1 In later times a phallic Deity.
le pz 1 Tse NIHONGI.
Heavenly Deity will proceed to the peak of Kushifuru of Takachiho in Hiuga in the Land of Tsukushi, and I will go to the upper waters of the River Isuzu at Sanada in Ise. ' He accordingly said:—‘ Thou art the person who didst discover me. Thou must therefore escort me and com- Saruta-hiko and Uzume.
plete thy task. Ame no Uzume returned and reported these circumstances. Thereupon the August Grandchild, leaving the Heavenly rock-seat, and thrusting apart the eight-piled clouds of Heaven, clove his way. with an awful way-cleaving, and descended from Heaven. Finally, as THE AGE OF THE Gops. 79 had been arranged, the August Grandchild arrived at the peak of Kushifuru of Takachiho in Hiuga, in the land of Tsukushi. And Saruta-hiko no Kami forthwith proceeded to the upper waters of the River Isuzu at Sanada in Ise. Ame no Uzume no Mikoto, in accordance with the request made by Saruta’ hiko no Kami, attended upon him. Now the August Grandchild commanded Ame no Uzume no Mikoto, saying:—‘ Let the name of the Deity whom thou didst discover be made thy title.’ Therefore he con- ferred on her the designation of Sarume no Kimi.? So this was the origin of the male and female Lords of Sarume being both styled Kimi.” * In one writing it is said:—‘‘ The Heavenly Deity sent Futsu-nushi no Kamiand Take-mika-tsuchi no Kami to tranquillize the Central Land of Reed-Plains. Now these two Gods said:—‘ In Heaven there is an Evil Deity called Ama-tsu-mika-hoshi, or Ame no Kagase-wo. We pray that this Deity may be executed before we go down to make clear the Central Land of Reed-Plains.’ At this time Iwahi-nushi* no Kami received the designation of Iwahi no Ushi. This is the God which now dwells in the land of 1 Monkey-field.? Lord of Sarume.
* The “ Kojiki” says that it was the females alone who had this title. In either case, the inference is that it was unusual for women to have such names or titles, Motowori’s opinion to the contrary notwithstanding.
The Sarume were primarily women who performed comic dances (saru- mahi or monkey-dances) in honour of the Gods. They are mentioned along with the Nakatomi and Imbe as taking part in the festival of first-fruits and other Shintd ceremonies. These dances were the origin of the Kagura and No performances. Another function of the Sarume is that indicated in the part taken by Uzume no Mikoto when the Gods enticed the Sun-Goddess out of her rock-cave. She is there said to have been divinely inspired. This divine inspiration has always been common in Japan. ‘The inspired person falls into a trance, or hypnotic state, in which he or she speaks in the character of some God. Such persons are now known as Miko, defined by Hepburn as ‘a woman who, dancing in a Miya, pretends to hold communica- tion with the Gods and the spirits of the dead, in short a medium. There are also strolling mediums, as in England, women of a low class, who pre- tend to deliver messages from deceased friends or relatives. See Lowell’s “Esoteric Shinto,” in the “J. A. S. T.,” and Index—Inspiration.
* Master of religious abstinence or worship.
ie 80 NIHONGI.
Katori in Adzuma.' After this the two Deities descended and arrived at the Little Shore of Itasa in Idzumo, and asked Oho-na-mochi no Kami, saying:—‘ Wilt thou deliver up this country to the Heavenly Deity, or no?’ He answered and said:—‘ I suspected that ye two gods were coming to my place. Therefore I will not allow it.’ There- upon Futsu-nushi no Kami forthwith returned upwards, and made his report. Now Taka-mi-musubi no Mikoto sent the two Gods back again, and commanded Oho-na-mochi no Mikoto, saying:—‘ Having now heard what thou hast said, I find that there is profound reason in thy words. Therefore again I issue my commands to thee more circum- stantially, that isto say:—Let the public matters which thou hast charge of be conducted by my grandchild, and do thou rule divine affairs. Moreover, if thou wilt dwell in the palace of Ama no Hi-sumi,’ I will now build it for thee. I will take a thousand fathom rope® of the (bark of the) paper mulberry, and tie it in 180 knots. As to the dimensions of the building of the palace,* its pillars shall be high and massy, and its planks broad and thick. I will also cultivate thy rice-fields for thee, and, for thy provision when thou goest to take pleasure on the sea, I will make for thee a high bridge, a floating bridge, and also a Heavenly bird-boat. Moreover, on the Tranquil River of ~ Heaven I will make a flying-bridge. I will also make for thee white shields® of 180 seams, and,Ame no Ho-hi no Mikoto shall be the president of the festivals in thy honour.’ Hereupon Oho-na-mochi no Kami answered and said:— ‘The instructions of the Heavenly Deity are so courteous that I may not presume to disobey his commands. Let the August Grandchild direct the public affairs of which I have charge. I will retire and direct secret matters.’ So he introduced Kunado no Kami to the two Gods, saying:— 1 A general name for the eastern part of Japan.
