Shinto

==={{lang|ja-Latn|Kami}}===
{{Main|Kami}}
[[File:A man confronted with an apparition of the Fox goddess.jpg|thumb|An artistic depiction by [[Utagawa Kuniyoshi]] of the {{lang|ja-Latn|kami}} Inari appearing to a man]]
Shinto is [[polytheism|polytheistic]], involving the veneration of many deities known as {{lang|ja-Latn|kami}},{{sfnm|1a1=Littleton|1y=2002|1p=23|2a1=Cali|2a2=Dougill|2y=2013|2p=13}} or sometimes as {{lang|ja-Latn|jingi}} (神祇).{{sfnm|1a1=Bocking|1y=1997|1p=70|2a1=Hardacre|2y=2017|2p=31}} In Japanese, no distinction is made here between singular and plural, and hence the term {{lang|ja-Latn|kami}} refers both to individual {{lang|ja-Latn|kami}} and the collective group of {{lang|ja-Latn|kami}}.{{sfnm|1a1=Boyd|1a2=Williams|1y=2005|1p=35|2a1=Cali|2a2=Dougill|2y=2013|2p=13}} Although lacking a direct English translation,{{sfn|Earhart|2004|p=8}} the term {{lang|ja-Latn|kami}} has sometimes been rendered as "god" or "spirit".{{sfnm|1a1=Earhart|1y=2004|1p=2|2a1=Cali|2a2=Dougill|2y=2013|2p=13}} The historian of religion [[Joseph Kitagawa]] deemed these English translations "quite unsatisfactory and misleading",{{sfn|Kitagawa|1987|p=36}} and various scholars urge against translating {{lang|ja-Latn|kami}} into English.{{sfnm|1a1=Offner|1y=1979|1p=194|2a1=Bocking|2y=1997|2p=84}} In Japanese, it is often said that there are [[Indefinite and fictitious numbers#Specific values used as indefinite|eight million]] {{lang|ja-Latn|kami}}, a term which connotes an infinite number,{{sfnm|1a1=Nelson|1y=1996|1p=29|2a1=Littleton|2y=2002|2p=24}} and Shinto practitioners believe that they are present everywhere.{{sfn|Hardacre|2017|p=1}} They are not regarded as [[omnipotence|omnipotent]], [[omniscience|omniscient]], or necessarily [[immortality|immortal]].{{sfnm|1a1=Boyd|1a2=Williams|1y=2005|1p=35|2a1=Hardacre|2y=2017|2p=52}}

The term {{lang|ja-Latn|kami}} is "conceptually fluid",{{sfn|Boyd|Williams|2005|p=35}} being "vague and imprecise".{{sfn|Offner|1979|p=194}} In Japanese it is often applied to the power of phenomena that inspire a sense of wonder and awe in the beholder.{{sfnm|1a1=Picken|1y=1994|1p=xxi|2a1=Boyd|2a2=Williams|2y=2005|2p=35}} Kitagawa referred to this as "the {{lang|ja-Latn|kami}} nature", stating that he thought it "somewhat analogous" to the Western ideas of the [[numinous]] and the [[sacred]].{{sfn|Kitagawa|1987|p=36}} {{lang|ja-Latn|Kami}} are seen to inhabit both the living and the dead, organic and inorganic matter, and natural disasters like earthquakes, droughts, and plagues;{{sfn|Cali|Dougill|2013|p=13}} their presence is seen in natural forces such as the wind, rain, fire, and sunshine.{{sfn|Cali|Dougill|2013|p=14}} Accordingly, Nelson commented that Shinto regards "the ''actual phenomena'' of the world itself" as being "divine".{{sfn|Nelson|1996|p=26}} This perspective has been characterised as being [[animism|animistic]].{{sfnm|1a1=Nelson|1y=1996|1p=7|2a1=Picken|2y=2011|2p=40|3a1=Cali|3a2=Dougill|3y=2013|3p=13}}

