Amaterasu

Template:Nihongo, often called Amaterasu (Template:IPA) for short, also known as Template:Nihongo<ref>Template:Cite web</ref> and Template:Nihongo,<ref>Template:Cite web</ref> is the goddess of the sun in Japanese mythology. Often considered the chief deity (kami) of the Shinto pantheon,<ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref> she is also portrayed in Japan's earliest literary texts, the Template:Lang (Template:Circa) and the Template:Lang (720 CE), as the ruler (or one of the rulers) of the heavenly realm Takamagahara and as the mythical ancestress of the Imperial House of Japan via her grandson Ninigi. Along with two of her siblings (the moon deity Tsukuyomi and the impetuous storm-god Susanoo) she ranks as one of the "Three Precious Children" (Template:Lang, Template:Transliteration), the three most important offspring of the creator god Izanagi.

Amaterasu's chief place of worship, the Grand Shrine of Ise in Ise, Mie Prefecture, is one of Shinto's holiest sites and a major pilgrimage center and tourist spot. As with other Shinto kami, she is also enshrined in a number of Shinto shrines throughout Japan.

Name

The goddess is referred to as Amaterasu Ōmikami (Template:Lang / Template:Lang; historical orthography: Template:Lang, Amaterasu Ohomikami; Old Japanese: Amaterasu Opomi₁kami₂) in the Template:Lang, while the Template:Lang gives the following variant names:

• Ōhirume-no-Muchi (Template:Lang; Man'yōgana: Template:Lang; hist. orthography: Template:Lang, Ohohirume-no-Muchi; Old Japanese: Opopi₁rume₁-no₂-Muti)<ref name="Kuroita">Template:Cite book</ref><ref name="Aston18">Template:Cite wikisource</ref>
• Amaterasu Ō(mi)kami (Template:Lang; hist. orthography: Template:Lang, Amaterasu Oho(mi)kami)<ref name="Kuroita"/><ref name="Aston18"/>
• Amaterasu Ōhirume no Mikoto (Template:Lang)<ref name="Kuroita"/><ref name="Aston18"/>
• Hi-no-Kami (Template:Lang; OJ: Pi₁-no-Kami₂)<ref name="Kuroita"/><ref name="Aston18"/>

Amaterasu is thought to derive from the verb Template:Lang Template:Gloss (ama Template:Gloss + teru Template:Gloss) combined with the honorific auxiliary verb -su,<ref>Template:Cite encyclopedia</ref> while Ōmikami means 'great august deity' (ō Template:Gloss + honorific prefix mi-Template:Efn + kami). Notably, Amaterasu in Amaterasu Ōmikami is not technically a name the same way Susanoo in Susa no O no Mikoto or Ōkuninushi in Ōkuninushi no Kami is. Template:Lang is an attributive verb form that modifies the noun after it, Template:Lang. This epithet is therefore, much more semantically transparent than most names recorded in the Kojiki and Nihon Shoki, in that it means exactly what it means, without allusion, inference or etymological opacity, literally 'The Great August Goddess Who Shines in Heaven'. This usage is analogous to the use of relative clauses in English, only different in that Japanese clauses are placed in front of the noun they modify. This is further exemplified by (1) an alternative epithet, Template:Lang (Template:Lang,<ref>Template:Cite web</ref> Template:Gloss), which is a plain, non-honorific version of Template:Lang, (2) alternative forms of the verb Template:Lang used elsewhere, for example its continuative form Template:Lang (Template:LangTemplate:LangTemplate:Lang) in the Nihon Sandai Jitsuroku,<ref>Template:Cite web</ref> and (3) similar uses of attributive verb forms in certain epithets, such as Emperor Jimmu's Template:Lang (Template:Lang,<ref>Template:Cite web</ref> Template:Gloss). There are, still, certain verb forms that are treated as proper names, such as the terminal negative Template:Lang in 'Ugayafukiaezu no Mikoto' (Template:Lang, Template:Gloss).

Her other name, Template:Lang, is usually understood as meaning Template:Gloss (cf. hiru Template:Gloss, from hi Template:Gloss + me Template:Gloss),<ref name="tatsumi">Template:Cite web</ref><ref>Template:Cite journal</ref><ref>Template:Cite journal</ref> though alternative etymologies such as Template:Gloss (taking Template:Lang to mean Template:Gloss) or Template:Gloss (suggested by Orikuchi Shinobu, who put forward the theory that Amaterasu was originally conceived of as the consort or priestess of a male solar deity) had been proposed.<ref name="tatsumi"/><ref>Template:Cite book</ref><ref>Akima (1993). p. 172.</ref><ref>Template:Cite book</ref> A possible connection with the name Hiruko (the child rejected by the gods Izanagi and Izanami and one of Amaterasu's siblings) has also been suggested.<ref>Template:Cite book</ref> To this name is appended the honorific Template:Lang,<ref>Template:Cite web</ref> which is also seen in a few other theonyms such as 'Ō(a)namuchi'<ref>Template:Cite book</ref> or 'Michinushi-no-Muchi' (an epithet of the three Munakata goddesses<ref name="Kegan Paul, Trench, Trübner & Co">Template:Cite wikisource</ref>).

