Glossary of Shinto
This is the glossary of Shinto, including major terms the casual reader might find useful in understanding articles on the subject. Words followed by an asterisk are illustrated by an image in one of the photo galleries. Within definitions, words set in boldface are defined elsewhere in the glossary. Aku - Evil; the term's meaning is however not limited to moral evil, includes misfortune and unhappiness. Amaterasu Ōmikami - The Sun Goddess, tutelary kami and ancestor of the Emperor, enshrined at Ise Shrine. An* - a small table or platform used during Shinto ceremonies to bear offerings, it may have eight or sixteen legs. Anzen - Safety safety at work requested from a kami, in fact corporations have a tutelary shrine to ensure their business prospers. Aramitama - The rough and violent side of a spirit. Bekkū or betsugū - Subsidiary shrine next to the honden, which may however enshrine an important kami. Benzaiten - Originally a Vedic goddess Sarasvati, now a syncretic goddess member of the seven lucky gods.
Her Shinto name is Ichikishima-hime-no-mikoto. Bettō - before the shinbutsu bunri, when the Meiji period law forbade the mixing of Shinto and Buddhism, a bettō was a monk who performed Buddhist rites at a Shinto shrine. Bishamonten - Syncretic deity of Buddhist origin part of the Seven Lucky Gods. A symbol of authority, he protects warriors. Bon Matsuri - a festival celebrated around July 15 in order to console the spirits of the dead. In theory a Buddhist in practice an ancestor and family festival part of Shinto. Bosatsu - Bodhisattva. Term of Buddhist origin which however was and is used for deities of mixed Buddhist/Shinto ancestry like Benzaiten and Jizō, kami like Hachiman and deified human beings like Tokugawa Ieyasu. Buden - see kaguraden. Bunrei - process of division of a kami producing two complete copies of the original, one of, transferred to a new shrine through a process called kanjō. Bunsha - Shrine part of a network headed by a famous shrine, from whence its kami was transferred through an operation called kanjō.
Butsudan - Buddhist altar found in Japanese homes enshrining a family's ancestors. Chigi* - Forked decorations common at the ends of the roof of shrines. Chinju - the tutelary kami or tutelary shrine of a certain area or Buddhist temple. Chinjusha* - a small shrine dedicated to the tutelary kami of an area or building. Chōchin - paper lanterns always present at Shinto festivals chōzuya - see temizuya. Daijōsai - Ceremony marking the beginning of an Emperor's reign in which he offers first fruits to ancestors, including Amaterasu; the Emperor shares a meal with the goddess. Dai-gongen - see gongen. Daikokuten - syncretic god part of the seven lucky gods fusing Buddhist god Mahakala and kami Ōkuninushi. Dōsojin - group of kami and Buddhist gods protectors of roads and other places of transition. Ebisu - god of prosperity found at both temples and shrines. One of the Seven Lucky Gods. ema* - small wooden plaques on which worshipers at shrines, as well as Buddhist temples, write their prayers or wishes.
Fox - See kitsune. Fuji - The most famous among Japan's sacred mountains, it is inhabited by a kami called Konohanasakuya-hime. Fukkō Shintō - name synonymous with kokugaku. Go-hei* - called onbe or heisoku. A wooden wand decorated with two shide and used in Shinto rituals as a yorishiro. Gongen A Buddhist god that chooses to appear as a Japanese kami to take the Japanese to spiritual salvation. Name sometimes used for shrines before the shinbutsu bunri. Gongen-zukuri - a shrine structure in which the haiden, the heiden and the honden are interconnected under the same roof in the shape of an H.* Goryō - A soul, angry for having died violently or unhappy, which needs to be pacified through Buddhist rites or enshrinement, like Sugawara no Michizane. Goshintai - see shintai. Gozu-tennō - Buddhist name of kami Susanoo, considered an avatar of Yakushi Nyorai. -gū - suffix of certain shrine names indicating it enshrines a member of the imperial family. Hachiman-gū shrines, for instance, enshrine Emperor Ojin.
