He, too, yielded compliance to his father, and never made any report. Taka-mi-musubi no Mikoto therefore again summoned together all the Gods and inquired of them who should be sent. They all said:—‘‘ Ame-waka-hiko,! son of Ame no Kuni-dama.? He is a valorous person. Let him be tried.” Hereupon Taka-mi-musubi no Mikoto gave Ame-waka- hiko a heavenly deer-bow and heavenly feathered arrows, and so despatched him. This God also was disloyal, and as soon as he arrived took to wife Shita-teru-hime,’ the daughter of Utsushi-kuni-dama‘* (also. called Taka-hime or Waka-kunt- dama). Accordingly he remained, and said:—‘‘ I, too, wish to govern the Central Land of Reed-Plains.” He never reported the result of his mission. At this time, Taka-mi-musubi no Mikoto, wondering why he was so long in coming and making his report, sent the pheasant Na-naki® to observe. The pheasant flew down and perched on the top of a many-branched cassia-tree which grew before Ame-waka-hiko’s gate. Now Ama-no Sagu-me ° saw this and told Ame-waka-hiko, saying:— ‘* A strange bird has come and is perched on the top of the cassia- tree.” Then Ame-waka-hiko took the heavenly deer-bow and the heavenly feathered arrows which had been given him by Taka-mi-musubi no Mikoto, and shot the pheasant, so that it died. The arrow having passed through the pheasant’s breast, came before where Taka-mi-musubi no Kami was sitting. Then Taka-mi-musubi no Kami seeing this arrow, said:—‘‘ This arrow I formerly gave to Ame-waka-hiko. It is stained with blood, it may be because he has been fighting with the Earthly Deities.” Thereupon Taka-mi-musubi no Mikoto took up the arrow and flung it back down (to earth). This arrow, when it § Na-naki. This word is written here as if the meaning were “nameless.” But in the “ Kojiki” (see Ch. K., p. 95), characters are used which give it the sense of name-crying, ie. calling out its own name. The old Japanese for pheasant is kigishi or kigisu. Comparing this with uguhisu (the Japanese nightingale), kakesu (the jay), kirigirisu (the grasshopper), karasu (the crow), and hototogisu (a kind of cuckoo), it becomes evident that kigisuis an onomatopoetic word. Su is for suru, todo. The Corean for a pheasant is kiéng, no doubt also an onomatope.
II.
dike 66 NIHONGI.
fell, hit Ame-waka-hiko on the top.of his breast. ‘At this time Ame-waka-hiko was lying down after the feast of first-fruits, and when hit by the arrow died immediately. This was the origin of the general saying, “‘ Feara returning arrow.”. The sound of the weeping and mourning of Ame-waka-hiko’s - wife Shita-teru-hime reached Heaven. At this time, Ame no Kuni-dama, hearing the voice of her crying, straightway knew that her husband, Ame-waka-hiko, was dead, and sent down a swift wind. to bring the body up to Heaven. Forthwith a mortuary house was made, in which it was temporarily deposited. The river-geese were made the head-hanging bearers and broom-bearers.
One version is:—‘‘ The barn-door fowls were made headhanging bearers, and the river-geese were made broom- bearers.”
The sparrows were made pounding-women.
One version is:—‘‘ The river-geese were made head-hang- ing bearers and also broom-bearers, the kingfisher was made the representative of the deceased, the sparrows were made the pounding-women, and the wrens the mourners. Alto- gether the assembled birds were entrusted with the matter.”
For eight days and eight nights they wept and sang dirges.'
* We have here a glimpse of the ancient Japanese funeral ceremonies.
‘“‘ Head-hanging bearers” is a literal translation of the Chinese characters. The interlinear Kana renders them by the obsolete word kisari-mochi, of obscure meaning. An ancient commentator says that these were persons who accompanied the funeral, bearing on their heads food for the dead which is perhaps correct. The brooms were probably for sweeping the road before the procession. The pounding-women pounded the rice for the guests, and perhaps also for the offerings to the deceased. By mourners are meant paid mourners.
To these Hirata adds from old books the wata-dzukuri or tree-fibre carder S, the kites (the fibre being to fill up the vacant space in the coffin), and the fleshers (for food offered to the deceased), an office given to the crow. Compare also Ch. K., p. 97.
