in it Hoho-demi no Mikoto, sank it in the sea. Forthwith he found himself at a pleasant strand, where he abandoned the basket, and, proceeding on his way, suddenly arrived at the palace of the Sea-God. This palace was provided with battle- ments and turrets, and had stately towers. Before the gate there was a well, and over the well there grew a many-branched cassia-tree,' with wide-spreading boughs and leaves. Now Hiko-hoho-demi no Mikoto went up to the foot of this tree and loitered about. After some time a beautiful woman appeared, and, pushing open the door, came forth. She at length took a jewel-vessel and approached. Shewas about to draw water, when, raising her eyes, she saw him,and was alarmed. Returning within, she spoke to her father and mother, saying:—‘‘ There is a rare stranger at the foot of the tree before the gate.” The God of the Sea thereupon prepared an eight-fold cushion and led him in. When they had taken their seats, he inquired of him the object of his coming. Then Hiko-hoho-demi no Mikoto ex- plained to him in reply all the circumstances. - The Sea-God accordingly assembled the fishes, both great and small, and required of them an answer. They all said:—‘‘ We know not. Only the Red-woman”* has had a sore mouth for some time past and has not come.” She was therefore peremptorily summoned to appear, and on her mouth being examined the lost hook was actually found.
After this, Hiko-hoho-demi no Mikoto took to wife the Sea- God’s daughter, Toyo-tama *-hime, and dwelt in the sea-palace. For three years he enjoyed peace and pleasure, but still had a longing for his own country, and therefore sighed deeply from time to time. Toyo-tama-hime heard this and told her father saying:—‘‘ The Heavenly Grandchild often sighs as if in grief. It may be that it is the sorrow of longing for his country.” The God of the Sea thereupon drew to him Hiko-hoho-demi no 1 A castle-gate with a tree growing before it, and a well at its bottom which serves as a mirror, are the stock properties of several old-world stories. The following is from Lang’s “Custom and Myth,” p. 91:—“ Then the Giant’s dochter came to the palace where Nicht Nought Nothing was, and she went up into a tree to watch for him. The gardener s dochter going to draw water in the well, saw the shadow,” etc.
2 Aka-me, a name of the Tai (pagrus). * Rich-jewel.
ee lee ois 94 - NTHONGI.
Mikoto, and addressing him in an easy, familiar way, said:— “If the Heavenly Grandchild desires to return to his country I will send him back.” So he gave him the fish-hook which he had found, and in doing so instructed him, saying:—‘‘ When thou givest this fish-hook to thy elder brother, before giving to him call to it secretly, and say, ‘A poor hook.” He further presented to him the jewel of the flowing tide and the jewel of the ebbing tide, and instructed him, saying:—‘‘ If thou dost dip the tide-flowing jewel, the tide will suddenly flow, and there- withal thou shalt drown thine elder brother. But in case thy elder brother should repent and beg forgiveness, if, on the con- trary, thou dip the tide-ebbing jewel, the tide will spontaneously ebb, and therewithal thou shalt save him. If thou harass him in this way, thy elder brother will of his own accord render submission.”
When the Heavenly Grandchild was about to set out on his return journey, Toyo-tama-hime addressed him, saying:—‘‘ Thy handmaiden is already pregnant, and the time of her delivery is not far off. On a day when the winds and waves are raging, I will surely come forth to the sea-shore, and I pray thee that thou wilt make for me a parturition house,’ and await me there,” When Hiko-hoho-demi no Mikoto returned to his palace, he complied implicitly with the instructions of the Sea-God, and the elder brother, Ho-no-susori no Mikoto, finding himself in the utmost straits, of his own accord admitted his offence, and _ said:—‘‘ Henceforward I will be thy subject to perform mimic dances for thee. I beseech thee mercifully to spare my life.’’ Thereupon he at length yielded his petition, and spared him.’ This Ho-no-susori no Mikoto was the first ancestor of the Kimi of Wobashi in Ata.
