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120 Shinto Gods and Goddesses to Know About

A Japanophile who has survived 15 solo trips to Japan. Ced's visits focus on discovering the country’s lesser-known attractions.

A glossary of 120 Shinto gods and goddesses.

A glossary of 120 Shinto gods and goddesses.

The Japanese often say that there are yao yorozu no kamigami (八百万の神々), i.e., eight million Shinto gods and goddesses. The figure is not to be taken literally, though. It is simply an idiomatic expression that means “uncountable.”

Within Japan’s native faith, it is also believed that there is a Kami (神), or a god, for everything. From virtues to rituals, to professions and weather phenomena, to even trees, mountains, and rocks. There is a divinity residing in every corner of Japan.


  • The Japanese suffix no-Kami simply means “god.” Written as の神 or のかみ or simply神, it is an honorific often tagged to names of Shinto deities.
  • The suffix Ōmikami (大神) means “important god” or “chief god.” This honorific is only tagged to the most important Shinto gods. It is often also used to refer to Amaterasu, the all-important Shinto Goddess of the Sun.
  • Many Shinto Gods and Goddesses are given the suffix no-Mikoto (命). This indicates these deities were given some sort of important mission in the past. For example, the settling of the Japanese archipelago.

What Are the Kojiki (古事記) and Nihon Shoki (日本書紀)?

No listing or discussion of Shinto deities is possible without first mentioning the Kojiki and the Nihon Shoki.

Believed to be compiled in the eighth century, both are ancient Japanese compendiums of myths, legends, traditions, and royal history. They are also the central source of Shinto myths and legends; particularly, creation myths.

The Kojiki, in particular, opens with several chapters addressing the creation of the Japanese universe and divinities, and how Shinto gods and goddesses arrived in our mortal world.

Compared to the Kojiki, the Nihon Shoki is also more comprehensive overall, and with different accounts of certain events from the Kojiki.

Most entries below are based on information from these two ancient Japanese texts.

A Summary of Shinto Creation Myths

The following entries are confusing without basic knowledge of Shinto creation myths. The most important ones of which being: Izanagi and Izanami, Sun Goddess Amaterasu Hiding in a Cave, The Slaying of the Yamata-no-Orochi Serpent, and the Descent of Ninigi-no-Mikoto to the Terrestrial World.

For your reading convenience, these myths could be summarized as follows:

  • Izanagi and Izanami were the last of several generations of primordial Shinto gods and goddesses. Together, they created the Japanese archipelago and new generations of Shinto deities.
  • Tragically, Izanami died after giving birth to Kagutsuchi, the Shinto God of Fire.
  • Izanagi attempted to retrieve his deceased wife from the netherworld. However, he was disgusted by Izanami’s rotting form and fled.
  • While ritually cleansing himself after his upsetting netherworld expedition, Izanagi created the Mihashira-no-Uzunomiko (三貴子) trinity. These new gods and goddesses are Sun Goddesse Amaterasu, Storm God Susanoo, and Moon God Tsukiyomi.
  • Like most real-life siblings, Amaterasu and Susanoo did not get along. To say the least.
  • During a particularly violent rampage, Susanoo flung a flayed horse into Amaterasu’s manor, the resulting chaos of which killed one of the Sun Goddesses’ seamstresses. In despair, Amaterasu fled into a cave named Amano Iwato (天岩戸) and refused to come out. The terrestrial world was immediately plunged into freezing darkness.
  • To lure Amaterasu into emerging, the other Shinto gods and goddesses devised an outrageous plan. They decorated a Sasaki (榊) tree outside the cave with jewels and a beautiful mirror. The heavenly dancer, Ame-no-Uzume, also performed a salacious dance while the other gods guffawed.
  • As expected, the Sun Goddess couldn’t contain her curiosity. The moment she peeped, she was mesmerized by her glorious reflection in the above-mentioned mirror. She was then dragged out of the cave by Ame-no-Tajikarao, with the cave thereafter magically sealed.
  • As for Susanoo, he was banished to the mortal realm of Izumo. There, he slew the eight-headed Yamata-no-Orochi (八岐大蛇) serpent. From the serpent’s carcass, he retrieved the Ame-no-Murakumo-no-Tsurugi (天叢雲剣) sword too.
  • Susanoo would later gift the magical sword, also known as Kusanagi-no-Tsurugi (草薙の剣), to Amaterasu as a reconciliatory gift.
  • Two generations later, Amaterasu’s grandson, Ninigi-no-Mikoto, descended to the terrestrial world at Western Kyushu. Ninigi’s great-grandson would also become Jimmu, Japan’s legendary first emperor. The descent itself is known as Tenson Kōrin (天孫降臨), or the “descent of the heavenly grandchild.”
  • While initially reluctant, the rulers and leaders of the earthly deities eventually ceded control of the terrestrial i.e. human world to the heavenly deities and their descendants. This event is known in Shintoism as Kuni-Yuzuri (国譲り), the “transfer of the land.”
  • Kusanagi-no-Tsurugi was eventually gifted to Yamato Takeru. Today, the sword is one of the Three Imperial Regalia of Japan.
  • The mirror used to lure Amaterasu out of the cave, and one of the jewels, are also today, part of the Three Imperial Regalia of Japan.

