Nihon Shoki, Book I

¹Of old, Heaven and Earth were not yet separated, and the In and Yō not yet divided. They formed a chaotic mass like an egg which was of obscurely defined limits and contained germs.

²The purer and clearer part was thinly drawn out, and formed Heaven, while the heavier and grosser element settled down and became Earth.

³The finer element easily became a united body, but the consolidation of the heavy and gross element was accomplished with difficulty.

⁴Heaven was therefore formed first, and Earth was established subsequently.

⁵Thereafter Divine Beings were produced between them.

⁶Hence it is said that when the world began to be created, the soil of which lands were composed floated about in a manner which might be compared to the floating of a fish sporting on the surface of the water.

⁷At this time a certain thing was produced between Heaven and Earth. It was in form like a reed-shoot. Now this became transformed into a God, and was called Kuni-toko-tachi no Mikoto.

⁸[The character 尊 is used owing to the extreme dignity of this Deity. For the others the character 命 is used. Both are read Mikoto. This rule is followed below.]

⁹Next there was Kuni no sa-tsuchi no Mikoto, and next Toyo-kumu-nu no Mikoto, in all three deities.

¹⁰These were pure males spontaneously developed by the operation of the principle of Heaven.

¹¹In one writing it is said:—"When Heaven and Earth began, a thing existed in the midst of the Void. Its shape may not be described. Within it a Deity was spontaneously produced, whose name was Kuni-toko-tachi no Mikoto, also called Kuni-soko-tachi no Mikoto. Next there was Kuni no sa-tsuchi no Mikoto, also called Kuni no sa-tachi no Mikoto. Next there was Toyo-kuni-nushi no Mikoto, also called Toyo-kumu-nu no Mikoto, Toyo-ka-fushi-no no Mikoto, Uki-fu-no-toyo-kahi no Mikoto, Toyo-kuni-no no Mikoto, Toyo-kuhi-no no Mikoto, Ha-ko-kuni-no no Mikoto, or Mi-no no Mikoto."

¹²In one writing it is said:—"Of old, when the land was young and the earth young, it floated about, as it were floating oil. At this time a thing was produced within the land, in shape like a reed-shoot when it sprouts forth. From this there was a Deity developed, whose name was Umashi-ashi-kabi-hiko-ji no Mikoto. Next there was Kuni no toko-tachi no Mikoto, and next Kuni no sa-tsuchi no Mikoto."

¹³In one writing it is said:—"When Heaven and Earth were in a state of chaos, there was first of all a deity, whose name was Umashi-ashi-kabi-hiko-ji no Mikoto. Next there was Kuni-soko-tachi no Mikoto."

¹⁴In one writing it is said:—"When Heaven and Earth began, there were Deities produced together, whose names were, first, Kuni-no-toko-tachi no Mikoto, and next Kuni no sa-tsuchi no Mikoto." It is further stated:—"The names of the Gods which were produced in the Plain of High Heaven were Ama no mi-naka-nushi no Mikoto, next Taka-mi-musubi no Mikoto, next Kami-mi-musubi no Mikoto."

¹⁵In one writing it is said:—"Before Heaven and Earth were produced, there was something which might be compared to a cloud floating over the sea. It had no place of attachment for its root. In the midst of this a thing was generated which resembled a reed-shoot when it is first produced in the mud. This became straightway transformed into human shape and was called Kuni no toko-tachi no Mikoto."

¹⁶In one writing it is said:—"When Heaven and Earth began, a thing was produced in the midst of the Void, which resembled a reed-shoot. This became changed into a God, who was called Ama no toko-tachi no Mikoto. There was next Umashi-ashi-kabi-hiko-ji no Mikoto." It is further stated:—"There was a thing produced in the midst of the Void like floating oil, from which a God was developed, called Kuni toko-tachi no Mikoto."

¹⁷The next Deities who came into being were Uhiji-ni no Mikoto and Suhiji-ni no Mikoto, also called Uhiji-ne no Mikoto and Suhiji-ne no Mikoto.

