Tamayori-hime
Personal information
Parents
ConsortUgayafukiaezu
ChildrenJimmu, Itsuse no Mikoto, Inahi, Mikeiri no Mikoto

Tamayori-hime is a goddess in Japanese mythology. Her name is spelled as 玉依毘売命 in the Kojiki and 玉依姫 in the Nihon Shoki.

Tamayori-hime is the daughter of the sea-dragon god Watatsumi and the younger sister of Toyotama-hime. When Toyotama-hime abandoned her husband Hoori, she sent Tamayori-hime to care for their son Ugayafukiaezu, although in the Nihon Shoki version of the legend, Tamayori-hime accompanies her sister to the human world when she was about to give birth.[1] When the child grew up, he married his aunt, who bore him four children, the youngest of which became Emperor Jimmu, the first emperor of Japan.[2]

Summary

She is the mother of Emperor Jimmu (the first Emperor) and the sister of Toyotama-hime, the Emperor's grandmother. Toshio Akima of the International Research Centre for Japanese Studies considers it more likely that Tamayori-hime is not the sister of Toyotama-hime, but that the two should be considered as aspects of the same, single deity.[1]

The word tamayori-hime is a generic term for shamanesses who dedicated their lives exclusively to their deities. The Japanese folklorist Kunio Yanagita espoused the view that tamayori-hime means "a consecrated women to whom a spirit descends" and that the intimate relationships between the two helped generate belief in mother-son pair deities.[3] In addition, since the line of succession is based on grain spirits, and the sons of Tamayorihime are also named Gose no mikoto (厳稲の命), Inahiron no mikoto (稲氷の命), Mogonuma no mikoto (御食主の命), and Wakamogonuma no mikoto (若御食主の命), it is thought that they were priestesses who possessed grain spirits.[4]

Miyaura Shrine (Miyazaki Prefecture Nichinan City) is said to be the site of Tamayorihime's residence.[5] There is also a place in Miyazaki Prefecture Nichinan City that is said to be the mausoleum of Princess Tamayori.[5]

At the Ryūkomyō Shrine, she is considered the ancestor of the Kaijin Tribe, which unites Ryujin, and the princess herself is worshipped as Ryujin.[6]

Genealogy

According to the Kiki, her father is Watatsumi. Her mother's name is unknown but her older sister is Toyotama-hime. The Yamato Shukune and Uminao genealogies in the Hyakuke Genealogy and the Shukune and Uminao genealogies in the Shukune and Uminao have Utsushihikanasaku (Hotakami-no-mikoto, ancestor of the Azumi people) and Furutama-no-mikoto (ancestor of the Owari Kuni-no-miyatsuko, Yamato no Kuni no Miyatsuko, etc.) as brothers. However, it is believed that Toyotama-hime and Tamayori-hime were sisters who became the wives of Hienori-no-mikoto, and based on genealogical comparisons with other clans, there is a theory that they were actually daughters rather than sisters of Utsushihikkinasei-no-mikoto.[7][8] (see below).

Different theories

  • Husband: Hori-no-mikoto - Kujiki
    Son of Ninigi-no-Mikoto.
    • Child: Inauguration of Takeshi (Mikoto Takeiki, Mikoto Takekura)-"Kujiki Kujiki"
      The ancestor of Oya Kuni-no-miyatsuko . However, in " Kujiki Shinsen", Kunigami is treated as a territory, and in various genealogy, it is a child of Tamayori-hime's brother, Nunodome Tamayori.[9] The article in "Kujiki Kunigami" seems to be a misrepresentation。

Family tree

Amaterasu[10]Takamimusubi[11][12][13]
Ame-no-oshihomimi[10]Takuhadachiji-hime[11][12][13][14][15][16]Ōyamatsumi[17][18]
Ninigi-no-Mikoto[14][15][16][10][19]
（天孫）		Konohanasakuya-hime[17][18]Watatsumi[20][21][22][23]
Hoderi[17][18][24]Hosuseri[17][18]
（海幸彦）		Hoori[17][18][19]
（山幸彦）		Toyotama-hime[20]Utsushihikanasaku[21][22][23][25]Furutama-no-mikoto
Tensori no Mikoto[24]Ugayafukiaezu[19][26]Tamayori-hime[20]Azumi people[25]（Owari clan
Yamato clan)
Hayato people[24]Itsuse[26]Inahi[26]Mikeiri[26]Jimmu[26]Ahiratsu-hime[27]
Imperial House of JapanTagishimimi[28][29][30][27]
  • Red background is female.
  • Green background means groups
  • Bold letters are three generations of Hyuga.

