The World

The universe of Sakura no Aware is a thematic mix of both Exalted 2nd edition and Legend of the Five Rings, but maintains its own unique mythology and is ultimately beholden to the specifics of neither of those settings. This game does use the mechanics of Exalted 2nd edition and much of the fluff of the L5R 4th edition setting as printed, however, so any notable deviations from the source material will be noted here (and elsewhere on the wiki).

For specific information about the current status of Kuniumi's civilization and geography, see this page.

=Cosmology=

The people of Kuniumi generally subscribe to a philosophical blend of animism, polytheism, and nontheism that incorporates worldly Kami, a celestial court of greater Kami, and a "dharma," or "correct way of living." The Kami themselves are mysterious creatures who rarely interact with individuals, but who are understood indirectly by their works--the natural matter and forces of the world. Those who do not attempt to interact directly with the Kami follow various spiritual paths of enlightenment, to greater or lesser degrees. Usually, an individual's personal philosophy is a blend of Kami-worship and "correct living."


 * Note: Really only priests and scholars would know the full extent of Kuniumi's cosmology. Everyone else can skip down to the section on the Thousand Lanterns, unless you really want all the small details.

Other versions of the cosmology given here do exist, as there are cultures that do not subscribe to Kuniumi's belief system. Individuals from other civilizations and belief systems are rare, however, and generally viewed with disdain and distrust. They are known as Gaikokujin (外国人) "foreigners." Typically speaking, these foreign belief systems follow the same general principles as outlined below, but are rich with their own interpretations and stories. For example, Kami might instead be called Al-Jinni, spirits with similar behaviors borne of different contexts and different goals.

On the Nature of Kami
Unlike Greek deities, and the similar setups of other cultures, Kami are generally considered spiritual abstractions of a thing, and are not deified in the same way. They are elements in nature, animals, creationary forces in the universe, as well as spirits of the revered deceased. Many Kami are considered the ancient ancestors of entire clans, and some ancestors become Kami upon their death if they were able to embody the values and virtues of Kami in life. Traditionally, any great or charismatic leaders were or could become Kami.

Kami are not separate from nature, but are of nature, possessing positive and negative, good and evil characteristics. They are manifestations of musubi (結び), the interconnecting energy of the universe, and are considered exemplary of what humanity should strive towards. Kami are believed to be "hidden" from our world, and inhabit a complementary existence that mirrors our own, Reikai, the world of the Kami (霊界). To be in harmony with the awe inspiring aspects of nature is to be conscious of kannagara no michi (the way of the Kami) (随神の道 or 惟神の道).

In Kumiumi tradition, there are 5 defining characteristics of Kami in the Sentou era:


 * 1) Kami are of two minds. They can nurture and love when respected, or they can cause destruction and disharmony when disregarded. Kami must be appeased in order to gain their favor and avoid their wrath. Traditionally, Kami possess two souls, one gentle (nigi-mitama) and the other assertive (ara-mitama). It is also said that Kami have two additional souls that are hidden, one happy (sachi-mitama) and one mysterious (kushi-mitama). Various traditions accept or dispute this.
 * 2) Kami are generally not visible to the human realm. Instead they inhabit sacred places, natural phenomena or people during rituals that ask for their blessing. In rare instances, Kami may manifest in the human realm of their own will, but more often (which is not really that often at all) they are temporarily summoned by Shugenja or in manifestation rituals.
 * 3) They are mobile, visiting their places of worship, of which there can be several, but never staying forever.
 * 4) There are many different varieties of Kami, and they all have different functions, such as the Kami of wind, Kami of entryways, and Kami of roads.
 * 5) Lastly, all Kami have a different guardianship or duty to the people around them. Just as the people have an obligation to keep the Kami happy, the Kami have to perform the specific function of the object, place, or idea they inhabit.

