In one writing it is said:—‘‘ Izanagi no Mikoto said: ‘TI wish to procreate the precious child who is to rule the world.’ He therefore took in his left hand a white-copper mirror,’ upon which a Deity was produced from it called Oho-hiru-me no Mikoto. In his right hand he took a white-copper mirror, and forthwith there was produced from it a God who was named Tsuki-yumi no Mikoto. Again, while turning his head and looking askance, a God was produced who was named Sosa no wo no Mikoto.
- Now Oho-hirume no Mikoto and Tsuki-yumi no Mikoto were both of a bright and beautiful nature, and were » therefore made to shine down upon Heaven and Earth. But Sosa no wo’s character was to love destruction, and he was accordingly sent down to rule the Nether Land.”
In one writing it is said:—‘‘ After the sun and moon, the next child which was born was the leech-child. When this child had completed his third year, he was neverthe- less still unable to stand upright. The reason why the leech-child was born was that in the beginning, when Izanagi no Mikoto and Izanami no Mikoto went round the pillar, the female Deity was the first to utter an ex- clamation of pleasure, and the law of male and female was therefore broken. They next procreated Sosa no wo no Mikoto. This God was of a wicked nature, and was always fond of wailing and wrath. Many of the people of the land died, and the green mountains withered. There- fore his parents addressed him, saying: ‘ Supposing that thou wert to rule this country, much destruction of life would surely ensue. Thou must govern the far-distant Nether Land.’ Their next child was the bird-rock-cam- phor-wood boat of Heaven. They forthwith took this 1 Ne no kuni, lit. the root-country, by which Hades or Yomi is no doubt meant. 2 See Index—Copper.
Tue AGE OF ‘THE GODS. 21 boat and, placing the leech-child in it, abandoned it to the current. Their next child was Kagu tsuchi.”
Now Izanami no Mikoto was burnt by Kagu tsuchi, so that she died.2 When she was lying down to die, she gave birth to the Earth-Goddess, Hani-yama-hime,” and the Water-Goddess, Midzu-ha-no-me. Upon this Kagu tsuchi took to wife Hani-yama-hime, and they had a child named Waka-musubi.‘! On the crown of this Deity’s head were produced the silkworm and the mulberry tree, and in her navel the five kinds of grain.’
In one writing it is said:—‘‘ When Izanami no Mikoto gave birth to Ho-no-musubi,” she was burnt by the child, and died.’ When she was about to die, she brought forth the Water-Goddess, Midzu-ha-no-me, and the Earth- Goddess, Hani-yama-hime. She also brought forth the gourd ® of Heaven.”
In one writing it is said:—‘‘ When about to give birth to the Fire-God, Kagu tsuchi, Izanami no Mikoto became feverish and ill. In consequence she vomited, and the vomit became changed into a, God, who was called Kana-yama-hiko.? Next her urine became changed into a Goddess, who was called Midzu-ha-no-me. Next her excrement was changed into a Goddess, who was called Hani-yama-hime.
In one writing it is said:—‘‘ When Izanami no Mikoto gave birth to the Fire-God, she was burnt, and died. She was, therefore, buried at the village of Arima in Kumano, in the province of Kii. In the time of flowers, ‘the in- habitants worship the spirit of this Goddess by offerings of 1 Kagu tsuchi was the God of Fire. Tsu is here probably the genitive particle, and chi the same honorific word as appears in several other names of Gods. He was worshipped at Nagusa in Kii.
4 Young-growth.
5 Hemp, millet, rice, corn, pulse. This is a Chinese form of speech, and with the mention of the silkworm betrays a recent origin of this tradition.
8 The gourd was to hold water to subdue the Fire-God with when he became violent.
® Metal-mountain prince. This legend indicates an acquaintance with mining.
late 22 NIHONGI, flowers. They also worship her with drums, flutes, flags, singing and dancing.”