After this Toyo-tama-hime fulfilled her promise, and, bringing with her her younger sister, Tama-yori-hime, bravely confronted the winds and waves, and came to the sea-shore. When the time of her delivery was at hand, she besought Hiko-hoho-demj no Mikoto, saying:—‘‘ When thy handmaiden is in travail, I 1 See above, p. 73- 2 Ever since the time of Cain and Abel, folk-lore has had a curious partiality for the younger of two brothers. The Jimmu legend contains several instances of this..
THe AGE OF THE GoDs. 95 pray thee do not look upon her.” However, the Heavenly -Grandchild could not restrain himself, but went secretly and peeped in. Now Toyo-tama-hime was just in childbirth, and had changed into a dragon.’ She was greatly ashamed, and said:—‘‘ Hadst thou not disgraced me, I would have made the sea and land communicate with each other, and for ever prevented them from being sundered. But now that thou hast disgraced me, wherewithal shall friendly feelings be knit to- gether?”’ So she wrapped the infant in rushes, and abandoned it on the sea-shore. Then she barred the sea-path, and passed away.” Accordingly the child was called Hiko-nagisa-take-u- gaya-fuki-ahezu* no Mikoto.
A long time after, Hiko-hoho-demi no Mikoto died, and was buried in the Misasagi on the summit of Mount Takaya in Hiuga.
In one writing it is said:—‘‘ The elder brother Ho-no- susori no Mikoto had acquired a mountain-gift. Now the elder and younger brothers wished to exchange gifts, and therefore the elder brother took the bow which was of the gift of the younger brother, and went to the mountain in quest * In the accompanying illustration from a Japanese book (printed 1746), the Sea-King-and his daughter are represented as combining the Dragon with the human form. See above, p. 61.
* “There are many examples of the disappearance of the bride or bride- groom in consequence of the infringement of various mystic rules.” Lang’s “Custom and Myth,” p. 81.
* Prince-beach-brave-cormorant-rush-thatch-unfinished. The application of the latter part of the name will appear from one of the variant myths given below. See also Ch. K., p. 127.
Dix 36.
96 NIHONGI.
of wild animals. But never a trace of game did he see. The younger brother took the fish-hook of his elder brother’s gift, and with it went a-fishing on the sea, but caught none at all, and finally lost his fish-hook. Then the elder brother restored his younger brother’s bow and arrows, and demanded his own fish-hook. The younger brother was sorry, and of the cross-sword which he had in his girdle made fish-hooks, which he heaped up in a winnowing tray, and offered to his elder brother. But the elder brother refused to receive them, saying:—‘I still wish to get the fish-hook of my gift.’ Hereupon Hiko- hoho-demi no Mikoto, not knowing where to look for it, only grieved and made moan. He went to the sea-shore, where he wandered up and down lamenting. Now there was an old man, who suddenly came forward, and gave his name as Shiho-tsuchi no Oji. He asked him, saying:—‘ Who art thou, my lord, and why dost thou grieve here?’ Hiko-hoho-demi no Mikoto told him all that had happened. Whereupon the old man took from a bag a black comb, which he flung upon the ground. It straightway became changed into a multitudinous’ clump of bamboos. Accordingly he took these bamboos and “made of them a coarse basket with wide meshes, in which he placed Hiko-hoho-demi no Mikoto, and cast him into the sea.”’
One version says:—‘‘He took a katama_ without interstices, and made of it a float, to which he attached Hoho-demi by a cord and sunk him.” [The term katama means what ts now called a bamboo-basket. | Now there is in the bottom of the sea a natural “ Little- shore of delight.””. Proceeding onwards, along this shore, he arrived of a sudden at the palace of Toyo-tama-hiko, the God of the Sea. This palace had magnificent gates and towers of exceeding beauty. Outside the gate there was a well, and beside the well wasa cassia-tree. He approached the foot of this tree, and stood there. After a while a beautiful woman, whose countenance was such as is not anywhere to. be seen, came out from within, followed by a bevy of attendant maidens. She was drawing water in a Tue AGE OF THE Gops. 97 jewel-urn, when she looked up and saw Hoho-demi no Mikoto. She was startled, and returning, told the God, her father, saying:—‘ At the foot of the cassia-tree without the gate, there is a noble stranger of no ordinary build. If he had come down from Heaven, he would have had on him the filth of Heaven; if he had come from Earth, he would have had on him the filth of Earth. Could he be really the beautiful prince of the sky?’
