Tag Archives: Hotsuma Tsutae

Hinamatsuri Peach Festival

ohinasamaWoshite World has posted three articles about the Hinamatsuri Peach Festival, also known as Girls Day or Dolls Day on March 3.

“It is said that Hinamatsuri originated in the Heian period as a form of play with dolls. In modern times it is a Girls Day festival held on the third day of March. One of the main elements is a display of dolls of Emperor and Empress (Tennnou and Kougou) and their court in Heian period dress. This is the true story behind Hinamatsuri and it reveals why it is also the peach blossom festival. This is the charming tale of childhood friends who became the fourth Amakami. The deep significance to their wedding is that it was the first time that the Amakami were recognized as a couple, and this led to societal changeover to a family-based system.”

The origin of this festival is described in Hotsuma Tsutae, Verse 265ff. It is the love story of the fourth Amakami, Uhitini and Suhitini. You can read the first part of the three-part post here:


Isawa no Miya  


伊雑宮(いざわのみや) Izawa no Miya

Information from Ise Jingu

Isawa no Miya, sometimes called Izawa no Miya or Izougu, may hold a more important place in history than is commonly realized. Searches in English show that it is only one of 125 auxiliary shrines of the Ise Jingu.  However, it may be the motomoto or original shrine of the Ise Shrines. The Nihon Shoki states that Yamatohime founded Isawa no Miya. Isawa no Miya is one of the Three Shrines of Ise.

Moreover, some very valuable historical documents have been found there. The priests and staffs of Isawa over the years must have preciously guarded these treasures.

Amateru of Hotsuma

As a Hotsuma researcher, Okunomichi is interested in places where Amateru lived. In Aya 27 we find Amateru receiving his final teaching at the deathbed of his grandfather, the sage Toyoke-sama. After a long period of mourning, Amateru returns to his homeland and announces a move to his new residence. This place is called Isawa no Miya. Here, Amateru taught the Way of Ise, Ise no Michi.

Sendai Kuji Hongi / Kujiki

This document was purportedly written by Prince Shotoku in 620 CE. In the year 1667 the Zen monk from Kyoto, Doukai Chouon accessed the Kujiki (31 volumes) at Ise Jingu. The complete copy of the 72-volume version was re-discovered in Isawa no Miya in 1667. In 1679 Chouon published the Kujiki-72, a copy of which is held by the National Diet Library. Interestingly, this copy, too, says that Isawa is the oldest of the Ise Shrines.

During the Warring States Period, Ise Jingu could not defend its three auxiliary shrines to the south and west of the main Naiku and Geku. In 1521 the Kuki clan seized Izawa Shrine; fortunately shrine staff had already hidden some of their treasured manuscripts. The Kujiki-72 was hidden at Ise (Isawa), Oomiya Jinja, and at Shitenno Temple. 

Isawa no Miya

伊雑宮 いざわのみや Izawa no Miya,  also Izounomiya 「いぞうのみや」, sometimes 「イゾウグウ」Izougu. Enshrined deity 天照坐皇大御神御魂 (あまてらしますすめおおみかみのみたま)Amaterashi masusume Oomikami no Mitama, alternately「瀬織津姫神天照大神分身在河」Seoritsu-hime-kami Amaterasu-Oomikami Bunshin Zaikawa.


https://ja.wikipedia.org/wiki/%E4%BC%8A%E9%9B%91%E5%AE%AE (in Japanese)

Avery Morrow, Sacred Science of Ancient Japan, 2014



Kototama of Takenouchi and Hotsuma Civilizations

Takenouchi and The Three Civilizations

There are various koshi-koden, secret documents from ancient Japan. They have been kept secret both by hostile repression and for safekeeping of wisdom. The Takenouchi records were compiled over a vast period of time; they were preserved by the Takenouchi family until these modern times. The Hotsuma Tsutae is a later record of a time of legendary figures which gives an insight to changes in human society. According to the Takenouchi Monjo, people lived spiritually in peace and plenty for a long period of time. However, new generations grew restive; they wanted more materiality and physicality. The guiding elders discussed this seriously and eventually made the decision to let humanity undergo a period of exploration of the material world. The sages would cooperate so that this painful period would be as brief as possible.

Thus the First Civilization gradually ended and the Second began. The decision for the transition was made about ten thousand years ago. Wisdom keepers began to hide their teachings by concealing documents, by creating and spreading myths that veiled the true nature of the stories, and by building religions that would impart some and only some of the truth. Although veiled, precious wisdom would need to be accessible when the time came for it to be revealed and applied.