_ In one writing it is said:—‘“Izanagi no Mikoto and Izanami no Mikoto, having together procreated the Great- eight-island Land, Izanagi no Mikoto said: ‘Over the country which we have produced there is naught but morning mists which shed a perfume everywhere!’ So he puffed them away with a breath, which became changed into a God, named Shina tohe no Mikoto. He is also called Shina’ tsu hiko no Mikoto. This is the God of the Wind. Moreover, the child which they pro- created when they were hungry was called Uka no mi-tama” no Mikoto. Again they produced the Sea-Gods, who were called Wata® tsu mi no Mikoto, and the Moun- tain-Gods, who were called Yama tsu mi, the Gods of the River-mouths, who were called Haya-aki'-tsubi no Mikoto, the Tree-Gods, who were called Ku-ku no chi, and the Earth-Goddess, who was called Hani-yasu’ no Kami. Thereafter they produced all manner of things whatsoever. When the time came for the Fire-God Kagu tsuchi to be born, his mother Izanami no Mikoto was burnt, and suffered change and departed.’ Then Izanagi no Mikoto was wroth, and said: ‘Oh, that I should have given my beloved younger sister’ in exchange for a single child!
1 Shina is said to be derived from shi, wind or breath, and na, a short form of naga, long. See Chamberlain’s “ Kojiki,” p. 27. The worship of this God is frequently referred to in the last two books of the Nihongi. See also Satow’s “Ancient Japanese Rituals,” where a prayer to him is given. Tohe means chief.
? Food august-spirit. The Chinese characters transliterated Uka mean storehouse rice.
_ * Wata is an old word for sea; mi is probably “ body.”
* Haya-aki means swift-autumn; tsu, of, and bi (or mi) perhaps person or body.
7 The ancient Japanese word for younger sister was imo, which is also applied to a wife. It may be doubted whether this justifies any adverse inference as to the morals of the Japanese in early times. “Sister” is used as an endearing epithet in the Song of Solomon where the relation is cer- tainly not that of brother and sister. It is true, however, that marriages were allowed between brothers and sisters when of different mothers.
Tue AGE OF THE GopDs. o% So while he crawled at her head, and crawled at her feet, weeping and lamenting, the tears which he shed fell down and became a Deity. It is this Deity who dwells at Unewo no Konomoto, and who is called Naki-saha-me ' no Mikoto. At length he drew the ten-span sword with which he was girt, and cut Kagu tsuchi into three pieces, each of which became changed into a God. Moreover, the blood which dripped from the edge of the sword * became the multitudinous * rocks which are in the bed of the Easy-River‘ of Heaven. This God was the father of Futsu-nushi no Kami. Moreover, the blood which dripped from the hilt-ring of the sword spurted out and became deities, whose names were Mika no Haya-hi® no Kami and next Hi no Haya-hi no® Kami. This Mika no Haya-hi no Kami was the parent of Take-mika-suchi‘ no I. 17.
Kami.”
Another version is:—‘‘ Mika no haya-hi no Mikoto, next Hi no haya-hi no Mikoto, and next Take-mika-tsuchi no Kami.”
‘“‘ Moreover, the blood which dripped from the point of the sword spurted out and became deities, who were called Tha-saku® no Kami, after him Ne-saku no Kami,’ and next Iha-tsutsu-wo ’ no Mikoto. This Iha-saku no Kami was the father of Futsu-nushi' no Kami.”
One account says:—‘‘Iha-tsutsu-wo no Mikoto, and next Iha-tsutsu-me no Mikoto.”
‘‘ Moreover, the blood which dripped from the head of the sword spurted out and became deities, who were called Kura o Kami no Kami,” next Kura-yamatsumi no Kami," and next Kura-midzu-ha no Kami."
§ Literally, five hundred. 4 4 i.e. The Milky Way. Yasu, easy, is probably in error for ya-so, eighty, i.e. manifold, having many reaches.
> Jar-swift-sun. So written, but mika is probably a word meaning very or mighty.