In the universe of Sakura no Aware, Kami are generally broken up into three categories: The Celestial Kami, the Terrestrial Kami, and the Abyssal Kami. A fourth category, the Cimmerian Kami, is not widely accepted, but discussed by some.
 * The Celestial Kami include Amaterasu and most of the other Kami named in the creation myth; these are the Kami who live in the various planes of heaven, and do not directly affect the world of Kuniumi, though they are still considered the most powerful. High-level Kami, such as the Lantern of Roads, are considered Celestial Kami due to their duties as high overseers, though their underlings, such as a Kami of a specific road, would be considered Terrestrial.
 * The Terrestrial Kami vary greatly in power and breadth of purpose: The four guardians of the Five Eternal Pillars sit at the top of the hierarchy, with the elemental dragons just beneath them, and then the vast assortment of elemental, animal, location, etc. Kami beneath those. Essentially any Kami that directly affects the world is considered to be of a Terrestrial nature.
 * The Abyssal Kami keep to the underworld and make sure the cycle of death-to-life remains ordered and maintained (Izanami sees over life-to-death). They are not considered evil by most, as they perform an essential duty, but many still consider them unclean.
 * The Cimmerian Kami are a theorized group of Kami that reside in a theorized plane of elemental evil opposite of heaven. Some scholars suggest that if all things are in balance, there must be a plane to balance Ame and all of its celestial powers.

There are a few wrinkles in these categories, namely:
 * Amaterasu and other Kami who appear as celestial bodies in the sky (sun, moons, stars), are not considered Terrestrials despite the light and other forces they may radiate. They are considered apart from the earth.
 * The Jade Dragon, who lives in Reikai adjacent to heaven. She is considered a Terrestrial Kami since her purview largely involves the world and not Celestial affairs.
 * The Onyx Dragon, who also lives in Reikai, but adjacent to the underworld. He is also considered a Terrestrial Kami since his purview involves the world and not Abyssal affairs.
 * Izanami, the dead Celestial who lives in the underworld, and who is considered an integral part of the cycle of rebirth, has a complicated relationship with the Abyssal Court but is still considered an Abyssal Kami by most scholars.
 * Susanoo, who was given domain of the underworld, is the de jure overlord of the Abyssal Kami, but is still considered a Celestial Kami and resides in Takama-ga-hara.

The Thousand Lanterns
These Kami are Celestials as described above, and are prayed to largely for guidance and fortune. These are the stars in the sky, unreachable, but forever present. The Yohashira (Amaterasu, the Twin Moons, and Susanoo) are nominally considered amongst the Thousand Lanterns as well, but also greater than that title (and largely imperial Kami, and thus the purview of Important People to worship). So when common folk think of the Thousand Lanterns, their minds drift to the rest of the Celestial Court.


 * Note: The strength of individual Kami is largely determined by the breadth of their domain, and the number of domains they oversee. The more specific a Kami's domains get, the less powerful they are. (e.g. the Lantern of Journeys will be much more powerful than the Lantern of Roads, who will in turn be more powerful than the Kami of a particular road.) The title of "Lantern" is thus reserved for those Kami of higher standing in the Celestial Court.

Of all the Sentou, the Seven Lanterns of Good Fortune (or The Lucky Seven) are the Kami mostly likely to be honored in common households besides regional, local kami. They are the most popular (though not necessarily the most powerful), and are said to ride a treasure ship laden with gifts of happiness on the eve of the new year.


 * Ebisu, Lantern of safe travels and guardian of honest labor such as fishing, agriculture, and so on. His domains are Luck and Labor. His symbol is a large fish (the exact kind varies).
 * Daikokuten (Daikoku), Lantern of financial riches, be they gotten honestly or no (and thus is a favorite of thieves); he is a Kami of prosperity without boundary, but is never described as being malicious. His domains are Commerce and Trade. His symbol is his lucky wooden mallet.
 * Benzaiten (Benten-sama), Lantern of the arts, aesthetic beauty, love, entertainment, and education; she is a patron of students of all kinds, and a muse for many. Her domains are Eloquence and Love. Her symbol is a lute.
 * Fukurokuju (Fukurokujin), Lantern of knowledge, is an archivist, sage, and performer of miracles; he is known for carrying around sacred scrolls of teaching and wisdom. His domains are Knowledge and Wisdom. His symbol is a walking stick.
 * Hotei, the fat and happy Lanten of joy and happiness, is a symbol of being satisfied with what one has. His domains are Contentment and Generosity. His symbol is alternately a ceremonial fan, or a bag of rice (if not his big belly).
 * Jurōjin, Lantern of long life, is an old alchemist well-versed in the secrets of honorably extending one's life, and not at the expense of others'. His domains are Longevity and Fate. His symbol is an old scroll.
 * Bishamonten, Lantern of just warriors and mercy, is a punisher of evildoers but generous and kind with his strength. His domains are Strength and Protection. His symbol is a miniature pagoda.

