Shinto or kami-no-michi is the traditional religion of Japan that focuses on ritual practices to be carried out diligently to establish a connection between present-day Japan and its ancient past. 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 religion, but rather to a collection of native beliefs and mythology. Shinto today is the religion of public shrines devoted to the worship of a multitude of "spirits", "essences" or "gods", suited to various purposes such as war memorials and harvest festivals, applies as well to various sectarian organizations. 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 as Jindō or Shindō, from the written Chinese Shendao, combining two kanji: shin, meaning "spirit" or kami.
The oldest recorded usage of the word Shindo is from the second half of the 6th century. Kami is rendered in English as "spirits", "essences", or "gods", refers to the energy generating the phenomena. Since the Japanese language does not distinguish between singular and plural, kami refers to the singular divinity, or sacred essence, that manifests in multiple forms: rocks, rivers, objects and people can be said to possess the nature of kami. Kami and people are not separate; as much as nearly 80% of the population in Japan participates in Shinto practices or rituals, but only a small percentage of these identify themselves as "Shintoists" in surveys. This is. Most of the Japanese attend Shinto shrines and beseech kami without belonging to an institutional Shinto religion. There are no formal rituals to become a practitioner of "folk Shinto". Thus, "Shinto membership" is estimated counting only those who do join organised Shinto sects. Shinto has about 85,000 priests in the country. According to surveys carried out in 2006 and 2008, less than 40% of the population of Japan identifies with an organised religion: around 35% are Buddhists, 3% to 4% are members of Shinto sects and derived religions.
In 2008, 26% of the participants reported visiting Shinto shrines, while only 16.2% expressed belief in the existence of a god or gods in general. According to Inoue: "In modern scholarship, the term is used with reference to kami worship and related theologies and practices. In these contexts,'Shinto' takes on the meaning of'Japan's traditional religion', as opposed to foreign religions such as Christianity, Islam and so forth." Shinto religious expressions have been distinguished by scholars into a series of categories: Shrine Shinto, the main tradition of Shinto, has always been a part of Japan's history. It consists of taking part in worship events at local shrines. Before the Meiji Restoration, shrines were disorganized institutions attached to Buddhist temples; the current successor to the imperial organization system, the Association of Shinto Shrines, oversees about 80,000 shrines nationwide. Imperial Household Shinto are the religious rites performed by the imperial family at the three shrines on the imperial grounds, including the Ancestral Spirits Sanctuary and the Sanctuary of the Kami.
Folk Shinto includes the numerous folk beliefs in spirits. Practices include divination, spirit possession, shamanic healing; some of their practices come from Buddhism, Taoism or Confucianism, but most come from ancient local traditions. Sect Shinto is a legal designation created in the 1890s to separate government-owned shrines from local organised religious communities; these communities originated in the Edo period. The basic difference between Shrine Shinto and Sect Shinto is that sects are a development and grew self-consciously, they can identify a founder, a formal set of teachings and sacred scriptures. Sect Shinto groups are thirteen, classified under five headings: pure Shinto sects, Confucian sects,mountain worship sects, purification sects, faith-healing sects (Kurozumikyo／黒住教, Konkokyo/金光教 and its branching Omotokyo/大本教 and Tenrikyo／天理教. Koshintō, literally'Old Shinto', is a reconstructed "Shinto from before the time of Buddhism", today based on Ainu religion and Ryukyuan practices.
It continues the restoration movement begun by Hirata Atsutane. Many other sects and schools can be distinguished. Faction Shinto is a grouping of Japanese new religions developed since the second half of the 20th century that have departed from traditional Shinto and are not always regarded as part of it. Kami, shin, or, jin is defined in English as "god", "spirit", or "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, rivers, objects, places
Yamata no Orochi
Yamata no Orochi or Orochi, is a legendary 8-headed and 8-tailed Japanese dragon. Yamata no Orochi legends are recorded in two ancient texts about Japanese mythology and history; the ca. 680 AD Kojiki transcribes this dragon name as 八岐遠呂智 and ca. 720 AD Nihongi writes it as 八岐大蛇. In both versions of the Orochi myth, the Shinto storm god Susanoo or Susa-no-O is expelled from Heaven for tricking his sister Amaterasu, the sun goddess. After expulsion from Heaven, Susanoo encounters two "Earthly Deities" near the head of the Hi River, now called the Hii River, in Izumo Province, they are weeping because they were forced to give the Orochi one of their daughters every year for seven years, now they must sacrifice their eighth, Kushi-inada-hime. The Kojiki tells the following version: So, having been expelled, descended to a place Tori-kami at the head-waters of the River Hi in the Land of Idzumo. At this time some chopsticks came floating down the stream. So His-Swift-Impetuous-Male-Augustness, thinking that there must be people at the head-waters of the river, went up it in quest of them, when he came upon an old man and an old woman, --two of them,--who had a young girl between them, were weeping.