1 Futsu is interpreted as “a snapping sound”; nushi is master.
peToe 24 NIHONGI, Thereafter, Izanagi no Mikoto went after Izanami no Mikoto, and entered the land of Yomi.!'| When he reached her they conversed together, and Izanami no Mikoto said: ‘ My lord and husband, why is thy coming so late? I have already eaten of the cooking-furnace of Yomi. Nevertheless, I am about to lie down to rest. I pray thee, do not thou look on me.’ Izanami no Mikoto did not give ear to her, but secretly took his many-toothed comb and, breaking off its end tooth,’ made of it a torch, and looked at her. Putrefying matter had gushed up, and maggots swarmed. This is why people at the present day avoid using a single light at night, and also avoid throwing away a comb* at night. Izanagi no Mikoto was greatly shocked, and said: ‘Nay! I have come unawares to a hideous and polluted land.’ So he speedily ran away back again. Then Izanami no Mikoto was angry, and said: / * The original has “yellow springs,” a Chinese expression. Yomior Yomo is Hades. It is no doubt connected with yo or yoru, night.
* This is a feature of many old-world and savage myths. In the legend of the rape of Proserpine by Pluto, as told by Ovid, Jupiter replies to Ceres, who demanded back her daughter— “,.. Repetat Proserpina caelum, _ Lege tamen certa: si nullos contiget illic Ore cibos.”
But Proserpine already— ““Puniceum curva decerpserat arbore pomum Sumta que pallenti septem de cortice grana Presserat ore suo.”
Compare also the story of Nachikétas from the Taittiriya Brahmana, and the Katha Upanishad:— “ Three nights within his (Yama’s) mansion stay, But taste not, though a guest, his food.”; Muir’s Sanskrit texts, Vol. V eps 320, The resemblance of the name Yama of the Indian God of the Lower World to the Japanese Yomi has been noted, and also some points of similarity in the myth of Yami and Yama to that of Izanagi and Izanami. See Lang, “Custom and Myth,” p. 171.
* End-tooth is in Japanese wo-bashira, ie. male-pillar, for which see above, note to p. II.
* The “ Adzuma Kagami” mentions a superstition that any one who picks up a comb which has been thrown away is transformed into another person.
THE AGE OF THE. GoDs. 25 ‘Why didst thou not observe that which I charged thee? Now am I put to shame.’ So she sent the eight Ugly Females of Yomi! (Shzkome, called by some Hisame) to pursue and stay him. Izanagi no Mikoto therefore drew his sword, and, flourishing it behind him, ran away. Then he took his black head-dress and flung it down.
It became changed into grapes, which the Ugly Females: seeing, took and ate. When they had finished eating them, they again pursued Izanagi no Mikoto. Then he flung down his many-toothed comb, which forthwith became changed into bamboo-shoots. The Ugly Females pulled them up and’ate them, and when they had done eating them, again gave chase. Afterwards, Izanami no Mikoto came herself and pursued him.’ By this time Izanagi no Mikoto had reached the -Even Pass of Yomi.”
According to one account, Izanagi no Mikoto made water against a large tree, which water at once turned into a great river. While the Ugly Females of Yomi were preparing to cross this river, Izanagi no Mikoto had already reached the Even Pass of Yomi. So he took a thousand-men-pull-rock, and having blocked up the path with it, stood face to face with Izanami no Mikoto, and at last pronounced the formula of divorce. Upon this, Izanami no Mikoto said: ‘‘ My dear Lord and husband, if thou sayest so, I will strangle to death the people of the country which thou dost govern, a thousand in one day.” Then Izanagi no Mikoto replied, saying, ‘‘ My beloved younger sister, if. thou sayest so, I will in one day cause to be born fifteen hundred.” Then he said, ‘‘ Come no further, and threw down his staff, which was called Funado* no Kami. Moreover, he threw down his girdle, 1 The “ Wamidsho” mentions a statement that these were used as bogeys to frighten children with under the name of Gogo-me.
* The student of folk-lore will at once recognize this pursuit. Cf. Lang’s “Custom and Myth,” pp. 88 and 92: “A common incident is the throwing behind of a comb, which turns into a thicket.”
* Or Kunado, come-not-place. Cf. Ch. “ Kojiki,” p. 39. This was the God of roads.
