1.
Shinto
–
Shinto practices were first recorded and codified in the written historical records of the Kojiki and Nihon Shoki in the 8th century. Still, these earliest Japanese writings do not refer to a unified Shinto religion, practitioners express their diverse beliefs through a standard language and practice, adopting a similar style in dress and ritual, dating from around the time of the Nara and Heian periods. The word Shinto was adopted, originally as Jindō or Shindō, from the written Chinese Shendao, the oldest recorded usage of the word Shindo is from the second half of the 6th century. Kami are defined in English as spirits, essences or gods, Kami and people are not separate, they exist within the same world and share its interrelated complexity. Shinto is the largest religion in Japan, practiced by nearly 80% of the population, Shinto has 81,000 shrines and 85,000 priests in the country. According to Inoue, In modern scholarship, the term is used with reference to kami worship and related theologies, rituals. In these contexts, Shinto takes on the meaning of Japans traditional religion, as opposed to religions such as Christianity, Buddhism, Islam. Shinto religious expressions have been distinguished by scholars into a series of categories, Shrine Shinto and it consists in taking part in worship practices and events at local shrines. Before the Meiji Restoration, shrines were disorganized institutions usually attached to Buddhist temples, the current successor to the imperial organization system, the Association of Shinto Shrines, oversees about 80,000 shrines nationwide. Folk Shinto includes the folk beliefs in deities and spirits. Practices include divination, spirit possession, and shamanic healing, some of their practices come from Buddhism, Taoism or Confucianism, but most come from ancient local traditions. Sect Shinto is a designation originally created in the 1890s to separate government-owned shrines from local organised religious communities. These communities originated especially in the Edo period, the basic difference between Shrine Shinto and Sect Shinto is that sects are a later development and grew self-consciously. They can identify a founder, a set of teachings. Sect Shinto groups are thirteen, and usually classified under five headings, pure Shinto sects, Confucian sects, mountain worship sects, purification sects, and faith-healing sects. Koshintō, literally Old Shinto, is a reconstructed Shinto from before the time of Buddhism, today based on Ainu religion and it continues the restoration movement begun by Hirata Atsutane. Many other sects and schools can be distinguished, Kami or shin is defined in English as god, spirit, spiritual essence, all these terms meaning the energy generating a thing. Since the Japanese language does not distinguish between singular and plural, kami refers to the divinity, or sacred essence, that manifests in multiple forms, rocks, trees, rivers, animals, places, and even people can be said to possess the nature of kami
Shinto
–
Takachiho-gawara. Here is the sacred ground of the
descent to earth of
Ninigi-no-Mikoto (the grandson of
Amaterasu).
Shinto
–
Shinto
priest and
priestess.
Shinto
–
Yutateshinji ceremony performed at the
Miwa Shrine.
2.
Name
–
A name is a term used for identification. Names can identify a class or category of things, or a thing, either uniquely. A personal name identifies, not necessarily uniquely, an individual human. The name of an entity is sometimes called a proper name and is, when consisting of only one word. Other nouns are sometimes called names or general names. A name can be given to a person, place, or thing, for example, caution must be exercised when translating, for there are ways that one language may prefer one type of name over another. Also, claims to preference or authority can be refuted, the British did not refer to Louis-Napoleon as Napoleon III during his rule. The word name comes from Old English nama, cognate with Old High German namo, Sanskrit नामन्, Latin nomen, Greek ὄνομα, perhaps connected to non-Indo-European terms such as Tamil namam and Proto-Uralic *nime. In the ancient world, particularly in the ancient near-east names were thought to be powerful and to act, in some ways. By invoking a god or spirit by name, one was thought to be able to summon that spirits power for some kind of miracle or magic, in the Old Testament, the names of individuals are meaningful, and a change of name indicates a change of status. For example, the patriarch Abram and his wife Sarai are renamed Abraham, simon was renamed Peter when he was given the Keys to Heaven. This is recounted in the Gospel of Matthew chapter 16, which according to Roman Catholic teaching was when Jesus promised to Saint Peter the power to take binding actions. Throughout the Bible, characters are given names at birth that reflect something of significance or describe the course of their lives, for example, Solomon meant peace, and the king with that name was the first whose reign was without war. Likewise, Joseph named his firstborn son Manasseh, when Joseph also said, “God has made me all my troubles. However, they were known as the child of their father. For example, דוד בן ישי meaning, David, son of Jesse, the Talmud also states that all those who descend to Gehenna will rise in the time of Messiah. However, there are three exceptions, one of which is he who calls another by a derisive nickname, Street names within a city may follow a naming convention, some examples include, In Manhattan, roads that cross the island from east to west are called Streets. Those that run the length of the island are called Avenues, in Ontario, numbered concession roads are east–west whereas lines are north–south routes
Name
–
A
cartouche indicates that the
Egyptian hieroglyphs enclosed are a
royal name.
3.
Kojiki
–
Kojiki, also known as Furukotofumi, is the oldest extant chronicle in Japan, dating from the early 8th century and composed by Ō no Yasumaro at the request of Empress Genmei. The Kojiki is a collection of myths concerning the origin of the four islands of Japan. Along with the Nihon Shoki, the contained in the Kojiki are part of the inspiration behind many practices. Later, the myths were re-appropriated for Shinto practices including the misogi purification ritual, while the historical records and myths are written in a form of Chinese with a heavy mixture of Japanese elements, the songs are written with Chinese characters that are only used to convey sounds. This special use of Chinese characters is called Manyōgana, a knowledge of which is critical to understanding these songs, the Kojiki is divided into three parts, the Kamitsumaki, the Nakatsumaki and the Shimotsumaki. The Kamitsumaki also outlines the myths concerning the foundation of Japan, the Nakatsumaki begins with the story of Emperor Jimmu, the first Emperor, and his conquest of Japan, and ends with the 15th Emperor, Emperor Ōjin. Many of the stories in this volume are mythological, and the historical information in them is highly suspect. Recent studies support the view that these emperors were invented to push Jimmus reign further back to the year 660 BC, the Shimotsumaki covers the 16th to 33rd emperors and, unlike previous volumes, has very limited references to the interactions with deities. These interactions are very prominent in the first and second volumes, information about the 24th to the 33rd emperors are largely missing, as well. In the Edo period, Motoori Norinaga studied the Kojiki intensively and he produced a 44-volume study of the Kojiki called Kojiki-den. A translation of the Ko-ji-ki or Records of ancient matters, yokohama, Japan, R. Meiklejohn and Co. Princeton University Press and Tokyo, University of Tokyo Press, the Kojiki, An Account of Ancient Matters. There are two branches of Kojiki manuscripts, Ise and Urabe. The extant Urabe branch consists of 36 existing manuscripts all based on the 1522 copies by Urabe Kanenaga, the Ise branch may be subdivided into the Shinpukuji-bon manuscript of 1371–1372 and the Dōka-bon manuscripts. While divided into the Ise branch, it is actually a mixture of the two branches, the monk Kenyu based his copy on Ōnakatomi Sadayos copy. In 1266, Sadayo copied volumes one and three, but did not have access to the second volume, finally, in 1282, he obtained access to the second volume through a Urabe-branch manuscript that he used to transcribe. Historiographical Institute of the University of Tokyo International Research Center for Japanese Studies Japanese Historical Text Initiative Historiography of Japan Bentley, the Authenticity of Sendai Kuji Hongi, A New Examination of Texts, With a Translation And Commentary. Japanese historians and the myths, 1600-1945, The Age of the Gods
Kojiki
–
Kojiki-den by Motoori Norinaga
Kojiki
–
Mythic texts
Kojiki
4.
Nihon Shoki
–
The Nihon Shoki, sometimes translated as The Chronicles of Japan, is the second oldest book of classical Japanese history. The book is called the Nihongi. The Nihon Shoki was finished in 720 under the supervision of Prince Toneri. It is believed to record accurately the latter reigns of Emperor Tenji, Emperor Tenmu, the Nihon Shoki focuses on the merits of the virtuous rulers as well as the errors of the bad rulers. It describes episodes from mythological eras and diplomatic contacts with other countries, the Nihon Shoki was written in classical Chinese, as was common for official documents at that time. The Kojiki, on the hand, is written in a combination of Chinese. The Nihon Shoki also contains numerous transliteration notes telling the reader how words were pronounced in Japanese, collectively, the stories in this book and the Kojiki are referred to as the Kiki stories. The tale of Urashima Tarō is developed from the mention in Nihon Shoki that a certain child of Urashima visited Horaisan. The later tale has plainly incorporated elements from the famous anecdote of Luck of the Sea, the later developed Urashima tale contains the Rip Van Winkle motif, so some may consider it an early example of fictional time travel. Chapter 01, Kami no Yo no Kami no maki, Chapter 02, Kami no Yo no Shimo no maki. Chapter 03, Kanyamato Iwarebiko no Sumeramikoto, Chapter 04, Kamu Nunakawamimi no Sumeramikoto. Yamato Tarashihiko Kuni Oshihito no Sumeramikoto, Chapter 05, Mimaki Iribiko Iniye no Sumeramikoto. Chapter 06, Ikume Iribiko Isachi no Sumeramikoto, Chapter 07, Ōtarashihiko Oshirowake no Sumeramikoto. Chapter 08, Tarashi Nakatsuhiko no Sumeramikoto, Chapter 09, Okinaga Tarashihime no Mikoto. Chapter 13, Oasazuma Wakugo no Sukune no Sumeramikoto, Chapter 14, Ōhatsuse no Waka Takeru no Sumeramikoto. Chapter 15, Shiraka no Take Hirokuni Oshi Waka Yamato Neko no Sumeramikoto, Chapter 16, Ohatsuse no Waka Sasagi no Sumeramikoto. Chapter 18, Hirokuni Oshi Take Kanahi no Sumeramikoto, Take Ohirokuni Oshi Tate no Sumeramikoto. Chapter 19, Amekuni Oshiharaki Hironiwa no Sumeramikoto, Chapter 20, Nunakakura no Futo Tamashiki no Sumeramikoto
Nihon Shoki
–
Page from a copy of the Nihon Shoki, early
Heian period
Nihon Shoki
–
The Nihon Shoki entry of 15 April 683 CE (
Tenmu 12th year), when an edict was issued mandating the use of copper coins rather than silver coins, an early mention of
Japanese currency. Excerpt of the 11th century edition.
Nihon Shoki
–
Mythic texts
5.
Japanese mythology
–
Japanese mythology embraces Shinto and Buddhist traditions as well as agriculturally-based folk religion. The Shinto pantheon comprises innumerable kami and this article will discuss only the typical elements present in Asian mythology, such as cosmogony, important deities, and the best-known Japanese stories. Japanese myths, as recognized in the mainstream today, are based on the Kojiki, the Nihon Shoki. The Kojiki, or Record of Ancient Matters, is the oldest surviving account of Japans myths, legends, the Shintōshū describes the origins of Japanese deities from a Buddhist perspective, while the Hotsuma Tsutae records a substantially different version of the mythology. One notable feature of Japanese mythology is its explanation of the origin of the Imperial Family, the title of the Emperor of Japan, tennō, means heavenly sovereign. Later, the seven generations of kami, known as Kamiyonanayo, emerged, following the formation of heaven and earth. The first two generations are individual deities called hitorigami, while the five that followed came into being as male/female pairs of kami, in this chronicle, the Kamiyonanayo comprise 12 deities in total. Japans creation narrative can be divided into the birth of the deities, to help them to achieve this, Izanagi and Izanami were given a naginata decorated with jewels, named Ame-no-nuboko. The two deities then went to the bridge between heaven and earth, Amenoukihashi and churned the sea below with the halberd, drops of salty water formed the island, Onogoro. The deities descended from the bridge of heaven and made their home on the island, eventually, they fell in love and wished to mate. So they built a pillar called Amenomihashira around which they built a palace called Yashirodono, Izanagi and Izanami circled the pillar in opposite directions, and when they met on the other side, Izanami, the female deity, spoke first in greeting. Izanagi didnt think that this was proper, but they mated anyway and they had two children, Hiruko and Awashima, but the children were badly formed and are not considered gods in their original form. The parents, who were dismayed at their misfortune, put the children into a boat and sent them to sea, so Izanagi and Izanami went around the pillar again, and this time, when they met, Izanagi spoke first. Izanami died giving birth to Kagutsuchi, also called Homusubi due to severe burns and she was then buried on Mount Hiba, at the border of the old provinces of Izumo and Hoki, near modern-day Yasugi of Shimane Prefecture. His death also created dozens of deities, the gods who were born from Izanagi and Izanami are symbolic aspects of nature and culture. Izanagi lamented the death of Izanami and undertook a journey to Yomi, Izanagi found little difference between Yomi and the land above, except for the eternal darkness. However, this suffocating darkness was enough to make him ache for light, quickly, he searched for Izanami and found her. At first, Izanagi could not see her for she was hidden in the shadows
Japanese mythology
–
Torii at Ama-no-Iwato Shrine,
Takachiho,
Miyazaki Prefecture
Japanese mythology
–
Luck of the Mountains meets Toyotama,in Wadatsumi no Iroko no Miya, painting by
Shigeru Aoki (1907), Ishibashi Museum []
Japanese mythology
–
Tennō Jimmu detail 01
6.
