The Tale of Prince Goro and Gogyo Kagura

The following text is a slightly modified machine translation and may have some unnatural parts.

==Introduction==

The synopsis of Tale of Prince Goro (Goro Oji) are as follows. The youngest brother, Prince Goro, came to the four princes who are the sons of King Banko (Pangu), the founder of all things, and who control the north, south, east, and south, spring, summer, autumn, and winter, and demanded that he also want his duties. However, it was refused. When King Banko died, he was still in the womb of his mother and was not given any duties. The angry Prince Goro challenged his four elder brothers, but couldn't settle. There, Dr. Monzen entered arbitration. He subtracted the 18 days of the Doyo (the dog days) from each of the 90 days of the four seasons to make each 72 days, and when the Prince Goro was placed in the center, the arbitration was settled.

Tale of Prince Goro is a story about the reorganization of the world based on the Ying-Yang Five Elements idea, and is widely distributed throughout the country from Tohoku to Kyushu. Above all, the Chugoku region is a land where Tale of Prince Goro has grown. The area from Bitchu in Okayama prefecture to Bingo in Hiroshima prefecture is the home of the so-called Gogyo Kagura (Five Elements Kagura), but even in the Iwami region of Shimane Prefecture, the Gogyo Kagura is emphasized, and it continues to be danced as the largest performance of the Iwami Kagura.

==Tyukosen==

The oldest document in which Prince Goro appears is "Tyukosen". It dates back to at least the 12th century. The following story is unfolded in "Monzen has stopped the conflict".

Once upon a time, there was a king named King Tofu in Kosla. The lady gave birth to four princes. She also got pregnant with one child. The king died while he had not yet given birth to a pregnant child. There was a will of the king. "You guys, after my death, take control of the world and save people. Taro should take control of three months in spring. Jiro should take control of three months in summer. Saburo should take control of three months in autumn. Shiro should take control of the three months of winter. Since the pregnant child has not been born yet, the king died without leaving the territory, where the four princes were as ordered by his father. They took control of all sides. Sometimes a pregnant child was born. He was undoubtedly a boy. As an adult, he said to his brothers, "What territory did my father leave for me?" The brothers replied, "You didn't set up a territory because you weren't born when your father died." The prince Goro often argued, "I'm a child with the same parents. Why can't I have a territory? So, in other words, the Prince Goro was a brave man, and a strong man who matches for a thousand. That is why the struggle was active and the world did not calm down. Further damaged, there seemed to be no way to stop the fight.

At that time, there was a minister named Dr. Monzen. He came in front of the five princes, and he re-worshiped and said, "Each one, please wait for a while. The doctor said, "The king has given you all four sides because he tried to keep all the people at ease and to keep the country. But you broke the land and damaged the people against the will of the king. It's not good, and if you calm your mind and keep the people, I will give you a distribution to each of them. All five princes will receive 72 days equally. Each of the four princes knows their eighteenth day and gives them to the prince Goro. " At times, the five princes, following the words of the doctor, acknowledged and received the 72nd day, and their grudges stopped flatly.

The Prince Goro told the doctor. "In the future, if we say that there are people who are descendants of the doctor, we will forgive them even if they do cruel acts such as piercing their eyes or hitting their heads. Never resent or curse. Let's not do it. "

... Here, Dr. Monzeen, the arbitrator, is the protagonist of the shadow. Therefore, he says that he will never be cursed by the descendants of the doctor. This is the basis for calming the curse of the Haunting Docu god when the Docu god and the Princes Goro later assimilate.

Tyukosen, It seems that the selection was originally written for childhood education, but it was actually used as a convenient collection of materials for later intellectuals.

Tyukosen, The content of the selection is not based on the direct interview of the person who chose it, but is based on a quotation from book to book, and is said to be a reprint from the authority. It seems that the original material has already been dissipated and lost, but it is said that the original form is well preserved because it is reprinted.

Tyukosen, At the time of the selection, it is the origin of Doyo (the dog days). It is probable that these five princes were assimilated with the Five Dragon King at some point and became the Tale of Prince Goro to this day.

Theoretically, the earth spirit, Five Dragon King, gains a human body as the times change and develops into the form of five princes, but with the advent of Tyukosen, the scheme has partially collapsed. The appearance of Prince Goro was earlier than the researchers thought. It can be said that Prince Goro was Prince Goro from the beginning.

==Hoki Naiden==

Next, I will take up the text of Onmyodo, "Hoki Naiden." The Hoki Naiden was considered to be the original text of Prince Goro until the existence of Tyukosen was known.

"Hoki Naiden" is an important text of Onmyodo compiled as a commentary on the Senmei (Xuanming) calendar. There is a hypothesis that the author is Seimei Abe, an onmyoji in the Heian period, but it is not actually a book written by Seimei. There is a theory that it was made by a person named Seityou, a priest of Gion Shrine, which enshrines Gozu Tenno, at the end of the Kamakura period.

The legend of Gozu Tenno in Volume 1 is emphasized in "Hoki Naiden". Gozu Tenno, who went on a long journey to marry, did not rent an overnight inn. Gozu Tenno, who had eight princes with his wife Harisaime with the help of Somin Shorai, takes revenge on the Great Kotan. At that time, only the servant woman who was kind to Somin Shorai and Gozu Tenno was saved her life. Gozu Tenno vowed to be a god of epidemics until the last generation ...

The legend of Gozu Tenno and the "Seimei Ason Nyutou-den" shown at the beginning of "Hoki Naiden" are also interesting. However, here I would like to move on to the legend of King Banko in Volume 2, which is related to Prince Goro. By the way, it is said that the reason why it is written as "盤牛" and read as "banko" is because it is derived from Gozu (牛頭) Tenno.

The legend of the Great Banko is told in Volume 2 of "Hoki Naiden". Born from the chaos like a chicken egg, the Great Banko metaplasias everything from his body, but he never dies here. He has five maidens and gives birth to the Five Dragon Kings. Banko and Five Dragon Kings, who used to be separate entities, are united in Volume 2 of "Hoki Naiden." And it becomes the origin of the calendar such as Jikkan ("十干") and Zodiac Signs ("十二支").

The original text of "Hoki Naiden" is very unreadable, so I will summarize it. The King Banko was born in the primordial world. Everything arose from the body of the giant king Banko. For example, the sun and the moon arose from the eyes of King Banko. King Banko set up five courts in the north, south, east and west and in the center. And he had five dragon kings with the court maidens as his wife.

The Blue Emperor the Blue Dragon King, ruled the 72nd day of spring. He had ten princes. It is Jikkan ("十干"). The Red Emperor Red Dragon King ruled the 72nd summer. He had twelve princes. The zodiac ("十二支"). White Emperor White Drogon King ruled the 72nd autumn. He had twelve princes. It is Junichoku ("十二直"). The Black Emperor Black Dragon King ruled 72 days in winter. He had nine princes. It is Kyuzu ("九図"). The Yellow Emperor Yellow Dragon King ruled 72 days for the Doyo (the dog days) of four seasons. He had forty-eight princes. They were applied to calendar annotations and events.

Although the battle for division of duties is not depicted, the motif that the year is divided into five by 72 days and the Yellow Emperor Yellow Dragon King controls the Doyo (the dog days) of the four seasons has already been shown.

At what point the snake-shaped earth spirit, Five Dragon King, was associated with the Prince Goro of the human god, the leap of ideas may have occurred at an unexpectedly early stage.

==Doku Saimon==

Doku is a god who controls the soil on the Onmyodo from China. He hates moving the place by traveling to the Kamado (a traditional cooking stove) in the spring, to the gate in the summer, to the well in the fall, and to the garden in the winter. It is called "Hando (犯土)", but since it is cursed, Onmyoji held a Doku Festival to calm it down. Since the Doyo (the dog days) of four seasons are dominated by the god of earth, one day they were assimilated with Prince Goro and Yellow Emperor Yellow Dragon King, who also control the earth.

