Tsukuyomi

 

 Tsukuyomi 

 Tsukuyomi 

Tsukuyomi (or Tsukiyomi) is a deity in Japanese mythology.

In the Kojiki, he is referred to as Tsukuyomi no Mikoto, while in the Nihon Shoki, he is called Tsukiyomi no Mikoto. Generally, he is referred to as Tsukuyomi, but at Ise Jingu and Tsukuyomi Shrine, he is written as Tsukiyomi.

 Tsukuyomi 

Tsukuyomi-no-Mikoto (ツクヨミノミコト, 月読命), or simply Tsukuyomi (ツクヨミ, 月読) or Tsukiyomi (ツキヨミ),^[2] is the moon kami in Japanese mythology and the Shinto religion. The name "Tsukuyomi" is a compound of the Old Japanese words tsuku (月, "moon, month", becoming modern Japanese tsuki) and yomi (読み, "reading, counting").^[3] The Nihon Shoki mentions this name spelled as Tsukuyumi (月弓, "moon bow"), but this yumi is likely a variation in pronunciation of yomi.^[3] An alternative interpretation is that his name is a combination of tsukiyo (月夜, "moonlit night") and mi (見, "looking, watching"). -no-Mikoto is a common honorific appended to the names of Kami; it may be understood as similar to the English honorific 'the Great'.

Description in Mythology

 Tsukuyomi 

In the Nihon Shoki and Kojiki, Tsukuyomi is said to have been born from Izanagi no Mikoto (Izanagi) when he washed his right eye. He is considered the personification of the moon and a god who governs the night, although alternative theories exist (as discussed later). He is the younger brother of Amaterasu Omikami (the sun goddess) and the elder brother of Susanoo no Mikoto (god of storms).

Tsukuyomi is regarded as the god of the moon. However, there are discrepancies regarding his divine attributes across different texts. According to the Kojiki, he was born when Izanagi returned from the land of the dead (Yomi) and washed his right eye. Along with Amaterasu, who was born from his other eye, and Susanoo, who was born from his nose, they constitute the three major deities known as the "Three Precious Children." Conversely, in the Nihon Shoki, there are accounts that describe him as being born between Izanagi and Izanami no Mikoto (the goddess of creation and death) or emerging from a mirror made of white bronze held in Izanagi’s right hand. The domains of these deities also vary between heaven and sea.

The combination of the sun, moon, and their sibling relationships has been noted in comparative mythology across different cultures.

 Tsukuyomi 

In Japanese mythology, Tsukuyomi appears infrequently in the Kojiki and Nihon Shoki, with little involvement in the overall narrative. He is mentioned briefly in the Nihon Shoki, where he is cited as the origin of grain. Some theories suggest that his limited appearances are intended to balance the contrasting natures of Amaterasu and Susanoo. Similar structures are observed in the relationships between other deities, such as Takami Musubi no Kami and Kami Musubi no Kami, or Hoeri no Mikoto (Yamabiko) and Hoderi no Mikoto (Umi Sakuhiko).

In terms of governance, while Amaterasu, as the sun deity, unifies the heavens, Tsukuyomi’s jurisdiction varies: he is said to govern the "Land of Night" in the Kojiki and "Heaven while distributing to the day" in the Nihon Shoki, but is also commanded to rule over regions like the "Land of Night" and "Tides of the Deep Sea." The instability of these jurisdictions is thought to arise from later additions of Susanoo to the myths involving Amaterasu and Tsukuyomi.

Some believe Tsukuyomi shares characteristics with Susanoo, leading to theories of them being the same deity.

In the Kojiki

 Tsukuyomi 

In the first volume, Tsukuyomi no Mikoto is said to have been born when Izanagi washed his right eye, along with Amaterasu and Susanoo, referred to collectively as the "Three Precious Children." Tsukuyomi is ordered by Izanagi to "inform the Land of Night," but thereafter, he has no further exploits. The moon, as a deity of the night, is thought to represent the full moon following the "Separation of Sun and Moon" (discussed later).

In the Nihon Shoki

 Tsukuyomi 

Divine Age Chronicles In the fifth chapter of the Nihon Shoki, it is succinctly stated that Izanagi gave birth to the moon god, who radiates brilliance second only to the sun, and sent him to the heavens to rule alongside the sun. However, in an alternative account, it is mentioned that Izanagi birthed Amaterasu with a mirror in his left hand and Tsukuyomi with a mirror in his right hand, suggesting that the moon before the separation was represented by the new moon.