Emperor of Japan
–
The Emperor of Japan is the head of the Imperial Family and is the ceremonial head of state of Japans system of constitutional monarchy. According to the 1947 constitution, he is the symbol of the State, in Japanese, the Emperor is called Tennō, which means heavenly sovereign. In English, the use of the term Mikado for the Emperor was once common, currently, the Emperor of Japan is the only remaining monarch in the world reigning under the title of Emperor. The Imperial House of Japan is the oldest continuing hereditary monarchy in the world, in the Kojiki and Nihon Shoki, it is said that Japan was founded in 660 BC by Emperor Jimmu. He acceded the Chrysanthemum Throne upon the death of his father, Emperor Shōwa, the role of the Emperor of Japan has historically alternated between a largely ceremonial symbolic role and that of an actual imperial ruler. Since the establishment of the first shogunate in 1192, the Emperors of Japan have rarely taken on a role as supreme battlefield commander, Japanese Emperors have nearly always been controlled by external political forces, to varying degrees. In fact, between 1192 and 1867, the shoguns, or their shikken regents in Kamakura, were the de facto rulers of Japan, although they were nominally appointed by the Emperor. After the Meiji Restoration in 1867, the Emperor was the embodiment of all power in the realm. His current status as a figurehead dates from the 1947 Constitution, since the mid-nineteenth century, the Imperial Palace has been called Kyūjō, later Kōkyo, and is located on the former site of Edo Castle in the heart of Tokyo. Earlier, Emperors resided in Kyoto for nearly eleven centuries, the Emperors Birthday is a national holiday. Unlike most constitutional monarchies, the Emperor is not the nominal Chief Executive, article 65 of the Constitution explicitly vests executive power in the Cabinet, of which the Prime Minister is the leader. The Emperor is also not the commander-in-chief of the Japan Self-Defense Forces, the Japan Self-Defense Forces Act of 1954 also explicitly vests this role with the Prime Minister. The Emperors powers are limited only to important ceremonial functions, article 4 of the Constitution stipulates that the Emperor shall perform only such acts in matters of state as are provided for in the Constitution and he shall not have powers related to government. It also stipulates that the advice and approval of the Cabinet shall be required for all acts of the Emperor in matters of state, article 4 also states that these duties can be delegated by the Emperor as provided for by law. Article 6 of the Constitution delegates the Emperor the following ceremonial roles, Appointment of the Chief Justice of the Supreme Court as designated by the Cabinet. Dissolution of the House of Representatives, proclamation of general election of members of the Diet. Attestation of the appointment and dismissal of Ministers of State and other officials as provided for by law, attestation of general and special amnesty, commutation of punishment, reprieve, and restoration of rights. Attestation of instruments of ratification and other documents as provided for by law
Emperor of Japan
–
Emperor of Japan
Emperor of Japan
–
Imperial Standard
Emperor of Japan
–
The current empress,
Michiko
Emperor of Japan
–
The current crown princess,
Masako
7.
Son of Heaven
–
The Son of Heaven is a universal emperor who rules tianxia comprising all under heaven which translates from the ancient Chinese into English as ruler of the whole world. The title Son of Heaven comes from the Mandate of Heaven and they declared that Heaven had revoked the mandate from the Shang and given it to the Zhou in retaliation for Shang corruption and misrule. Heaven bestowed the mandate to whomever was best fit to rule, the title held the emperor responsible for the prosperity and security of his people through the threat of losing the mandate. The ancient Han Chinese imperial title of tianzi was later adopted by the Emperor of Japan during the Asuka period, Japan sent diplomatic missions to China, then under the rule of the Sui dynasty, forming cultural and commercial ties. The Yamato state modeled their government after the Confucian imperial bureaucracy, a mission in 607 delivered a message that greeted the Sui emperor by saying that the Son of Heaven in the land where the sun rises. To the Son of Heaven in the land where the sun sets, the Japanese title was less conditional than its Chinese counterpart. There was no divine mandate that punished the emperor for failing to rule justly, the right to rule of the Japanese emperor, descended from the sun goddess Amaterasu, was absolute. The Vietnamese title Thiên tử was more similar to the Chinese Son of Heaven, a divine mandate gave the Vietnamese emperor the right to rule, but it was based on his ability to govern and not his lineage. The Son of Heaven was often one of several titles adopted by East Asian monarchs, Emperor Taizong of Tang held the Chinese Son of Heaven title and the Central Asian title of Tengeri Qaghan, which he gained after defeating the Tujue. Japanese monarchs employed the title of tennō, a name that also appeals to the connection to Heaven. Tian / Shangdi Heaven worship All Under Heaven Emperor of China Tian Kehan Sinocentrism Celestial Empire Imperial Chinese tributary system Pax Sinica Beasley, the Japanese Experience, A Short History of Japan. The Evolution of Government in China, heritage of China, Contemporary Perspectives on Chinese Civilization. The Cambridge Illustrated History of China, Imperial Politics and Symbolics in Ancient Japan, The Tenmu Dynasty, 650–800. H. J. Van Derven, ed. Warfare in Chinese History, vietnam and the Chinese Model, A Comparative Study of Vietnamese and Chinese Government in the First Half of the Nineteenth Century
Son of Heaven
–
Son of Heaven was a title of the
Qianlong Emperor.
Son of Heaven
–
The
Emperor of Japan ruled as a divine descendant of the sun goddess
Amaterasu.
8.
Solar deity
–
A solar deity is a sky deity who represents the Sun, or an aspect of it, usually by its perceived power and strength. Solar deities and sun worship can be found throughout most of recorded history in various forms, the Sun is sometimes referred to by its Latin name Sol or by its Greek name Helios. The English word sun stems from Proto-Germanic *sunnǭ, the Neolithic concept of a solar barge is found in the later myths of ancient Egypt, with Ra and Horus. Predynasty Egyptian beliefs attribute Atum as the sun-god and Horus as a god of the sky, as the Old Kingdom theocracy gained power, early beliefs were incorporated with the expanding popularity of Ra and the Osiris-Horus mythology. Atum became Ra-Atum, the rays of the setting sun, Osiris became the divine heir to Atums power on Earth and passes his divine authority to his son Horus. Early Egyptian myths imply the sun is within the lioness, Sekhmet, at night and is reflected in her eyes, or that it is within the cow, Hathor, during the night, being reborn each morning as her son. Mesopotamian Shamash plays an important role during the Bronze Age, similarly, South American cultures have a tradition of Sun worship, as with the Incan Inti. Proto-Indo-European religion has a chariot, the sun as traversing the sky in a chariot. In Germanic mythology this is Sol, in Vedic Surya, and in Greek Helios, svarog is the Slavic solar deity, represented as a spirit of fire. During the Roman Empire, a festival of the birth of the Unconquered Sun was celebrated on the winter solstice—the rebirth of the sun—which occurred on December 25 of the Julian calendar. In late antiquity, the centrality of the sun in some Imperial religious systems suggest a form of a solar monotheism. The religious commemorations on December 25 were replaced under Christian domination of the Empire with the birthday of Christ, the Tiv people consider the Sun to be the son of the supreme being Awondo and the Moon Awondos daughter. The Barotse tribe believes that the Sun is inhabited by the sky god Nyambi, some Sara people also worship the sun. Even where the sun god is equated with the supreme being, the Ancient Egyptian god of creation, Amun is also believed to reside inside the sun. So is the Akan creator deity, Nyame and the Dogon deity of creation, also in Egypt, there was a religion that worshiped the sun directly, and was among the first monotheistic religions, Atenism. Sun worship was prevalent in ancient Egyptian religion, the earliest deities associated with the sun are all goddesses, Wadjet, Sekhmet, Hathor, Nut, Bast, Bat, and Menhit. First Hathor, and then Isis, give birth to and nurse Horus, Hathor the horned-cow is one of the 12 daughters of Ra, gifted with joy and is a wet-nurse to Horus. From at least the 4th Dynasty of Ancient Egypt, the sun was worshipped as the deity Re, and portrayed as a falcon headed god surmounted by the solar disk, and surrounded by a serpent
Solar deity
–
The
Trundholm sun chariot
Solar deity
–
Statue of
Hathor – Luxor Museum
Solar deity
–
A solar representation on an anthropomorphic stele dated from the time period between the
Copper Age and the
Early Bronze Age, discovered during an archaeological excavation on the Rocher des Doms,
Avignon.
Solar deity
–
Taiyang Shen, the Chinese solar deity
9.
Korean mythology
–
Korean mythology consists of national legends and folk-tales which come from all over the Korean Peninsula. The origin may be a blend of Korean shamanism, Buddhist, Chinese myths, Confucian and Taoist legends, the legends may also vary greatly by region, even within the country. For example, the people of Jejudo have a different lifestyle from that of the mainland. In Korean shamanism, animism was dominant as the source for religious life for the Korean people. With the arrival of Buddhism in the 3-4th century, the myths, Korean shamanism has a large influence on the Korean. It, too, has an influence on the myths. Early in Korean myth, often men were equated to birds and this often held true for later myths not based in Muism. Examples can be seen through the Samgungnyusa, where men often transformed into birds, for example, the early goddess, Yuhwa, was said to be the Yellow River nymph but Hae Mosu was said to be a sky god. In the tale about Suro, Suro was said to transform into a bird—as did his opponent and this is very consistent throughout the Three Kingdoms period as seen in the Samgungnyusa. Mountains were often also talked about being sacred, and often show up in myths, legends. Kings were often delivered to the top of mountains, gods came down to mountains, the cosmology of Korea has changed over time as new religions have been imported into the country and been slowly syncretized. Also, there are regional differences with the older mythology rather than the newer mythology when the country became united. It was not in a time, but out of the realm of time itself. Sanshin, Bonhyangshin, and generals were often worshipped as gods and took part in many myths, as well as many animals, particularly talking animals as in the legend of Ungnyeo Bear Woman, who was a bear who turned into a human. Despite this basic commonality, the religion and myths varied a lot by location, Hae Mosu, Jumong and Yuhwa were gods from Goguryeo, but Koenegitto, Grandmother Seolmundae, Koeulla, Puella and Yangeul were from Jeju island. Each kingdom and specific region may have had their own form of worship and this changed with the introduction of Buddhism, where Buddhism both adopted traditional practices and vice versa. This included the change of the afterlife, which gained a heaven, hell and these realms now ere called Iseung, Yongwangguk, and Jeoseung. Two other realms are mentioned, Okhwang, located in the sky
Korean mythology
Korean mythology
–
Moon goddess of
Goguryeo
Korean mythology
–
A shaman (baksu) holding a kut.
10.
Buddhism
–
Buddhism is a religion and dharma that encompasses a variety of traditions, beliefs and spiritual practices largely based on teachings attributed to the Buddha. Buddhism originated in India sometime between the 6th and 4th centuries BCE, from where it spread through much of Asia, two major extant branches of Buddhism are generally recognized by scholars, Theravada and Mahayana. Buddhism is the worlds fourth-largest religion, with over 500 million followers or 7% of the global population, Buddhist schools vary on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices. In Theravada the ultimate goal is the attainment of the state of Nirvana, achieved by practicing the Noble Eightfold Path, thus escaping what is seen as a cycle of suffering. Theravada has a following in Sri Lanka and Southeast Asia. Mahayana, which includes the traditions of Pure Land, Zen, Nichiren Buddhism, Shingon, rather than Nirvana, Mahayana instead aspires to Buddhahood via the bodhisattva path, a state wherein one remains in the cycle of rebirth to help other beings reach awakening. Vajrayana, a body of teachings attributed to Indian siddhas, may be viewed as a branch or merely a part of Mahayana. Tibetan Buddhism, which preserves the Vajrayana teachings of eighth century India, is practiced in regions surrounding the Himalayas, Tibetan Buddhism aspires to Buddhahood or rainbow body. Buddhism is an Indian religion attributed to the teachings of Buddha, the details of Buddhas life are mentioned in many early Buddhist texts but are inconsistent, his social background and life details are difficult to prove, the precise dates uncertain. Some hagiographic legends state that his father was a king named Suddhodana, his mother queen Maya, and he was born in Lumbini gardens. Some of the stories about Buddha, his life, his teachings, Buddha was moved by the innate suffering of humanity. He meditated on this alone for a period of time, in various ways including asceticism, on the nature of suffering. He famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya in Gangetic plains region of South Asia. He reached enlightenment, discovering what Buddhists call the Middle Way, as an enlightened being, he attracted followers and founded a Sangha. Now, as the Buddha, he spent the rest of his teaching the Dharma he had discovered. Dukkha is a concept of Buddhism and part of its Four Noble Truths doctrine. It can be translated as incapable of satisfying, the unsatisfactory nature, the Four Truths express the basic orientation of Buddhism, we crave and cling to impermanent states and things, which is dukkha, incapable of satisfying and painful. This keeps us caught in saṃsāra, the cycle of repeated rebirth, dukkha
Buddhism
–
Standing Buddha statue at the
Tokyo National Museum. One of the earliest known representations of the
Buddha, 1st–2nd century CE.
Buddhism
–
The Dharmachakra
Buddhism
–
Relic depicting Gautama leaving home. The Great Departure, c.1–2nd century. (
Musée Guimet)
Buddhism
–
Ascetic
Gautama with his five companions, who later comprised the first
Sangha. (Painting in
Laotian temple)
11.