Doku (The god of the earth) will eventually become a divinity, and the Doku Saimon (ritual), which enshrines Doku god, will develop as Great Doku Saimon. In Tale of Prince Goro, Dr. Monzen was the protagonist of the shadow, but eventually the character of Prince Goro and his mother developed greatly, and it transformed into a long story.

Masaru Iwata, a researcher familiar with Kagura in the Chugoku region, has edited the "Collection of Traditional Literature Materials 16th Collection of the Chugoku Region Kagura Festival ritual". In the "Gogyo Rei Doku Shin Kyuki" (Nuka-County, Bingo Province, around the Meiwa and Anei eras) recorded in it, the script for reading by Tale of Prince Goro has progressed. And it is a big feature that spans all 16 steps.

(First stage)
The heavens and the earth were born, and the first god, Kuni-no-Tokotachi, was born. The 7th generation of the god of heaven (Tenjin), Izanagi and Izanami, stood on the floating bridge in the heavens (Ame-no-Ukihashi) and lowered the heavenly spear (Ame-no-nuboko). The dripping of the spear solidified into one island. Named it Wonokoro Island. The two gods of Izanagi and Izanami fell on this island and gave birth to many countries. Then the era of the 5th generation of the earth god (Chijin) continued.

The first 100 kings in their 100s are called Emperor Jimmu. The last generation is called Great Banko.

(Second stage)
The Great Banko took his empress. The relationship was something that couldn't be separated. Four princes and four princesses were born.

(Third stage)
The generation of the Great Banko kept 250 years. He wanted to become a former Doku and rescue all the creatures of the Three Worlds, so he summoned four princes and handed over their duties to each.

Three months in spring for the prince Taro in the east, three months in summer for the prince Jiro in the south, three months in autumn for the prince Saburo in the west, and three months in winter for the prince Shiro in the north. The Great Banko gave them three months. Three of the four princesses became stars. The remaining princess lived in the wind palace (Kaze-no-Miya).

(Fourth stage)
The Great Banko came to say goodbye to the Empress. The Empress told her great king her pregnancy. However, the Great King suspected the iniquity after her. Then the Empress replied that she would use her sword to slash her belly into crosses. The Great Banko reconsidered and asked if it was a boy or a girl who lived in the womb. It is said that boys live in the left chest and girls live in the right chest. The Empress replied that he was a boy this time. Then, let's give a keepsake. Tang map, Japanese genealogy, fan to see the three thousand worlds, supernatural bow, free arrow, belly band of wisdom, armor, helmet of Monharamitsu, yellow roll, flag of yellow lotus flower, the treasure sword wrapped in wisteria, the white long sword, and the Daiba sword of the smith, Kansho-Bakuya. If she was a girl, she promised to give her ancient and modern readings and a Tamatebako-box, a flower wig, a earlock of hair, twelve armor, and a Tang mirror.

(Fifth stage)
The Great Banko lay down with a pillow on the east, a trace on the west, a belly on the south, and a back on the north. His left eye turned into a sun and his right eye turned into a moon. The twelve ribs were twelve months old, the thirty-two gums were the zodiac signs, and the 360 joints were 366 days old.

(Sixth stage)
After 9 months, there were no signs of childbirth. Thirteen months later, signs finally appeared and the Empress stayed in a temporary house to give birth. When she picked up the baby, his back teeth were triple, his teeth were double, his hair was split, and his eyes were like a star shining (* an unusual birth common to heroes). The Empress told her vassals to throw the baby down the street. Her vassal said he was a wasteful son of the Great Banko. If her empress looked closely, there was a letter "米 (rice)" in front of his left earlock, and a word "王 (king)" on his right earlock. He was named Daido-Wappa because he was a prince with five colors.

(7th stage)
Around the spring of the age of three, this prince was raised to the flower temple of Mt. Shirei in Tenjiku (India) and received his studies, thinking that his studies would not come true in the lower world. He realized that if he taught one letter, he would realize two letters, and if he taught two letters, he would realize three letters and four letters. He was named a superior in Chigogaku (young scholar) because he was the best in the mountains and in the temple. When he asked King Kanpira to be his parent of Coming-of-Age Day celebration, he was named the youngest son, Goro, because he was the fifth-born prince.

When the arrow test shot began at the gate of King Kanpira, he told Yumitaro to stand by the will of King Kanpira. At that time, when the Prince Goro was in the place of the bow with a small arrow attached to the small bow, Yumitaro screamed that the Prince Goro was a prince without a father. And the prince was finally driven away.

At one point, a bird of no country nested on a tree branch. The Prince Goro wondered why he had no father when even birds had parents and siblings. So he went down to Akitsushima-Islands in Toyoashihara no Nakatsukuni (Middle Country) and went to the empress's palace to ask about his father's whereabouts.

(8th stage)
When the Prince Goro said that he had come all the way to ask for his father's whereabouts, the Empress said that you had no father, as the Yumitaro said. The Prince Goro said that it wouldn't rain without the heavens, it wouldn't grow without the earth, it wouldn't be born without the father, and it wouldn't be born without the mother. Then, the empress cheated that the empress was pregnant by the wind of the Nyogogashima (Island only for women) island (Then a woman should be born), or by the letter sent by the demon (A demon child should eat people). Then, when the Prince Goro took a strong attitude, the empress finally admitted, the Great Banko handed over the four heavens to the four princes, and the four princesses raised them to the stars. You were in the womb at that time, but she said You were undoubtedly the youngest prince of the Great Banko. Goro put the items that his father gave him in a stone chest. However, the Empress urged him as follows. You don't have any duties, so go to the princes' mansion in the north, south, east, and west and ask for your duties. (* The point where the mother Empress does not answer clearly for a long time is the point to listen to.)

(9th stage)
The Prince Goro went to his four elder brothers. The elder brothers were assigned duties to the four princes and the four princesses when the Great Banko was alive. They replied that if they were asked to give his youngest brother a duty, it would not come true because there was no written evidence.

The fourth prince, Shiro, thought that if the Prince Goro was kept alive, the Prince Goro would take away the duties of the four brothers, and made a plot. He treated him with a drink and tried to shoot an arrow in the gap, but failed. If so, he failed when he struck with a treasure sword.

(10th stage)
Anyway, trying to limit the day of division of duties, and meet in Yuri-no-ga-Hara (field) on September 16th, and the elder brother said that he would divide the duties.

The four princes set up a camp with more than 1,000 horses on each of the north, south, east and west of the Ganges River. Upon seeing it, the Prince Goro was afraid that fighting alone would be as powerless as a mantis ax, and decided to commit suicide in front of the Empress's palace.

The Empress replied as follows, asking Goro to visit the Tower of the Great Banko and offer water to a thousand flower plates, and be mindful.

When Goro came to the tower and made a deep vow, a pair of birds descended from Toriten (Trāyastriṃśa), sucked up the water provided in the thousand flower plates, and returned to Toriten. This is a mysterious revelation, he later said that there is no doubt that he will win the upcoming battle. Over a thousand horsemen, including Marici (Marishiten), took the treasure sword of the Mikenjaku (glabella of one shaku) and the Prince Goro went out.

(11th stage)
Since the Prince Taro in the east is the Blue Emperor Blue Dragon King, he set up a wooden castle to the east of Sharimaga Castle on the river of the Ganges River with blue armor, belly band, bow and arrow, cane, and flag.

Since the Prince Jiro in the south is the Red Emperor Red Dragon King, he set up a castle of fire to the south of Sharimaga Castle on the river of the Ganges River with red armor, belly band, bow and arrow, cane, and flag.

