Divine
Traditional Yokai

Izutamahiko no Mikoto

izutamahiko

Basic Description

Izutamahiko no Mikoto is the deity enshrined at the Okusha (Inner Shrine), the Izutama Shrine of Kotohira-gu. His true identity is Kongobo Yusei, an ascetic monk (shugenja) who restored the Konpira faith to prominence at the end of the Sengoku period. Yusei, who was the fourth head of the Konkoin temple, left behind the words "I shall die and protect this mountain forever" in the 18th year of Keicho (1613), after which it is said he turned into a tengu and vanished suddenly. In other words, he is a rare deity—a real, historical high-ranking monk who, after his death, became a tengu and a guardian deity, eventually being elevated to the status of a mountain tutelary god. During his life, in the 11th year of Keicho (1606), Yusei had a statue of himself made and enshrined beside the main hall, which later became the origin of the Okusha's deity, Izutamahiko no Mikoto. The Okusha sits atop a steep mountain at an altitude of 421 meters, requiring a climb of 1,368 stone steps from the main shrine, and is revered as the second most sacred site after the main shrine of Kotohira-gu.

Folklore & Legends

Kongobo Yusei, the true identity of Izutamahiko no Mikoto, was a real shugenja who lived from the end of the Sengoku period to the early Edo period and revived the Mount Zozu/Konpira faith. As the fourth head of the Konkoin, he organized the rites of Konpira Daigongen under the syncretic system of Shinto-Buddhism and Shugendo, and was revered as the restorer of the faith. Yusei was also a scholar-monk who studied Japanese and Chinese theology from a young age and trained at Mount Koya under the name "Yusei."

In the 11th year of Keicho (1606), Yusei had a statue of himself crafted and enshrined beside the main hall. Then, on his deathbed in the 18th year of Keicho (1613), he vowed, "I shall die and protect this mountain forever," and legend says he transformed into a tengu and suddenly disappeared. After his death, his spirit was enshrined as the guardian deity "Kongobo," drawing awe as a tengu that protected Mount Zozu. This Kongobo (Konpira-bo) is counted as one of the "Three Great Tengu of Sanuki," alongside Sagamibo and Chujobo of Mount Shiramine.

The sheer cliff towering behind the Okusha/Izutama Shrine, known as "Itoku no Iwa" (Rock of Majestic Virtue), is said to be the historic site where Izutamahiko no Mikoto (Yusei) secluded himself for ascetic practices, and tradition holds that Emperor Sutoku also practiced there. Carvings of a tengu and a karasu-tengu (crow tengu) are engraved on the upper part of the cliff. Through the separation of Shinto and Buddhism (shinbutsu bunri) in the Meiji era (1868), the guardian deity Kongobo Yusei was redefined as the Shinto deity "Izutamahiko no Mikoto," and the Okusha was renamed "Izutama Shrine," as it remains today. Amulets featuring tengu and karasu-tengu designs are distributed at the shrine, passing down the legend of Yusei transforming into a tengu. Within Kotohira-gu, where the principal deity is Konpira, the god of maritime protection, Izutamahiko no Mikoto embodies the lineage of mountain asceticism and tengu worship, symbolizing the dual nature of the Mount Zozu faith where a sea god and a mountain tengu coexist on the same mountain.

Detailed Analysis

Izutamahiko no Mikoto is a rare deity whose existence traces three stages of elevation: originally a real high-ranking monk, Kongobo Yusei (the fourth head of Konkoin, died 1613), who became a tengu and guardian spirit after death, and was finally redefined as a Shinto deity during the Meiji era's separation of Shinto and Buddhism. While the principal deity Konpira (Omononushi) originates from a foreign water god (Kumbhira) and presides over "maritime protection," Izutamahiko no Mikoto embodies the lineage of "mountain asceticism and tengu worship." The dual structure of the Mount Zozu faith—where a god of the sea and a tengu of the mountain reside together—is demonstrated through the relationship between the principal deity and the deity of the Okusha (Inner Shrine), making this deity highly significant in religious history. The Okusha, Izutama Shrine, sits at an altitude of 421 meters, 1,368 steps away from the main shrine, and is considered the second holiest site of Kotohira-gu.

Character Profile

This section is our own creative profile for storytelling. It is not historical fact or scholarship.

Personality
Possesses the calm composure of a scholar-monk who studied at Mount Koya, combined with the sternness of a guardian deity who vowed to protect the mountain eternally. Befitting a restorer of the faith, he guides seekers of the path and fiercely protects the mountain.
Compatibility
修験者·先達·金毘羅信仰の篤信者と縁が深い。困難な道を登りきる意志を持つ参詣者を守護する。
Abilities
Eternal protection of Mount Zozu (a guardian deity born from a deathbed vow)Divine powers of a tengu (flight, miraculous transformations)Guidance of ascetic monks and pilgrimsRestoration of the Konpira faith (achievements during his lifetime)
Weaknesses
Originally a real human (a shugenja), he is positioned as the Okusha deity—a relatively subordinate status—compared to the principal deity Konpira, who originates from the foreign god Kumbhira.
Habitat
Mount Zozu, specifically the Okusha Izutama Shrine (altitude 421m) and the sheer cliff behind it, Itoku no Iwa.

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Sources & References

4
  1. 金刀比羅宮奥社·厳魂神社縁起 (金剛坊宥盛·厳魂彦命)金刀比羅宮(金刀比羅宮 (公式)) [公式資料]厳魂彦命=金剛坊宥盛 (金光院第四代院主) が慶長十八年 (1613)「死して永く当山を守護せん」と言い残し天狗と化した縁起を伝える公式資料。
  2. 金剛坊宥盛自像奉祀 (慶長十一年 1606)(金毘羅権現·神道史, 1606) [事典·概説]宥盛が慶長十一年 (1606) に自らの像を造って本殿脇に祀ったとの記録。のちの奥社祭神·厳魂彦命の起源。
  3. 讃岐三大天狗 (金毘羅坊·白峯相模坊·中将坊)(民俗·郷土史) [民俗伝承] Reference讃岐の三大天狗 ── 象頭山の金毘羅坊 (金剛坊)、白峯山の相模坊、中将坊 ── を総称する郷土の伝承枠組み。
  4. 金刀比羅宮奥社威徳巖 (参籠旧跡·天狗彫物)金刀比羅宮(金刀比羅宮 (公式)) [公式資料]奥社背後の断崖·威徳巖は厳魂彦命 (宥盛) の参籠旧跡で、崇徳上皇参籠の伝承もあり、断崖上方に天狗·烏天狗の彫物が刻まれていると記す。

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