3 The rope was for measuring the site, say some. Or it may have been for lashing together the timbers of the building.
* Or shrines 5 Shields are frequently mentioned in the “ Norito” among offerings to the Gods.
Tue AGE OF THE Gops. 81 ‘He will take my place and will yield respectful obedience. I will withdraw and depart from here.’ He forthwith invested him with the pure Yasaka jewels, and then became concealed for ever.'| Therefore Futsu-nushi no Kami appointed Kunado no Kami’ as guide, and went on a circuit I. 21.
of pacification.. Any who were rebellious to his authority he put to death, while those who rendered obedience were rewarded. The chiefs of those who at this time rendered obedience were Oho-mono-nushi* no Kami and Koto-shiro-nushi no Kami. So they assembled the eighty myriads of Gods in the High Market-place of Heaven, and taking them up to Heaven with them, they declared their loyal behaviour. Then Taka-mi-musubi no Mikoto com- manded Oho-mono-nushi no Kami, saying:—‘ If thou dost take to wife one of the Deities of Earth, I shall still con- sider that thy heart is disaffected. I will therefore now give thee my daughter Mi-ho-tsu hime to be thy wife. Take with thee the eighty myriads of Deities to be the guards of my August Grandchild to all ages. So she sent him down again. Thereupon Ta-oki-ho-ohi no Kami, ancestor of the Imbe of the Land of Kii, was appointed hatter,’ Hiko-sachi no’ Kami was made shield-maker,*> Ma-hitotsu nc Kamié was made metal-worker, Ame no Hi-washi’? no Kami was appointed tree-fibre maker, and Kushi-akaru-dama no Kami ewel-maker.‘ Taka-mi-musubi no Kami accordingly gave command, saying:—‘I will set up a Heavenly divine fence’ and a * i.e. died. * The Deity of roads. * Great-thing-master.
° The-one-eyed God. It is curious that the Smith-God of Japan, like the Cyclops of Greek fable, should have but one eye. The “ Kojiki” calls him Ama-tsu Mara, as to which see Index. Also Ch. K., p. 55.
‘ Sun-eagle. Tree-fibre is yufu. It was the fibre for weaving made of the inner bark of the paper-mulberry, and perhaps also included hemp. All these objects were used in Shintd ceremonies.
§ Kushi means comb; akaru, shining; dama (for tama), jewel.
* In Japanese, himorogi. The “Shiki” says that this is the same thing which is now, called a shrine, but admits that its meaning is not clear. The usual interpretation is that the himorogi is a fence of sakaki (the sacred tree) G Ti s29; 82 NIHONGI.
Heavenly rock-boundary wherein to practise religious abstinence ' on behalf of my descendants. Do ye, Ame no Koyane no Mikoto and Futo-dama* no Mikoto, take with you the Heavenly divine fence, and go down to the Central Land of Reed-Plains. Moreover, ye will there practise abstinence® on behalf of my descendants.’ So she attached the two Deities to Ame no Oshi-ho-mi-mi no Mikoto and sent them down. It was when Futo-dama no Mikoto was sent that the custom first began of worshipping this Deity with stout straps‘ flung over weak shoulders when taking the place of the Imperial hand. From this, too, the custom had its origin, by which Ame no Koyane no Mikotohad charge of divine matters. Therefore he was planted round the enclosure consecrated for Shinto worship. But this interpretation is not without difficulty. In Suinin Tenno’s reign we hear of a himorogi which was brought over from Corea and preserved as a sacred treasure. This could hardly have been a hedge. Another interpretation makes the himorogi an offering, and interprets the “ Kuma” himorogi of the passage just referred to as an offering of bear’s paws, one of the eight dainties of ancient Chinese literature. But it is not easy to see how this should be preserved as a sacred treasure.