Since the Prince Saburo in the west is the White Emperor White Dragon King, he set up a metal castle to the west of Sharimaga Castle on the river of the Ganges River with white armor, belly band, bow and arrow, cane, and flag.

Since the Prince Shiro in the north is the Black Emperor Black Dragon King, he set up a water castle to the north of Sharimaga Castle on the river of the Ganges River with black armor, belly band, bow and arrow, cane, and flag.

The Prince Goro in the center set up an earthen castle at Sharimaga Castle on the river of the Ganges with yellow armor, belly band, bow and arrow, cane, and flag. He was in the center and was now waiting for the coming forces on all sides.

The Prince Taro attacked the Prince Goro with a thousand wooden shields. The prince Goro tied a mudra (mark) of fire and burned it.

The Prince Jiro in the south tried to burn the Prince Goro with a thousand fire shields. The Prince Goro put out water and put out the fire.

The Prince Saburo in the west attacked the Prince Goro with a thousand metal shields. The Prince Goro was prevented with a treasure sword.

The Prince Shiro in the north put on a thousand shields of water and shed the Prince Goro. The Prince Goro became a large rock and sank to the bottom and was not washed away.

Because it was a battlefield between gods, there was still no match.

(Twelfth stage)
There was Mandara Temple at the confluence of the five major rivers, the Nanda River, the BatsuNanda River, the Rusa River, the Sorei River, and the Ganges River in Tenjiku (India), and there was Dr. Monzen. The confluence was called the Tyozu River, but what does it mean that this river becomes muddy in five colors? Monzen saw the woman on the big stone on the river. Monzen got angry and blamed her for being muddy. He is answered by a woman and she is called Kara-Onna (Tang Woman). She came down here to clear the heavenly feathers of the King of the Sun. Look, if the muddyness of this river goes downstream from where I am, it's probably my fault, but look, it's muddy from the upstream of the river. It has been cloudy for seven days, but among the five princes of the Great Banko, the youngest prince, Goro, has no duties, so he is fighting for division of duties. The river is muddy because the four troops take turns and cool themselves in the water.

Then, when Dr. Monzen, who tried to go to mediation, asked the woman to teach me the path, it would take three years and three months. The doctor told the woman to teach me more shortcuts. Then climb up the river. The woman replied that there was a gold shrine and there was a Prince Hozo, so please visit.

When Dr. Monzen visited, Prince Hozo asked if you knew or didn't know. If you know it, I will hurt you. If you come without knowing it, you should stop eating for seven days. Dr. Monzen said that the five princes of the Great Banko are fighting for seven days by dividing their duties, and that the game will soon be over, so tell me the way. There is a way to go to god's way for 72 days, human way for 3 years and 3 months, and mythical power for 1 and a half hours, but it will take 3 years and 3 months to find out what is worth it. I told you to teach me. By the way, when asked how old Dr. Monzen was, Dr. Monzen replied that he was 9000 years old because he ate the peach of Queen Mother of the West three times, which bears fruit once every three thousand years. (* The ages are compared). Hozo is also 9000 years old. Then Hozo said there was no doubt about the meeting of the old man and the prince, and Hozo cooked five-grain porridge. (* The point is to cook five-grain porridge as an offering)

(13th stage)
Soon after, Monzen arrived at the banks of the Ganges. He was struck by the Prince Goro, who said it was ominous to meet his priesthood on the departure of the army, and tried to harm him with a sword. At that time, Dr. Monzen tied the mudra of haze and hid, so the princes could not see their enemies or allies, and it became a night without lights. The princes told him to leave it to the will of this Buddhist monk and return it to the original time, so when Dr. Monzen tied the white light mudra, he returned to the daytime. When the doctor asked which prince caused this battle, the four brothers replied that it was due to Goro's prince. The Prince Goro replied that it was because of the four.

You guys were fighting for seven days without eating, asked what the dispute was for, and said that the doctor had cooked five-grain porridge all the way up for that purpose. He offered the porridge to the five princes, and when he shook the rest on the Sakaki tree, it entered the mouths of the injured and the dead and became an immortal medicine. Dr. Monzen put water in a gold water bottle and mixed the blood.

The blood from Prince Taro's body was blue and flowed east. The color of Prince Jiro's blood was red and flowed south. The color of Prince Saburo's blood was white and flowed west. The color of Prince Shiro's blood was black and flowed north. Prince Goro's blood was yellow and crossed in the center. Dr. Monzen also shed blood from his finger, but did not fit. Look at the bloodline, the doctor replied that there was no doubt that the five princes were born of the same mother.

(14th stage)
If so, let's divide the four duties into five. Prince Taro will take over the remaining 72 days from the 3 months of spring, leaving 18 days for spring Doyo (the dog days). Prince Jiro will take over the remaining 72 days from the three months of summer, leaving 18 days for summer Doyo. Prince Saburo will take over the remaining 72 days from the three months of autumn, leaving 18 days for autumn Doyo. Prince Shiro will take over the remaining 72 days from the three months of winter, leaving 18 days for winter Doyo. He said that he would devote 72 days to the Prince Goro in the center, including the four seasons' Doyo.

Then, the Prince Goro got angry and didn't get a passage in the four seasons of spring, summer, autumn and winter, and he couldn't do it in a wide range of duties. Trying to return to the original time and start the battle. Then Dr. Monzen replied that it was a shame. Enshrine the Doku (god of earth) for the Doyo of four seasons, perform a shrine ritual, and if that is not enough, let the shogun of the third generation come. So he replied that you should follow Dr. Monzen's request.

And the duties were divided as follows. Uncle and aunt, Taro's princess, Jiro's princess, Saburo's princess, Shiro's princess, Goro's princess, the sons of Taro (Zodiac), the sons of Jiro (Jikkan), the sons of Saburo, the sons of Shiro. And each of the mountain god, Dosojin, Amanojaku, and monthly religion. He said that Dr. Monzen's duties would be given the equinox of two seasons. Then he banned: In the three months of spring, the Kamado (a traditional cooking stove) are built, in the three months of summer, the gate is opened, in the three months of autumn, a garden is built, and in the three months of winter, a pond is dug.

(Fifteenth stage)
If you do, read the ritual of the Gogyo (Five Elements) Dai-Doku-Jin (the god of earth) and fulfill your sensation.

(16th stage)
By the way, the Prince Taro in the east is the Blue Emperor Dragon King and the King of the Tree, so I will give you a blue flag and gohei (staff with plaited paper streamers) and dance into the Kinoe Kinoto. Both the Doku and the earth god should be bundled together to attain enlightenment.

The Prince Jiro in the south is the Red Emperor Dragon King and the Fire God King, so he gives him a red flag and gohei and dances into Hinoe Hinoto. Both the Doku and the earth god should be bundled together and attained enlightenment.

The Prince Saburo in the west is the White Emperor Dragon King and the Metal God King, so give him a white flag and gohei and dance into Kanoe Kanoto. Both the Doku and the earth god should be bundled together and attained enlightenment.

The Prince Shiro in the north is the Black Emperor Black Dragon King and the Water God King, so he will give you a black flag and gohei and dance into the mizunoe mizunoto. Both the Doku and the earth god should be bundled together and attained enlightenment.

The Prince Goro in the center is the Yellow Emperor Yellow Dragon King, so he will give you a yellow flag and gohei and dance into Tsuchinoe Tsuchinoto. Both the Doku and the earth god should be bundled together and attained enlightenment.

... Shugendo introduced Onmyodo from the beginning, and it is said that the Shugen often also had the element of Onmyoji.

==Bingo region Yumi Kagura==

The Doku Saimon is also read in the Yumi (bow) Kagura in the Bingo region, Hiroshima Prefecture. One of the roots of Tale of Prince Goro is the Doku Saimon of Yumi Kagura.

