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69-601: Yamata no Orochi legends are originally recorded in two ancient texts about Japanese mythology and history. The 712 AD Kojiki transcribes this dragon name as 八岐遠呂智 and the 720 AD Nihon Shoki 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" ( 國神 , kunitsukami ) near

138-530: A storm god fighting a sea serpent is itself a popular mythic trope potentially originating with the Proto-Indo-European religion and later transmitted into the religions of the ancient Near East most likely initially through interaction with Hittite speaking peoples into Syria and the Fertile Crescent . This motif, known as chaoskampf ( German for "struggle against chaos"), represents

207-417: A cave. It would take the combined efforts of many other kami, and the erotic dance of a particular goddess named Ame no Uzume, to lure Amaterasu from the cave again. Ame no Uzume exposed herself while dancing and created such commotion that Amaterasu peeked out from her cave. The myth of Amaterasu's entering and emerging from a cave is depicted in one of the most iconic images of Japanese mythology which

276-537: A dozen" orochi < woröti etymologies, while Western linguists have suggested loanwords from Austronesian , Tungusic , and Indo-European languages . The most feasible native etymological proposals are Japanese o- from o ( 尾 , "tail") , (which is where Susanoo discovered the sacred sword), ō ( 大 , "big; great") , or oro ( 峰 , "peak; summit") ; and [[[wiktionary:霊#Noun|-chi]]] Error: {{Transliteration}}: transliteration text not Latin script ( help ) , meaning "god; spirit", cognate with

345-403: A fence round about, in that fence make eight gates, at each gate tie [together] eight platforms, on each platform put a liquor-vat, and into each vat pour the eight-fold refined liquor, and wait." So as they waited after having thus prepared everything in accordance with his bidding, the eight-forked serpent came truly as [the old man] had said, and immediately dipped a head into each vat, and drank

414-773: A five-headed dragon at Enoshima in 552. Kuzuryū ( 九頭龍 , "nine-headed dragon"), deriving from the nagarajas (snake-kings) Vasuki and Shesha , is worshipped at Togakushi Shrine in Nagano Prefecture . Compare the Nine-headed Bird ( 九頭鳥 ) in Chinese mythology . Comparing folklore about polycephalic dragons and serpents, eight-headed creatures are less common than seven- or nine-headed ones. Among Japanese numerals , ya or hachi ( 八 ) can mean "many; varied" (e.g., yaoya ( 八百屋 , lit.   ' 800 store ' ) , "greengrocer; jack-of-all-trades"). De Visser says

483-497: A historical manner. In this article, underlined h , y , and w denote silent letters; they are omitted from modern spelling. Other syllables are modernized as follows (see also Japanese romanization systems ). Note that some blend of these conventions is also often used. Physalis alkekengi Alkekengi officinarum , the bladder cherry , Chinese lantern , Japanese-lantern , strawberry groundcherry , winter cherry , alchechengi berry , or Klabuster cherry

552-434: A kami according to this system. Myths often tell stories of particular, local deities and kami; for example, the kami of a mountain or a nearby lake. Most kami take their origins from Shinto beliefs, but the influence of Buddhism also affected the pantheon. Contact with other cultures usually had some influence on Japanese myth. In the fourteenth century, Christianity found its way to Japan through St. Francis Xavier and there

621-646: A kami who looks almost human in depictions is the ruler of the Seas Ryujin . On the other hand, kami like Ninigi and Amaterasu are often depicted as human in their forms. Shinto originated in Japan, and the Kojiki and Nihon Shoki tell the tales of the Shinto pantheon's origins. Shinto is still practiced today in Japan. In Shinto belief, kami has multiple meanings and could also be translated as "spirit" and all objects in nature have

690-465: A lumberjack who worked in that forest was not lucky enough to escape the mythological creature. The Jorōgumo spider is commonly told in Japanese folklore. The word itself translate to the meaning,"whore spider". Every story commonly states, that the creature captures it's prey by first seeming like a beautiful women than after seduction is complete turning into the much more bitter better half. This creature

