Terutoko Shrine

Terutoko Shrine is located in the middle of a small, low, wooded hill in the suburbs of Matsue northeast of the castle.

It is listed in the Izumno Fudoki, meaning that it existed a millenia before Matsue and its castle were built. Then it was known as Arawahi-sha.

Later it was known as Teratoko Shrine, and the kami was Teratoko Myojin.

In the Meiji Period its name was changed from Teratoko to Terutoko, thereby removing the reference to temple in its name. The kami was renamed Amaterasu, a common occurrence during the creation of the new imperial-centered state religion. many kami were renamed to bring them under the umbrella of imperial lineage.

2021 Update

A recent look on googlemaps shows that the path I took through woodland and bamboo to reach thye shrine has now gone. Clearcut and ade into a park The slopes either side of the shrine have also been clearcut in preparation of development.

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.

Oi Shrine

Oi Shrine is a small village shrine on the shore of the Nakaumi. It is listed in the Izumo Fudoki and therefore must be at least 1300 years old. In the Fudoka it was called Oisha and the kami enshrined was Okuninushi. However the main kami is now Amaterasu, along with Amenokoyane, Nakatsutsu (one of the Sumiyoshi kami), Yamato Takeru, & Homuda Wake (Ojin), along with Okuninushi.

It woud be interesting to know why this whole slew of Yamato kami came to supplant the local Okuninushi, but I can find no information as to when or why this happened.

There is a small Inari shrine next to the main shrine, and, like all the shrines in the region, altars to the local Kojin, in this case 4 in total. Before the twentieth Century these would have been out in the local communities, but the government, in their bid to strengthen their new Shinto religion, closed many of the local shrines and forced the local people to move their altars/shrines to a central shrine more often than not enshrining a "national" kami.

It is obvious that these Kojin altars are the site of much more activity than the main shrine.

Kora Shrine

Kora Shrine

Kora Shrine, located on the small hillside overlooking the Ohashi River just before it empties into the Nakaumi, appears to be just a small, local shrine, however, it is listed in the 8th Century Izumo Fudoki, though using different kanji to write the name.

The kami enshrined is is listed as Tamatare, known as Kora no Tamatare, the main kami of Kora Taisha a big shrine near Kurume in Fukuoka. According to the myth, he was a "minister" serving Jingu during the mythical subjugation of Korea. He is represented as having a long white beard. (Quite a handsome guy :))

The main shrine itself seems barely used, however, there is a substantial altar to Kojin with a very, very long body, and this seems to be the main focus of the shrine.

Kojin is often called the Kami of the Hearth, but here in Izumo its identity is more complex. It is a mix of land kami, ujigami, Tanokami, etc and is obviously the main kami for the people of the area, as opposed to the elite and rulers of the area.

Manai Shrine

Manai Shrine is another of the 6 shrine pilgrimage around the Ou District of Izumo. It is also listed in both the Izumo Fudoki and the Engishiki.

Prior to the Meiji Period it was known as Izanagi-sha, which tells us who the primary kami is. It is not far from Kamosu Shrine, another shrine connected to Izanagi's flight from Yomi.

Also enshrined here is Amatsuhikone, one of the 5 male kami created by Susano out of Amaterasu's jewels. The most well known of the 5 is Amenooshimimi, the father of Ninigi.

There are three secondary shrines in the grounds, though no information is available about who they enshrine except one has some small foxes suggesting Inari.

Iya Shrine

Iya Jinja

Iya Shrine is a very ancient shrine, said by some sources to be the oldest shrine in Izumo. It is listed in the Izumo Fudoki, menstioned in the Nihon Shoki, and listed in the Engi Shiki. It is one of the "Six Shrines of Ou", Ou being the old name for the district and the site of government in the Nara Period.

The primary kami is Izanami, and near here is the entrance to the underworld (Yomi) where her husband/brother Izanagi fled from after visiting her there. Also enshrined here are Okuninushi, his son Kotoshironushi whose main shrine is across the lagoon at Mihonoseki, and Sukunabikona a sidekick of Okuninushi who "built" the country with him.

The third layer of kami enshrined in the main honden is Takeminakata, the son of Okuninushi who didnt't want to cede the land the the emissary of Amaterasu and who is the main kami of Suwa shrines, and Futsunushi, the ancestor of the Mononobe who was the emissary from Amaterasu.

There are some secondary shrines in the grounds including two Ebisu shrines and a Tenmangu, but the most interesting is the Karakuni shrine. Karakuni means "Korea", and there are quite a few of them in the Izumo area, and they enshrine Susano and his son Isotake. According to Izumo mythology they both came to Izumo from the Korean Penisula and also made visits back there, something that is widely ignored by the nationalists here.

There is also an altar to Kojin and an Inari shrine, but I will post on them next.

Chikuyo Shrine

Chikuya Shrine is a very ancient shrine near Iya in HigashiIzumo near the shore of the Nakaumi Lagoon. It is listed in the Izumo Fudoki which means it was in existence before the eighth Century. It is also listed in the 10th Century Engi Shiki which means it received offerings from the central government. It was moved to its current location in 1666 following a massive flood at its previous location about 1K south.