It is said that by striking the bowstring, it is meaningful to summon the dead spirits, soothe the gods, and drive away the evil spirits. It is said that there is also a shiki-kojin god that enshrines a kind of shikigami.

In Yumi Kagura, the bow is tied to a Yuriwa (a shallow tub), holding a Uchidake (bamboo) in both hands, and reading the Saimon (ritual) while striking the bowstring. It is mainly the Docu Saimon (five elements ritual) and the Tagusa Saimon.

Yumi Kagura is also called Yumi prayer and is roughly divided into the following three types.

• 1. Kojin Festival (a village-centered festival with a land called Myo)
• 2. Doku festival (house-centered, house prayer) Takushin Festival (House god festival), Jinkyu Festival (god's bow festival), Jimatsuri (ground festival)
• 3. Year celebration (individual) Yakudoshi (an unlucky year), 61-year-old, 88-year-old celebration, etc.

Until the early Showa period, Yumi Kagura was performed throughout the Bingo region, but now it is said that it has been handed down in the area centered on Konu-Town in Miyoshi City, Hiroshima Prefecture.

In the Meiji era, the priesthood was banned from performing kagura, but from the 40's of the Meiji era to the early Taisho era, the ban was strictly controlled to the rituals of the villages. And it became difficult to play Doku Saimon, which does not exist in kiki mythology. In some areas of Bingo, the priests continued to play Doku Saimon, despite control over them. Currently, there are only a few priests who can recite Doku Saimon.

It is said that Shugendo was closely related to the roots of the Doku Saimon.

From the end of the Middle Ages to the beginning of the early modern period, as the Yumi Kagura flourished, the literary arts of the Doko Saimon became more and more prominent. This is as we saw above. It seems that the Bingo Shugendo Yamabushi and others disseminated the literary arts of the Doku Saimon throughout the country.

==Princess Goro (Goro no Himemiya)==

In western Japan, Prince Goro is a boy, but in eastern Japan, Goro is a princess. Originally, Prince Goro was a boy, so when Tale of Prince Goro spread from western Japan to eastern Japan, the boy was probably adapted into a princess.

There is a description of Prince Goro as a princess in a variant text of Hoki Naiden. To summarize the text described in "Collection of Traditional Literature Materials, 16th Collection, Chugoku Region Kagura Festival ritual" (186 pages).

Great Banko and Hoshimiya (Star Queen) got along on and became pregnant. Hoshimiya gave her spring, summer, autumn and winter to the four princes. Hoshimiya also said that the child born this time is a boy or a girl. The Great Banko said that regardless of whether the baby was male or female, he would give him an eight-shaku sash, an eight-shaku flower shape, seven Tang mirror, Ubuken armor, and a Sowaka sword. And the Great King left those treasures in the warehouse. However, ten months have passed and a girl was born. The name is Queen TenmonGyokunyo. This is the Yellow Emperor Yellow Dragon King. However, she loved the Robust Great Earth God King (Kenrou Dai Jijin Ou), and forty-eight princes were born.

Even though forty-eight princes were born, there was no territory and no place to settle. Therefore, she changed from a female phase to a male phase, and called him the Yellow Emperor Yellow Dragon King, summoned forty-eight princes, brought a thousand vassals, and ruled a hundred or a thousand followers. Then, under the sal tree, which is the source of the Ganges River, she confronted the four Great Dragon Kings, attempted a rebellion, and fought for seventeen days. Blood spilled over the Ganges, and Dr. Monzen saw this and argued with the gods at the source of the Ganges. He gathered eighteen days and used them as Doyo (the dog days), and made the remaining seventy-two days reconciled by the Five Emperor Dragon King. At that time, Dr. Monzen was given the rest of the day for Doyo.

It is said that the female phase is changed to the male phase. Is this transsexual in modern times?

This variant text will feature Ubuken armor, so it can be seen as a posterity creation. Ubuken armor is a magical armor that fits perfectly whether worn by an infant or an old man.

"Hokisho", which is a commentary on Hoki Naiden, is also quoted as follows (187-188P).

The first Blue Emperor Blue Dragon King, the second Red Emperor Red Dragon King, the third White Emperor White Dragon King, the fourth Black Emperor Black Dragon King, and the fifth Yellow Emperor Yellow Dragon King. The four of these five were men's bodies and controlled the four seasons. However, when Empress Kinkitsunyo became pregnant with the fifth Yellow Emperor Yellow Dragon King, Great Banko was about to die. The Empress told him to hand over her duties to her womb, so King Banko thought that if so, the child in her womb would definitely be a girl. One is the sash and the flower shape, that is, the one that connects everything, and the other is the five-shaku hair, that is, the flower hair ornament of the Buddha and Bodhisattva. Three are eight-flower-shaped Tang dynasty mirrors, that is, they are octagonal and look in all directions. Four are the red eyebrows (Mikenjaku) swords, which are also called Sowaka swords. Fifth is the armor of Ubuginu, that is, the armor of Ubuken, which suits both 100-year-old's and two- or three-year-old's. The Great King handed over these five.

As the princess grew up, She thought she had no territory alone. And all four princes ahead of her have a territorial allocation. When she asked them to share it with me, Prince Taro replied that he was given three months of spring, but it wasn't possible because it was when there was no grass. Later, when she requested the second prince, he was given three months in the summer, but he replied that it would not come true because it was the time of green grass. She then requested the Third Prince, who replied why I would give her, even though his brothers did not divide. When she requested the Fourth Prince, he replied that it was also a three-month snow frost season in winter and could not be shared. The princess took a hundred or a thousand followers and took a camp around the Sint River, and Prince Goro also set up, and took the formation of fish scale and crane wings around the Haksh Ganges River and tried to decide each other. The struggle was endless.

So there was no limit to the blood flowing in the Ganges. Meanwhile, Taishakuten (Śakra) saw this and made Dr. Monzen fortune-telling. He was able to fortune-telling as it was, and then Taishakuten sent Dr. Monzen. Prince Taro, Prince Jiro, Prince Saburo, and Prince Shiro also shared 18 days, so the Five Emperor Dragon Kings all had 72 days each. All five were treated equally, but the princess said that if you didn't give me the month, you wouldn't be safe. Therefore, the floating day (Ukibi), the dead day (Metsunichi), and the sunk day (Botsunichi) of the small moon were combined and given to the Yellow Emperor Yellow Dragon King as a leap month once every three years. Therefore, it became peaceful. The princess told Dr. Monzen to make a fortune as a thank-you, but he didn't receive it. The doctor asked her to give him a day too, so she gave him the remaining days of March from the four Doyos as Tsutsu days. Since Dr. Monzen's true appearance is Monju (Manjushri), this day was the day under the control of Monju (Manjushri). For example, this day is a good day without suffering even if it is a bad day. Meaning received the rest of the three days from the four Doyo. And since it is a day of mercy on all creatures, it is called Daikichi (very good luck). Allocating 18 days from the four seasons is for the four Doyo. It is the day when the princess ruled.

In Hokisho, "whether it's a boy or a girl" changes to "because it must be a girl" and the birth of a girl is confirmed.

Hiroko Yamamoto's "Goro no Himemiya" analyzes the Doku Saimon of the Hanamatsuri (flower festival) in the Mikawa region as follows. It is said that the change of the female phase to the male phase comes from the Buddhist scripture of "Henjo Nanshi". "A woman turns into a man." It is said that there are five obstacles that a woman cannot become a Buddha because of her menstrual filth.

It can be said that Princess Goro is the final form that Tale of Prince Goro has reached. At the Hanamatsui (flower festival) in the Mikawa region, it seems that the Doku Saimon is no longer read, but it is left in the Prince Dance in the Tohoku region.