759-420: A nap. He rested near, the waterfall and there is when Jorōgumo, caught her first prey. Taking on the persona of a beautiful woman, the man simply thought she was merely a woman. After she saw he was asleep, she quickly turned to her true form, top half a beautiful woman and the bottom half is a spider. The man awoke in a web, and was lucky enough to escape said web, to tell the tale to local citizens. Unfortunately,

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828-457: A purification ceremony. As Izanagi cleansed himself, the water and robes that fell from his body created many more gods. Purification rituals still function as important traditions in Japan today, from shoe etiquette in households to sumo wrestling purification ceremonies. Amaterasu, the Sun goddess and divine ancestor of the first Emperor Jimmu, was born from Izanagi's eye. The Moon god and Susanoo

897-406: A space of eight hills and eight valleys." The botanical names used to describe this Orochi are akakagachi or hoozuki (winter cherry or Japanese lantern, Physalis alkekengi ), hikage (club moss, Lycopodiopsida ), hinoki (Japanese cypress, Chamaecyparis obtusa ), and sugi (Japanese cedar, Cryptomeria ). The legendary sword Kusanagi-no-Tsurugi , which came from

966-666: A traditional part of the Bon Festival as offerings intended to help guide the souls of the dead. A market devoted to it – hōzuki-ichi – is held every year on 9–10 July near the ancient Buddhist temple of Sensō-ji in Asakusa . Alkekengi seed fossils are known from Miocene of Siberia , Pliocene of Europe and Pleistocene of Germany. Pollen grains of Alkekengi officinarum have been found in early Pleistocene sediments in Ludham east of Wroxham , East Anglia . Alkekengi officinarum

1035-537: A trio of gods who produced the next seven generations of gods . Izanagi and Izanami were eventually born, siblings, and using a naginata decorated with jewels, named Ame-no-nuhoko ("Heavenly Jeweled Spear") that was gifted to them. Izanagi created the first islands of the Japanese Archipelago by dipping the Naginata into the primordial waters. Historians have interpreted the myth of Izanagi's creation of

1104-443: A union ceremony is born with no limbs or bones, and the parents discard the child by sending him to sea in a boat. When Izanagi and Izanami ask the older gods why their child was born without bones or limbs, they are told it was because they did not conduct the ceremony properly and that the male must always speak before the female. Once they follow the directions of the older gods correctly, they produce many children, many of whom are

1173-813: A wide variety of physalins . When isolated from the plant, these have antibacterial and leishmanicidal activities in vitro . It also contains caffeic acid ethyl ester , 25,27-dehydro-physalin L, physalin D, and cuneataside E. More than 530 different chemicals, including steroids, flavonoids, alkaloids, phenylpropanoids, sucrose esters, piperazines, volatile oils, polysaccharides, amino acids, and trace elements, are present in Physalis alkekengi. Its many potential therapeutic qualities, including those that are anti-inflammatory, antibacterial, antioxidant, hypoglycemic, analgesic, anti-tumor, and immune-regulating, are attributed to these well-researched constituents. In Japan, its bright and lantern-like fruiting calyces form

1242-561: A young girl between them, and were weeping. Then he deigned to ask: "Who are ye?" So the old man replied, saying: "I am an Earthly Deity, child of the Deity Great-Mountain-Possessor. I am called by the name of Foot-Stroking-Elder, my wife is called by the name of Hand-Stroking Elder, and my daughter is called by the name of Wondrous-Inada-Princess." Again he asked: What is the cause of your crying?" [The old man answered] saying: "I originally had eight young girls as daughters. But

1311-588: Is a perennial herbaceous plant growing to 40–60 cm (16–24 in) tall, with spirally arranged leaves 6–12 cm (2.4–4.7 in) long and 4–9 cm (1.6–3.5 in) broad. The flowers are white, with a five-lobed corolla 10–15 mm (0.39–0.59 in) across, with an inflated basal calyx which matures into the papery orange fruit covering, 4–5 cm (1.6–2.0 in) long and broad. And it has one variety, Alkekengi officinarum var. franchetii . Research has shown Calliphysalis carpenteri (formerly classified as Physalis carpenteri ) to be among