One version says:—‘‘ An attendant of Toyo-tama-hime was drawing water in a jewel-pitcher, but she could not manage to fill it. She looked down into the well, when there shone inverted there the smiling face ofa map. She looked up and there was a beautiful God leaning against a cassia-tree. She accordingly returned within, and informed her mistress.
Hereupon Toyo-tama-hiko sent a>man to inquire, saying:—* Who art thou, O stranger, and why hast thou come here?’ Hoho-demino Mikoto answered and said:— ‘I am the grandchild of the Heavenly Deity,’ and ulti- I mately went on to give the reason of his coming.
Then the God of the Sea went out to meet him. He made him obeisance, and led him within, where,he inquired courteously of his welfare, and gave him to wife his daughter, Toyo-tama-hime. Therefore he remained and dwelt in the palace of the sea. Three years passed, after which Hoho-demi no Mikoto sighed frequently, and Toyo- tama-hime asked him, saying:—‘ Does the Heavenly Grandchild perchance wish to return to his native land?’ He answered and said:—‘It is so.’ Toyo-tama-hime forthwith told the God her father, and said:—‘ The noble guest who is here wishes to return to the upper country.’ _Hereupon the God of the Sea assembled all the fishes of the sea, and asked of them the fish-hook. Then one fish answered and said:—‘ The Red-woman! (a/so called the Red Taht) has long had an ailment of the mouth.
Dias Ss I suspect that she has swallowed it.’ So the Red-woman — was forthwith summoned, and on looking into her mouth, the hook was still there. It was at once taken and delivered to Hiko-hoho-demi.no Mikoto, with these instructions:-— 98 NIHONGI.
‘When thou givest the fish-hook to thy elder brother, thou must use this imprecation: “ The origin of poverty: the be- ginning of starvation: the root of wretchedness.” Give it not to him until thou hast said this. Again, if thy brother cross the sea, I will then assuredly stir up the blasts and billows, and make them overwhelm and vex him.’ Thereupon he placed Hoho-demi no Mikoto on the back of a great sea-monster, and so sent him back to his own country.; At another time, before this, Toyo-tama-hime spoke in an easy, familiar way, and said:—‘ Thy handmaid is with child. Some day, when the winds and waves are boisterous, I will come forth to the sea-shore, and I pray thee to con- struct for me a parturition-house, and to await me there.’
After this, Toyo-tama-hime fulfilled her promise to come, and spake to Hoho-demi no Mikoto, saying:—‘ To-night thy handmaiden will be delivered. I pray thee, look not on her.’ Hoho-demi no Mikoto would not hearken to her, but with a comb! he made a light, and looked at her. At this time Toyo-tama-hime had become changed into an enormous sea-monster of eight fathoms, and was wriggling about on her belly. She at last was angry that she was put to:shame, and forthwith went straight back again to her native sea, leaving behind her younger sister Tama-yori- hime as nurse to her infant. The child was called Hiko- nagisa-take-u-gaya-fuki-ayezu no Mikoto, because the parturition-house by the sea-shore was all thatched with cormorants’ feathers, and the child was born before the tiles had met. It was for this reason that he received this name.” ® One version says:—‘‘ Before the gate there was a beau- tiful well, and over the well there grew a cassia-tree with an hundred branches. Accordingly Hiko-hoho-demi no Mikoto sprang up into that tree and stood there. At this time, Toyo-tama-hime, the daughter of the God of the Sea, came with a jewel-bowl in her hand and was about to draw water, when she saw in the well the reflection of a 1 See above, p. 24.
2 There is a superstition that a woman in childbirth gained relief by holding a cormorant’s feather in her hand. A cowrie (ko-yasu-gai) is used for the same purpose, no doubt on account of its shape. See above, p. 95.