The derivation does not help us much. Hi is no doubt sun, used metaphorically, as in hi-kagami, sun-mirror or sacred-mirror; hiko, sun- child (prince); hime, sun-female (princess). This is fairly well represented by the Chinese character ji! in the text. The remainder of the word, viz. morogi, is probably moro, a word of multitude, all, many, and gi (for ki), wood. There is a proper name, Take-morogi, where morogi is written with characters which imply this derivation. Hi-moro-gi is therefore a sacred row or group of sticks of some sort or another.
I may mention a suspicion that the himorogi may be connected, perhaps by way of a survival, with a time when the Japanese Deities were a row of posts roughly carved into human shape. © See above, p. a: 1 This and other passages show that the Shinto place of worship might be merely a piece of ground enclosed for the purpose. The modern word for a Shinto shrine, viz. ya-shiro, house-enclosure or house-area, suggests the same inference. See Satow, “ Japanese Rituals,” in “ T.A.S.J.,” Vol. VIL, Pt. IL., p. 115. It wiil be remembered that the Roman templum and the Greek répevos had originally a similar signification.
2 The ancestor of the Imbe, or abstainers.
’ Including avoidance of ceremonial impurities, and hence used for religious worship generally. See above, note to p. 41.
* For supporting a tray on which the offerings were placed. See “ T.A.S.J.,” Vol. VIL, p. 112. py eis Tur AGE OF THE Gops. 83 made to divine by means of the Greater Divination, and thus to do his service.’
At this time Ama-terasu no Oho-kami took in her hand the precious mirror, and, giving it to Ame no Oshi-ho-mi- mi no Mikoto, uttered a prayer, saying:—‘ My child, when thou lookest upon this mirror,.let it be as if thou wert looking on me. Let it be with thee on thy couch and in thy hall, and let it be to thee a holy? mirror.’ Moreover, she gave command to Ame no Ko-yane no Mikoto and to Futo-dama no Mikoto, saying:—‘ Attend to me, ye two Gods! Do ye also remain together in attendance and guard it well.’ She further gave command, saying:—‘ I will give over to my child the rice-ears of the sacred garden,* of which I partake in the Plain of High Heaven.’ And she straightway took the daughter of Taka-mi-musubi no Mikoto, by name Yorodzu-hata-hime, and uniting her to Ame no Oshi-ho-mi-mi no Mikoto as his consort, sent her down. Therefore while she was still in the Void of Heaven, she gave birth to a child, who was called Ama-tsu-hiko-ho no ninigino Mikoto. She accordingly desired to send down this grandchild instead of his parents. Therefore on him she bestowed Ame no Ko-yane no Mikoto, Futo-dama no Mikoto, and the Deities of the various Be,° all without exception. She gave him, moreover, the things belonging to his person,° just as above stated.
After this, Ame no Oshi-ho-mi-mi no Mikoto went back again to Heaven. Therefore Ama-tsu-hiko-ho no ninigi no 1 The Greater Divination was by observing the cracks in a deer’s shoulder- blade which had been exposed to fire. This is also a practice of the Chinese and Mongols, but in China it is more common to use the shell of a tortoise for this purpose, as is sometimes done in Japan also. See Legge’s “Chinese Classics,” Vol. III., p. 335, 336. Ban Nobutomo has devoted a work in two volumes to this subject, entitled JF Py 35- 2 The same word as is used above for religious abstinence.
’ The yu-niha, in which rice was grown under conditions of strict ‘ceremonial purity for the festival of first-fruits.