¹⁸The next Deities which came into being were Oho-to nochi no Mikoto and Oho-to mahe no Mikoto.

¹⁹One authority says Oho-to no he no Mikoto, otherwise called Oho-to-ma-hiko no Mikoto and Oho-to-ma-hime no Mikoto. Another says Oho-tomu-chi no Mikoto and Oho-tomu-he no Mikoto.

²⁰The next Gods which came into being were Omo-taru no Mikoto and Kashiko-ne no Mikoto, also called Aya-kashiko-ne no Mikoto, Imi kashiki no Mikoto, or Awo-kashiki-ne no Mikoto, or Aya-kashiki no Mikoto.

²¹The next Deities which came into being were Izanagi no Mikoto and Izanami no Mikoto.

²²One writing says:—"These two Deities were the children of Awo-kashiki-ne no Mikoto."

²³One writing says:—"Kuni no toko-tachi no Mikoto produced Ame kagami no Mikoto, Ame kagami no Mikoto produced Ame yorodzu no Mikoto, Ame yorodzu no Mikoto produced Aha-nagi no Mikoto, and Aha nagi no Mikoto produced Izanagi no Mikoto."

²⁴These make eight Deities in all. Being formed by the mutual action of the Heavenly and Earthly principles, they were made male and female. From Kuni no toko-tachi no Mikoto to Izanagi no Mikoto and Izanami no Mikoto are called the seven generations of the age of the Gods.

²⁵In one writing it is said:—"The gods that were produced in pairs, male and female, were first of all Uhiji ni no Mikoto and Suhiji ni no Mikoto. Next there were Tsuno-guhi no Mikoto and Iku-guhi no Mikoto, next

²⁶Omo-taru no Mikoto and Kashiko-ne no Mikoto, and next Izanagi no Mikoto and Izanami no Mikoto."

²⁷Izanagi no Mikoto and Izanami no Mikoto stood on the floating bridge of Heaven, and held counsel together, saying: "Is there not a country beneath?"

²⁸Thereupon they thrust down the jewel-spear of Heaven and groping about therewith found the ocean. The brine which dripped from the point of the spear coagulated and became an island which received the name of Ono-goro-jima.

²⁹The two Deities thereupon descended and dwelt in this island. Accordingly they wished to become husband and wife together, and to produce countries.

³⁰So they made Ono-goro-jima the pillar of the centre of the land.

³¹Now the male deity turning by the left, and the female deity by the right, they went round the pillar of the land separately. When they met together on one side, the female deity spoke first and said:—"How delightful! I have met with a lovely youth." The male deity was displeased, and said:—"I am a man, and by right should have spoken first. How is it that on the contrary thou, a woman, shouldst have been the first to speak? This was unlucky. Let us go round again." Upon this the two deities went back, and having met anew, this time the male deity spoke first, and said:—"How delightful! I have met a lovely maiden."

³²Then he inquired of the female deity, saying:—"In thy body is there aught formed?" She answered, and said:—"In my body there is a place which is the source of femineity." The male deity said:—"In my body again there is a place which is the source of masculinity. I wish to unite this source-place of my body to the source-place of thy body." Hereupon the male and female first became united as husband and wife.

³³Now when the time of birth arrived, first of all the island of Ahaji was reckoned as the placenta, and their minds took no pleasure in it. Therefore it received the name of Ahaji no Shima.

³⁴Next there was produced the island of Oho-yamato no Toyo-aki-tsu-shima.

³⁵Here and elsewhere 日本 (Nippon) is to be read Yamato.

³⁶Next they produced the island of Iyo no futa-na, and next the island of Tsukushi. Next the islands of Oki and Sado were born as twins. This is the prototype of the twin-births which sometimes take place among mankind.

³⁷Next was born the island of Koshi, then the island of Oho-shima, then the island of Kibi no Ko.

³⁸Hence first arose the designation of the Oho-ya-shima country.

³⁹Then the islands of Tsushima and Iki, with the small islands in various parts, were produced by the coagulation of the foam of the salt-water.

⁴⁰It is also stated that they were produced by the coagulation of the foam of fresh water.