Examination

According to the Chronicles, Tamayori Biyori-no-mikoto's husband, Ukusabifune no Mikoto, was the grandson of Emperor Ninigi-no-mikoto, and Emperor Jimmu was his great-grandson. However, if we compare the generations of those who accompanied the descendants of the gods with those involved in the Jimmu East Expedition, we find that the Nakatomi-ren, Imbibe shu, Kume nao, and other related clans are always grandfather and grandson, and only the imperial lineage is somehow one generation older. However, intergenerational marriages between nephews and their aunts are rare and cannot be said to be a regular occurrence, and even in the few cases where they have occurred, there has never been a marriage with a mother's younger half-sister. This has led some to believe that the genealogy of Ukusa-thatching-furinushi-no-mikoto and Emperor Jimmu is a corruption of the tradition of sister marriages common among horsemen, and that Toyotamabihime and Tamayoribihime were sisters who married Hoori, with the former giving birth to Ugayafukiaezu and the latter to Emperor Jimmu and his siblings. According to this theory, Ukusabufurinushi-no-mikoto and Emperor Jimmu were both sons of Hiotorinushi-no-mikoto, making them half-brothers, and the number of generations is consistent with those of other related authors.[31]

Records

Kojiki

According to Kojiki, Toyotama-hime left her child (Ugayafukiaezu) after giving birth, but later sent her sister, Tamayoribirinomikoto, to offer her a song and provide for her child. Later, Ukagusabuhuri-no-mikoto married Tamayoribihime and had four children with her.

Nihon Shoki

According to the Nihon Shoki, Toyotama-hime came to the seashore from the sea to give birth to her child with Hoori, a thatch-thatched goddess, but at this time Toyotama-hime was accompanied by her sister, Tamayori-hime. Later, Tamayorihime became the consort of nephew of the goddess of thatched roofs (from Tamayorihime's point of view) and gave birth to four children.

According to the first sentence of the tenth section, after giving birth to her child, Toyotama-hime returned to the sea, leaving her child behind.

According to the third book, Toyotama-hime left her child at sea after giving birth, but later sent Tamayor-ihime to give a song to Fire Ori and nourish the king.

In the fourth book of the same name, the story goes that Toyotama-hime took the child in her arms and left for the sea after giving birth, but later sent Tamayori-hime to take the child in her arms and send her back to land.

The Old Chronicle of the First Age

According to the Old History of Japan, Toyotamahime-no-mikoto gave birth to a child, a child of Hiori-no-mikoto, and then left the child in her arms and went to the sea (or let Tamayori-hime-no-mikoto take care of the child and leave, and later let Tamayori-hime-no-mikoto take the child and send it to land). Later, Toyotama-hime no Mikoto sent Tamayorihime no Mikoto to give a song to Hiori no Mikoto, and have her feed the infant Kusabufuri no Mikoto. It was at this time that Tamayorihime no Mikoto and Hiori no Mikoto were born. Later, Tamayorihime-no-mikoto became the wife of the Goddess of Arms, whom she had nurtured, and gave birth to four children.