Other well-known Lanterns include (this is not an exhaustive list):
 * Fudaishi, Lantern of Libraries, Lectures.
 * Fūjin (Kami-no-Kaze), Lantern of Wind, in all senses, not just earthly wind.
 * Idaten, Lantern of Speed.
 * Inari, Lantern of Rice, Food, and Abundance.
 * Hachiman, Lantern of War.
 * Kangiten, Lantern of Bliss.
 * Mikaboshi (Amatsu-Mikaboshi), Lantern of Stars.
 * Omoikane, Lantern of Intelligence, Counsel.
 * Raijin, Lantern of Thunder, Lightning.
 * Seidai Myōjin, Lantern of Sports, Physical Games.
 * Suijin, Lantern of Water, Liquid.
 * Sukuna-Biko-Na, Lantern of Medicine, Rain.
 * Tenjin, Lantern of Literature, Scholarship.
 * Tajimamori, Lantern of Sweets.
 * Uzume (Ame-no-Uzume), Lantern of Dawn, Revelry, and Persuasion.

Realms
Generally speaking, the universe can be charted out as follows.


 * Ame:Ame is the heavens, or the heavenly void. Strictly speaking, all things once existed in Ame, but now, only Celestial beings are thought to reside here.
 * Takama-ga-hara:The highest plane of Ame where only the most august of celestial Kami reside. This is the location of the Celestial Court.


 * Tsuchi:The plane of earth and the spiritual location of Kuniumi.
 * Kuniumi:Both the world and a specific landmass (as the denizens of Kuniumi don't know any better).
 * Reikai:The plane of spirits that inhabits the same spiritual space as Tsuchi, a kind of spiritual mirror that also exists separately. This is the place where Terrestrial Kami and their Court reside, including the elemental dragons. Reikai is connected to both Ame and Yomi through the realms of the Jade and Onyx dragons, who act as gatekeepers.
 * Youki-no-kuni:The Jade Dragon's realm at the very top of Reikai, adjacent to Ame. It is a place of ordered perfection and joy, but is not characterized by goodness or benevolence.
 * Inki-no-kuni:The Onyx Dragon's realm at the very bottom of Reikai, adjacent to Yomi. It is a somber place of disorder and entropy, but is not characterized by evil or maliciousness.
 * Yomi-no-kuni:The underworld. A plane that is physically beneath Kuniumi, but also spiritually separated from it. Feared as the location of the Abyssal Court, rulers of the thousand hells, who mete out punishment to souls undeserving of reincarnation, until they are.


 * Yami-no-kuni:A theoretical plane that some scholars argue must exist to balance Ame, but which is otherwise unknown and not discussed.

Creation Myth
The universe began without form--filled with infinite potential, but devoid of any aspect, concept, or will. It was not chaos, as there was nothing to disorder. Nor was it order, as there was nothing to bring into harmony. Paradoxically, however, it was also all of these things at once, as time and space held no meaning with no point of reference--when everything could be or not be at any given moment. This perpetual state of knowing and unknowing, coming and going, of arrival, of infinite freshness, of a suchness complete and indivisible--this is Shinnyo (真如).

Philosophers debate if the entirety of the world is merely one such moment, though the very concept of "moment" misleads the mind, as the temporal holds no purchase on the infinite. Shinnyo is ultimately beyond transition, beyond life or death, beyond suffering. In linear time, it is experiencing every moment as unique, recognizing that reality is wondrously beautiful, but also that its patterns are fragile and fleeting. It is this understanding of Shinnyo that lead to the creation of the world.

Age of the Kotoamatsukami; When the Void Was Given Form
The first of the kotoamatsukami (別天津神), the "Distinguishing" or "Separate Heavenly Kami," was Amenominakanushi (天御中主神), the "Heavenly Ancestral Spirit of the Originating Heart of the Universe," or more simply, "Master of Heaven." It is imprecise to say the great Ancestral Spirit came into being, as it has always existed in the sense that Shinnyo exists, and is considered the first Nyorai (如来) or one who has reached a perfected state of Shinnyo. The great Ancestral Spirit is also known as the Great Grandfather to some, and the Great Grandmother to others; Amenominakanushi exists as both genders, and neither. It was the first point of light in an otherwise lightless sky.

In the great heavenly void, the plain of high heaven--Takama-ga-hara (高天原), Amenominakanushi began to wonder about a state of passing, of transience. What would it be like for a thing to be, and then not to be? To understand this, Amenominakanushi crafted the first five-petaled sakura blossom from their own essence, and held it aloft. In Amenominakanushi's light, it was pale and beautiful for a time, but as the first concept created of impermanence, soon the petals wilted and fell.