Amatsukami (天津神) and Kunitsukami (国津神)

Very simply, Amatsukami refers to the celestial Shinto deities who originally resided in the heavenly plains known as Takamanohara (高天原). Kunitsukami refers to the earthly deities and spirits who populated the terrestrial world i.e. our human world.

A major event in both the Kojiki and the Nihon Shoki is the “descent” of the Amatsukami to our world. Viewing the human world as chaotic and populated by evil, the Amatsukami appeared and requested that the Kunitsukami hand over control. As mentioned above, though initially unwilling, the Kunitsukami eventually relinquished control.

This event is mentioned in detail in the Kojiki. Some scholars believe this core Shinto myth is an allegory for the arrival of migrants on the Japanese archipelago.

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The saga at Amano Iwato is arguably the most important Shinto creation myth. Many Shinto gods and goddesses were first named in this legend.

The saga at Amano Iwato is arguably the most important Shinto creation myth. Many Shinto gods and goddesses were first named in this legend.

120 Shinto Gods and Goddesses

1. Ajisukitakahikone-no-Kami (阿遅鉏高日子根神): A Shinto God of Thunder and Agriculture. He is a son of Ōkuninushi, with the “suki” part of his name possibly referring to a plow. Famously, he also resembled his son-in-law, Ameno-Wakahiko, and was mistaken for the latter during the latter’s funeral. Indignant at being mistaken for the deceased, Ajisukitakahikone destroyed the mourning hut. The remnants then fell to Earth and became Mount Moyama.

2. Aki-Bime-no-Kami (秋毘売神): Shinto Goddess of Autumn. A grandchild of Ōtoshi-no-Kami.

3. Amanozako (天逆毎): A cantankerous, monstrous Shinto goddesses born from the pent-up fury of Susanoo. She was beastly in appearance, with long ears, a long nose, and sharp fangs. She was also extremely disagreeable about everything, and able to read and possess the hearts of humans. Even her son, Amanosaku (天魔雄), turned out to be just as nasty as her, and was. eventually made the leader of all malicious gods and spirits. In 2021, Amanozako was also reimagined as a chatty, pixie-like. and kimono-wearing demon in the JRPG game, Shin Megami Tensei V. In this version, she is obsessed with finding her mate.

4. Amaterasu Ōmikami (天照大): The Shinto Goddess of the Sun is the most important deity in Shintoism, with several Shinto creation myths associated with her. These myths, in turn, are listed in the Kojiki and Nihon Shoki as “evidence” that the Japanese race descended from the sun. Today, two of the three Imperial Regalia of the Japanese Royal Family are directly related to Amaterasu, these being the Yata-no-Kagami (八咫鏡) mirror and the Yasakani no Magatama (八尺瓊勾玉) jewel. Within Japan, her most important shrine is also Ise Grand Shrine, at which the Yata-no-Kagami mirror is enshrined. Lastly, her grandson, Ninigi-no-Mikoto, is venerated as the great-grandfather of Jimmu, the first Japanese emperor.