Taoism
–
Taoism, also known as Daoism, is a religious or philosophical tradition of Chinese origin which emphasizes living in harmony with the Tao. The Tao is an idea in most Chinese philosophical schools, in Taoism, however. Taoism differs from Confucianism by not emphasizing rigid rituals and social order, the Tao Te Ching, a compact book containing teachings attributed to Laozi, is widely considered the keystone work of the Taoist tradition, together with the later writings of Zhuangzi. By the Han dynasty, the sources of Taoism had coalesced into a coherent tradition of religious organizations. In earlier ancient China, Taoists were thought of as hermits or recluses who did not participate in political life, Zhuangzi was the best known of these, and it is significant that he lived in the south, where he was part of local Chinese shamanic traditions. Women shamans played an important role in this tradition, which was strong in the southern state of Chu. Early Taoist movements developed their own institution in contrast to shamanism, shamans revealed basic texts of Taoism from early times down to at least the 20th century. Institutional orders of Taoism evolved in various strains that in recent times are conventionally grouped into two main branches, Quanzhen Taoism and Zhengyi Taoism. After Laozi and Zhuangzi, the literature of Taoism grew steadily and was compiled in form of a canon—the Daozang—which was published at the behest of the emperor, throughout Chinese history, Taoism was nominated several times as a state religion. After the 17th century, however, it fell from favor, Chinese alchemy, Chinese astrology, Chan Buddhism, several martial arts, traditional Chinese medicine, feng shui, and many styles of qigong have been intertwined with Taoism throughout history. Beyond China, Taoism also had influence on surrounding societies in Asia, Taoism also has a presence in Hong Kong, Macau, and in Southeast Asia. English speakers continue to debate the preferred romanization of the words Daoism and Taoism, the root Chinese word 道 way, path is romanized tao in the older Wade–Giles system and dào in the modern Pinyin system. In linguistic terminology, English Taoism/Daoism is formed from the Chinese loanword tao/dao 道 way, route, principle and the native suffix -ism. The debate over Taoism vs. Daoism involves sinology, phonemes, loanwords, Daoism is pronounced /ˈdaʊ. ɪzəm/, but English speakers disagree whether Taoism should be /ˈdaʊ. ɪzəm/ or /ˈtaʊ. ɪzəm/. In theory, both Wade–Giles tao and Pinyin dao are articulated identically, as are Taoism and Daoism, an investment book titled The Tao Jones Averages illustrates this /daʊ/ pronunciations widespread familiarity. In speech, Tao and Taoism are often pronounced /ˈtaʊ/ and ˈtaʊ. ɪzəm/, lexicography shows American and British English differences in pronouncing Taoism. Taoist philosophy or Taology, or the mystical aspect — The philosophical doctrines based on the texts of the I Ching, the Tao Te Ching and these texts were linked together as Taoist philosophy during the early Han Dynasty, but notably not before. It is unlikely that Zhuangzi was familiar with the text of the Daodejing, however, the discussed distinction is rejected by the majority of Western and Japanese scholars
Taoism
–
Taoist rite at the Qingyanggong (Green Goat Temple) in
Chengdu
Taoism
–
Gates of the Chunyang
gong in
Datong,
Shanxi. It's a temple dedicated to
Lü Dongbin.
Taoism
–
A
daoshi (Taoist priest) in
Macau.
Taoism
–
Jintai
guan (金台观) in
Baoji,
Shaanxi.
12.
Susanoo
–
Susanoo, also known as Takehaya Susanoo-no-Mikoto and Kumano Ketsumiko no kami at Kumano shrine, is the Shinto god of the sea and storms. He is also considered to be ruler of Neno-Katasu-Kuni, in Japanese mythology, Susanoo, the powerful storm god of Summer, is the brother of Amaterasu, the goddess of the Sun, and of Tsukuyomi, the god of the Moon. All three were born from Izanagi, when he washed his face clean of the pollutants of Yomi, Amaterasu was born when Izanagi washed out his left eye, Tsukuyomi was born from the washing of the right eye, and Susanoo from the washing of the nose. Susanoo used Totsuka-no-Tsurugi as his weapon, the oldest sources for Susanoo myths are the ca.712 CE Kojiki and ca.720 CE Nihon Shoki. They tell of a rivalry between Susanoo and his sister. When he was to leave Heaven by orders of Izanagi, he went to bid his sister goodbye, Amaterasu was suspicious, but when Susanoo proposed a challenge to prove his sincerity, she accepted. Each of them took an object of the others and from it birthed gods, Amaterasu birthed three women from Susanoos Totsuka-no-Tsurugi while he birthed five men from her necklace. Claiming the gods were hers because they were born of her necklace, the two were content for a time, but Susanoo, the Storm God, became restless. In a fit of rage, he destroyed his sisters rice fields, hurled a flayed pony at her loom, Amaterasu, who was in fury and grief, hid inside the Ama-no-Iwato, thus effectively hiding the sun for a long period of time. Though she was persuaded to leave the cave, Susano-o was punished by being banished from Heaven, the Nihon Shoki, here translated by William George Aston in Nihongi, gives the most detailed account of Susanoo and Amaterasu slaying Yamata no Orochi. At this time he heard a sound of weeping at the head-waters of the river and he found there an old man and an old woman. Between them was set a young girl, whom they were caressing and lamenting over, Susanoo no Mikoto asked them, saying, -Who are ye, and why do ye lament thus. The answer was, -I am an Earthly Deity, and my name is Ashi-nadzuchi and this girl is our daughter, and her name is Kushi-nada-hime. The reason of our weeping is that formerly we had eight children, but they have been devoured year after year by an eight-forked serpent and now the time approaches for this girl to be devoured. There is no means of escape for her, and therefore do we grieve. ”Sosa no wo no Mikoto said, If that is so and he replied, and said, I will comply with thy behest and give her to thee. Therefore Sosa no wo no Mikoto on the spot changed Kushi-nada-hime into a many-toothed close-comb which he stuck in the august knot of his hair. Then he made Ashi-nadzuchi and Te-nadzuchi to brew sake, to make eight cupboards, in each of them to set a tub filled with sake. When the time came, the serpent actually appeared and it had an eight-forked head and an eight-forked tail, its eyes were red, like the winter-cherry, and on its back firs and cypresses were growing
Susanoo
–
Susano’o slaying the Yamata no Orochi, by
Utagawa Kuniyoshi
Susanoo
–
Susanoo slaying the Yamata no Orochi, by
Kuniteru
Susanoo
–
Mythic texts
13.
Tsukuyomi
–
Tsukuyomi-no-Mikoto or Tsukiyomi, is the moon god in Shinto and Japanese mythology. The -no-mikoto ending is an honorific suffix for the names of gods, of similar meaning to the grand, the great. The name Tsukuyomi is a compound of the Old Japanese words tsuku, the Nihon Shoki mentions this name spelled as Tsukuyumi, but this yumi is likely a variation in pronunciation of yomi. An alternate interpretation is that his name is a combination of tsukiyo, unlike the myths of ancient Greece or Rome, the Japanese moon deity is male. This is clear in the earliest mentions in sources such as the Kojiki and the Manyōshū, Tsukuyomi was born when he washed out of Izanagis right eye. However, in a story, Tsukuyomi was born from a mirror made of white copper in Izanagis right hand. After climbing a ladder, Tsukuyomi lived in the heavens, also known as Takamagahara, with his sister Amaterasu Ōmikami, the sun goddess. Tsukuyomi angered Amaterasu when he killed Uke Mochi, the goddess of food, Amaterasu once sent Tsukuyomi to represent her at a feast presented by Uke Mochi. The goddess created the food by turning to the ocean and spitting out a fish, then facing a forest and spitting out game, and finally turning to a rice paddy and coughing up a bowl of rice. Tsukuyomi was utterly disgusted by the fact that, although it looked exquisite, the meal was made in a disgusting manner, and so he killed her. Soon, Amaterasu learned what happened and she was so angry that she refused to look at Tsukuyomi again. This is the reason that day and night are never together, in later versions of this myth, Uke Mochi is killed by Susanoo instead. Media related to Tsukuyomi-no-Mikoto at Wikimedia Commons
Tsukuyomi
–
A shrine to Tsukuyomi-no-Mikoto in Kyoto
Tsukuyomi
–
A painting completed in 1998, depicting the descent to earth of the
Shintō moon god Tsukuyomi.
Tsukuyomi
–
Mythic texts
14.
Moon
–
The Moon is an astronomical body that orbits planet Earth, being Earths only permanent natural satellite. It is the fifth-largest natural satellite in the Solar System, following Jupiters satellite Io, the Moon is second-densest satellite among those whose densities are known. The average distance of the Moon from the Earth is 384,400 km, the Moon is thought to have formed about 4.51 billion years ago, not long after Earth. It is the second-brightest regularly visible celestial object in Earths sky, after the Sun and its surface is actually dark, although compared to the night sky it appears very bright, with a reflectance just slightly higher than that of worn asphalt. Its prominence in the sky and its cycle of phases have made the Moon an important cultural influence since ancient times on language, calendars, art. The Moons gravitational influence produces the ocean tides, body tides, and this matching of apparent visual size will not continue in the far future. The Moons linear distance from Earth is currently increasing at a rate of 3.82 ±0.07 centimetres per year, since the Apollo 17 mission in 1972, the Moon has been visited only by uncrewed spacecraft. The usual English proper name for Earths natural satellite is the Moon, the noun moon is derived from moone, which developed from mone, which is derived from Old English mōna, which ultimately stems from Proto-Germanic *mǣnōn, like all Germanic language cognates. Occasionally, the name Luna is used, in literature, especially science fiction, Luna is used to distinguish it from other moons, while in poetry, the name has been used to denote personification of our moon. The principal modern English adjective pertaining to the Moon is lunar, a less common adjective is selenic, derived from the Ancient Greek Selene, from which is derived the prefix seleno-. Both the Greek Selene and the Roman goddess Diana were alternatively called Cynthia, the names Luna, Cynthia, and Selene are reflected in terminology for lunar orbits in words such as apolune, pericynthion, and selenocentric. The name Diana is connected to dies meaning day, several mechanisms have been proposed for the Moons formation 4.51 billion years ago, and some 60 million years after the origin of the Solar System. These hypotheses also cannot account for the angular momentum of the Earth–Moon system. This hypothesis, although not perfect, perhaps best explains the evidence, eighteen months prior to an October 1984 conference on lunar origins, Bill Hartmann, Roger Phillips, and Jeff Taylor challenged fellow lunar scientists, You have eighteen months. Go back to your Apollo data, go back to computer, do whatever you have to. Dont come to our conference unless you have something to say about the Moons birth, at the 1984 conference at Kona, Hawaii, the giant impact hypothesis emerged as the most popular. Afterward there were only two groups, the giant impact camp and the agnostics. Giant impacts are thought to have been common in the early Solar System, computer simulations of a giant impact have produced results that are consistent with the mass of the lunar core and the present angular momentum of the Earth–Moon system
Moon
–
Full moon as seen from Earth's
northern hemisphere
Moon
–
The Moon, tinted reddish, during a
lunar eclipse
Moon
–
Near side of the Moon
Moon
–
Far side of the Moon
15.
Izanagi
–
Izanagi is a deity born of the seven divine generations in Japanese mythology and Shinto, and his name in the Kojiki is roughly translated to as he-who-invites or Izanagi-no-mikoto. He is also known as Izanagi-no-Okami and he with his spouse and younger sister Izanami gave birth to the many islands of Japan, and begat numerous deities of Shintoism. But she died giving birth to the fire-god Kagu-tsuchi. Izanagi executed the fire god with the ten-grasp sword, afterwards, he paid his wife a visit in Yomi-no-kuni in the hopes of retrieving her. But she had partaken of food cooked in the furnace of the Underworld, Izanagi betrayed his promise not to look at her, and lit up a fire, only to behold her in her monstrous and hellish state. To avenge her shame, she dispatched the lightning god Yakusa no ikazuchi no kami, Izanagi escaped, but the goddess declared to kill a thousand of his people every day. Izanagi retorted that a thousand and five hundred will be every day. In the cleansing rite after his return, he beget Amaterasu from his eye, Tsukuyomi from his right eye. There is also an odd resemblance to the myth of Adam and Eve, while one of Chinas Four Great Folktales, Baishe Zhuan, Izanagi Boom, a period of high economic growth in Japan in the second half of the 1960s. The name of this deity appears incorrectly spelled as Izagi in Puccinis opera Madama Butterfly, Izanagi, Izanami, Amaterasu, Tsukuyomi and Susanoo are various eye techniques of the Uchiha clan in the Japanese manga Naruto. Izanagi being a technique that can undo a path, in exchange of an eye, Izanami traps a target in an infinite loop, in exchange of an eye. Amaterasu is a flame technique. Tsukuyomi is a technique and Susanoo is an armored entity that acts as the eye holders armor. Izanagi is also the name of a character in the anime Mai-HiME, Izanagi is a Monster Card in the popular Trading Card Game, Yugioh. In the anime Darker than BLACK season 2, Izanagi is referenced multiple times, Izanagi, Izanami, Amaterasu, Tsukuyomi and Susanoo appear as characters in the video game Ōkami. Izanagi is also manifested as a persona for the protagonist in the popular Japanese role playing game, Shin Megami Tensei, Izanagi, Izanami, Amaterasu, Tsukuyomi and Susanoo appear as characters in the video game Puzzle and Dragons. In Nurarihyon no Mago, Sennen Makyou, Kanzen naru fusei, Izanagi is a used by Awashima. Izanagi is a name of a corporation appearing in the Unreal series, Izanagi is also a card from the Kojiki series
Izanagi
–
Searching the Seas with the
Tenkei (天瓊を以て滄海を探るの図, Tenkei o motte sōkai o saguru no zu
?). Painting by Kobayashi Eitaku, 1880-90 (MFA, Boston). Izanagi with spear
Amenonuhoko to the right, Izanami to the left.
Izanagi
–
Mythic texts
Izanagi
16.