1380-542: Is a species of flowering plant in the nightshade family Solanaceae. It is a close relative of the new world Calliphysalis carpenteri (Carpenter's groundcherry) and a somewhat more distant relative to the members of the Physalis genus. This species is native to the regions covering Southern Europe to South Asia and Northeast Asia . It is easily identifiable by the large, bright orange to red papery calyx covering over its fruit, which resembles paper lanterns . It

1449-696: Is a widespread tale. In folklore studies , it falls under the Aarne–Thompson–Uther Index ATU 300, "The Dragonslayer". Japanese mythology Japanese mythology is a collection of traditional stories, folktales, and beliefs that emerged in the islands of the Japanese archipelago . Shinto traditions are the cornerstones of Japanese mythology. The history of thousands of years of contact with Chinese and various Indian myths (such as Buddhist and Hindu mythology ) are also key influences in Japanese religious belief. Japanese myths are tied to

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1518-518: Is all constantly bloody and inflamed." (What is called here akakagachi is the modern hohodzuki [winter-cherry]) Then 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." Then he replied, saying: "I am elder brother to the Heaven-Shining-Great-August-Deity. So I have now descended from Heaven." Then

1587-709: Is believed to be over 400 years old. There is said to be a male version of this horrific creature, commonly called the Tschuigumo. Many deities appear in Japanese mythology, and many of them have multiple aliases. Furthermore, some of their names are comparatively long. This article, therefore, lists only the most prominent names and gives them in one of their abbreviated forms, other abbreviated forms are also in use. (For instance, Ninigi , or Ame-Nigishikuni-Nigishiamatsuhiko-Hikono-no- Ninigi -no-Mikoto in full, may also be abbreviated as Hikoho-no-Ninigi or Hono-Ninigi .) In some parts of this article, proper names are written in

1656-449: Is its inclusion of graphic details, with disgusting and horrific images that are considered to be taboo in modern Japanese society, which has many cultural practices associated with purification and cleanliness. After Izanami's death, the myth of Izanagi's efforts to rescue her from Yomi , an underworld described in Japanese mythology, explains the origins of the cycle of birth and death. After killing their child Kagutsuchi , Izanagi

1725-516: Is shown to the right. The sun goddess Amaterasu's importance in Japanese mythology is two-fold. She is the sun, and one of Izanagi's most beloved of children, as well as the ancestor of the Japanese imperial line, according to legend. Her status as a sun goddess had political ramifications for the imperial family, and the Yamato state most likely benefited from the myth when dealing with Korean influences because Korea also had myths of sun god ancestors for

1794-609: Is used to treat such conditions as abscesses, coughs, fevers, and sore throat. The extinct Dacian language has left few traces, but in De Materia Medica by Pedanius Dioscorides , a plant called Strychnos alikakabos ( Στρύχνος άλικακάβος ) is discussed, which was called kykolis (or cycolis ) by the Dacians. Some have considered this plant to be Alkekengi officinarum , but the name more likely refers to ashwagandha ( Withania somnifera ). Alkekengi officinarum contains

1863-629: The mizuchi river-dragon. Benedict originally proposed woröti "large snake" was suffixed from Proto-Austro-Japanese * (w)oröt-i acquired from Austronesian * [q]uḷəj , "snake; worm"; which he later modified to * (u-)orot-i from * [q,ʔ]oḷəj . Miller criticized Benedict for overlooking Old Japanese "[[[wiktionary:尾ろ|worö]]] Error: {{Transliteration}}: transliteration text not Latin script ( help ) 'tail' + suffix -ti – as well as an obvious Tungus etymology, [Proto-Tungus] * xürgü-či , 'the tailed one'", and notes "this apparently well-traveled orochi has now turned up in

