User:Immanuelle/sandbox/Chokaisan Faith

Chōkaisan Ōmonoimi Shrine (鳥海山大物忌神社), also known as Chokaisan Ōmonoimi-jinja, is a Shinto shrine on Mount Chokai in Yamagata Prefecture, Japan. The shrine has three parts on different parts of the mountain: Fukura-kuchinomiya and Warabioka-kuchinomiya at the foot of the mountain and easier to access for visitors, and the main shrine known as Sanchō-Gohonsha on the mountain's summit. The Shrine is a national historic site.

The shrine is primarily dedicated to Omonoimi no Kami, the unique kami of the shrine, but also worships Toyoukebime and Tsukuyomi-no-Mikoto. Omonoimi no Kami is considered possibly identical to Toyouke-hime who is also worshipped at the Warabioka subshrine. Omonoimi no Kami is primarily associated with industrial growth and is also enshrined in other places in the Tōhoku region, including Chōkai gassan ryōsho-gu.

The shrine directly worships the mountain as a Kannabi. This is a rare practice and the only major shrines that continue the practice of direct Mountain Worship via Kannabi are Ōmiwa Shrine and Suwa-taisha and Kanasana Shrine.

The shrine is the Dewa Province Ichinomiya, or the first ranked shrine of the Dewa Province. It is close to the Three Mountains of Dewa which are also prominent spots of Mountain Worship.

It is similar to Fujisan Hongū Sengen Taisha at Mount Fuji

Goddess
Ōmononushi no Kami is a deity believed to reside in Mount Chōkai in Yamagata Prefecture. There are several shrines dedicated to Ōmononushi no Kami across the Tōhoku region, including the Chōkai-san Ōmononushi Shrine at the summit of Mount Chōkai.

Since Mount Chōkai is located at the northern edge of the ancient Yamato Kingdom's sphere of influence, Ōmononushi no Kami was considered a deity that protected the state and purified impurities. Mount Chōkai is a volcano, and its eruptions were thought to be expressions of Ōmononushi no Kami's anger, resulting in higher divine ranks being bestowed upon the deity with each eruption.

Ōmononushi no Kami is identified with various other deities, including Ukanomitama no Mikoto, Toyouke Ōmikami, Ōmononushi no Kami, and Hirose Kami. According to the traditions of Chōkai-san Ōmononushi Shrine, Ōmononushi no Kami is the same deity as Toyouke Ōmikami of the Outer Shrine of the Ise Grand Shrine.

At the Chōkai-Gassan Ryōsho Shrine, Ukanomitama no Mikoto is worshipped as the deity of Mount Chōkai.

Displeased with the evil deeds of the Teganashira and Akanashira, a sacred three-legged crow was sent to inform people of their appearance. The crow would caw "Uya" if they appeared and "Muya" if they did not, alerting the people. The Misaki Pass at the foot of the mountain is known as "Uyamuya no Seki" due to this.

History
The mountain has been worshipped since ancient times, and its god Omonoimi no Kami has been identified with the mountain itself.

Traditions vary about the founding of the main shrine with some saying during it was founded during the reign of Emperor Keikō and others saying it was founded during the reign of Emperor Kinmei. The repeated destruction of the main shrine means archaeological evidence is difficult to find.

However the two shrines at the foot of the mountain are known to have been founded in 564 in the reign of Emperor Kinmei.

Early mentions of the shrine include the Engishiki Jinmyocho where it is listed as a Myojin Taisha, a very highly ranked shrine and mentions in the Nihon Sandai Jitsuroku whjere an oracle foretold the Imperial Army's defeat in 878 and 879.

In history every time the volcano erupted, the rank of Omonoimi no Kami was increased. This meant more lands were given to the shrine and it became wealthier and more powerful. Eruptions were interpreted as his anger. Once it was said that a corpse was improperly disposed of near the mountain. At that point a massive eruption happened and dark muddy water flowed down the rivers which were dammed by dead fish.

Omonoimi no Kami is known to have received the rank of Shōichii in the reign of Emperor Yōmei.