In its empathy, Amenominakanushi's starlight began to waver and twinkle, a change which summoned Takamimusubi (高御産巣日神), the "August Wondrously Producing Spirit," and Kamimusubi (神産巣日神), the "Divine Wondrously Producing Spirit." Collectively, these three creator Kami are known as the Zōkasanshin (造化三神). Seeing the sakura petals fall, these new Kami also felt sadness, and so the three of them together began to give form to the heavenly void so the sakura petals would have a place to rest. Takamimusubi saw to the heavens (ame 天) and all things light, Kamimusubi saw to the earth (tsuchi 土) and all things dark and heavy; Amenominakanushi continued to see to the void and all that lay within it. Many believe Takamimusubi was the first male aspect of the world, while Kamimusubi was the first female--together they are Inyou (陰陽), a representation of cosmic duality.

Once given form, the heavier elements of the void began to sink towards Tsuchi, the earth, and the lighter elements rose towards Ame, the heavens. As it began to sink, the void-given-form congealed like oil on water; it collected and lacked shape. As it began to rise, the void-given-form expanded and billowed like clouds; it expanded and lacked shape. From this unrefined aether, two more Kami sprang forth like reeds: Umashiashikabihikoji (宇摩志阿斯訶備比古遅神), the "Splendid Primeval Reed-Prince" from Tsuchi and attendant to Kamimusubi, and Amenotokotachi (天之常立神), "The Heavenly Spirit that Eternally Stands," from Ame, and attendant to Takamimusubi.

Likewise touched with empathy at the falling sakura petals lost between earth and heaven, these Kami began to shape from the aether individual shrines upon which the petals came to rest. The Splendid Primeval Reed-Prince coaxed life from the congealed mass in the form of large primeval reeds like beams of the most splendid wood, harvesting them and setting them upon each other until each shrine was lofty and pointed towards the heavens. The Heavenly Spirit that Eternally Stands then blessed each shrine with a thread from its own hair, to connect them to the heavenly void like a lantern-hanging string, ensuring their constancy.

These shrines, in turn, anchored the heavens so they would not expand back into the void, and gave the unrefined, congealed aether holy places to collect, bestowing unique elemental qualities to each of them. We now know them as the tsuchinogokotohashira (土之五常柱), Five Eternal Pillars of the Earth.

Age of the Kamiyonanayo and the War of the Elemental Dragons
Their work done, the kotoamatsukami fade into legend and obscurity. Their disappearance is a subject of much debate, especially with so much divine lore lost. Did they have greater things to attend to? Were they chased away? Do they still meddle in the world, albeit from a distant vantage or under different names?

Whatever the case, the five eternal pillars began to give further shape to the aether-void, drawing forth other primordial Kami, the greatest of which were known as Izanagi-no-mikoto (伊邪那岐命), "Lord Izanagi," and Izanami-no-mikoto (伊邪那美命), "Lady Izanami." The names of many of the others have been lost to time. Collectively, these Kami are known as the Kamiyonanayo (神世七代), the Seven Generations of the Age of Gods, of which Izanagi and Izanami were the last.

The beginning of this age is a great mystery, as it is believed each of the generations of Kami added abstract concepts to the world, not all of which would be of ultimate benefit to humanity.

What is known, however, is that Izanagi and Izanami were petitioned to form land from which all of the Kami could better attend to the Five Eternal Pillars. Given a jeweled spear, Amenonuhoko (天沼矛), the pair stood upon the Ame-no-ukihashi (天浮橋), or the floating bridge of heaven, and drew essence from the Eternal pillar of Air (気), creating the sky and clouds. They then drew essence from the Eternal Pillar of Water (水), creating the sea. As drops of salt water fell from the tip and landed back into the ocean, they drew essence from the Eternal Pillar of Earth (土, sometimes metal, 金) and formed Onokoroshima (淤能碁呂島), or the legendary Onokoro Island, which is said to have existed equidistant from all five pillars. They then drew essence from the Eternal Pillar of Fire (火) to breathe warmth and light into the world. Finally, they drew essence from the Eternal Pillar of Wood (木), also known as the Pillar of Reeds, or the Pillar of Trees, and blessed the world with growth and matter.