1932-758: The Shintōshū describes the origins of Japanese deities from a Buddhist perspective. One notable feature of Japanese mythology is its explanation of the origin of the Imperial Family , which has been used historically to deify to the imperial line. Japanese is not transliterated consistently across all sources (see spelling of proper nouns ). Japanese myths are passed down through oral tradition , through literary sources (including traditional art), and through archaeological sources. For much of Japan's history, communities were mostly isolated, which allowed for local legends and myths to grow around unique features of

2001-522: The topography of the archipelago as well as agriculturally-based folk religion , and the Shinto pantheon holds uncountable kami (" god(s) " or "spirits"). Two important sources for Japanese myths, as they are recognized today, are the Kojiki and the Nihon Shoki . The Kojiki , or "Record of Ancient Matters," is the oldest surviving account of Japan's myths, legends, and history. Additionally,

2070-485: The Deities Foot-Stroking-Elder and Hand-Stroking-Elder said: "If that be so, with reverence will we offer [her to thee]." 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. Also make

2139-507: The Japanese Archipelago separate the prehistoric history into three eras based on attributes of the discoveries associated with each era. The Jōmun period marks the first cases of pottery found on the archipelago, followed by the Yayoi period and the Kofun period. The Yayoi district of the Japanese capital Tokyo, is the namesake of the Yayoi period because archaeologists discovered pottery associated with

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2208-600: The Korean imperial family. The tale of first Emperor Jimmu is considered the origin of the Imperial family. Emperor Jimmu is considered to be the human descendant of Amaterasu the Sun goddess. His ascension to the throne marked the "Transition from Age of the Gods to Human Age". After taking control of Yamato province , he established the imperial throne and acceded in the year of kanoto tori (conventionally dated to 660 B.C.). At

2277-615: The United Kingdom it has been given the Royal Horticultural Society 's Award of Garden Merit . Physalis alkekengi has been used for a wide range of purposes in traditional medicine for around two millennia. It was used to heal fever, induce mental serenity, and assist in childbirth, according to ancient Chinese books including the Erya and Shen Nong Ben Cao Jing. Its usage in reducing heat, boosting energy, and aiding in diuresis

2346-417: The Yamato kingdom — the same Yamato state that was responsible for the two most prominent literary sources of Japanese myth, the Kojiki and Nihon Shoki. Japan's archipelago creation narrative can be divided into the birth of the deities ( Kamiumi ) and the birth of the land ( Kuniumi ). The birth of the deities begins with the appearance of the first generation of gods who appeared out of primordial oil,

2415-464: The adventures and lives of folk heroes. There are many Japanese heroes that are associated with specific locations in Japan, and others that are more well known across the archipelago. Some heroes are thought to have been real people, such as the Forty-seven rōnin , but their legacy has been transformed into great folktales that depict the historical figures as more gifted, powerful, or knowledgeable than

2484-419: The average person. The heroic adventures of these heroes range from acts of kindness and devotion, such as the myth of Shita-kiri Suzume , to battling frightful enemies, as in the tale of Momotaro . Themes that appear in the folklore concerning heroes are moral lessons, or stories that function as parables. The tale of Shita-kiri Suzume, for example, warns of the dangers of greed, avarice, and jealousy through

2553-411: The clash between order and chaos. Often as these myths evolve from their source, the role of the storm god (often the head of a pantheon) is adopted by culture heroes or a personage symbolizing royalty. In many examples, the serpent god is often seen as multi-headed or multi-tailed. The fight of a hero, sometimes of extraordinary birth, against a dragon who demands the sacrifice of maidens or princesses

2622-412: The compiler, suggesting that the compiler believed that Izanami was Izanagi's sister. While scholars disagree about the nature of Izanami and Izanagi's relationships, the gods Amaterasu and Susanoo , children of Izanagi, were sibling gods who created children together in a contest preceding Susanoo's desecration of Amaterasu's home which leads to her hiding in a cave. A unique aspect of Japanese mythology