4 Not the Takama no hara, or Plain of High Heaven, but the Oho-sora or Great Void, the space between Heaven and Earth. She was on her way downwards. % 5 The hatter, shield-maker, etc., mentioned above..
° The regalia, or mirror, sword and jewel are doubtless meant.
G2 84 NIHONGI.
Mikoto descended to the peak of Takachiho of Kushibi in Hiuga. Then he passed through the Land of Munasohi,! in Sojishi, by way of the Hill of Hitawo, in search of a country, and stood on a level part of the floating sand- bank. Thereupon he called to him Koto-katsu-kuni- katsu-Nagasa, the Lord of that country, and made inquiry of him. He answered and said:—‘ There is a country here. I will in any case obey thy commands.’ Accord- ingly the August Grandchild erected a palace*hall and rested here. Walking afterwards by the sea-shore, he saw a beautiful woman. The August Grandchild inquired of her, saying:—‘ Whose child art thou?’ She answered and said:—‘ Thy handmaiden is the child of Oho-yama- tsu-mino Kami. My name is Kami-ataka-ashi-tsu-hime, and I am also called Ko-no-hana-saku-ya-hime.’ Then she said:—‘I have also an elder sister named Iha-naga- hime.’* The August Grandchild said:—‘ I wish to make thee my wife. How will this be?’ She answered and said:—‘ I have a father, Oho-yama-tsu-mi no Kami, I pray thee ask him. The August Grandchild accordingly spake to Oho-yama-tsu-mi no Kami, saying:—‘I have seen thy daughter and wish to make her my wife.’ Hereupon Oho-yama-tsu-mi no Kami sent his two daughters with one hundred tables of food and drink to offer them respect- fully. Now the August Grandchild thought the elder sister ugly, and would not take her. So she went away. But the younger sister was a noted beauty. So he took her with him and favoured her, and in one night she became pregnant. Therefore Iha-naga-hime was greatly ashamed, - and cursed him, saying:—‘If the August Grandchild had taken me and not rejected me, the children born to him would have been long-lived, and would have endured for ever like the massy rocks. But seeing that he has not done so, but has married my younger sister only, the children born to him will surely be decadent like the flowers of the tECes:: One version is:—‘‘ Iha-naga-hime, in her shame and 1 Above, p. 70, we have Muna-kuni or desert land. 2 Rock-long-princess. Ko-no-hana-saku-ya-hime is the “ Princess who blossoms like the flowers of the trees,” Tue AGE OF THE GODs. 85 resentment, spat and wept. She said:—‘ The race of visible mankind shall change swiftly like the flowers of the trees, and shall decay and pass away.’ This is the reason why the life of man is so short.
After this, Kami-ataka-ashi-tsu-hime saw the August Grandchild, and said:—‘ Thy handmaiden has conceived a child by the August Grandchild. It is not meet that it should be born privately.’ The August Grandchild said: —‘ Child of the Heavenly Deity though Iam, how could I in one night cause anyone to be with child? Now it can- not be my child.’ Kono-hana-saku-ya-hime was exceed- ingly ashamed and angry. She straightway made a door- less muro, and thereupon made.a vow, saying:—‘ If the child which I have conceived is the child of another Deity, may it surely be unfortunate. But if it is truly the off- spring ofthe Heavenly Grandchild, may it surely be alive and unhurt.’ So she entered the muro, and burnt it with fire. At this time, when the flames first broke out, a child was born who was named Ho-no-susori no Mikoto; next when the flame reached its height, a child was born who was named Ho-no-akari no Mikoto. The next child which was born was called Hiko-ho-ho-demi no Mikoto,' and also Ho-no-wori no Mikoto.”
In one writing it is said:—‘‘ When the flames first be- became bright, a child was born named Ho-no-akari no Mikoto; next, when the blaze was at its height, a child was born named Ho-no-susumi? no Mikoto, also called Ho-no- suseri no Mikoto; next, when she recoiled from the blaze; a child was born named Ho-no-ori-hiko-ho-ho-demi no Mikoto—three children in all. The fire failed to harm them, and the mother, too, was not injured in the least. Then with a bamboo knife she cut their navel-strings.* From the bamboo knife which she threw away, there eventually 1 Ho-ho-demi no Mikoto. The word Mikoto is here written with a different and more honourable character than in the case of his two brothers, for the reason that this Deity was the direct ancestor of the Mikados. See above, ‘pins 2 Flame-advance.