The shrine has been a prominent place of shugendo since the Middle Ages. A medieval buddhist myth of the temple says it was founded by the Buddhist monk En no Gyōja for "Chokai Daigongen". This myth is most associated with Warabioka. Other myths involve other Buddhist monks like Ennin or Kūkai.

The shrine was subject to a legal battle after World War II because people were confused about who owned the summit with the end of State Shinto, as of 1966 the battle was still ongoing. In 2008, the area from the summit to Kuchinomiya became a National Historic Site.

Various Theories on the Foundation
It is said that the shrine was established during the reign of Emperor Keikō or Emperor Kinmei, but there are various theories about the exact period of its foundation. Due to repeated eruptions that burned and rebuilt the shrine on the mountaintop, along with the transfer of spirits involved, it is difficult to pinpoint the specific time. There are four main trailheads to Mount Chōkai: Yashima, Kotaki, Fukura, and Waraoka (see also Chōkai Shugendō). Each trailhead has its own traditions, and the followers at each trailhead formed their own sects, often competing with each other. As a result, these traditions are often distorted and no definitive theory exists.

Tradition of Fukura
Regarding the Fukura shrine, in the "Ōmononushi Komononushi Engi" written by Serizawa Sadaun in 1703, it is recorded that a deity appeared in Dewa Province during the time of Emperor Keikō, settled in the mountains of Akumi District in the 25th year of Emperor Kinmei (564), and was moved to Fukura Village in the 1st year of Daidō (806). The current shrine tradition follows this legend of Fukura's foundation. Incidentally, the first year of Daidō coincides with the year Kūkai returned from Tang China, which is the founding year for many temples and shrines in the Tohoku region.

From the report of the Dewa provincial governor in the entry for May 16, 871, in the "Nihon Sandai Jitsuroku," it can be confirmed that there was an Ōmononushi Shrine on the mountain in Akumi District, but the shrine is only referred to as being on the mountain in Akumi District, with no mention of Fukura.

Another tradition regarding the foundation of Fukura is recorded in a document submitted by Fukura's followers to the temple and shrine magistrate's office in 1705 to counter the influence of the Waraoka faction. The document states that the temple was founded by Ennin. This record is believed to have been created to counter the legend transmitted in Waraoka, but even today, Fukura holds an image of Tendai Chigi drawn by Ennin and a Mandala of the Two Realms of Gold and Womb.

In addition, the "Great Japan Ōmononushi Great Deity Engi" (unknown date of origin) from Fukura records an "egg birth myth" that seems to have merged with other local traditions. It states, "In the chaos of heaven and earth, Ryōsho Daibosatsu, Gesshi Reishin, and Baekje Myōjin appeared, riding on the wings of a great bird, traveling from India through Baekje to Japan. Two eggs on the left wing gave birth to Ryōsho Daibosatsu, and one egg on the right wing gave birth to the founder of Maruko. The bird sank into the pond of the northern peak. During the reign of Emperor Keikō, the two gods appeared in Dewa Province, and during the reign of Emperor Chūai, they were awarded the first rank and first merit for their achievements in the conquest of the Three Kingdoms of Korea. In the first year of Shian (the reign of Emperor Yōmei), the two gods settled in Tobi-zawa, Akumi District, on June 15". The Maruko clan is said to have lived in Maruko, Yuza Town, and greatly influenced the faith in Mount Chōkai. Later, in the 6th year of Jōgan (864), Ennin noticed that Mount Chōkai was emitting five-colored light and attempted to ascend, but was hindered by blue and red demons. He opposed them with the fire-born samādhi, and the demons, realizing their defeat, vowed to protect Buddhism as the King of Pigeons henceforth. It is said that during the reign of Emperor En'yū (969-984), the imperial court named them Ryōsho Daibosatsu.

The above "egg birth myth" is also recorded in Korean "Samguk Yusa" and "Samguk Sagi," suggesting the existence of foreign traditions. The totemic idea of bird ancestors is related to the name "Chōkai" established in the medieval period, and it is connected to the legendary sacred bird tradition still passed down locally. It is considered to be a tradition established from the medieval to early modern period.