When we think of how much humans have accomplished even in the last two thousand years in analyzing and controlling the physical world through technology development, building of nations, formalizing religions and other social systems, we are not amazed to realize that this material civilization has just about culminated.

The Second Civilization is nearing its end. In the Takenouchi Documents, transition dates of 2011 and 2017 are given. The Third Civilization of higher consciousness and greater unity is coming. This is the age all ancient wisdom cultures have been awaiting.

Those who are on the Path of Wisdom see signs of returning spring. As the physical world of nature and man grows more disruptive, at the same time more people are awakening to walk the Path. The world is emerging from the bleakness of winter into the rebirth of spring.


The Path of the ancient ones of the Japanese Islands is called Kototama. This term refers to the spiritual (tama) power of sound (koto). Its formal name is Kototama Futomani, Kototama Great (futo) Mana (energy). Kototama Futomani is a cosmology and a practice. It is based on the fundamental property of Universe to create, to manifest, by vibrations. Vibrations produced by the human voice form the sounds of speech. We often forget that these vibrations of speech carry great spiritual energy. Kototama is based on the principle that the way sound patterns are organized determines the development of individual human consciousness and of human society. Civilizations evolve and fall on the basis of these sound systems.

Most important of the sounds are the vowels, aptly called mother sounds. In Kototama, we teach the sounds rather than the letter names. The sequence of the vowels plays a key role and describes the process of human and societal development. Consonants are father sounds and together they create child sounds.

In the coming Third Civilization, the vowel order of Futonorito will be:

          Ah  Ih  Eh  Oh  Uh

You will see some authors write vowel sounds as A I E O U. This is only a shorthand that represents sounds. In our current Second Civilization, the order of Kanagi is:

          Ah  Ih  Uh  Eh  Oh

The past First Civilization used the Sugaso order:

          Ah  Oh  Uh  Eh  Ih

Kototama science is deep and complex. We can only give the tip of the iceberg. The power of the vowels can be briefly and inadequately presented in the following.

          Ah           Spark beginning activity

          Ih            Will, intention, desire

          Eh           Judgment, discernment, evaluation

          Oh          Memory, experience

          Uh          Senses, materiality

Do not be misled by words. It takes practice to understand the subtle workings of these vowels. Individual sounds cannot be understood in isolation, for they always interact with other sounds. By working with these hints, we can begin to get an idea of the three civilizations.

Hotsuma Tsutae

Hotsuma Tsutae is another Koshi-koden. It is a legacy written in a beautiful script called Woshite. It was recorded two to three thousand years ago. It relates history and teachings of advanced humans thousands of years prior. We can well wonder how to fit the Hotsuma Tsutae into the overall scheme of the Takenouchi.

The main characters of the Hotsuma legends are known to readers of the conventionally accepted books: Kojiki (711 CE) and Nihon Shoki (720 CE). By the eighth century when these two documents were produced by royal order, there was already a formal ruling system and a stratified society. Elements considered not suitable for the court’s political purposes were eliminated or modified. It is very illuminating to compare the contents of the two koshi-koden documents with the eighth century versions.

Today’s scholars recognize a long period of peace and culture called the Jōmon period. The name Jōmon was given to describe the cord-marked earthenware said to be the oldest in the world. The Jōmon period lasted from about 14,000 BCE to 300 BCE, a remarkably long period of peace. It was followed by the Yayoi (300 BCE to 300 CE) with significant immigration from the Asian continent which greatly impacted society in the islands. Then came the Kofun period of burial mounds, and so on into historical times.

In terms of Kototama sound order, the Jōmon would be Sugaso and the following periods Kanagi.

Where does the Hotsuma culture belong in this timeline? There are two seeming inconsistencies when dating it. From the spiritually guided nature of Hotsuma society, it would appear to belong to the Sugaso order, at least in the beginning. The early tales are full of compassion and resolution of conflicts by nonviolent means such as negotiation and Kototama. Society was guided to embody Heaven on Earth which means to live in harmony with nature and universe. In the teaching sections of the Hotsuma Tsutae, the lessons emphasized living the Way of Hotsuma which is the Way of Heaven.