5. Amatsu-Hikone-no-Mikoto (天津日子根): An ancestral god of many Japanese aristocratic clans and the father of Ame-no-Mahitotsu. Before their big fallout, Amaterasu and Susanoo established a truce, one that involved each of them creating new gods. Amatsu-Hikone was the third such god to be born when Susanoo chewed Amaterasu’s beads necklace. Susanoo subsequently also declared himself the winner of this “truce,” and went on the victory rampage that led to Amaterasu retreating into a cave.

6. Amatsu-Mikaboshi (天津甕星): The “Dreaded Star of Heaven” is a Shinto God of Stars and one of the rare Shinto deities to be decisively portrayed as malevolent. He does not appear in the Kojiki but the Nihon Shoki mentions him as the last deity to resist the Kuni-Yuzuri. Historians have theorized that Amatsu-Mikaboshi was a god of stars worshiped by a tribe that resisted Yamato sovereignty. In some variant accounts, he is also called Kagaseo (香香背男).

7. Ame-no-Futodama-no-Kami (天太玉神): One of the heavenly gods who prepared the Sasaki tree that lured Amaterasu out from the cave she was hiding in. (He prepared the jewels and mirror) He is also a god of divination, having famously “divined” that the plot to lure Amaterasu out would work.

8. Ame-no-Hazuchio-no-Kami (天羽槌雄): Also known as Shitori-no-Kami (倭文神), Ame-no-Hazuchio’s role in the Amano Iwato incident was to decorate the Sasaki tree with colorful bolts of cloth. He is worshipped as a god of all woven materials, in addition to being the ancestral god of the Shitori Clan.

9. Ame-no-Hiboko-no-Mikoto (天日): A legendary Silla prince who supposedly came to Japan during the third or fourth century. He is the ancestral god of Ancient Tajima Province (modern-day Hyōgo Prefecture). According to legend, he also brought with him several treasures when moving to Japan.

10. Ame-no-Hoakari-no-Kami (天火明): The God of Sunlight and Heat. There are contradictions within ancient Japanese texts as to whether he is an elder brother, or son of, Ninigi. The Sendai Kujihongi (先代旧事本紀) describes him as the same as Nigihayahi.

11. Ame-no-Hohi-no-Kami (天穂日): A son of Amaterasu and the second Amatsukami to be tasked with claiming the terrestrial lands during the Kuni-Yuzuri. Though recognized as the most heroic of the heavenly gods, he deflected to the side of the earthly gods.

12. Ame-no-Iwatowake-no-Kami (天石門別): The God of Gateways. One of three gods tasked with delivering the current Imperial Regalia of Japan to Ise Grand Shrine, the other two gods being Omoikane and Ame-no-Tajikarao.

13. Ame-no-Kaguyama-no-Mikoto (天香山): A descendant of Amaterasu and the ancestral god of the Owari Clan (the retainers of Oda Nobunaga). He was one of the 32 Shinto gods and goddesses who descended to earth to serve the descendants of Ninigi-no-Mikoto.

14. Ame-no-Koyane (天児屋根): The Shinto God of Rituals and Chants. During the Amano Iwato episode, he sang in front of the cave, leading Amaterasu to slightly push aside the boulder blocking the entrance. Primarily enshrined at Nara’s Kasuga Taisha and the ancestral god of the historically powerful Nakatomi Clan i.e. the main family of the Fujiwara Regents.