Yomi
–
Yomi or Yomi-no-kuni is the Japanese word for the land of the dead. According to Shinto mythology as related in Kojiki, this is where the dead go after life, once one has eaten at the hearth of Yomi it is impossible to return to the land of the living. Yomi is comparable to Hades or Sheol and is most commonly known for Izanamis retreat to that place after her death, Izanagi followed her there and upon his return he washed himself, creating Amaterasu, Susanoo, and Tsukuyomi-no-Mikoto in the process. Many scholars believe that the image of Yomi was derived from ancient Japanese tombs in which corpses were left for some time to decompose, Yomi has also often been associated with the mythological realm of Ne-no-Kuni, also known as Ne-no-Katasukuni, perhaps the latter was meant to be underwater. Yomi is ruled over by Izanami no Mikoto, the Grand Deity of Yomi, upon his return to Ashihara-no-Nakatsukuni, Izanagi noted that Yomi is a polluted land. This opinion reflects the traditional Shinto association between death and pollution, later Susanoo takes this position over. Some Japanese Christian texts use 黄泉 to refer to what is called Hell in the English versions, harrowing of Hell Ono, Sokyo, Shinto, The Kami Way, Charles E. Tuttle Company, Tokyo 1992, ISBN 4-8053-0189-9 眞言引導要集便蒙
Yomi
–
Yomotsu Hirasaka in
Higashiizumo,
Shimane Prefecture
Yomi
–
Mythic texts
Yomi
Yomi
–
Mictlan
17.
Izanami
–
In Japanese mythology, Izanami-no-Mikoto is a goddess of both creation and death, as well as the former wife of the god Izanagi-no-Mikoto. She is also referred to as Izanami-no-kami, the first gods Kunitokotachi and Amenominakanushi summoned two divine beings into existence, the male Izanagi and the female Izanami, and charged them with creating the first land. To help them do this, Izanagi and Izanami were given a spear decorated with jewels, the two deities then went to the bridge between heaven and earth, Ame-no-ukihashi, and churned the sea below with the spear. When drops of salty water fell from the spear, Onogoroshima was created and they descended from the bridge of heaven and made their home on the island. Eventually they wished to be mated, so built a pillar called Ame-no-mihashira. Izanagi and Izanami circled the pillar in opposite directions and, when they met on the other side, Izanagi did not think that this was proper, but they mated anyhow. They had two children, Hiruko and Awashima, but they were born deformed and were not considered deities and they put the children into a boat and set them out to sea, then petitioned the other gods for an answer as to what they did wrong. They were told that the male deity should have spoken first in greeting during the marriage ceremony, so Izanagi and Izanami went around the pillar again, this time Izanagi speaking first when they met, and their marriage was finally successful. They bore six more islands and many deities, Izanami died giving birth to the child Kagu-Tsuchi or Ho-Masubi. She was then buried on Mt. Hiba, at the border of the old provinces of Izumo and Hōki, Izanagi was so angry at the death of his wife that he killed the newborn child, thereby creating dozens of deities. The Kojiki talks of the death of Izanami and her tomb and it implies that Izanami transferred her soul to an animal and a human before her death, but does not state whether or not Izanami had incarnations. Izanagi-no-Mikoto lamented the death of Izanami-no-Mikoto and undertook a journey to Yomi and he searched for Izanami-no-Mikoto and found her. At first, Izanagi-no-Mikoto could not see her for the shadows hid her appearance and he asked her to return with him. Izanami-no-Mikoto informed Izanagi-no-Mikoto that he was too late and she had already eaten the food of the underworld and was now one with the land of the dead. She could no longer return to the living but would go and try, the news shocked Izanagi-no-Mikoto, but he refused to leave her in Yomi. While Izanami-no-Mikoto was sleeping, he took the comb that bound his long hair, under the sudden burst of light, he saw the horrid form of the once beautiful and graceful Izanami-no-Mikoto. She was now a form of flesh with maggots and foul creatures running over her ravaged body. Crying out loud, Izanagi-no-Mikoto could no longer control his fear and started to run, intending to return to the living, Izanami-no-Mikoto woke up, shrieking and indignant, and chased after him
Izanami
–
Searching the Seas with the
Tenkei (天瓊を以て滄海を探るの図, Tenkei o motte sōkai o saguru no zu
?). Painting by Kobayashi Eitaku, 1880-90 (MFA, Boston). Izanagi to the right, Izanami to the left.
Izanami
–
Mythic texts
Izanami
18.
Uke Mochi
–
Uke Mochi is a goddess of food in the Shinto religion of Japan. Tsukuyomi was so disgusted he killed her, even her dead body produced food, millet, rice, and beans sprang forth. The goddess is also called Ōgetsuhime-no-kami. Uke Mochi is also the wife of Inari in some legends and in others is herself Inari
Uke Mochi
–
Mythic texts
Uke Mochi
19.
Takama-ga-hara
–
Takama-ga-hara is a place in Japanese mythology. In Shinto, Takama-ga-hara is the place of the kami. It is believed to be connected to the Earth by the bridge Ama-no uki-hashi, in Shinto, ame is a lofty, sacred world, the home of the amatsukami. Some scholars have attempted to explain the myth of descent of the gods from the Takama-ga-hara as an allegory of the migration of peoples, however, it is likely to have referred from the beginning to a higher world in a religious sense. A Shinto myth explains that at the time of creation, light, heavy, turbid elements branched off to become earth. Ame became the home of the amatsukami or gods of heaven, the amatsukami are said to have descended from heaven to pacify and perfect this world). Guide in Takamagahara historic site Ono, Sokyo, Shinto, The Kami Way, Charles E
Takama-ga-hara
–
Mythic texts
Takama-ga-hara
20.
Flayed
–
Flaying, also known colloquially as skinning, was a method of slow and painful execution in which skin is removed from the body. Generally, an attempt is made to keep the removed portion of skin intact, a dead animal may be flayed when preparing it to be used as human food, or for its hide or fur. This is more commonly called skinning, Flaying of humans is used as a method of torture or execution, depending on how much of the skin is removed. This is often referred to as flaying alive, dermatologist Ernst G. Hypothermia is possible, as skin is essential for maintaining a persons body temperature, as it provides a persons natural insulation. Ernst G. Jung, in his Kleine Kulturgeschichte der Haut, already from the times of Ashurnasirpal II, the practice is displayed and commemorated in both carvings and official royal edicts. The carvings show that the actual flaying process might begin at various places on the body, such as at the crus, the thighs, or the buttocks. In their royal edicts, the Neo-Assyrian kings seem to gloat over the fate they imposed upon their captives. I let the leaders of the cities be flayed. The captives I have killed by the sword and flung on the dung heap, the Rassam Cylinder, in the British Museum demonstrates this. Their corpses they hung on stakes, they stripped off their skins, the Aztecs of Mexico flayed victims of ritual human sacrifice, generally after death. There are numerous reports of Native Americans flaying captives, seeking to keep them alive, searing or cutting the flesh from the body was sometimes used as part of the public execution of traitors in medieval Europe. A similar mode of execution was used as late as the early 18th century in France, one episode is graphically recounted in the opening chapter of Michel Foucaults Discipline. In 1303, the Treasury of Westminster Abbey was robbed while holding a large sum of money belonging to King Edward I, after arrest and interrogation of 48 monks, three of them, including the subprior and sacrist, were found guilty of the robbery and flayed. Their skin was attached to three doors as a warning against robbers of Church and State, the Copford church in Essex, England has been found to have human skin attached to a door. In Chinese history, Sun Hao, Fu Sheng and Gao Heng were known for removing skin from peoples faces, the Hongwu Emperor flayed many servants, officials and rebels. In 1396 he ordered the flaying of 5000 women, hai Rui suggested that his emperor flay corrupt officials. The Zhengde Emperor flayed six rebels, and Zhang Xianzhong also flayed many people, lu Xun said the Ming Dynasty was begun and ended by flaying. In Greek mythology, Marsyas, a satyr, was flayed alive for daring to challenge Apollo, also according to Greek mythology, Aloeus is said to have had his wife flayed alive
Flayed
–
Assyrians flaying their prisoners alive
Flayed
–
Apollo flaying Marsyas by Antonio Corradini (1658-1752),
Victoria and Albert Museum,
London
21.
Ama-no-Iwato
–
Ama-no-Iwato literally means The cave of the sun goddess or heavenly rock cave. In Japanese mythology as related in the Kojiki, the bad behavior of Susanoo, the land was thus deprived of light. In order to get Amaterasu out of the cave the other gods called Yao-yorozu-no-kami threw a party outside with wisdom of Omoikane, the goddess Ame-no-Uzume-no-Mikoto performed a lewd dance, eliciting much laughter. Amaterasu grew curious about the source of mirth and peeked out of the cave entrance. She became fascinated by her own reflection in the Yata no Kagami mirror which the gods had crafted and hung before the cave for that purpose. Ame-no-tajikarao then forced the cave open and the world was bathed in light once again, as Amaterasu stepped out of the cave a holy seal was applied to it so that she could never go back into hiding
Ama-no-Iwato
–
The
Takamagahara pantheon is thought to have gathered and discussed how to get Amaterasu out of the cave at this riverside, 天安河原 (Ama no Yasugawara
?), at
Amanoiwato-jinja in
Takachiho,
Miyazaki Prefecture.
Ama-no-Iwato
–
Mythic texts
Ama-no-Iwato
22.
Kusanagi-no-Tsurugi
–
Kusanagi-no-Tsurugi is a legendary Japanese sword and one of three Imperial Regalia of Japan. It was originally called Ame-no-Murakumo-no-Tsurugi, but its name was changed to the more popular Kusanagi-no-Tsurugi. In folklore the sword represents the virtue of valor, the history of the Kusanagi-no-Tsurugi extends into legend. According to Kojiki, the god Susanoo encountered a family of kunitsukami headed by Ashinazuchi in Izumo Province. Susanoo investigated the creature, and after an encounter he returned with a plan to defeat it. In return, he asked for Kushinada-himes hand in marriage, which was agreed, transforming her temporarily into a comb to have her company during battle, he detailed his plan into steps. He instructed the preparation of eight vats of sake to be put on individual platforms positioned behind a fence with eight gates, the monster took the bait and put one of its heads through each gate. With this distraction, Susanoo attacked and slew the beast and he chopped off each head and then proceeded to the tails. In the fourth tail, he discovered a great sword inside the body of the serpent which he called Ame-no-Murakumo-no-Tsurugi and these gifts came in handy when Yamato Takeru was lured onto an open grassland during a hunting expedition by a treacherous warlord. The lord had fiery arrows loosed to ignite the grass and trap Yamato Takeru in the field so that he would burn to death and he also killed the warriors horse to prevent his escape. In triumph, Yamato Takeru renamed the sword Kusanagi-no-Tsurugi to commemorate his narrow escape, eventually, Yamato Takeru married and later fell in battle with a monster, after ignoring his wifes advice to take the sword with him. Although the sword is mentioned in the Kojiki, this book is a collection of Japanese myths and is not considered an historical document, the first reliable historical mention of the sword is in the Nihonshoki. In the Nihonshoki, the Kusanagi was removed from the Imperial palace in 688, along with the jewel and the mirror, it is one of the three Imperial Regalia of Japan, the sword representing the virtue of valor. Kusanagi is allegedly kept at Atsuta Shrine but is not available for public display, per his account, a stone box was inside a wooden box of length 150 cm, with red clay stuffed into the gap between them. Inside the stone box was a log of a camphor tree, acting as another box. Above that was placed a sword, red clay was also stuffed between the stone box and the camphor tree box. The sword was about 82 cm long and its blade resembled a calamus leaf. The middle of the sword had a thickness from the grip about 18cm with an appearance like a fish spine, the sword was fashioned in a white metallic color, and well maintained
Kusanagi-no-Tsurugi
Kusanagi-no-Tsurugi
–
Atsuta Shrine in
Nagoya dates back to c. 100 CE [
citation needed] and houses the Kusanagi sword
Kusanagi-no-Tsurugi
–
Real
23.
Yata no Kagami
–
Yata no Kagami is a sacred bronze mirror that is part of the Imperial Regalia of Japan. It is said to be housed in Ise Grand Shrine in Mie Prefecture, Japan, the Yata no Kagami represents wisdom or honesty, depending on the source. Its name literally means The Eight Hand Mirror, a reference to its octagonal shape, mirrors in ancient Japan represented truth because they merely reflected what was shown, and were a source of much mystique and reverence. Japanese folklore is rich in stories of life before mirrors were commonplace, in the Japanese mythology this mirror was forged by the deity Ishikoridome, it and the Yasakani no magatama were hung from a tree to lure out Amaterasu from a cave. They were given to Amaterasus grandson, Ninigi-no-Mikoto, when he went to pacify Japan along with the sword Kusanagi, from there, the treasures passed into the hands of the Imperial House of Japan. In the year 1040, the compartment which contained the Sacred Mirror was burned in a fire. Whether that mirror was irrevocably lost or not, it is said to be housed today in Ise Grand Shrine, shinju-kyo Ise Jingus page on the Yata no Kagami
Yata no Kagami
–
Artist's impression of the Imperial Regalia of Japan
24.
