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Basic Description

Ryūjin is the dragon-serpent deity who governs water, rain, and the sea. He is a composite divinity, formed as Japan's native belief in the serpent as a water-spirit was layered, again and again, with the Chinese dragon and the Buddhist nāga (the eight dragon kings). In the early chronicles he appears as Watatsumi, the god who rules the sea; in the Yamasachi-hiko myth of the Kojiki and the Nihon Shoki, the sea god's daughter Toyotama-hime reveals her true form — a wani (sea-monster) or a dragon — in the act of giving birth. Because he calls the rain and stills the waters, he is enshrined across the land as the god of rain in drought and of its ceasing in flood, and is depicted grasping the tide-ruling jewels (the shio-mitsu-tama and shio-hiru-tama) or a wish-granting gem. Claiming sea, lake, great river, and deep pool alike as his domain, he is the supreme deity of water.

Folklore & Legends

Beneath the worship of Ryūjin lay the serpent-as-water-spirit of ancient Japan. Just as Ōmononushi of Mt. Miwa appeared as a small snake, and the flooding of the Hii River was figured as the eight-headed serpent Yamata-no-Orochi, the coiled snake was the very emblem of water's numinous power; and when the Chinese notion that "a snake, with age, becomes a dragon" joined with this, snake-deity and dragon-deity melted into one.

Buddhism added a new aspect to this water god. The eight dragon kings listed in the Introductory chapter of the Lotus Sutra — Nanda, Upananda, Sāgara and the rest — were Indian nāga rendered into Chinese as "dragon kings," and of them Sāgara ruled the sea and the rain. In the drought of 824, the legend that Kūkai performed a rain prayer at the Shinsen-en garden and, summoning the dragon king Zennyo Ryūō from Lake Anavatapta, brought down the rain fixed the idea of Ryūjin as the chief object of prayers for rain.

The palace where the dragon dwells, the Ryūgū, is likewise ancient. The sea god's hall that Yamasachi-hiko visited in search of a lost fishhook became, in the medieval companion-tales, the dragon palace where Otohime dwells — the otherworld that sends Urashima Tarō home with his fateful box. Shrines across the land each preserve their own dragon-god legend. The Enoshima Engi of Enoshima tells how a five-headed dragon that raged in the marsh of Fukasawa, bringing flood and plague, fell in love with the heaven-descended goddess Benzaiten, repented, and became a guardian deity. The Taiheiki records that when Hōjō Tokimasa secluded himself in prayer at Enoshima, Benzaiten turned into a dragon and left behind three scales, which became the crest of the Hōjō house. Kyoto's Kifune Shrine enshrines the water god Takaokami, where a black horse was offered in drought and a white horse in long rain to pray for rain or its ceasing — said to be the origin of the votive ema tablet. Belief in the nine-headed dragon, the Kuzuryū — at Togakushi in Shinano, at Lake Ashi in Hakone — which reveres a dragon king bearing nine heads on a single body as the supreme water deity, also took root in many regions.

In imagery he is fixed as a scaled, horned serpent-body with four legs, long whiskers at the mouth, and a gem (the wish-granting jewel) in his grasp. Toriyama Sekien's Konjaku Gazu Zoku Hyakki depicts the underwater dragon-serpent spirit "mizuchi," preserving the image of a water-spirit not yet a full dragon. From the modern era on he has drawn wide worship as a god of fortune and luck alongside the "dragon-god norito" prayer — though that prayer, while styled as ancient, is a modern folk composition and not an official liturgy of the Association of Shinto Shrines.

Yokai Cards2

Ryūjin across multiple art-style decks

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Maya Calendar Guardian KINs

Displaying the Maya calendar KINs that Ryūjin protects.

Detailed Analysis

As the "water-god who stills the storm," Ryujin stands at the border of sea and sky holding the weather in his hands, and it was to him that fishermen, sailors, and the rice-growing folk of the villages prayed most urgently. His power cuts both ways. At times he grants the blessed rain that nourishes the paddies; at times he raises great waves and tempests that shatter ships. For this reason people approached him through many rites, hoping to calm his raging face and draw out his face of blessing.

