Shinbutsudo: A Web Page for the Study of Japanese Religions

Ame-no-Uzume no Mikoto
by Joseph Ziehr and Edward Beach

Ame-no-Uzume no Mikoto, “the Terrible Female of Heaven,” is an important Kami in Japanese mythology and is also regarded as the founding ancestor of the Sarume Order. Although she is mentioned but a few times in the chapters of the Kojiki (Record of Ancient Matters, c. 712 C.E.), she assumes a prominent role in each story in which she appears.
The first mention of Ame-no-Uzume is in the story of Amaterasu Omikami, the Sun Goddess, shutting herself into the rock cave in the 17th chapter of the Kojiki. In order to ensure Amaterasu’s return, the other Kami consulted and worked together to entice her out of hiding. Some Kami prepared to lure her out with beautiful glittering objects which they hung upon the sacred Sakaki tree; while others were ready to prevent the cave door from closing again after she opened it; but all of those plans centered on Uzume. To her fell the task of getting Amaterasu to open her door in the first place. To this end she disrobed and proceeded to perform a lewd and comical dance on an overturned tub. The other Kami joined in with boistrous singing and laughing. The ensuing noise and general carrying-on got Amaterasu to peek out after from the cave, which made it possible for the other Kami to get her to come out and stay (Kojiki 81-85).
Another ancient source, the Nihongi (Chronicles of Japan, 720 CE), offers a slightly different description of Ame-no-Uzume's dance.

Moreover Ama no Uzume no Mikoto, ancestress of the Sarume no Kimi, took in her hand a spear wreathed with Eulalia grass, and standing before the door of the Rock-cave of Heaven, skillfully performed a mimic dance. She took, moreover, the true Sakaki tree of the Heavenly Mount Kagu, and made of it a head-dress, she took club-moss and made of it braces, she kindled fires, she placed a tub bottom upwards, and gave forth a divinely inspired utterance (Nihongi 44).

In both versions, it was as a result of Uzume's wild singing and dancing that Amaterasu emerged from her cave. Thus, the beautiful and life-giving sunlight returned to the world, thanks in large part to Uzume's performance.
Later, Ame-no-Uzume again played a significant role in myths concerning the descent of Ninigi no Mikoto, the August Grandchild of Heaven. According to the narratives, Amaterasu Omikami consulted extensively with her Grandson on how best to accomplish his divinely mandated mission to bring order to the earth and found the imperial line of Japan. Ninigi had many natural endowments and he could rely upon a huge contingent of accompanying deities; nevertheless, he also faced massive and powerful opposition from rebellious terrestrial Kami who resisted the rule of heaven.
When Ninigi was about to descend, a frightening earthly deity appeared to block the intended path. This was an immense creature, with a back extending seven fathoms, a nose the size of seven hand lengths, a colossal mouth, and eyes glowing like fire. Ninigi sent Uzume on ahead to investigate this leviathan, charging her to use the daunting power of her looks to question and subdue him. The fearless goddess accordingly descended and went to Saruta-Hiko:

Ame-no-Uzume forthwith bared her breasts and, pushing down the band of her garment below her navel, confronted him with a mocking laugh. Then the God of the cross-ways [Saruta-Hiko] asked her, saying:
“Ame-no-Uzume! What meanest thou by this behavior?”
She answered and said, “I venture to ask who art thou that dost thus remain in the road by which the child of Amaterasu no Oho-Kami is to make his progress?”
The God of the cross-ways answered and said, “I have heard that the child of Amaterasu no Oho-Kami is now about to descend, and therefore I have come respectfully to meet and attend upon him. My name is Saruta-Hiko no Oho-Kami.” (Nihongi 77)

Thus, it turned out that Saruta-Hiko was not an enemy after all, but would prove to be a valuable guide and aid to Ninigi. Without the courageous intervention of Uzume, however, the heavenly Kami might not have learned this in time to benefit from his help. Satisfied, “the terrible female of heaven” accompanied Saruta-Hiko on the rest of his journey to greet the August Grandchild (Kojiki 137-141).
Uzume was subsequently accorded great honors by Ninigi. Through his authority, she was made the founder and head of the Sarume Order of sacred festival dancers. Concerning this order, W.G. Aston writes: "The Sarume were primarily women who performed comic dances (saru-mahi, or monkey-dances) in honor of the Gods. They are mentioned along with the Nakatomi and Imbe as taking part in the festival of first-fruits and other Shinto ceremonies. These dances were the origin of the Kagura and No performances" (Nihongi 79, footnote).
The final episode involving Ame-no-Uzume in the Kojiki occurred immediately after she returned from accompanying Saruta-Hiko. She gathered all of the fish in the ocean, lakes, and streams together and asked them to swear loyalty to the rule of the heavenly descendants. The only one that didn’t respond positively to this was the sea slug. Uzume, as punishment for its refusal, slit the animal's mouth, which is given as the reason why the sea slug’s mouth is still shaped that way (Kojiki 142-143).
Ame-no-Uzume-no-Mikoto is by no means the most important Kami in the stories and traditions of Shinto. Yet she is greatly honored for her efforts to get Amaterasu to return from her self-imposed exile in the rock cave. The inspired dance that she performed on that occasion is still celebrated in various types of Kagura Festivals, which play a special role in the Shinto religion. Among these, the so-called sato-kagura ("village kagura") present ritualized dance-dramas reenacting mythological themes, including the primordial restoration of sunlight to the world. Also noteworthy is the trance kagura, in which a shamanic medium dances in order to invoke divine possession by the spirit of a Kami (Bocking 82). Indeed, many scholars regard Ame-no-Uzume as the original prototype of shamanic possession and divination, sacred activities constituting the earliest stratum of ancient Japanese religion (Kitagawa 19).
Ame-no-Uzume is also appreciated for her participation in Ninigi's successful efforts to establish the rule of Heaven on Earth. As one of several Kami that played relatively minor roles in the extant mythology, who yet have gained a lasting place in Shinto, the reverence paid to this goddess may hark back to very ancient religious practices. It may even be that the cult of Uzume stems from a time when many different cultic factions were competing for political and religious supremacy; in that case, the worship of Ame-no-Uzume may be an instance of incorporating a rival clan deity into the traditions of the prevailing clan. The Sarume Order may have received its honored status as part of this process of forming alliances.
In the opinion of this writer, learning about the mythical exploits of Ame-no-Uzume no Mikoto can help one to appreciate the ancient Japanese people's adventurous spirit, keen sense of humor, and respect for the mysterious power of the female. Perhaps most of all, one gains insight into Japanese history and its traditions of honor and loyalty.
Sources
Bocking, Brian. A Popular Dictionary of Shinto. Lincolnwood, Illinois: NTC Publishing Group, 1995.
Kitagawa, Joseph M. Religion in Japanese History. New York: Columbia University Press, 1966).
Kojiki. Translated by Donald L. Philippi. Tokyo: University of Tokyo Press, 1968.
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697. Translated by W.G. Aston. London: George Allen & Unwin, 1956.
Web Site Links
Basic Terms of Shinto, by the Institute for Japanese Culture and Classics, Kokugakuin University. Available on line: http://www.kokugakuin.ac.jp/ijcc/wp/bts/index.html
Shinto Creation Stories, by Masamune Shirow. See section 6: "The Conflict between Amaterasu and Sosa no wo": http://www.geocities.com/Tokyo/Ginza/7639/extra3e.html#6

Joseph Ziehr, ziehrje@uwec.edu ; Edward Beach, beachea@uwec.edu
Last updated: October 17, 1999

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