As the ancestress of the imperial line, the epithet Template:Lang (Template:Lang, Template:Lit; also read as Template:Lang<ref>Template:Cite web</ref>) is also applied to Amaterasu in names such as Amaterasu Sume(ra) Ō(mi)kami (Template:Lang, also read as 'Tenshō Kōtaijin')<ref>Template:Cite book</ref><ref>Template:Cite book</ref> and 'Amaterashimasu-Sume(ra)-Ōmikami' (Template:Lang).<ref>Template:Cite web</ref>

During the medieval and early modern periods, the deity was also referred to as 'Tenshō Daijin' (the on'yomi of Template:Lang) or 'Amateru Ongami' (an alternate reading of the same).<ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref>

The name Amaterasu Ōmikami has been translated into English in different ways. While a number of authors such as Donald Philippi rendered it as Template:Gloss,<ref>Template:Cite book</ref> Basil Hall Chamberlain argued (citing the authority of Motoori Norinaga) that it is more accurately understood to mean Template:Gloss (because the auxiliary Template:Lang is merely honorific, not causative, such interpretation as Template:Gloss would miss the mark), and accordingly translated it as Template:Gloss.<ref>Chamberlain (1882). Section XI.—Investiture of the Three Deities; The Illustrious August Children.</ref> Gustav Heldt's 2014 translation of the Kojiki, meanwhile, renders it as "the great and mighty spirit Heaven Shining."<ref>Template:Cite book</ref>

Mythology

In classical mythology

Birth

File:阿波岐原 - Awagihara.jpg

Izanagi purifying himself (misogi) by immersing in the Tachibana River (Natori Shunsen)

File:Installation of the Sun Goddess (Amaterasu) c1870 after Kawanabe Kyosai.jpg

Installation of the Sun Goddess (Amaterasu)

Both the Template:Lang (Template:Circa) and the Template:Lang (720 CE) agree in their description of Amaterasu as the daughter of the god Izanagi and the elder sister of Tsukuyomi, the deity of the moon, and Susanoo, the god of storms and seas. The circumstances surrounding the birth of these three deities, known as the "Three Precious Children" (Template:Lang, Template:Lang), however, vary between sources:

• In the Template:Lang, Amaterasu, Tsukuyomi and Susanoo were born when Izanagi went to "[the plain of] Awagihara by the river-mouth of Tachibana in Himuka in [the island of] Tsukushi"Template:Efn and bathed (Template:Lang) in the river to purify himself after visiting Yomi, the underworld, in a failed attempt to rescue his deceased wife, Izanami. Amaterasu was born when Izanagi washed his left eye, Tsukuyomi was born when he washed his right eye, and Susanoo was born when he washed his nose. Izanagi then appoints Amaterasu to rule Takamagahara (the "Plain of High Heaven"), Tsukuyomi the night, and Susanoo the seas.<ref>Template:Cite book</ref><ref>Chamberlain (1882). Section XI.—Investiture of the Three Deities; The Illustrious August Children.</ref><ref>Chamberlain (1882). Section XII.—The Crying and Weeping of His Impetuous-Male-Augustness.</ref>
• The main narrative of the Template:Lang has Izanagi and Izanami procreating after creating the Japanese archipelago; to them were born (in the following order) Ōhirume-no-Muchi (Amaterasu), Tsukuyomi, the 'leech-child' Hiruko, and Susanoo:

• A variant legend recorded in the Shoki has Izanagi begetting Ōhirume (Amaterasu) by holding a bronze mirror in his left hand, Tsukuyomi by holding another mirror in his right hand, and Susanoo by turning his head and looking sideways.<ref name="Aston20">Template:Cite wikisource</ref>
• A third variant in the Shoki has Izanagi and Izanami begetting the sun, the moon, Hiruko, and Susanoo, as in the main narrative. Their final child, the fire god Kagutsuchi, caused Izanami's death (as in the Kojiki).<ref name="Aston20"/>
• A fourth variant relates a similar story to that found in the Kojiki, wherein the three gods are born when Izanagi washed himself in the river of Tachibana after going to Yomi.<ref>Template:Cite wikisource</ref>

Amaterasu and Tsukuyomi

One of the variant legends in the Shoki relates that Amaterasu ordered her sibling Tsukuyomi to go down to the terrestrial world (Ashihara-no-Nakatsukuni, the "Central Land of Reed-Plains") and visit the goddess Ukemochi. When Ukemochi vomited foodstuffs out of her mouth and presented them to Tsukuyomi at a banquet, a disgusted and offended Tsukuyomi slew her and went back to Takamagahara. This act upset Amaterasu, causing her to split away from Tsukuyomi, thus separating night from day.

