Amaterasu Research Articles

신궁봉경회의 활동과 제신 논리의 변용

This study is about Shingungbonggyeonghoe, an organization whose goal was to build a shrine in Korea for the sake of amity between Korea and Japan and enlightenment of Koreans. Specifically, by comparing the purposes of enshrinement of Dakahashi Hisashi and Lee Junyong, the difference between the perception of the shrine of the two was examined, and despite the fundamental difference, this study revealed what led them to cooperate. The purpose of the enshrinement of Dakahashi and Lee was different. Dakahashi was eager to build a shrine enshrining the Japanese national god, Amaterasu Omikami in Korea, in order to ‘civilize’ Koreas in a religious way. Meanwhile, Lee focused on the idea of enshrining national founders, Dangun and Taejo, and tried to use Anam Shrine and Shingungbonggyeonghoe as his political background. Despite this difference, two created Anam Shrine, a hybrid religious space of Japanese Shinto and Korean modern Dangun belief through Shingungbonggyeonghoe. This combination was made through promoting spiritual amity by enshrining national ancestors, which has distinctive ‘modern’ features. Shinto embodied Japanese nationalism by enshrining the Japanese national god, Amaterasu Omikami. As Japan expands its influence on Korea, it transformed into a means of spiritual ‘civilization’ of Koreans. Meanwhile, confronting the national crisis, Dangun belief also transformed into a religion of national ancestor symbolizing the union of nations. Furthermore, the hybrid space was possible for the sake of two people, Dakahashi and Lee, and the circumstances they had to overcome. As a Japanese in Korea, Dakahashi had to elicit Koreans’ cooperation to achieve his goal. Meanwhile, Lee witnessed the power gap between Korea and Japan during his asylum, and was desperate to regain political power. The form of ‘modernity’ of the two people was different, but the circumstances they had to overcome made them cooperate despite the distortion and compromise.

일본구전설화 속의 아마테라스 상(像)에 대한 고찰

본고는 구전설화에 보이는 아마테라스의 자료를 모두 망라하여, 어떻게 내용적으로 분류할 수 있는가 하는 점과 현재의 구전설화의 내용이 그 이전의 문헌의 내용과 어떤 관계에 있는가에 관심을 두었다. 첫번째, 아마테라스가 우리가미시마로 강림하여, 구마야 동굴에 들어갔다는 이른바 아마노이와토(天岩戸)전승은 당시의 사람들이 동굴을 보고 ‘天岩戸’를 연상하였는 바, 이러한 신앙이 건도(建島)신화와 융합되어 현재의 구전의 형태로 전승되고 있는 것으로 판단된다. 두 번째, 아마테라스가 점토(흙)로 인간을 만들었다는 전승이다. 류큐전승권의 설화에 아마테라스가 등장하는 것은 이 지역의 다른 전설속의 태양신적 신화소로 미루어 짐작할 때, 전통적인 태양신신앙과 아마테라스의 태양신적 성격이 연결된 결과로 판단된다. 세 번째, 아마테라스가 가스가 대신(春日大神), 하치만 대보살(八幡大菩薩)과 함께 등장하는 경우이다. 우선, 가마쿠라 시대 이후, 열거한 세 신을 대표하는 이세신궁, 이와시미즈 하치만 궁, 가스가신사의 삼사(三社)가 편성되었고, 이후 도다이지(東大寺)에서 삼사탁선이 제작되었으며, 이와 연관된 회화(족자)를 통하여 삼사신앙은 일반 서민에게 널리 퍼지게 되었다.

Susa-no-o: a culture hero from Korea

The Izumo area of Shimane Prefecture possesses one of the principal shrines of Shinto, the Izumo taisha, and a distinctive mythological tradition and ritual practice which is focused on Susa-no-o, brother of the sun goddess Amaterasu O-mikami, and which is different from the standard traditions concerning Susa-no-o contained in the Kojiki and the Nihon shoki . The mythic traditions of Shimane associated with Susa-no-o and references to him in ancient texts indicate that this great spirit is a culture hero who brought to Japan Korean metallurgic techniques and methods of afforestation.There are numerous shrines in the northern part of Shimane which are dedicated to this spirit. However, in the central part of the prefecture there is another complete mythic cycle about Susa-no-o and his son Isotake, which has left its imprint on the toponyms of the area as well as being remembered in contemporary annual rituals. Centred in the area of the city of Oda, this second Susa-no-o cycle is independent of the mythic cycle in the Izumo area and is not attested to in any ancient documents. Comparing ancient Korean documents with evidence from various Japanese materials, it is clear that the Shimane area of western Japan had sustained contact in antiquity with the south-western part of the Korean peninsula.

Origin and Growth of the Worship of Amaterasu

Origin and Growth of the Worship of Amaterasu

Seami Juroku Bushu. Seami's Sixteen Treatises

[1] Concerning the origin of sarugaku in the Age of the Gods-when Amaterasu Omikami shut herself up in the Rocky-cave of Heaven, the realm was covered with eternal darkness. Thereupon the gods, beginning with Shimanemi-no Mikoto,275) the son of Tsuki-gami,276) assembled on Mt. Ama-no Kagu-yama and in order to soothe the feelings of Omikami performed kagura277) and commenced the seino.278) Particularly, Ama-no