Magatama
–
Magatama, less frequently, are curved, comma-shaped beads that appeared in prehistoric Japan from the Final Jōmon period through the Kofun period, approximately ca.1,000 BC to the 6th century AD. The beads, also described as jewels, were made of stone and earthen materials in the early period. Magatama originally served as decorative jewelry, but by the end of the Kofun period functioned as ceremonial, archaeological evidence suggests that magatama were produced in specific areas of Japan and were widely dispersed throughout the Japanese archipelago via trade routes. They lack the uniformity of design found in magatama produced in later periods, Magatama from the Jōmon period were irregularly shaped, lacked continuity in form from region to region, and have been called Stone Age magatama for this reason. Magatama are thought to be an imitation of the teeth of animals, pierced with a hole. These resemble magatama, but more recent scholarship indicates that these early Jōmon may have simply had a decorative function, Magatama in the Jōmon period appear to have moved from the purely decorative to having a status and ceremonial function by the end of the period. A middle Jōmon exchange network may have existed, whereby magatama were produced in regions where materials for their manufacture were readily plentiful, examples of magatama from the Jōmon period have been discovered in large numbers at the Kamegaoka site in Tsugaru, Aomori Prefecture. The Kamegaoka remains are among the largest known Jōmon settlement in Japan, remains from the Karekawa site can be seen at the Karekawa Achaeogical Museum in Hachinohe. Numerous magatama at the site, Bungo-ōno, Ōita Prefecture, Kyūshū show signs of being used for ceremonial, rather than decorative. The Sannai-Maruyama site, excavated 1992 in Aomori, Aomori Prefecture, Magatama in the Yayoi period, ca.300 BC to AD300, are notably different from Jōmon-period magatama. The jewels moved from a primitive, non-standard form towards more polished, the technology to cut large gemstones and polish jewels notably advanced in the Yayoi period. Refined materials such as jadeite, serpentinite, and glass replaced the less sophisticated materials of the Jōmon period, Yayoi period magatama are noted for their reverse C-shaped form, which by the end of the period became an almost squared shape. From the Yayoi period on magatama uniformly feature a bored hole that allowed the jewels to be held on a string, the Yayoi period is marked by specific centers specializing in magatama and the widespread trade of magatama. The period is marked by the formation of power centers that came to be individual states, the development of weapons increased in this period to protect increasingly developed rice fields and fishing rights. Trade greatly increased in this period, as did the specialization of production of certain items, Magatama producing areas exchanged their product with other products, specifically rice, leading to the widespread distribution of magatama across Japan. Magatama were commonly used to create necklaces and bracelets worn on the wrists or ankles, the necklace was typically constructed of jadeite magatama separated by cylindrical bored-holed pieces of jasper. Small beads of glass are also not uncommon on the necklace. The bracelet was also used shells from the coastal areas of Shikoku and the Inland Sea, wood
Magatama
–
Agate magatama, Kobe Archaeology Center (神戸市埋蔵文化財センター, Kōbeshi Maizō Bunkazai Sentā
?)
Magatama
–
Museum housing artifacts of magatama production, Tamatsukuri Inari Shrine, Osaka
Magatama
–
Necklace of jade magatama from a Japanese burial
Magatama
–
Magatamas in Kofun period
25.
Kusanagi
–
Kusanagi-no-Tsurugi is a legendary Japanese sword and one of three Imperial Regalia of Japan. It was originally called Ame-no-Murakumo-no-Tsurugi, but its name was changed to the more popular Kusanagi-no-Tsurugi. In folklore the sword represents the virtue of valor, the history of the Kusanagi-no-Tsurugi extends into legend. According to Kojiki, the god Susanoo encountered a family of kunitsukami headed by Ashinazuchi in Izumo Province. Susanoo investigated the creature, and after an encounter he returned with a plan to defeat it. In return, he asked for Kushinada-himes hand in marriage, which was agreed, transforming her temporarily into a comb to have her company during battle, he detailed his plan into steps. He instructed the preparation of eight vats of sake to be put on individual platforms positioned behind a fence with eight gates, the monster took the bait and put one of its heads through each gate. With this distraction, Susanoo attacked and slew the beast and he chopped off each head and then proceeded to the tails. In the fourth tail, he discovered a great sword inside the body of the serpent which he called Ame-no-Murakumo-no-Tsurugi and these gifts came in handy when Yamato Takeru was lured onto an open grassland during a hunting expedition by a treacherous warlord. The lord had fiery arrows loosed to ignite the grass and trap Yamato Takeru in the field so that he would burn to death and he also killed the warriors horse to prevent his escape. In triumph, Yamato Takeru renamed the sword Kusanagi-no-Tsurugi to commemorate his narrow escape, eventually, Yamato Takeru married and later fell in battle with a monster, after ignoring his wifes advice to take the sword with him. Although the sword is mentioned in the Kojiki, this book is a collection of Japanese myths and is not considered an historical document, the first reliable historical mention of the sword is in the Nihonshoki. In the Nihonshoki, the Kusanagi was removed from the Imperial palace in 688, along with the jewel and the mirror, it is one of the three Imperial Regalia of Japan, the sword representing the virtue of valor. Kusanagi is allegedly kept at Atsuta Shrine but is not available for public display, per his account, a stone box was inside a wooden box of length 150 cm, with red clay stuffed into the gap between them. Inside the stone box was a log of a camphor tree, acting as another box. Above that was placed a sword, red clay was also stuffed between the stone box and the camphor tree box. The sword was about 82 cm long and its blade resembled a calamus leaf. The middle of the sword had a thickness from the grip about 18cm with an appearance like a fish spine, the sword was fashioned in a white metallic color, and well maintained
Kusanagi
Kusanagi
–
Atsuta Shrine in
Nagoya dates back to c. 100 CE [
citation needed] and houses the Kusanagi sword
Kusanagi
–
Real
26.
Imperial Regalia of Japan
–
The Imperial Regalia of Japan, also known as the Three Sacred Treasures of Japan, consist of the sword Kusanagi, the mirror Yata no Kagami, and the jewel Yasakani no Magatama. The regalia represent the three virtues, valor, wisdom, and benevolence. Since 690, the presentation of items to the Emperor by the priests at the shrine has been a central element of the enthronement ceremony. This ceremony is not public, and these items are by tradition seen only by the Emperor, because of this, no known photographs or drawings exist. Two of the three treasures were last seen during the accession and enthronement of Emperor Akihito in 1989 and 1993 and these treasures were eventually said to be passed down to Emperor Jimmu, who was the first Emperor of Japan and was also Ninigis great-grandson. Traditionally, they were a symbol of the divinity as a descendant of Amaterasu. Susanoo later presented the sword Kusanagi to Amaterasu as a token of apology, he had obtained it from the body of an eight-headed serpent, Yamata no Orochi. At the conclusion of the Genpei War in 1185, the eight year-old Emperor Antoku and they were present when the Taira were defeated by the rival Minamoto clan at the Battle of Dan-no-ura, which was fought on boats in the shallow Kanmon Straits. The child-emperors grandmother threw herself, the boy, the sword, the mirror was recovered, but according to the main account of the battle, a Minamato soldier who tried to force open the box containing it was struck blind. The jewel was recovered shortly afterwards by divers, but the sword was lost, Regalia Chrysanthemum Throne Imperial House of Japan Japanese mythology National seals of Japan Order of the Sacred Treasure Shinto
Imperial Regalia of Japan
27.
Ise Shrine
–
The Ise Grand Shrine, located in the city of Ise, Mie Prefecture of Japan, is a Shinto shrine dedicated to the sun goddess Amaterasu. Officially known simply as Jingū, Ise Jingū is a complex composed of a large number of Shinto shrines centered on two main shrines, Naikū and Gekū. The Inner Shrine, Naikū, is located in the town of Uji-tachi, south of central Ise, and is dedicated to the worship of Amaterasu, the shrine buildings are made of solid cypress wood and use no nails but instead joined wood. The Outer Shrine, Gekū, is located six kilometers from Naikū and dedicated to Toyouke-Ōmikami. Besides Naikū and Gekū, there are an additional 123 Shinto shrines in Ise City, purportedly the home of the Sacred Mirror, the shrine is one of Shintos holiest and most important sites. Access to both sites is limited, with the common public not allowed beyond sight of the thatched roofs of the central structures. However, tourists are free to roam the forest, including its ornamental walkways, during the Edo period, it is estimated that one out of ten Japanese conducted an Okage Mai-Ri pilgrimage to the shrine. Accordingly, pilgrimage to the shrine flourished in both commercial and religious frequency, because the shrine is considered sanctuary, no security checkpoints were conducted, as it was considered sacrilege by the faithful. The two main shrines of Ise are joined by a road that passes through the old entertainment district of Furuichi. The chief priest or priestess of Ise Shrine must come from the Imperial House of Japan and is responsible for watching over the Shrine, the current high priestess of the shrine is Atsuko Ikeda, assisted by former imperial princess Sayako Kuroda. Her search eventually brought her to Ise, in modern Mie Prefecture, in this land I wish to dwell. Before Yamatohime-no-mikotos journey, Amaterasu had been worshiped at the residence in Yamato. Besides the traditional establishment date of 4 BCE, other dates of the 3rd, the first shrine building at Naikū was erected by Emperor Tenmu, with the first ceremonial rebuilding being carried out by his wife, Empress Jitō, in 692. The shrine was foremost among a group of shrines which became objects of imperial patronage in the early Heian period, in 965, Emperor Murakami ordered imperial messengers to be sent to report important events to the guardian kami of Japan. These heihaku were presented to 16 shrines including the Ise Shrine. From the late 7th century until the 14th century, the role of priestess of Ise Shrine was carried out by a female member of the Imperial House of Japan known as a saiō. According to the Manyōshū, the first saiō to serve at the shrine was Princess Ōku, daughter of Emperor Tenmu, during the Asuka period. Mention of Ise Shrines saiō is also made in the Aoi, Sakaki, the saiō system ended during the turmoil of the Nanboku-chō period
Ise Shrine
–
Naikū, Ise Shrine.
Ise Shrine
–
Bird's eye view of the area surrounding the Gekū shrine
Ise Shrine
–
Aerial view of the Naikū (inner shrine) and its borders in relation to Mount Shimaji and Mount Kamiji
Ise Shrine
–
Free-range chicken the messenger of Amaterasu-ōmikami.
28.
Ise, Mie
–
Ise, formerly called Ujiyamada, is a city located on the eastern tip of Kii Peninsula, in central Mie Prefecture, on the island of Honshū, Japan, facing Ise Bay. Ise is home to Ise Grand Shrine, the most sacred Shintō shrine in Japan, the city has a long-standing title – Shinto – that roughly means The Holy City and literally means Capital of the Kami. Most of the city is within the limits of Ise-Shima National Park. As of September 2012, the city has an population of 129,125. The total area is 208.53 km², Ises history is directly linked to that of Ise Grand Shrine. Ise Grand Shrine is separated into two parts, The Inner Shrine and the Outer Shrine. Despite the names, these are actually two separate shrines approximately six kilometers apart. Modern Ise began with settlements that sprung up around the two shrines. During the Edo period, Ise was a destination for pilgrimages which were called o-Ise-mairi and thus these settlements grew larger. The village around the Inner Shrine was named Uji and the village around the Outer Shrine was named Yamada, because of the religious importance of Ise Grand Shrine, the Tokugawa shogunate during the Edo period viewed the area as politically significant and installed a magistrate in Yamada. During the Meiji period, these two villages were merged and designated as a municipal entity. The resulting amalgamated name of Ujiyamada represented the merged villages, the name Ujiyamada stood for 66 years and, to people who live in the area, is still synonymous with Ise. Between 1890 and 1930, two lines were constructed which are known today as the Kintetsu Yamada Line and the JR Sangū Line. These railways connect Ujiyamada to Osaka, Nagoya, and the rest of Japan and were responsible for an increase in pilgrims. The renaming phase took some time around the city, for example, it took four years to rename the main JR station in town, Yamada Station, to Iseshi Station. Some things were never renamed such as Ujiyamada Station, Ises largest train station, january 1,1889, Uji and Yamada villages combined, Ujiyamada Village was established. September 1,1906, Upgraded to city, Ujiyamada village became Ujiyamada City, october 12,1909, First train line to Ujiyamada completed by JNR. December 20,1930, Direct service to and from Ōsaka begins through Kintetsu, march 17,1931, Ujiyamada Station opens
Ise, Mie
–
Naigu in Ise Shrine
Ise, Mie
–
Seal
Ise, Mie
–
Ise City Hall
Ise, Mie
–
Uji Bridge, entrance to the Inner Shrine
29.
Japan
–
Japan is a sovereign island nation in Eastern Asia. Located in the Pacific Ocean, it lies off the eastern coast of the Asia Mainland and stretches from the Sea of Okhotsk in the north to the East China Sea, the kanji that make up Japans name mean sun origin. 日 can be read as ni and means sun while 本 can be read as hon, or pon, Japan is often referred to by the famous epithet Land of the Rising Sun in reference to its Japanese name. Japan is an archipelago consisting of about 6,852 islands. The four largest are Honshu, Hokkaido, Kyushu and Shikoku, the country is divided into 47 prefectures in eight regions. Hokkaido being the northernmost prefecture and Okinawa being the southernmost one, the population of 127 million is the worlds tenth largest. Japanese people make up 98. 5% of Japans total population, approximately 9.1 million people live in the city of Tokyo, the capital of Japan. Archaeological research indicates that Japan was inhabited as early as the Upper Paleolithic period, the first written mention of Japan is in Chinese history texts from the 1st century AD. Influence from other regions, mainly China, followed by periods of isolation, from the 12th century until 1868, Japan was ruled by successive feudal military shoguns who ruled in the name of the Emperor. Japan entered into a period of isolation in the early 17th century. The Second Sino-Japanese War of 1937 expanded into part of World War II in 1941, which came to an end in 1945 following the bombings of Hiroshima and Nagasaki. Japan is a member of the UN, the OECD, the G7, the G8, the country has the worlds third-largest economy by nominal GDP and the worlds fourth-largest economy by purchasing power parity. It is also the worlds fourth-largest exporter and fourth-largest importer, although Japan has officially renounced its right to declare war, it maintains a modern military with the worlds eighth-largest military budget, used for self-defense and peacekeeping roles. Japan is a country with a very high standard of living. Its population enjoys the highest life expectancy and the third lowest infant mortality rate in the world, in ancient China, Japan was called Wo 倭. It was mentioned in the third century Chinese historical text Records of the Three Kingdoms in the section for the Wei kingdom, Wa became disliked because it has the connotation of the character 矮, meaning dwarf. The 倭 kanji has been replaced with the homophone Wa, meaning harmony, the Japanese word for Japan is 日本, which is pronounced Nippon or Nihon and literally means the origin of the sun. The earliest record of the name Nihon appears in the Chinese historical records of the Tang dynasty, at the start of the seventh century, a delegation from Japan introduced their country as Nihon
Japan
–
The
Golden Hall and
five-storey pagoda of
Hōryū-ji, among the oldest wooden buildings in the world,
National Treasures, and a
UNESCO World Heritage Site
Japan
Japan
–
Samurai warriors face Mongols, during the
Mongol invasions of Japan. The
Kamikaze, two storms, are said to have saved Japan from Mongol fleets.