He deigned to ask: "Who are ye?" So the old man replied. I am called by the name of Foot-Stroking-Elder, my wife is called by the name of Hand-Stroking Elder, my daughter is called by the name of Wondrous-Inada-Princess." Again he asked: What is the cause of your crying?" Saying: "I had eight young girls as daughters. But the eight-forked serpent of Koshi has come every year and devoured, it is now its time to come, wherefore we weep." He asked him: "What is its form like?" answered, saying: "Its eyes are like akakagachi, it has one body with eight heads and eight tails. Moreover on its body grows moss, chamaecyparis and cryptomerias, its length extends over eight valleys and eight hills, if one look at its belly, it is all bloody and inflamed." His-Swift-Impetuous-Male-Augustness said to the old man: "If this be thy daughter, wilt thou offer her to me?" He replied, saying: "With reverence, but I know not thine august name." He replied, saying: "I am elder brother to the Heaven-Shining-Great-August-Deity.
So I have now descended from Heaven." The Deities Foot-Stroker-Elder and Hand-Stroking-Elder said: "If that be so, with reverence will we offer." So His-Swift-Impetuous-Male-Augustness, at once taking and changing the young girl into a multitudinous and close-toothed comb which he stuck into his august hair-bunch, said to the Deities Foot-Stroking-Elder and Hand-Stroking-Elder: "Do you distill some eight-fold refined liquor. Make a fence round about, in that fence make eight gates, at each gate tie eight platforms, on each platform put a liquor-vat, into each vat pour the eight-fold refined liquor, wait." So as they waited after having thus prepared everything in accordance with his bidding, the eight-forked serpent came as had said, dipped a head into each vat, drank the liquor. Thereupon it was intoxicated with drinking, all lay down and slept. His-Swift-Impetuous-Male-Augustness drew the ten-grasp sabre, augustly girded on him, cut the serpent in pieces, so that the River Hi flowed on changed into a river of blood.
So when he cut the middle tail, the edge of his august sword broke. Thinking it strange, he thrust into and split with the point of his august sword and looked, there was a great sword. So he took this great sword, thinking it a strange thing, he respectfully informed the Heaven-Shining-Great-August-Deity; this is the Herb-Quelling Great Sword. Compare the Nihongi description of Yamata no Orochi. "It had an eight-forked tail. As it crawled it extended over a space of eight hills and eight valleys." These botanical names used to describe this Orochi are akakagachi or hoozuki, hikage and sugi. The legendary sword Kusanagi-no-Tsurugi, which came from the tail of Yamata no Orochi, along with the Yata no Kagami mirror and Yasakani no Magatama jewel, became the three sacred Imperial Regalia of Japan; the Japanese name orochi 大蛇 derives from Old Japanese woröti. Besides this ancient orochi reading, the kanji 大蛇 are pronounced daija "big snake. Carr notes that Japanese scholars have proposed "more than a dozen" orochi < woröti etymologies, while Western linguists have suggested loanwords from Austronesian and Indo-European languages.
The most feasible native etymological proposals are Japanese o- from o 尾 "tail", ō 大 "big. Benedict proposed woröti "large snake" was suffixed from Proto-Austro-Japanese *oröt-i acquired from Austronesian *uḷəj "snake.