The student of folle: lore will not think it ee teds of me to cite here the English story of the Death and Burial of Cock Robin, where the birds officiate in various capacities at a funeral.
“Sang dirges.” Hirata condemns this as a Gnas importation. He prefers the “‘ Kojiki” version, which says that “they made merry,” and explains that this was with the object of recalling the dead to life, perhaps in Tue AGE OF THE Gops. 67 Before this, when Ame-waka-hiko was in the Central Land of Reed-Plains, he was on terms of friendship with Aji-suki '-taka- hiko-ne no Kami. Therefore Aji-suki-taka-hiko-ne no Kami ascended to Heaven and offered condolence on his decease. Now this God was exactly like in appearance to Ame-waka- hiko when he was alive, and therefore Ame-waka-hiko’s parents, relations, wife, and children all said:—‘‘ Our Lord is still alive,” and clung to his garments and to his girdle, partly rejoiced and partly distracted. Then Aji-suki-taka-hiko-ne no Kami ‘became flushed with anger and said:—‘‘ The way of friends is such that it is right that mutual condolence should be made. Therefore I have not been daunted by the pollution, but have come from afar to make mourning. Why then should I be mistaken for a dead person?” So he drew his sword, Oho-ha- kari,’ which he had in his girdle, and cut down the mortuary house, which fell to earth and became a mountain. It is now in the province of Mino, by the upper waters of the River Ayumi. This is the mountain of Moyama (mourning moun. tain). This is why people take care not to mistake a living for a dead person.
After this, Taka-mi-musubi no Mikoto again assembled all the Gods that they might select some one to send to the Central Land of Reed-Plains. They all said:—‘“‘ It will be well to send Futsu-nushi* no Kami, son of Iha-tsutsu no wo‘ and Iha-tsutsu no me, the children of Iha-saku-ne-saku ’? no Kami.”
imitation of the Gods dancing and making merry in order to entice the Sun- Goddess from her rock-cave. Compare the following passage from a Chinese History of the Han (A.D. 25-220) Dynasty.
In Japan “ Mourning lasts for some ten days only, during which time the members of the family weep and lament, whilst their friends come singing, dancing and making music.”
The mortuary house was required for the temporary disposal of the dead, while the sepulchral mound with its megalithic chamber was being constructed. Vzde Index—Misasagi.
* No satisfactory explanation of this name. 2 Great-leaf-mower.
% Futsu is explained by Hirata as an onomatopoetic word like the modern futtsuri for the abrupt snapping sound produced when anything is cleanly cut or broken off. Nushi means master. -; 4 Tha-tsutsu. Iha is rock, tsutsu probably a honorific=elder. Wo is male; me, female. ine Fe Z Lilt 68 NIHONGI.
Now there were certain Gods dwelling in the Rock-cave of Heaven, viz. Mika no Haya-hi' no Kami, son of Idzu no wo- bashiri >no Kami, Hino Haya-hino Kami, son of Mika no Haya- hi no Kami, and Take-mika-dzuchi no Kami,’ son of Hino Haya-hi no Kami. The latter God came forward and said:—‘‘Is Futsu- nushi no Kami alone to be reckoned a hero? And am I not a hero?”’ His words were animated by a spirit of indignation. He was therefore associated with Futsu‘nushi no Kami and made to subdue the Central Land of Reed-Plains. The two Gods there- upon descended and arrived at the Little Shore* of Itasa, in the Land of Idzumo. Then they drew their ten-span swords, and stuck them upside down in the earth, and sitting on their points questioned Oho-na-mochi no Kami, saying:—‘‘ Taka-mi- musubi no Mikoto wishes to send down his August Grandchild to preside over this country as its Lord. He has therefore sent us two Gods to clear out and pacify it. What is thy inten- tion? — Wilt thou stand aside or no?” Then Oho-na-mochi no Kami answered and said:—‘‘I must ask my son before I reply to you.” At this time his son Koto-shiro-nushi no Kami was absent on an excursion to Cape Miho in the Land of Idzumo, where he was amusing himself by angling for fish.
Some say:—‘‘ He was amusing himself by catching birds.”