By the way, the outline of the sword of the Mikenjaku is as follows. Kansho (Gan Jiang) and Bakuya (Mo Ye), a swordsmith and his wife, made two swords. Kansho presented only one of them to the King. But those swords were a pair of male and female swords, and King's sword cried as they were separated. The King who knew about it killed Kansho. His child, Mikenjaku (Chi), vowed revenge.

==Jishinkyo and its Shakumon==

There is a group of religious people called Jijin-moso (A blind monk who worships the god of the earth). It is distributed from Kyushu to Yamaguchi and Shimane prefectures in western Japan. It is roughly divided into the Gensei Horyu (Gensei-ho-style), which is based in Fukuoka (Chikuzen), and the Jorakuin Horyu (Jorakuin-ho-style), which is based in Kagoshima and Miyazaki (Satsuma, Okuma, and Hinata). It seems that there was also the Jijinmoso in the Iwami region of Shimane prefecture.

The Jijinmoso goes around the parishioner during Doyo (the dog days) of the four seasons, and purifies Kamado (a traditional cooking stove) and performs Kojin rituals. At that time, the Jishinkyo (Scripture to worship the god of the earth "地神経") is read. In addition, shakumon, which explains the contents in a simple manner, is also read.

Jishinkyo is a pseudo-scripture distributed in Japan and the Korean Peninsula. In the Korean Peninsula, it is written as "地心経". Since it is distributed in Japan and the Korean Peninsula, its origin seems to be in China, but it seems that it has not been found in China so far.

In the 12th century, there is a "Jishinkyo useless letter" of "Higashiyama Orai" written by Teishin, a betto (secretary) of Kiyomizu-Temple. In it, it is criticized that "There are many Japanese words because of the reason, and it is not the scripture of Sanzo (Xuanzang). There are many differences." From this, it is clear that it already existed in the 12th century.

Jijinmoso reads jishinkyo and its shakumon when purifying Kamado and performing Kojin rituals, but you can see Prince Goro in shakumon. Jishinkyo and its shakumon are recorded in "Traditional Literature Material Collection 19th Jijinmoso Material Collection". Since it says "Chokyuji-Temple Document", it seems to be Chokyuji-Temple in Obi Town, Nichinan City, Miyazaki Prefecture. So, I would like to take a look at the Shakumon of Satsuma-Hyuga-based Jorakuin Ho-ryu (style), not the Gensei-ho-ryu to which Shimane Prefecture belongs.

In this shakumon, "Prince's Shaku" and "Four-sided, game stage" correspond to Tale of Prince Goro (* The game [shobu] seems to be the duty [shomu]). To summarize as follows:

The Great Banko kept 27,000 years old and gave the four princes the duties of all four sides. Spring three months were given to Prince Taro. Three months in the summer were given to the Prince Jiro. The three months of autumn were given to the Prince Saburo. Three months of winter was given to the Prince Shiro. The youngest child, Prince Goro, appeared there. He says he has asked for his father's duties because he has no duties.

The Prince Taro became the god of trees, the Prince Jiro became the god of fire, the Prince Saburo became the god of swords, and the Prince Shiro embraced the water of Zuigon. And they tried to defeat the Prince Goro. However, when the god of the tree tries to defeat him, he becomes the god of metal and the god of the sword. When the god of fire burns, he ties a mudra of water and tilts the city of rain. When god of metal becomes the god of the sword and tries to slash it, it becomes an iron rock with a height of 80,000 Yujun and a width of 80,000 Yujun (* there is a paper that says it is Yojo) and crushes the sword. When trying to flush with water, tie a fire mudra and throw it, and the flowing water scatters with the riverbank.

Then, Prince Taro becomes a blue snake god with a waist circumference of nine shaku. Prince Jiro becomes a red snake god with a waist circumference of nine shaku. The Prince Saburo becomes a white snake god with a waist circumference of nine shaku. The Prince Shiro becomes a black snake god with a waist circumference of nine shaku. Then, Prince Goro becomes a ten-Jo and six-shaku snake god. (1 shaku is 30.3 cm. One Jo is 10 shaku.)

Prince Taro has 12,000 horses, Prince Jiro has 12,000 horses, Prince Saburo has 12,000 horses, Prince Shiro has 12,000 horses, and 48,000 on all sides. They gathered the power of the horses and tried to defeat the Prince Goro with a stone cane.

After seeing this, the Prince Goro summoned the sons of the stars of 48,000 horses from all sides and descended them to the world. He made a sixteen-Jo iron cane and fought seven days and seven nights.

The blood flowing from the princes' bodies was blue, red, white, black, and yellow, and five colors of blood flowed down the Ganges for seven days and seven nights.

There was a country called Daimon-koku downstream, and the king called Dr. Monzen and saw the blood of five colors flowing down the Ganges. Then there was a woman on the river, and he asked her. She replied that she didn't defile herself. She replied that the five princes of the Great King were fighting for duties and blood was bleeding from their bodies.

Dr. Monzen turned into a large snake with a length of 70 hiro, tied a mudra of water, and he visited the road that normally took 72 days to climb in one day. Then the five princes were fighting. (1 Hiro is 1.8m long.)

Hi, what are the causes of the princes fighting? Because the youngest son, Prince Goro, has no duties. Wait for a while. Let me ask you about your duties.

It wouldn't rain without heaven, and we wouldn't get grass without the ground. There is no seed without our father. I would say I wouldn't be born without our mother. Dr. Monzen takes out a scroll of Jishinkyo scripture from the sutra box and reads it.

Dr. Monzen expanded the volume of the mudra and entered among the five, and preached in all directions for their duties. From now on, he will take off the 18th and serve Goro, naming Taro the 90th of the three months of the eastern spring. The remaining 72 days will be given to Taro. Let's give birth to a country called the direction of Kinoe and Kinoto. He becomes a god of trees and is said to be a Yakushi in his original form. From now on, the Prince Jiro will take off the 18th and serve the Prince Goro, naming Jiro the 90th of the three months of the southern summer. For the remaining 72 days, let's give birth to a country called the direction of Hinoe Hinoto, which will be given to the Prince Jiro. Becoming the god of fire, the original form is said to be Kannon. The Prince Saburo, from now on, will be named the 90th day of the three months of autumn in the west, and will take off the 18th and serve the Prince Goro. The remaining 72 days will be given to the Prince Saburo. Let's give birth to a country called the direction of Kanoe Kanoto. Become a metal god and be said to be Amida in its original form. The Prince Shiro, from now on, will be named the 90th of the three months of the northern winter, and will take off the 18th to serve the Prince Goro. The remaining 72 days will be given to the Prince Shiro. Let's give birth to a country called the direction of Mizunoe Mizunoto. Becoming a water god, the original appearance is said to be Bishamon.

The Prince Goro will give birth to a country called the direction of Tsuchinoe Tsuchinoto. The yellow figure, the Doku, the earth god, the dragon king. The original appearance is said to be Dainichi Nyorai.

The four princes should take 72 days each under the year. The Prince Goro has a leap month once every three years, and if the others are combined, the total of one year is 131 days.

The god of Doku is also lying down. The place is attached to a Kamado (a traditional cooking stove) in spring, a gate in summer, a well in autumn, and a garden in winter. Therefore, people say that they will not rebuild the Kamado eastward during the three months of spring. During the three months of summer, they say they will not open the gate to the south and will not change the gate. In the three months of autumn, They say they will not dig a well facing west and will not dig a well. During the three months of winter, They says they will not build a garden facing north and will not change the garden.

In the Tale of Prince Goro in Jishinkyo's shakumon, the Prince Goro fights with attributes that oppose the attributes. When the elder brothers and princes turn into snake gods (or the throwback of Five Dragon King), he also turns into larger snake gods and continue to dominate the battle from beginning to end. In that respect, it is in contrast to Iwami Kagura's "Gojin (five god)", which is inferior to the "Mantis Ax".