15. Ame-no-Mahitotsu-no-Kami (天目一箇神): The God of Metallurgy and Blacksmiths. In ancient texts, he is described as having produced armaments for different gods. Today, at Tado Shrine in modern-day Mie prefecture, he is also venerated as a protector against typhoons. The latter stems from his cyclops-like appearance i.e. one-eye visage being associated with, or mistaken for Ichimokuren (一目連), another metalworking and weather deity.

16. Ame-no-Michine-no-Mikoto (天道根命): One of the 32 Amatsukami that descended to earth. Alternate traditions state that he co-created the Yata-no-Kagami with Ishikori-Dome.

17. Ame-no-Mihashira-no-Kami (天御柱): Named as Shinatsuhiko (シナツヒコ) in the Kojiki, Ame-no-Mihashira is a child of Izanagi and Izanami, and a God of Wind. The ancient Japanese viewed winds as capable of both life-giving and destruction as moving air is necessary for agriculture. At Nara’s Tatsuta Taisha, he is worshipped together with Kuni-no Mihashira (国御柱命), the latter also known as Shinatsuhime (シナツヒメ), his earthly feminine form.

18. Ame-no-Mikage-no-Kami (天之御影神): Apart from being a God of Metallurgy, Ame-no-Mikage is also worshipped as a protector of homes and a remover of calamities. He was another one of the 32 Shinto gods and goddesses who first descended to the terrestrial world, and is sometimes considered the same as Ame-no-Mahitotsu.

19. Ame-no-Minakanushi-no-Kami (天之御中主神): According to the Kojiki, Ame-no-Minakanushi is the first of the three earliest primordial deities of Shintoism to come into existence. Described as the first Kami, genderless, and the source of the universe, some theologians believe Ame-no-Minakanushi is the spirit of the North Star too. This primordial god is furthermore one of the five “distinguished heavenly gods” of Shintoism, a quintet known as Kotoamatsukami (別天神).

20. Ame-no-Oshihomimi-no-Kami (天忍穂耳): A son of Amaterasu and the first to be tasked with claiming the terrestrial lands during the Kuni-Yuzuri. After inspecting the human world from the bridge connecting heaven and earth, he refused to proceed and returned to heaven.

21. Ame-no-Sagume (天探女): The goddess who encouraged Ame-no-Wakahiko to kill the pheasant that was sent to question him. Ame-no-Sagume detected the pheasant observing Ame-no-Wakahiko, and believing it to be an omen of evil, advised Wakahiko to shoot the bird. In subsequent generations, the goddess was demonized into the fiendish Amanojyaku (天邪鬼) imp.

22. Ame-no-Tachikarao-no-Kami (天手力男神): The God of Strength who pulled Amaterasu out from the cave she was hiding in. A God of Sports as well, Ame-no-Tachikarao is today, widely worshipped at numerous shrines across Japan.

Statue of Ame-no-Tajikarao at Takachiho, where the Amano Iwato is said to be.

Statue of Ame-no-Tajikarao at Takachiho, where the Amano Iwato is said to be.

23. Ame-no-Torifune-no-Kami (天鳥船神): The “Heavenly Bird Ship” that delivered Takemikazuchi to Izumo for the Kuni-Yuzuri.

24. Ame-no-Uzume-no-Mikoto (天宇受売): The Shinto Goddess of Dawn, Mirth, Revelry, Mediation, and the Arts. In pop culture entertainment, she is occasionally depicted as a dancer goddess too, thanks to her role in luring Amaterasu out of hiding. In that myth, Ame-no-Uzume was the goddess who performed a salacious dance to tempt the Sun Goddess into peeping out from her hiding spot. Later, after the heavenly gods descended to the human realm, she also married Sarutahiko, the leader of the earthly gods. Today, Ame-no-Uzume continues to be widely worshipped across Japan. Her mythical role in returning the sun to the world is also the inspiration for Kagura (神楽), the sacred Shinto ceremonial dance.