II AEG, JR te 26 NIHONGI.
which was called Naga-chi-ha' no Kami. Moreover, he threw down his upper garment, which was called Wadzurahi? no Kami. Moreover, he threw down his trowsers, which were called Aki-gui* no Kami. More- over, he threw down his shoes, which were called Chi- shiki* no Kami.
Some say that the Even Pass of Yomi is not any place in particular, but means only the space of time when the breath fails on the approach of death.’
Now the rock with which the Even Pass of Yomi was blocked is called Yomi-do ni fusagaru. Oho-kami.° Another name for it is'‘Chi-gayeshi 7 no Oho-kami.
When Izanagi no Mikoto had returned, he was seized with regret, and said, ‘‘ Having gone to Nay! a hideous and filthy place, it is meet that I should cleanse my body from its pollutions.”” He accordingly went to the plain of Ahagi at Tachibana in Wodo in Hiuga of Tsukushi, and purified himself. When at length he was about to wash away the impurities*® of his body, he lifted up his voice and said, “‘ The upper stream is too rapid and the lower stream is too sluggish, I will wash in the middle stream.” The God which was thereby produced was called Ya-so- maga-tsu-bi* no Kami, and then to remedy these evils Long-road-rock. * Disease or trouble.
This might mean open-bite, but the derivation is very doubtful. .Road-spread-out.
Motori treats this suggestion with supreme contempt. He prefers to accept the identification of the “ Kojiki” (Ch. K. p. 39) with a place in Idzumo. Other parts of the world also boast entrances to the lower regions. The Chinese have one at Téng-chow, and the Roman and Greek legends need not be more particularly referred to.
7 Road-turn-back.
8 Izanagi’s ablutions are typical of the ceremonial lustration required after contact with death. A Chinese traveller to Japan in the early centuries of the Christian era noted that ‘“ when the funeral is over the whole family go into the water and wash.” Ovid makes Juno undergo lustration after a visit to the lower regions, and Dante is washed in Lethe when he passes out of Purgatory. For lustration as a widespread practice, consult Dr. Tylor’s “ Primitive Culture,” Vol. II., p. 435, e¢ segg.
1 3 4 E] Tue AGE OF THE GODs. 27 there were produced Deities named Kami-nawo-bi no Kami, and after him Oho-nawo-bi' no Kami.
Moreover, the Deities which were produced by his plunging down and washing in the bottom of the sea were called Soko-tsu-wata-tsu-mi? no Mikoto and Soko- tsutsu-wo no Mikoto. Moreover, when he plunged and washed in the mid-tide, there were Gods produced who were called Naka* tsu wata-dzu-mi no Mikoto, and next -Naka-tsutsu-wo no Mikoto.* Moreover, when he washed floating on the surface of the water, Gods were produced, who were called Uha-tsu-wata-dzu-mi no Mikoto and next Uha'-tsutsu-wo no Mikoto. © There were in all nine Gods. The Gods Soko-tsutsu-wo no Mikoto, Naka-tsutsu-wo no Mikoto, and Soko-tsutsu-wo no Mikoto are the three great Gods of Suminoye. The Gods Soko-tsu-wata-dzu- mi no Mikoto, Naka-tsu-wata-dzu-mi no Mikoto, and Uha-tsu-wata-dzu-mi no Mikoto are the Gods worshipped * by the Muraji of Adzumi.’
Thereafter, a Deity was produced by his washing his 1 Nawo is the root of a verb nawosu, to remedy.
4 Middle-elder-male. ® Uha means upper.
’ As appears from the parallel passage of the “ Kojiki,” this is a case of ancestor worship, not, it will be observed, of the immediate ancestors, as in China, but of a remote mythical ancestor who is a Deity, as his name indicates.
