Kami-sama no lutoori or Say yes to my God What The God Says, Absolute God is a manga concerning Hinata learning more about his guardian, Midori and their lives together. Synopsis[] Ever since his mother passed away, Hinata has been taken care of by Midori, who is as strict as he is caring. Midori's smart, and tall, and handsome. He also doesn't have a shadow or a reflection in the mirror. Wait… What? Hinata's a scaredy-cat, and thinks Midori might be a ghost. But he is in fact a…? Characters[] Hinata[] Considering that he will definitely be in trouble for arriving home whilst it is dark, Hinata was too scared to even ring the doorbell. He is an hour over his curfew of six, but Hinata is not too sure about the curfew idea since he is a university student. Saying it is weird to be dropped off at this age when Midori offers to drive him, Hinata states he would like to get his driver's licence. Scared at ghost stories and then saying they do not scare him at all, Hinata's non fear of ghosts has been around since childhood when he ran to Midori to save him from a ghost on his back, which was a platic bag. He thinks of Midori as someone who has been taking care of him since he was very young ever since his mother passed away, which left him without family. Considering Midori's face and green eyes are beautiful, Hinata is uncertain of what type of relationship they have, only sure that he is scared one day Midori will leave. Although he drops his toothbrush in shock at noticing something about Midori, Hinata is sure he is not a ghost since he has legs and puts it down to his imagination. Hinata shows anger at not having his questions answered and secludes himself on a bench to gather his thoughts. He feels he relies on Midori when it is convenient, but refuses him during uncertain times. Despite that, Hinata is certain that Midori will never do anything to hurt him. Hinata shows good intuition in specific circumstances, such as correctly guessing two people were thieves, he is also curious to seek his own answers. Midori[] Waiting to slide the door open when Hinata arrives late, he sarcastically remarked that Hinata's caculation skills amazed him considering the time. Crossing his fingers, Midori replies it is impossible for Hinata to get a driver's licence since he can picture him forgetting to hit the breaks and falling off a cliff. Considering matters pensively he says sorry for being harsh to Hinata before attempting to scare him with ghost stories. Midori is described as smart by Hinata who wonders if there is anything he does not know, and also warm when he touches him. However Midori does not leave a reflection in the mirror, neither does he have a shadow. To partially alleviate Hinata's further questions at seeing a large crow, Midori reveals that he is a god, specifically a yatagarasu. He monitors Hinata when he leaves the house, and intervenes to kick a thief who was accosting Hinata. Returning to his whimsical way of speaking, Midori states that he does not mean any harm, but considering the situation he must thank his own blessed physique. His eyes become vertical slits as he calmly threatens the other theif who grabs him, but Midori is not concerned at being called a monster. He takes Hinata's hand and walks him home. The Fox God[] Banging on the door and asking about a big crow living there, the fox god partially as a human questions Midori on whether it is him who vandalized his shrine. Having it pointed out that his ears and tail are showing, he replies that Midori was butt naked in the garden mere moments ago. Regarding Hinata, the Fox God thought he was just a human but can see that Hinata has the blood of the crows in him before asking if he is Midori's wife. Story Introduction[] Hinata returns far from the university faculty to home on top of a hill, and finds Midori answering the door. Usually sticking to the curfew, Hinata was late since he brought back cake as Midori remembers today is his birthday. Then Midori leans in to whisper that if Hinata is late he might see a ghost. Twilight is called the hour of disasters during which wicked creatures appear who might try and scare Hinata, to which Midori illustrates his point by making Hinata jump. Bathing and then preparing for bed, Hinata is spooked by creaking floorboards so sets up his futon next to Midori's. After falling asleep, Midori kisses him on the lips. In the morning, Midori requests he pick up some items after class. Hinata has a facial expression of abject horror when he realizes that Midori did not have a reflection in the mirror. Arriving back, Hinata hugs Midori but still has ghosts on his mind. Although he does not want to be on his own, Hinata also does not want Midori to have regrets so acquires a rosary and some incense to set him free. Say yes to my God Images[] Hinata notices that Midori does not have a reflectionHinata wondering if he is unreliableMidori asks if Hinata had all his questions answered Notes[] Midori says he is a Yatagarasu, which in East Asian mythologies is a tripedal crow believed to inhabit and represent the sun. It is also a symbol of guidance in Japanese culture. Wiki Link[] An overview article on the entire series, create the Say yes to my God Wiki for total coverage details!