25. Ame-no-Wakahiko-no-Kami (天若日): The third messenger sent by the heavenly deities to claim ownership of the terrestrial world. Like his predecessors, he then sided with the earthly rulers and deities. When a pheasant was sent to question him, he even shot it with the Ame-no-Makakoyumi bow (天之麻迦古弓), the divine weapon given to him to assist with his duties. (It is said the goddess Ame-no-Sagume encouraged him to do so) Ame-no-Wakahiko was ultimately killed when the arrow he fired landed at the feet of Amaterasu and Takamimusubi. The arrow was shot back with a curse, killing the renegade messenger instantly.

26. Atsuta-no-Okami (熱田大神): The spirit of Kusanagi-no-Tsurugi (草薙の剣), Japan’s most important and famous mythical sword. Venerated at Nagoya’s Atsuta Shrine, Atsuta-no-Okami could alternatively be the spirit of Amaterasu. In Shinto mythology, the mighty sword is said to be imbued with the Sun Goddess’s spirit.

27. Chūai Tenno (仲哀天): The legendary 14th Emperor of Japan, said to be the son of Yamato Takeru. Described as ten-foot-tall and supremely handsome, he was allegedly killed by a vengeful Kami after he refused to invade Korea. After his death, the Kokiji and Nihon Shoki state that his wife Empress Jingū took over as regent and completed the invasion. Modern historians, however, considered the narrative to be fictitious. The Empress is believed to have merely governed as regent, till her son ascended the throne.

28. Fūjin (): The Shinto God of the Wind. He is always portrayed as a fearsome-looking supernatural being holding a large bag of winds on his back.

29. Futsunushi-no-Kami (経津主): Also referred to as Katori Daimyōjin (香取大明神), Futsunushi is a Shinto warrior god and the ancestral god of the Mononobe Clan. In the Nihon Shoki, he accompanied Takemikazuchi when the latter was sent to claim ownership of the terrestrial world. After Ōkuninushi relented, the duo eliminated all remnant spirits that refused to submit to them.

30. Hachiman-no-Kami (八幡神): The warrior “God of Eight Banners” is not completely Shinto in origin. Instead, he is a syncretic divinity of archery and war incorporating both Shinto and Buddhist elements. Venerated as the patron of warriors, and the protector of Japan and her citizens, Hachiman was famously worshiped by the Minamoto Clan; one of the most celebrated Hachiman Shrine is in Kamakura i.e. the power center of the Minamotos. One of the most widely venerated deities in Japanese history, there are today over two thousand Hachiman shrines in the country.

31. Haniyasubiko-no-Kami (波邇夜須毘古): The Kojiki describes Haniyasubiko as one of two gods born from Izanami’s excrement after she died giving birth to Kagutsuchi. (The other is Haniyasuhime) The “Hani” in their names means soil.

32. Hayamato-no-Kami (羽山戸神): Shinto God of Mountain Ridges. A son of Ōtoshi-no-Kami and the husband of Ōgetsu-Hime-no-Kami (大気都比売神) i.e. Uke-Mochi.

33. Hijiri-no-Kami (聖神): Shinto God of Farming Knowledge and Agriculture by the Sun. A son of Ōtoshi-no-Kami.

34. Hiruko-no-Kami (): See Ebisu entry under Shichi Fukujin.

35. Ikushima-no-Kami (生島): The protector/spirit of the Japanese archipelago. Also, a patron of life and development. He is venerated at Osaka’s Ikukunitama Jinja together with Tarushima-no-Kami (足島神).

36. Inari Ōkami (稲荷大): One of the most worshipped deities in Japan, Inari is the Shinto God of Foxes, Fertility, Rice, Tea, Wine, Agriculture, and Prosperity. Represented as male, female, or androgynous, the worship of Inari became widespread during the Edo Period, leading to a third of all Shinto shrines in Japan today dedicated to the fox deity. (White foxes are believed to be Inari’s messengers) Of all these shrines, the most famous and visited is Kyoto’s stunning Fushimi Inari Shrine.

Kyoto’s visually splendid Fushimi Inari Shrine honors one of the most beloved Shinto gods.