Amaterasu then sent another god, Ame-no-Kumahito (Template:Lang), who found various food-crops and animals emerging from Ukemochi's corpse.

Amaterasu had the grains collected and sown for humanity's use and, putting the silkworms in her mouth, reeled thread from them. From this began agriculture and sericulture.<ref name="Aston32-33"/><ref name="Roberts 110">Template:Cite book</ref>

This account is not found in the Kojiki, where a similar story is instead told of Susanoo and the goddess Ōgetsuhime.<ref name="ChamberlainXVII">Chamberlain (1882). Section XVII.—The August Expulsion of His-Impetuous-Male-Augustness.</ref>

Amaterasu and Susanoo

When Susanoo, the youngest of the three divine siblings, was expelled by his father Izanagi for his troublesome nature and incessant wailing on account of missing his deceased mother Izanami, he first went up to Takamagahara to say farewell to Amaterasu. A suspicious Amaterasu went out to meet him dressed in male clothing and clad in armor, at which Susanoo proposed a trial by pledge (ukehi) to prove his sincerity. In the ritual, the two gods each chewed and spat out an object carried by the other (in some variants, an item they each possessed). Five (or six) gods and three goddesses were born as a result; Amaterasu adopted the males as her sons and gave the females – later known as the three Munakata goddesses – to Susanoo.<ref>Chamberlain (1882). Section XIII.—The August Oath.</ref><ref>Template:Cite book</ref><ref>Template:Cite wikisource</ref>

File:須佐之男命の乱暴 - Susanoo's Rampage.jpg

Susanoo throwing the heavenly horse into Amaterasu's loom

Susanoo, declaring that he had won the trial as he had produced deities of the required gender,Template:Efn then "raged with victory" and proceeded to wreak havoc by destroying his sister's rice fields and defecating in her palace. While Amaterasu tolerated Susanoo's behavior at first, his "misdeeds did not cease, but became even more flagrant" until one day, he bore a hole in the rooftop of Amaterasu's weaving hall and hurled the "heavenly piebald horse" (Template:Lang, Template:Lang), which he had flayed alive, into it. One of Amaterasu's weaving maidens was alarmed and struck her genitals against a weaving shuttle, killing her. In response, a furious Amaterasu shut herself inside the Ame-no-Iwayato (Template:Lang, Template:Gloss, also known as Ama-no-Iwato), plunging heaven and earth into total darkness.<ref>Chamberlain (1882). Section XV.—The August Ravages of His Impetuous-Male-Augustness.</ref><ref>Template:Cite book</ref>

The main account in the Shoki has Amaterasu wounding herself with the shuttle when Susanoo threw the flayed horse in her weaving hall,<ref name="Kegan Paul, Trench, Trübner & Co"/> while a variant account identifies the goddess who was killed during this incident as Wakahirume-no-Mikoto (Template:Lang, Template:Lit).<ref>Template:Cite wikisource</ref>

Whereas the above accounts identify Susanoo's flaying of the horse as the immediate cause for Amaterasu hiding herself, yet another variant in the Shoki instead portrays it to be Susanoo defecating in her seat: Template:Blockquote

The Heavenly Rock Cave

File:Origin of Iwato Kagura Dance Amaterasu by Toyokuni III (Kunisada) 1856.png

Amaterasu emerges from the Heavenly Rock Cave, bringing sunlight back to the world (Triptych by Kunisada)

File:Origin of the Cave Door Dance (Amaterasu) by Shunsai Toshimasa 1889.jpg

Origin of Music and Dance at the Rock Door by Shunsai Toshimasa, 1887

File:The Origin of Iwato Kagura Triptych (Amaterasu) by Utagawa Kunisada c1844.png

The Origin of Iwato Kagura by Utagawa Kunisada, completed circa 1844

After Amaterasu hid herself in the cave, the gods, led by Omoikane, the god of wisdom, conceived a plan to lure her out:

