tradition
Shinto
A family of Japanese shrine cults and kami. The Kojiki is an eighth-century court compilation, not a single parish handbook.
Also known as kami cult
Meetings with this tradition
object · 40
Kusanagi appears in Shinto.
The Kojiki tells how Susanoo draws the grass-cutting sword from the tail of the eight-headed serpent. A named Japanese court-compilation sword, not Excalibur and not Totsuka-no-Tsurugi under another spelling.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Yata no Kagami appears in Shinto.
The Kojiki places the eight-span mirror among the objects used to lure Amaterasu from the rock-cave. A named imperial mirror in that court narrative, not the generic mirror node.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Yasakani no Magatama appears in Shinto.
The Kojiki hangs the curved jewel with the mirror in the cave rite that draws Amaterasu out. A named magatama of that compilation, not Chinese jade as a material and not every later souvenir bead.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Amenonuhoko appears in Shinto.
The Kojiki has Izanagi and Izanami stir the sea with the heavenly jeweled spear until the first island curdles. A cosmogonic spear of that book, not Gungnir and not a fish-spear.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Totsuka-no-Tsurugi appears in Shinto.
The Kojiki gives Izanagi a ten-hand-span sword in the Yomi episode. A named long blade of that underworld narrative, not Kusanagi and not every later shrine sword.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Tide jewels appears in Shinto.
The Kojiki gives Hohodemi the tide-flowing and tide-ebbing jewels from the sea-palace. A named pair in that court narrative, not Yasakani no Magatama and not every later sea-pearl.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Futsu-no-Mitama appears in Shinto.
The Kojiki names Futsu-no-Mitama among sacred swords of the early gods. A named Futsu-no-Mitama episode-gear in that chronicle, not every sword dump and not Kusanagi alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Fishhook appears in Shinto.
The Kojiki seats the lost fishhook of the sea-luck brother at the center of Hikohohodemi’s sea-palace ordeal. A named fishhook in that court compilation, not a harpoon and not a fishing-net dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Fishhook is used in Shinto.
In the Kojiki the fishhook is the working instrument of the sea-luck brother’s fishing craft, whose loss drives the sea-palace quest. Named use as fishing gear in that kami narrative, not mere presence of a hook-word.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
used in · sourced · documented
Yumi appears in Shinto.
The Kojiki seats the mountain-luck brother’s bow among the hunt gear that pairs against the sea-luck fishhook, and bows recur in later campaign speech. A named Japanese yumi in that compilation, not Kodanda and not a generic bow dump alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Sword appears in Shinto.
The Kojiki seats swords among cosmogonic and campaign arms — Izanagi’s underworld blade, Susanoo’s serpent-killing edge, and later imperial fighting speech — beyond any single named treasure. A generic sword attestation in that compilation, not Kusanagi, not Totsuka-no-Tsurugi, and not Futsu-no-Mitama under another spelling.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Mirror appears in Shinto.
The Kojiki seats mirrors among the cave-lure gear and later imperial marks beyond the single eight-span treasure name. A generic mirror attestation in that compilation, not Yata no Kagami alone and not a vanity looking-glass dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Shield appears in Shinto.
The Kojiki seats shields among the arms of kami conflict and imperial campaign speech. A named shield in that compilation, not aspis or scutum type-names and not a heraldry dump alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Canoe appears in Shinto.
The Kojiki has Shiotsuchi build a small seamless boat that carries Hikohohodemi toward the sea kami’s palace. A named open boat in that episode, not kayak or outrigger-canoe and not a missing ship id.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Silk appears in Shinto.
The Kojiki seats Amaterasu at the heavenly weaving hall where silk-cloth work is underway when Susanoo’s outrage breaks the loom. Named silk/weaving fiber in that kami narrative, not cotton and not a later kimono dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Silk is used in Shinto.
In the Kojiki silk-fiber is the working material of the heavenly weaving hall’s craft inside kami narrative. Named use in that weaving work, not mere cloth presence.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
used in · sourced · documented
Handloom appears in Shinto.
The Kojiki seats the heavenly weaving hall’s loom among the gear Susanoo wrecks when he flings the piebald colt into Amaterasu’s work. A named handloom in that kami narrative, not a spindle-whorl alone and not a modern power-loom dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Handloom is used in Shinto.
In the Kojiki the handloom is the instrument of heavenly weaving craft inside kami narrative. Named use as weaving gear, not mere loom presence.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
used in · sourced · documented
Distaff appears in Shinto.
The Kojiki’s heavenly weaving-hall neighborhood seats spinning furniture among the fiber-work that feeds the loom Amaterasu’s hall uses. A named distaff in that craft speech, not a drop-spindle alone and not a wizard’s staff dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Spindle whorl appears in Shinto.
The Kojiki’s heavenly weaving-hall fiber-work seats weighted spinning gear among the preparation for cloth in Amaterasu’s precinct. A named spindle-whorl in that craft neighborhood, not a handloom alone and not a bead dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Shuttle appears in Shinto.