In the "Haguro Mountain Chronicle" from the 7th year of Eishō (1510), it is stated that Mount Chōkai was called "Akumi-dake" and that a deity appeared in the 7th year of Emperor Kinmei (546). After subjugating blue and red demons in the 2nd year of Jōgan (860), Ennin built the Gongen Hall at the location that resembled a dragon's head (Ryūzu) and named the temple Ryūzu-ji, and further named the mountain "Chōkai" after the sea of birds. While there is no record of the egg birth myth, the content is similar to the "Great Japan Ōmononushi Great Deity Engi" mentioned above. The current Ryūzu-ji in Yuza Town is said to have been founded by Jishō Shōnin in the 2nd year of Daidō (807), matching the year of Kūkai's return, but since the existence of Jishō Shōnin is unconfirmed and the record differs from the founding described in the "Haguro Mountain Chronicle," it may be a confusion with Ennin.

Tradition of Waraoka
The "Chōkai Mountain Record and Preface" (1709) from Waraoka, which transmits a different legend from Fukura, states that the mountain was first ascended by the ascetic En no Gyōja, who saw the "Sea of Birds" and named the mountain "Chōkai". At the time of the shrine's foundation, the mountain had no name, and there are various theories about the origin of the name "Chōkai," with the most accepted theory being that it is derived from the "Sea of Birds," where sacred birds were said to reside.

Another legend from Waraoka, the "Chōkai Mountain Engi Wazan" (1852), states that during the reign of Emperor Tenmu, En no Gyōja subjugated demons in the mountains on the orders of the mountain deity and founded the shrine. This legend is considered to counter the one in Fukura that attributes the foundation to Ennin.

In relation to this, Kōgen of the Tōin Temple in Waraoka wrote in the "Brief Engi of Chōkai Mountain, the First Shrine of Dewa Province" (1857) that En no Gyōja enshrined the thirty-six sons of the deity in the mountains as guardian gods. Indeed, the thirty-six sons were enshrined along the mountain paths in Waraoka. Nigihayahi is said to have named the mountain "Torimi-yama" after observing it from the sky on the celestial bird ship, which later became Chōkai.

Mountain Worship
The conquest of barbarians began in the Echigo Province and reached the Shōnai region and beyond during the Keiun to Wadō eras. At that time, the area was covered in virgin forests and populated by the Emishi who had been driven out from the south. Mount Chōkai, constantly emitting smoke and occasionally erupting violently, posed a threat to the imperial army. In such a situation, given the widespread mountain worship in Japan, the court suspected that the eruptions of Mount Chōkai were correlated with the Emishi's rebellions. "Scenic Mount Chōkai" speculates this.

The aforementioned report from the Dewa provincial governor in the "Nihon Sandai Jitsuroku" entry for May 16, 871, mentions that after praying to the deities of Dewa following an eruption, it was reported that neglect of post-ritual offerings and the contamination of mountain waters by gravesites had angered the deity, causing the eruption and subsequent disasters. This indicates that eruptions were believed to be harbingers of rebellion.

Initially, there was no name "Mount Chōkai"; the mountain itself was referred to as Ōmononushi deity. "Mononushi" means abstinence and avoidance of impurity, and the court believed that the eruptions were caused by the deity's aversion to impurity and rebellion. This belief led to the mountain deity being called Ōmononushi deity. An example of attempting to calm the deity's anger and prevent rebellions by borrowing the deity's power is found in the entry for April 17, 939, in the "Nihon Kiryaku." When news of the Akita Rebellion (Tengyō no Ran) reached the court, abstinence was performed. Furthermore, the entry for April 19, 939, in the "Honchō Seiki" mentions that the Ōmononushi deity's mountain erupted.

Syncretism of Shinto and Buddhism
According to the Six National Histories, six fixed temples were designated in Dewa Province between 856 and 870. The "Nihon Sandai Jitsuroku" entry for November 21, 885, mentions the existence of a jingūji (shrine temple) in Akumi District. "Scenic Mount Chōkai" suggests that this marks the beginning of the syncretism of Shinto and Buddhism in Dewa. Furthermore, the book explains that the offices serving the Ōmononushi deity evolved since the syncretism began, dividing into shrine families serving the deity according to the traditional way and shrine monks serving the deity in a Buddhist manner. Over time, shrine families declined due to the rise of Buddhism, and by the medieval period, shrine monks served under the honji suijaku theory, referring to the deity as Chōkai Mountain Daigongen. This practice continued until the Meiji period's separation of Shinto and Buddhism (haibutsu kishaku) when the shrine was renamed Ōmononushi Shrine.

