Shamans, who could communicate with kami and use supernatural power to cure people, were an important part of early Shinto practices. But anyone could pray to a kami, whether the deity was an ancestral god or one connected with a natural Ancestral kami shrines were kept by certain members of the clan entitled or allowed to do so. Religion and government were, therefore, intertwined in the social structure. Those in charge of the local government were also in charge of maintaining shrines and conducting the rituals honoring the important clan ancestors. In early Japan, shrines to the kami were generally not very elaborate, nor were most prayers or rituals addressing them. In this way, they are like Greek or Roman gods. Often in Japanese myths, the ujikami do things that a human might, getting into trouble or upsetting others. The more powerful kami could help an entire village or area. The structure of society-with leaders or king at the top and “regular people” at the bottom-was also reflected in the kami structure. If a person does something dishonorable, such as committing a crime or telling a lie, the ancestors are shamed as well. A person is responsible to these spirits for his or her behavior. Maintaining these bonds strengthens the clan and the entire society. The process of honoring one’s ancestors helps unify the extended family that descendedįrom them. These spirits can help individuals in the present. The second category of kami are ancestral spirits, called ujikami, or clan deities. The opposite is also true-an angry kami can cause great destruction. Spirit or force does not necessarily serve humans, but its favor can be beneficial to them. A mountain kami might be seen to help a farmer by providing water during the growing season. For example, a mountain or a stream may be thought to have a kami associated with it. Kami can be divided into two main categories. The word is usually translated into English as “ gods” or “ deities,” though the concept is actually more complicated than that. Italicized works following entry headings for kami names indicates the major classical sources for the kami name involved ( Nihon shoki is in some cases abbreviated as Nihongi).Īt the heart of very early Japanese religious practices are kami. For example, the [[kami}} listed here as Amenokagami may be found listed in some sources as Amanokagami, but the former name is used exclusively in the EOS. As a result, readers unable to find a specific kami name which they believe begins with Ama no should also search under Ame no (and vice versa). To reduce space, a single reading has been provided in the headings here. The names of many kami begin with the honorific prefix Ame no (" Heavenly"), which is frequently also read Ama no. In the online EOA, headings of articles dealing with individual kami adopt a typical name style, and all other modifications and variations of the name are listed as "other names." The common title of kami, ōkami or mikoto frequently found appended to names has also been omitted from the entry headings here. The names of Japanese kami are notorious for their numerous variations.
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