Tue AGE oF!THE Gobs. 99 man. She looked up and was startled, so that she let fall the bowl, which was broken to pieces. But without regard for it, she returned within and told her parents, saying:— ‘I have seen a man on the tree which is beside the well. His countenance is very beautiful, and his form comely. He is surely no ordinary person.’ When the God, her father, heard this, he wondered. Having prepared an eight-fold cushion, he went to meet him, and’ brought him in. When they were seated, he asked the reason of his coming, upon which he answered and told him all his case. Now the God of the Sea at once conceived pity for him, and summoning all the broad of fin and narrow of fin, made inquiry of them. They all said:—‘ We know not. Only the Red-woman has an ailment of the mouth and has not come.’ [Another version is:—‘ The Kuchi-me! has an ailment of the mouth.’} So she was sent for in all haste, and on searching her mouth, the lost fish-hook was at once found. Upon this the God of the Sea chid her, saying:—‘ Thou Kuchime! Henceforward thou shalt not be able to swallow a bait, nor shalt thou be allowed to have a place at the table of the Heavenly Grandchild.’ This is the reason why the tish kuchime is not among the articles of food set before the Emperor.
When the time came for Hiko-hoho-demi. no: Mikoto. to take his departure, the God of the Sea spake to him, say- ing:—‘I am rejoiced in my inmost heart that the Heavenly Grandchild has now been graciously pleased to visit me. When shall I ever forget it?’ So he took the jewel which when thought of makes the tide to flow, and the jewel which when thought of makes the tide to ebb, and joining them to the fish-hook, presented them, saying:—‘ Though the Heavenly Grandchild may be divided from me by eight- fold windings (of road), I hope that we shall think of each other from time to time. Do not therefore throw them away.’ And he taught him, saying:—‘ When thou givest this fish-hook to thy elder brother, call it thus:—‘ A hook of poverty, a hook of ruin, a hook of downfall.’ When thou hast said all this, fling it away to him with thy back turned, and deliver it not to him face to face. If thy elder Ih 4a: ICO NIHONGI.
brother is angry, and has a mind to do thee hurt, then ‘produce the tide-flowing jewel and drown him therewith.
As soon as he is in peril and appeals for mercy, bring forth the tide-ebbing jewel and therewith save him. Ifthou dost vex him in this way, he will of his own accord become thy submissive vassal.2 Now Hiko-hoho-demi no Mikoto, having received the jewels and the fish-hook, came back to his original palace, and followed implicitly the teaching of the Sea-God. First of all he offered his elder brother the fish-hook. His elder brother was angry and would not re- ceive it. Accordingly the younger brother produced the tide-flowing jewel, upon which the tide rose with a mighty overflow, and the elder brother was drowning. Therefore he besought his younger brother, saying:—‘I will serve thee as thy slave. I beseech thee, spare my life.’ The younger brother then produced the tide-ebbing jewel, whereupon the tide ebbed of its own accord, and the elder brother was restored to tranquillity. After this the elder brother changed his former words, and said:—‘I am thy elder brother. How can an elder brother serve a younger brother?’ Then the younger brother produced the tide- flowing jewel, which his elder brother seeing, fled up to a high mountain. Thereupon the tide also submerged the mountain. The elder brother climbed a lofty tree, and thereupon the tide also submerged the tree. The elder - brother was now at an extremity, and had nowhere to flee to. So he acknowledged his offence, saying:—‘ I have been in fault. In future my descendants for eighty gener- ations shall serve thee as thy mimes in ordinary. [One version has ‘dog-men.’] I pray thee, have pity on me.’ Then the younger brother produced the tide-ebbing jewel, whereupon the tide ceased of its own accord. Hereupon the elder brother saw that the younger brother was pos- sessed of marvellous powers, and at length submitted to serve him.
On this account the various Hayato descended from Ho no susori no Mikoto to the present time do not leave the vicinity of the enclosure of the Imperial Palace, and render service instead of barking dogs.’