The Kojiki’s heavenly weaving hall seats the weft-carrier among loom furniture of Amaterasu’s cloth-work. A named shuttle in that craft neighborhood, not a handloom alone and not a drop-spindle.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Drop spindle appears in Shinto.
The Kojiki’s heavenly weaving-hall fiber-work seats hand-spinning gear among the preparation of thread for Amaterasu’s loom. A named drop-spindle in that craft neighborhood, not a spinning-wheel and not a distaff alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Forge appears in Shinto.
The Kojiki has heavenly smiths forge the eight-span mirror used to lure Amaterasu from the rock-cave. A named forge of that cave-rite making, not a kiln and not a later swordsmith romance alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Anvil appears in Shinto.
The Kojiki’s heavenly smithing of the cave-lure mirror seats the striking-block among forge furniture of that making. A named anvil in that craft neighborhood, not a forge alone and not a bellows.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Bellows appears in Shinto.
The Kojiki’s heavenly forging of the cave-lure mirror seats blast gear among the smithing furniture of that making. A named bellows in that craft neighborhood, not a forge alone and not a kiln.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Cup appears in Shinto.
The Kojiki seats drinking vessels among the eight-fold sake prepared for the Yamata serpent feast and among other hospitality gear. A named cup in that compilation, not the Grail and not cauldron as a Celtic rebirth-vessel dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Pearl appears in Shinto.
The Kojiki’s sea-palace neighborhood seats lustrous jewels among Watatsumi’s gifts and tide-control treasures beyond any single named tide-jewel id. A pearl/sea-jewel attestation in that compilation, not tide-jewels alone and not a parable pearl dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Altar appears in Shinto.
The Kojiki seats offerings set out for kami — food, sake, and propitiatory gear — on raised offering places in shrine and feast scenes. A named altar/offering-place in that compilation, not a later kamidana shelf and not a Christian altar dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Throne appears in Shinto.
The Kojiki seats high-seats and ruling furniture among the marks of kami and early imperial court rule. A named throne in that compilation, not a cathedra and not a Round Table dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Crown appears in Shinto.
The Kojiki seats head-marks of rule among the imperial genealogy’s court speech and kami sovereignty scenes. A named crown in that compilation, not a diadem alone and not every later imperial regalia dump already walked as sword/mirror/jewel.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Yumi is used in Shinto.
In the Kojiki the yumi is the working bow of mountain-hunt craft against the sea-luck fishhook pair. Named use as hunt weapon in that kami narrative, not mere bow presence.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
used in · sourced · documented
Mirror is used in Shinto.
In the Kojiki a mirror is employed among the instruments that lure Amaterasu from the rock-cave. Named ritual use in that cave rite, kept apart from the named Yata sacred_to walk.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
used in · sourced · documented
Sword is used in Shinto.
In the Kojiki swords are employed as killing and campaign instruments — Izanagi’s underworld blade, Susanoo’s serpent fight, and later arms — beyond any single named treasure. Named weapon use in that kami narrative, kept apart from kusanagi/totsuka/futsu walks.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
used in · sourced · documented
Forge is used in Shinto.
In the Kojiki the forge is the working hearth at which heavenly smiths make the cave-lure mirror. Named use as smithing gear in that rite-making, not mere forge presence.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
used in · sourced · documented
Arrow appears in Shinto.
The Kojiki pairs mountain-hunt luck with bow-and-arrow work beside the sea-luck fishing quarrel of the Hohodemi brothers, and later imperial campaigns carry archery. Named arrow as hunt and war projectile in that compilation, not yumi as the bow alone and not a generic missile dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Quiver appears in Shinto.
The Kojiki’s mountain-hunt and campaign archery imply the quiver as the arrow-bearing gear of luck-of-the-mountains and imperial war roads. Named quiver beside bow-and-arrow work in that narrative, not yumi alone and not a museum-archery dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · culturally specific
Magatama appears in Shinto.
The Kojiki seats curved jewels (magatama) among the heavenly offerings that lure Amaterasu from the rock-cave and among the treasure speech of the sun lineage. A named comma-jewel kind in that compilation, not yasakani-no-magatama as the single named treasure alone and not a generic bead dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Loom appears in Shinto.
The Kojiki seats the heavenly weaving hall where maidens weave on looms until Susanoo’s piebald-horse outrage pollutes the work and helps drive Amaterasu into the rock-cave. A named loom in that kami narrative, not handloom as the already-walked craft tool alone and not a later treadle dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Dressing comb appears in Shinto.
The Kojiki has Izanagi break teeth from his dressing-comb and light them as a torch when he looks on Izanami’s Yomi corpse-form against her warning. A named hair-dressing comb in that looking-taboo breach, not ornamental-comb as dress jewelry and not a bare torch dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Sluice gate appears in Shinto.
The Kojiki has Susanoo wreck the watering works of the heavenly rice fields — filling ditches and breaking the controlled channels — before the weaving-hall pollution. A named sluice-gate in that irrigation outrage, not gate as the already-walked threshold kind alone and not a later mill-race dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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place · 11
Ise belongs to Shinto.