⁴¹In one writing it is said:—"The Gods of Heaven addressed Izanagi no Mikoto and Izanami no Mikoto, saying: 'There is the country Toyo-ashi-hara-chi-i-wo-aki no midzu-ho. 'Do ye proceed and bring it into order.' They then gave them the jewel-spear of Heaven. Hereupon the two Gods stood on the floating bridge of Heaven, and plunging down the spear, sought for land. Then upon stirring the ocean with it, and bringing it up again, the brine which dripped from the spear-point coagulated and became an island, which was called Ono-goro-jima. The two gods descended, dwelt in this island, and erected there an eight-fathom palace. They also set up the pillar of Heaven."

⁴²Then the male Deity asked the female Deity, saying:—"Is there anything formed in thy body?" She answered and said:—"My body has a place completely formed, and called the source of femineity." The male god said:—"My body again has a place completely formed, and called the source of masculinity. I desire to unite my source of masculinity to thy source of femineity." Having thus spoken, they prepared to go round the pillar of Heaven, and made a promise, saying:—"Do thou, my younger sister, go round from the left, while I will go round from the right." Having done so, they went round separately and met, when the female Deity spoke first, and said:—"How pretty! a lovely youth!" The male Deity then answered and said:—"How pretty! a lovely maiden!" Finally they became husband and wife. Their first child was the leech, whom they straightway placed in a reed-boat and sent adrift. Their next was the Island of Ahaji. This also was not included in the number of their children. Wherefore they returned up again to Heaven, and fully reported the circumstances. Then the Heavenly Gods divined this by the greater divination. Upon which they instructed them, saying:—"It was by reason of the woman's having spoken first; ye had best return thither again." Thereupon having divined a time, they went down. The two deities accordingly went again round the pillar, the male Deity from the left, and the female Deity from the right. When they met, the male Deity spoke first and said:—"How pretty! a lovely maiden!" The female Deity next answered and said:—"How pretty! a lovely youth!" Thereafter they dwelt together in the same palace and had children, whose names were Oho-yamato no Toyo-aki-tsu-shima, next the island of Ahaji, next the island of Iyo no futa-na, next the island of Tsukushi, next the triplet islands of Oki, next the island of Sado, next the island of Koshi, next the island of Kibi-no-ko. The country was accordingly called the "Great-Eight-Island Country."

⁴³In one writing it is said:—"The two Deities Izanagi no Mikoto and Izanami no Mikoto stood in the midst of the mist of Heaven, and said:—'We wish to find a country.' So they thrust down the jewel-spear of Heaven, and groped about till they found the island of Ono-goro. Then they drew back the spear and rejoiced, saying:—'Good! there is a country!'"

⁴⁴In one writing it is said:—"The two Deities Izanagi no Mikoto and Izanami no Mikoto sat in the Plain of High Heaven, and said:—'There must surely be a country.' So with the jewel spear of Heaven they scraped together the island of Ono-goro."

⁴⁵In one writing it is said:—"The two Deities Izanagi no Mikoto and Izanami no Mikoto spoke to one another, saying: — 'There is something resembling floating oil. In the midst of this there is perhaps a country.' So they took the jewel-spear of Heaven and groping about formed with it an island which was called Ono-goro."

⁴⁶In one writing it is said:—"The female Deity spoke first and said:—'How pretty! a handsome youth!' Now it was considered unlucky that the female Deity should have spoken first. Accordingly they went round again, when the male Deity spoke first and said:—"How pretty! a lovely maiden!" Postemo cupiebant coire, sed artis nescii erant. Tum erat motacilla quae advolavit, atque concussit suum caput et suam caudam. Quod cum vidissent duo Dei, imitati sunt eam, et in hoc modo artem coeundi potiti sunt.

⁴⁷In one writing it is said:—"The two Deities were united and became husband and wife. First of all, the islands of Ahaji and Aha being considered the placenta, they produced the island of Oho-yamato no Toyo-aki-tsu-shima, next the island of Iyo, next the island of Tsukushi, next, as twins, the islands of Oki and Sado, next the island of Koshi, next Oho-shima, and next Kojima."