Kyoto’s visually splendid Fushimi Inari Shrine honors one of the most beloved Shinto gods.

37. Inishiki-Irihiko-no-Mikoto (五十瓊敷入彦命): A Kofun Period prince and the second son of Emperor Suinin. The main deity of Gifu City’s Inaba Shrine and credited with creating many irrigation facilities in ancient Kawachi Province.

38. Ishikori-dome-no-Mikoto (石凝姥): The Shinto God of Mirrors and the creator of the Yata-no-Kagami mirror. He is the patron of mirror makers and stonecutters.

39. Isotakeru-no-Kami (五十猛神): A son of Susanoo who was briefly mentioned in the Nihon Shogi. In that account, he accompanied his father to Silla before the latter was banished to Izumo. Though he brought with him various seeds, he did not plant these; he only planted them after returning to Japan. Within the Kojiki, he is named as Ōyabiko-no-Kami (大屋毘古神). Today, he is worshiped as a god of the household too.

40. Iwazuchibiko-no-Kami (石土毘古神): A Shinto household god that represents the stone foundation of homes. Child of Izanagi and Izanami.

41. Izanagi-no-Mikoto (伊邪那岐命): The male progenitor of many Shinto gods and goddesses, and the last of seven generations of primordial deities. Together with his wife Izanami, he created the Japanese archipelago with his spear Amenonuhoko (天之瓊矛). After Izanami died giving birth to the God of Fire Kagutsuchi, he also visited the underworld in hopes of retrieving/reviving his beloved wife. Sadly, Izanagi fled after seeing the horrific rotting carcass of Izanami, following which he also used a huge boulder to seal the entrance to the underworld. While ritually cleansing himself after this tragic expedition, the Mihashira-no-Uzunomiko trinity was born from Izanagi’s eyes and nose ypp. This new divine trio subsequently became the most important gods and goddesses of Shintoism.

42. Izanami-no-Mikoto (伊邪那美命): The female progenitor of many Shinto gods and goddesses, and wife of Izanagi. She died giving birth to Kagutsuchi, the God of fire. When her husband attempted to retrieve her from the underworld, her ghastly rotting visage sent him fleeing in disgust and fear. In vengeance, Izanami dispatched various minions of the underworld after Izanagi, ultimately also pursuing him herself. After Izanagi thwarted her by blocking the entrance to the underworld, she cursed that she would kill a thousand of Izanagi’s descendants i.e. humans each day. In retaliation, Izanagi replied that he would create 1,500 replacements each day.

43. Jimmu Tennō (神武天皇): The legendary first emperor of Japan, and said to be a direct descendent of Amaterasu and Susanoo. In Shinto mythology, he launched a military campaign from the ancient Hyūga Province in Southeastern Kyūshū and captured Yamato (modern-day Nara Prefecture), following which he established his political center at Yamato. The Kojiki and Nihon Shoki then combined Jimmu’s dynasties with those of his successors to form one unbroken genealogy.

Classic depiction of Emperor Jimmu.

Classic depiction of Emperor Jimmu.

44. Jingū-kōgō (神功皇后): According to the Kojiki and Nihon Shoki, Jingū-kōgō was the Empress of Chūai Tenno, who ruled as regent following her husband’s death in AD 200. Her deeds, if true, are culturally debatable, with historians still unable to verify her existence. Nonetheless, the empress continues to be venerated at a Kofun tomb in Nara and at Osaka’s Sumiyoshi-Taisha. In the Kojiki and Nihon Shoki, the empress is also described as having successfully invaded the Korean Peninsula, and was gifted the famed Seven-Branch Sword (七支刀, Shichishitō) by the King of Baekje.

45. Kagutsuchi-no-Kami (火之迦具土): The Shinto God of Fire. His mother, Izanami, died giving birth to his fiery form, following which he was beheaded by his father for the tragedy. Despite the latter, he is still worshipped in Japan today and is the patron deity of blacksmiths and ceramic workers. According to the Kojiki and Nihon Shoki, his “slaying” also created many other Shinto gods and goddesses.