Inside the cave, Amaterasu is surprised that the gods should show such mirth in her absence. Ame-no-Uzume answered that they were celebrating because another god greater than her had appeared. Curious, Amaterasu slid the boulder blocking the cave's entrance and peeked out, at which Ame-no-Koyane and Futodama brought out the mirror (the Yata-no-Kagami) and held it before her. As Amaterasu, struck by her own reflection (apparently thinking it to be the other deity Ame-no-Uzume spoke of), approached the mirror, Ame-no-Tajikarao took her hand and pulled her out of the cave, which was then immediately sealed with a straw rope, preventing her from going back inside. Thus was light restored to the world.<ref>Template:Cite book</ref><ref>Chamberlain (1882). Section XVI.—The Door of the Heavenly Rock-Dwelling.</ref><ref>Template:Cite wikisource</ref>

As punishment for his unruly conduct, Susanoo was then driven out of Takamagahara by the other gods. Going down to earth, he arrived at the land of Izumo, where he killed the monstrous serpent Yamata no Orochi to rescue the goddess Kushinadahime, whom he eventually married. From the serpent's carcass Susanoo found the sword Ame-no-Murakumo-no-Tsurugi (Template:Lang, Template:Gloss), also known as Kusanagi-no-Tsurugi (Template:Lang Template:Gloss), which he presented to Amaterasu as a reconciliatory gift.<ref name="ChamberlainXVII"/><ref>Chamberlain (1882). Section XVIII.—The Eight-Forked Serpent.</ref><ref>Template:Cite wikisource</ref>

The subjugation of Ashihara-no-Nakatsukuni

File:三種の神器 1200x1200.png

Artist's impression of the three Imperial Regalia of Japan

After a time, Amaterasu and the primordial deity Takamimusubi (also known as Takagi-no-Kami) declared that Ashihara-no-Nakatsukuni, which was then being ruled over by Ōkuninushi (also known as Ō(a)namuchi), the descendant (Kojiki) or the son (Shoki) of Susanoo, should be pacified and put under the jurisdiction of their progeny, claiming it to be teeming with "numerous deities which shone with a lustre like that of fireflies, and evil deities which buzzed like flies".<ref name="Nihongi64">Template:Cite wikisource</ref> Amaterasu ordered Ame-no-Oshihomimi, the firstborn of the five male children born during her contest with Susanoo, to go down to earth and establish his rule over it. However, after inspecting the land below, he deemed it to be in an uproar and refused to go any further.<ref>Template:Cite book</ref><ref name="ChamberlainSectionXXX">Chamberlain (1882). Section XXX.—The August Deliberation for Pacifying the Land.</ref> At the advice of Omoikane and the other deities, Amaterasu then dispatched another of her five sons, Ame no Hohi. Upon arriving, however, Ame no Hohi began to curry favor with Ōkuninushi and did not send back any report for three years.<ref name="ChamberlainSectionXXX" /><ref name="Nihongi64" /> The heavenly deities then sent a third messenger, Ame-no-Wakahiko, who also ended up siding with Ōkuninushi and marrying his daughter Shitateruhime. After eight years, a female pheasant was sent to question Ame-no-Wakahiko, who killed it with his bow and arrow. The blood-stained arrow flew straight up to Takamagahara at the feet of Amaterasu and Takamimusubi, who then threw it back to earth with a curse, killing Ame-no-Wakahiko in his sleep.<ref>Template:Cite book</ref><ref>Template:Cite web</ref><ref>Template:Cite wikisource</ref>

The preceding messengers having thus failed to complete their task, the heavenly gods finally sent the warrior deities Futsunushi and TakemikazuchiTemplate:Efn to remonstrate with Ōkuninushi. At the advice of his son Kotoshironushi, Ōkuninushi agreed to abdicate and left the physical realm to govern the unseen spirit world, which was given to him in exchange. The two gods then went around Ashihara-no-Nakatsukuni, killing those who resisted them and rewarding those who rendered submission, before going back to heaven.<ref>Template:Cite wikisource</ref>

File:Ninigi.jpg

Ninigi and his retinue at Mount Takachiho

With the earth now pacified, Amaterasu and Takamimusubi again commanded Ame-no-Oshihomimi to descend and rule it. He, however, again demurred and suggested that his son Ninigi be sent instead. Amaterasu thus bequeathed to Ninigi, the sword Susanoo gave her, along with the two items used to lure her out of the Ame-no-Iwayato: the mirror Yata-no-Kagami and the jewel Yasakani no Magatama. With a number of gods serving as his retinue, Ninigi came down from heaven to Mount Takachiho in the land of Himuka and built his palace there. Ninigi became the ancestor of the emperors of Japan, while the mirror, jewel, and sword he brought with him became the three sacred treasures of the imperial house. Five of the gods who accompanied him in his descent - Ame-no-Koyane, Futodama, Ame-no-Uzume, Ishikoridome (the maker of the mirror), and Tamanoya (the maker of the jewel) - meanwhile became the ancestors of the clans involved in court ceremonial such as the Nakatomi and the Inbe.<ref>Chamberlain (1882). Section XXXIII.—The August Descent from Heaven of His Augustness the August Grandchild.</ref><ref>Template:Cite book</ref><ref>Template:Cite wikisource</ref>