⁴⁸In one writing it is said:—"First there was born the island of Ahaji, next the island of Oho-yamato no Toyo-aki-tsu-shima, next the island of Iyo no futa-na, next the island of Oki, next the island of Sado, next the island of Tsukushi, next the island of Iki, and next the island of Tsushima."

⁴⁹In one writing it is said:—"The island of Ono-goro being considered the placenta, there was born the island of Ahaji, next the island of Oho-yamato no Toyo-aki-tsu, next the island of Iyo no futa-na, next the island of Tsu-kushi, next the island of Kibi no ko, next, as twins, the islands of Oki and Sado, and next the island of Koshi."

⁵⁰In one writing it is said:—"The island of Ahaji being considered the placenta, there was born the island of Oho-yamato Toyo-aki-tsu, next the island of Aha, next the island of Iyo no futana, next the triplet islands of Oki, next the island of Sado, next the island of Tsukushi, next the island of Kibi no ko, and next Oho-shima."

⁵¹In one writing it is said:—"The female Deity spoke first and said:—'How pretty! a lovely youth!' She forthwith took the hand of the male Deity, and they at length became husband and wife. There was born to them the island of Ahaji, and next the leech-child."

⁵²They next produced the sea, then the rivers, and then the mountains. Then they produced Ku-ku-no-chi, the ancestor of the trees, and next the ancestor of herbs, Kaya no hime. Also called Nudzuchi.

⁵³After this Izanagi no Mikoto and Izanami no Mikoto consulted together, saying:—"We have now produced the Great-eight-island country, with the mountains, rivers, herbs, and trees. Why should we not produce someone who shall be lord of the universe? They then together produced the Sun-Goddess, who was called Oho-hiru-me no muchi.

⁵⁴Called in one writing Ama-terasu no Oho kami.

⁵⁵In one writing she is called Ama-terasu-oho-hiru-me no Mikoto.

⁵⁶The resplendent lustre of this child shone throughout all the six quarters. Therefore the two Deities rejoiced, saying:—"We have had many children, but none of them have been equal to this wondrous infant. She ought not to be kept long in this land, but we ought of our own accord to send her at once to Heaven, and entrust to her the affairs of Heaven."

⁵⁷At this time Heaven and Earth were still not far separated, and therefore they sent her up to Heaven by the ladder of Heaven.

⁵⁸They next produced the Moon-god.

⁵⁹Called in one writing Tsuki-yumi no Mikoto, or Tsuki-yomi no Mikoto.

⁶⁰His radiance was next to that of the Sun in splendour. This God was to be the consort of the Sun-Goddess, and to share in her government. They therefore sent him also to Heaven.

⁶¹Next they produced the leech-child, which even at the age of three years could not stand upright. They therefore placed it in the rock-camphor-wood boat of Heaven, and abandoned it to the winds.

⁶²Their next child was Sosa no wo no Mikoto.

⁶³Called in one writing Kami Sosa no wo no Mikoto or Haya Sosa no wo no Mikoto.

⁶⁴This God had a fierce temper and was given to cruel acts. Moreover he made a practice of continually weeping and wailing. So he brought many of the people of the land to an untimely end. Again he caused green mountains to become withered. Therefore the two Gods, his parents, addressed Sosa no wo no Mikoto, saying:—"Thou art exceedingly wicked, and it is not meet that thou shouldst reign over the world. Certainly thou must depart far away to the Nether Land." So they at length expelled him.

⁶⁵In one writing it is said:—"Izanagi no Mikoto said: 'I 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."

⁶⁶In 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 nevertheless still unable to stand upright. The reason why the leech-child was born was that in the beginning, when Izajiagi no Mikoto and Izanami no Mikoto went round the pillar, the female Deity was the first to utter an exclamation 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. Therefore 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 boat and, placing the leech-child in it, abandoned it to the current. Their next child was Kagu tsuchi."

⁶⁷Now Izanami no Mikoto was burnt by Kagu tsuchi, so that she died. 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.

⁶⁸In 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."

