Presentation Information
[O05-P06]The Process of Gyofu Soma's Reasoning Leading to the Discovery of Jade in Itoigawa: an Example of Geomythology★Invited Papers
*Ko Takenouchi1 (1.Fossa Fagna Museum)
Keywords:
Discovery of Jadeitite,Jade Culture,Kojiki,Manyoshu,folklore
The discovery of jade (jadeitite), the material used in Japan's jade culture (the production and spread of jade beads from the Jomon period to the Kofun period), was suggested not by geologists or archaeologists, but by Gyofu Soma (1883–1950), a man of letters from Itoigawa (Itoigawa City Office, 1976). Using materials such as the ‘Kojiki’, ‘Manyoshu’, and the legend of Princess Nunakawa as clues, he directed a jade research in the 1930s. This led to the discovery of jade in the Kotakigawa River (Kono, 1939) and subsequently confirmed that the Chojagahara site was the location of a jade bead workshop (Kijima, 2006). This series of his reflections likely belongs to the field of Geomythology (Nomura, 2025), which posits that myths narrate historical facts or explain the origins of nature around us. Below, we present a concrete example of what could be termed Geomythology, as seen in Gyofu's reasoning process.
The Chojagahara Site, where clay figurines, pottery, and pebbles resembling jade have been excavated, was recognized as early as the Meiji and Taisho periods. Gyofu guided many archaeologists to the Chojagahara Site, located not far from his home (Kijima, 2006). After the jade culture reached its end in the Kofun period, even the fact that Itoigawa was a jade source was forgotten. This led to a division in theories regarding the origin of jade beads excavated from various sites: some proposed they came from the continent, while others argued they were domestically produced (Teramura, 1995). He must have surmised that the green pebbles collected at the Chojagahara site were jade.
The 'Nunanakawa' in the ‘Manyoshu’ poem is interpreted as 'River of Jewels'. (Satake et al., 2002). It is reasonable to assume he anticipated the 'jewel at the river's bottom' referred to jade.
The ‘Kojiki’ records a tale where the deity Okuninushi no Mikoto of Izumo proposes to Princess Nunakawa of Koshi. It includes the exchange of poetic verses between them leading to their union (Ikezawa, 2014). This suggests a deep connection between Izumo and Koshi, but the question arises: where within the vast region of Koshi (spanning present-day Fukui and Niigata Prefectures) was Princess Nunakawa's dwelling place? At the Manai Ruins (Yayoi period) near Izumo Shrine, a jade bead (magatama) were excavated during the Edo period. Gyofu likely speculated that Okuninushi no Mikoto's contact with Princess Nunakawa was intended to obtain jade resources, the raw material for sacred ritual implements renowned for their miraculous efficacy.
Where was Princess Nunakawa's dwelling place? Within Itoigawa City, there are multiple Nunakawa Shrines dedicated to her, and the place name “Nunakawa” remains. Furthermore, places said to be her birthplace, residence, and place of death remain (Nishi-Kakegawa District Education Association, 1978), and legends persist of a dispute between Okuninushi no Mikoto and a local deity over Princess Nunakawa (Itoigawa Town History Compilation Committee, 1921). Based on this, it is certain that the location of Princess Nunakawa was inferred to be Itoigawa.
The above represents the reasoning process likely followed by Gyofu in predicting that jade was produced in Itoigawa. The discovery of jade in the Kotakigawa River prompted excavations at the Chojagahara Site, confirming the presence of jade bead workshops. This revealed that jade products spread from Hokkaido to Okinawa and even across the sea to the Korean Peninsula (Teramura, 1995). As a result of the jade deposits being designated a Natural Monument and the Chojagahara site a Historic Site for protection, many people now visit, drawn by the allure of searching for jade pebbles along the coast, the fascination of jade culture, and the mystery of jade's formation. The story of the jade discovery likely contributes to a positive assessment of geomythology.
References omitted.
The Chojagahara Site, where clay figurines, pottery, and pebbles resembling jade have been excavated, was recognized as early as the Meiji and Taisho periods. Gyofu guided many archaeologists to the Chojagahara Site, located not far from his home (Kijima, 2006). After the jade culture reached its end in the Kofun period, even the fact that Itoigawa was a jade source was forgotten. This led to a division in theories regarding the origin of jade beads excavated from various sites: some proposed they came from the continent, while others argued they were domestically produced (Teramura, 1995). He must have surmised that the green pebbles collected at the Chojagahara site were jade.
The 'Nunanakawa' in the ‘Manyoshu’ poem is interpreted as 'River of Jewels'. (Satake et al., 2002). It is reasonable to assume he anticipated the 'jewel at the river's bottom' referred to jade.
The ‘Kojiki’ records a tale where the deity Okuninushi no Mikoto of Izumo proposes to Princess Nunakawa of Koshi. It includes the exchange of poetic verses between them leading to their union (Ikezawa, 2014). This suggests a deep connection between Izumo and Koshi, but the question arises: where within the vast region of Koshi (spanning present-day Fukui and Niigata Prefectures) was Princess Nunakawa's dwelling place? At the Manai Ruins (Yayoi period) near Izumo Shrine, a jade bead (magatama) were excavated during the Edo period. Gyofu likely speculated that Okuninushi no Mikoto's contact with Princess Nunakawa was intended to obtain jade resources, the raw material for sacred ritual implements renowned for their miraculous efficacy.
Where was Princess Nunakawa's dwelling place? Within Itoigawa City, there are multiple Nunakawa Shrines dedicated to her, and the place name “Nunakawa” remains. Furthermore, places said to be her birthplace, residence, and place of death remain (Nishi-Kakegawa District Education Association, 1978), and legends persist of a dispute between Okuninushi no Mikoto and a local deity over Princess Nunakawa (Itoigawa Town History Compilation Committee, 1921). Based on this, it is certain that the location of Princess Nunakawa was inferred to be Itoigawa.
The above represents the reasoning process likely followed by Gyofu in predicting that jade was produced in Itoigawa. The discovery of jade in the Kotakigawa River prompted excavations at the Chojagahara Site, confirming the presence of jade bead workshops. This revealed that jade products spread from Hokkaido to Okinawa and even across the sea to the Korean Peninsula (Teramura, 1995). As a result of the jade deposits being designated a Natural Monument and the Chojagahara site a Historic Site for protection, many people now visit, drawn by the allure of searching for jade pebbles along the coast, the fascination of jade culture, and the mystery of jade's formation. The story of the jade discovery likely contributes to a positive assessment of geomythology.
References omitted.