2691-687: The current constitution of Japan. Japanese gods and goddesses, called kami, are uniquely numerous (there are at least eight million) and varied in power and stature. They are usually descendants from the original trio of gods that were born from nothing in the primordial oil that was the world before the kami began to shape it. There are easily as many kami in Japanese myth as there are distinct natural features, and most kami are associated with natural phenomena. Kami can take many shapes and forms, some look almost human in depictions found by archaeologists; meanwhile, other kami look like hybrids of humans and creatures, or may not look human at all. One example of

2760-454: The eight-forked serpent of Koshi has come every year and devoured [one], and it is now its time to come, wherefore we weep." Then he asked him: "What is its form like?" [The old man] answered, saying: "Its eyes are like akakagachi , it has one body with eight heads and eight tails. Moreover on its body grows moss, and also chamaecyparis and cryptomerias . Its length extends over eight valleys and eight hills, and if one looks at its belly, it

2829-468: The eight-headed Yamata no Orochi and three-headed Trisiras above, are a common motif in comparative mythology . For instance, multi-headed dragons in Greek mythology include the 9-headed Lernaean Hydra and the 100-headed Ladon , both slain by Heracles . Two other Japanese examples derive from Buddhist importations of Indian dragon myths. Benzaiten , the Japanese form of Saraswati , supposedly killed

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2898-477: The end of the seventh century, the Imperial court finally moved from where Emperor Jimmu was said to have founded it in Yamato. The importance of this myth in particular is that it establishes the origins, and the power, of the Japanese imperial family as divine. Although some scholars believe that the myths found in the Nihon Shoki and Kojiki are meant to give authority to the imperial family, others suggest that

2967-474: The example of an old couple's experiences with a fairy who disguised herself as a sparrow to test the old man. The influence of Bushido is noticeable in the behavior of heroes, and heroes often were also warriors. Momotaro, born from a peach for a childless couple to raise, is a mythic hero who embodied courage and dutifulness as he went on a journey to defeat oni who were kidnapping, raping, and pillaging his home island. The tale of Momotaro also shares in

3036-406: The first Japanese Island Onogoro as an early example of phallocentrism in Japanese mythology. The earliest creation myths of Japanese mythology generally involve topics such as death, decay, loss, infanticide, and contamination. The creation myths place great importance on purification, ceremonial order, and the masculine. For example, the first child born to Izanagi and Izanami after they attempt

3105-572: The following version: So, having been expelled, [His-Swift-impetuous-Male-Augustness] descended to a place [called] Tori-kami ( 鳥髪 , now 鳥上 ) 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

3174-502: The geographic location where the people who told the stories lived. The Kojiki and the Nihon Shoki, completed in A.D. 712 and A.D. 720 respectively, had the two most referenced and oldest sources of Japanese mythology and pre-history. Written in the Eighth century , under the Yamato state , the two collections relate the cosmogony and mythic origins of the Japanese archipelago, its people, and

3243-574: The head of the Hi River ( 簸川 ) , now called the Hii River ( 斐伊川 ) , in Izumo Province . They are weeping because they were forced to give the Orochi one of their daughters every year for seven years, and now they must sacrifice their eighth , Kushi-inada-hime ( 櫛名田比売 , "comb/wondrous rice-field princess") , who Susanoo transforms into a kushi ( 櫛 , "comb") for safekeeping. The Kojiki tells

3312-407: The historical and mythical origins of Japan's people, culture, and the imperial family. Motoori Norinaga , an Edo-period Japanese scholar, interpreted Kojiki and his commentary, annotations, and use of alternate sources to supplement his interpretations are studied by scholars today because of their influence on the current understanding of Japanese myths. Archaeologists studying the history of