* A note to the Shukai edition mentions a local custom of severing the umbilical cord with a bamboo or copper knife. Another custom is not to use ans 86 NIHONGI.
sprang up a bamboo grove. Therefore that place was called Taka-ya.'
Now Kami-ataka-ashi-tsu-hime by divination fixed upon a rice-field to which she gave the name Sanada, and from the rice grown there brewed Heavenly sweet sake, with which she entertained him. Moreover, with the rice from the Nunada rice-field she made boiled rice and entertained him therewith.”?
In one writing it is said:—‘‘ Taka-mi-musubi no. Mikoto took the coverlet which was on the true couch and wrapped in it Ama-tsu-hiko-kuni-teru-hiko-ho no ninigi no Mikoto, who forthwith drew open the rock-door of Heaven, and thrusting asunder the eight-piled clouds of Heaven, de- scended. At this time Ama-no-oshi-hi no Mikoto, the ancestor of the Oho-tomo* no Muraji, taking with him Ame-kushi-tsu Oho-kume, the ancestor of the Kume Be,* placed on his back the rock-quiver of Heaven, drew on his a knife, but to bite it through, a thin garment being interposed. It should be breathed on seven times with warm breath before being tied.
Superstition and Ritual have a preference for knives of some more primi- tive material than iron. Medea shears her magic herbs “curvamine falcis ahenze,” and Zipporah performs the rite of circumcision with a sharp stone. But a more prosaic explanation of the present passage is suggested by a surgeon friend. There is less hemorrhage when a blunt instrument is used.
* Bamboo-house.
* Bamboo-house.
2 This incident is the mythical counterpart of the annual festival of Nihi- nahe or nihi-name, now celebrated on November 23rd, when the new sea- son’s rice is offered to the Gods and partaken of by the Emperor for the first time. It was grown in plots of ground (yu-niha), the position of which was fixed upon by divination and prepared under strict conditions’ of cere- monial purity. Nihi means new, n represents no, the genitive emis: and ahe means feast. Name means to taste.
The modern name of this festival is Shin-j6-sai. There is a similar one in China. In ancient times there was no distinction made between this and the Oho-nihe or Oho-name, when the Emperor at his accession offered rice to the Gods (now called the Daijoye), both being called Oho-nihe. The prayer read at the Nihi-name is given among the norito in the Yengishiki, and Hirata devotes the last three vols. of the “ Koshiden” to this subject.
3 Great escort, i.e. of the Emperor.
4 I quite endorse Chamberlain’s shrewd suggestion that this Kume is “nothing more nor less than an ancient mispronunciation of the Chinese word chiin (ff), the modern Japanese gun, army, troops.” The Oho-tomo were the Imperial guards. Vede Ch. K., p. 112.
Tue AGE OF THE GODs. 87 forearm a dread loud-sounding elbow-pad,’ and grasped in his hand a Heavenly vegetable-wax-tree bow and a Heavenly feathered arrow, to which he added an eight-eyed sounding-arrow.? Moreover he girt on his mallet-headed sword,’ and taking his place before the Heavenly Grand- child, proceeded downwards as far as the floating bridge of Heaven, which is on the two peaks of Kushibi of Taka- chiho in So in Hiuga. Then he stood on a level part of the floating sand-bank and passed through the desert land Stone Mallets.
of Sojishi by way of Hitawo in search of a country until he came to Cape Kasasa in Ata no Nagaya. Now at this place there was a God named Koto-katsu- kuni-katsu-Nagasa. Therefore the Heavenly Grandchild inquired of this-God, saying:—‘Is there a country?’
> Il.
He answered and said: — ‘There is. Accordingly ° he said:—‘I will yield it up to thee in obedience to thy commands.’ Therefore the Heavenly Grandchild abode in that place. This Koto-katsu-kuni-katsu no Kami 1 See above, p. 34.