In the 5th year of Enchō (927), the shrine was designated as a shikinai-sha and a Myōjin Taisha by the "Engishiki Jinjameichō." The "Engishiki" also specifies that the shrine received 2,000 bundles of ritual offerings from the state. According to the "Engi Chūzaiki," only three other shrines received ritual offerings from the state's regular taxes at that time: Shiogama Shrine in Mutsu Province, Mishima Shrine in Izu Province, and Ōyamato Omononushi Shrine in Awaji Province. This indicates the special treatment of Ōmononushi Shrine by the state. The Ōmononushi deity appears thirteen times in the Six National Histories. At that time, the name "Mount Chōkai" did not exist, so the deity was referred to as "Ōmononushi deity of Akumi District".

Medieval Period
There are no comprehensive records of medieval beliefs in Mount Chōkai, and one must rely on fragmentary records and inference. These indicate that both the shogunate and influential figures of the Southern Court made donations to Ryōsho Shrine and Ryōsho Daibosatsu.

In the 2nd year of Jōkyū (1220), the Fujiwara (Miyoshi) clan, under the order of Hōjō Yoshitoki, sent the "Hōjō Clan Miscellaneous Letter" to the current Niirusu clan of Kitame, Yuza Town. The letter mentions the repair of "Ryōsho Shrine in Dewa Province," indicating that Ōmononushi Shrine was regarded as Ryōsho Shrine, enshrining both Mount Chōkai and Mount Gassan.

During the Nanboku-chō period, the use of the name "Mount Chōkai" began. An inscription on a temple bell found on the mountain from the 5th year of Ryakuō (1342) (Northern Court era) bears the name "Mount Chōkai" for the first time. According to Yasuo Togawa, the presence of Shugendō in Mount Chōkai began during the Nanboku-chō period as the bell was typically hung in Shugendō temples.

The shrine was considered the first shrine of Dewa Province and, in the 13th year of Shōhei (1358) (Northern Court's Enbun 3), Kitabatake Akinobu, governor of Mutsu Province and general of the Northern Court, prayed for the restoration of the Southern Court and the peace of Dewa Province. He donated land in Otsutomo Village, Yurihonjo District, as a sacred domain to Ryōsho Daibosatsu, as recorded in the "Kitabatake Akinobu Donation Document" held by Fukura Shrine. This is considered the first written record of the shrine's title as the first shrine.

At that time, Ryōsho Shrine in Fukura enshrined both Mount Chōkai and Mount Gassan deities as Ryōsho Daibosatsu, based on the honji suijaku theory, with Yakushi and Amida as the honji.

Dispute over the Title of First Shrine

 * Fukura and Waraoka Dispute
 * Fukura's followers did not practice asceticism in Mount Chōkai like Waraoka's followers did. They moved the deity worshipped at the mountaintop shrine to the foot of the mountain along with Mount Gassan deity and worshipped them as Ryōsho Shrine. They conducted ceremonies at the jingūji . Although they climbed the mountain from Fukura, they did not involve themselves in the mountaintop shrine. As a result, Fukura's influence was weaker than that of Waraoka . The Waraoka followers, who served directly at the mountaintop shrine, called themselves the head monks of Mount Chōkai Daigongen, and this difference in approach led to conflict. When Waraoka followers blocked the climbers from Fukura, it escalated into a dispute, and in 1654, it was brought to the Shōnai Domain and Edo temple and shrine magistrates. After an inspection by the shogunate's inspectors, the following ruling was issued in the 1st year of Meireki (1655):
 * Since there is no evidence that Fukura wrote "Mount Chōkai" on the amulets, they should write "Ryōsho Mountain," while Waraoka should write "Matsutake Mountain" as there is evidence they wrote this on the large hall's amulets.
 * Waraoka should not block climbers from Fukura.
 * Following this ruling, it became definitively recognized that Waraoka followers served directly at the mountaintop shrine, and Fukura ceased to involve itself in disputes related to the mountaintop shrine reconstruction and boundary disputes.
 * Waraoka and Yashima Rebuilding Dispute
 * In Shugendō, there are two rituals: sequential pilgrimage originating from Kumano in Kii Province, and reverse pilgrimage. In Mount Chōkai, Waraoka practiced sequential pilgrimage, while Yashima and Takizawa practiced reverse pilgrimage, and they had long coexisted as a sacred mountain for both types of practice. However, a dispute arose over the name "reverse pilgrimage" between Yashima and Takizawa, and another dispute occurred between W