We know the sound order of their language through a teaching song, Awa no uta, the song (uta) of Heaven and Earth (A and Wa). It goes like this.

          a ka ha na ma            i ki hi ni mi u ku     

          hu nu mu e ke           he ne me o ko ho no

          mo to ro so yo           wo te re se ye tu ru

          su yu n ti ri                 si yi ta ra sa ya wa

From this we see that the vowel order is Ah Ih Uh Eh Oh, the Kanagi order of the Second Civilization! So we may view the Hotsuma culture as the last gasp of the Sugaso.

As in the above Awa no uta, the entire Hotsuma document is written in verse of 5 and 7 syllables. When a master poet is asked why, she replies because 7 and 5 are the rhythms of Heaven and Earth. Deep study of the Woshite syllabary has led to some understanding of the cosmology of the Hotsuma people.

As later tales unfold, especially the last 12 chapters which were added generations later, we view society moving more and more to materialistic worldviews and behavior, thus fully entering the Kanagi civilization. The sacred is declining and materialty is growing. There are battles of nation-building. While the building of a nation may seem grand and glorious, it comes at the cost of human blood and suffering. These stories mark the beginning of our Second Civilization. Hotsuma tales record the transition from the First to the Second Civilization.

Since Hotsuma times, we have continued down this path of separation and conflict, loss of connection with other people and our environment. We can go no further. We must stop and build the Third Civilization.

The documents mentioned here all include the common story of Ama no Iwato no Hiraki, the opening of the heavenly cave door. All four prophesize that the door of darkness will be opened and light of truth will pour forth once more.

The door is opening.

Hotsuma Tsutae: Suda Masako’s Two-Volumes, 2013

完訳 超古代史 秀真伝  Kanyaku (complete translation) “Chou-Kodaishi Hotsuma Tsutae” by 須田麻紗子

Ultra Ancient Document Hotsuma Tsutae, 2013, two volumes by Suda Masako


Editor’s Note:  Please refer to previous posts on Hotsuma Tsutae, especially the initial post,  https://okunomichi.wordpress.com/2013/05/17/hotsuma-tsutae/. Briefly, the Hotsuma Tsutae’s first 28 aya were written for Jimmu Tenno (r. 660-585 BCE) by Kushimikatama. 12 additional aya were written under Keiko Tenno (r. 71-130 CE) by Ohtataneko. The 40 aya were copied and annotated with kanbun by Waniko Yasutoshi in 1775. The Hotsuma Tsutae was discovered in recent times by Matsumoto Yoshinosuke in 1966.

Maegaki   Preface

Suda Masako who is now 87 has been searching for Truth for forty years, as her mother Ryo did. Ryo’s father was a surgeon who died when she was 17. Ryo wanted to learn the right perspective for life which was precious. Her mother died around the time she graduated from college.

Showa 44, 1969, mother and daughter began to study the Hotsuma Tsutae under Matsumoto Yoshinosuke, twice a month for a year and a half. Masako did suigyo water purification every morning and started to see spiritual things.

Showa 58, 1983, they studied Ago’s Hotsuma Tsutae exclusively. Masako translated and wrote the stories in her own words, from Prologue to the last of the 40 ayas.

Ago was living in Shimane. He sent Ogasawara Nagahiyo (great grandson of Michimasa) to see her in Yokohama. Ogasawara and five associates visited and asked if they could have her translation, and they would send her related materials such as their commentaries. She could see that her translation was more modern than theirs.

Next, they examined the Hotsuma Tsutae (HT) of Ohtataneko’s kept at Hiyoshi Taisha in Biwako. This was the copy written out in kanbun, Chinese writing, by Waniko Yasutoshi in 1775, comprised of 24 books in three boxes. It was beautiful, interesting, and held deep meaning for Masako. This is the copy she used for her translation.

Hotsuma Tsutae contains the origin of Japanese culture and the heart of Nihon. This is Suda’s fervent belief.

This set of two volumes by Suda Masako contains the complete Hotsuma Tsutae in these five forms: genbun original, yomikudashi straight translation, modern translation, Waniko’s kanbun, and Masako’s translation.


Suda writes the kanji for Mikasafumi as book of kami riding on the mountain (as compared to others who write it as three umbrellas). Mikasafumi was written by Lord Kasuga, Ame no Koyane, who presented it to the 12th tenno, Keiko . It was edited by Ohokashima. This was at the time that Ohtataneko completed the Hotsuma Tsutae and offered it to the tenno.