The shrine belongs to kami cult. Rebuilding and pilgrimage are that site’s life, not a solar mystery religion of later Europe.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
belongs to · partially sourced · documented
Yomi appears in Shinto.
The Kojiki attests Yomi as the land of the dead Izanami enters. Japanese mythic geography in that court compilation, not Hades, not Duat, and not a generic underworld slogan.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Cave appears in Shinto.
The Kojiki seats Amaterasu’s hiding in the heavenly rock-cave (Ama-no-Iwato) as the crisis that darkens the plain of high heaven. A named cave of that sun-kami narrative, not Hermes’ birth-cave and not a generic underworld slogan.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Island appears in Shinto.
The Kojiki has Izanagi and Izanami stir the sea until brine curdles into Onogorojima and the later island births. Named islands of that cosmogony, not Herodotus’s traveler islands and not Avalon.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Mountain appears in Shinto.
The Kojiki’s land-birth and kami genealogies name mountains among the formed islands and sacred slopes of the reed-plain world. Named mountain speech in that cosmogony and itinerary, not Delphi’s Parnassus alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
River appears in Shinto.
The Kojiki has Izanagi purify at a river mouth after fleeing Yomi before the noble children are born from that washing. Named river as the misogi course in that narrative, not Styx poetry and not Nile alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Takamagahara appears in Shinto.
The Kojiki opens on Takamagahara, the High Plain of Heaven where the early kami assemble and from which the heavenly grandchild descends. A named heavenly plain in that cosmogony, not Tian as Chinese Heaven-order and not Yomi as the below.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Ne-no-kuni appears in Shinto.
The Kojiki names Ne-no-kuni (the root-land) in Susanoo’s banishment and far-land speech, kept apart from Yomi as the land of the dead. A named otherworld in that compilation, not Takamagahara and not a generic underworld slogan.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Tokoyo appears in Shinto.
The Kojiki names Tokoyo, the everlasting otherworld across the sea, in early land and otherworld speech kept apart from Takamagahara and Yomi. A named tokoyo land in that compilation, not a generic paradise dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Underworld appears in Shinto.
The Kojiki sends Izanagi into the land of the dead and stages the looking-ban rupture there. Underworld as that descent’s realm-type in tradition speech, not Yomi as the named place id alone and not Xibalba or Hel under one label.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Paddy appears in Shinto.
The Kojiki has Susanoo break the ridges and fill the ditches of the heavenly rice fields before the Iwato crisis. A named wet-rice paddy in that kami outrage, not a bare dry field dump and not later shrine-rice tourism alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
animal · 9
Serpent appears in Shinto.
The Kojiki seats the eight-forked Yamata serpent as the foe Susanoo kills in Izumo, from whose tail the grass-cutting sword is drawn. A named serpent in that court compilation, not Asklepios’s temple snake and not Apep.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Crow appears in Shinto.
The Kojiki sends a crow (Yatagarasu) to guide the Jimmu campaign through the mountains. A named crow guide in that imperial narrative, not European death-omen crow and not Tlingit Raven.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Hare appears in Shinto.
The Kojiki tells the white hare of Inaba, skinned by crocodiles and aided by Ōkuninushi. A named hare episode in that compilation, not rabbit as a second id and not a moon-hare dump alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Centipede appears in Shinto.
The Kojiki has Susanoo set Ōkuninushi to pick centipedes from his hair among the palace ordeals. A named centipede ordeal in that compilation, not a generic insect dump and not millipede as a second spelling of the same test.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Bee appears in Shinto.
The Kojiki places bees among the stinging creatures in Susanoo’s hair that Ōkuninushi must remove. A named bee ordeal in that compilation, not Pliny pharmacy bee and not a hive dump alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Pheasant appears in Shinto.
The Kojiki sends the pheasant Nakime as a messenger bird down to the central land when the heavenly kami inquire after the earth. A named pheasant messenger in that compilation, not a generic game-bird dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Horse appears in Shinto.
The Kojiki has Susanoo flay a heavenly piebald horse and hurl it into the weaving hall, the outrage that drives Amaterasu into the rock-cave. A named horse in that cave-crisis narrative, not Vedic horse sacrifice and not a Trojan-horse dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Fish appears in Shinto.
The Kojiki seats the luck-of-the-sea and luck-of-the-mountains brothers’ fishing quarrel and the sea-palace sojourn among fish and tide. Named fish work in that Hohodemi cycle, not a generic market-fish dump and not Christian ichthys.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Crocodile appears in Shinto.
The Kojiki’s Hohodemi sea-palace and Inaba hare episodes name wani; Philippi’s English often renders that creature among crocodilians while noting shark readings. A named wani meeting in that compilation’s sea speech, not Sobek alone and not a Nile dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · historically uncertain
element · 9
Fire appears in Shinto.