He therefore took the many-handed boat of Kumano, [Another name is the Heavenly. Pigeon-boat. | and placing on board of it his messenger, Inase-hagi,’ he de- spatched him, and announced to Koto-shiro-nushi no Kami the declaration of Taka-mi-musubi no Kami. He also inquired what language he should use in answer. Now Koto-shiro- nushi: no Kami spoke to the messenger, and said:—‘‘ The Heavenly Deity has now addressed us this inquiry. My father ' Mika is explained by Hirata as the same as ika, terrible; haya-hi means swift sun.
2 Idzu no wo-bashiri, lit. dread-of-male-run.
3 Take-mika-dzuchi. Take is brave. Mika-dzuchi is identified with ika- dzuchi, thunder.
4 Wobama.
* Hirata points out the appropriateness of this name, which means “ Yes or no?—shanks,” to a messenger sent to ask a question.
* The Chinese character indicates a communication from an Emperor.
THe AGE OF THE Gops. 69 ought respectfully to withdraw, nor will I make any opposition.” So he made in the sea an eight-fold fence of green branches, and stepping on the bow of the boat, went off.'. The messenger re- turned and reported the result of his mission. Then Oho-na- mochi no Kami said to the two Gods, in accordance with the words of his son:—‘‘ My son, on whom I rely, has already departed. I, too, will depart. If I were to make resistance all the Gods of this Land would certainly resist also. But as I now respectfully withdraw, who else will be so bold as:to refuse submission?” So he took the broad spear which he had used as a staff when he was pacifying the land and gave it to the two Gods, saying:—‘‘ By means of this spear I was at last successful. Ifthe Heavenly Grandchild will use this spear to rule the land, he will undoubtedly subdue it to tranquillity. I am now about to withdraw to the concealment of the. short-of-a- hundred ’-eighty road-windings.” * Having said these words, he at length became concealed.* Thereupon the two Gods put to death all the rebellious spirits and Deities.
One version says:—‘‘ The two. Gods at length put to - death the malignant Deities and the tribes of herbs, trees and rocks. When all had been subdued, the only one who re- fused submission was the Star-God Kagase-wo.’ There- “ Went off” is the same character as is translated “withdraw” above. Hirata understands this of his death. The whole episode is related quite differently in the “ Kojiki.” V7zde Ch. K., p. 1o1.
Enclosures of bamboo are used at the present day to trap fishes, but it is not very clear why one is introduced here.
* A mere epithet or pillow-word (makura-kotoba) of eighty.
3 The eighty-road-windings are put for a long JORRIEYS i.e. to Yomi or Hades, or rather for Yomi itself. 4 ie. died. _°® Kagase-wo. Wo means male.. Kaga is obviously connected with kagayaku, to shine. This is the only Star-God mentioned in Japanese myth, and it may be noted that little honour is shown him. - He is described as a conquered rebel, and has neither Kami nor Mikoto affixed to his name. The only stars mentioned in the “ Kojiki” or “‘ Nihongi” are Venus, the Pleiades, and the Weaver or Star a Lyrae, the latter being connected with a Chinese legend.
The Weaver-God is literally, if we follow the Chinese character, the God of Japanese striped stuffs. The interlinear “Kana” gives Srideats or Shidori, from shidzu, cloth, and ori, weave, which is doubtless correct.
1OUS Gey.
Nstvam Tors 70 NIHONGI.
fore they sent the Weaver-God Take-ha-dzuchi no Mikoto also, upon which he rendered submission. The two Gods therefore ascended to Heaven.”
Ultimately they reported the result of their mission.
Then Taka-mi-musubi no Mikoto took the coverlet which was on his true couch, and casting it over his August Grandchild, Amatsu-hiko-hiko-ho-ninigi no Mikoto, made him to descend. So the August Grandchild left his Heavenly Rock-seat, and with an awful’ path-cleaving, clove his way through the eight-fold clouds of Heaven, and descended on the Peak of Takachiho of So? in Hiuga..
After this the manner of the progress of the August Grandchild was as follows:—From the Floating Bridge of Heaven on the twin summits of Kushibi, he took his stand on a level part of the floating sand-bank. Then he traversed the desert land of Sojishi from the Hill of Hitawo in his search for a country, until he came to Cape Kasasa, in Ata-no-nagaya. A certain man of that land appeared and gave his name as Koto-katsu- kuni-katsu Nagasa.* The August Grandchild inquired of him, saying:—“‘ Is there a country, or not?’” He answered, and said: —‘ There ishere a country. I pray thee roam through it at thy pleasure.” The August Grandchild therefore went there and took up his abode. Now there was a fair maid in that land whose name was Ka-ashi-tsu-hime.