Hachiman - Popular syncretic kami tutelary god of the warrior class. First enshrined at Usa Hachiman-gū, it consists of three separate figures, Emperor Ōjin, his mother and his wife Himegami. Hachiman-zukuri - Shinto architectural style in which two parallel structures with gabled roofs are interconnected on the non-gabled side forming a single building which, when seen from the side, gives the impression of two. Haibutsu kishaku - Literally "Destroy Buddha, kill Shakyamuni", it was the slogan of a Meiji period anti-Buddhist movement responsible for the destruction of thousands of Buddhist temples. Haiden* - "hall of prayer". A shrine building dedicated to prayer, the only one of a shrine open to laity. Hakusan - collective name given to three mountains worshiped as kami and sacred to the Shugendō. Hakusan shrines are common all over Japan. Hamaya - Literally "evil breaking arrow". Arrows kept at home all year. Han-honji suijaku - theory initiated by Yoshida Kanetomo which reversed the standard honji suijaku theory, asserting Buddhist gods were just avatars of Japanese kami. haraegushi - an ōnusa having an hexagonal or octagonal wand. harae - general term for rituals of purification in Shinto.
Hassoku-an - See an. Hatsumōde - the first shrine visit of the New Year; some shrines, for example Meiji Shrine in Harajuku, see millions of visitors in just a few days. Heiden - a section of a shrine where offerings are presented to the gods. Heihaku - see
Fudoki are ancient reports on provincial culture and oral tradition presented to the reigning monarchs of Japan known as local gazetteers. They contain agricultural and historical records as well as mythology and folklore. Fudoki manuscripts document local myths and poems that are not mentioned in the Kojiki and the Nihon Shoki chronicles, which are the most important literature of the ancient national mythology and history. In the course of national unification, the imperial court enacted a series of criminal and administrative codes called ritsuryō and surveyed the provinces established by such codes to exert greater control over them. In the narrower sense, Fudoki refer to the oldest records written in the Nara period called Kofudoki. Compilation of Kofudoki 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.
According to the Shoku Nihongi, Empress Genmei issued a decree in 713 ordering each provincial government to collect and report the following information: Names of districts and townships Natural resources and living things Land fertility Etymology of names for geographic features, such as mountains and rivers Myths and folktales told orally by old people Empress Genmei ordered in 713 that place names in the provinces and townships should be written in two kanji characters with positive connotations. This required name changes. For example, Hayatsuhime became Ishinashi no Oki became Ishii. At least 48 of the Gokishichidō provinces contributed to their records but only that of Izumo remains nearly complete. Partial records of Hizen, Bungo 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 scattered passages. In 1966 the Agency for Cultural Affairs called on the prefectural governments to build open-air museums and parks called Fudoki no Oka near historic sites such as tombs and provincial temples.
These archaeological museums preserve and exhibit cultural properties to enhance public understanding of provincial history and culture. Japanese Historical Text Initiative Akimoto, Kichirō. Nihon Koten Bungaku Taikei 2: Fudoki. Tōkyō: Iwanami Shoten. ISBN 4-00-060002-8. Sakamoto, Masaru. Zusetsu Chizu to Arasuji de Wakaru! Fudoki. Seishun Publishing. ISBN 978-4-413-04301-4. Kojima, Noriyuki. Nihon no Koten wo Yomu 3 Nihon Shoki Ge • Fudoki. Shogakukan. ISBN 978-4-09-362173-1. 風土記 texts of the remaining Fudoki & scattered passages in other books. Manuscript scans at Waseda University Library: Hizen, 1800,Bungo, 1800, unknown Tsukamoto, Tetsuzō. Kojiki, Fudoki. Yūhōdō Shoten. Pp. 383–586. Scan at the Internet Archive. 風土記 国土としての始原史～風土記逸文
Ichinomiya is a historical term referring to the Japanese Shinto shrines with the highest shrine rank in a province or prefecture. Most of the old provinces of Japan had one or more ichinomiya, which gave rise to place names, such as the city of Ichinomiya, Aichi. Shrines of the lower rank are called ninomiya, shinomiya, so forth. Ichinomiya developed from the system of ranking of shrines within a province. List of Shinto shrines Modern system of ranked Shinto Shrines Twenty-Two Shrines Sannomiya Kokubunji Fuchū National Association of Ichinomiya
Kojiki sometimes read 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, early legends, genealogies, oral traditions and semi-historical accounts down to 641 concerning the origin of the Japanese archipelago, the Kami; the myths contained in the Kojiki as well as the Nihon Shoki are part of the inspiration behind many practices. The myths were re-appropriated for Shinto practices such as the misogi purification ritual. Emperor Tenmu ordered Hieda no Are to memorize stories and texts from history, many of which appear to have been, until the creation of the Kojiki known oral traditions. Beyond this memorization, nothing occurred until after Empress Jitō and Emperor Monmu had both passed and Empress Genmei came to reign. According to the Kojiki, Empress Genmei on the 18th of the 9th month of 711 ordered the courtier Ō no Yasumaro to record what had been learned by Hieda no Are.