3381-405: The history of the Japanese archipelago and its mythological origins were recorded in spite of Emperor Temmu's death before its completion. As a result of Hideya no Are's account, the Kojiki was finally completed, transcribed in kanji characters, during Empress Genshō 's time as sovereign. The Yamato state also produced fudoki and Man'yōshū , two more of the oldest surviving texts that relate

3450-465: The imperial family. It is based on the records of the Kojiki and Nihon Shoki that the imperial family claims direct descent from the sun goddess Amaterasu and her grandson Ninigi . Emperor Temmu enlisted the help of Hiyeda no Are who committed to memory the history of Japan as it was recorded in two collections that are thought by historians to have existed before the Kojiki and Nihongi . Under Empress Gemmei 's rule, Hideya no Are's memory of

3519-415: The islands of the Japanese Archipelago. Among their children are the Ōyashima , or the eight great islands of Japan — Awaji , Iyo , Oki , Tsukushi , Iki , Tsushima , Sado , and Yamato . The last child that Izanami produces is a fire god, Kagutsuchi (incarnation of fire), whose flames kill her; and Izanagi murders the child in grief-driven anger. The child's corpse creates even more gods. Izanami

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3588-425: The liquor. Thereupon it was intoxicated with drinking, and all [the heads] lay down and slept. Then His-Swift-Impetuous-Male-Augustness drew the ten-grasp saber, that was augustly girded on him, and 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. Then, thinking it strange, he thrust into and split [the flesh] with

3657-410: The most closely related species to Physalis alkekengi . It is a popular ornamental plant , widely cultivated in temperate regions of the world, and very hardy to below −20 °C (−4 °F). It can be invasive with its wide-spreading root system sending up new shoots some distance from where it was originally planted. In various places around the world, it has escaped from cultivation . In

3726-404: The myths in the Nihon Shoki and Kojiki are unique accounts meant to give authority to the mythic histories in themselves. The Nihon Shoki and Kojiki have varying accounts of the mythic history of Japan, and there are differences in the details of the origins of the imperial family between the two texts. The imperial dynasty still has a role as a public symbol of the state and people, according to

3795-457: The number 8 is "stereotypical" in legends about kings or gods riding dragons or having their carriages drawn by them. The slaying of the dragon is said to be similar to the legends of Cambodia, India, Persia, Western Asia, East Africa and the Mediterranean area. Smith identifies the mythic seven- or eight-headed dragons with the seven-spiked Pteria shell or eight-tentacled octopus. The myth of

3864-532: The other. Meanwhile, the sun goddess and the storm god Susanoo's conflicts were intense and bloody. Various accounts of Susanoo's temper tantrum in Amaterasu's home depict a variety of disgusting and brutal behaviors (everything from smearing his feces across her home's walls to skinning her favorite horse alive and throwing it at her maid and killing the maid) but it is usually, in depictions of this particular myth, Susanoo's behavior that scares Amaterasu into hiding in

3933-519: The pair were siblings. Hattori Asake, another scholar, argued that Oka was correct because he drew evidence from another myth about humans who had incestuous relations because of a great flood wiping out the rest of the human population. Essentially, Hattori said the myth Oka used as evidence was too different to be the origin of the Izanagi and Izanami myth. In the Man'yōshū, Izanami is also referred to as imo by

4002-542: The point of his august sword and looked, and there was a great sword [within]. So he took this great sword, and, thinking it a strange thing, he respectfully informed the Heaven-Shining-Great-August-Deity. This is the Herb-Quelling Great Sword. The Nihongi also describes Yamata no Orochi: "It had an eight-forked head and an eight-forked tail; its eyes were red, like the winter-cherry; and on its back firs and cypresses were growing. As it crawled it extended over

4071-561: The shikome who stop to eat them, granting him time to escape. The peaches he uses to scare the shikome off are then blessed, and peaches appear in many other Japanese myths, especially the tale of Momotarō the peach boy. The origins of the Sun and the Moon are accounted for in Japanese mythology through the myth of Izanagi's return from Yomi. After spending so much time in Yomi, Izanagi cleansed himself with