araoka and Yashima over sequential and reverse practices. Takizawa, with Waraoka's support, took over the title of reverse pilgrimage leader from Yashima, but in 1678, after a dispute, Yashima reclaimed it. The dispute between Yashima and Takizawa ended, and Waraoka and Yashima confirmed that they would not infringe on each other's practices. However, when the reconstruction of the mountaintop shrine was proposed in the 14th year of Genroku (1701), Yashima insisted that it should be rebuilt by the reverse pilgrimage side and sent representatives to the headquarters at Sanbōin to appeal. Sanbōin issued a reconciliation document to Waraoka, stating that the reconstruction should be carried out by agreement between both sides. However, Waraoka, having managed the entire mountain and rebuilt the mountaintop shrine, was dissatisfied and filed a petition to Sanbōin. Subsequently, both sides submitted documents, and in November of the same year, Sanbōin's Hōkakuji issued the following ruling:
 * There is no reason to alternate the reconstruction of the mountaintop shrine between the sequential and reverse pilgrimage sides; therefore, the sequential pilgrimage side should continue to rebuild it as before.
 * The sequential pilgrimage side claimed that the temple name "Ryūzu-ji" of Mount Chōkai had been used since ancient times, but if the reverse pilgrimage side can find further evidence, they may submit it.
 * The rewriting of the ridge tag from Yusa District to Akumi District in the 2nd year of Tenna (1682) was done in accordance with the shogunate's order.
 * Since the boundary of the peak is an administrative matter, it cannot be decided here. Both sides should report it later when it is clarified. Until then, the current situation should be maintained.
 * Mount Chōkai has been a mountain of both sequential and reverse practices since ancient times, so they should continue to practice in the same manner.
 * Although this ruling temporarily suppressed the dispute, an incident occurred during the relocation ceremony after the reconstruction of the mountaintop shrine, where Yashima's followers seized the ridge tag, reigniting the conflict.
 * Waraoka and Yashima Boundary Dispute
 * After losing the rebuilding dispute, Yashima followers filed a lawsuit regarding the boundary, taking advantage of Sanbōin's statement that the boundary is an administrative matter. However, since the boundary issue was a major concern not only for the followers but also for the Shōnai and Yashima domains, it eventually led to a dispute between the two domains. In 1703, Sanbōin's Hōkakuji submitted a request for arbitration to the shogunate's temple and shrine magistrate, along with documents related to the rebuilding dispute. After deliberation, the temple and shrine magistrate ruled that while the boundary was unclear, the ridge tag should state Akumi District as the mountaintop shrine is described in the "Nihon Sandai Jitsuroku" as being in Akumi District, and the boundary should not be considered. Yashima followers did not comply with this ruling and, furthermore, this issue became a serious border problem for the Yashima Domain, leading the domain to file a complaint with the temple and shrine magistrate on behalf of local farmers. The temple and shrine magistrate, recognizing the seriousness of the matter, referred it to the Hyōjōsho for further deliberation. The Hyōjōsho ordered the Shōnai ascetic farmers to submit a response, and in the 1st year of Hōei (1704), they submitted their response. In response, Yashima followers, utilizing Fukura's claims, argued that the Ōmononushi Shrine had been relocated to Fukura, and the current mountaintop shrine belonged to Yuri District. After a field inspection and hearings, and calling both sides to Edo for examination, the following ruling was issued in September of the same year:
 * According to the "Nihon Sandai Jitsuroku," the mountaintop shrine should be considered Ōmononushi Shrine, and its location is in Akumi District.
 * The district boundary is defined as extending from Shōnodake's western slope to Inamuradake's eighth part, and from Onnadake's slope to the east.
 * This ruling resulted in the southern part of the Akita-side slope from the 7th stage of the climb to the summit being classified as Akumi District. Furthermore, it is said that some disputes arose between the Shōnai Domain and Yashima Domain over this ruling.
 * Petition for Fukura's Use of First Shrine Title
 * Following the Hyōjōsho's ruling in the 1st year of Hōei (1704), it became widely recognized that Waraoka followers served directly at the mountaintop shrine, increasing their influence. With this increased influence, Waraoka followers began to call the mountaintop shrine the First Shrine of Dewa Province Ōmononushi Shrine, referring to Waraoka as the main entrance to Mount Chōkai and Fukura as a subordinate shrine. This led to Fukura Ōmononushi Shrine being nearly entirely overshadowed by Waraoka. In the 4th year of Hōei (1707), Shindō Sotayū Kunizane, a shrine family member, lamented this situation and petitioned the Shōnai Domain to allow Fukura to use the title of First Shrine. After investigation by the temple and shrine magistrate in Tsuruoka, Sotayū's petition was rejected on the grounds that it would overturn the shogunate's ruling, and he was exiled from Dewa Province for the crime of "violating the official ruling."