Prologue, Hotsuma Tsutae o nobu

When heaven and earth began, the two parent kami had an Ame-no-sakahoko (representing order) and To-no-woshite (representing heavenly law), and all was good. As the number of people grew, they became more insensitive. Amaterasu made yatakagami to show truth, and gave the Mikusa-no-kantakara three treasures to Ninikine.

Long after the human tenno age began, there was the ninth tenno Kaika (r. 157-98 BCE) who abused his power. He took his father’s concubine. Ohomikenushi, the grandfather of Ohotataneko, left his post at the government in protest. He was the fifth generation grandson of Kushimikatama who wrote the original 28 ayas of the HT.

The new tenno, Keiko, needed help in governing the people and Ohotataneko provided it. He edited 40 ayas of the HT, the original 28 and the additional 12 ayas which he wrote. He presented them to the tenno. He was 234 years old.

Hotsuma means perfect harmony. Hotsuma is also a way of life, a policy, so that when using Hotsuma, the country is Hotsuma.

“If you count all the sands on the beach, you can never end the teaching of Hotsuma. Hotsuma is Oshiye no Michi.”  Hotsuma is the teaching of the Way.

Koto nobe no nagauta, Song to Introduce the Story

This uta was written by Ohokashima no Mikoto, 247 years old, to congratulate Ohotataneko on the completion of the Hotsuma Tsutae.

Amaterasu said that Ninikine is the reincarnation of Kunitokotachi because he separated lightning into fire and water, and he was given the name Wakeikazuchi. Ninikine was the first to be called Amakimi (Tenno). Amaterasu, after 170 ten thousands of years (1,700,000 years) went back to the sun and he is still shining on us.

The 26th aya is about Toyotama and it raises a question of her being a dragon. It is due to the use, or misuse, of tenioha. Tenioha is an important element of grammar as it includes particles and syntactical relationships. Without proper application of tenioha, interpretations may be erroneous.

Then, Ohokashima wrote the Hana no soe ueta, about Yamata no kuni and Hishiyo-no-miya, Keiko Tenno’s palace. Ohokashima was daiguji (kan-ochi) of Ise Kotai Jingu.


Seishu mondo by Kibi no Makibi

This document is produced at the end of Suda’s book. [It has been published by JTC with a beige cover.]

Mikasafumi had 64 aya, and the copy or copies had many bug holes. Therefore, when Nihon Shoki was being written, using Mikasafumi as a reference, there would have been mistakes. Furthermore, when Toneri Shinao was diligently writing the text, Amaterasu was male. But the Empress had a doukyo Buddhist priest that she was in love with. He wanted to take over the country with his son. With his power over the empress, he was able to change the Nihon Shoki and make Amaterasu female.


Principal Locations in Hotsuma


The map shown is from The World of Hotsuma Legends, by Mitsuru Ikeda, 1996. We briefly describe the significance of the places shown on the map.

Tagajo. Tagajo is a city near Sendai. It was the home of Lord Toyoke, the Fifth Takamimusubi, ruler of Hitakami (now Tohoku). His palace was there, and he taught his grandson Amateru the Way of Hotsuma before Amateru assumed his position as the 8th  Amakami.

Nihari.  Near Tsukuba. Isanami and Isanagi spent their early married life in Nihari. Amateru sent Ninikine to open up land for agriculture. Ninikine had a palace in Tsukuba when he governed the land around three thousand years ago. He created rice paddies in Harami and moved his palace there. Harami.  Southern foothills of Mt. Fuji.

Harami was the home of the second Amakami To no Kunisatsuchi, six generations before Amateru built his own palace there. Isanami and Isanagi had a palace near Harami and Amateru was born there. Ninikine, 10th Amakami, also built a palace two generations after Amateru.

Tsuruga.  Palace in Kita-no-Tsu from which Ninikine’s sons, Sakuragi (Honosusumi) and Utsukine (Hohodemi), governmed the Land of Ne. Hohodemi became Amakami. He was buried at the palace of Isasawake in Tsuruga and became the deity of Keyi.

Taga in Omi. Now in Shiga-ken, Taga was once the home of Kunitokotachi as well as Isanami and Isanagi, also Honoko, wife of Amateru, and Wakahime the sister of Amateru. It is 10 miles into the mountains of Lake Biwa. Oshihomimi, 9th Amakami, held court there, as did Ugayafuki Awasezu (from Mizuho). Taga Taisha in Shiga is an offshoot of Taga Jinja in Tagajo.