4140-408: The speculation of the [Indo-European] folklorists." Littleton's hypothesis involves the 3-headed monster Trisiras or Viśvarūpa, which has a mythological parallel because Indra killed it after giving it soma , wine, and food, but lacks a phonological connection. Polycephalic or multi-headed animals are rare in biology, but commonly feature in mythology and heraldry . Multi-headed dragons, like

4209-498: The storm god were born at the same time as Amaterasu, when Izanagi washed his face. Myths related the Sun, the Moon, and the Storm kami are full of strife and conflict. The Sun goddess and her sibling the moon god's interpersonal conflicts explain, in Japanese myth, why the Sun and the Moon do not stay in the sky at the same time — their distaste for one another keeps them both turning away from

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4278-559: 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 with a regular o- from wo- shift, but its etymology is enigmatic. Besides this ancient orochi reading, the kanji , 大蛇 , are commonly pronounced daija , "big snake; large serpent". Carr notes that Japanese scholars have proposed "more than

4347-522: The themes of violence, sexual violence, and deities or demons devouring humans. Stories of sexual violence are common in the Buddhist text Nihon ryōiki , while stories of people being devoured by mountain deities are found as if they are historical accounts in the fudoki. In Japanese folklore, heroes like Momotaro rescue women from violent kami and oni . Although the exploits of heroes are well known, Japanese mythology also featured heroines. Ototachibana,

4416-422: The time period there. Contact with Korean civilization in the latter part of the Yayoi period influenced the culture of the Japanese Archipelago greatly, as evidenced by the discovery of artifacts that archaeologists associate with various cultural streams from Korea, and northeast Asia. Finally, Kofun period artifacts, ranging from A.D. 250 to A.D. 600, are the archaeological sources of what historians know about

4485-518: The wife of Yamato Takeru, threw herself into the sea to save her husband's ship and quell the wrath of the storm that threatened them. Yamato Takeru, once safe, built a tomb for her and his mourning utterance for his wife caused Eastern Honshu to be called Adzuma. Jorōgumo spider: The Jorōgumo spider is commonly known as a member of the Yōkai myths. The myth begins in a waterfall near the city of Izu. A man had been working long hours, and decided to take

4554-488: Was also contact with westerners. However, during the Tokugawa shogunate Christians were executed in Japan. Twenty Christians were crucified before that while Toyotomi Hideyoshi was consolidating his power after the assassination of Oda Nobunaga . Christianity was banned in Japan until well into the nineteenth century. As in other cultures, Japanese mythology accounts for not only the actions of supernatural beings but also

4623-536: Was also mentioned in Li Shizhen's Ming dynasty Compendium of Materia Medica. The plant's juice was thought to be useful in treating jaundice. This traditional Chinese medicine's lengthy historical use illustrates the wide range of therapeutic uses. The dried fruit is called the golden flower in the Unani system of medicine, and used as a diuretic, antiseptic, liver corrective, and sedative. In Chinese medicine , Alkekengi

4692-610: Was still grief-stricken, so he undertook the task of finding a way to bring Izanami back from the dead. After finally locating her, he disobeyed her order to not look at her while she went to ask permission to leave Yomi. He used his hair to create a flame, and when he gazed at Izanami's rotting, maggot-filled flesh he fled in fear and disgust. Izanami felt betrayed and tried to capture him, but he escaped by creating obstacles for Izanami's horde of shikome including using peaches to threaten them. The myth of Izanagi's journey into Yomi features many themes of food, he creates grapes to distract

4761-537: Was then buried on Mount Hiba , at the border of the old provinces of Izumo and Hoki , near modern-day Yasugi of Shimane Prefecture . Scholars of Japanese mythology have noted the incestuous themes of the creation myth as represented in the Kojiki, and the first scholar to write about Izanagi and Izanami as siblings was Oka Masao . Izanami is referred to in the Kojiki as Izanagi's imo (meaning both wife or little sister in Japanese) and other scholars dispute that

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