An igloo known as a snow house or snow hut, is a type of shelter built of snow built when the snow is easy to compact. Although igloos are stereotypically associated with all Inuit/Eskimo peoples, they were traditionally associated with people of Canada's Central Arctic and Greenland's Thule area. Other Inuit people tended to use snow to insulate their houses, which were constructed from whalebone and hides. Snow is used. On the outside, temperatures may be as low as −45 °C, but on the inside the temperature may range from −7 °C to 16 °C when warmed by body heat alone; the Inuit language word iglu can be used for a house or home built of any material, is not restricted to snowhouses, but includes traditional tents, sod houses, homes constructed of driftwood and modern buildings. Several dialects throughout the Canadian Arctic use iglu for all buildings, including snowhouses, it is the term used by the Government of Nunavut. An exception to this is the dialect used in the Igloolik region. Iglu is used for other buildings, while igluvijaq, is used for a snowhouse.
Outside Inuit culture, igloo refers to shelters constructed from blocks of compacted snow in the form of a dome. There used for different purposes; the smallest were constructed as temporary shelters only used for one or two nights so they were easy to be built. These were built and used during hunting trips on open sea ice. Intermediate-sized igloos were for family dwelling; this was a single room dwelling that housed one or two families. There were several of these in a small area, which formed an Inuit village; the largest igloos were built in groups of two. One of the buildings was a temporary structure built for special occasions, the other built nearby for living; these might have housed up to 20 people. A large igloo might have been constructed from several smaller igloos attached by their tunnels, giving common access to the outside; these were used to hold traditional dances. Snow igloos are not spherical, but are built in a shape more resembling a paraboloid. Using this shape, the stresses of snow as it ages and compresses are less to cause it to buckle because in an inverted paraboloid or catenoid the pressures are nearer to being compressive.
If the walls are of uniform thickness and density, the maximum compressive stress at the base of a paraboloid is S α = γ d 2 24 h ⋅ 1 + cos α + cos 2 α cos 2 α where d is the diameter at the base, h is the height, γ is the unit weight of the snow, α = arctan. Since stress is a force per unit area, if the walls are of uniform thickness the compressive stress is independent of wall thickness; the maximum compressive stress at the base of the igloo can be obtained by multiplying S,/yd times the snow unit weight y and the mean igloo base diameter. Igloos become shorter with time due to the compressive creep of the snow; the snow used to build an igloo must have enough structural strength to be cut and stacked appropriately. The best snow to use for this purpose is snow, blown by wind, which can serve to compact and interlock the ice crystals; the hole left in the snow where the blocks are cut is used as the lower half of the shelter. Sometimes, a short tunnel is constructed at the entrance to reduce wind and heat loss when the door is opened.
Snow's effective insulating properties enable the inside of the igloo to remain warm. In some cases, a single block of clear ice is inserted to allow light into the igloo. Animal skins were used as door flaps to keep warm air in. Igloos used as winter shelters had beds made of caribou furs. These'ice beds' are unique to Inuit culture. Architecturally, the igloo is unique in that it is a dome that can be raised out of independent blocks leaning on each other and polished to fit without an additional supporting structure during construction. An igloo, built will support the weight of a person standing on the roof. In the traditional Inuit igloo, the heat from the kudlik causes the interior to melt slightly; this melting and refreezing builds up a layer of ice. Igloo construction The sleeping platform is a raised area; because warmer air rises and cooler air settles, the entrance area acts as a cold trap whereas the sleeping area will hold whatever heat is generated by a stove, body heat, or other device.
The Central Inuit those around the Davis Strait, lined the living area with skin, which could
Kurume is a city in Fukuoka Prefecture, Japan. As of October 1, 2015, the city has an estimated population of 304,499 and a population density of 1,324.83 persons per km². The total area is 229.84 km². On February 5, 2005, the town of Kitano, the towns of Jōjima and Mizuma, the town of Tanushimaru were merged into Kurume. Traditional products of Kurume are woven indigo-dyed cloth. Kurume University Kurume University Hospital Kurume Institute of Technology St. Mary's College Kurume Shin-Ai Women's College Kurume Station is served by the Kyushu Shinkansen and Kyudai Main Line east to Oita, while Nishitetsu Kurume Station is served by the Nishitetsu Amagi Line. Kurume is twinned with these cities. Kōriyama, Japan Modesto, United States Hefei, China In chronological order of birth year: George Shima, "Potato King" of California. Shigeru Aoki, Western-style artist. Shōjirō Ishibashi, founder of Bridgestone Corporation, which originated in Kurume as traditional footwear manufacturers, producing the sock-like shoe used by farmers.