The Kojiki has Izanami die after bearing the fire kami Kagutsuchi, whose birth burns her. Named fire as a cosmogonic kami-birth in that compilation, not Vedic Agni and not laboratory flame alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Thunder appears in Shinto.
The Kojiki sends Takemikazuchi, a fierce thunder kami, among the envoys who pacify Izumo. Named thunder in that pacification narrative, not Hesiod’s thunderbolt forge alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Water appears in Shinto.
The Kojiki has Izanagi purify himself in water after returning from Yomi, and the cosmogony stirs the sea at the world’s beginning. Named water as purification and cosmogonic medium in that compilation, not Nile belonging and not Daoist softness alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Stone appears in Shinto.
The Kojiki has the rock-cave sealed with a great stone (the Chibiki rock) when Amaterasu is drawn out and the door is shut behind. Named stone as cave-seal in that narrative, not Delphi temple stone alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Brine appears in Shinto.
The Kojiki has brine drip from the heavenly jeweled spear’s tip and curdle into the first island. Named brine as cosmogonic drip in that compilation, not Pliny pickling brine alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Seawater appears in Shinto.
The Kojiki has the first parents stand on the floating bridge and stir the seawater with the heavenly spear until land forms. Named seawater as the cosmogonic medium in that scene, not brine as the concentrated drip alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Blood appears in Shinto.
The Kojiki has kami born from the blood that adheres to Izanagi’s sword when he kills the fire kami Kagutsuchi. Named blood as generative aftermath in that cosmogony, not eucharistic blood and not a generic violence dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Wind appears in Shinto.
The Kojiki seats Susanoo among storm and wind-force outrage that darkens the weaving hall and drives Amaterasu into the cave, and names wind among the early kami world’s forces. Named wind in that narrative, not a meteorological dump alone and not Vayu as Vedic twin.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Flame appears in Shinto.
The Kojiki has Izanami burned by the birth of the fire kami Kagutsuchi — flame as the lethal birth-fire of that cosmogony. Named flame in that fire-birth, not laboratory flame and not Agni alone; keep apart from fire-shinto-kojiki as the broader fire lemma.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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concept · 8
Descent appears in Shinto.
The Kojiki sends Izanagi down into Yomi after Izanami, and later sends the heavenly grandchild down to the reed-plain land. Named descent jobs in that compilation, not Gilgamesh’s far-away alone and not Xibalba.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Creation appears in Shinto.
The Kojiki opens with the becoming of heaven and earth, the island births, and the early kami generations. Creation as that court’s cosmogony, not Rigveda Nāsadīya alone and not Enuma Elish combat.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Purity is used in Shinto.
The Kojiki has Izanagi wash and purify after Yomi’s pollution before the noble children are born from that cleansing. Purification as practiced rite in that narrative, not Qur’anic ṭahāra restated and not a generic hygiene slogan.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
used in · sourced · documented
Death appears in Shinto.
The Kojiki has Izanami die in the fire-birth and rule as the great kami of Yomi among the dead. Death as that underworld narrative’s charge, not Baldr’s death alone and not a generic mortality slogan.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Taboo appears in Shinto.
The Kojiki charges Izanagi not to look at Izanami in Yomi, and breaks of that ban drive the underworld rupture. Named looking-taboo and related prohibitions in that narrative, not Polynesian tapu anthropology dump alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Looking taboo appears in Shinto.
The Kojiki charges Izanagi not to look upon Izanami in Yomi; the broken looking-ban drives the underworld rupture. Named looking-taboo motif in that narrative, not Orpheus alone and not the broader taboo concept edge already filed.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Void appears in Shinto.
The Kojiki opens when heaven and earth have not yet separated and the world is an undifferentiated beginning — void-like chaos before the first kami and island births. Named void of that cosmogonic opening, not Buddhist śūnyatā identity and not Ginnungagap alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Otherworld marriage appears in Shinto.
The Kojiki seats Hoori’s marriage in the sea kami’s palace and the birth-hut looking crisis with Toyotama-hime as an otherworld marriage that ties the mountain-luck line to the sea. A named myth-story pattern in that compilation, not a Celtic sidhe-wedding flatten and not looking-taboo alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
quality · 6
Earth appears in Shinto.
The Kojiki’s cosmogony separates heaven and earth, then births the islands and the reed-plain land as the living world below. Named earth as cosmogonic below and land-body in that compilation, not Gaia alone and not soil as farm dirt only.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Dawn appears in Shinto.
The Kojiki’s cave-opening returns radiance to a world that had sat in obscured night — dawn-speech for the first light after Amaterasu’s emergence. Named dawn of that restored heaven, not a weather-app sunrise and not Eos alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Peace appears in Shinto.
The Kojiki stages the pacification of Izumo, when heavenly envoys secure the land-ceding that readies the reed-plain for the heavenly grandchild. Named peace-as-pacification in that narrative, not a modern peace-treaty slogan and not Pax Romana.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Path appears in Shinto.