1 The Hayato constituted the Imperial Guard. The literal meaning of the Tue AGE OF.THE GopDs. IOI This was the origin of the custom which now prevails of not pressing a man to return a lost needle.”"* _. ee iasvone writing it is said:—‘‘ The elder brother, Ho no susori no Mikoto, was endowed with a sea-gift, and was therefore called Umi no sachi-hiko:? the younger. brother, Hiko-hoho-demi no Mikoto, was endowed with a mountain- gift, and was therefore called Yama no sachi-hiko.. When- ever the wind blew and the rain fell, the elder brother lost his gain, but in spite of wind and rain the younger brother’s gain did not fail him. Now the elder brother spoke to the younger brother, saying:—‘ I wish to make trial of an ex- change of gifts with thee.’ The younger brother consented, and the exchange was accordingly made. Thereupon the elder brother took the younger brother’s bow and arrows, and went a-hunting to the mountain: the younger brother took the elder brother’s fish-hook, and went on the sea a-fishing. But neither of them got anything, and they came back empty-handed. The elder brother accordingly restored to the younger brother his bow and arrows, and demanded back his own fish-hook. Now the younger brother had lost the fish-hook in the sea, and he knew not how to find it. Therefore he made other new fish-hooks, several thousands in number, which he offered to his elder brother. The elder brother was angry, and would not re- ceive them, but demanded importunately the old fish-hook, etc., etc. Then the younger brother went to the sea-shore and wandered about, grieving and making moan. Now name (for haya-bito) is falcon-man. They were from the provinces of Satsuma and Ohosumi. ‘Thej}Hayato are mentioned repeatedly in the reigns of Temmu and Jité, not, I think, before that time.
The Yengi-shiki (regulations of the Yengi, 901-923 period) says that on the first day of the year, at coronations, and when foreign envoys were received, twenty upper class hayato were to attend, twenty “new-comer ” hayato, and 132 ordinary hayato. These were to take their posts in detach- ments to right and left outside the Palace Gate. When the officials first entered, or got up from their seats, the “new-comer” hayato raised three barks, and there was more barking or howling, sometimes loud and some- times low, at other stages of the ceremony.
1 The Japanese word-hari means both needle and fish-hook. There is no such ambiguity in the Chinese characters used here.
2 Sea-gift-prince.
NIHONGI.
there was there a river wild-goose which had become en- tangled in a snare, and was in distress. He took pity on it, and loosing it, let it go. Shortly after there appeared Shiho - tsutsu no Oji. He came and made a skiff of basket-work without interstices, in which he placed Hoho-demi no Mikoto and pushed it off into the sea, when it sank down of its own accord, till of a sudden there appeared the Pleasant Road. So he went on along this road, which in due course led him to the palace of the Sea-God. Then the Sea-God came out himself to meet him, and invited him to enter. He spread eight layers of sea-asses’* skins, on which he made him to sit, and with a banquet of tables of a hun- dred, which was already prepared, he fulfilled the rites of hospitality. Then he inquired of him in an easy manner:— ‘Wherefore has the Grandchild of the Heavenly Deity been graciously pleased to come hither?’”
[One version has:—‘‘ A little while ago my child came and told me that the Heavenly Grandchild was mourning by the sea-shore. Whether this be true or false I know not, but perhaps it may be so.” | Hiko-hoho-demi no Mikoto related to him all that had happened from first to last. So he remained there, and the Sea-God gave him his daughter Toyo-tama-hime to wife. At length, when three years had passed in close and warm affection, the time came for him to depart. So the Sea-God sent for the tahi, and on searching her mouth found there the fish-hook. Thereupon he presented the fish-hook to Hiko-hoho-demi no Mikoto, and instructed him thus:— ‘When thou givest this to thy elder brother thou must recite the following:—‘‘ A big hook, an eager hook, a poor hook, a silly hook.” After saying all this, fling it to him with a back-handed motion.’ Then he summoned together the sea-monsters, and inquired of them, saying:—‘ The Grand- child of the Heavenly Deity is now about to take his de- . parture homewards. In how many days will you accomplish this service?’ Then all the sea-monsters fixed each a number of days according to his own length. Those of ’ The interlinear gloss has michi. One of the marine carnivora is meant, probably the seal.