Japan
–
Samurai could
kill a commoner for the slightest insult and were widely feared by the Japanese population.
Edo period, 1798
30.
Shinto in popular culture
–
Shinto is frequently a theme in Japanese popular culture, including film, manga, anime, and video games. Shinto religion is at the core of Japanese culture and history, the references are pervasive and have significant relevance to modern life in Japan amongst the new generations. This page follows discussion of each genre with a list of works in Japanese or international popular culture that borrow significantly from Shinto myths, deities, and beliefs. It is not an exhaustive list of the games, movies, manga. Shinto itself features in popular culture as folk Shinto or Minkan Shinto, Shinto motifs and themes such as kami are particularly present in anime and manga. In Dream Saga, the earth is destroyed and recreated whenever humans have polluted it and this is done when Susanoo, the shinto god of the sea and storms, consumes Amaterasu, the sun goddess. The two main characters, Yuuki and Takaomi, are given key roles in the process, Susanoo the Brawler is an episodic comic by Elizabeth Watasin, appearing in Action Girl Comics, in which many members of the Japanese pantheon are incarnated as teenage girls. Some Japanese films feature themes from Shinto religion or characters based on kami and this is especially the case in animated films, such as Hayao Miyazakis Princess Mononoke or Spirited Away, but can also be seen in live action and tokusatsu films. In the 2003 film Onmyoji II, the story of Amaterasu is revisited when the character, based on Abe no Seimei. Susanoo is also a character in the film, played by Hayato Ichihara, in the Stargate series, Amaterasu is a Goauld system lord who comes to Earth after Anubiss demise to the ancient device in Antarctica to form a temporary truce between Earth and the Goauld. She comes along with Lord Yu and Camulus, in The Three Treasures Toshirō Mifune portrays Susanoo. In Little Prince and the Eight-Headed Dragon Susanoo wishes to follow his mother, Izanami, to heaven when she dies, video games may relate to themes or characters from Shinto, as well as Buddhism, Christianity, and other religions. Such games may present a heterodox or alternative take on religion, in addition to Shinto stories or kami, themes such as the sacredness of nature or the place of magic in everyday life are also visible in such games. In the 2006 video game Ōkami, Amaterasu is depicted as a white wolf, as in the traditional Shinto, Amaterasu is the goddess of the sun, but in the game she controls many other powers as well by painting things. This depiction of Amaterasu is also a character in Marvel vs. Capcom 3, Fate of Two Worlds. In 2016, four Japanese deities were included as characters in the multiplayer online battle arena video game Smite. In the popular video game Destiny, the Susanoo Fusion Rifle made an appearance as a Warlock exclusive weapon with the release of The Taken King expansion, the flavor text for this gun reads The fearsome Storms of Today become the healing waters of tomorrow. This gun came out with the Stormcaller class, alluding to Susanoos status as a storm deity, Shinto stories or kami also appear in other works of popular culture, including work set in Japan but produced outside of the country
Shinto in popular culture
–
Statue of
Ebisu, the god of fishermen and working men, in
Tsu, Mie
31.
Himiko
–
Himiko or Pimiko was a shaman queen of Yamataikoku in ancient Wa. Early Japanese histories do not mention Himiko, but historians associate her with legendary figures such as Empress Consort Jingū, the Yamatai controversy, writes Keiji Imamura, is the greatest debate over the ancient history of Japan. The shaman Queen Himiko is recorded in ancient histories, dating back to 3rd century China, 8th century Japan. The first historical records of Himiko are found in a Chinese classic text and its Records of Wei, which covers the Cao Wei kingdom history, has a Worenzhuan section with the oldest description of Himiko and Yamatai. The people of Wa dwell in the middle of the ocean on the islands southeast of Tai-fang. They formerly comprised more than one hundred communities, during the Han dynasty, appeared at the Court, today, thirty of their communities maintain intercourse through envoys and scribes. This early history describes how Himiko came to the throne, the country formerly had a man as ruler. For some seventy or eighty years after that there were disturbances, thereupon the people agreed upon a woman for their ruler. Her name was Himiko, her age at the time was only fourteen and she occupied herself with magic and sorcery, bewitching the people. Though mature in age, she remained unmarried and she had a younger brother who assisted her in ruling the country. After she became the ruler, there were few who saw her and she had one thousand women as attendants, but only one man. He served her food and drink and acted as a medium of communication and she resided in a palace surrounded by towers and stockades, with armed guards in a state of constant vigilance. The Records of Wei also records envoys travelling between the Wa and Wei courts, Himikos emissaries first visited the court of Wei emperor Cao Rui in 238, and he replied. You live very far away across the sea, yet you have sent an embassy with tribute and your loyalty and filial piety we appreciate exceedingly. We confer upon you, therefore, the title Queen of Wa Friendly to Wei, the latter, properly encased, is to be sent to you through the Governor. We expect you, O Queen, to rule your people in peace and to endeavor to be devoted and obedient. Finally, the Records of Wei records that in 247 when a new governor arrived at Daifang Commandery in Korea, over a hundred male and female attendants followed her to the grave. Then a king was placed on the throne, but the people would not obey him, assassination and murder followed, more than one thousand were thus slain
Himiko
–
Himiko
Himiko
–
Text of the Wei Zhi (ca. 297)
Himiko
–
AR401 Himiko train at
Kiyama Station
Himiko
–
Himiko water taxi in
Tokyo Bay
32.
Zalmoxis
–
Zalmoxis is a supposed divinity of the Getae and Dacians, mentioned by Herodotus in his Histories Book IV, 93–96, written before 425 BC. According to Jordaness Getica, he was a man, philosopher, before whom. Herodotus writes about Zalmoxis in book 4 of his Histories,93. the Getae are the bravest of the Thracians and the most just. They believe they are immortal forever living in the sense, they think they do not die and that the one who dies joins Zalmoxis. Every four years, they send a messenger to Zalmoxis, who is chosen by chance and they ask him to tell Zalmoxis what they want on that occasion. If he dies pierced, they think that the divinity is going to them, if he does not die, it is he who is accused. And, after he has charged, they send another one. The messenger is told the requests while he is still alive, the same Thracians, on other occasions, when he thunders and lightens, shoot with arrows up in the air against the sky and menace the divinity because they think there is no god other than their own. Herodotus asserts that Zalmoxis was originally a human being, a slave who converted the Thracians to his beliefs, the Greeks of the Hellespont and the Black Sea tell that Zalmoxis was a slave of Pythagoras, son of Mnesarchos, on the island of Samos. After being liberated, he gathered huge wealth and, once rich, Zalmoxis had lived among the wisest of Greeks, such as Pythagoras, and had been initiated into Ionian life and the Eleusinian Mysteries. He built a hall, and received the chiefs and his fellow countrymen at a banquet. He taught that neither his guests nor their descendants would ever die and he then dug an underground residence. When it was finished, he disappeared from Thrace, living for three years in his underground residence, the Thracians missed him and wept fearing him dead. The fourth year, he came back among them and thus they believed what Zalmoxis had told them, Zalmoxis may have lived much earlier than Pythagoras and was rumored either to be a divine being or from the country of the Getae. Scholars have several different theories about this account by Herodotus the disappearance, Herodotus is mocking the barbarian beliefs of the Getae. Zalmoxis created a ritual of passage and this theory is mainly supported by Mircea Eliade, who wrote the first coherent interpretation of the Zalmoxis myth. Zalmoxis is related to Pythagoras, stating that he founded a mystical cult and this theory may be found in Eliades work. Zalmoxis is a Christ-like figure who dies and is resurrected and this position was defended by Jean Coman, a professor of patristics and Orthodox priest, who was a friend of Mircea Eliade and published in Eliades journal Zalmoxis, which appeared in the 1930s
Zalmoxis
–
A tomb painting at the Aleksandrovo Kurgan (
Bulgaria), depicting Zalmoxis.
33.
Vairocana
–
Vairocana is a celestial buddha who is often interpreted, in texts like the Flower Garland Sutra, as the Dharma Body of the historical Buddha. In Chinese, Korean, and Japanese Buddhism, Vairocana is also seen as the embodiment of the Buddhist concept of Emptiness, in the conception of the Five Wisdom Buddhas of Mahayana and Vajrayana Buddhism, Vairocana is at the centre and is considered a Primordial Buddha. Vairocana is not to be confused with Vairocana Mahabali, son of Virochana, Vairocana Buddha is first introduced in the Brahma Net Sutra, Now, I, Vairocana Buddha am sitting atop a lotus pedestal, On a thousand flowers surrounding me are a thousand Sakyamuni Buddhas. Each flower supports a hundred million worlds, in each world a Sakyamuni Buddha appears, all are seated beneath a Bodhi-tree, all simultaneously attain Buddhahood. All these innumerable Buddhas have Vairocana as their original body and he is also mentioned in the Flower Garland Sutra, however, the doctrine of Vairocana Buddha is based largely on the teachings of the Mahavairocana Sutra and to a lesser degree the Vajrasekhara Sutra. He is also mentioned as an epithet of the Buddha Śakyamuni in the Sutra of Meditation on the Bodhisattva Universal Virtue, who dwells in a place called Always Tranquil Light. Vairocana is the Primordial Buddha in the Chinese schools of Tiantai and Hua-Yen Buddhism, also appearing in schools including the Japanese Kegon, Shingon. In the case of Shingon and Hua-Yen schools, Vairocana is the central figure, as Xavier learned more about the religious nuances of the word, he substituted the term Deusu, which he derived from the Latin and Portuguese Deus. The Shingon Buddhist monk, Dohan, regarded the two great Buddhas, Amida and Vairocana, as one and the same Dharmakaya Buddha and as the nature at the core of all beings. With regard to Emptiness, the size and brilliance of Vairocana statues serve as a reminder that all conditioned existence is empty. The Vairocana statue in Naras Tōdai-ji in Japan was the largest bronze image of Vairocana Buddha in the world, the larger of the monumental statues that were destroyed at Bamyan in Afghanistan was also a depiction of Vairocana. In Java, Indonesia, the 9th-century Mendut temple near Borobudur in Magelang was dedicated to Dhyani Buddha Vairocana, built by the Sailendra dynasty, the temple featured a three-meter tall stone statue of Dhyani Buddha Vairocana, seated and performing the Dharmachakra mudra. The statue is flanked with statues of Boddhisatva Avalokitesvara and Boddhisatva Vajrapani, the Spring Temple Buddha of Lushan County, Henan, China, with a height of 126 meters, is the tallest statue in the world. Five Dhyani Buddhas Mahavairocana Tantra Mantra of Light Birmingham, Vessantara, meeting The Buddhas, Windhorse Publications, ISBN 0-904766-53-5. Cook, Francis H. Hua-Yen Buddhism, The Jewel Net of Indra, the meaning of Vairocana in Hua-Yen Buddhism, Philosophy East and West 22, 403-415 Park, Kwangsoo. A Comparative Study of the Concept of Dharmakaya Buddha, Vairocana in Hua-yen and Mahavairocana in Shingon Buddhism, International Journal of Buddhist Thought and Culture 2, 305-331 Reeves, the Lotus Sutra, A Contemporary Translation of a Buddhist Classic
Vairocana
–
A gilt-bronze statue of Vairocana Buddha, one of the
National Treasures of South Korea, at the
Bulguksa Temple.
Vairocana
–
Vairocana with
Avalokitesvara and
Vajrapani. 9th century, Indonesia.
Vairocana
–
The Great Buddha of Tōdai-ji, at a
Kegon Buddhist temple in
Nara, Japan.
Vairocana
–
The Great Buddha of Hyōgo.
Kobe,
Hyōgo, Japan.
34.
Surya
–
Surya means the Sun in Nepal and India. Synonyms of Surya in ancient Indian literature include Aditya, Arka, Bhanu, Savitr, Pushan, Ravi, Martanda, Mitra and Vivasvan. Surya also connotes the solar deity in Hinduism, particularly in the Saura tradition found in such as Rajasthan, Gujarat, Madhya Pradesh, Bihar, Uttar Pradesh, Jharkhand. He is one of the five deities considered as equivalent aspects and his iconography is often depicted riding a chariot harnessed by horses, often seven in number which represent the seven colour rays of the rainbow. In medieval Hinduism, Surya is also an epithet for the major Hindu gods Shiva, in some ancient texts and arts, Surya is presented syncretically with Indra, Ganesha or others. Surya as a deity is found in the arts and literature of Buddhism and Jainism. Surya is one of the nine houses in the zodiac system of Hindu astrology. Surya or Ravi is the basis of Ravivara, or Sunday, major festivals and pilgrimages in reverence of Surya include Makar Sankranti, Pongal and Kumbh Mela. However, the usage is context specific, in some hymns, the word Surya simply means sun as an inanimate object, a stone or a gem in the sky, while in others it refers to a personified deity. The Vedas assert Sun to be the creator of the material universe, in the Brahmanas layer of Vedic literature, Surya appears with Agni in the same hymns. Surya is revered for the day, while Agni for its role during the night, the idea evolves, states Kapila Vatsyayan, where Surya is stated to be Agni as the first principle and the seed of the universe. It is in the Brahmanas layer of the Vedas, and the Upanishads that Surya is explicitly linked to the power of sight, to visual perception and knowledge. In the Ramayana, Surya is described as father of the King Sugriva, the Suryavanshi dynasty of kings, Rama being one of them, also claims descent from Surya. Eastern kingdom of mahabharta and ramayana are called to be of Suryas potential, in the Mahabharata, Karna is the son of Surya and unmarried princess Kunti. The epic describes Kuntis trauma as a mother, then abandonment of Karna. Baby Karna is found, adopted and grows up to one of the central characters in the great battle of Kurukshetra where he fights his step brothers. Surya is celebrated as a deity in Buddhist artwork, such as the ancient works attributed to Ashoka, for example, Surya appears in Mahabodhi temple in Bodhgaya, riding in a chariot pulled by four horses. Sun is a deity is ancient and medieval cultures found in South America, Europe, Africa
Surya
–
Surya
Surya
Surya
–
Surya sculpture
Surya
–
Sun Temple, Modhera
35.