Here, on the Kamitakakaidai (神高海台), The Divinely Elevated Plateau, Izanami and Izanagi built their palace and wed, creating a great many children--the most notably of which were the primordial elemental dragons. Along with those Kami that visited from heaven, Izanami and Izanagi then walked a path between the Pillars and created the Gogyou (五行) or the Five Journeys, also known as the Five Phases--the relationships between the elements and all earthly things. But not all of the Kami found peace in their assignments: The metal and mineral dragons were the loudest to bicker. Of note, the Jade Dragon, Suigyoukuryuu (翠玉竜), counseled harmony and trust in the assignments of heaven, spreading their influence across the five elements; the Onyx Dragon, Shimamenouryuu (縞瑪瑙竜) counseled independence and championed petitioning the creator Kami for the imposition of Metal as its own element.

So fierce was the argument, debates became violence, and violence became war, with pieces of shattered Kami falling to the land, seeding it with metals and minerals. This is known as the Gogyōryuutaisen (五行竜大戦), the Great War of the Elemental Dragons. In an attempt to pacify their unruly children, Izanagi went to the Jade dragon to demand obedience, and Izanami to the Onyx dragon to request a detente. While the Jade Dragon complied, the Onyx dragon attempted to push Izanami aside to continue the debate, but unintentionally flung her too close to the Eternal Pillar of Fire, severely burning her.

In her suffering over many days, Izanami gave birth to many more Kami. And in his mourning, Izanagi's tears did the same. When Izanami died, Izanagi banished the Onyx Dragon to the very bottom of Tsuchi, where the Dragon's own sadness and grief at his mother's death created a realm of melancholy, shadow, and negativity--Inki-no-kuni (陰気の国)--over which he watched. Izanagi then gifted the Jade Dragon with her own place of esteem at the very top of Tsuchi, where her bright, open, positive nature created its own realm, Youki-no-kuni (陽気の国).

Eventually, Izanagi buried his beloved's body, and she passed to Yomi-no-kuni (黄泉の国), the Land of Darkness, or Land of the Dead--a reflection of all that had been created. In a grief-stricken rage, he then attacked the Eternal Pillar of Fire, creating many more Kami in the process. This also awakened the guardian of that pillar, the great fire-bird Suzaku (朱雀), who counseled Izanagi to go to Yomi and seek out Izanami, assuring him she would one day be reborn, and that her essence was not lost.

So Izanagi found and traveled the roads of Yomi, Inpu (陰府), and found Izanami in the darkness there, waiting in the palace she had raised from the ground. Izanagi spoke to her, announcing he had come to take her back, as they had not finished in their task of creation. Izanami lamented that this was indeed the case, and though she had eaten of Yomi's food and thus could not leave, she would speak to the great Kami of Yomi who saw to reincarnation. But she commanded that he shouldn't look upon her! Not yet. She then left. Izanagi waited for a time, but impatient, he broke off a tooth from the comb in his hair, and used it to light a touch to step into the palace and look for himself. There, he saw Izanami, rotting and full of maggots. Revolted, Izanagi turned to flee. Behind him, Izanami screamed that he had shamed her, and sent all sort of Yomi-Kami after Izanagi to pursue and retrieve him.

Izanagi ultimately evaded the pursuit through his wit, and so enraged, Izanami came after him, herself. She said to him, should he leave, she would every day strangle a thousand of the people in his lands. To which he replied, he would then make sure to give life to fifteen hundred. Then with the strength of a thousand men, he sealed the entrance to Yomi with a great rock, sealing Izanami within forever.

Age of the Hyakusei, or the Long Era of the Hundred Stars
After his ordeal in Yomi, Izanagi moved to purify himself of his sins and the pollution of that land. In doing so, he (and Izanami by extension, via her pollution) gave birth to many more Kami, largely of the water, the seas, and purification. Finally, and most importantly, however, the great sun Kami Amaterasu (天照), She who Shines in Heaven, was born from his forehead, the twin moons Tsukiyomi (月夜見), The Bright Moon that Watches, and Tsukikakushichi (月隠知) The Hidden Moon of Enlightened Knowledge, were born from his eyes, and lastly Susanoo (須佐之男) The Swift, Tempestuous Spirit of Storm and Seas, was born from his nose.

Together these four spirits were called the Yohashira (四貴子), the four most precious children, as Izanagi ordered their full investiture in heaven: Amaterasu would govern Takama-ga-hara and the day, the twin moons would govern the night, and Susanoo would rule the seas.