From the Meiji Era Onward
In response to the decree separating Shinto and Buddhism issued in the 1st year of Meiji (1868), Fukura took the lead over Waraoka. In the 2nd year of Meiji, Fukura's followers adopted Shinto practices entirely, and in the 3rd year of Meiji, the shrine's attendants formally became Shinto priests, and the shrine was named Ōmononushi Shrine. Buddhist buildings and statues were removed, and in May of the 4th year of Meiji (1871), Fukura's Ōmononushi Shrine was designated as a middle-ranked national shrine, gaining the ability to manage the mountaintop shrine.

Followers of Waraoka, who adopted Shinto practices later, repeatedly petitioned Yamagata Prefecture and the Meiji government to regain their rights, but they failed. It seemed that the dispute between Fukura and Waraoka would continue into the Meiji era, but on August 7, 1880, in response to the opinion of Matsukata Masayoshi, a decree from Prince Arisugawa Taruhito, the Minister of the Left, declared the mountaintop shrine as the main hall of Ōmononushi Shrine, and the shrines in Fukura and Waraoka were designated as branch shrines (later called entrance shrines). This decree, implemented in the 14th year of Meiji (1881), ended the dispute. This unconventional worship structure involved establishing a shrine office for Ōmononushi Shrine in both Fukura and Waraoka, with the chief priest residing in Fukura. However, both shrine offices alternately performed the offerings to the main hall each year.

After the separation of Shinto and Buddhism, faith in Mount Chōkai saw a resurgence, and pilgrimage became more active during the Meiji era. It is said that pilgrimage was particularly frequent during World War II.

In 1955, Ōmononushi Shrine was designated as the general shrine title for the three shrines at the mountaintop, Fukura, and Waraoka, with the Fukura and Waraoka shrines named Ōmononushi Shrine Fukura Entrance Shrine and Ōmononushi Shrine Waraoka Entrance Shrine, respectively.

In 1972, with the opening of the Chōkai Blue Line road, Mount Chōkai gradually became recognized more as a tourist destination rather than a site of mountain worship. Consequently, pilgrimage based on faith gradually declined from the late 1970s, and few traces of the syncretism of Shinto and Buddhism and Shugendō practices remain.

Shinkai (Ranks)
The eruptions of Mount Chōkai were considered manifestations of the divine power of the Ōmononushi deity, and each eruption was followed by a promotion in divine rank by the imperial court. The entry for May 11, 838, in the "Shoku Nihon Kōki," records a promotion from Junior Fifth Rank, Upper Grade to Senior Fifth Rank, Lower Grade, indicating that there had been prior promotions, although the exact date of the first promotion is unknown. The following is a chronological list of the divine rank promotions.


