Tokusanokandakara (十種神宝)

Tokusanokandakara (or Jusshushinpo) are ten kinds of sacred treasures that were handed down by Nigihayahi no Mikoto, sojin (ancestral tutelary) of the Mononobe clan.


According to the "Tensonhongi" (original record of the heavenly grandchild) in "Sendai Kujihongi" (Ancient Japanese History), these treasures were bestowed by the Amatsukamimioya (heavenly ancestor) on Nigihayahi no Mikoto. In "Sendai Kujihongi," they were described as "amatsushirushi mizutakara tokusa" (ten kinds of heavenly-emblem sacred treasures).

These ten are subdivided into four classes: two mirrors, one sword, four magadama (a comma-shaped bead), and three hire (scarves that women put over their shoulders and hang in the front on the both sides in the same length). One theory compares these ten with the Three Sacred Treasures of the Imperial Family, so the mirrors represent the Yata no Kagami (mirror), the sword and hire represent the Kusanagi no Tsurugi (sword), and the magadama represent the Yasakani no Magatama.

The ten treasures consisted of the following:

the Okitsukagami (Mirror of the Deep)
the Hetsukagami (Mirror of the Shore)
the Yatsuka no Tsurugi (The Eight Hands Long Sword)
the Ikutama (Jewel of Life)
the Makaru Kaeshi no Tama (Jewel of Resuscitation)
the Tarutama (Jewel of Plenty)
the Chikaeshi no Tama (Jewel of Turning Back on the Road)
the Orochi no Hire (Snake[-repelling] Scarf): relation with the hire in the myth of Okuninushi is noticed.

the Hachi no Hire (Bee[-repelling] Scarf): relation with the hire in the myth of Okuninushi is noticed.

the Kusagusa no Mono no Hire (Scarf [to ward off] Various Things)


Furunokoto, also called Hifumi no Haraekotoba or Hifumi no Kamigoto, is said to be kotodama, soul or power of language for resuscitation.

According to "Sendai Kujihongi," by chanting Hifumi no Haraekotoba, "Hito, futa, mi, yo, itsu, mu, nana, ya, kokono, tari, furube yurayurato furube," or chanting the names of Tokusanokandakara while waving the treasures, the ritual had the magical power with which even the dead could come back to life.

"Furube" means waving the treasures.

"Yurayura" describes the sound of ringing beads.

A son of Nigihayahi no Mikoto, Umashimaji no Mikoto, used Tokusanokandakara to pacify the soul and body of Emperor and Empress Jimmu, and it was the origin of the ceremony for the repose of a soul, according to "Sendai Kujihongi."

Whereabouts of Tokusanokandakara

A theory states that Furunomitama no Kami, the enshrined deity of Isonokami-jingu Shrine, refers to Tokusanokandakara. The ceremony for the repose of a soul that was handed down at Isonokami-jingu Shrine chants Hifumi no Haraekotoba and the names of Tokusanokandakara. Anyway, none of the ten treasures is extant today.

Although its genuineness is unknown, Tokusanokandakara, which happened to have been discovered in a secondhand store in the town, is enshrined in 神寶十種之宮 of Tatehara-jinja Shrine, located in 6-chome, Kire, Hirano Ward, Osaka City. It is said that Isonokami-jingu Shrine requested the return of these treasures, but Tatehara-jinja Shrine has not returned them yet.

In the Edo Period, Ansai YAMAZAKI left various oral descriptions stating that these treasures had mystic significance in Suika Shinto (Shinto thoughts advocated by Yamazaki).

In Kono-jinja Shrine, two mirrors called the Okitsukagami and the Hetsukagami have been handed down from generation to generation. The relation between these two mirrors and those with the same names among Tokusanokandakara is unknown, and Kono-jinja Shrine does not express its opinion about it.

[Original Japanese]