The Kojiki’s road narratives — Inaba’s cape path, Jimmu’s guided mountain ways, Yamato Takeru’s campaigns — seat named paths through the reed-plain land. Path as itinerary in that compilation, not Dao as Chinese Way identity and not a trail-recreation dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Forest appears in Shinto.
The Kojiki’s land-birth and campaign itineraries move through wooded slopes and mountain forests of the reed-plain world. Named forest cover in that geography, not a German forest-myth dump and not grove as a smaller sacred stand alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Silence appears in Shinto.
The Kojiki’s Ama-no-Iwato crisis stills the plain of high heaven into a hushed dark when Amaterasu hides — silence as the stalled world’s quiet before the inviting dance. Named silence of that cave crisis, not a monastic vow dump and not name-taboo silence.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
phenomenon · 5
Storm appears in Shinto.
The Kojiki’s Susanoo is the violent storm sibling whose raging wrecks fields and the weaving hall before the cave crisis. Named storm force in that kami narrative, not Zeus’s thunderbolt forge alone and not rain as precipitation alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Rain appears in Shinto.
The Kojiki ties Susanoo’s raging to ruined rice fields and storm weather that afflicts the land before the cave crisis. Named rain-and-storm damage speech in that narrative, not Indra’s Vedic rain alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Night appears in Shinto.
The Kojiki darkens the plain of high heaven into night-like obscurity when Amaterasu withdraws into Ama-no-Iwato. Named night of that cave crisis, not a generic darkness slogan and not Nut as Egyptian night sky.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Day appears in Shinto.
The Kojiki restores day-light to the plain of high heaven when Amaterasu leaves the rock-cave. Named day as returned light in that narrative, not a civil calendar day dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Tide appears in Shinto.
The Kojiki’s Hohodemi sea-palace cycle turns on tide jewels that raise and lower the waters. Named tide as the sea’s rise-and-fall in that narrative, not tide-jewels as the object alone and not a tide-table dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
deity · 4
Shinto contains Amaterasu.
Amaterasu is a kami of that tradition as the Kojiki tells it. Shinto is not a single parish.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
contains · sourced · documented
Susanoo appears in Shinto.
The Kojiki seats Susanoo as the storm sibling of Amaterasu: the piebald-horse outrage at the weaving hall, the Yamata serpent slaying in Izumo, and the Ōkuninushi palace ordeals. A named kami in that court compilation, not storm as bare weather and not Loki as a trickster twin.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Izanagi appears in Shinto.
The Kojiki has Izanagi stir the sea with the heavenly spear, birth the islands with Izanami, descend to Yomi, and purify in the river mouth so that the noble children are born. A named creator kami in that compilation, not a generic demiurge class and not Izanami under one id.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Izanami appears in Shinto.
The Kojiki has Izanami form the islands with Izanagi, die after bearing the fire kami, and rule as the great kami of Yomi who vows daily deaths. A named creatress and underworld sovereign in that compilation, not Hel under one id and not Izanagi alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
symbol · 4
Tomoe appears in Shinto.
Kojiki-era Japanese mark speech seats the tomoe comma-swirl among shrine and clan marks. A named tomoe in that mythic corpus neighborhood, not mitsudomoe as the triple form alone and not a yin–yang flatten.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · culturally specific
Bridge appears in Shinto.
The Kojiki places Izanagi and Izanami on the Floating Bridge of Heaven (Ame-no-ukihashi) when they stir the sea. A named heavenly bridge in that cosmogony, not Caesar’s Rhine timber bridge and not Bifröst under another spelling.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Eye appears in Shinto.
The Kojiki births Amaterasu from Izanagi’s left eye during the purifying wash after Yomi. Named eye as generative wash-site in that noble-children genealogy, not an evil-eye amulet dump and not Odin’s pledged eye.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Gate appears in Shinto.
The Kojiki seals Ama-no-Iwato with a great rock at the cave mouth when Amaterasu is drawn out — a gate-and-door crisis of the heavenly rock-cave. Named gate of that sealing, not torii as later shrine gate furniture and not a city-gate dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
plant · 3
Reed appears in Shinto.
The Kojiki names the inhabited world Ashihara no Nakatsukuni, the Central Land of Reed Plains. Reed as the land’s own mythic epithet in that compilation, not Gilgamesh reed-boat speech and not a marsh dump alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Peach appears in Shinto.
The Kojiki has Izanagi hurl peaches to drive back the Yomi pursuers as he flees the underworld. Named peach as apotropaic fruit in that descent narrative, not pantao as a Chinese immortality-peach object alone and not a generic orchard dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Tree appears in Shinto.
The Kojiki’s island and land births include trees among the living world’s formed growth, and wooded landmarks mark campaign roads. Named tree as land-birth growth in that cosmogony, not Yggdrasil and not sakaki as later shrine evergreen furniture.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
word · 3
Oath appears in Shinto.