7 Adzumi no Muraji is a title corresponding exactly to such English titles as “Duke of Wellington,” Adzumi being the name of a place and Murajia title of honour. It is derived from mura, a village or assemblage, and ushi, master. These titles, called Uji or Kabane, though Kabane is properly the second or honorary “element, were in their origin simply official designations, and in the “ Nihongi” we frequently meet with cases where the office and the title are united inthe same person. They were, how- ever, hereditary, and by degrees the mere honorary element prevailed. It too, ultimately vanished, these titles becoming simply surnames to which no particular distinction was attached. Japanese writers, the author of the “ Nihongi” with the rest, have, for want of a more appropriate character, identified them with the Chinese #f or surname, which is only true of a period later than the time covered by the “ Nihongi.” There was also a personal name (na), but the ancient Japanese seem to have had no proper surnames, although the Uji answered the same purpose in a Sate? way.
iS) 28 NIHONGI.
iS) 28 NIHONGI.
left eye, which was called Ama-terasu-no-oho-Kami.' Then he washed his right eye, producing thereby a Deity who was called Tsuki-yomi no Mikoto.2. Then he washed his nose, producing thereby a God who was called Sosa no wo no Mikoto. In all there were three Deities. Then Izanagi no Mikoto gave charge to his three children, ‘saying, ‘‘Do thou, Ama-terasu no Oho-kami, rule the plain of High Heaven: do thou, Tsuki-yomi no Mikoto, rule the eight-hundred-fold tides of the ocean plain: do thou, Sosa no wo no Mikoto, rule the world.” At this time, Sosa no wo no Mikoto was already of full age. He had, moreover, grown a beard eight spans long. Never- theless, he neglected to rule the world, and was always weeping, wailing, and fuming with rage. Therefore Izanagi no Mikoto inquired of him, saying, ‘‘ Why dost thou continually weep in this way?” He answered and said, ‘‘I wish to follow my mother to the Nether Land, and it is simply for that reason that I weep.” Then Izanagi no Mikoto was filled with detestation of him, and said, ‘‘ Go, even-as thy heart bids thee.” So he forthwith drove him away.
In one writing it is said: ‘“‘Izanagi no Mikoto drew his sword and cut Kagutsuchi into three pieces. One of these ' The Sun-Goddess.
* The Moon-God. Compare with this the Chinese myth of P’an-ku: ‘“P’an-ku came into being in the Great Waste, his beginning is unknown. In dying, he gave birth to the existing material universe. His breath was transmuted into the wind and clouds, his voice into thunder, his left eye into the sun, and his right into the moon: his four limbs and five extremities into the four quarters of the globe and the five great mountains, his blood into the rivers, his muscles and veins into the strata of the earth, his flesh into the soil etc.”—Mayer’s “ Chinese Manual,” p. 174. Note here that the Japanese myth gives precedence to the left over theright. This is a Chinese characteristic. Hirata rejects any identification of the two myths, pointing out that the sun is masculine in China and feminine in Japan. This is not conclusive. Such closely related nations as the English and Germans differ as to the sex which they ascribe to the sun, and Lang in his “ Myth, Ritual, and Religion,” points out that among the Australians, different tribes of the same race have different views of the sex of the sun and moon, THe AGE OF THE Gops. 29 became Ikadzuchi no Kami,’ one became Oho-yama-tsu-mi’” no Kami, and one became Taka-wo-Kami.* Moreover, it is said: ‘‘ When he slew Kagutsuchi, the blood gushed out and stained the five hundred‘ rocks which are inthe midst of the eighty rivers of Heaven, forming thereby Gods who were called Iha-saku * no Kami; next Ne-saku ° no Kami’s child, Iha-tsutsu-wo’ no Kami; and next, Iha-tsutsu-me no Kami’s child, Futsu-nushi no Kami.”
In one writing it is said: ‘‘Izanagi no Mikoto cut I. 24. Kagutsuchi no Mikoto into five pieces, which were each changed, and became the five Mountain-Gods. The first piece, viz., the head, became Oho-yama-tsu-mi;° the second, viz. the trunk, became Naka’-yama-tsu-m1i; the third, viz. the hands, became Ha'’-yama-tsu mi; the fourth, viz. the loins, became Masa-katsu-yama-tsu-mi;' and the fifth, viz. the feet, became Shiki”-yama-tsu- mi.