[Also called Kami Ata-tsu-hime or Ko no hana no saku- ya-hime.*] Take-ha-dzuchi is brave-leaf-elder. It is not clear that this Weaver-God is the same as the Weaver star.
1 The interlinear gloss has idzu, an obsolete word which means awful, holy, sacred. Itis, I would suggest, the same root which appears in the name of the province Idzu-mo and in Idzu-shi in Tajima, also a seat of Shinto wor- ship. Mo means quarter, as in yomo, the four quarters, everywhere, and shi is for ishi, stone. See Index—Idzu.
2 It is this word which forms the second part of Kumaso, the general name of the tribes which inhabited the south of Kiushiu.
4 These names mean respectively Deer-reed-of-princess, Deity (or upper) Ata-of-princess and Tree-of-flower-of-blossom-princess, i.e. blossoming like the flowers of the trees. The last name is that by which she is called in the “ Kojiki” (vzde Ch. K., p. 115), and is the one best known.
THE AGE OF THE Gobs. ay The August Grandchild inquired of this fair maid, saying:— ‘“‘ Whose daughter art thou?’’ She answered and said:—‘‘ Thy handmaiden’ is the child of a Heavenly Deity by his marriage with Oho-yama-tsu-mi Kami.”
The August Grandchild accordingly favoured’ her, whereupon in one night she became pregnant. But the August Grand- | child was slow to believe this, and said:—‘‘ Heavenly Deity though I am, how could I cause any one to become pregnant in the space of one night? That which thou hast in thy bosom is assuredly not my child.” Therefore Ka-ashi-tsu-hime was wroth. She prepared a doorless* muro * (called utsumuro), and 1 The use of the character meaning concubine as a pronoun of the first person fem. is a Chinese idiom. The interlinear Kana version has yakko, ie. slave. Oho-yama-tsu-mi means the Great-mountain-body. Possibly it should be taken here as a common noun, a mountain Deity.
2 i.e. married her.
3 It appears from the “ Kojiki” that after going in she plastered up the entrance.
* The character 3 which in Chinese means a house, a chamber, is, in the older Japanese literature, generally, if not invariably, used to represent the Japanese word muro. Another character used for this purpose is > a cellar. The muro is distinguished from the ihe, or ordinary dwelling. What was the murogij/This term is nowadays applied to a. gardener’s forcing- house, which aM doan consists of a pit four or five feet deep and roofed over. Hi-muro means an ice-house. Ifthe ice-houses in Japan (see drawing in “San-sai-dzu-ye,” IV., 19), so denominated, resemble those which I have seen at Yang-hwa-chin in Corea, they were pits sunk several feet below the sur- face of the ground and covered with a heavy thatched roof. At the foot of Mount Ohoyama there was to be seen, some years ago, a large rectangular pit, three or four feet in depth, with a thatched roof sloping to the ground, and no walls, which was occupied as a dwelling by the pilgrims to that mountain. There are also pits in Corea covered with thatch or strong oil- paper, which are used by the poorest classes as shelters. These are called um, or um-mak. Pit-dwellers are also mentioned in the old Chinese litera- ture. The references to the muro in the “ Kojiki” and “ Nihongi” show that the muro of those days had asimilar character. We read of Tsuchi- gumo (earth-hiders, see Index) living in muro, of a muro being dug, and of steps (down) toa muro. That they were sometimes of considerable size is shown by the legend of Jimmu Tenn0’s reign, which speaks of 160 persons being in a muro at the same time. The pit was (at least in some cases) not simply roofed over, but contained a house with a wooden frame lashed together with cords of a creeping vine (dolichos), the walls having sedges or reeds for laths, and plastered with a mixture of grass andclay.. The roof was —_ 72 NIHONGI.
entering, dwelt therein. Then she made a solemn declaration, saying:—‘‘ If that which is in my bosom is not the offspring: of the Heavenly Grandchild, it will assuredly be destroyed by fire, but if it is really the offspring of the Heavenly Grandchild, fire thatched with reeds. The muro had a door opening inwards, and contained a raised platform for sleeping on. A dwelling closely answering this description was actually unearthed near Akita in Dewa in 1807.