Isawa. South of Harami, Amateru built a new capital. It was home to his grandson Ninikine as well when Amateru lived there.

Miyazu. In Tamba no Kuni, the northwest near Ama-no-hashitate. Toyoke quelled a disturbance there at Amateru’s request. He built a palace and ruled until he died there at Manai. Toyoke’s tomb is on Mt. Kujigatake, behind the Hinumanai Jinja. Amateru lived in Miyazu for ten years following the death of his grandfather to provide solace for the grieving populace.

Kibune.  Now known as the home of Kifune Jinja in the valley adjacent to Kurama yama. Ninikine built a palace in honor of the water goddess Mizuhanome to prevent floods and improve irrigation. He honored the deity of fire at Atago jinja to prevent calamities caused by lightening. Since he divided (wake) thunder (ikatsuhi), people called him Wake-Ikatsuchi. Where he lived, Kamigamo, came to be known as the heavenly house of Wake-Ikatsuhi, Waketsuchi Shrine. It is now known as Kamigamo Jinja. Mt. Waketsuchi is now called Mt. Kibune.

Izumo.  Sosanowo conquered the Land of Izumo. He built the Kitsuki, or Yaegaki, Palace which is now Izumo Taisha.

Kagoshima and Udo.  Lord Hadekami/Hadezumi lived at the foot of Mt. Kirishima. After Hohodemi arrived in Udo, he received assistance from the lord in finding his brother’s lost  fishhook. Hohodemi became Lord of Tsukushi/Kyushu. The Kagoshima palace of Hohodemi, 12th Amakami, and Toyotama was on the northern edge of Kagoshima Bay.

Hotsuma Tsutae Document Tree by Torii

Torii KamiGami coverThis document tree is from Torii Rei’s book.

Torii Document Chart 0002

The shaded box at the top is HOTSUMA TSUTAE.

The five shaded boxes at the bottom are the documents, L to R:

MONONOBE     /     MIZUHO ONTSUTAE     /     KOJIKI     /     NIHON SHOKI     /     KUKI.

For our post on Mizuho Ontsutae, please use the search box for our post.

The shaded box above KUKI is the TAKENOUCHI set of documents. See our posts on Takenouchi.

The shaded box to the far left of Takenouchi is the SENDAI KUJI HONGI TAISEIKYO.  Here, Sendai means ancestor, Kuji means old things, Hongi means original or main book, and Taiseikyo is the Great Perfection Sutra. This document consists of 72- book and 32-book versions. Prince Shotoku Taishi (572 – 622) was the editor. There is an earlier Sendai Kuji Hongi which has ten chapters, already known in Heian times to be very old.

The shaded box furthest right is FUJI MIYASHITA document.

The shaded box to its upper left is UETSUFUMI, written in Hotsuma Woshite moji.

The point of this chart is to show that there were many documents in the period prior to the publishing of the well-known classics, the Kojiki and the Nihon Shoki. Indeed, this shows how the documents relate to each other and also how their contents flow into the two classical documents.





Hotsuma Tsutae is an ancient Japanese document written in a script called Woshide. Recently (since 1966) discovered and translated, it reports historical episodes of brave warriors, beautiful princesses, and wise rulers. Above all, it teaches us the folly of using violence to accomplish aims, and rather to offer compassion and forgiveness.

HT from JTC pict1          World of Hotsuma Legends images      hotsuma legends

The word “tsutae” in Hotsuma Tsutae means a document that imparts or bequeaths knowledge and wisdom for later generations. Such was the aim of the Jimmu Tenno who asked his Minister of the Right, Kushimikatama, to create it. The task was brilliantly executed in 28 chapters written in the poetic rhythm of 5 and 7 syllables, the rhythm of Heaven and Earth. Seven generations later, in the first century of the Common Era, 12 more chapters were added by one Ohotataneko for Keiko Tenno. Thus the 40-chapter document was completed.

The Hotsuma Tsutae has been handed down in noble families for many generations. The previous resurrection was done by Yasutoshi Waniko, a 78th generation descendant of Kushimikatama, in 1775. He translated the chapters into Japanese using Chinese characters.

In a second-hand bookshop in Tokyo in 1966, Yoshinosuke Matsumoto found three of the chapters and after much searching and traveling, Matsumoto managed to acquire all forty chapters of Hotsuma Tsutae!

The story of his heroic efforts to track down a complete copy of the Tsutae is given in his book, The Hotsuma Legends: Paths of the Ancestors, 1999.