Emperor Jimmu and the Yatagarasu

File:Tennō Jimmu.jpg

Yatagarasu the sun crow guiding Emperor Jimmu and his men towards the plain of Yamato

Many years later, Ninigi's great-grandson, Kamuyamato-Iwarebiko (later known as Emperor Jimmu), decided to leave Himuka in search of a new home with his elder brother Itsuse. Migrating eastward, they encountered various gods and local tribes who either submitted to them or resisted them. After Itsuse died of wounds sustained during a battle against a chieftain named Nagasunehiko, Iwarebiko retreated and went to Kumano, located on the southern part of the Kii Peninsula. While there, he and his army were enchanted by a god in the shape of a giant bear and fell into a deep sleep. At that moment, a local named Takakuraji had a dream in which Amaterasu and Takamimusubi commanded the god Takemikazuchi to help Iwarebiko. Takemikazuchi then dropped his sword, Futsu-no-Mitama, into Takakuraji's storehouse, ordering him to give it to Iwarebiko. Upon waking up and discovering the sword inside the storehouse, Takakuraji went to where Iwarebiko was and presented it to him. The magic power of the Futsu-no-Mitama immediately exterminated the evil gods of the region and roused Iwarebiko and his men from their slumber.

Continuing their journey, the army soon found themselves stranded in the mountains. Takamimusubi (so the Kojiki) or Amaterasu (Shoki) then told Iwarebiko in a dream that the giant crow Yatagarasu would be sent to guide them in their way. Soon enough, the bird appeared and led Iwarebiko and his men to safety. At length, Iwarebiko arrived at the land of Yamato (modern Nara Prefecture) and defeated Nagasunehiko, thereby avenging his brother Itsuse. He then established his palace-capital at Kashihara and ruled therein.<ref>Template:Cite book</ref><ref>Template:Cite wikisource</ref>

Enshrinement in Ise

File:Hibara-jinja, torii-2.jpg

Hibara Shrine at the foot of Mount Miwa in Sakurai, Nara Prefecture. The shrine is identified as the place where the Yata-no-Kagami and the Kusanagi-no-Tsurugi were first enshrined after they were removed from the imperial palace.

An anecdote concerning Emperor Sujin relates that Amaterasu (via the Yata-no-Kagami and the Kusanagi sword) and Yamato-no-Okunitama, the tutelary deity of Yamato, were originally worshipped in the great hall of the imperial palace. When a series of plagues broke out during Sujin's reign, he "dreaded [...] the power of these Gods, and did not feel secure in their dwelling together." He thus entrusted the mirror and the sword to his daughter Template:Ill, who brought them to the village of Kasanuhi,<ref name=":5" /><ref name=":6" /> and she would become the first Saiō.<ref>Template:Cite web</ref> and delegated the worship of Yamato-no-Okunitama to another daughter, Nunakiirihime. When the pestilence showed no sign of abating, he then performed divination, which revealed the plague to have been caused by Ōmononushi, the god of Mount Miwa. When the god was offered proper worship as per his demands, the epidemic ceased.<ref name=":5">Template:Cite wikisource</ref><ref name=":6">Template:Cite book</ref>

During the reign of Sujin's son and successor, Emperor Suinin, custody of the sacred treasures were transferred from Toyosukiirihime to Suinin's daughter Yamatohime, who took them first to "Sasahata in Uda" to the east of Miwa. Heading north to Ōmi, she then eastwards to Mino and proceeded south to Ise, where she received a revelation from Amaterasu:

This account serves as the origin myth of the Grand Shrine of Ise, Amaterasu's chief place of worship.