In Japan, {{lang|ja-Latn|kami}} have been venerated since prehistory.{{sfn|Hardacre|2017|p=1}} During the [[Yayoi period]] they were regarded as being formless and invisible,{{sfn|Hardacre|2017|p=19}} later coming to be depicted anthropomorphically under Buddhist influence.{{sfnm|1a1=Bocking|1y=1997|1p=180|2a1=Hardacre|2y=2017|2p=1}} Now, statues of the {{lang|ja-Latn|kami}} are known as {{lang|ja-Latn|shinzo}}.{{sfn|Bocking|1997|p=180}} {{lang|ja-Latn|Kami}} are usually associated with a specific place, often a prominent landscape feature such as a waterfall, mountain, large rock, or distinctive tree.{{sfnm|1a1=Littleton|1y=2002|1p=75|2a1=Cali|2a2=Dougill|2y=2013|2p=14}} Physical objects or places in which the {{lang|ja-Latn|kami}} are believed to have a presence are termed {{lang|ja-Latn|[[shintai]]}};{{sfn|Bocking|1997|p=172}} objects inhabited by the {{lang|ja-Latn|kami}} that are placed in the shrine are known as {{lang|ja-Latn|go-shintai}}.{{sfnm|1a1=Offner|1y=1979|1p=202|2a1=Nelson|2y=1996|2p=144}} Objects commonly chosen for this purpose include mirrors, swords, stones, beads, and inscribed tablets.{{sfnm|1a1=Offner|1y=1979|1p=202|2a1=Earhart|2y=2004|2pp=36–37}} These {{lang|ja-Latn|go-shintai}} are concealed from the view of visitors,{{sfnm|1a1=Offner|1y=1979|1p=202|2a1=Picken|2y=2011|2p=44}} and may be hidden inside boxes so that even the priests do not know what they look like.{{sfn|Bocking|1997|p=172}}

{{lang|ja-Latn|Kami}} are deemed capable of both benevolent and destructive deeds;{{sfnm|1a1=Nelson|1y=1996|1p=27|2a1=Cali|2a2=Dougill|2y=2013|2p=13}} if warnings about good conduct are ignored, the {{lang|ja-Latn|kami}} can mete out punishment, often illness or sudden death, called {{lang|ja-Latn|shinbatsu}}.{{sfn|Bocking|1997|p=164}} Some {{lang|ja-Latn|kami}}, referred to as the {{lang|ja-Latn|magatsuhi-no-kami}} or {{lang|ja-Latn|araburu kami}}, are regarded as malevolent and destructive.{{sfnm|1a1=Bocking|1y=1997|1p=114|2a1=Picken|2y=2011|2p=42}} Offerings and prayers are given to the {{lang|ja-Latn|kami}} to gain their blessings and to dissuade them from destructive actions.{{sfn|Cali|Dougill|2013|p=13}} Shinto seeks to cultivate and ensure a harmonious relationship between humans and the {{lang|ja-Latn|kami}} and thus with the natural world.{{sfn|Earhart|2004|pp=7–8}} More localised {{lang|ja-Latn|kami}} may be subject to feelings of intimacy and familiarity from members of the local community that are not directed towards more widespread {{lang|ja-Latn|kami}} like Amaterasu.{{sfn|Nelson|1996|p=33}} The {{lang|ja-Latn|kami}} of a particular community is referred to it as their {{lang|ja-Latn|ujigami}},{{sfnm|1a1=Bocking|1y=1997|1pp=214-215|2a1=Littleton|2y=2002|2p=24}} while that of a particular house is the {{lang|ja-Latn|yashikigami}}.{{sfn|Bocking|1997|p=222}}

[[File:Takeo Shrine Sacred tree.jpg|thumb|left|A 3000 year old sacred tree ([[shintai]]) of Takeo Shrine]]

{{lang|ja-Latn|Kami}} are not deemed [[metaphysics|metaphysically]] different from humanity,{{sfn|Boyd|Williams|2005|p=35}} with it being possible for humans to become {{lang|ja-Latn|kami}}.{{sfn|Earhart|2004|p=8}} Dead humans are sometimes venerated as {{lang|ja-Latn|kami}}, being regarded as protector or ancestral figures.{{sfnm|1a1=Littleton|1y=2002|1p=27|2a1=Cali|2a2=Dougill|2y=2013|2p=13|3a1=Hardacre|3y=2017|3p=1}} One of the most prominent examples is that of the [[Emperor Ōjin]], who on his death was enshrined as the {{lang|ja-Latn|kami}} [[Hachiman]], believed to be a protector of Japan and a {{lang|ja-Latn|kami}} of war.{{sfnm|1a1=Littleton|1y=2002|1pp=31-32|2a1=Cali|2a2=Dougill|2y=2013|2p=14}} In Japanese culture, ancestors can be viewed as a form of {{lang|ja-Latn|kami}}.{{sfn|Earhart|2004|p=10}} In Western Japan, the term {{lang|ja-Latn|[[jigami]]}} is used to describe the enshrined {{lang|ja-Latn|kami}} of a village founder.{{sfn|Bocking|1997|p=69}} In some cases, living human beings were also viewed as {{lang|ja-Latn|kami}};{{sfn|Cali|Dougill|2013|p=13}} these were called {{lang|ja-Latn|akitsumi kami}}{{sfn|Picken|2011|pp=35–36}} or {{lang|ja-Latn|arahito-gami}}.{{sfn|Picken|2011|p=42}} In the State Shinto system of the Meiji era, the emperor of Japan was declared to be a {{lang|ja-Latn|kami}},{{sfn|Earhart|2004|p=8}} while several Shinto sects have also viewed their leaders as living {{lang|ja-Latn|kami}}.{{sfn|Earhart|2004|p=8}}

