.The shrine's priestly lineage, the Susa (or Inada) clan ( tu tá thị / đạo điền thị ), were considered to be the descendants of Susanoo via his son Yashimashino-no-Mikoto ( bát đảo tiêu mệnh, theKojiki's Yashimajinumi-no-Kami)or Ōkuninushi.Besides Susanoo, his consort Kushinadahime and her parents Ashinazuchi and Tenazuchi are also enshrined here as auxiliary deities.

• Suga Shrine( tu ngã thần xã ) inUnnan,Shimane Prefecture

This shrine, claimed to stand on the site of the palace Susanoo built after defeating the Yamata no Orochi, enshrines Susanoo, Kushinadahime, and their son Suga-no-Yuyamanushi-Minasarohiko-Yashima-no-Mikoto ( thanh chi thang sơn chủ tam danh hiệp lậu ngạn bát đảo dã mệnh, i.e. Yashimajinumi-no-Kami).Listed in the IzumoFudokias one of sixteen shrines in Ōhara District not registered with the Department of Divinities.

• Yaegaki Shrine( bát trọng viên thần xã ), inMatsue,Shimane Prefecture

Dedicated to Susanoo, Kushinadahime, Ōnamuchi (Ōkuninushi) and Aohata-Sakusahiko, the shrine takes its name from the 'eightfold fence' (yaegaki) mentioned in Susanoo's song. The shrine's legend claims that Susanoo hid Kushinadahime in the forest within the shrine's precincts, enclosing her in a fence, when he slew the Yamata no Orochi.Identified with the Sakusa Shrine ( tá cửu tá xã ) mentioned in the IzumoFudoki.

• Kumano Taisha( hùng dã đại xã ) in Matsue, Shimane Prefecture

Reckoned as Izumo Province'sichinomiyaalongsideIzumo Grand Shrine.Not to be confused with theKumano Sanzanshrine complex inWakayama Prefecture.Its deity, known under the name 'Izanagi-no-Himanago Kaburogi Kumano-no-Ōkami Kushimikenu-no-Mikoto' ( y tà na kĩ nhật chân danh tử gia phu lữ kĩ hùng dã đại thần trất ngự khí dã mệnh, "Beloved Child of Izanagi, Divine Ancestor [and] Great Deity of Kumano, Kushimikenu-no-Mikoto'), is identified with Susanoo.The shrine is also considered in myth to be wherethe use of fireoriginated; two ancientfire-making tools,ahand drill( toại xửhikiri-kine) and a hearthboard ( toại cữuhikiri-usu) are kept in the shrine and used in the shrine's Fire Lighting Ceremony ( toàn hỏa tếKiribi-matsuriorSanka-sai) held every October.

• Susa Shrine( tu tá thần xã ) inArida,Wakayama Prefecture

Gion shrines

Main article:Gion cult

The following shrines were originally associated with Gozu Tennō:

• Yasaka Shrine( bát bản thần xã ) inGion,Higashiyama,Kyoto,Kyoto Prefecture– Head shrine of the Yasakashrine network
• Tsushima Shrine( tân đảo thần xã ) inTsushima,Aichi Prefecture– Head shrine of the Tsushima shrine network
• Hiromine Shrine( quảng phong thần xã ) inHimeji,Hyōgo Prefecture

Hikawa Shrine network

The Hikawa Shrine network concentrated in Saitama andTokyo(historicalMusashi Province) also has Susanoo as its focus of worship, often alongside Kushinadahime.

• Hikawa Shrine( băng xuyên thần xã ) inŌmiya,Saitama,Saitama Prefecture
• Hikawa ShrineinKawagoe,Saitama Prefecture
• Hikawa ShrineinAkasaka,Minato,Tokyo

• Susanoo Shrine inHamamatsu,Shizuoka Prefecture

In Japanese performing arts

See also:Shinto in popular culture

• The iwamikagura–Orochi
• Thejōruri–Nihon Furisode Hajime(Nhật bổn chấn tụ thủy) byChikamatsu Monzaemon

Influence outside of Japan

Main article:Nissen dōsoron

In the 20th century, Susanoo was depicted as the common ancestor of the modernKoreanswhile theJapanesewere considered to be descendants ofAmaterasuduring theJapanese occupation of Koreaby historians such asShiratori Kurakichi,founder of the discipline of Oriental History (Tōyōshi đông dương sử ) inTokyo Imperial University.