File:Yamato Takeru by Takahashi Yuichi (Geidai Museum).jpg

Yamato Takeru

Later, when Suinin's grandson Prince Ousu (also known as Yamato Takeru) went to Ise to visit his aunt Yamatohime before going to conquer and pacify the eastern regions on the command of his father, Emperor Keikō, he was given the divine sword to protect him in times of peril. It eventually came in handy when Yamato Takeru was lured onto an open grassland by a treacherous chieftain, who then set fire to the grass to entrap him. Desperate, Yamato Takeru used the sword to cut the grass around him (a variant in the Shoki has the sword miraculously mow the grass of its own accord) and lit a counter-fire to keep the fire away. This incident explains the sword's name ("Grass Cutter").<ref>Template:Cite book</ref><ref>Template:Cite wikisource</ref> On his way home from the east, Yamato Takeru – apparently blinded by hubris – left the Kusanagi in the care of his second wife, Miyazuhime of Owari, and went to confront the god of Mount Ibuki on his own. Without the sword's protection, he fell prey to the god's enchantment and became ill and died afterwards.<ref>Template:Cite book</ref><ref>Template:Cite wikisource</ref> Thus the Kusanagi stayed in Owari, where it was enshrined in the shrine of Atsuta.<ref>Template:Cite book</ref>

Empress Jingū and Amaterasu's aramitama

File:Hirota-jinja, haiden-2-2.jpg

Hirota Shrine in Nishinomiya, Hyōgo Prefecture, where Amaterasu's aramitama is enshrined

At one time, when Emperor Chūai was on a campaign against the Kumaso tribes of Kyushu, his consort Jingū was possessed by unknown gods who told Chūai of a land rich in treasure located on the other side of the sea that is his for the taking. When Chūai doubted their words and accused them of being deceitful, the gods laid a curse upon him that he should die "without possessing this land." (The Kojiki and the Shoki diverge at this point: in the former, Chūai dies almost immediately after being cursed, while in the latter, he dies of a sudden illness a few months after.)<ref>Template:Cite book</ref><ref>Template:Cite wikisource</ref>

File:EmpressJinguInKorea.jpg

Empress Jingū

After Chūai's death, Jingū performed divination to ascertain which gods had spoken to her husband. The deities identified themselves as Tsukisakaki Izu no Mitama Amazakaru Mukatsuhime no Mikoto (Template:Lang, 'The Awe-inspiring Spirit of the Planted Sakaki, the Lady of Sky-distant Mukatsu', usually interpreted as the aramitama or 'violent spirit' of Amaterasu), Kotoshironushi, and the three gods of Sumie (Sumiyoshi): Uwatsutsunoo, Nakatsutsunoo, and Sokotsutsunoo.Template:Efn Worshiping the gods in accordance with their instructions, Jingū then set out to conquer the promised land beyond the sea: the three kingdoms of Korea.<ref name="Philippi259-263"/><ref>Template:Cite wikisource</ref>

When Jingū returned victorious to Japan, she enshrined the deities in places of their own choosing; Amaterasu, warning Jingū not to take her Template:Lang along to the capital, instructed her to install it in Hirota, the harbor where the empress disembarked.<ref>Template:Cite wikisource</ref>

Family

Consorts

She is a virgin goddess and never engages in sexual relationships.<ref>Template:Cite web</ref> However, according to Template:Ill, she was a consort to a sun god<ref>Template:Cite book</ref> and some telling stories place Tsukuyomi as her husband.<ref name=":03">Template:Cite web</ref>

Siblings

Amaterasu has many siblings, most notably Susanoo and Tsukiyomi.<ref>Template:Cite web</ref> Basil Hall Chamberlain used the words "elder brother" to translate her dialog referring to Susanoo in the Kojiki, even though he noted that she was his elder sister.<ref>Template:Cite web</ref> The word (which was also used by Izanami to address her elder brother and husband Izanagi) was nase (phonetically spelt Template:Lang<ref>Template:Cite web</ref> in the Kojiki; modern dictionaries use the semantic spelling Template:Lang, whose kanji literally mean Template:Gloss), an ancient term used only by females to refer to their brothers, who had higher status than them. (As opposed to males using Template:Nihongo (Template:Lang in the Kojiki) to refer to their sisters, who had lower status than them.)<ref>Template:Cite book</ref> The Nihon Shoki used the Chinese word Template:Lang (Template:Gloss) instead.<ref>Template:Cite web</ref>

Some tellings say she had a sister named Wakahirume who was a weaving maiden and helped Amaterasu weave clothes for the other kami in heaven. Wakahirume was later accidentally killed by Susanoo.<ref>Template:Cite web</ref>

Other traditions say she had an older brother named Hiruko.<ref>Template:Cite book</ref>Template:Page needed

