![]() ![]() Therefore, one should not judge others by the outward appearance because you do not know what powers lay inside the creature. This suggests the hare may have been another kami in disguise or at least that the hare had an unexpected power over their lives. The hare in the story seems to have some special power because he is able to grant Princess Yamato to O-Kuni-Nushi. In this case, the myth of the hare and O-Kuni-Nushi shows the valuable lesson of kindness. His brothers are angry with this and kill O-Kuni-Nushi, which they succeeded in doing, but his mother and the goddess Kami-Musubi manages to resurrect him (Giraud 409). In thanks he proclaims that the Princess Yamato is to go to O-Kuni-Nushi, not to his brothers. After this the Inaba Hare is completely cured. ![]() Later, the hare meets O-Kuni-Nushi, who feels sorry for the animal and tells him to bathe in fresh water and then to roll in the pollen of sedges lying on the ground. The hare has been skinned by a group of vicious crocodiles, when he asks O-Kuni-Nushi's brothers for help and they tell him to bathe in the sea and to dry off in the wind. This hare appeals to the eighty brothers of O-Kuni-Nushi for help. The adventures of O-Kuni-Nushi begin with the legend of the white hare of Inaba (click on image at left). It is with the Princess of Izumo, Kushinada-Hime, or the Wondrous-Inada-Princess, that Susano-O squired a son named O-Kuni-Nushi. ![]() It is at this shrine that one finds the road to the underworld therefore Susano-O is also called the God of the Dead. O-Kuni-Nushi is the son of Susano-O no Mikoto, the Storm God, who was originally a Sky God, but later was sent to Earth to rule as the High God of Izumo. All these are characteristics which are reflected in the myths about him. ![]() O-Kuni-Nushi is known to be a god of abundance, medicine, good sorcery, and happy marriages. The writings come from an oral tradition passed on for many generations. Lafcadio Hearn, in Japan: An Attempt at Interpretation, observes that though these manuscripts are supposed to be histories (and were taken to be such by generations of Japanese), they obviously contain a large amount of mythology. The myths about O-Kuni-Nushi come from two primary Japanese sources: the Kojiki ( Records of Ancient Matters), written in 712 C.E., and the Nihon Shoki or Nihongi ( Chronicles of Japan), written around 720 C.E. His name is often translated as "Prince Plenty" or the "Great Landlord" God. The Shinto kami O-Kuni-Nushi-no-Kami is also called Onamochi or O-Mono-Nushi-No-Kami. October is thus known around Izumo as Kamiarizuki 神有月 (Month with Gods) and everywhere else in Japan as Kannazuki 神無月 (Month Without Gods).īy Carrie Ferber (University of Wisconsin-Eau Claire) According to Japanese tradition, all Shintō gods meet in Izumo each year in October. In gratitude, the sun goddess Amaterasu presented Ōkuninushi with the Grand Shrine of Izumo. He then gave political control to Ninigi but retained control of religious affairs. = Master of the Great Land) built and ruled the world until the arrival of Amaterasu's grandson, Ninigi-no-Mikoto 瓊瓊杵尊. Ōkuninushi 大国主命, the Shintō kami of abundance, medicine, luck, and happy marriages. God of Wealth, Farmers, Rice, Food, and Kitchen ![]()
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