The Kojiki stages the ukei oath-trial between Amaterasu and Susanoo, whose chewed pledges birth deities and test sincerity. Named oath ordeal in that sibling crisis, not a courtroom affidavit and not a generic vow slogan.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Curse appears in Shinto.
The Kojiki has Izanami, after the Yomi rupture, vow to kill a thousand of the living each day, answered by Izanagi’s counter-vow of births. Named death-curse speech in that underworld break, not a folk hex dump and not a generic malediction slogan.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Name appears in Shinto.
The Kojiki’s cosmogony and land-births proceed by naming islands, kami, and places as they come into being. Named name-giving as world-ordering speech in that compilation, not a modern onomastics dump and not name-taboo as a different motif.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
being · 2
Kitsune belongs to Shinto.
The being belongs to Japanese story and shrine. Keep it off the European fox-omen page.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
belongs to · interpretive · documented
Yamato Takeru appears in Shinto.
The Kojiki’s imperial narrative seats Yamato Takeru as the conquering prince who receives the grass-cutting sword and dies on campaign after the mountain ordeal. A named hero in that compilation, not Momotarō as a folk twin and not a bare emperor dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
celestial-body · 2
Moon appears in Shinto.
The Kojiki births Tsukuyomi from Izanagi’s purifying wash as the moon sibling among the noble children. Moon as kami genealogy in that compilation, not Ptolemaic astrology moon and not a Selene identity claim.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Sun appears in Shinto.
The Kojiki seats the sun’s light as what fails when Amaterasu hides in the rock-cave and returns when she is drawn out. Sun as cosmogonic light in that narrative, not amaterasu→represents→sun restated and not a Ptolemaic sun dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
color · 1
White appears in Shinto.
The Kojiki tells the white hare of Inaba, skinned and later restored, as a named color-marked animal in Ōkuninushi’s road narrative. White as that hare’s marked color, not a generic purity-color slogan and not rabbit as a second id.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
number · 1
Eight appears in Shinto.
The Kojiki names the Yamata serpent as eight-forked and eight-tailed, and eight recurs in that episode’s counting speech. Named eight in that serpent narrative, not a generic lucky-number dump and not Bagua as Chinese eightfold diagram.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
ritual · 1
Misogi is used in Shinto.
The Kojiki has Izanagi wash and purify after Yomi’s pollution before the noble children are born from that cleansing — the narrative charter for misogi as water purification practice. Named rite of use in that tradition speech, not baptism and not oharai as wand-and-paper shrine cleansing.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
used in · sourced · documented
text · 1
Kojiki belongs to Shinto.
The Kojiki is a primary written source for kami narrative as an eighth-century court wanted it remembered.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
belongs to · sourced · documented
Meetings in this tradition's context
object · 31
Yata no Kagami is sacred to Amaterasu.
The Kojiki places the eight-span mirror among the treasures shown to Amaterasu to draw her from the rock-cave. A named mirror of that sun kami, not a generic mirror, and not Yata as a Yasakani flatten.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
sacred to · sourced · documented
Yasakani no Magatama is sacred to Amaterasu.
The Kojiki places the curved jewel among the treasures of Amaterasu’s cave-return. A named jewel of that sun kami, not a generic magatama, and not the Yata mirror.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
sacred to · sourced · documented
Philippi’s Kojiki narrates the fishhook quarrel and recovery as a named object-plot of the imperial genealogies. A fishhook attested inside that text hub, not a generic Pacific fishing-tool dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Philippi’s Kojiki attests the yumi among mountain-hunt and campaign arms inside the compiled imperial narrative. A yumi inside that text hub, not later kyūdō alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Philippi’s Kojiki attests swords as ordinary and named fighting gear across kami and imperial episodes. A sword inside that text hub, kept apart from the already-walked named imperial blades.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Philippi’s Kojiki attests mirrors in the Ama-no-Iwato lure and regalia neighborhood. A mirror inside that text hub, kept apart from the named Yata walk.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Philippi’s Kojiki attests shields among fighting gear in the compiled narrative. A shield inside that text hub, not a classical parade-shield dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Philippi’s Kojiki attests the seamless small boat of the sea-palace journey inside the compiled text. A canoe/open-boat inside that text hub, not a later junk or sampan dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Philippi’s Kojiki attests weaving-hall cloth work inside the Ama-no-Iwato crisis narrative. Silk/fiber inside that text hub, not a Silk Road encyclopedia dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
The Kojiki places silk-cloth weaving in Amaterasu’s heavenly weaving hall as her sacred work before the rock-cave crisis. Dedicated weaving fiber of that sun kami’s precinct, not a later shrine-souvenir silk and not Inari rice offerings.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
sacred to · sourced · documented
Philippi’s Kojiki attests the loom of the heavenly weaving hall inside the compiled Iwato crisis. A handloom inside that text hub, not a later textile-encyclopedia dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Handloom is sacred to Amaterasu.