There seems to be no research on when Jishinkyo's shakumon was established. However, it is thought that the great development of Tale of Prince Goro is due to the influence of Onmyoji and Yamabushi of Shugendo. In other words, it was probably from the end of the Middle Ages to the beginning of the early modern period, around the same time as the Doku-Saimon.

Because of their blindness, the Jijin Moso (Blind Monk) had been involved in the calming of Doku god with high inspiration.

==Izanagi style==

In the Izanagi style, which is a folk religion passed down in Monobe-Town, Kami City, Kochi Prefecture, it is said that various religions such as Onmyodo, Shugendo, Buddhism, and Shinto are mixed together. Even in the Izanagi style, the Doku Saimon is read as an important text. The story of the division of duties by Prince Goro is also unfolded there, but interestingly, the story of the destruction and rebirth of the world is unfolded before Tale of Prince Goro.

In that era of the 7th generation of the heavenly god, the 5th generation of the earth god, the 10th generation of Yokewo, and the 1000th generation of Miroku, the drought of 3 years, 3 months and 92 days continued in Japan, and the blue trees died with old trees, The seeds of five grains have run out. The head of the crow becomes white, the forehead of the cat becomes three shaku two step, the face of the five-year-old cow becomes four inches and two steps, the space between the top and bottom sticks to four inches and two steps, and the water flows upside down on the river. As something that was impossible happened, the two shoguns of the moon and sun had withdrawn in the eastern and eastern heavenly Iwato.

The reign of Japan has run out, and it has become an island with turbulent waves in the South Sea. At that time, only one Japanese black crow flew to West Tenjiku (India). The crow told the Great Banko that Japan's reign was exhausted and the island became a turbulent island, both mountains and rivers became the sea of the South Sea, and there was no place to live because of the lack of species and human species. Then, the Great Banko informed that the black crows of Japan had come and the reign of Japan had run out, but when he wanted the white crows in Tenjiku to see all, he released only one pair of white crow to the North Kimon Gate. The white crow of Tenjiku came to Japan, but when Japan's reign was exhausted, it became a disturbed island in the South Sea, and there was no place to rest its wings, so it was swallowed by the waves of the sea on all sides and did not return.

So, black crow of Japan, the Great Banko released the crow to the south, saying that you would return to Japan and see all the whereabouts of the country. The Japanese black crow returned again, but he didn't know where the country was or where the mountains were. A dead mulberry tree was floating on the south side, so the crow rested his wings there and jumped back to the Mansion of the Great Banko. And he told the Great Banko that in Japan the whereabouts of the country, the whereabouts of the islands, and the whereabouts of the mountains are unknown.

The Great Banko then asked us to visit by ourselves, and let us build a ship of camphor trees, and made water balls, fire balls, Akoya crystals, and dried balls, and made a heavenly reverse spear. Then they came to the south of the Japanese island. When the Great Banko lowered the heavenly reverse spear and stirred it roughly, mud was attached, leaves were attached, and ears of millet were attached. They were delighted to have visited the islands, mountains, and five-grain seeds in Japan. Then, when the Great Banko threw a water ball, a fire ball, an Akoya crystal, and a dried ball in all directions, the water ball sucked up the water, the fire ball sucked up the water. The Akoya crystal and the dried balls dried the water, so when he lets it flow to the island of turbulent sea in the South and South Sea, the island was revived in Japan, the mountains were revived, and people were revived in the mountains.

The Great Banko was pleased that it was as he wished, and was told that it was the beginning of Japan. He named it Awaji Island because the island was resurrected, named it Yamato Province because the mountain was resurrected, and named it Ojin Island because people were resurrected. At that time, there was no brightness or darkness in Japan, so when the Great King visited Amano-Iwato in the east and east, the Shoguns of the Moon and Sun were withdrawn into Amano-Iwato. So the Great Banko hired a blacksmith to drill a hole in Amano-iwato with a cone, and the daytime returned.

When the Great Banko hired the door-opening Daimyojin, he broke it with just one kick, and the Shoguns of the Moon and Sun were so angry that he could not protect the Japanese world by illuminating it with light. Since there are few Japanese parishioners, even the children born were placed side by side, large dolls were placed side by side, and a 33 times worship kagura was held, and the shoguns were told to protect the Japanese reign brilliantly.

There are few parishioners in Japan, and even the children who were born were accompanied by dolls, and twelve kagura actors were placed side by side to give them 33 times of kagura. However, there are no characters to read or write in Japan, and they said 33 times Aba, Aba, Chochi, Koiya, and Koiya. Then, when the voice of a young child was heard in Japan, the Shoguns of the Moon and Sun was pleased. The shoguns flew out of Amano-iwato when he was offered to protect the Japanese reign by illuminating it with light.

That is the reason why the Shoguns of the Moon and Sun jumps out of the eastern Torau and enters the west of the Sarutori. Banko was pleased that the brightness and darkness had begun in Japan, but there were no four seasons yet (the following is omitted).

Below, it will lead to the division of duties of Prince Goro. The Izanagi-style Doku Saimon consists of two stages: the Japanese re-creation myth and the division of duties of Prince Goro.

Not all Tayu of the Izanagi style hold the story of their destruction and creation.

Compared to the Bingo Yumi kagura, the Doku Saimon of the Yumi kagura talks about the seven generations of the heavenly god and the five generations of the earth god, that is, the creation of heaven and earth and the country birth by the gods of Izanagi and Izanami. And after that, the Great Banko appears. However, in the Izanagi-style Dai-Doku-Saimon, Japan is once destroyed, and the country birth by the Great Banko is told again. In other words, the way of understanding is different, as the land born by the god of Nagi-Nami is once destroyed, and then the Great Banko revived Japan. Looking at the superficial part, it is possible that this is due to an attempt to coexist the creation myths of the 7th generation of the heavenly god and the 5th generation of the earthly god and the creation myth of the Great Banko.

From another point of view, it can be said that the Iwato myth-the motif of death and rebirth was incorporated into the Doku Saimon with the motif of the Ying-Yang Five Elements theory.

In the Doku Saimon, the motif of calming the earth spirit and the motif of reorganizing the world according to the Ying-Yang Five Elements theory overlap. Some of the Izanagi-style rituals also include the motif of Japanese death and rebirth.

Kazuhiko Komatsu, a researcher of the Izanagi style, argues that the meaning of the Dai Doku Saimon is that it is used in a crisis situation where the world is destroyed.

==Chinese Zakodo==

Let's turn our eyes to the world here. Haruo Suwa's "History of Comparative Performing Arts between Japan and China" introduces traditional Chinese performing arts that have the same motif as Prince Goro.

In the Tsuina folk religion (Ritual to drive away Oni demons) called Nagi, a mythical drama called "Zakodo" is performed on the third day of the festival in Shanxi Province, China. Suwa points out that this has the same motif as the Japanese Goro Prince Tale.

In Japan's Tale of Price Goro, Goro fights with his brothers over his duties, but in China's "Zakodo", Goro who is late for the birthday of the Earth Mother Goddess is assigned to the Doyo (the dog days).

• * Although the gender is different from that of the god the Great Banko and the goddess Kodo, they are both the main gods who control all things.
• * There are princes of Taro, Jiro, Saburo, Shiro, and Goro.
• * Divide into four parts in spring, summer, autumn, winter, east, south, west, and north.
• * Things are settled by subdividing the Doyo and the center of the four seasons.
• * It is the origin of the Doyo.

The above contents are common motifs.

"History of Comparative Performing Arts between Japan and China" considers Gogyo Kagura, Tale of Prince Goro, and medieval Kagura, but there is no mention of "Tyukosen". This is probably because it is relatively new that the existence of "Tyukosen" and "Monzen has stopped the conflict" was recognized.