He finished and presented his work to Empress Genmei on the 28th of the 1st month of 712. The Kojiki could be made to further the Imperial right to rule; this historical narrative is broken into the Age of Gods and the Age of Humans, wherein the mythology of the gods which gave birth to the land is told and transitioned in a chronological fashion to the reign of the Emperors. This narrative sets forth the divine mandate by which the Yamato line has right to rule, through the rhetoric used in the Age of Humans, the historical and military qualifications were established. Several of the narratives which give support to the imperial line, such as the subjugation of certain Korean kingdoms, have been confirmed as false and were included to erase failures and bolster reputations of Emperors past. Vast amounts of the Age of Humans is spent recounting genealogies, which served not only to give age to the imperial family, much newer than the Kojiki claims as little evidence has been found to support the existence of early Emperors, but served to tie, whether true or not, many existing clan's genealogies to their own.
Regardless of the original intent of the Kojiki, it finalized and even formulated the framework by which Japanese history was examined in terms of the reign of Emperors. The Kojiki contains various poems. 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, though only used phonetically; this special use of Chinese characters is called Man'yōgana, a knowledge of, critical to understanding these songs, which are written in Old Japanese. The Kojiki is divided into three parts: the Nakatsumaki and the Shimotsumaki; the Kamitsumaki known as the Kamiyo no Maki, includes the preface of the Kojiki, is focused on the deities of creation and the births of various deities of the kamiyo period, or Age of the Gods. The Kamitsumaki outlines the myths concerning the foundation of Japan, it describes how Ninigi-no-Mikoto, grandson of Amaterasu and great-grandfather of Emperor Jimmu, descended from heaven to Takachihonomine in Kyūshū and became the progenitor of the Japanese Imperial line.
The Nakatsumaki begins with the story of Emperor Jimmu, the first Emperor, his conquest of Japan, ends with the 15th Emperor, Emperor Ōjin. The second through ninth Emperors' reigns are recorded in a minimum of detail, with only their names, the names of their various descendants, the place-names of their palaces and tombs listed, no mention of their achievements. Many of the stories in this volume are mythological, the historical information in them is suspect; the Shimotsumaki covers the 16th to 33rd Emperors and, unlike previous volumes, has limited references to the interactions with deities. These interactions are prominent in the first and second volumes. Information about the 24th to the 33rd Emperors is missing, as well. What follows is a condensed summary of the contents of the text, including many of the names of gods and locations as well as events which took place in association to them; the original Japanese is included in parentheses where appropriate. The handing down of old folklore and its significance Emperor Tenmu and setting out the Kojiki Ō no Yasumaro compiling the Kojiki In the Edo period, Motoori Norinaga studied the Kojiki intensively.
He produced. Chamberlain, Basil Hall. 1882. A translation of the "Ko-ji-ki" or Records of ancient matters. Yokohama, Japan: R. Meiklejohn and Co. Printers. Philippi, Donald L. 1968/1969. Kojiki. Princeton, N. J.: Princeton University Press and Tokyo: University of Tokyo Press. Heldt, Gustav. 2014. The Kojiki: An Account of Ancient Matters. New York: Columbia University Press. There are two major branches of Kojiki manuscripts: 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; the Dōka sub-branch consists of: the Dōka-bon manuscript of 1381.