46. Kakinomoto-no-Hitomaro (柿本人麿): An aristocrat who lived during the late Asuka Period, Kakinomoto-no-Hitomaro is widely recognized as one of the greatest waka poets in Japanese history. Within Shintoism, he is revered as a god of poetry and scholarship.

47. Kamimusubi-no-Kami (神産巣日神): According to the Kojiki, Kamimusubi is one of the three earliest primordial deities of Shintoism and part of the Kotoamatsukami i.e. the five “distinguished heavenly gods” of Shintoism. He appeared in the heavenly plains together with Takamimusubi, and is considered a creation god, genderless, and of the earthly deities. His true form is also concealed from humans, with some traditions additionally believing the deity is an alternate manifestation of Ame-no-Minakanushi.

48. Kamo-Wake-Ikazuchi-no-Kami (賀茂別雷): Though his name has the kanji for thunder in it, Kamo-Wake-Ikazuchi is not a thunder god. His father found an arrowhead in Kyoto’s Kamo River and his mother became pregnant with him after the arrowhead was placed beside her. During his coming-of-age ceremony, his grandfather invited him to offer “wine to his father,” following which Kamo-Wake-Ikazuchi broke through the roof and ascended to heaven. It is said that the arrowhead was actually the manifestation of Shirahi, the Shinto God of Light and the Corona. Today, Kamo-Wake-Ikazuchi is primarily worshipped at Kyoto’s Kamo-Wake-Ikazuchi Jinja.

49. Kamu-Ōichihime-no-Kami (神大市比売): A daughter of Ōyamatsumi who married Susanoo. She is the mother of Ōtoshi-no-Kami.

50. Kanayamahiko-no-Kami (金山彦神): The Shinto God of Mines. Born from the vomit of Izanami after she died giving birth to Kagutsuchi.

51. Kehi-no-Kami (): Formally known as Izasawake-no-Mikoto (伊奢沙別命), the deity of Fukui Prefecture’s Kehi Shrine was a Silla Prince who came to Japan during the legendary reign of Emperor Sujin. The Nihon Shoki describes him as having horns.

52. Kibitsuhiko-no-Mikoto (吉備津彦): A legendary prince of Emperor Kōrei who slew an ogre named Ura. He is worshipped at shrines in modern-day Okayama and Hiroshima Prefectures.

53. Kikuri-Hime-no-Kami (菊理媛): The “Priestess of Chrysanthemum” was briefly mentioned in the Nihon Shoki as a meditator during the fallout between Izanagi and Izanami. The compendium, however, did not list what she did or said, merely stating that Izanagi praised her words.

54. Konohanasakuya-Hime (木花咲耶姫): The daughter of Ōyamatsumi, Konohanasakuya-hime, or Sakuya-Hime, is the Shinto personification of earthly life. She is also the Goddess of Mount Fuji and all Japanese volcanoes. In Shinto myths, Ninigi met and fell in love with her in the terrestrial world, but when he asked Ōyamatsumi for her hand, the older god instead offered Iwa-Naga-Hime, his older and uglier daughter. Because Ninigi refused that offer and insisted on Sakuya-Hime, he was cursed with mortal life. Later, Ninigi also suspected Sakuya-Hime of infidelity. In a reaction worthy of her title as Goddess of Volcanoes, Sakuya-Hime then gave birth in a blazing hut, claiming her children will not be hurt if they are true offspring of Ninigi. Neither she nor her triplets were burnt in the end.

55. Kotoshironushi-no-Kami (事代主): A son of Ōkuninushi and the brother of Takeminakata. Unlike his brother, he was accepting of the Kuni-Yuzuri handover. He handed over his spear, surrendered, and left Izumo. Later, his daughter became a consort of Emperor Jimmu.

56. Kuebiko (久延毘古): The Shinto God of Knowledge and Agriculture. Described as a scarecrow that is sentient and wise, but unable to move.