The missing link that connects "Zakodo" and Tale of Prince Goro may be "Tyukosen" and "Monzen has stopped the conflict". In addition, "Monzen has stopped the conflict" is a reprint from another source. There may be a further missing link hidden between China's "Zakodo" and "Monzen has stopped the conflict".

==Tale of Prince Goro in the Iwami region of Shimane Prefecture==

In Iwami Kagura, "Iwato" and "Gojin" or "Goryuou" are emphasized. It is a series of steps to start with "Iwato" and finish with "Gojin" or "Goryuou". This shows the motif of the death and rebirth of the sun god, the farmer's philosophy based on the Ying-Yang Five Elements idea, and the calming motif that calms the haunting spirits.

If you refer to the "Edited Iwami Kagura Script", "Gojin (five gods)" is recorded as an eight-tone program, and "Goryuou (five dragon king)" is recorded as a six-tone program. A comparison of the characters is as follows.

Five Dragon Kings: Blue Emperor Blue Dragon King, Red Emperor Red Dragon King, White Emperor White Dragon King, Black Emperor Black Dragon King, Yellow Emperor Yellow Dragon King

Five Gods: Spring Blue Great, Summer Red Great, Autumn White Great, Winter Black Great, Great Haniyasu

In "Goryuou", They are not the five princes as they are. The name of the arbitrator will be as follows.

Goryuou: Shiotsuchi no Oji (Old man of salt and soil)

Gojin: Shomuwake no Ojii (Old man of division of duties: a messenger of Takamagahara)

This means that the name Dr. Monzen means a doctor who is familiar with Chinese classics, and may suggest that he is not familiar with Shinto colors.

In Yanagi Kagura, it is said to be the following gods.

• Taro: Kukunochi Blue Emperor Dragon King
• Jiro: Kagutsuchi Red Emperor Dragon King
• Saburo: Kanayamahiko White Emperor Dragon King
• Shiro: Mizuhanome, the Black Emperor Dragon King
• Goro: Haniyasu Yellow Emperor Dragon King

the Great Banko does not appear in "Goryuou". In "Gojin", the god equivalent to the Great Banko is the Kokusho-ryu-Ou (Resident king in the country). This is probably a paraphrase of Kuni-no-Tokotachi, the first god to appear in Nihon Shoki. Considering that the Prince Goro, the Yellow Emperor Yellow Dragon King, has become the Great Haniyasu, "Gojin" has revised the content of "Goryuou" to be more Shinto-friendly. In addition, it is thought that the Great Haniyasu of the Gojin, as it says "Hani", wears the attribute of "Soil" from the beginning.

Kuni-no-Tokotachi also appears in the Doku-Saimon, and it is the primordial god that first appears when the world is created, and this point is the same as in the Nihon Shoki. After this, the Great Banko appears after passing through the 7th generation of the god of heaven and the 5th generation of the god of the earth.

In Jishinkyo's shakumon and Tale of Prince Goro, the Prince Goro freely changes the attributes of the five elements (tree, fire, soil, metal, water) in the form of water as the fire attribute. And Goro opposes his brothers. It's kind of like a computer RPG, but in this respect, the Great Haniyasu of the Gojin is fixed by the attributes of the soil. It may be difficult to express the attributes by dancing in Kagura.

Regarding "Gojin", it is believed that a national scholar revised the script of Gogyo Kagura during the Edo period. I don't know if it was titled "Gojin". In the Meiji era, national scholars further revised the verse to become Iwami Kagura in eight tones.

Looking at the small differences between "Goryuou" and "Gojin", "Goryuou" has a long lineup of duties given to the wives and sons of the Dragon Kings who were given the duties of 72 days each. You can see the influence of the Onmyodo. On the other hand, in "Gojin", it is simplified, and when Great Haniyasu was given the duties of 18th of doyo in the four seasons, a total of 72 days, he was convinced. In addition, in the lengthened Tale of Prince Goro, it has changed to a form in which Prince Goro, who complained that the duties of 72 days alone are insufficient, is given one month of leap month and other remaining days.

Also, in "Goryuou", there is a statement that "Become a guardian deity of mountains, rivers, fields, and homes," and you can see the fusion with the Doku (earth god), There is no similar description in "Gojin".

In the "Gojin", "If you say that, it wouldn't rain without clouds, it wouldn't grow without soil, it wouldn't be seeded without a father, and it wouldn't be born without a mother." There is a scene where he complains that he shares his mother with his brothers. It is a development that can be seen in the Doku Saimon.

Both the Yellow Emperor Yellow Dragon King and the Great Haniyasu, who are trying to challenge the four brothers, admit that they are inferior because they are scared as "It seems like they are heading for the car with a mantis ax" and "Ax of a mantis". This is in contrast to Prince Goro, who appears in Jishinkyo's shakumon, who fights predominantly from beginning to end. Although the "mantis ax" is mentioned in the Doku Saimon, it is more than equal in battle. That of Kagura is, in short, sympathy. The audience wants to support the inferior youngest brother, saying, "Don't lose."

==Gogyo Kagura rise and fall==

Shigeo Tanaka's "Gogyo Kagura Rise and Fall" records the success of Gogyo Kagura in Hiroshima Prefecture before the war. The play was lengthened, and it took a couple of days to perform it all, or even five or six hours at the shortest. Professional kagura masters appeared and played an active role, and the play was extremely prosperous in terms of quality, but it declined rapidly from the 1955's. Currently, the company, which is made up of non-professional ordinary people, is working on restoration, but it has been concluded that it cannot be qualitatively reached by professional kagura masters.

Since it is in the Showa 30's, it was around the time when television began to spread. Does that mean that the number of entertainment options has increased and the interest in kagura has diminished? Also, is the nuclear family and the creation of a commuter town in the suburbs affected?

==Sasekishu==

Tale of Prince Goro has features such as "equal division inheritance," "youngest child inheritance," and "maternal residence." The collapse of the equal inheritance in the Middle Ages is depicted in the "Sasakishu", which was established in the 13th century, in "seclusion from the world of ordinary people."

I heard the name of something in Tango, but I forgot. Although he was a small lord (a lord with few territories), his family was not poor and he died of illness for a long time. His will, which describes his disposal of heritage, said that it should be opened after the bardo (49th), so his sons tried to open the will according to the will, and the man There were eight people and a few women. He gave it to his son, and gradually reduced it from his second son, and gave it evenly. Here, legitimate son said, "The transfer of my deceased father is not something I can say, but I would like to say what I am thinking. The military service and labor service also seemed to be admirable. It is a grave matter to divide this territory evenly as instructed by the will, request the approval of the lord for the ownership, and serve the shogunate. It's hard for me and it's hard for people to see it, so I let one person stand up and take over the house, and the rest of the people divide the supply fields little by little, and because it's a mountain village, where a convenient place for water and firewood. I want to build a hermitage, become a monk, pray for Buddha, and spend my entire life in peace. I'm a legitimate son, but I don't think I'm good at it, so I'd like to choose one of them to take over the house." When he said, "Have a meeting and decide," no brother complained. According to legitimate son, "What is useless to each is that I am not competent. By all means, I will be a monk, and Goro is a person of ability. So take over the house and serve the shogunate. Everyone, Don't take the brunt under the patronage of Goro," he said, and I heard that all the rest made seclusion and become a Buddhist monk. It's wise.

As mentioned above, the author is left behind. I don't know if things actually went smoothly, but the author wrote that they were impressive in the small talk.

Tale of Prince Goro will have a literary aspect as something that retains the atmosphere of the Middle Ages.

==Digression==

As for "Gojin" I faintly remember that when I was a kid, I couldn't imagine dividing a year from four to five (although I was learning the abacus) and couldn't understand the synopsis. So I should have actually seen it, but I don't remember. I've only seen it on DVD since I became an adult.