Tea is an aromatic beverage prepared by pouring hot or boiling water over cured leaves of the Camellia sinensis, an evergreen shrub native to East Asia. After water, it is the most consumed drink in the world. There are many different types of tea. Tea originated in Southwest China during the Shang dynasty. An early credible record of tea drinking dates to the 3rd century AD, in a medical text written by Hua Tuo, it was popularized as a recreational drink during the Chinese Tang dynasty, tea drinking spread to other East Asian countries. Portuguese priests and merchants introduced it to Europe during the 16th century. During the 17th century, drinking tea became fashionable among Britons, who started large-scale production and commercialization of the plant in India. Combined and India supplied 62% of the world's tea in 2016; the term herbal tea refers to drinks not made from Camellia sinensis: infusions of fruit, leaves, or other parts of the plant, such as steeps of rosehip, chamomile, or rooibos.
These are sometimes called tisanes or herbal infusions to prevent confusion with tea made from the tea plant. The Chinese character for tea is 茶 written with an extra stroke as 荼, acquired its current form during the Tang Dynasty; the word is pronounced differently in the different varieties of Chinese, such as chá in Mandarin, zo and dzo in Wu Chinese, ta and te in Min Chinese. One suggestion is that the different pronunciations may have arisen from the different words for tea in ancient China, for example tú may have given rise to tê. There were other ancient words for tea, it has been proposed that the Chinese words for tea, tu, cha and ming, may have been borrowed from the Austro-Asiatic languages of people who inhabited southwest China. Most Chinese languages, such as Mandarin and Cantonese, pronounce it along the lines of cha, but Hokkien and Teochew Chinese varieties along the Southern coast of China pronounce it like teh; these two pronunciations have made their separate ways into other languages around the world.
Starting in the early 17th century, the Dutch played a dominant role in the early European tea trade via the Dutch East India Company. The Dutch borrowed the word for "tea" from Min Chinese, either through trade directly from Hokkien speakers in Formosa where they had established a port, or from Malay traders in Bantam, Java; the Dutch introduced to other European languages this Min pronunciation for tea, including English tea, French thé, Spanish té, German Tee. This pronunciation is the most common form worldwide; the Cha pronunciation came from the Cantonese chàh of Guangzhou and the ports of Hong Kong and Macau, which were major points of contact with the Portuguese traders who settled Macau in the 16th century. The Portuguese adopted the Cantonese pronunciation "chá", spread it to India. However, the Korean and Japanese pronunciations of cha were not from Cantonese, but were borrowed into Korean and Japanese during earlier periods of Chinese history. A third form, the widespread chai, came from Persian چای chay.
Both the châ and chây forms are found in Persian dictionaries. They are derived from the Northern Chinese pronunciation of chá, which passed overland to Central Asia and Persia, where it picked up the Persian grammatical suffix -yi before passing on to Russian as чай, Arabic as شاي, Urdu as چائے chay, Hindi as चाय chāy, Turkish as çay, etc; the few exceptions of words for tea that do not fall into the three broad groups of te, cha and chai are from the minor languages from the botanical homeland of the tea plant from which the Chinese words for tea might have been borrowed originally. English has all three forms: char, attested from the 16th century. However, the form chai refers to a black tea mixed with sugar or honey and milk in contemporary English. Tea plants are native to East Asia, originated in the borderlands of north Burma and southwestern China. Chinese tea Chinese Western Yunnan Assam tea Indian Assam tea Chinese Southern Yunnan Assam teaChinese type tea may have originated in southern China with hybridization of unknown wild tea relatives.
However, since there are no known wild populations of this tea, the precise location of its origin is speculative. Given their genetic differences forming distinct clades, Chinese Assam type tea may have two different parentages – one being found in southern Yunnan and the other in western Yunnan. Many types of Southern Yunnan assam tea have been hybridized with the related species Camellia taliensis. Unlike Southern Yunnan Assam tea, Western Yunnan Assam tea shares many genetic similarities with Indian Assam type tea. Thus, Western Yunnan Assam tea and Indian Assam tea both may have originated from the same parent plant in the area where southwestern China, Indo-Burma
Susanoo 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 considered to be ruler of Neno-Katasu-Kuni, he is married to Kushinadahime. In Japanese mythology, the powerful storm god, is the brother of Amaterasu, the goddess of the Sun, of Tsukuyomi, the god of the Moon. All three were born from Izanagi, when he washed his face clean of the pollutants of Yomi, the underworld. Amaterasu was born when Izanagi washed out his left eye, Tsukuyomi was born from the washing of the right eye, Susanoo from the washing of the nose. Susanoo used Totsuka-no-Tsurugi as his weapon; the oldest sources for Susanoo myths are ca. 720 CE Nihon Shoki. They tell of a long-standing rivalry between 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 other from it birthed gods and goddesses.