2 Or nari-kabura. Giles says they were discharged by bandits as a signal to begin an attack. “Eight-eyed” means that there were several holes in the head, the air passing through which produced a humming sound. Parker says that the nari-kabura is not Chinese, but an invention of the Huns.
’ From the way in which these swords are associated with “ stone-mallet ” swords in the Jimmu Tenné narrative (see also Ch. K., pp. 112, 142), | am disposed to think that they were of stone, and probably identical with the mallet-shaped objects called raiko shown in Plate XI. of Kanda’s “ Stone Im- plements of Japan,” from which the illustration is taken. They were, no doubt, lashed to wooden handles, and used as weapons.
88 NIHONGI, was the child of Izanagi no Mikoto, and his other name is Shiho-tsu-tsu-no oji.”’?
In one writing it is said:—‘‘ The Heavenly Grandchild favoured Ataka-ashi-tsu-hime, the daughter of Oho-yama- tsu-mino Kami. In one night she became pregnant, and eventually gave birth to four children. Therefore Ataka- ashi-tsu-hime took the children in her arms, and, coming ‘forward, said:—‘ Ought the children of the Heavenly Grandchild to be privately nurtured? Therefore do I announce to thee the fact for thy information.’ At this time the Heavenly Grandchild looked upon the children, and, with a mocking laugh, said:—‘ Excellent—these princesof mine! Their birth is a delightful piece of news!’ Therefore Ataka-ashi-tsu-hime was wroth, and said:— ‘Why dost thou mock thy handmaiden?’ The Heavenly Grandchild said:—‘ There is surely some doubt of this, and therefore did I mock. How is it possible for me, Heavenly God though I am, in the space of one night to cause anyone to become pregnant? Truly they are not my |children.’ On this account Ataka-ashi-tsu-hime was _ more and more resentful. She made a doorless muro, into which she entered, and made a vow, saying:—‘If the children which I have conceived are not the offspring of the Heavenly Grandchild, let them surely perish. But if they are the offspring of the Heavenly Grandchild, let them suffer no hurt.’ So she set fire to the muro and burnt it. When the fire first became bright, a child sprang forth and announced himself, saying:—‘ Here am I, the child of the Heavenly Deity, and my name is Ho-no-akari no Mikoto. Where is my father?’ Next, the child who sprang forth when the fire was at its height also announced himself, saying:—‘ Here am I, the child of the Heavenly Deity, and my name is Ho-no-susumi no Mikoto. Where are my father and my elder brother?’ Next, the child who sprang forth when the flames were becoming extinguished also announced himself, saying:—‘ Here am I, the child of the Heavenly Deity, and my name is Ho-no-ori no Mikoto. Where are my father and my elder brothers?’ Next, when she recoiled from the heat, a child sprang forth, and * Old man of the sea.
THe AGE OF THE Gops. 89 also announced himself, saying:—‘ Here am I, the child of the Heavenly Deity, and my name is Hiko-ho-ho-demi no Mikoto. Where are my father and my elder brothers?’ After that, their mother, Ataka-ashi-tsu-hime, came forth from amidst the embers, and approaching, told him, saying:—‘ The children which thy handmaiden has brought forth, and thy handmaiden herself, have of our own accord undergone the danger of fire,' and yet have suffered not the smallest hurt. Will the Heavenly Grand- child not look on them?’ He answered and said:—‘ I knew from the first that they were my children, only, as they were conceived in one night, I thought that there might be suspicions, and I wished to let everybody know that they are my children, and also that a Heavenly Deity can cause pregnancy in one night. Moreover, I wished to make it evident that thou dost possess a wonderful and extraordinary dignity, and also that our children have . surpassing spirit. Therefore it was that on a former day I used words of mockery.’”’
In one writing it is said:—‘‘Ame no Oshi-ho-ne no Mikoto took to wife Taku-hata-chichi-hime Yorodzu-hata * hime no Mikoto, daughter of Taka-mi-musubi no Mikoto.”
