Goddess of the Sun , Shines from Heaven, The Great and Glorious Kami (deity) Who Illuminates from Heaven., Personification of the Sun and Japan

also known as Amaterasu-Ōmikami (天照大御神, 天照大神) or Ōhirume-no-Muchi-no-Kami (大日孁貴神) among other names, is the goddess of the sun in Japanese mythology. One of the major deities (kami) of Shinto, she is also portrayed in Japan's earliest literary texts, the Kojiki (ca. 712 CE) and the Nihon Shoki (720 CE), as the ruler (or one of the rulers) of the heavenly realm Takamagahara and the mythical ancestress of the Imperial House of Japan via her grandson Ninigi. Along with her siblings, the moon deity Tsukuyomi and the impetuous storm god Susanoo, she is considered to be one of the "Three Precious Children" (三貴子, mihashira no uzu no miko / sankishi), 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.

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. 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's possible that Amaterasu's name became associated with these legends in the Shinto religion as it grew throughout Japan.

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. 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. 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. Most of these colonial and oversea shrines were destroyed after WWII.

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Outside of being worshiped as a sun goddess, some have argued that Amaterasu was once related to snakes. 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. 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." In the Ise kanjō, the god's snake form is considered an embodiment of the "three poisons", namely greed, anger, and ignorance. Amaterasu is also linked to a snake cult, which is also tied to the theory that the initial gender of the goddess was male.


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. Following that, in the Japanese epic, Taiheki, one of the characters, Nitta Yoshisada (新田義貞‎), made comparisons with Amaterasu and a dragon 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.”

Another tradition of the Heavenly Cave story depicts Amaterasu as a "dragon-fox" (shinko or tatsugitsune) during her descent to the famed cave because it is a type of animal/kami that emits light from its entire body.

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 scholars have argued that the goddess' presence and high stature within the kami system could suggest that early rulers in Japan were female. Others have argued the goddess' presence implies strong influences female priests had in Japanese politics and religion.

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