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日
本
の
神
々
Takami-Musubi-kami
高御産巣日神
"The High August Producing Wondrous Deity"
八百
万
の神
Descendants
Omoikane-no-kami (61)
Mihotsu-hime 三穂津姫
Main Shrines
Adatara-jinja 安達太 良
Fukushima-ken, Motomiya-shi, Tatenokoshi 232
福島県本宮市本宮舘ノ越232
Asai-jinja 淺井神社
Toyama-ken, Takaoka-shi, Fukuoka-machi, Akamaru 5324
富山県高岡市福岡町赤丸5324
Yohashira-jinja 四柱神社
Nagano-ken, Matsumoto-shi , Ōte 3-3-20
長野県松本市大手3丁目3−20
Musubi-jinja 結神社
Gifu-ken, Anpachi-gun, Anpachi-machi, Nishi-musubu 697-2
岐阜県安八郡安八町西結697-2
The second of the three Creation Kami to appear in Takama-ga-Hara: the first, Ame-no-minaka-nushi, existed/exists in splendid isolation but Takami-Musubi-kami, along with the third kami to appear, Kami-Musubi-kami, played a somewhat more active role in the Age of the Gods.
It is easy to identify two main streams in the mythology, one centering on Ama-Terasu-no-kami/Takahama-ga-Hara, the other on Ōkuni-nushi-kami/Izumo. In the early centuries A.D. Izumo and Yamato, the area south of the current Nara, were among several powerful regional clans but by the 5th century Yamato had become predominant and gradually extended its power throughout the country. Traditionalists claim that the current imperial family has "reigned since time immemorial" (bansei ikkei) i.e. is descended from the Yamato period rulers and hence through them from Ama-Terasu, The compilation of the Kojiki and Nihon Shoki was part of a policy of the early Yamato emperors to legitimize, even sanctify, their immediate ancestors' seizure of power and as part of this the traditions and cultures of the losers were homogenized into the Yamato culture or, according to one school of thought, written out of history.