Several accounts indicate that Tsukuyomi was instructed to govern alongside Amaterasu in the heavens, while other stories command him to "govern the tides of the deep sea," reflecting the relationship between tides and the moon.

In one particular tale from the Nihon Shoki, Tsukuyomi is ordered by Amaterasu to meet Uke Mochi, the goddess of food. Upon meeting, Uke Mochi offers food from her mouth, prompting Tsukuyomi to react in disgust and kill her with a sword. From her corpse, various crops such as cattle, silkworms, and rice are said to have emerged, thus becoming the origin of grains. When Amaterasu learns of Tsukuyomi's heinous act, she becomes furious and declares, "You are an evil god," leading to a separation where the sun and moon now reside a day and night apart. This narrative illustrates the "Separation of Sun and Moon" myth, explaining the new moon's appearance when it is in line with the sun at 0 degrees and the full moon's appearance at 180 degrees, when it is at its furthest from the sun.

In contrast, the Kojiki features a similar story where the food goddess (Oho-getsu-hime) is killed, but it is Susanoo who commits this act. This discrepancy suggests that the story may have originally belonged to one deity and was later attributed to another.

In the Emperor Jimmu Chronicle

Tsukuyomi reappears in the era when humans (the emperors) began to govern on behalf of the deities. In the fifteenth volume of the Nihon Shoki, it is recorded that Tsukuyomi possessed Ahe no Oshi, who was dispatched to Mimana (Korea) and claimed Takami Musubi as his ancestor, saying, "Worship my moon god, and you shall receive joy." Following his directive, a shrine was built in Katsuragi, Yamashiro Province, by Oshimi no Sukune, an ancestor of the Ikikuni Province. This shrine later became known as the Tsukuyomi Shrine in Katsuragi. However, this is now regarded as a mistake attributed to Tachibana Mitsuki, and the original shrine is believed to have been located at Mt. Otake, which has since been relocated to Hakozaki Hachiman Shrine.

In the Chronicles of Japan

In the Shoku Nihon Kiryaku, the second volume of the Six National Histories, it states that during the reign of Emperor Kōnin, a violent storm prompted divination, resulting in the conclusion that the moon god of Ise was angered, leading to the annual offering of horses in September.

In the Records of the Land

Yamashiro Province An excerpt mentions "Katsuraki," stating that Tsukutsumi no Mikoto (a deity associated with Tsukuyomi) resides there. This suggests that Tsukutsumi was a local guardian moon god, historically protecting the area of Chikumi, but as the imperial authority grew stronger, the local populace came to regard him as the child of Izanagi, claiming no relation to Tsukuyomi.

In the Manyōshū

In the Manyōshū, Tsukuyomi appears in expressions like "Tsukuyomi" or "Tsukuyomi Otoko" (Moon Reader). These can be interpreted in two ways: either as simple metaphors for the moon (personification) or as divine entities. Additionally, he is mentioned as the deity of "Ochi no Mizu" (a water of youth) associated with lunar immortality, with parallels drawn to the Okinawan "Sudemi no Mizu" by scholars such as Nefsky, Orikuchi and Ishida.

There are other examples of personifying the moon in the Manyōshū, including terms like "moon person" or "sasarai warrior."

Other Literature

Rituals of the Great Shrine Tsukuyomi is depicted as a man riding a horse, wearing purple garments, and carrying a sword made of gold.

Legends of Kaki Mountain Castle and Jiju Temple When Amaterasu went to inspect the royal residence, a white rabbit appeared. The rabbit, holding Amaterasu's garments, guided her to a suitable area near the top of a sacred stone mountain, now known as Isegahira, before disappearing. This white rabbit is considered Tsukuyomi’s divine embodiment, later revered as the Tōsaka White Rabbit and worshiped as the guardian deity in four villages adjacent to Nakayama.

Tsukuyomi’s Name

Tsukuyomi is commonly referred to as Tsukuyomi, but shrines dedicated to him use the Tsukiyomi spelling. The Kojiki refers to him solely as Tsukuyomi no Mikoto, whereas the Nihon Shoki lists multiple variations in the fifth chapter, including Tsukigami (another name for Tsukuyomi), Tsukiyomi no Mikoto, and Tsukuyomi no Michi. In the Manyōshū, he is referred to