Muro were used in ancient times by the higher as well as by the poorest classes. Sosa no wo no Mikoto is said by the Idzumo Fudoki to have made himself a muro, and Jimmu Tenn0o’s son is represented as sleeping in a great muro. In modern times muro sometimes means simply chamber, Some writers confound the muro with the ihaya. So far as I am aware, the latter is used only of caverns in the rock, or of the artificial megalithic chambers contained in sepulchral mounds.
Mr. J. Milne, in an extremely interesting paper on the pit-dwellers of Yezo, read before the Asiatic Society of Japan in 1882, argues that certain pits discovered by him in large numbers in the islands of Yezo and Itorup were the dwellings of a pre-Aino race, whose modern representatives are to be found amongst the Kurilsky or their neighbours in Kamschatka and Sagha- lin. To these he gives the name of Koro-pok-guru, following an Aino tradi- tion communicated to him by Mr. Batchelor.
On the other hand, I am informed by Baron A. von Siebold, who visited several of these groups of pits in Kusiro and the Kurile Islands, that,—- 1. Their appearance is, in his opinion, not consonant with the great antiquity assigned to them by Mr. Milne’s theory. It was especially notice- able that no large trees or even deep-rooted brushwood were found growing in or between the square pits.
2. They are arranged in a regular order more suggestive of a military en- campment than of the abodes of atribe of savages. They are all of the same size, except a few larger ones, which may have been occupied by officers. An earthwork near one of them was also suggestive of a military occupation. _ 3. The pits were carefully dug and found to contain fragments of burned wood, unglazed pottery, and what is more remarkable, a small Japanese sword (tant0) of comparatively modern manufacture.; 4. The most important evidence, however, is the fact that the sites of these pits correspond in all the cases. which Baron von Siebold was able to examine with those of the military encampments established in Yezo and the Kuriles by the Japanese Government about the beginning of the present century as a defence against the Russians. These encampments are marked on a Japanese map presented to Ph. Fr. von Siebold (the father) by a Court astronomer named Mogami Toknai, and published in Siebold’s Atlas. The inference is obvious. In fact pit-dwelling in northern climates affords no indication of race. It has been seen that Chinese, Japanese, and Coreans may all be pit-dwellers on occasion, and the practice is by no means confined to this part of the world.
THE AGE OF THE GODS. 73 cannot harm it.” So she set fire to the muro. The child which was born from the extremity of the smoke which first arose was called Ho no Susori no Mikoto (ke was the ancestor of the Hayato); next the child which was born when she drew | back and remained away from the heat was called Hiko-ho-ho- demi no Mikoto; the child which was next born was called Ho no akari no Mikoto (ke was the ancestor of the Wohari no Murajz)—in all three children.’
A long time after, Ama-tsu-hiko hiko-ho-no-ninigi no Mikoto died, and was buried in the Misasagi? of Hiuga no ye in Tsukushi.
In one writing it is said:—‘‘ Ama-terasu no Oho-kami gave command unto Ame-waka-hiko, saying:—‘ The Central Land of Reed-Plains‘is a region which it is for my child to rule over. Considering, however, that there are there certain rebellious, violent and wicked Deities, do thou therefore go first and subdue it.’ Accordingly she gave him the Heavenly deer-bow and the Heavenly true-deer-arrows, and so despatched him. Ame-waka-hiko, having received this command, went down and forthwith married many daughters of the Earthly Deities. Eight years passed, during which he made no report of his mission. Therefore Ama- terasu-no Oho-kami summoned Omohi-kane no. Kami (the Thought-combiner) and inquired the reason why he did not come. Now the Thought-combining Deity reflected and in- formed her, saying:—‘ It will be well to send the pheasant to inquire into this.’ Hereupon, in accordance with this God’s device, the pheasant was caused to go and spy out the reason. The pheasant flew down and perched on the top of a many-branched cassia-tree before Ame-waka-hiko’s ' The “ Kojiki” gives these names differently. Ho no akari means fire- light. The other two are of doubtful interpretation. Perhaps Susori is from the word suso, skirt, and ho-ho-de may mean “go out from flames.” This passage shows that the muro was used as an ubu-yaor parturition-house. It was the custom in ancient Japan for women to retire for their confinement to a temporary hut constructed for the purpose. Satow and Dickins found this practice still in vogue in the Island of Hachij6 when they visited it in 1878. See. S, aby” vie 8: * See Index.