In the time that follows, these four deities begin to organize the Celestial Court, in what would come to be known as the Hyakusei, the 100 stars, with a dual meaning that also reflects the long era in which there was relative peace in both the heavens and the earth (compared to the war of the Dragons in the previous era).

Two moments in particular define this period. The first is the growing strife between Amaterasu and Susanoo, the latter of whom had grown restless in his position, and wished to know more of his deceased mother, Izanami. Whatever his reasons, Izanagi was horrified at the thought, and bid Susanoo to banish these plans or in turn be banished from heaven. Susanoo refused, and so was banished.

Before he left, he went to see his sister Amaterasu, and bid her farewell. Dubious of his intentions, Amaterasu demanded an act to prove his sincerity. Across each other from the Great River of Heaven, from which all stars flow, they both agreed to a contest of producing children from each other's august regalia, (his sword and her necklace), and then swear an oath of peace on these children. And so from this ritual, the first of humanity was born--the great rulers of all the provinces of Kuniumi, the land Izanami and Izanagi had created.

In the end, however, they could not agree on the victor, and in their tempestuous bickering, Susanoo destroyed his sister's rice fields, hurled a flayed pony at her loom, and killed one of her attendants. Filled with fury and grief, Amaterasu also banished Susnaoo from heaven, and then hid herself, removing the sun's glory from the earth. Susanoo then left, and was given celestial purview over the underworld as a final insult.

In time, Susanoo returned and reconciled with his sister, but only after a long journey, which never quite took him to Yomi.

Perhaps it was being snubbed by a male in her family yet again, but Izanami's curse of death then finally began to take hold, and the many humans that had begun to populate the world soon began to perish. Strife and war threatened to ravage the land, so all of the highest of the Hyakusei brought forth a champion to send down to the earth and restore order and civilization.

Those children then played the games of rulership to determine would be leader amongst them. Of note are Taiyouko (太陽子), the sunlight, daughter of Amaterasu, and Nami-o (波王), the king of waves, son of Susanoo. Of all those present, Taiyouko was declared the winner, and seated as the first Empress of Kuniumi. All of the other champions were then named the elders of their own clans, who then parceled out provinces of Kuniumi amongst themselves.

Nami-o, however, dissented, and insisted the others were mistaken--he was the true victor. As the matter had been settled amongst the Hyakusei, (even Susanoo had agreed), Nami-o went to petition Izanagi for justice. Deciding there should be no power above the Hyakusei, and that he was tired of continually being involved in celestial affairs, Izanagi denied Nami-o.

Angered, Nami-o then petitioned the Jade Dragon, the light of order, for justice. Nami-o was again denied, as the Jade Dragon insisted order had been satisfied. Now enraged, Nami-o did the unthinkable and manipulated kings and Kami alike to aid him opening the paths of the dead to travel to the underworld in much the same way as Izanagi. Here, he could petition the Onyx Dragon, or even seek out Izanami.

At this, Izanagi could take no more, and so left the high heavens to journey the earth, once again seal the paths of the dead, and then walked into obscurity, never to be heard from again. For the rest of this era, Taiyouko and the Great Clans transform Kuniumi into a peaceful land of great culture and power.

Age of the Sentou, or the Reign of the Thousand Lanterns
This is the current era. Taiyouko's reign of peace ends when a great evil erupts from the belly of the earth, rupturing the veil between the living and the dead (see Fuhai). A great host of underworldly proportions lifts itself from that maw, with Nami-o at its head, now known as Aranami (荒波)--the stormy sea, the raging wave, the hardship and harshness of the world. This throws the world into chaos, causing catastrophic geological and geographical shifts.

This is the Tenpenchii, when the world began to tear itself apart.

As fire rained from the heavens, Aranami and his army of oni (ogres), youkai (demons, ghosts, supernatural monsters), and others march from their beachhead to the Imperial City, Amatsu-kyo (天津京). The Great Clans rally to defeat them, but are weakened by the world being torn asunder. The Clans are largely destroyed, their holdings torn down, and a terrible swathe of destruction winds its way through the Imperial City to the Great Palace. There, Taiyouko stands her ground and forces Aranami to duel for the fate of Kuniumi right at the gates of the bridge to heaven.

Aranami forces Taiyouko back onto the bridge, further and further. The duel is so fierce that the bridge itself begins to crumble, until at last Aranami roars his defiance to the heavens, and summons a great, shadowy, insidious force from within--leaping to the far side of the bridge and causing the structure to collapse in the process, taking Taiyouko with it.