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Kami is a religious term originating from the native Japanese religion of Shinto. Kami is notoriously difficult to translate into English, having no equivalent English term. Basil Hall Chamberlain, one of the foremost Japanologists of the 19th century, once wrote "Of all the words for which it is hard to find a suitable English equivalent, Kami is the hardest."[1] Kami is typically translated into English as "gods, deities, or spirits," but can also be used to describe deified mortals, ancestors, natural phenomena, and supernatural powers.[2] Description of Kami[] "The Handbook of Japanese Mythology" by Michael Ashkenazi 2003[] "A spiritual power or deity. The concept, under different names kamui in Ainu, kang in Ryukyuan, is pervasive throughout Japanese mythology. At its basis, it refers to the numinous power that is spread unevenly throughout the world. Potent, pure, and essentially nonpersonalized, kami may mean power and maybe dissipated or aggregated, according to human or divine actions. Pollution repels kami, whereas purity attracts it. Actions and objects that have this purity may attract kami or imbue kami on their own. Personalized deities are called kami as well. The term kami is used as a title appended to the names of certain deities, thus Amaterasu-ō-mikami. The Japanese kami tend to be highly personalized, sometimes having distinct and identifiable personae and preferences. There are also numerous unnamed and attributeless deities. The totality of kami is expected to be too numerous to count and is referred to as yaoyorozu-no-kamigami the eight million various kami. Deities associated particularly with the state cult and national Shintō are usually carefully defined, named, and provided with ranks and titles. Other kami particularly those worshiped exclusively in smaller communities are far less carefully delineated. A similar situation exists for the Ainu kamui. Some, like the hearth goddess Kamui Fuchi, are carefully delineated, others less well so. The Ainu do not appear to have a general category such as yaoyorozu-no-kamigami. Ainu kamui tend to have very specific associations, such as the kamui of the undertow. The reverse is true for Ryukyuan kang the term varies between isles and island clusters in the archipelago. Although kang are viewed in almost all cases as individual beings, similar in form to humans, they are rarely provided with particular attributes, dress, or activities to distinguish them. They are, in fact, rarely well defined, and quite often almost incidental to the rituals Ryukyuans perform. With some few exceptions, most of which may better be described as “culture heroes” rather than worshiped deities, they are not associated with particular myths beyond “they are the ancestors/kang of our group lineage or hamlet.”"[3] Jinja Honcho- Association of Shinto Shrines[] "In order to comprehend the concept of kami, it is important to erase the preconception caused by the word god, an English translation that is often used for the word kami. In Shinto, there is no faith in the concept of an absolute god who is the creator of both human beings and nature. It might be best to quote the opinion of Norinaga Motoori, a scholar in the late 18th century who wrote, “Whatever seemed strikingly impressive, possessed the quality of excellence and virtue, and inspired a feeling of awe was called kami.” Here “the quality of excellence” refers to an enormous power which has great influence over many things. It is beyond human power or human capability and brings good fortune and happiness to man but at the same time it may bring misfortune or evil as well."[4] Shinto Shrine Tsurugaoka Hachimangū[] Kami is the Japanese word for Shinto deities. There are many different interpretations of the nature of kami, but the following are considered to be the basic characteristics of kami. 1. August Kami Kami inspire people with feelings of the sacred, gratefulness, and awe. Motoori Norinaga, a scholar in the Edo period 1600-1868 clearly expressed the view that the “kami have extremely superb virtue”. Thus, people should approach the kami with profound reverence and admiration. 2. Incomprehensible Kami Kami are beyond human comprehension, since humans have a limited power of reasoning, and kami transcend the power of human reason. 3. Emerging Kami Kami exist through their unification with certain material objects, or other phenomena, and furthermore different names are given to kami in accordance with the object through which the kami appear. For example, some have names such as Futsunushi-no-kami a sword, Haraedo-no-kami the Harae, or purification, kami, or Ukano-mitama-no-kami the grain kami. Thus, the kami of Shinto could be said to be polytheistic. There is in Shinto no concept of an almighty or absolute god. Even Amaterasu Omikami, one of the major goddesses of the Shinto religion, is not considered a perfect kami. Kami show their sacredness through a material medium. It is in this way that we sense and believe in their existence. 4. Functional Kami Kami are significantly involved in the everyday life of humankind. That is, since we humans seek divine blessings in some concrete form, kami are always engaged with the real lives of humans. Kami are not conceived metaphysically, but sensed through their divine functions or virtues. 5. Super-human Kami Compared to human existence, kami are super-human. 6. Co-existing Kami There is no discontinuity between kami and humankind. The kami that are the objects of people’s faith are united with the spirits of all human beings. This is fundamental to the reality of human existence. In Shinto, there exists everywhere and in all dimensions a tendency towards humanization. Shinto also exists as a type of ancestral or hero worship. For example, the Heian period scholar and aristocrat, Sugawara Michizane became “Tenjin sama the kami for study” after his death, on account of his brilliance as a scholar. Ancestral worship, which involves worshipping kami as one’s ancestors, shifted in quality and came to involve the reverence of human ancestors as kami. In the same way, hero worship involving the worship of kami as heroes came to involve the worship of heroes as kami. In both cases, the implication is that divine nature and the sublime human nature are equal. People often say “a human becomes a kami after death.” This is a typical expression of the Japanese concept of kami. Having no discontinuity between the kami and the human, kami live within humans and humans live with the kami, so that humans are blessed for the duration of their lives."[5] External links[] Kami on References[] ↑ ↑ ↑ ↑ ↑
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