Shrines to worship

See also

Hyuga mythological lineage

Yahata belief system

References

  1. 1 2 Akima, Toshio (1993). "The Origins of the Grand Shrine of Ise and the Cult of the Sun Goddess Amaterasu Ōmikami". Japan Review. 4 (4): 143. ISSN 0915-0986. JSTOR 25790929.
  2. ↑ Allan, Tony; Phillips, Charles; Kerrigan, Michael (2000). Realm of the Rising Sun: Japanese Myth. Time-Life Books. pp. 68–69. ISBN 9780705436632.
  3. ↑ Hosoi, Y. T. (1976). "The Sacred Tree in Japanese Prehistory". History of Religions. 16 (2): 95–119. ISSN 0018-2710.
  4. ↑ Kazutami Nishimiya (1979-06-12). Shincho Japanese Classics, Vol. 27: Kojiki. Shinchosha. ISBN 4106203278.
  5. 1 2 Tradition Site Detail 70: Tamayorihime Mausoleum, Nichinan City - 100 Tradition Sites - Himuka Mythical Road (viewed at 6:41 pm (JST) on 24 July 2018)
  6. ↑ "御祭神|龍口明神社". gozuryu.com.
  7. ↑ "The Genealogy of the Gods and the Early Branching Process of the Kaijin Clan, Kojiki no Bosama, 2011".
  8. ↑ "天照大神と大国主神の関係 | ─筑紫国と高天原神話・日向三代神話─".
  9. ↑ 宝賀寿男「第3章 地祇系氏族 第1節 海神族 6倭国造倭直、大倭忌寸」『古代 氏族系譜集成』中巻、古代氏族研究会、1986年、1286-1288頁
  10. 1 2 3 Borgen, Robert; Ury, Marian (April 1990). "Readable Japanese Mythology: Selections from Nihon shoki and Kojiki" (PDF). The Journal of the Association of Teachers of Japanese. American Association of Teachers of Japanese. 24 (1): 61–97. doi:10.2307/489230. JSTOR 489230. Retrieved 12 April 2020.
  11. 1 2 "万幡豊秋津師比売命 – 國學院大學 古典文化学事業". kojiki.kokugakuin.ac.jp. Retrieved 2023-01-17.
  12. 1 2 "Encyclopedia of Shinto - Home : Kami in Classic Texts : Futodama". eos.kokugakuin.ac.jp. Retrieved 2020-11-07.
  13. 1 2 https://archive.today/20230406174104/https://d-museum.kokugakuin.ac.jp/eos/detail/?id=9716
  14. 1 2 "タクハタチヂヒメ". nihonsinwa.com (in Japanese). Retrieved 2023-01-17.
  15. 1 2 "栲幡千千姫命（たくはたちぢひめのみこと）ご利益と神社". xn--u9ju32nb2az79btea.asia (in Japanese). Retrieved 2023-01-17.
  16. 1 2 "Ninigi". Mythopedia. Retrieved 2023-04-06.
  17. 1 2 3 4 5 Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, translated from the original Chinese and Japanese by William George Aston. Book II, page 73. Tuttle Publishing. Tra edition (July 2005). First edition published 1972. ISBN 978-0-8048-3674-6
  18. 1 2 3 4 5 "According to the 'Kojiki', the great 8th century A.D. compilation of Japanese mythology, Konohana Sakuya-hime married a god who grew suspicious of her when she became pregnant shortly after their wedding. To prove her fidelity to her husband, she entered a benign bower and miraculously gave birth to a son, unscathed by the surrounding flames. The fire ceremony at Fuji-Yyoshida recalls this story as a means of protecting the town from fire and promoting easy childbirth among women."
  19. 1 2 3 "みやざきの神話と伝承101：概説". 2021-08-04. Archived from the original on 4 August 2021. Retrieved 2022-06-12.
  20. 1 2 3 Akima, Toshio (1993). "The Origins of the Grand Shrine of Ise and the Cult of the Sun Goddess Amaterasu Ōmikami". Japan Review. 4 (4): 143. ISSN 0915-0986. JSTOR 25790929.
  21. 1 2 "Explore Azumino! - Hotaka Shrine". Explore Azumino!. Japan Tourism Agency. Retrieved 2023-12-06.
  22. 1 2 https://www.mlit.go.jp/tagengo-db/common/001562761.pdf
  23. 1 2 "Mt. Hotaka also have deities enshrined, and these deities are as their tutelaries : JINJA-GAKU 3 | HIKES IN JAPAN". 2020-10-01. Archived from the original on 2020-10-01. Retrieved 2023-12-06.
  24. 1 2 3 Tsugita, Masaki (2001) [1977]. 古事記 （上） 全訳注 [Complete Translated and Annotated Kojiki, Part 1]. Vol. 38. 講談社学術文庫. p. 205. ISBN 4-06-158207-0.
  25. 1 2 "Ofune Matsuri – A Unique Festival in Nagano, Japan! - Festivals & Events｜COOL JAPAN VIDEOS｜A Website With Information About Travel, Culture, Food, History, and Things to Do in Japan". cooljapan-videos.com. Retrieved 2023-12-06.
  26. 1 2 3 4 5 The History of Nations: Japan. Dept. of education. Japan. H. W. Snow. 1910.
  27. 1 2 "Ahiratsuhime • . A History . . of Japan . 日本歴史". . A History . . of Japan . 日本歴史. Retrieved 2023-12-10.
  28. ↑ Norinaga Motoori (2007). The Poetics of Motoori Norinaga: A Hermeneutical Journey. University of Hawaii Press. p. 191. ISBN 978-0-8248-3078-6.
  29. ↑ Gary L. Ebersole (1992). Ritual Poetry and the Politics of Death in Early Japan. Princeton University Press. pp. 108–109. ISBN 0-691-01929-0.
  30. ↑ The Kojiki: Records of Ancient Matters. Tuttle Publishing. 19 June 2012. p. 218. ISBN 978-1-4629-0511-9.
  31. ↑ Tsuo Hoga, "Chapter 7: Genealogy of the Jinmu Clan", in The Original Image of the "Jinmu Eastward Conquest", Aogaki Shuppan, 2006, pp. 303-305.

Bibliography

  • Toshitaka Kondo, ed. (1993). Genealogical Collection of Ancient Australians (in Japanese). Tokyo Do Shuppan. ISBN 4-490-20225-3.
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