The theory linked the Koreans to Susanoo and in turn the Japanese which ultimately legitimized the colonization of theKorean peninsulaby the Japanese.

In popular culture

Yamata Amasung Keibu Keioiba(English:Yamata-no-Orochi and Keibu Keioiba) is aMeitei languageplay that interweaves the stories of the two legendary creatures,Yamata-no-Orochislain by Susanoo ofJapanese folkloreandKeibu KeioibaofMeitei folklore(Manipuri folklore). In the play, the role of Susanoo was played byRomario Thoudam Paona.

Along with Yamato Takeru, he was portrayed byToshiro MifuneinThe Birth of Japan.The film suggests Susanoo's grief over Izanami and resentment towards Izanagi caused his violent rampage.

Family tree

Ōyamatsumi

Susanoo

Kamuo Ichihime

Konohanachiru-hime

Ashinazuchi

Tenazuchi

Toshigami

Ukanomitama (Inari)

Oyamakui

Kushinadahime

Yashimajinumi

Kagutsuchi

Kuraokami

Hikawahime

Fuha-no-Mojikunusunu

Fukabuchi-no-Mizuyarehana

Ame-no-Tsudoechine

Funozuno

Sashikuni Okami

Omizunu

Futemimi

Sashikuni Wakahime

Ame-no-Fuyukinu

Takamimusubi

Futodama

Nunakawahime

Ōkuninushi (Ōnamuchi)

Kamotaketsunumi no Mikoto

Kotoshironushi

Tamakushi-hime

Takeminakata

Susa Clan

JAPANESE EMPERORS

711–585 BC Jimmu 660–585 BC(1)

Himetataraisuzu-hime

Kamo no Okimi

Mirahime

632–549 BC Suizei 581–549 BC(2)

Isuzuyori-hime

Hikoyai

Kamuyaimimi d.577 BC

Miwa clanandKamo clan

Nunasokonakatsu-hime

Imperial House of Japan

Ō clanandAso clan

• Pink is female.
• Blue is male.
• Grey means other or unknown.
• Clans, families, people groups are in green.

See also

• Izumo Province
• Izanagi
• Ama no Fuchigoma
• Amaterasu
• Kusanagi
• Gion Matsuri
• Bhaisajyaguru

Bibliography

• Aoki, Michiko Y., tr. (1997).Records of Wind and Earth: A Translation of Fudoki, with Introduction and Commentaries.Association for Asian Studies, Inc.ISBN978-0924304323.
• Aston, William George, tr. (1896).Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697.2 vols. Kegan Paul. 1972 Tuttle reprint.
• Chamberlain, Basil H., tr. (1919).The Kojiki, Records of Ancient Matters.1981 Tuttle reprint.
• Gadeleva, Emilia (2000). "Susanoo: One of the Central Gods in Japanese Mythology".Nichibunken Japan Review: Bulletin of the International Research Center for Japanese Studies.12(12). International Research Center for Japanese Studies: 168.doi:10.15055/00000288.JSTOR25791053.
• McMullin, Neil (February 1988). "On Placating the Gods and Pacifying the Populace: The Case of the Gion" Goryō "Cult".History of Religions.27(3). The University of Chicago Press: 270–293.doi:10.1086/463123.JSTOR1062279.S2CID162357693.
• Philippi, Donald L. (2015).Kojiki.Princeton University Press.ISBN978-1400878000.

External links

• Susanoo,Encyclopedia of Shinto
• Susano-O no Mikoto,Kimberley Winkelmann, in theInternet Archiveas of 5 December 2008
• Shaji Enza no Kai Organization
• Official Website of Susa Shrine(in Japanese)
• Official Website of Yasaka Shrine(in Japanese)
• Official Website of Kumano Taisha(in Japanese)
• Official Website of Hikawa Shrine (Saitama)(in Japanese)
• Official Website of Akasaka Hikawa Shrine(in Japanese)
• Susanoo vs Yamata no Orochianimated depiction