Another version says:—‘* Honoto-hata-hime-ko-chichi- hime no Mikoto, daughter of Taka-mi-musubi no Mikoto.” She bore to him a child named Ama-no-ho-no-akari no Mikoto. Next she bore Ama-tsu-hiko-ne-ho-no-ninigi-ne no Mikoto. The child of Ama-no-ho-no-akari no Mikoto was called Kaguyama no Mikoto. He is the ancestor of the Ohari no Muraji.
When Taka-mi-musubi no Mikoto was sending down the Heavenly Grandchild Ho-no-ninigi no Mikoto to the Central Land of Reed-Plains, she commanded the eighty ~ myriads of Gods, saying:—“‘ In the Central Land of Reed- * The ordeal by fire is here alluded to. In later times the ordeal of boiling water was also practised. Both customs are kept up by Shinto devotees in modern times. See Lowell’s “ Esoteric Shint6,” in the “T.A.S.J.” A picture in Hokusai’s “‘ Mangwa” represents two in persons the garb of Buddhist priests passing through the ordeal of fire.
2 Myriad looms, or rather webs. The currency of ancient Japan consisted of pieces of cloth. Hence Yorodzu-hata means wealthy.
JES te Pe ae To eke) NIHONGI.
Plains, the rocks, tree-stems and herbage have still the power of speech. At night, they make a clamour like that of flames of fire; in the day-time they swarm up like the flies in the fifth month, etc., etc.””. Now Taka-mi-musubi no Mikoto gave command, saying:—‘‘ I formerly sent Ame- waka-hiko to the Central Land of Reed-Plains, but he has been long absent, and until now has not returned, perhaps being forcibly prevented by some of the Gods of the Land.” She therefore sent the cock-pheasant Na-naki to go thither and spy out the reason. This pheasant went down, but when he saw the fields of millet and the fields of pulse he remained there, and did not come back. This was the origin of the modernsaying, ‘‘ The pheasant special messenger.”’ Therefore she afterwards sent the hen-pheasant Na-naki, and this bird came down and was hit by an arrow shot by Ame-waka- hiko, after which she came up and made her report, etc., etc. At this time Taka-mi-musubi no Mikoto took the coverlet which was upon the true couch, and having clothed therewith the Heavenly Grandchild Ama-tsu- hikone Ho-no-ninigi-ne no Mikoto, sent him downwards, thrusting asunder the eight-piled clouds of Heaven. Therefore this God was styled Ame-kuni-nigishi-hiko-ho- ninigi no Mikoto. Now the place at which he arrived on his descent is called the Peakof Sohori-yama of Takachiho in So in Hiuga. When he proceeded therefore on his way, etc., etc.,! he arrived at Cape Kasasa jin Ata, and finally ascended the Island of Takashima in Nagaya. He went round inspecting that land, and found there a man whose name was Koto-katsu-kuni-katsu Nagasa. The Heavenly Grandchild accordingly inquired of him, saying:—‘‘ Whose land is this?” He answered and said:—“‘ This is the land where Nagasa dwells. I will, however, now offer it to the Heavenly Grandchild.” The Heavenly Grandchild again inquired of him, saying:—‘‘ And the maidens who have built an eight-fathom palace on the highest crest of the waves and tend the loom with jingling wrist jewels, whose daughters are they?” He answered and said:—‘‘ They are the daughters of Oho-yama-tsu-mi no Kami. The elder is named Iha-naga-hime, and the younger is named Kono- * These etc’s mark intentional omissions.
Tue AGE OF THE Gops. gi hana saku-ya-hime, also called Toyo-ata-tsu hime, etc., etc.”’ The August Grandchild accordingly favoured Toyo-ata-tsu hime, and after one night she became pregnant. The August Grandchild doubting this, etc., etc. Eventually she gave birth to Ho-no-suseri no Mikoto; next she bore Ho-no-ori no Mikoto, also called Hiko-hoho-demi no Mikoto. Proof having been given by the mother’s vow, it was known exactly that they were truly the offspring of the Heavenly Grandchild. Toyo-ata-tsu hime however was incensed at the Heavenly Grandchild, and would not speak to him. The Heavenly Grandchild,. grieved at this, made a song, saying:— The sea-weed of the offing-— Though it may reach the shore: The true couch Is, alas! impossible. Ah! ye dotterels of the beach!* In one writing it is said:—‘‘ The daughter of Taka-mi- yy, 31. musubi no Mikoto, Ama-yorodzu-taku-hata chi-hata hime.”
