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Home » 4. Jinja (Shrines) » Objects of Worship and Shrine Treasures
Tokusanokamudakara
[Tokusa no kamu dakara]
Also read jusshu jinpō. According to the "original record of the heavenly grandchild" (Tenson hongi) in Sendai kuji hongi, these were the "ten kinds of heavenly-emblem sacred treasures" (amatsushirushi mizutakara tokusa) bestowed by the "heavenly ancestor" (amatsu mioya) on Nigihayahi no mikoto, ancestral tutelary (sojin) of the Mononobe clan, at the time of his descent from the Plain of High Heaven (Takamanohara).

The ten treasures or regalia consisted of the Okitsukagami ("Mirror of the Deep"), the Hetsukagami ("Mirror of the Shore"), the Yatsukatsurugi ("Sword Eight-Hands Long"), the Ikutama ("Jewel of Life"), the Makaru kaeshi no tama ("Jewel of Resuscitation"), the Tarutama ("Jewel of Plenty"), the Chikaeshi no tama ("Jewel of Turning Back on the Road"), the Orochi no hire ("Snake[-repelling] Scarf"), the Hachi no hire ("Bee[-repelling] Scarf"), and the Kusagusa no mono no hire ("Scarf [to ward off] Various Things"). These ten are subdivided into the four classes of swords, mirrors, jewels, and scarves. The inclusion of scarves (hire) is significant; thought to have been an article of ancient dress, hire were believed to have magical power. According to Ryō no shūge, spirit pacification ceremonies (chinkonsai) were performed by waving these scarves. The other treasures had similar characteristics. In the aforementioned Tenson hongi portion of the Sendai kuji hongi, the heavenly ancestor instructs that in the event of difficulty, illness, or other need to dispel evil, one should chant the names of the ten regalia while flourishing the objects, and the desired effect will immediately appear in response to one's wish. In short, the regalia were viewed as possessing magical properties, and when used in ritual had the nature of implements of exorcism or purification.

-Okada Yoshiyuki
"Establishment of a National Learning Institute for the Dissemination of Research on Shinto and Japanese Culture"
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