変容する諏訪信仰 －古代･中世文芸を中心に－
Transforming Suwa Beliefs -Focusing on the Literary Arts in Ancient and Medieval Japan-
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The purpose of this paper is to examine the aspects of transformation of beliefs in Suwa(諏訪) focusing on the Literary Arts in Ancient and Medieval Japan. In ancient literature, Suwa manifested his divine status as the god of wind by newly worshiping the gods Suwa and Mizuuchi of Shinano, who were thought to be similar deities in the Nihon-shoki. In the Shoku Nihon Kouki, Suwa-god not only manifested his divine status as the guardian deity of Shinano, but was also deeply involved with water, as he provided water for the Byakurochi. In particular, Minakata-tomino-Kami mentioned in the Shoku Nihon Koki was described in the Kojiki and Sendai Kujihongi as Takemikata-no-Kami, the son of Okuninushi-no- Mikoto and Minakata is representing the water deity of Suwa Lake. Furthermore, Suwa-god divine status as a military deity is described in the Ryojin Hisho, and Suwa-god divine status as a military deity is also clearly stated in Suwa-daimyojin Ekotoba. In medieval literature, Suwa-daimyojin was described as Daisyogun(Coomander in-chief) in the Heike Monogatari and Hachiman Gudokun. In addition, Suwa- daimyojin is depicted as the king of the Hadai Province in Tenjiku in the Suwa Kamisha Monoimirei and Suwa-daimyojin Ekotoba, and as the Lord of Tenjiku in the Suwa-daimyojin Koshiki and king of Suwa in the Suwa Mishirushi-Bumi, which gives us an insight into Suwa-daimyojin’s divine rank as a king. In the Shinto Shu, Vol. 4, Suwa-daimyojin was manifested in the form of a warrior, and it was clarified that the principal deity of the Suwa Jogu was Fugen Bosatsu and that the principal deity of the Suwa Gegu was Senju Bosatsu. In Vol. 10, there is also that Suwa-daimyojin was an present human god and he appeared in human form in reality.
Abstract
The purpose of this paper is to examine the aspects of transformation of beliefs in Suwa(諏訪) focusing on the Literary Arts in Ancient and Medieval Japan. In ancient literature, Suwa manifested his divine status as the god of wind by newly worshiping the gods Suwa and Mizuuchi of Shinano, who were thought to be similar deities in the Nihon-shoki. In the Shoku Nihon Kouki, Suwa-god not only manifested his divine status as the guardian deity of Shinano, but was also deeply involved with water, as he provided water for the Byakurochi. In particular, Minakata-tomino-Kami mentioned in the Shoku Nihon Koki was described in the Kojiki and Sendai Kujihongi as Takemikata-no-Kami, the son of Okuninushi-no- Mikoto and Minakata is representing the water deity of Suwa Lake. Furthermore, Suwa-god divine status as a military deity is described in the Ryojin Hisho, and Suwa-god divine status as a military deity is also clearly stated in Suwa-daimyojin Ekotoba. In medieval literature, Suwa-daimyojin was described as Daisyogun(Coomander in-chief) in the Heike Monogatari and Hachiman Gudokun. In addition, Suwa- daimyojin is depicted as the king of the Hadai Province in Tenjiku in the Suwa Kamisha Monoimirei and Suwa-daimyojin Ekotoba, and as the Lord of Tenjiku in the Suwa-daimyojin Koshiki and king of Suwa in the Suwa Mishirushi-Bumi, which gives us an insight into Suwa-daimyojin’s divine rank as a king. In the Shinto Shu, Vol. 4, Suwa-daimyojin was manifested in the form of a warrior, and it was clarified that the principal deity of the Suwa Jogu was Fugen Bosatsu and that the principal deity of the Suwa Gegu was Senju Bosatsu. In Vol. 10, there is also that Suwa-daimyojin was an present human god and he appeared in human form in reality.
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