The primary kami of the shrine is Kotoshironushi, the son of Okuninushi who suggested that Okuninushi cede the land to the Yamato envoys. His main shrine is Miho Shrine not far from here on the Mihonoseki Peninsula. Nowadays he is equated with Ebisu.

The secondary kami enshrined here is named Hayatsumujiwake, and I can find absolutely no reference to him except that the Izumo Fudoki lists a Hayatsumuji Shrine, so I suspect that stood here originally until the Chikuya Shrine was relocated here.

As well as a covered sumo ring there are numerous secondary shrines within the grounds including a Tenman Shrine enshrining Tenjin, an Ise-gu enshrining Amaterasu, an Akiba Shrine for protection against fire, a Munetada Shrine, a Meiji era shrine with connections to the Kurozumi-kyo sect, an Inari Shrine, a Kizuki Shrine, Kizuki being the old name for the area where Izumo Taisha is located, a Konpira Shrine, and a Sumiyoshi Shrine.

Otaki Shrine

Still within site of Nogi Shrine, yet another shrine with an ancient pedigree, being listed in both the Izumo Fudoki and the Engi Shiki.

I came in through the rear entrance so the way to the buildings was through a nice piece of woodland.

Like all the shrines in the area there was a zuijinmon as well as an altar to Kojin, the rope snake.

Otaki Shrine is a Gosha, 5 shrines collected into one place. The primary kami is Kunitama which seems to be a generic name for the kami of the land. Next up is Otanomikoto, a descendant of Sarutahiko who either gave the land for what became Ise Shrine, or led Yamatohime to the place while she was searching for a new home to enshrine Amaterasu. Also enshrined is Isotakeru and Inari.

Secondary shrines within the grounds are a Tenmangu, Atago, & Hiyoshi.

Mokoso Shrine

Mokoso Shrine, located in a grove of trees just south of Yakumo is an ancient shrine listed in the 8th Century Izumo Fudoki where it is called  Momino Yashiro.

The three main kami are listed as Kunitokotachi, Kuninosazuchi, & Amenohohi. Kunitokotachi is one, if not the, primal kami that came into being after the separation of heaven and earth, I first encountered it/him at Ayo Shrine and more info can be had in that post. Kunitokotachi was an important kami in Yoshida Shinto, and also in Tenrikyo. Kuninosazuchi I had not encountered before. As with most kami there are a variety of different versions, but most agree that it is one of two patron kami of hills and passes that came out of a union between Oyamatsumi, a kami of mountains, and Nozuchi, another name of Kayanohime, a kami of grasses. Amenohohi was the first emissary sent from the High Plain of Heaven to negotiate the hand over of the land from Okuninushi to the Yamato, and is considered the ancestor of the Izumo Taisha priestly lineage.

There are numerous secondary shrines in the grounds, including Shiogami, Sagi, Inari, and most interesting of all, Toshitokujin, the kami of the New Year with roots in Onmyodo, the Japanese name for Yin-Yang divination. Toshitokujin has connections with Tondo matsuri,... link here

There was also an altar to Kojin, a rope serpent wrapped around the base of a tree. Like Omoto in my region, Kojin is immensely popular in eastern Izumo, yet is not well known elsewhere or in towns. The land kami represented by a straw serpent can be found the length and breadth of Japan....

The shrine had a small Zuijinmon that typically included a pair of old, wooden komainu. The small wooden komainu found inside gates and sometimes flanking the honden or in the main building are much older than the nowadays more common stone komainu found flanking the pathway into shrines which mostly seem to only date back to the Edo Period.

Kumano Taisha

Kumano Taisha

Kumano Taisha was the most important shrine in Izumo for centuries before Izumo Taisha supplanted it in the late Heian Period. Empress Saimei ordered the shrine built in the mid 7th Century. Before that the shrine was the mountain behind it.

The kami is Susano, which is not surprising since it is located in the heart of Susano country. There are numerous other shrines within the compund, the two major ones being to Izanami, Susano's "mother", and Kushinada, his "wife".

No one can know for sure why Saimei ordered its construction, but it seems likely to me that she was engaged in attempt to unify the provinces under Yamato control to fight against the threat of Sila. She died leading an army in Kyushu on the way to the Korean Peninsula to help their ally (relatives?) in Paekche who was threatened by Sila. After her death the Yamato forces suffered a humiliating defeat by Sila so it is not often mentioned in histories.

An unusual building with a thatched rood and walls covered in cedar bark houses sacred fire-making tools used in rituals at Izumo Taisha, the fire made from the tools is used to cook rice to be offered to the gods. Before Meiji the fire would also have been used to cook the food for the new head priest rituals.

The annual Sankasai ritual is when the priests come from Izumo Taisha to borrow the fire-making tools. They bring with them a long rice cake as an offering. The Kumano priests complain about the rice cake and insist it should be made according to their specifications, but eventually relent and make it themselves as it is too far for the Izumo taisha priests to go back to make a better cake, but the Kumano priests insist that next year the Izumo priests must make a better cake.