IDG Tes GP tere: 74 NIHONGI.
gate, where it uttered a cry, saying:—‘ Ama-waka-hiko!
' wherefore for the space of eight years hast thou still not made a report of thy mission?’ Now a certain Earthly Goddess, named Ama-no-sagu-me, saw the pheasant, and said:—‘ A bird of evil cry is sitting on the top of this tree. It will be well to shoot it and kill it.” So Ame-waka-hiko took the Heavenly deer-bow and the Heavenly true deer- arrow given him by the Heavenly Deity and shot it, upon which the arrow went through the pheasant’s breast, and finally reached the place where the Heavenly Deity was. Now the Heavenly Deity seeing the arrow, said:—‘ This arrow I formerly gave to Ame-waka-hiko. Why has it come here?’ So she took the arrow, and pronouncing a curse over it, said:—‘Ifit has been shot with evil intent, let mischief surely come upon Ama-waka-hiko; but if it has been shot with a tranquil heart, let no harm befall him.’ So she flung it back. It fell down and struck Ame-waka- hiko on the top of the breast, so that he straightway died. This is the reason why people at the present day say, ‘Fear a returning arrow.’ Now Ame-waka-hiko’s wife and children came down from Heaven and went away upwards taking with them the dead body. Then they made a mourning house in Heaven, in which they deposited it and lamented over it. Before this Ame-waka-hiko was on friendly terms with Aji-suki-taka-hiko-ne no Kami. Therefore Aji-suki-taka-hiko-ne no Kami ascended to Heaven and condoled with them on the mourning, lament- ing greatly. Now this God had by nature an exact resemblance to Ame-waka-hiko in appearance. Therefore Ame-waka-hiko’s wife and children, when they saw him, rejoiced, and said:—‘ Our Lord is still alive.’ And they clung to his robe and to his girdle, and could not be thrust away. Now Aji-suki-taka-hiko ne no Kami became angry, and said:—‘ My friend is dead, therefore have I come to make condolence. Why then should I be mistaken for a dead man?’ So he drew his ten-span sword and cut down the mourning house, which fell to earth and became a mountain. This is Moyama (Mount Mourning) in the province of Mino. This is the reason why people dislike to be mistaken for a dead person.
THe AGE OF THE Gops. 75 Now the glory of Aji-suki-taka-hiko ne no Mikoto was so effulgent that it illuminated the space of two hills and two valleys, and those assembled for the mourning celebrated it in song, saying:— [Another version is that Aji-suki-taka-hiko-ne no Kami’s younger sister, Shita-teru-hime, wishing to make known to the company that it was Aji-suki-taka-hiko ne no Mikoto who illuminated the hills and valleys therefore made a song, saying:— | Like the string of jewels Worn on the neck Of the Weaving-maiden, That dwells in Heaven— Oh! the lustre of the jewels Flung across two valleys From Aji-suki-taka-hiko-ne!'
Again they sang, saying:— To the side-pool— The side-pool Of the rocky stream Whose narrows are crossed By the country wenches Afar from Heaven, Come hither, come hither! (The women are fair) And spread across thy net In the side-pool Of the rocky stream.”
These two poems are in what is now called a Rustic’ measure.
1 The metre is irregular. The“ Kojiki” version (see Ch. K., p. 99) is somewhat different. The Weaving-maiden of Heaven is a Chinese personification of the Star a Lyrae. See Mayers’ “Chinese Manual,” p. 97. This affords some indication of the date of this poem. It must have been written after the Japanese became familiar with Chinese astronomy.
2 The metre is irregular, the text doubtful, and the meaning and application obscure. I agree with the Japanese critics who think that this poem has no business here. The “ Kojiki,” which gives the previous one, omits it.
Afar from Heaven is a mere epithet (makura-kotoba) of the country. Heaven here stands for the capital.
® Probably because hina, country or rustic, is a prominent word in the latter of these two poems.
BI onc.