International Standard Book Number
–
The International Standard Book Number is a unique numeric commercial book identifier. An ISBN is assigned to each edition and variation of a book, for example, an e-book, a paperback and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, the method of assigning an ISBN is nation-based and varies from country to country, often depending on how large the publishing industry is within a country. The initial ISBN configuration of recognition was generated in 1967 based upon the 9-digit Standard Book Numbering created in 1966, the 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108. Occasionally, a book may appear without a printed ISBN if it is printed privately or the author does not follow the usual ISBN procedure, however, this can be rectified later. Another identifier, the International Standard Serial Number, identifies periodical publications such as magazines, the ISBN configuration of recognition was generated in 1967 in the United Kingdom by David Whitaker and in 1968 in the US by Emery Koltay. The 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108, the United Kingdom continued to use the 9-digit SBN code until 1974. The ISO on-line facility only refers back to 1978, an SBN may be converted to an ISBN by prefixing the digit 0. For example, the edition of Mr. J. G. Reeder Returns, published by Hodder in 1965, has SBN340013818 -340 indicating the publisher,01381 their serial number. This can be converted to ISBN 0-340-01381-8, the check digit does not need to be re-calculated, since 1 January 2007, ISBNs have contained 13 digits, a format that is compatible with Bookland European Article Number EAN-13s. An ISBN is assigned to each edition and variation of a book, for example, an ebook, a paperback, and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, a 13-digit ISBN can be separated into its parts, and when this is done it is customary to separate the parts with hyphens or spaces. Separating the parts of a 10-digit ISBN is also done with either hyphens or spaces, figuring out how to correctly separate a given ISBN number is complicated, because most of the parts do not use a fixed number of digits. ISBN issuance is country-specific, in that ISBNs are issued by the ISBN registration agency that is responsible for country or territory regardless of the publication language. Some ISBN registration agencies are based in national libraries or within ministries of culture, in other cases, the ISBN registration service is provided by organisations such as bibliographic data providers that are not government funded. In Canada, ISBNs are issued at no cost with the purpose of encouraging Canadian culture. In the United Kingdom, United States, and some countries, where the service is provided by non-government-funded organisations. Australia, ISBNs are issued by the library services agency Thorpe-Bowker
International Standard Book Number
–
A 13-digit ISBN, 978-3-16-148410-0, as represented by an
EAN-13 bar code
36.
Chelsea House Publishers
–
Infobase Publishing is an American publisher of reference book titles and textbooks geared towards the North American library, secondary school, and university-level curriculum markets. Infobase operates a number of prominent imprints, including Facts On File, Films for the Humanities & Sciences, Cambridge Educational, Chelsea House, the private equity firm Veronis Suhler Stevenson bought Facts on File and Chelsea House in 2005. Infobase bought Films for the Humanities & Sciences in 2007 and the World Almanac in 2009, as well as nonfiction works in print, Infobase and its imprints publish a selection of works in digital, audio-visual and online database formats
Chelsea House Publishers
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Infobase Publishing
37.
Fudoki
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Fudoki are ancient reports on provincial culture, geography, and oral tradition presented to the reigning monarchs of Japan, also known as local gazetteers. They contain agricultural, geographical, and historical records as well as mythology, in the narrower sense, Fudoki refer to the oldest records written in the Nara period, later called Kofudoki. Compilation of Kofudoki began in 713 and was completed over a 20-year period, following the Taika Reform in 646 and the Code of Taihō enacted in 701, there was need to centralize and solidify the power of the imperial court. This included accounting for lands under its control, for example, Hayatsuhime became Hayami and Ishinashi no Oki became Ishii. At least 48 of the Gokishichidō provinces contributed to their records, partial records of Hizen, Bungo, Harima and Hitachi remain and a few passages from various volumes remain scattered throughout various books. Those of Harima and Hizen are designated National Treasures, below is a list of extant manuscripts and scattered passages. In 1966 the Agency for Cultural Affairs called on the governments to build open-air museums and parks called Fudoki no Oka near historic sites such as tombs. These archaeological museums preserve and exhibit cultural properties to public understanding of provincial history. Japanese Historical Text Initiative Akimoto, Kichirō, Nihon Koten Bungaku Taikei 2, Fudoki. Zusetsu Chizu to Arasuji de Wakaru, kojima, Noriyuki, Naoki, Kōjirō, Nishimiya, Kazutami, Kuranaka, Susumu, Mōri, Masamori, Uegaki, Setsuya. Nihon no Koten wo Yomu 3 Nihon Shoki Ge • Fudoki, 風土記 texts of the remaining Fudoki & scattered passages in other books. Manuscript scans at Waseda University Library, Hizen,1800, Bungo,1800, Bungo, unknown Tsukamoto, Tetsuzō
Fudoki
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A scroll of the oldest extant Fudoki from
Harima Province preserved at
Tenri Central Library in
Tenri, Nara
Fudoki
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Futagoyama kofun in Sakitama Fudoki no Oka
Fudoki
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The
Azuchi Castle ruin in Ōmi Fudoki no Oka
38.
Kujiki
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Kujiki, or Sendai Kuji Hongi, is a historical Japanese text. Ten volumes in length, it covers the history of ancient Japan through Empress Suiko, the preface is supposedly written by Soga no Umako. While it includes quotes from Kojiki and Nihon Shoki, volumes five. The overall composition is considered as having compiled between 807 and 936. In a review for Monumenta Nipponica, Mark Teeuwen criticized Bentleys methodology, the Authenticity of Sendai Kuji Hongi, A New Examination of Texts, With a Translation and Commentary. 平成13年 私本 先代舊事本紀 Online text of Kujiki, 『先代旧事本紀』の現代語訳（ＨＩＳＡＳＨＩ） Online text of Kujiki in modern Japanese. 古代史最前線・白河本旧事紀研究会公式ホームページ Website support Shirakawahon Kujiki to be a true document
Kujiki
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Mythic texts
Kujiki
39.
Hotsuma Tsutae
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The Hotsuma Tsutae is an elaborate epic poem of Japanese legendary history which differs substantially from the mainstream version as recorded in the Kojiki and the Nihon Shoki. Although many proponents allege that the Hotsuma predates the mainstream mythology, atsutanes Kokugaku was principally concerned with the Kojiki and the Hotsuma Tsutae would have only muddled his theories. Yasutoshis manuscript was almost lost, but was discovered and rescued in 1993 following the publication of popular books on the subject in the mid-20th century by Yoshinosuke Matsumoto. The Hotsuma Tsutae is known for its text and rhythm and it was written in yamato-kotoba, which only uses a Japanese vocabulary which predates contact with China. In the poem, Amaterasu, the sun kami of Shinto, is male, Matsumoto theorizes that Amaterasu was feminized in the Kojiki and Nihon Shoki to provide a justification for the reign of Empress Suiko who reigned just before those documents were written. Although for the most part Japanese academics remain uninterested in this text and this is due to claims that the text was written in an original Japanese alphabet - in academic circles, the existence of writing in Japan before the use of Chinese characters is denied. The general opinion is that it is a false document, however, no definitive conclusion has yet been reached. Yoshinosuke Matsumoto hotsuma tutahe - himerareta nihon kodaisi The Mainichi Newspapers Co, ltd ISBN 4-620-30724-6 ISBN 978-4620307244 - Public appars. Yoshinosuke Matsumoto, Andrew Driver The Hotsuma Legends, Paths of the Ancestors, ISBN4931326013 ISBN 978-4-931326-01-9 - Translated. Modern English translations of the Hotsuma Tsutae tokyo woshite kenkyukai in facebook The Hotsuma Legends, Paths of the Ancestors http, //www. amazon. com/dp/4931326013
Hotsuma Tsutae
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Mythic texts
Hotsuma Tsutae
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The HOTSUMATUTAYE (ホツマツタヱ, Hotumatutaye
?). Original source by Yasutoshi Waniko 1775.
Hotsuma Tsutae
40.
Shintoshu
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The Shintōshū is a Japanese story book in ten volumes believed to date from the Nanboku-chō period. It illustrates with tales about shrines the Buddhist honji suijaku theory. This theory, created and developed mostly by Tendai monks, was never systematized, the book had thereafter great influence over literature and the arts. The book is believed to have been written during the late Nanboku-chō period and it carries the note Agui-saku but who exactly wrote it is unclear. Divided in ten volumes and 50 chapters, it supports the Tendai and this theory was never systematized, but became nonetheless the most important tool through which foreign Buddhism was reconciled with local kami beliefs. The book illustrates it through tales dedicated to various shrines and to the Buddhist gods which are the nature of the kami they enshrine. The common point of the tales is that, before being reborn as a kami of an area. The suffering is caused by relationships with relatives, especially wives or husbands. The book had a impact on the literature and arts of the following centuries
Shintoshu
–
v
41.
Japanese creation myth
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This story is described first hand at the beginning of the Kojiki, the first book written in Japan, and in the Nihon Shoki. Both form the basis of Japanese mythology and Shinto, however. At the beginning the universe was immersed in a beaten and shapeless kind of matter, later there were sounds indicating the movement of particles. With this movement, the light and the lightest particles rose but the particles were not as fast as the light and could not go higher. Thus, the light was at the top of the Universe, and below it, the particles formed first the clouds and then Heaven, the rest of the particles that had not risen formed a huge mass, dense and dark, to be called Earth. When Takamagahara was formed, the first three gods of Japanese mythology appeared, Amenominakanushi Taka-mi-musuhi-no-kami and Kami-musuhi-no-kami and these gods are not mentioned in the rest of the mythology. Then two other gods arose, Kuni-no-toko-tachi-no-kami and Toyo-kumo-no-no-kami These gods also emerged spontaneously, did not have a sex, did not have a partner. Following the creation of Heaven and Earth and the appearance of these gods, Izanagi and Izanami went on to create the Japanese archipelago. The Kojiki, Japanese Records of Ancient Matters, génesis del mundo y aparición de los primeros dioses. Archived from the original on 2007-11-10
Japanese creation myth
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Mythic texts
Japanese creation myth
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Table illustrating the
kami that appeared during the creation of Heaven and Earth according to
Japanese mythology.
Japanese creation myth
42.
Kotoamatsukami
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In Shinto, Kotoamatsukami is the collective name for the first gods which came into existence at the time of the creation of the universe. They were born in Takamagahara, the world of Heaven at the time of the creation, unlike the later gods, these deities were born without any procreation. Afterward, the Kotoamatsukami hiddes away as hitorigami, though the Zōkasanshin are thought to be genderless, another theory stated Kamimusuhi was the woman and Takamimusubi the man, comparing them with water and fire or with yin and yang. Some theories also regard Ame-no-Minaka-Nushi as the source of all creation or as the God of the Big Dipper, strangely, Takamimusubi later reappeared together with Amaterasu as one of the central gods in Takamagahara, and his daughter was the mother of the god Ninigi-no-Mikoto. Later, Takamimusubi was worshiped by the Jingi-kan and considered the god of matchmaking, some Japanese clans also claimed descent from this god, such as the Saeki clan, he is also an Imperial ancestor. As for Kamimusuhi, he has ties with both the Amatsukami and the Kunitsukami of Izumo mythology. Kamimusuhi is also said to have transformed the grains produced by the food goddess Ōgetsuhime after she was slayed by Amaterasus angered brother
Kotoamatsukami
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Mythic texts
Kotoamatsukami
43.