Harue Koga, eclectic avant-garde artist and poet. Susumu Fujita, actor. Leiji Matsumoto, manga artist, anime character animator. Ryo Ishibashi, actor. Seiko Matsuda and actress. Fumiya Fujii, lead vocalist of The Checkers. Izumi Sakai, lead vocalist of Zard. Rena Tanaka, actress. Kanikapila 7 piece Pop Band. Chikugo River Official website 久留米アート.info » 久留米市の歴史と秘話. Kurume-art.info
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.
Hare of Inaba
The Hare of Inaba can refer to two distinct Japanese myths, both from the ancient province of Inaba, now the eastern part of Tottori Prefecture. The Hare of Inaba legend belongs to the Izumo denrai, or tradition of myths originating from the Izumo region; the Hare of Inaba forms an essential part of the legend of the Shinto god Ōnamuchi-no-kami, the name for Ōkuninushi within this legend. The hare referred to in the legend is the Lepus brachyurus, or Japanese hare the subspecies found on the Oki Islands known as the Lepus brachyurus okiensis; the Japanese hare ranges between 43 centimetres and 54 centimetres in length, is much smaller than the common European hare. Japanese hares are brown, but may turn white during winter in areas with a varying climate, such as that of the Inaba region. One version of the tale of the Hare of Inaba is found in the Kojiki, the oldest extant chronicle in Japan, which dates from early in the 8th century; the legend appears in the first of the three sections of the Kojiki, the Kamitsumaki known as the Jindai no Maki, or "Volume of the Age of the Gods".
This section of the Kojiki outlines the myths concerning the foundation of Japan prior to the birth of the Emperor Jimmu, the first Emperor of Japan. In the Kojiki version of the myth, a hare tricks some wanizame into being used as a land bridge in order to travel from the Island of Oki to Cape Keta. Cape Keta is now identified with the Hakuto Coast in the present-day city of Tottori; the hare challenges the sharks to see whose clan is larger -- that of the hares. The hare had the sharks lie in a row across the sea; the hare hopped across them, counting them as he went. Nearing the end, the hare exclaims; the last shark attacks the hare, ripping his fur from him.Ōnamuchi-no-kami and his eighty brothers were traveling through the Inaba region to woo Princess Yakami of Inaba. While the brothers were on their way to visit the princess, the flayed hare stopped them and asked them for help. Rather than helping the hare, they advised it to wash in the sea and dry itself in the wind, which caused it great pain.
In contrast Ōnamuchi, unlike his quarreling elder brothers, told the hare to bathe in fresh water from the mouth of a river, roll in the pollen of cattails. The body of the hare was restored to its original state, after its recovery, revealed its true form as a god. In gratitude, the hare told Ōnamuchi, the lowest born in the family, that he would marry Princess Yakami; the Hare of Inaba legend emphasizes the benevolence of Ōnamuchi, enshrined at the Izumo-taisha. Japanese scholars have traditionally interpreted the struggle between the kind Ōnamuchi and his wrathful eighty brothers as a symbolic representation of civilization and barbarism in the emergent Japanese state; the version of the Hare of Inaba legend told in the Kojiki has been compared to similar myths from Java in Indonesia, Sri Lanka, India. Long ago, when Japanese goddess Amaterasu and her entourage traveled around at the boundary of Yakami in Inaba, they were looking for a place for their temporary palace a white hare appeared.
The white hare bit Amaterasu's clothes and took her to an appropriate place for a temporary palace along Nakayama mountain and Reiseki mountain. About two hours' walk, accompanied by the white hare, Amaterasu reached a mountain top plain, now called Ise ga naru; the white hare disappeared at Ise ga naru. The place of this legend is in Yazu town and Tottori city, in Tottori Prefecture, where the shrine Hakuto Jinja reveres the white hare. English Wikisource has original text related to this article: The White Hare And The Crocodiles Full text of Basil Hall Chamberlain's translation of "The White Hare of Inaba"
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