Amaterasu birthed three women from Susanoo's Totsuka-no-Tsurugi while he birthed five men from her necklace. Claiming the gods were hers because they were born of her necklace, the goddesses were his, she decided that she had won the challenge, as his item produced women; the two were content for a time. In a fit of rage, he destroyed his sister's rice fields, hurled a flayed pony at her loom, killed one of her attendants. Amaterasu, in fury and grief, hid inside the Ama-no-Iwato, thus 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, he descended to the province of Izumo, where he met an elderly couple who told him that seven of their eight daughters had been devoured by the eight-headed dragon Yamata no Orochi and it was nearing time for their eighth, Kushinada-hime. The Nihon Shoki, here translated by William George Aston in Nihongi, gives the most detailed account of Susanoo and Amaterasu slaying Yamata no Orochi.
Compare to that found in the Kojiki, translated by Basil Hall Chamberlain in The Kojiki, where Susanoo is translated as "His-Swift-Impetuous-Male-Augustness": Then Susanoo no Mikoto descended from Heaven and proceeded to the head-waters of the River Hi, in the province of Idzumo. At this time he heard a sound of weeping at the head-waters of the river, he went in search of the sound, he found there 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, why do ye lament thus?" The answer was:-"I am an Earthly Deity, my name is Ashi-nadzuchi. My wife's name is Te-nadzuchi; this girl is our daughter, her name is Kushi-nada-hime. The reason of our weeping is that we had eight children, daughters, 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, therefore do we grieve.” Sosa no wo no Mikoto said: "If, so, wilt thou give me thy daughter?"
He replied, 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. He made Ashi-nadzuchi and Te-nadzuchi to brew eight-fold sake, to make eight cupboards, in each of them to set a tub filled with sake, so to await its coming; when the time came, the serpent appeared. It had an eight-forked tail; as it crawled it extended over a space of eight valleys. Now when it came and found the sake, each head drank up one tub, it became drunken and fell asleep. Susanoo no Mikoto drew the ten-span sword which he wore, chopped the serpent into small pieces; when he came to the tail, the edge of his sword was notched, he therefore split open the tail and examined it. In the inside there was a sword; this is the sword, called Kusa-nagi no tsurugi. This sword from the dragon's tail, the Ama-no-Murakumo-no-Tsurugi or the Kusanagi-no-Tsurugi, was presented by Susanoo to Amaterasu as a reconciliation gift.
According to legends, she bequeathed it to her descendant Ninigi along with the Yata no Kagami mirror and Yasakani no Magatama jewel or orb. This sacred sword and jewel collectively became the three Imperial Regalia of Japan. While Amaterasu is enshrined at the Honden of the Ise Grand Shrine, Susanoo is enshrined at Kumano Taisha located in Shimane, where he descended when banished from heaven; the iwami kagura - Orochi The jōruri - Nihon Furisode Hajime by Chikamatsu Monzaemon Aston, William George, tr. 1896. Nihongi: Chronicles of Japan from the Earliest Times to A. D. 697. 2 vols. Kegan Paul. 1972 Tuttle reprint. Chamberlain, Basil H. tr. 1919. The Kojiki, Records of Ancient Matters. 1981 Tuttle reprint. Susanoo, Encyclopedia of Shinto Susano-O no Mikoto, Kimberley Winkelmann, in the Internet Archive as of 5 December 2008 Shinto Creation Stories: Sosa no wo in Izumo, Richard Hooker, in the Internet Archive as of 28 August 2006 Susanoo vs Yamata no Orochi animated depiction
Shiseido Company, Limited is a Japanese multinational personal care company, a skin care, hair care and fragrance producer. It is one of the oldest cosmetics companies in the world. Founded in 1872, it celebrated its 140th anniversary in 2012, it is the fifth largest cosmetics company in the world. Shiseido is only available at cosmetic counters at pharmacists; the company owns numerous subsidiaries worldwide, in addition to its founding label. The company is headquartered in Tokyo, trades on the Tokyo stock exchange, it is a chief competitor of SK-II. Arinobu Fukuhara, former head pharmacist to the Imperial Japanese Navy, established the Shiseido Pharmacy in 1872. After a visit to the United States and Europe, Arinobu added a soda fountain to the store; this grew into the Shiseido Parlour restaurant business, led to the introduction of ice cream in Japan. The name Shiseido derives from a Chinese expression meaning "praise the virtues of the earth which nurtures new life and brings forth significant values".
