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Tōrai Sanna was a gesaku writer who produced a small but impressive body of work. He is best-known for his lively sharebon and kibyōshi, which appeared in the 1780s until the Kansei Reforms began to suppress books that could be seen as taking governmental efforts lightly. This paper treats Sanna's first kibyōshi: Dai sen sekai kakine no soto (1784). The text develops from a pun on the kabuki term sekai sadame, a meeting at which the sekai for a kabuki performance was chosen. In this work, it is not only the kabuki sekai that is established, but also the physical world, and Sanna's textual world as well. The text performs a version of Creation that includes the differentiation of chaos and order, heaven and earth, male and female, and of the Japanese mythos from the myths established in China and India. Sanna is humorously entertaining throughout, but in typical chakashi fashion, he continually unmasks and masks his insights into larger philosophical issues.

The intention of this essay is to put the light on and to discuss if there is a connection between a pre-Christian creation mythology and naked rocks on prehistoric sacred places in Scandinavia. Archaeological as well as historical materials are studied. The historical material is mostly from Snorre Sturlasons Asasagan with the explanation of the creation of the world. In this story the world was built from the body of a killed and deposited giant named Ymer. Almost the same myth is told in all Indo-European countries. Asasagsan tells about the Gods and the people in the late iron-age. Sanda in Fresna socken and Helgö in Ekerö socken, both in Uppland and both in activity in late iron-age are used as archaeological example of places where naked rocks are used as some kind of altar for rites.

The intention of this essay is to put the light on and to discuss if there is a connection between a pre-Christian creation mythology and naked rocks on prehistoric sacred places in Scandinavia. Archaeological as well as historical materials are studied. The historical material is mostly from Snorre Sturlasons Asasagan with the explanation of the creation of the world. In this story the world was built from the body of a killed and deposited giant named Ymer. Almost the same myth is told in all Indo-European countries. Asasagsan tells about the Gods and the people in the late iron-age. Sanda in Fresna socken and Helgö in Ekerö socken, both in Uppland and both in activity in late iron-age are used as archaeological example of places where naked rocks are used as some kind of altar for rites.