One version is:—‘‘ Yorodzu-hata-hime ko-dama-yori- hime no Mikoto was the child of Taka-mi-musubi no Mikoto. This Goddess became the consort of Ame no Oshi-hone no Mikoto, and bore to him a child named Ama- no Ki-ho-ho-oki-se no Mikoto.”
One version is:—‘‘ Katsu no haya-hi no Mikoto’s child was Ama no Oho-mimi no Mikoto. This God took to wife Nigutsu hime, and had by hera child named Ninigi no Mikoto.”
One version is:—‘‘ The daughter of Kami-mi-musubi no Mikoto, Taku-hata chi-hata hime, bore a child named Ho- no-ninigi no Mikoto.”’
One version is:—‘‘ Ama no Kise no Mikoto took to wife Ata-tsu hime, and had children, first Ho-no-akari. no Mikoto, next Ho-no-yo-wori no Mikoto, and next Hiko-ho- ho-demi no Mikoto.”’
In one writing it is said:—‘‘ Masa-ya-a-katsu-katsu-no- haya-hi Ama no Oshi-ho-mimi no Mikoto took to wife Ama ? A regular tanka (short poem) of 31 syllables. The meaning is: “ The weeds of the deep sea may drift to the shore, but between thy couch and mine an impassable gulf is fixed. I appeal to you, ye dotterels of the beach! Is it not so?”
Hi eg2e 92 NIHONGI.
no yorodzu-taku-hata-chi-hata hime, daughter of Taka-mi- musubi no Mikoto, and by her as consort had a child named Ama-teru-kuni-teru Hiko-ho no akari no Mikoto. He is the ancestor of the Ohari no Muraji. The next child was Ama-no-nigishi-kuni-no-nigishi Ama-tsu-hiko-ho-no ninigi no Mikoto. This God took to wife Kono hana saku- ya-hime no Mikoto, daughter of Oho-yama-tsu-mi no Kami, and by her as consort had first a child named Ho-no-susori no Mikoto, and next Hiko-hoho-demi no Mikoto.”’
The elder brother Ho-no-susori no Mikoto had by nature a sea-gift; the younger brother Hiko-ho-ho-demi no Mikoto had by nature a mountain-gift.'. In the beginning the two brothers, the elder and the younger, conversed together, saying:—‘‘ Let us for a trial exchange gifts.”” They eventually exchanged them, but neither of them gained aught by doing so. The elder brother repented his bargain, and returned to the younger brother his bow and arrows, asking for his fish-hook to be given back to him. But the younger brother had already lost the elder brother’s fish-hook, and there was no means of finding it. He accordingly made another new hook which he offered to his elder brother. But his elder brother refused to accept it, and demanded the old hook. The younger brother, grieved at this, forthwith took his cross-sword* and forged* from it new fish- hooks, which he heaped up ina winnowing tray, and offered to his brother. But his elder brother was wroth, and said:—‘‘ These are not my old fish-hook: though they are many, I will not take them.” And he continued repeatedly to demand it vehe- mently. Therefore Hiko-hoho-demi no Mikoto’s. grief was exceedingly profound, and he went and made moan by the shore of the sea. There he met Shiho-tsutsu* no Oji.® The old man inquired of him saying:—‘‘ Why dost thou grieve here?” He answered and told him the matter from first to last. The old man said:—‘‘ Grieve no more. I will arrange this matter for thee.” So he made a basket without interstices, and placing * A talent for fishing and a talent for hunting.
° The interlinear gloss has tachi, or simply sword.
3 This points to iron as the material of both swords and fish-hooks at the time when this story became current. The Homeric fish-hook was of horn —Bods képas aypatvdoro. See Index—Bronze Age.
Tue AGE OF THE GODS. | 93