At this time the blood from the wounds spurted out and stained the rocks, trees and herbage. This is the reason that herbs, trees, and pebbles naturally contain the element of fire.”’
In one writing it is said: ‘‘ Izanagi no Mikoto, wishing to see his younger sister, went to the temporary burial- place. At this time, Izanami no Mikoto being still as she was when alive came forth to meet him, and they talked together. She spoke to Izanagi no Mikoto and said, ‘ My august Lord and husband, I beseech thee not to look at me.’ When she had done speaking, she suddenly became ‘invisible. -It was then dark, so Izanagi no Mikoto lit a single light, and looked at her. Izanami no Mikoto was then swollen and festering, and eight kinds of Thunder- Gods rested on her. Izanagi no Mikoto was shocked, and ran away. Then the thunders all arose and pursued him.
* The numbers 500, 80, 8, 180, 10,000 are often put vaguely for a large number.
9 Middle. WW Spur, vaeedon. KK.33. 4 True-conquer or excel. Foundation.
30 NIHONGI.
Now by the roadside there grewa large peach tree,’ at the foot of which Izanagi no Mikoto concealed himself. He accordingly took its fruit and flung it to the thunders, upon which the thunders all ran away. This was the origin of the practice of keeping off evil spirits by means of peaches. Then Izanagi flung down his staff, saying: ‘ The thunders may not come beyond this.’ It (the staff) was called Funado no Kami, and was originally called Kunado no Ohoji?
Of the so-called Eight Thunders, that which was on her head was called the Great Thunder; that which was on her breast was called the Fire-Thunder; that which was on her belly was called the Earth-Thunder; that which was on her back was called the Young-Thunder; that which was on her posteriors was called the Black-Thunder; that which was on her hand was called the Mountain- Thunder; that which was:on her foot was called the ~Moor-Thunder; and that which was on her genitals was called the Cleaving-Thunder.”’
In one writing it is said: “ Izanagi no Mikoto followed after Izanami no Mikoto, and, arriving at the place where she was, spoke to her and said: ‘I have come because I sorrowed for thee.’ She answered and said, ‘ We are relations.” Do not thou look upon me.’ Izanagi no Mikoto would not obey, but continued to look on her. Wherefore Izanami no Mikoto was ashamed and angry, and said, ‘Thou hast seen my nakedness. Now I will in turn see thine.’ Then Izanagi no Mikoto was ashamed, and prepared to depart. He did not, however, merely go away in silence, but said solemnly, ‘Our relationship is severed.’* Again he said, ‘I will not submit to be beaten ' Chinese legend also ascribes magical properties to the peach. Si Wang Mu, a fabulous being of the female sex, possessed a peach tree whose fruit conferred the gift of immortality. It has also the virtue of driving off the demons of disease. Staves and bows of peach-tree wood were used in the ceremony of oni-yarahi (sending away demons), performed on the last day of the year.
a Come-not-place-great-elder (or ancestor).
* Relations. The interlinear kana has weara, ie. the same uji_or house.
* Fiom the “Kiujiki” it would appear that this was the formula of divorce.
Tue AGE OF THE Gops. “git by a relation.’' And the God of the Spittle* which he thereupon spat out was called Haya-tama no wo.* Next the God of his purification was called Yomo-tsu-koto-saka no wo;* two gods in all...And when he came to contend with his younger sister at' the Even’ Pass of Yomi, Izanagi no Mikoto said, ‘It was weak of me at first to sorrow and mourn on account of a relation.’
Then said the Road-wardens of Yomi, ‘ We have a message for thee, as follows: ‘I and thou have produced countries. Why should we seek to produce more? I shall stay in this land, and will not depart along with thee.’ At this time Kukuri’-hime no Kami said something which Izanagi no Mikoto heard and approved, and she then vanished away.