 * "Shoku Nihon Kōki" entry for May 11, 838: Promotion from Junior Fifth Rank, Upper Grade to Senior Fifth Rank, Lower Grade, Fifth Class of Merit.
 * "Shoku Nihon Kōki" entry for July 26, 840
 * Promotion from Senior Fifth Rank, Lower Grade, Fifth Class of Merit to Junior Fourth Rank, Lower Grade, Fifth Class of Merit. When the Tang embassy ship, which had encountered pirates, managed to repel them with a small force, it was attributed to the divine power of the Ōmononushi deity, who erupted around the same time. A proclamation from Emperor Ninmyō accompanied the donation of two divine houses.
 * "Nihon Sandai Jitsuroku" entry for November 1, 862: Promotion to Senior Fourth Rank, Lower Grade, Fifth Class of Merit. Also designated as an official shrine.
 * "Nihon Sandai Jitsuroku" entry for February 5, 864: Promotion from Senior Fourth Rank, Lower Grade, Fifth Class of Merit to Senior Fourth Rank, Upper Grade, Fifth Class of Merit.
 * "Nihon Sandai Jitsuroku" entry for November 5, 864: Promotion from Senior Fourth Rank, Upper Grade, Fifth Class of Merit to Junior Third Rank, Fifth Class of Merit.
 * "Nihon Sandai Jitsuroku" entry for April 5, 873
 * Promotion from Junior Third Rank, Fifth Class of Merit to Senior Third Rank, Fifth Class of Merit. This promotion was granted following the reconstruction of the mountaintop shrine and the subsequent report of prayers after the major eruption of 871.
 * "Nihon Sandai Jitsuroku" entry for August 4, 878
 * During the Akita Rebellion (Gangyō no Ran), the imperial army was defeated, and upon divination, it was determined that the Ōmononushi deity, Gassan deity, and Komononushi deity had withdrawn their spiritual power to the enemy due to inadequate prayers. Therefore, it was decreed that increasing their ranks would restore divine favor. The Ōmononushi deity was promoted from Senior Third Rank, Fifth Class of Merit to Senior Third Rank, Third Class of Merit. The entry for July 10, 878, in the "Nihon Sandai Jitsuroku" mentions that two additional divine houses were added, making a total of four.
 * "Nihon Sandai Jitsuroku" entry for February 27, 880
 * Promotion from Senior Third Rank, Third Class of Merit to Junior Second Rank, Third Class of Merit. Following the suppression of the Akita Rebellion, this promotion marked the restoration of peace. This is the last recorded promotion in the medieval period, but the entry for April 19, 939, in the "Honchō Seiki" mentions that when the provincial governor of Dewa received an official order, the Ōmononushi deity was at the rank of Senior Second Rank, Third Class of Merit.
 * In 1736, following a petition from Waraoka, the Ōmononushi deity was promoted to Senior First Rank, Third Class of Merit.

Festivals
The shrine has a festival every year on July 14 called Hi-awase shinji (火合せ神事). During the festival all across Yamagata Prefecture fires are lit simultaneously at this shrine and other Omonoimi shrines including one in Sakata, Yamagata for good harvest and good fishing.

Sanchō-Gohonsha
Sanchō-Gohonsha is the main shrine and it is located on the peak of Mount Chokai. It looks like an ordinary cabin on the outside. The shrine is rebuilt once every 20 years, it was rebuilt in 1997.

Fukura-kuchinomiya
Fukura-kuchinomiya is a subshrine located at the foot of the mountain. It is located 15 km west of the main shrine and 10 km northwest of Warabioka-kuchinomiya

Local tradition says the shrine was founded by Ennin

The Honden is located on a hill and faces south.

Tsukuyomi-no-Mikoto is enshrined here.

A lake called Maruikesama is worshipped nearby as a Kannabi. The lake is considered to be a Kami itself rather than merely one living in it.

Warabioka-kuchinomiya
Warabioka-kuchinomiya is a subshrine located at the foot of the mountain. It is located 10 km southeast of Fukura-kuchinomiya, and 14 km southwest of Sancho-Gohonsha. The shrine worships agricultural deities Toyoke-Ookami and Ukanomitama no Mikoto.

It is said in local tradition that the legendary Buddhist monk En no Gyōja founded the shrine.

The shrine has four small Hokora or subshrines of its own.

There is a festival celebrated here on May 3 called Daimonbei Matsuri.

There are three torii gates and the movie Rurouni Kenshin: The Legend Ends was filmed there.