76 NIHONGI.
After this Ama-terasu no Oho-kami united Yorodzu-hata Toyo-aki-tsu-hime, the younger sister of Omohi-kane no Kami to Masa-ya-a-katsu-katsu-no-haya-hi no Ama no Oshi- ho-mimi no Mikoto, and making her -his consort, caused them to descend to the Central Land of Reed-Plains. At this time Katsu-no-haya-hi no Ama no Oshi-ho-mimi no Mikoto stood on the floating bridge of Heaven, and glanc- ing downwards, said:—‘Is that country tranquillized yet? No! it is a tumble-down land, hideous to look upon.’ So he ascended, and reported why he had not gone down. | Therefore, Ama-terasu no Oho-kami further sent Taka- mika-tsuchino Kami and Futsu-nushi no Kami first to clear it. Now these two Gods went down and arrived at Idzumo, where they inquired of Oho-na-mochi no Mikoto, saying: —‘ Wilt thou deliver up this country to the Heavenly Deity or not?’ He answered and said:— ‘My son, Koto-shiro-nushi is at Cape Mitsu for the sport of bird-shooting. I will ask him, and then give you an answer.’ So he sent a messenger to make inquiry, who brought answer and said:—‘ How can we refuse to deliver up what is demanded by the Heavenly Deity?’ Therefore Oho-na-mochi no Kami replied to the two Gods in the words of his son. The two Gods thereupon ascended to Heaven and reported the result of their mission, saying:— ‘ All the Central Land of Reed-Plains is now completely tranquillized.’ Now Ama-terasu no Oho-kami gave com- mand, saying:—‘ If that be so, I willsend down my child.’
She was about to do so, when in the meantime, an August Grandchild was born, whose name was called Ama-tsu- hiko-hiko-ho-no-ninigi no Mikoto. Herson represented to her that he wished the August Grandchild to be sent down in his stead. Therefore Ama-terasu no Oho-kami - gave to Ama-tsu-hiko-hiko-ho no ninigi no Mikoto the three treasures, viz. the curved jewel of Yasaka gem, the eighthand mirror, and the sword Kusanagi, and joined to him as his attendants Ame no Koyane no Muikoto, the first ancestor of the Naka-tomi, Futo-dama no Mikoto, the first ancestor of the Imbe, Ame no Uzume no Mikoto, the first ancestor of the Sarume,’ Ishi-kori-dome no Mikoto, ’ Lit. monkey-eye.
Tue AGE-OF: THE Gops. oy the first ancestor of the mirror-makers, and Tamaya no Mikoto, the first ancestor of the jewel-makers, in all Gods of five Be. Then she commanded her August Grandchild, saying:—‘ This Reed-plain-1500-autumns-fair-rice-ear Land is the region which my descendants shall be lords of. Do thou, my August Grandchild, proceed thither and govern it. Go! and may prosperity attend thy dynasty, and may it, like Heaven and Earth, endure for ever.’ When he was about to descend, one, who had been sent in advance to clear the way, returned and said:—‘ There is one God who dwells at the eight-cross-roads of Heaven, the length of whose nose is seven hands, the length of whose back is more than seven fathoms. Moreover, a light shines from his mouth and from his posteriors. His eye-balls are like an eight-hand mirror and have a ruddy glow like the Aka- kagachi.’ Thereupon he sent one of his attendant Deities to go and make inquiry. Now among all the eighty myriads of Deities there was not one who could confront him and make inquiry. Therefore he specially commanded Ame no Uzume, saying:—‘ Thou art superior to others in the power of thy looks. Thou hadst better go and ques- tion him.” So Ame no Uzume forthwith bared her breasts and, pushing down the band of her garment below her navel, confronted him with a mocking laugh. Then the God of the cross-ways asked her, saying: —‘Ame no Uzume! What meanest thou by this behaviour?’ She answered and said:—‘ I venture to ask who art thou that dost thus remain in the road by which the child of Ama- terasu no Oho-kami is to make his progress?’ The God of the cross-ways answered and said:—‘ I have heard that the child of Ama-terasu no Oho-kami is now about to de- scend, and therefore I have come respectfully to meet and attend upon him. My name is Saruta-hiko no Oho-kami.’ * Then Ame no Uzume again inquired of him, saying:— ‘Wilt thou go before me, or shall I go before thee?’ He answered and. said:—‘‘I will go before and be his harbinger.’ Ame. no Uzume asked again, saying:— ‘¢ Whither wilt thou go and whither will the August Grand- child go?’ He answered and said:—‘ The child of the