The Kojiki places the loom in Amaterasu’s heavenly weaving hall as the sun kami’s own working gear before Susanoo’s outrage. Dedicated loom of that precinct, not a generic household frame and not Yata as the mirror already walked.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
sacred to · sourced · documented
Philippi’s Kojiki attests the heavenly forging of the cave-lure mirror inside the compiled narrative. A forge inside that text hub, not a Roman furnace dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Philippi’s Kojiki attests heavenly mirror-smithing furniture inside the compiled Iwato narrative. An anvil inside that text hub, not a Pliny craft-encyclopedia dump alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Philippi’s Kojiki attests heavenly mirror-smithing blast gear inside the compiled Iwato narrative. Bellows inside that text hub, not a Pliny bellows walk alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Philippi’s Kojiki attests sake vessels of the Yamata feast inside the compiled narrative. A cup inside that text hub, not a chalice dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Kusanagi is sacred to Susanoo.
The Kojiki has Susanoo draw the grass-cutting sword from the Yamata serpent’s tail as his deed before it enters the imperial-sun line. Sacred first finding and holding under Susanoo, not a flatten onto Amaterasu (prior refuse) and not a generic sword dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
sacred to · sourced · documented
Torii is historically related to Gate.
Chamberlain’s Torii article seats the characteristic Shintō shrine gateway of posts and cross-beams marking sacred precinct entry, not a secular city gate and not a Buddhist temple gate dump.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
historically related to · sourced · documented
Kimono is historically related to Silk.
Chamberlain’s Dress / Kimono notes seat the T-shaped Japanese robe as the ordinary garment, commonly silk for better wear — robe speech, not a Western dress and not an obi sash alone.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
historically related to · sourced · documented
Kamidana is historically related to Shrine.
Chamberlain’s Shintō notes seat the kamidana as the household god-shelf shrine — domestic shrine speech, not a butsudan Buddhist altar alone.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
historically related to · sourced · documented
Ofuda is historically related to Charm.
Chamberlain’s Charms / Paper charms seat ofuda as paper talismans issued from shrines — paper-charm speech, not an omamori pouch amulet alone.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
historically related to · sourced · documented
Omamori is historically related to Charm.
Chamberlain’s Charms notes seat omamori as portable shrine amulets for personal protection — pouch-amulet speech, not a flat ofuda slip alone.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
historically related to · sourced · documented
Chamberlain’s Shintō / Charms notes seat ema as painted votive tablets hung at shrines as petitions — votive offering use, not a free painting dump.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
used in · sourced · documented
Chamberlain’s Shintō notes seat gohei as the paper-wand / streamer staff of shrine ritual — wand use at the shrine, not a shimenawa rope alone.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
used in · sourced · documented
Shimenawa is historically related to Rice.
Chamberlain’s Shintō notes seat shimenawa as the sacred straw rope marking purity bounds — rice-straw rope speech, not a gohei wand alone.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
historically related to · sourced · documented
Chamberlain’s Shintō / Festivals notes seat the mikoshi as the portable shrine carried in procession — portable-shrine use, not the fixed honden hall alone.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
used in · sourced · documented
Honden is historically related to Shrine.
Chamberlain’s Shintō notes seat the honden as the inner sanctuary hall of a Shintō shrine — main-hall speech, not the haiden worship hall alone.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
historically related to · sourced · documented
Haiden is historically related to Shrine.
Chamberlain’s Shintō notes seat the haiden as the oratory / worship hall before the honden — worship-hall speech, not the inner honden alone.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
historically related to · sourced · documented
Chamberlain’s Shintō notes seat the temizuya as the shrine ablution pavilion for rinsing hands and mouth — water-purification use, not a bathhouse hammam dump.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
used in · sourced · documented
Chōzubachi is used in Water.
Chamberlain’s garden / shrine notes seat the chōzubachi as the stone water-basin for purification — basin use with water, not the full temizuya pavilion alone.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
used in · sourced · documented
Komainu is historically related to Shrine.
Chamberlain’s Shintō / Sculpture notes seat komainu as the paired lion-dog guardians at shrine gates — guardian speech, not a Chinese foo-dog dump alone.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
historically related to · sourced · documented
deity · 9
The Kojiki’s Amaterasu is the sun kami of an imperial genealogy. She is not Ra and not a generic solar principle.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
represents · sourced · documented
The cave-hiding and the imperial sun lineage are Kojiki narrative. Philippi translates that compilation.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Ise Jingū is the shrine complex of Amaterasu. A Japanese imperial cult site, not Heliopolis.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
sacred to · partially sourced · documented
Inari shrines are attended by foxes. The animal is a messenger in that cult, not a European omen-fox.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
associated with · interpretive · culturally specific
Inari is associated with Kitsune.