Although some {{lang|ja-Latn|kami}} are venerated only in a single location, others have shrines across many areas.{{sfn|Cali|Dougill|2013|p=15}} Hachiman for instance has around 25,000 shrines dedicated to him,{{sfn|Cali|Dougill|2013|p=14}} while Inari has 40,000.{{sfn|Picken|2011|p=92}} The act of establishing a new shrine to a {{lang|ja-Latn|kami}} who already has one is called {{lang|ja-Latn|[[bunrei]]}} ("dividing the spirit").{{sfnm|1a1=Bocking|1y=1997|1p=13|2a1=Picken|2y=2011|2p=57|3a1=Cali|3a2=Dougill|3y=2013|3p=15}} As part of this, the {{lang|ja-Latn|kami}} is invited to enter a new place, with the instalment ceremony known as a {{lang|ja-Latn|[[kanjo]]}}.{{sfn|Cali|Dougill|2013|p=15}} The new, subsidiary shrine is known as a {{lang|ja-Latn|bunsha}}.{{sfnm|1a1=Bocking|1y=1997|1p=13|2a1=Picken|2y=2011|2p=58}} Individual {{lang|ja-Latn|kami}} are not believed to have their power diminished by their residence in multiple locations, and there is no limit on the number of places a {{lang|ja-Latn|kami}} can be enshrined.{{sfn|Cali|Dougill|2013|p=15}} In some periods, fees were charged for the right to enshrine a particular {{lang|ja-Latn|kami}} in a new place.{{sfn|Cali|Dougill|2013|p=15}} Shrines are not necessarily always designed as permanent structures.{{sfn|Hardacre|2017|p=1}}

Many {{lang|ja-Latn|kami}} have messengers, known as {{lang|ja-Latn|kami no tsukai}} or {{lang|ja-Latn|tsuka washime}}, that generally take animal forms.{{sfn|Cali|Dougill|2013|p=15}} Inari's messenger, for example, is a fox (''[[kitsune]]''),{{sfnm|1a1=Picken|1y=2011|1p=40|2a1=Cali|2a2=Dougill|2y=2013|2p=15}} while Hachiman's is a dove.{{sfn|Cali|Dougill|2013|p=15}}
Shinto cosmology also includes spirits who cause malevolent acts, {{lang|ja-Latn|[[bakemono]]}}, a category including {{lang|ja-Latn|[[oni]]}}, {{lang|ja-Latn|[[tengu]]}}, {{lang|ja-Latn|[[Kappa (folklore)|kappa]]}}, {{lang|ja-Latn|[[mononoke]]}}, and {{lang|ja-Latn|[[Yama-uba|yamanba]]}}.{{sfn|Bocking|1997|p=8}} Japanese folklore also incorporates belief in the {{lang|ja-Latn|[[goryō]]}} or {{lang|ja-Latn|[[onryō]]}}, unquiet or vengeful spirits, particularly of those who died violently and without appropriate funerary rites.{{sfn|Bocking|1997|p=37}} These are believed to inflict suffering on the living, meaning that they must be pacified, usually through Buddhist rites but sometimes through enshrining them as a {{lang|ja-Latn|kami}}.{{sfn|Bocking|1997|p=37}} Other Japanese supernatural figures include the {{lang|ja-Latn|[[Bake-danuki|tanuki]]}}, animal-like creatures who can take human form.{{sfn|Bocking|1997|p=200}}