In time, the earth settles, and the immediate catastrophe fades. Nothing further is heard from Aranami once he reaches Takama-ga-hara, but the Celestial Court becomes silent with the destruction of the bridge to heaven. Only the stars in the sky--the thousand guiding lanterns--are a reminder that the Kami remain, watching, even if separated by a considerable distance.

=History=

The metaphysical history of Kuniumi is described in the above section. This is the living history of Kuniumi, detailed from the mysterious, enlightened age of Empress Taiyouko's reign, to the present.

Height of the Sakura Empire
So named for the petals of the holy Sakura that infused the Five Eternal Pillars with power, the Sakura or Cherry Blossom Empire was an expansive and powerful civilization that lasted at minimum for many hundreds of years. It began with the games of rulership that lead to Nami-o's self-exile and Taiyouko's rulership, and ended with the great cataclysm, the Tenpenchii, that resulted from Nami-o's return as Aranami, the shattering of the Great Clans, and Taiyouko's presumed death.

Empress Taiyouko herself was very much her mother's daughter: She was a strong ruler, a firm believer in order and the rule of law, and struck with a great pride in her abilities. However, she was also slow to anger, a patron of the arts, and possessing of a motherly empathy that allowed her to understand the plight of her subjects, however lowly. Under her guidance, the imperial capitol Amatsu-Kyo became the greatest of cities in the known world, complete with a towering Imperial palace, sprawling temples grounds, grand boulevards, expansive parks, and a natural beauty, all aligned to geomantic and aesthetic perfection.

It is unknown precisely how long Taiyouko ruled or the number of her offspring; being the daughter of a Kami and considered a Kami in her own right, Izanami's Great Curse did not apply to Taiyouko or her fellow champions. Given this was over four generations and 100 years ago, much of the knowledge and lore of that era has been lost, including the full boundaries of the empire, trading partners, routes to distant lands, and so on.

It is also unknown precisely how many Great Clans there were during Taiyouko's reign, nor if any of the families outside of the Jade Tortoise Clan survived in numbers meaningful enough to be notable. What is known, however, is that the various provinces of the Empire were overseen by individual Great Clans and their vassal minor clans, and that each Great Clan was notable for some particular ability, be it great military strength, courtly maneuvering, or subtle manipulations. Each Great Clan would use its talents in service of the Empire, from expansion, to the arts, or even internal policing of corruption.

Timeline
Timeline, as calculated and maintained by the scholars of the Jade Tortoise Clan.

? BT - 1 BT: The height of the Sakura Empire. It is unknown exactly when the Empire began by modern timekeeping standards.

0 AT: The Tenpenchii. The end of the Sakura Empire. Due to the actions of Aranami, the land goes through a great tumult, with mountains being torn asunder and ocean waters boiling up, swallowing islands and coastline into the sea. Civilization as it was known is destroyed, and only shattered ruins remain as a testament of any previous glory. Academic understanding of divine esoterica and Imperial history is largely gone, so whatever information has survived has done so through oral tradition, exists in the carefully-guarded libraries of the Jade Tortoise Clan, or through other recovered texts.

10 AT: Volcanic activity, droughts, flooding, and other disasters largely come to an end. Civilization begins to pick up the pieces and reassert itself in the form of small roaming tribes or farming communities in the least impacted areas.

50 AT: Warring States Period begins. Tribes and communities begin to band together for mutual gain in the form of small provinces led by human daimyos. Bushido and the samurai order begins to reassert itself, albeit in a slightly different form, and with different schools.

55 AT: Many communities are forced into fealty of the new provinces or put to the torch (or threatened in other ways). This continues throughout the warring states period.

60 AT: Provinces begin to jockey for positions of power and resources as their borders begin to overlap. Daimyos begin to go to war with one-another, causing great strife and tumult amidst many of the independent and still-healing communities.

90 AT: Amatsu-Kyo is rediscovered and the Jade Tortoise Clan, who have rebuilt and restored much of the city (that remains), defend it against several attempts by the various provinces to claim the capitol and imperial throne. The families of the Jade Tortoise claim only those who prove divine sanction may join the likes of the Great Clans and make a bid for leadership of Amatsu-Kyo and the Empire-that-was.

100 AT: The present day. The Jade Tortoise Clan's assertion of divine sanction becomes a reality when true Daimyo in the form Ōmijin begin to make known their presence across Kuniumi.