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Updated: October 13, 2025
It is from the "Kojiki" that we obtain most of our ideas of ancient life and thought. The "Nihongi," or Chronicles of Japan, expressed very largely in Chinese phrases and with Chinese technical and philosophical terms, further assists us to get a measurably correct idea of what is called The Divine Age.
Moreover, the history of Susano-o the Impetuous Male Deity, does not indicate that destiny had anything to do with his particular case: he fell in love with the Wondrous Inada Princess at first sight as it is written in the Kojiki: 'Then Take-haya-susa-no-wo-no-mikoto descended to a place called Tori- kami at the headwaters of the River Hi in the land of Idzumo.
Doubtless the difficulty of explaining Shinto has been due simply to the fact that the sinologists have sought for the source of it in books: in the Kojiki and the Nihongi, which are its histories; in the Norito, which are its prayers; in the commentaries of Motowori and Hirata, who were its greatest scholars.
Concerning the reason why the Cock is thus detested by the Great Deity of Mionoseki, and banished from his domain, divers legends are told; but the substance of all of them is about as follows: As we read in the Kojiki, Koto-shiro-nushi-no-Kami, Son of the Great Deity of Kitsuki, was wont to go to Cape Miho, 'to pursue birds and catch fish. And for other reasons also he used to absent himself from home at night, but had always to return before dawn.
Shinto kakemono, which are also of latter-day origin, representing incidents from the Kojiki, are much more common than Shinto icons: these usually occupy the toko, or alcove, in the same room in which the kamidana is placed; but they will not be seen in the houses of the more cultivated classes.
Professor Basil Hall Chamberlain, who has done the world such good service in translating into English the whole of the Kojiki, and furnishing it with learned commentary and notes, has well said: "The shocking obscenity of word and act to which the 'Records' bear witness is another ugly feature which must not quite be passed over in silence.
The origin of this dance is to be found in the Kojiki legend of the dance of Ame-nouzume-no-mikoto she by whose mirth and song the Sun-goddess was lured from the cavern into which she had retired, and brought back to illuminate the world.
The names and works of these authoresses are quoted at the present day. HISTORY. The earliest extant Japanese record is a work entitled "Kojiki," or book of ancient traditions. It was supposed to date from the first half of the eighth century, and another work "Nihonghi," a little later, also treats of the mythological period.
For curious reasons, which cannot be stated here, an Izumo woman is very much ashamed of having wavy hair more ashamed than she would be of a natural deformity. 3 Even in the time of the writing of the Kojiki the art of arranging t hair must have been somewhat developed.
The "Kojiki" does indeed contain what is probably the later form of the fire-myth about two brothers, Prince Fire-Shine and Fire-Fade, which suggests both the later Greek myth of the fore- and after-thinker and a tradition of a flood. The first, and most probably older, myth in giving the origin of fire does it in true Japanese style, with details of parturition.
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