Age of the Gods
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In Japanese mythology, the Age of the Gods is the period preceding the accession of Jimmu, the first Emperor of Japan. The kamiyo myths are chronicled in the roll of the Kojiki and in the first. The reigns of Emperor Jimmu and the subsequent monarchs are considered the Human Age, according to early mythology, the Japanese islands were created by Izanagi and Izanami, meaning he who invites and she who invites. They find themselves on a golden bridge staring down at earth. With their jeweled spear, called Amenonuhoko, given by the gods or kami before them, they dip the spear into the ocean, creating the islands of Japan, descending down from the skies, Izanagi and Izanami create their home and create a central Heavenly August pillar. Deciding to populate the land, Izanagi circles the left side of the pillar while Izanami circles the right. Meeting each other on the side of it, Izanami greets her love “oh, what a comely young man. ”Izanagi replies with” How delightfully, I have met a lovely maiden. ”Izanami being a woman speaking first to a man. Their first child Hiruko was born hideous and cast out for its atrocity, trying and trying again, they fail to conceive a proper child. The gods explain to them both about their curse and decide to give another chance. Once again Izanagi and Izanami circle the pillar just as before, Izanami gave birth to the islands of Awaji, Iyo, Oki, Tsukushi, Iki, Tsushima, Sado, and finally Yamato, the largest. They named the land Oyashimakuni, the Land of Eight Great Islands. After that, Izanami gave birth in quick succession to the minor islands that surround the main ones, and to the main kami of sea and harbor, of wind, trees, mountains. Many other kami were born from Izanami’s womb such as Amaterasu and she was known as Heaven-Illumine-of-Great-Deity”, and the Moon God, Tsukiyumi. His silver radiance was not so fair as the golden effulgence of his sister, the last kami conceived was the fire god, Kagutsuchi. During birth, Kagutsuchi severely burned Izanami and eventually slipped away into the Land of Yomi, “The tears Izanagi shed at the death of his wife brought forth further deities. Angered by the sight of the newly born fire kami who had been the cause of Izanami’s death, Izanagi drew his sword, the blood coalescing on the sword brought forth eight martial kami, including the important Takemikazuchi-no-kami and his peer, Futsunushi-no-kami. Eight more fierce kami of mountains and iron emerged from the body and limbs. ”In his anguish, Izanagi followed her to the underworld to rescue her. Nothing remained of his beloved Izanami but a rotting living-dead corpse, as Izanagi runs away in horror, Izanami shrieks in anger for her loves abandonment, “Everyday I shall kill one thousand people in the lands we created”
Age of the Gods
–
Izanagi and
Izanami. Painting by Kobayashi Eitaku, c. 1885.
Age of the Gods
Age of the Gods
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Mythic texts
Age of the Gods
44.
Kamiyonanayo
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In Japanese mythology, the Kamiyonanayo are the seven generations of kami that emerged after the formation of heaven and earth. According to the Kojiki, these appeared after the Kotoamatsukami. The first two generations were hitorigami while the five that followed came into being as male-female pairs of kami, male deities, in total the Kamiyonanayo consist of 12 deities in this chronicle. In contrast, the chronicle Nihon Shoki, points out that this group was the first to appear after the creation of the universe and it also states that the first three generations of deities were hitorigami and that the other generations of deities were pairs of the opposite sex. Finally the Nihon Shoki uses a different spelling for the names of all deities, the last generation formed by Izanagi and Izanami were the couple that would be responsible for the creation of the Japanese archipelago and would engender other deities. Shinto List of Japanese deities Chamberlain, Basil Hall, the Kojiki, Japanese Records of Ancient Matters. Génesis del mundo y de los primeros dioses. Archived from the original on 2007-11-10
Kamiyonanayo
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Mythic texts
Kamiyonanayo
45.
Kuniumi
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In Japanese mythology, the creation of Japan is the traditional and legendary history of the emergence of the Japanese archipelago as narrated in the Kojiki and Nihon Shoki. According to this legend, after the creation of Heaven and Earth, in Japanese mythology these islands make up the known world. The creation of Japan is followed by the creation of the gods, after the formation, the Heaven was above and Earth was still a drifting soft mush. The first five gods named Kotoamatsukami were lone deities without gender, then came the Kamiyonanayo, consisting of two lone deities followed by five couples. It was the last couple, Izanagi and Izanami that gave earth its solid form, the elder gods delegated the youngest couple Izanagi and Izanami to carry out their venerable mandate, to reach down from heaven and give solid form to the earth. This they did with the use of a precious stone-covered spear named Ame-no-nuboko, standing over the Ame-no-ukihashi, they churned the chaotic mass with the spear. When drops of salty water fell from the tip, they formed into the first island, however, when they met on the other side of the pillar, Izanami was the first to speak, saying, Oh, indeed you are beautiful and kind youth. To which Izanagi replied, Oh, what a most beautiful, Izanagi then rebukes Izanami saying, It is wrong for the wife to speak first. However they mated anyway and later fathered a child Hiruko, who was placed in a reed boat dragged by the current, afterwards they gave birth to Awashima. Neither Hiruko and Awashima were considered children of Izanagi and Izanami. Izanagi and Izanami decided to ascend to heaven and consult the gods at Takamagahara about the ill-formed children that resulted from their union. The gods through divination determined that the woman speaking first during the ceremony was the cause, so the couple returned to Onogoroshima island and repeated the ritual encircling column, only making sure the male-god was the first to speak out greeting. When finished they performed the union successfully and lands began to be born, according to the legend, the formation of Japan started with the procreation of eight large islands by Izanagi and Izanami. In order of birth these islands are the following, Awaji-no-ho-no-sawake-no-shima, currently, Awaji Island, Iyo-no-futana-no-shima, currently and this island had a body and four faces. The names of the faces are as follows, Ehime, Iyo Province, Ihiyorihiko, Sanuki Province, Ohogetsuhime, Awa Province, Takeyoriwake and this island had a body and four faces. The names of the faces are as follows, Shirahiwake, Tsukushi Province, Toyohiwake, Toyo Province, Takehimukahitoyojihinewake, Hi Province, Takehiwake, dubbed Amehitotsubashira, Tsu-shima, today, Tsushima Island. Dubbed Ame-no-sadeyorihime, Sado-no-shima, today, Sado Island, Ohoyamatotoyoakitsu-shima, today, traditionally these islands are known as Ōyashima and as a whole are what is currently known as Japan. In the myth neither Hokkaidō nor the Ryukyu Islands are mentioned as these were not known to the Japanese at the time of compiling the Kojiki, additionally, Izanagi and Izanami then gave birth to six islands, Kibi-no-kojima, Kojima Peninsula of Kibi
Kuniumi
–
Izanagi (right) and
Izanami (left) consolidating the earth with the spear Ama-no-Nuboko. Painting by Eitaku Kobayashi (
Meiji period)
Kuniumi
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Contents
Kuniumi
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Mythic texts
Kuniumi
46.
Kamiumi
–
In Japanese mythology, the story of the birth of the gods occurs after the creation of Japan and refers to the birth of the kami, descendants of Izanagi and Izanami. According to the Kojiki, various gods were born from the relationship between Izanagi and Izanami until the fire deity, Kagutsuchi, at birth burned Izanamis genitals, Izanagi, witnessing the death of his beloved wife, in rage took the ten-grasp sabre and crushed his child, Kagutsuchi. A number of gods were born from the blood and remains of Kagutsuchi, then Izanagi performed the misogi ritual purification through which more gods are born. The last of these are the three most important gods of Shinto, Amaterasu, goddess of the sun, Tsukuyomi, deity of the moon, in her agony, from her vomit, urine and feces more gods were born. At the time Izanagi crept moaning about the body and mourned her death, from his tears Nakisawame was born. Subsequently Izanagi buried Izanami on Mount Hiba and his sadness turned into anger and he decided to kill Kagutsuchi with a ten-grasp sword called Ame-no-ohabari. From the blood of Kagutsuchi the following gods emerged, Iwasaku Nesaku Iwatsutsunoo The gods above were born from the blood fell from the tip of the sword in the rocks. Mikahayahi Hihayahi Takemikagutsuchinoo, also known as Takefutsu or Toyofutsu The gods above were born from the blood fell from the blade of the sword. Kuraokami Kuramitsuha The gods above were born from the blood fell from the handle of the sword. Izanagi then decided to bring back Izanami and goes to Yomi-no-kuni, crossing the gates to that world, he met Izanami and says to her, The countries that you and me have created have not been completed yet. Izanami replied, Too bad you did not come before, for I have eaten in the country of Yomi. however, under no circumstances you may look at me. On saying this, Izanami entered the palace of these gods, however, time passed and she did not return and Izanagi began to despair. So he broke one of the tines of his ornamental comb mizura that he wore in the bun of his hair, lit it in order to light the place. He manages to find Izanami but is surprised to see that she lost her beauty and had become a rotting corpse, Izanagi, shocked, decided to return home, but Izanami was embarrassed by his appearance and commanded the Yomotsushikome to chase Izanagi. In his flight, he took the head-dress from his head, the Yomotsushikome started to eat them but kept chasing the fleeing Izanagi. So he broke the tine of the comb that he wore in his right bun, however, Izanami decided to release the eight gods of thunder and 1,500 warriors from Yomi to continue the pursuit. Izanagi drew and brandished his Totsuka-no-Tsurugi sword to continue his flight, as they pursued him, Izanagi reached the Yomotsu-hirasaka, the slope that descends from the land of the living to Yomi. He took three peaches from a tree that had grown in place and threw them at his pursuers so that they fled
Kamiumi
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Mythic texts
Kamiumi
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Genealogy of Izanagi and Izanami according to the
Kojiki
Kamiumi
47.
Izanami-no-Mikoto
–
In Japanese mythology, Izanami-no-Mikoto is a goddess of both creation and death, as well as the former wife of the god Izanagi-no-Mikoto. She is also referred to as Izanami-no-kami, the first gods Kunitokotachi and Amenominakanushi summoned two divine beings into existence, the male Izanagi and the female Izanami, and charged them with creating the first land. To help them do this, Izanagi and Izanami were given a spear decorated with jewels, the two deities then went to the bridge between heaven and earth, Ame-no-ukihashi, and churned the sea below with the spear. When drops of salty water fell from the spear, Onogoroshima was created and they descended from the bridge of heaven and made their home on the island. Eventually they wished to be mated, so built a pillar called Ame-no-mihashira. Izanagi and Izanami circled the pillar in opposite directions and, when they met on the other side, Izanagi did not think that this was proper, but they mated anyhow. They had two children, Hiruko and Awashima, but they were born deformed and were not considered deities and they put the children into a boat and set them out to sea, then petitioned the other gods for an answer as to what they did wrong. They were told that the male deity should have spoken first in greeting during the marriage ceremony, so Izanagi and Izanami went around the pillar again, this time Izanagi speaking first when they met, and their marriage was finally successful. They bore six more islands and many deities, Izanami died giving birth to the child Kagu-Tsuchi or Ho-Masubi. She was then buried on Mt. Hiba, at the border of the old provinces of Izumo and Hōki, Izanagi was so angry at the death of his wife that he killed the newborn child, thereby creating dozens of deities. The Kojiki talks of the death of Izanami and her tomb and it implies that Izanami transferred her soul to an animal and a human before her death, but does not state whether or not Izanami had incarnations. Izanagi-no-Mikoto lamented the death of Izanami-no-Mikoto and undertook a journey to Yomi and he searched for Izanami-no-Mikoto and found her. At first, Izanagi-no-Mikoto could not see her for the shadows hid her appearance and he asked her to return with him. Izanami-no-Mikoto informed Izanagi-no-Mikoto that he was too late and she had already eaten the food of the underworld and was now one with the land of the dead. She could no longer return to the living but would go and try, the news shocked Izanagi-no-Mikoto, but he refused to leave her in Yomi. While Izanami-no-Mikoto was sleeping, he took the comb that bound his long hair, under the sudden burst of light, he saw the horrid form of the once beautiful and graceful Izanami-no-Mikoto. She was now a form of flesh with maggots and foul creatures running over her ravaged body. Crying out loud, Izanagi-no-Mikoto could no longer control his fear and started to run, intending to return to the living, Izanami-no-Mikoto woke up, shrieking and indignant, and chased after him
Izanami-no-Mikoto
–
Searching the Seas with the
Tenkei (天瓊を以て滄海を探るの図, Tenkei o motte sōkai o saguru no zu
?). Painting by Kobayashi Eitaku, 1880-90 (MFA, Boston). Izanagi to the right, Izanami to the left.
Izanami-no-Mikoto
–
Mythic texts
Izanami-no-Mikoto
48.
Kagu-tsuchi
–
Kagu-tsuchi or Kagutsuchi, referred to as Hinokagatsuchi in the Kojiki, and Kagutsuchi or Homusubi in the Nihon-Shoki, is the kami of fire in Japanese mythology. Kagu-tsuchis birth burned his mother Izanami, causing her death and his father Izanagi, in his grief, beheaded Kagu-tsuchi with his sword, Ame no Ohabari, and cut his body into eight pieces, which became eight volcanoes. The blood that dripped off Izanagis sword created a number of deities, including the sea god Watatsumi, kagu-tsuchis birth, in Japanese mythology, comes at the end of the creation of the world and marks the beginning of death. In the Engishiki, a source which contains the myth, Izanami, in her death throes, bears the water god Mizuhame and this story also contains references to traditional fire-fighting tools, gourds for carrying water and wet clay and water reeds for smothering fires. Kagutsuchi was the deity of blacksmiths and ceramic workers. He is worshipped in shrines, one of which is Atago Shrine. In the video game Black Ops 2 in the map Origins, in the anime Fairy Tail, a character named Zancrow uses the Flame God Slayer Magic, and has an attack named after Kagu-tsuchi. In the anime Mai-HiME, Mais Child is based upon Kagu-tsuchi, in the anime Naruto, Shippuden, one of the main characters called Sasuke Uchiha is shown to have the ability to manipulate the black flames of Amaterasu into various weapons. This is referred to as Blaze release, Kagu-tsuchi, which refers to the fire god, in the anime Ao No Exorcist, the hometown to several of the characters is Kyoto, where a powerful sword was made from long ago by, and had to do with Kagu-Tsuchi. In the video game series BlazBlue, the setting of the first two games is the 13th Hierarchical City of Kagutsuchi. In the video game series Brave Frontier, Kagatsuchi is a battle unit. Hes in the form of a centaur, and is described as a disastrous beast, in the video game Persona 4 Arena Ultimax, Hino-Kagutsuchi is featured as a boss. In the mobile phone game Puzzle and Dragons, developed by Gung-ho, along side with Susanoo, Amaterasu, and Tsukuyomi, Kagutsuchi is one of the 4 Xyz Monsters of Bujin. Engi-shiki, Procedures of the Engi Era
Kagu-tsuchi
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Mythic texts
Kagu-tsuchi