But, having visited in person the Land of Yomi, he had brought on himself ill-luck. In order, therefore, to wash away the defilement, he visited the Aha gate® and the Haya-sufu-na‘ gate. But the tide in these two gates was. exceeding strong. So he returned and took his way, towards Wodo® in Tachibana. There he did his ablu- tions. At this time, entering the water, he blew out and produced Iha-tsu-tsu’ no Mikoto; coming out of the water, he blew forth and produced Oho-nawo-bi® no Kami. Entering a second time, he blew out and produced Soko- tsutsu '' no Mikoto; coming out he blew forth and produced Oho-aya-tsu-bi * no Kami. Entering again, he blew forth ‘ Referring to the threat of slaying 1000 people in one day, and the counter-threat of making 1500 children to be born in one day.
* A Japanese authority says that at the present time spitting is essential in the purification ceremony...Another says, ‘‘ This is the reason why at the present day people spit when they see anything impure.” Cf. ‘Tylor’s .“ Primitive Culture,” Vol. I., p. 103; Vol. IL, p. 441.
* Hirata derives this from £242, hear, and 7ré, enter, the meaning be ng that of mediation.
* Now known as the Naruto passage, a strait famous for its rapid tides.
* Quick suck-name. In the Bungo Channel.
Le26; Be NIHONGI, and produced Aka-tsutsu’ no Mikoto, and coming out he blew out and produced the various deities of Heaven and Earth, and of the Sea-plain.”’
In one writing it is said:—*‘ Izanagi no Mikoto charged his three children, saying, ‘ Do thou, Ama-terasu no Oho- kami, rule over the plain of High Heaven; do thou, Tsuki-yomi no Mikoto, be associated with her in the charge: of Heavenly matters; do thou, Sosa no wo no Mikoto, govern the plain of Ocean.’
Now when Ama-terasu no Oho-kami was already in Heaven, she said:—‘I hear that in the Central country of reed-plains there is the Deity Uke-mochi no Kami.? Do thou, Tsuki-yomi no Mikoto, go and wait upon her.’ Tsuki- yomi no Mikoto, on receiving this command, descended and went to the place where Uke-mochi no Kami was. Thereupon Uke-mochi no Kami turned her head towards the land, and forthwith from her mouth there came boiled rice: she faced the sea, and again there came from her mouth things broad of fin and things narrow of fin. She faced the mountains and again there came from her mouth things rough of hair and things soft of hair. These things were all prepared and set out on one hundred tables for his entertainment. Then Tsuki-yomi no Mikoto became flushed with anger, and said:—‘Filthy! Nasty! That thou shouldst dare to feed me with things disgorged from thy mouth.’ So he drew his sword and slew her, and then returned and made his report, relating all the circumstances. Upon this Ama‘terasu. no Oho-kami was exceedingly angry, and said:—‘ Thou art a wicked Deity. I must not see thee face to face.’ Sothey were separated by one day and one night, and dwelt apart.
After this Ama-terasu no Oho-kami sent a second time Ame-kuma-bito* to go and see her. At this time Uke- mochi no Kami was truly dead already. But on the crown of her head there had been produced the ox and the horse; 1 Red-elder. 2 The Goddess of food.
3 Written ‘“ Heaven-bear-man.” The real meaning is supposed to be Heaven-cloud (kumo)-man, the clouds being regarded as messengers of the Gods.: Tue AGE OF THE Gobs. 34 on the top of her forehead there had been produced millet; over her eyebrows there had been produced the silk- worm; within her eyes there had been produced panic; in her belly there had been produced rice; in her genitals there had been produced wheat, large beans! and small beans.” Ame-kuma-bito carried all these things and delivered them to Ama-terasu no Oho-kami, who was rejoiced, and said: — ‘These are the things which the race Of visible? men will eat and live.’ So she made the millet, the panic, the wheat, and the beans the seed for the dry fields, and the rice she made the seed for the water-fields. Therefore she appointed a Mura-gimi‘ of Heaven, and forthwith sowed for the first time the rice seed in the narrow fields and in: the long fields of Heaven. That autumn, drooping ears bent down, eight span long, and were exceedingly pleasant to look on.
