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\"\"<\/a>
\n\"\"<\/a>
\n\"\"<\/a>
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\n\"\"<\/a>
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English version\u2b07<\/p>\n

The “Hana no Kutsu Shrine” described in the Nihon Shoki (Chronicles of Japan): A Journey to Kumano and the Myth of the Imperial Family – 21
\nAlthough the name “Izanami” does not give me a sense of reality, I think there is something irresistibly true about a festival that symbolizes the “sea road” of the origin of rice cultivation in the archipelago. The myth of Izanami is not very realistic.<\/p>\n

Japanese shrine worship always has a custom called “shimenawa. This shimenawa is thought to have a very strong connection with rice cultivation. The manual work of making up the rice straw inevitably involves the use of the palms together. I feel an intuitive linkage between such bodily movements and the construction of the work.
\nThe “Iwaya Shrine” is said to be the “oldest” of these shrines.
\nIn the coastal landscape facing the Pacific Ocean in Arima-cho, Kumano City, Mie Prefecture, a unique cave outcropping (hana no kutsu (flower rock)) has been revealed, and is enshrined as a natural shrine. The deity is Izanami, the mother goddess of the nation. Legend has it that she gave birth to gods with her husband Izanagi, but when she gave birth to Kagutsuchi-no-Kami, the god of fire, she was burned to death by the fire.
\nThe “Onawa-kake ritual” has been held in spring and fall on February 2 and October 2 as a shrine ritual to maintain this legend of the birth of the nation. This is a strange festival in which a shimenawa, said to be the longest in Japan, is strung 170 meters from the top of the Hana-no-Kutsu Cave to the beach of the Pacific Ocean where the shrine building is located.
\nAccording to an explanation found inside the shrine building, this ritual is a solemn expression of the “arrival of rice from the sea” as a way of transmitting rice cultivation to the Japanese archipelago.
\nThe “primitive nature” of the shrine building seems to clearly show the nature worship of the Jomon period people of this archipelago as a remnant of their nature worship, and it may suggest a certain “truthfulness” in the tradition of the creation of the nation. In other words, it seems to tell the story of the transition of the archipelago’s society from the Jomon to the Yayoi period.
\nIn other words, I feel that it represents the “truthfulness” depicted in the mythology of the imperial lineage. Of course, this is not a scientific standpoint, but it is a visualization of the world of imagination, the middle ground between history and folklore. We can see that the shimenawa, which symbolizes rice cultivation, is connected from the sea to the outcropping of the Hana no kutsu, and that there are people who have repeatedly done this in successive generations.<\/p>\n

The Chronicles of Japan contains the following description. The god was burned when he gave birth to Izanami no Mikoto, and was therefore buried in the village of Arima in Kumano, Kii Province.
\nThe Nihonshoki (Chronicles of Japan) is said to have been written in 720, but this is evidence that this “shrine” was already established in that time. The origin of shrine belief is unknown, but Hana-no-Kutsu Shrine is said to be the oldest of its kind. As a Hokkaido native, I am sometimes taught by the gap between myth and reality.
\nThe trip to Kumano is connected to something about the origin of Japan.<\/p>\n","protected":false},"excerpt":{"rendered":"

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