Descendants

Template:Original research Amaterasu has five sons, Ame-no-oshihomimi, Ame no Hohi, Amatsuhikone, Ikutsuhikone, and Kumanokusubi, who were given birth to by Susanoo by chewing her hair jewels. According to one account in the Nihon Shoki, it was because these children were male that Susanoo won during the ritual to prove his intent, even though they were not his children, but hers. This explanation of the outcome of the ritual contradicts that in the Kojiki, according to which it was because she gave birth to female children using his sword, and those children were his. The Kojiki claims he won because he had daughters to whom she gave birth, while the Nihon Shoki claims he won because he himself gave birth to her sons. Several figures and noble clans claim descent from Amaterasu most notably the Japanese imperial family through Emperor Jimmu who descended from her grandson Ninigi.<ref>Template:Cite book</ref><ref name=":03" />

Her son Ame no Hohi is considered the ancestral kami of clans in Izumo which includes the Haji clan, Sugawara clan, and the Senge clan. The legendary sumo wrestler Nomi no Sukune is believed to be a 14th-generation descendant of Amenohohi.<ref>Template:Cite web</ref><ref>Template:Cite journal</ref><ref>Template:Cite book</ref><ref>Template:Cite web</ref>

Worship

File:Amanoiwato Nishihongu.jpg

Amanoiwato Shrine (Template:Lang)

Template:Shinto The Ise Grand Shrine (Template:Lang Template:Lang) located in Ise, Mie Prefecture, Japan, houses the inner shrine, Naiku, dedicated to Amaterasu. Her sacred mirror, Yata no Kagami, is said to be kept at this shrine as one of the Imperial regalia objects.<ref name=":2">Template:Cite journal</ref> A ceremony known as Template:Ill (Template:Lang) is held every twenty years at this shrine to honor the many deities enshrined, which is formed by 125 shrines altogether. New shrine buildings are built at a location adjacent to the site first. After the transfer of the object of worship, new clothing and treasure and offering food to the goddess the old buildings are taken apart.<ref name=":2" /> The building materials taken apart are given to many other shrines and buildings to renovate.<ref name=":2" /> This practice is a part of the Shinto faith and has been practiced since the year 690 CE, but is not only for Amaterasu but also for many other deities enshrined in Ise Grand Shrine.<ref>Template:Cite book</ref> Additionally, from the late 7th century to the 14th century, an unmarried princess of the Imperial Family, called "Saiō" (Template:Lang) or Template:Lang (Template:Lang), served as the sacred priestess of Amaterasu at the Ise Shrine upon every new dynasty.<ref name=":1">Template:Cite journal</ref>

The Template:Nihongo in Takachiho, Miyazaki Prefecture, Japan is also dedicated to Amaterasu and sits above the gorge containing Ama-no-Iwato.

The worship of Amaterasu to the exclusion of other Template:Lang has been described as "the cult of the sun."<ref name=Wheeler>Template:Cite book</ref> This phrase may also refer to the early pre-archipelagoan worship of the sun.<ref name=Wheeler/>

According to the Engishiki (Template:Lang) and Sandai Jitsuroku (Template:Lang) of the Heian period, the sun goddess had many shrines named "Amateru" or "Amateru-mitama", which were mostly located in the Kinki area. However, there have also been records of a shrine on Tsushima Island, coined as either "Teruhi Gongen" or the "Shining Sun Deity" during medieval times. It was later found that such a shrine was meant for a male sun deity named Ameno-himitama.<ref name=":1" />

Amaterasu was also once worshiped at Hinokuma shrines. The Hinokuma shrines were used to worship the goddess by the Ama people in the Kii Provinces. Because the Ama people were believed to have been fishermen, researchers have conjectured that the goddess was also worshiped for a possible connection to the sea.<ref name=":1" />

In Kurozumikyō, a Shinto-derived new religion that was founded in 1814 by Munetada Kurozumi (黒住宗忠), Amaterasu is the supreme deity that is worshipped.<ref>Template:Cite book</ref>

Amaterasu is also the main deity worshipped in the Shinto-derived new religion Tenshō Kōtai Jingūkyō, founded by Kitamura Sayo.<ref>Template:Cite web</ref>

Amaterasu was thought by some in the early 20th century until after World War II to have "created the Japanese archipelago from the drops of water that fell from her spear"<ref>Template:Cite web</ref> and in historic times, the spear was an item compared to the sun and solar deities.<ref>Template:Cite journal</ref>

Differences in worship

Amaterasu, while primarily being the goddess of the sun, is also sometimes worshiped as having connections with other aspects and forms of nature. Amaterasu can also be considered a goddess of the wind and typhoons alongside her brother, and even possibly death.<ref>Template:Cite webTemplate:Dead link</ref> There are many connections between local legends in the Ise region with other goddesses of nature, such as a nameless goddess of the underworld and sea. It is possible that Amaterasu's name became associated with these legends in the Shinto religion as it grew throughout Japan.<ref name=":02">Template:Cite journal</ref>