In 1917, Shiseido introduced. This was a face powder with seven colors in a period. In 1923, the company began expanding its store-base. A joint-stock company was formed in 1927. In April 2014, Masahiko Uotani started working as the first CEO of the company. In 1957, Shiseido began sales in Taiwan followed by Singapore and Hong Kong. In 1962, Shiseido expanded to Hawaii. European sales began with Italy in 1968 and Oceania with New Zealand in 1971. In 1985, Shiseido was the first company to produce sodium hyaluronate from non-animal origin sources. In the first quarter of 2013, Shiseido made a profit of ¥2.66 billion on sales of ¥162.36bn. On 15 July 2013, Shiseido announced. On 20 February 2014, Shiseido agreed to sell its Carita and Decléor brands to L’Oréal for €227.5M. This sale resulted in Shiseido showing profits despite running into losses. On January 18th, 2017 Shiseido acquired digital tech company MatchCo. To supplement MatchCo. Shiseido acquired Giaran Inc. a data driven company, in November, 2017.
In January 2018, the company acquired all of the assets of Olivo Laboratories. Shiseido produces a line of cosmetics called "The Makeup" that provide a full range of products including lip products, powder eye shadows, eye liner pencils, mascara and compact foundations and powder blush, their hydro powder eye shadows which have a creamy texture are among Allure magazine's top beauty picks. Shiseido stepped into the world of cosmetics with the introduction of Eudermine in 1897, established the Cosmetics Division and a store selling cosmetics in 1916. With the birth of new cosmetics, definition of makeup started to alter in the 1920s. There were men started to makeup to rebuild their image, the cosmetics were not exclusive to women. Meanwhile, modern beauty method became the popular beauty topics in advertisements, newspaper columns and magazines in the late 1920s to early 1930s. At that time, cosmetic consumers focused on the selection of their uses. Single makeup method that painted the face to white in the past was outdated.
The beauty consumers were liked to apply seven colors face powder using ‘’ white, flesh, peony and purple’’ to match their skin tone. In order to explore more potential consumers, Shiseido trained Miss Shiseido as beauty advisors demonstrated and illustrate the uses of the cosmetics on the on-site demonstration briefing. On the other hand, the Ginza district burned during the Kanto Earthquake of 1923; this incident and the great depression in the 1930s caused a decrease in sales of Shiseido. Shiseido partnered with stores to form the Shiseido Cosmetics Chain Store System. Therefore, consumers could rest assured that they could purchase Shiseido products at the same price at any store. In 1932, the representative Shiseido brand of top class cosmetic products of the time, De Luxe, was born. Following the outbreak of World War II, the De Luxe brand was considered an extravagance and production ceased. However, it was re-launched in 1951. Shiseido started to expand its cosmetics markets to international in the 1950s to 1980s.
In 2017, Shiseido's subsidiary company, NARS Cosmetics, announced it was going to start testing their products on animals. In defense of its decision, the company stated "We have decided to make NARS available in China because we feel it is important to bring our vision of beauty and artistry to fans in the region. Nars does not test on animals or ask others to do so on our behalf, except where required by law". Official website Shiseido – brand and company profile at Fashion Model Directory Shiseido launch charity auction for Japan tsunami victims