Tue AGE OF THE Gops. 103 them which were one fathom long of their own accord said: —‘In the space of one day we will accomplish it.’ The one- fathom sea-monsters were accordingly sent with him as his escort. Then he gave him two precious objects, the tide- flowing jewel and the tide-ebbing jewel, and taught him how to use them. He further instructed him, saying:—‘ If thy elder brother should make high fields, do thou make puddle fields; if thy elder brother make puddle fields, do thou make high fields. In this manner did the Sea-God in all sin- cerity lend him his aid. Now Hiko-hoho-demi no Mikoto, when he returned home, followed implicitly the God’s in- structions, and acted accordingly. When the younger brother produced the tide-flowing jewel, the elder brother forthwith flung up his hands in the agony of drowning. But when, on the other hand, he produced the tide-ebbing jewel, he was relieved, and recovered. After that Hi no susori no Mikoto pined away from day to day, and lamented, saying:—‘ I have become impoverished.’ So he yielded submission to his younger brother.
Before this Toyo-tama-hime spake to the Heavenly Grandchild, saying:—‘ That which thy handmaid has conceived is the offspring of the Heavenly Grandchild. How could I give birth to it in the midst of the ocean? Therefore when the time of my delivery comes, I will surely betake myself to my lord’s abode, and it is my prayer that thou shouldst build me a house by the sea-side and await me there.’ Therefore Hiko-ho-ho-demi no Mikoto, as soon as he returned to his own country, took cormorants’ feathers, and with them as thatch, made a parturition-house. But before the tiling of the house was completed, Toyo- tama-hime herself arrived, riding on a great tortoise, with her younger sister Tama-yori-hime, and throwing a splendour over the sea. Now the months ofher pregnancy were already fulfilled, and the time of her delivery was urgent. On this account she did not wait till the thatching of the house was completed, but went straight in and remained there. Then she spake quietly to the Heavenly Grandchild, saying:—‘Thy handmaid is about to be delivered. I pray thee do not look on her.’ The Heavenly Grandchild wondered at these words, and TO4 NIHONGI.
TO4 NIHONGI.
peeped in secretly, when behold, she had become changed into a great sea-monster of eight fathoms. Now she was ‘aware that’ the Heavenly Grandchild had looked in upon her privacy, and was deeply ashamed and resentful. When the child was born, the Heavenly Grandchild approached and made inquiry, saying:—‘By what name ought the child to be called?’ She answered and said:—‘ Let him be called Hiko-nagisa-take-u-gaya-fuki-ahezu no Mikoto.’? Having said so, she took her departure straight across the sea. Then Hiko-hoho-demi no Mikoto made a song, saying:— Whatever befals me, Ne’er shall I forget my love With whom I slept In the island of wild-ducks-— The birds of the offing.” * Another account says:—‘‘ Hiko-ho-ho-demi no Mikoto took. other women and made them wet-nurses, bathing- women, boiled-rice-chewers, and washerwomen.* All these various Be were provided for the respectful nurture of the infant. The provision at this time, by means of other women, of milk for the nurture of the august child was the origin of the present practice of engaging temporarily wetnurses to bring up infants.
After this, when Toyo-tama-hime heard what a fine boy her child was, her heart was greatly moved with affection, and she wished to come back and bring him up herself. But she could not rightly do so, and therefore she sent her younger sister Tama-yori-hime to nurture him. Now when Toyo-tama-hime sent Tama-yori-hime, she offered (to Hoho- demi no Mikoto) the following verse in answer:— Some may boast Of the splendour Of red jewels, 2 ee Above; 9.95.
* The order of the lines in the original is exactly the reverse of the above. Metre, regular tanka.
The word for “my love” is imo, which in ancient Japanese is used indifferently for wife and younger sister. See above, p. 22.
3 Evidently the narrator is here describing the staff of the Imperial nursery of the day.
Tue AGE OF THE Gops. 105 But those worn by my Lord— It is they which are admirable.'
