Shinto Lesson #3
By Brother Kaz T. - Konnichiwa and Merry Meet! Todays Lesson will give information on two Kami: Izanagi and Izanami, as consorts, they are generally associated with the creation of the world.
Here is what the Encyclopedia of Shinto has to say about them.
Izanagi: According to Kojiki and Nihongi, one of the two kami (together with his consort Izanami) principally responsible for the formation of the world. Various theories have been proposed to explain the name, but it is usually assumed that iza means "invite" (izanau), while the suffixes ki (or gi) and mi mean "male" and "female" respectively, thus alluding to the divine marriage of these two deities.
The two kami formed the seventh generation of the "age of the kami" (kamiyo), but were the first to be described with concrete activities. According to the myth, the two kami first stood on the "floating bridge of heaven" and used a spear to stir the sea below, whereupon the brine dripping from the spear's point congealed and formed the island of Onogoro. The two kami then descended to the island and created the island of Awaji and others in the "great eight-island country," finally giving birth to various other kami.
According to the main text of Nihongi, the "three noble children" Amaterasu, Tsukuyomi, and Susanoo were also produced at this time, but Kojiki and an "alternate writing" quoted in Nihongi state that the three were produced in a different way. According to these two records, Izanami died as the result of giving birth to the kami of fire, whereupon Izanagi Izanagi followed his dead wife to the land of Yomi and disobeyed her taboo (see kinki) not to look upon her. Fleeing from the pollution of death, Izanagi then performed lustration (see misogi) which resulted in the birth of the three noble children.
In contrast to Izanami as "earth mother," Izanagi is thought to have characteristics of a "heavenly father." According to Kojiki, Izanagi "hid away" (i.e., died) in Taga of Ōmi, while Nihongi states that he died either in the province of Awaji or Hi no Wakamiya. -Kadoya Atsushi
Izanami Consort of the kami Izanagi. The name Izanami has been understood in various ways, but most interpretations agree that iza means "invite" (izanau), while mi means "female." As the kami responsible for the birth of various other kami representing the land and its contents, Izanami has strong connotations of an "earth mother" goddess.
Burning her genitals as she gave birth to the god of fire, Izanami fell sick and then died after passing the gods of metal, earth, water, and wood.
Izanami was the first kami for which funeral rites are described, and her burial was said to be in Mount Hiba at the border of Izumo and Hōki (according to Kojiki), or in Kumano (an "alternate writing" quoted in Nihongi). Traveling to the land of death (Yomi) to bring Izanami back, her consort Izanagi broke a taboo (kinki), and was shocked by the putrefying appearance of his dead wife, whereupon he fled from the place and spoke words of divorce. Angered by this betrayal, the dead Izanami threatened to kill one thousand persons each day, but Izanagi stated that he would respond by giving birth to fifteen hundred persons, a story said to symbolize the origins of human life and death.
Kojiki relates that as a result of this event, Izanami was called the "great kami of Yomi" (Yomotsu ōkami) and "road-pursuing great kami" (Chishiki ōkami). The Kojiki account also portrays Izanami as being unrelated to the birth of the "three noble children" (Amaterasu, Tsukuyomi, and Susanoo), and thus unrelated to the ancestral kami of the imperial family.
Kojiki relates that after giving birth to the land (kuniumi), Izanagi and Izanami gave birth to numerous other deities. First was Ōkotooshio no kami, then Iwatsuchibiko no kami; Iwasuhime no kami; Ōtohiwake no kami; Amenofukio no kami; Ōyabiko no kami; Kazamotsuwakenooshio no kami; the sea kami Watatsumi no kami, and the kami of the sea straits (Hayaakitsuhiko no kami and Hayaakitsuhime no kami).
In turn, this last pair of deities gave birth to Awanagi no kami and Awanami no kami; Tsuranagi no kami and Tsuranami no kami; Amenomikumari no kami and Kuninomikumari no kami; Amenohikuzamochi no kami and Kuninohikuzamochi no kami; the deity of wind (Shinatsuhiko no kami); the deity of trees (Kukunochi no kami); the deity of mountains (Ōyamatsumi no kami); and the deity of fields (Kayanohime no kami, also called Nozuchi no kami).
Ōyamatsumi no kami and Nozuchi no kami then produced Amenosazuchi no kami and Kuninosazuchi no kami; Amenosagiri no kami and Kuninosagiri no kami; Amenokurato no kami and Kuninokurato no kami; and Ōtomatohiko no kami and Ōtomatohime no kami. Finally, Izanami gave birth to Torinoiwakusufune no kami (also called Amenotorifune), Ōgetsuhime no kami, and the fire deity Hinoyagihayao no kami (also known as Hinokakabiko no kami, or Hi no Kagutsuchi no kami). Izanami was burned by giving birth to the kami of fire, however, and fell mortally ill. She finally gave birth to Kanayamabiko no kami, Kanayamabime no kami, Haniyasubiko no kami, Haniyasubime no kami, Mitsuhanome no kami and Wakumusuhi no kami, after which she died. See also Izanagi.
-Kadoya Atsushi, Yumiyama Tatsuya
delve slightly into Buddhism as we discuss Yokai. Also called ayakashi, mononoke, or manamono; yokai come in many varieties and their disposition towards humans vary grately from the malevolent, to the mischievious, to bringing good fortune to those who encounter them. Of the many varieties they can be classified into one of six categories; Animals, Oni, Tengu, Tsukumogami, human transformations, and others.
Th most well known version of yokai are the oni, which possess traits of demons and ogres , usually shown with red, bluye, brown, or black skin, two horns on it's head, and a wide mouth filled with fangs. Every depiction of an oni shows them wearing a tigerskin loincloth, and carrying an excessively large iron kanabo or sword. Just like their demonic cousins, they are evil.
Tengu, often depicted as humanoid crows, are shown to have several supernatural powers and skills in martial arts. They were originally extremely dangerous and enemies of Buddhism, but have since become active defenders of Dharma.
The most commonly depicted Yokai take the form of animals, as many native-japanese fauna were thought to have magical qualities, among which are henge which are shapeshifters that often appear in human form, mostly women. Some better known examples of this kind of yokai are the tanuki, kitsune, hebi, mujina, bakeneko, tsuchitgumo/jorogumo, and inugami.
Out of the extensive list of yokai, a large portion of them were originally human beings changed into something hideous and grotesque, usually during an extreme emotional state. Women suffering from intense jealousy, for example, were thought to transform into the female oni depicted by hannya masks. Other examles include Rokuro-kubi, ohaguro-bettari, Futakuchi-onna, and Dorotabo.
Then we have the Tsukumogami. This is a very exensive list in it's own right as this entire classification covers ordinary household items that come to life on the one-hundredth anniversary of their birthday. Some examples include bakezori (straw sandles), Biwa-bokuboku (lute), burabura (a paper lantern), Karakasa (old umbrellas), Kameosa (old sake jars), Morinji-no-kama (tea kettles), and Mokumokuren (paper screens with eyes).
There are yokai that do not fall into any of the previous classifications, and there is too much diversity among these to fall into any other classification, but are extremely specific in their habits. For example, the azukiarai which is always found washing azuki beans. For those of you who wish to learn more about the yokai, you can find a complete illistrated database at yokai.com, and there is an app for android (not sure about apple) called Yokai 101.
This concludes Lesson #3
Thank you for reading we hope that you found this lesson informative as always you can contact us here or on FB any time with questions or comments @ facebook.com/triplemoonministries
Text by Kaz T. with credit to The Encyclopeidia of Shinto & Yokai.com
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