Moreover she took the silkworms in her mouth, and succeeded in reeling thread from them. From this began the art of silkworm rearing.” ® Upon this Sosa no wo no Mikoto made petition, saying:— “I will now obey thy instructions and proceed to the Nether Land. Therefore I wish for a short time to go to the Plain of High Heaven and meet with my elder sister, after which I will go away for ever.” Permission was granted him, and he there- fore ascended to Heaven.
After this, Izanagi no Mikoto, his divine task having been * Soja hispida. Hepburn.
* Phaseolus radiatus. Hepburn. Compare with this the Chinese myth of P‘an-ku quoted above. There are Indian and Iranian myths ofa similar character. See T.R.A.S.,” Jan., 1895, p. 202. “Creation from the frag- ments of a fabulous anthropomorphic being is common to Chaldzans, Iroquois, Egyptians, Greeks, Tinnehs, Mangaians, and Aryan Indians.” Lang, ‘* Myth, Religion, Ritual,” I. 246.
* As opposed to the unseen gods. 4 Village-chief.
° The “ Kojiki” makes Susa no wo to slay Uke-mochi no Mikoto, but the “ Kiujiki” agrees with the version just given, which is more likely to be the original form of the story, as it is an explanation of the reason why the sun and moon are not seen together, and has parallels in myths of other countries. Ama-terasu no Oho-kami (now called Teneshd-dai-jin) and Ukemochi no Kami are the two principal Deities worshipped at Ise. See Satow’s “ Handbook of Japan,” pp. 175, 176.
accomplished, and his spirit-career about to suffer a change, built himself an abode of gloom in the island of Ahaji, where he dwelt for ever in silence and concealment.
Another account ‘says:—‘‘Izanagi no Mikoto, his task having been accomplished, and his power great, ascended to Heaven and made report of his mission. There he dwelt in the smaller palace of the Sun.” (By smaller palace ts meant the palace of a prince.)
Now at first when Sosa no wo no Mikoto went up to Heaven, by reason of the fierceness of his divine nature there was a commotion in the sea, and the hills and mountains groaned aloud. Ama-terasu no Oho-kami, knowing the violence and wickedness of this Deity, was startled and changed countenance, when she heard the manner of his coming. She said (to her- self):—‘‘ Is my younger brother coming with good intentions ¢ I think it must be his purpose to rob me of my kingdom. By the charge which our parents gave to their children, each of us has his own allotted limits. Why, therefore, does he reject the kingdom to which he should proceed, and make bold to come spying here?”” So she bound/up her hair into knots ' and tied up her skirts into the form of trowsers. Then she took an august string of five hundred Yasaka’ jewels, which she entwined around her hair and wrists. Moreover, on her back she slung a thousand-arrow quiver and a five-hundred-arrow quiver. On her lower arm she drew a dread loud-sounding elbow-pad.° Brandishing her bow end upwards,‘ she firmly grasped her 1 In male fashion.
1 In male fashion.
2 This word has given much difficulty to the commentators. It is written with characters which mean “ eight feet,” and this is accepted by some as the true derivation. Hirata makes it ya, very, sa, a honorific, and aka, bright. Perhaps the best interpretation is simply that which makes it the name of the place where the jewels, or rather beads, were made. Ya-saka would then mean eight-slopes. A place of this name is mentioned more than once in the “ Nihongi.” See Ch. “ Kojiki,” p. 46, and Satow’s “ Rituals.”
3 In Japanese, tomo. This was partly for the protection of the arm against the recoil of the bow-string, and partly in order to produce a terrifying sound when struck by it. Its shape (like a comma) is familiar to us from the well-known tomoye, the symbol so constantly met with in Japanese art, in which two or three tomo are joined together. There it represents the in and yé, or the in, yO and taiki, 4 In the position for shooting.
Tue AGE OF THE Gops. 35 sword-hilt, and stamping on the hard earth of the courtyard, sank her thighs into it as if it had been foam-snow,' and kicked it in all directions. Having thus put forth her dread manly valour, she uttered a mighty cry of defiance, and questioned him in a straightforward manner. Sosa no wo no Mikoto.