The greatest divine treasures the sea-dragon holds are the tide-flowing and tide-ebbing jewels that command the rise and fall of the tide. Hoori received these two jewels from the sea-god, drowning his elder brother with the flowing jewel and saving him with the ebbing jewel to force his submission. This power to govern the tide at will reveals the very essence of the dragon who rules the sea. At coastal shrines people prayed for storms to subside and for good catches; inland they prayed for rain, offering black horses in drought and sinking offerings into deep pools to court his favor. The legends of human sacrifice handed down at Lake Ashi and at ponds across the land share a single plot — a high priest subdues the raging dragon and turns it into a guardian — telling us that fear and reverence were two sides of one coin.

His face as lord of the Dragon Palace is of a piece with this water-divinity. Beyond the sea, on the floor of the waters, the dragon's palace is an otherworld of riches and of time, and one who visits it either gains treasure or, like the one who opened the jeweled box, bears away years that can never be regained. Ryujin is no mere monster but a deity who embodies water itself — the very resource of life and death — and to still the storm was, in the end, to make people keep the fragile covenant drawn between humankind and nature.

Character Profile

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

Rarity
Divine
Personality
Majestic yet merciful: bounty for those who show respect, fury for those who scorn. His heart shifts like water — calmed, it falls still; angered, it rages.
Compatibility
Those who never forget their awe of nature and keep their vows and their offerings. He guards deeply those whose lives are bound to the sea and to water.
Abilities
Calls the rain and breaks the droughtCommands the rise and fall of the tide and the wind upon the wavesStills floods and storms and turns back disaster on the waterRules the riches of the Dragon Palace and the time of the otherworld
Weaknesses
Turns violent when offerings or courtesy are neglected; abhors defilement; cuts off his bounty from those who break their vows
Habitat
The great sea and its coasts; large rivers, lakes, and deep pools; the Dragon Palace (an otherworld on the waterbed)

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Sources & References

7
  1. 古事記太安万侶(撰録)((現存最古の日本神話・史書), 和銅5年(712年)) [古典文献] Reference葦原中国平定段で天若日子の侍女「天佐具売」が雉の鳴女を射よと唆す。天邪鬼の語源とされる天探女の異表記。
  2. 日本書紀舎人親王ほか((奈良時代の勅撰正史), 720) [古典文献] Reference
  3. 法華経(序品・八大龍王)(鳩摩羅什 漢訳)((大乗仏典), 5世紀初頭(漢訳)) [古典文献]『法華経』序品に列なる難陀・跋難陀・娑伽羅ら八大龍王。インドの蛇神ナーガが「龍王」と漢訳され、海と雨を司る護法龍として日本の龍神信仰の仏教的基盤となった。
  4. 善女龍王祈雨伝(空海・神泉苑)(『今昔物語集』巻十四ほか所伝)((仏教説話・寺院縁起), 天長元年(824)の事跡) [仏教説話]天長元年(824)の旱魃に空海が神泉苑で修法し、無熱池より善女龍王を勧請して雨を降らせたと伝える祈雨伝説。龍神を雨乞いの主尊とする観念を決定づけた。後世の説話的潤色を含む。
  5. 江島神社 (えのしまじんじゃ) ── 日本三大弁天神奈川県藤沢市江の島·江島神社(神奈川県藤沢市江の島, 欽明天皇 13 年 (552 年) 創建伝承·明治期神仏分離で社格変更) [神社·郷土文化財] Reference日本三大弁天 (江島·竹生島·厳島) の筆頭格。 欽明天皇 13 年 (552 年) 創建伝承を持つ古社で、 鎌倉時代の北条氏·源頼朝の篤い信仰で発展した。 江戸期には七福神巡りの中核地として庶民信仰の中心となり、 明治神仏分離で祭神は仏教の弁才天から神道の市寸島比売命·田寸津比売命·田心姫命に変更された。 現代も古代インドのサラスヴァティーから現代日本の弁財天まで二千年の文化変容を体現する代表的霊場。
  6. 太平記(編者未詳・小島法師らと伝わる)((軍記物語), 14世紀後半(南北朝〜室町初期)) [古典文献] Reference鎌倉時代末期から南北朝時代の動乱を描いた軍記物語の最高峰。全40巻。
  7. 今昔画図続百鬼 [classical] Reference

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