Kitsune may serve Inari. That is Japanese shrine-story, not Reynard and not a generic “fox spirit” of worldwide occult lists.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
associated with · interpretive · culturally specific
Inari is a kami of rice and stores. Grain, not a European harvest-goddess template.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
sacred to · partially sourced · documented
Susanoo’s weaving-hall outrage, Yamata deed, and Izumo sojourns are narrated in the Kojiki’s kami and early-land books. Named presence in that text, not Nihon Shoki alone and not a later shrine portrait dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Izanagi’s island-birth, Yomi descent, and purifying wash are core Kojiki narrative. Named presence in that text hub, not a free creator-motif dump.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Izanami’s island births, fire-death, and Yomi sovereignty are narrated in the Kojiki. Named presence in that text, not a generic underworld-queen motif alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
place · 6
The shrine of the sun kami is a solar cult site in Japanese terms. Not Heliopolis and not Ra’s boat.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
associated with · partially sourced · documented
Takamagahara appears in Kojiki.
Takamagahara is the Kojiki’s standing name for the high-heaven assembly place. Named presence in that text.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Ne-no-kuni appears in Kojiki.
Ne-no-kuni speech is carried in the Kojiki’s Susanoo and related kami narrative. Named presence in that text hub.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Tokoyo otherworld naming is attested in the Kojiki’s kami geography. Named presence in that text hub.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
The Kojiki has Izanami rule as the great kami of Yomi after her death and the underworld rupture. Yomi as realm dedicated to that sovereign, not Hel’s Norse dead-realm and not a generic underworld slogan.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
sacred to · sourced · documented
The Kojiki seats Ama-no-Iwato as Amaterasu’s own heavenly rock-cave of withdrawal — the cave dedicated to that sun kami’s crisis and return. Sacred refuge of Amaterasu, not Hermes’ birth-cave and not cave→appears_in→shinto restated alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
sacred to · sourced · documented
being · 3
Yamato Takeru appears in Kojiki.
Yamato Takeru’s eastern campaigns and death are told in the Kojiki’s imperial books. Named presence in that text hub.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Tengu is historically related to Mountain.
Chamberlain seats tengu among Japanese mountain goblins of long noses and wings in folklore — mountain-spirit speech, not an oni hell-demon alone and not a kappa water-sprite.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
historically related to · sourced · documented
Kappa is historically related to Water.
Chamberlain seats the kappa as the water-sprite of Japanese rivers and ponds — water-being speech, not a tengu or oni dump.
from Basil Hall Chamberlain · Things Japanese, 1890 (5th ed. 1905)
historically related to · sourced · documented
text · 3
Kojiki is associated with Writing.
The Kojiki presents itself as a written record of recitations. An eighth-century compilation, not a parish oral-only file.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
associated with · sourced · documented
Kojiki is associated with Book.
Philippi translates a compiled text. Kami narrative in a book is still Japanese court memory, not a Bible.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
associated with · sourced · documented
Nihon Shoki is historically related to Kojiki.
The Nihon Shoki is the eighth-century court chronicle compiled beside the Kojiki: twin early histories of kami and emperors that share episodes while remaining separate books. Historical sibling relation, not identity and not a later shrine-lore dump under one id.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
historically related to · sourced · documented
concept · 2
Ama-no-Iwato appears in Kojiki.
The Kojiki narrates Ama-no-Iwato: Amaterasu’s withdrawal into the heavenly rock-cave, the assembled kami’s rite, and the dance that draws her out. Named episode in that text, not kojiki as a bag alone and not every solar-eclipse omen.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
Susanoo and Yamata no Orochi appears in Kojiki.
The Kojiki narrates Susanoo’s slaying of the eight-forked Yamata serpent and the sword drawn from its tail. Named episode in that text, not Susanoo as a being dump alone and not dragon-slayer as a free motif.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
appears in · sourced · documented
animal · 1
Kitsune is a fox. Japanese shrine-fox and European fox-story share a species, not a spirit and not one omen.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
resembles · partially sourced · culturally specific
celestial-body · 1
phenomenon · 1
The Kojiki’s Susanoo is the storm kami whose raging is his own force — storm as dedicated weather of that sibling, not bare meteorology and not Takemikazuchi’s thunder-envoy job.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
sacred to · sourced · documented
plant · 1
Rice is Inari’s store. The grain is East Asian agriculture before it is a kami’s brief.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
sacred to · partially sourced · documented
symbol · 1
Magatama comma represents Magatama.
The magatama-comma mark draws the curved jewel’s comma shape as a standing Japanese form-sign for the magatama bead the Kojiki hangs among the cave-lure treasures. A named mark that represents that jewel kind, not tomoe as the swirl mark and not yasakani as the single named treasure alone.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
represents · sourced · documented
word · 1
Chronicle is historically related to Kojiki.
The Kojiki stands as an early-eighth-century Japanese court chronicle of kami genealogy and imperial myth, historically related to the chronicle genre-word that names that compiled form. A named genre relation, not a claim that every chronicle is a Kojiki and not nihon-shoki under a forced merge.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
historically related to · sourced · documented
sources
- Kojiki · Ō no Yasumaro (compiler); Donald L. Philippi (translation)
Donald L. Philippi, Kojiki.
- Things Japanese · Basil Hall Chamberlain
Basil Hall Chamberlain, Things Japanese (5th ed. 1905).