I was attracted to the fact that Iwao Yatomi, a local historian in Masuda City, Shimane Prefecture, described "Gojin" as "Farmer's Philosophy." In the process of investigating Tale of Prince Goro, I was able to gain knowledge of Kagura as a by-product.

==References==

Treatises
• * 増尾伸一郎「『地神経』と〈五郎王子譚〉の伝播――地神盲僧の語り物と土公神祭文・五行神楽の古層――」『日本文学 47(7)』（日本文学協会, 1998）pp.33-44
• * 増尾伸一郎「『地神経』変奏――地神盲僧と朝鮮の琵琶居士・経巫とのあいだ」『国文学 解釈と教材の研究 46(10)』（2001）pp.65-72
• * 増尾伸一郎「地神盲僧と朝鮮の経巫―『地神経』の流伝と盲僧の起源伝承をめぐって」『呪術の知とテクネー――世界と主体の変容（叢書・文化学の越境10）』（斎藤英喜／編, 森話社, 2003）pp.233-274
• * 西岡陽子「地神盲僧の伝承詞章――『地神経』および釈文について――」『講座日本の伝承文学　第八巻　在地伝承の世界【西日本】』（岩瀬博, 福田晃, 渡邊昭五／編, 三弥井書店, 2000）pp,299-312
• * 荒木博之「盲僧の伝承文芸」『講座日本の民俗宗教　７　民間宗教文芸』（五来重, 桜井徳太郎, 大島建彦, 宮田登／編, 弘文堂, 1979）pp.156-177
• * 山本ひろ子「五郎の姫宮」『大荒神頌　シリーズ〈物語の誕生〉』（山本ひろ子, 岩波書店, 1993）173-217P
• * 萩原龍夫「五郎の王子」『神々と村落 : 歴史学と民俗学との接点』（萩原龍夫, 弘文堂, 2014）pp.167-183
• * 石塚尊俊「五行神楽の分布と源流」『芸能論纂』（本田安次博士古稀記念会／編, 錦正社, 1976）
• * 鈴木正崇「弓神楽と土公祭文--備後の荒神祭祀を中心として」『民俗芸能研究』（民俗芸能学会編集委員会／編, 1986）
• * 牛尾 三千夫「弓神楽」『民俗芸能 58』（日本青年館公益事業部／編, 民俗芸能刊行委員会, 1978）
• * 山本琢「『いざなぎ流』祭文考--<大土公祭文>の多様性」『文芸論叢』（大谷大学文芸学会／編, 大谷大学文芸学会, 2006）pp.28-37
• * 田中重雄「備後の弓神楽」『歴史民俗学論集１　神楽』（岩田勝／編, 名著出版, 1990）pp.137-172
• * 斎藤英喜「大土公神祭文・考――暦神たちの中世神楽へ――」『神楽と祭文の中世――変容する信仰のかたち――』（斎藤英喜, 井上隆弘／編, 思文閣出版, 2016）
• * 神田竜浩「物語化する祭文――日向琵琶盲僧の釈文「五郎王子」の事例から――」『神楽と祭文の中世――変容する信仰のかたち――』（斎藤英喜, 井上隆弘／編, 思文閣出版, 2016）
• * 山本ひろこ「土公祭文の神話世界――盤古大王と五龍王の物語」『神話と歴史の間で』（上村忠男ほか／編, 岩波書店, 2002）pp.18-58
• * 吉浦淑甫「いざなぎ流神道祭文集（一）――大土宮神本地――」『土佐民俗』第8・9合併号（土佐民俗学会）pp.41-54
• * 田中重雄「五行祭盛衰記」『広島民俗』第18号（広島民俗学会, 1982）pp.1-6
• * 井上隆弘「神楽祭文研究の方法について―岩田勝・山本ひろ子の所説を中心として―」『民俗芸能研究』59号（民俗芸能学会編集委員会／編, 2015）pp.26-44
• * 田地春江「比婆郡荒神祭見聞記」『広島民俗』第12号（広島民俗学会, 1979）pp.34-41
• * 田地春江「比婆郡荒神祭聞書（続）」『広島民俗』第14号（広島民俗学会, 1980）pp.22-26
• * 中上明「石見地方神楽舞の芸態分類に関する調査報告及び考察」『山陰民俗研究』（山陰民俗学会, 1995）pp.39-52

Books
• * 『石見神楽』（矢富巌夫著, 山陰中央新報社, 1985）
• * 『校訂石見神楽台本』（篠原實／編, 1982）
• * 『日本庶民生活史料集成　第１７巻　民間芸能』（三一書房, 1972）
• * 『伝承文学資料集成　第１６輯　中国地方神楽祭文集』（三弥井書店, 1990）※土公祭文収録
• * 『伝承文学資料集成　第１９輯　地神盲僧資料集』（荒木博之／編, 三弥井書店, 1997）※地神経と釈文収録
• * 『神道大系　論説編　１６　陰陽道』（神道大系編纂会／編, 1987）※簠簋内伝収録
• * 『修験道秘教経入門CD付』（羽田守快, 原書房,2004）pp.121-128
• * 『陰陽道の神々　佛教大学鷹陵文化叢書17』（斎藤英喜, 佛教大学通信教育部, 思文閣出版, 2007）pp.140-197
• * 『五来重著作集 第7巻』（五来重／著, 赤田光男, 伊藤唯真, 小松和彦, 鈴木昭英, 福田晃, 藤井正雄, 宮家準, 山路興造／編, 法藏館, 2008）
• * 『安倍晴明占術大全　「簠簋内伝金烏玉兎集」現代語訳総解説』（藤巻一保／訳・解説, 学習研究社, 2000）
• * 『神楽源流考』（岩田勝, 名著出版, 1983）pp.96-165, 166-205, 513-518
• * 『神と仏の民俗』（鈴木正崇, 吉川弘文館, 2001）pp.69-79, pp.177-183
• * 『室町連環　中世日本の「知」と空間』（鈴木元, 勉誠出版, 2014）pp.103-130
• * 「塵滴問答」『続群書類従　第三十二集　上』（塙保己一／編, 続群書類従完成会, 1926）
• * 「簠簋内伝」『続群書類従　第三十一輯　上　雑部』（塙保己一／編, 続群書類従完成会, 1924）
• * 『神楽と神がかり』（牛尾三千夫, 名著出版, 1985）
• * 『日本庶民文化史料集成　第１巻　神楽・舞楽』（芸能史研究会／編, 三一書房, 1974）
• * 『新日本古典文学大系　３１　三宝絵　注好選』（佐竹昭広／〔他〕編, 岩波書店, 1997）
• * 『日中比較芸能史』（諏訪春雄, 吉川弘文館, 1994）
• * 『西日本諸神楽の研究』（石塚尊俊, 慶友社, 1979）
• * 「東山往来」『続群書類従　第十三輯　下』（塙保己一／編, 続群書類従完成会, 1959）
• * 「沙石集」『日本古典文学大系　８５　沙石集』（渡辺綱也／編, 岩波書店, 1966）
• * 『修験道秘教経入門CD付』（羽田守快, 原書房,2004）
• * 『日本思想大系　２３　古代中世芸術論』（林家辰三郎／校注, 岩波書店, 1973）※八帖花伝書
• * 『奥三河花祭り祭文集』（武井正弘／編, 岩田書院, 2010）pp.212-231
• * 『本田安次著作集　日本の伝統芸能　第二巻　神楽Ⅱ』（本田安次, 錦正社, 1993）pp.388-389, 513-532
• * 『本田安次著作集　日本の伝統芸能　第三巻　神楽Ⅲ』（本田安次, 錦正社, 1994）