These two stanzas, one sent, and one in reply, are what are termed age-uta.”’* ’ In one writing it is said:—‘‘ The elder brother, Ho no susori no Mikoto had a sea-gift, while the younger brother, Ho no ori no Mikoto, had a mountain gift, etc., etc.
The younger brother remained by the sea-shore grieving I. 46. and making moan, when he met with Shiho-tsutsu no Oji, who inquired of him, saying:—‘ Why dost thou grieve in this way?’ Hono ori no Mikoto answered and said, etc., etc. The old man said:—‘ Grieve no longer. I will devise a plan.’ So he unfolded his plan, saying:—‘ The courser on which the Sea-God rides is a sea-monster eight fathoms in length, who with fins erect stays in the small orange- ‘ tree house. I will consult with him.’ So he took Ho no — ori no Mikoto with him, and went to see the sea-monster. The sea-monster then suggested a plan, saying:—‘I could bring the Heavenly Grandchild to the Sea-Palace after a journey of eight days, but my King has a courser, a sea- monster of one fathom, who will without, doubt bring him thither in one day. I will therefore return and make him come to thee. Thou shouldst mount him, and enter the sea. When thou enterest the sea, thou wilt in due course find there ‘‘ the Little-shore of delight.” Proceed along this shore and thou wilt surely arrive at the palace of my King. Over the well at the palace gate there is a multitudinous branching cassia-tree. Do thou climb up on to this tree _and stay there.’ Having so said, he entered into the sea, and departed. Accordingly the Heavenly Grandchild, in compliance with the sea-monster’s words, remained there, and waited for eight days, when there did indeed appear to him a sea-monster of one fathom. He mounted on it, and entered the sea, where he followed in every particular the former sea-monster’s advice. Now there appeared an attendant of Toyo-tama-hime, carrying a jewel-vessel, with re * The “ Kojiki” gives a different version of this poem. Vide Ch. K., p. 128. ” Ageru means to exalt, hence to praise, and age-uta may be rendered ie Ays NIHONGI.
which she was about to draw water from the well, when she espied in the bottom of the water the shadow ofa man. She could not draw water, and looking up saw the Heavenly Grandchild. Thereupon she went in and informed the King, saying:—‘I had thought that my Lord alone was supremely handsome, but now a stranger has appeared who far excels him in beauty...When the Sea-God heard this, he said:—‘I will try him and see.’ So he prepared a threefold dais. Thereupon the Heavenly Grandchild wiped both his feet at the first step of the dais. At the middle one he placed both his hands to the ground; at the inner one he sat down at his ease' upon the cushion covering the truecouch. When the Sea-God saw this, he knew that this was the grandchild of the Heavenly Deity, and treated him with more and more respect, etc., etc.
The Sea-God summoned the Akame and the Kuchime, and made inquiry of them. Then the Kuchime drew a fish-hook from her mouth and respectfully delivered it to him. [Lhe Akame is the Red Tahi and the Kuchime is the Nayoshi. The Sea-God then gave the fish-hook to Hiko-hoho-demi no Mikoto, and instructed him,. saying:—‘ When _ thy elder brother’s fish-hook is returned to him, let the Heavenly Grandchild say:—‘‘ Let it be to all thy descend- ants, of whatever degree of relationship, a poor hook, a paltry poor hook.” When thou hast thus spoken, spit thrice, and give it to him. Moreover, when thy elder brother goes to sea a-fishing, let the Heavenly Grandchild stand on the sea-shore and do that which raises the wind. Now that which raises the wind is whistling. If thou doest so, I will forthwith stir up the wind of the offing and the wind of the shore, and will overwhelm and vex him with the scurrying waves.’ Ho no ori no Mikoto returned, and obeyed implicitly the instructions of the God. When a day came on which the elder brother went a-fishing, the younger brother stood on the shore of the sea, and whistled. Then there arose a sudden tempest, and the elder brother was forthwith overwhelmed and harassed. Seeing no means of ' 4.e. with legs*crossed, which is less respectful than the usual squatting posture. * Mullet.