One source interprets from the Heavenly Rock Cave myth that Amaterasu was seen as being responsible for the normal cycle of day and night.<ref>Template:Cite book</ref>

A historical myth holds that she painted the islands of Japan into being, alongside her siblings Susanoo and Tsukuyomi.Template:Citation needed

In contrast, Amaterasu, while enshrined at other locations, also can be seen as the goddess that represents Japan and its ethnicity. The many differences in Shinto religion and mythology can be due to how different local gods and beliefs clashed.<ref name=":02" /> In the Meiji Era, the belief in Amaterasu fought against the Izumo belief in Ōkuninushi for spiritual control over the land of Japan. During this time, the religious nature of Okininushi may have been changed to be included in Shinto mythology.<ref>Template:Cite webTemplate:Dead link</ref> Osagawara Shouzo built shrines in other countries to mainly spread Japan's culture and Shinto religion. It, however, was usually seen as the worshiping of Japan itself, rather than Amaterasu.<ref>Template:Cite web</ref> Most of these colonial and oversea shrines were destroyed after WWII.<ref>Template:Cite webTemplate:Dead link</ref>

Other worshiped forms

Snake

Outside of being worshiped as a sun goddess, someTemplate:Who have argued that Amaterasu was once related to snakes.<ref name=":1" /> There was a legend circulating among the Ise Priests that essentially described an encounter of Amaterasu sleeping with the Saiō every night in the form of a snake or lizard, evidenced by fallen scales in the priestess' bed.<ref name=":1" /> This was recorded by a medieval monk in his diary, which stated that "in ancient times Amaterasu was regarded as a snake deity or as a sun deity."<ref name=":3">Template:Cite book</ref> In the Ise kanjō, the god's snake form is considered an embodiment of the "three poisons", namely greed, anger, and ignorance.<ref>Template:Cite book</ref> Amaterasu is also linked to a snake cult, which is also tied to the theory that the initial gender of the goddess was male.<ref name=":3" />

Dragon

File:Mahavairocana.jpg

Amaterasu was identified with Mahavairocana

In general, some of these Amaterasu–dragon associations have been in reference to Japanese plays. One example has been within the Chikubushima tradition in which the dragon goddess Benzaiten was the emanation of Amaterasu.<ref name=":4">Template:Cite book</ref> Following that, in the Japanese epic, Taiheki, one of the characters, Nitta Yoshisada (Template:LangTemplate:Lrm), made comparisons with Amaterasu and a dragon Ryūjin with the quote: "I have heard that the Sun Goddess of Ise … conceals her true being in the august image of Vairocana, and that she has appeared in this world in the guise of a dragon god of the blue ocean."<ref name=":4" />

Another tradition of the Heavenly Cave story depicts Amaterasu as a "dragon-fox" (Template:Lang or Template:Lang) during her descent to the famed cave because it is a type of animal/kami that emits light from its entire body.<ref>Template:Cite book</ref>

The connection between the fox, Dakiniten, and Amaterasu can also be seen in the Keiran Shūyōshū, which features the following retelling of the myth of Amaterasu's hiding:

Commenting on the sokui kanjō, Bernard Faure writes:Template:Sfnp

under the name "Fox King," Dakiniten became a manifestation of the sun goddess Amaterasu, with whom the new emperor united during the enthronement ritual. [...] The Buddhist ritual allowed the ruler to symbolically cross over the limits separating the human and animal realms to harness the wild and properly superhuman energy of the "infrahuman" world, so as to gain full control of the human sphere.

Relation to women's positions in early Japanese society

Template:One source section Because Amaterasu has the highest position among the Shinto deities, there has been debate on her influence and relation to women's positions in early Japanese society. Some scholarsTemplate:Who have argued that the goddess' presence and high stature within the Template:Lang system could suggest that early rulers in Japan were female.<ref name=":0">Template:Cite book</ref> Others have argued the goddess' presence implies strong influences female priests had in Japanese politics and religion.<ref name=":0" />

In Japanese new religions

Template:No footnotes Amaterasu is the main deity, or one of the main deities, worshipped in various Japanese new religions, including Kurozumikyō, Shintō Tenkōkyo, Tenshō Kōtai Jingūkyō, and Uchūshinkyō Kōmyōjin.

See also

• Amaterasu particle
• Dakini
• First sunrise
• Himiko
• List of solar deities
• Ōkami Amaterasu
• Shinto in popular culture
• Solar myths
• Tokapcup-kamuy
• Vairocana
• Zalmoxis

External links

• Template:Commons category-inline