1 Tue AGE oF THE Gops. toF saving his life, he besought his younger brother from afar, saying:—‘ Thou hast dwelt long in the ocean-plain, and must possess some excellent art. I pray thee teach it to me. If thou save my life, my descendants of all degrees of relationship shall not leave the neighbourhood of thy precinct, but shall act as thy mime-vassals.’ Thereupon the younger brother left off whistling, and the wind again returned to rest. So the elder brother recognized the younger brother’s power, and freely admitted his fault. But the younger brother was wroth, and would hold no converse with him. Hereupon the elder brother, with nothing but his waistcloth on, and smearing the palms of his hands and his face with red earth, said to his younger brother:— ‘Thus do I defile my body, and make myse!f thy mime for ever.’ So kicking up his feet, he danced along and practised the manner of his drowning struggles. First of all, when the tide reached his feet, he did the foot- divination;' when it reached his knees, he raised up his feet; when it reached his thighs, he ran round in a circle; when it reached his loins, he rubbed his loins; when it reached his sides, he placed his hands upon his breast; when it reached his neck, he threw up his hands, waving his palms. From that time until now, this custom has never ceased.
Before this, Toyo-tama-hime came forth, and when the time came for her delivery, she besought the Heavenly Grandchild, saying, etc., etc.
The Heavenly Grandchild did not comply with her request, and Toyo-tama-hime resented it greatly, say- ing:—‘ Thou didst not attend to my words, but didst put me to shame. Therefore from this time forward, do not send back again any of the female servants of thy handmaid who may go to thy place, and I will not send back any of thy servants who may come to my place.’ At length she took the coverlet of the true couch and rushes, and wrapping her child in them, laid him on the beach. She then entered the sea and went away. This is the reason why there is no communication between land and sea.”
One version says:—‘‘ The statement that she placed the ie, shuffled with his feet, as when performing this kind of divination.
108 NIHONGI.
child on the beach is wrong. Toyo-tama-hime no Mikoto departed with the child in her’ own arms.: Many days after, she said:—‘ It is not right that the offspring of the Heavenly Grandchild should be left in the sea,’ so she made Tama-yori-hime to take him, and sent him away. At first, when Toyo-tama-hime left, her resentment was extreme, and Ho no ori no Mikoto therefore knew that they would never meet again, so he sent her the verse of poetry which is already given above.” Hiko-nagisa-take-u-gaya-fuki-ahezu no Mikoto took his aunt Tama-yori-hime as his consort, and had by her in all four male children, namely, Hiko-itsu-se’ no Mikoto, next: Ina-ihi’ no Mikoto, next Mi-ke-iri-no? no Mikoto, and next Kamu- yamato-Ihare-biko no Mikoto. Long after, Hiko-nagisa-take-ugaya-fuki-ahezu no Mikoto died, in the palace of the western country, and was buried in the Misasagi on the top of Mount Ahira in Hiuga.
One writing says:—‘‘ His first child was Hiko-itsu-se no Mikoto, the next Ina-ihi no Mikoto, the next Mi-ke-iri-no no Mikoto, and the next Sano no Mikoto, also styled Kamu’- yamato-Ihare-biko no Mikoto. Sano was the name by which he was called when young. Afterwards when he had cleared and subdued the realm, and had control of the eight islands, the title was added of Kamu-yamato [hare- biko no Mikoto.”
In one writing it is said:—‘‘ His first child was Itsu-se no Mikoto, the next Mikeno no Mikoto, the next Ina-ihi no Mikoto, and the next Ihare-biko no Mikoto, also styled Kamu-yamato Ihare-biko Hoho-demi no Mikoto.”
In one writing it is said:—‘‘ First he had Hiko-itsuse no Mikoto, next Ina-ihi no Mikoto, next Kamu-yamato [hare biko Hoho-demi no Mikoto, next Waka-mi-ke-no no Mikoto.”
In one writing it is said:—‘‘ First he had Hiko-itsu-se no Mikoto, next Ihare-biko Hoho-demi no Mikoto, next Hiko Ina-ihi no Mikoto, next Mi-ke-iri-no no Mikoto.”