⁶⁹In 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.

⁷⁰In 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 inhabitants worship the spirit of this Goddess by offerings of flowers. They also worship her with drums, flutes, flags, singing and dancing."

⁷¹In 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 procreated 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 Mountain-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! 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 Kami."

⁷²Another version is:—"Mika no haya-hi no Mikoto, next Hi no haya-hi no Mikoto, and next Take-mika-tsuchi no Kami."

⁷³"Moreover, the blood which dripped from the point of the sword spurted out and became deities, who were called Iha-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."

⁷⁴One account says:—"Iha-tsutsu-wo no Mikoto, and next Iha-tsutsu-me no Mikoto."

⁷⁵"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.

⁷⁶Thereafter, 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: '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 (Shikome, 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."

⁷⁷According 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, 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. Moreover, he threw down his shoes, which were called Chi-shiki no Kami.

⁷⁸Some 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.

⁷⁹Now 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 no Oho-kami.

⁸⁰When 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 there were produced Deities named Kami-nawo-bi no Kami, and after him Oho-nawo-bi no Kami.

⁸¹Moreover, 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.

⁸²Thereafter, a Deity was produced by his washing his 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. 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, Amaterasu 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. Nevertheless, 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.

⁸³In one writing it is said: "Izanagi no Mikoto drew his sword and cut Kagutsuchi into three pieces. One of these 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 in the midst of the eighty rivers of Heaven, forming thereby Gods who were called Iha-saku no Kami; next Ne-saku no Kami's child, Ihatsutsu-wo no Kami; and next, Iha-tsutsu-me no Kami's child, Futsu-nushi no Kami."

⁸⁴In one writing it is said: "Izanagi no Mikoto cut 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-mi; 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.

⁸⁵At 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."

⁸⁶In 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. Now by the roadside there grew a 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.

⁸⁷Of 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."

⁸⁸In 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 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.'

⁸⁹Then 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.

⁹⁰But, 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 ablutions. 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 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."

⁹¹In 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.'

⁹²Now 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.' So they were separated by one day and one night, and dwelt apart.

⁹³After 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; on the top of her forehead there had been produced millet; over her eyebrows there had been produced the silkworm; 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.

⁹⁴Ame-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.

⁹⁵Moreover she took the silkworms in her mouth, and succeeded in reeling thread from them. From this began the art of silkworm rearing."

⁹⁶Upon 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 therefore ascended to Heaven.

⁹⁷After this, Izanagi no Mikoto, his divine task having been 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.

⁹⁸Another 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 is meant the palace of a prince.)

⁹⁹Now 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 herself):—"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 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 answered and said:—"From the beginning my heart has no been black. But as in obedience to the stern behest of our parents, I am about to proceed for ever to the Nether Land, how could I bear to depart without having seen face to face thee my elder sister? It is for this reason that I have traversed on foot the clouds and mists and have come hither from afar. I am surprised that my elder sister should, on the contrary, put on so stern a countenance."

¹⁰⁰Then Ama-terasu no Oho-kami again asked him, saying:—"If this be so, how wilt thou make evident the redness of thy heart?" He answered and said:—"Let us, I pray thee, make an oath together. While bound by this oath, we shall surely produce children. If the children which I produce are females, then it may be taken that I have an impure heart. But if the children are males, then it must be considered that my heart is pure."

¹⁰¹Upon this Ama-terasu no Oho-kami asked for Sosa no wo no Mikoto's ten-span sword, which she broke into three pieces, and rinsed in the true-well of Heaven. Then chewing them with a crunching noise, she blew them away, and from the true-mist of her breath Gods were born. The first was named Ta-gori-bime, the next Tagi-tsu-bime, and the next Ichiki-shima-bime, three daughters in all.

¹⁰²After this Sosa no wo no Mikoto begged from Ama-terasu no Oho-kami the august string of 500 Yasaka jewels which was entwined in her hair and round her wrists, and rinsed it in the true-well of Heaven. Then chewing it with a crunching noise, he blew it away, and from the true-mist of his breath there were Gods produced. The first was called Masa-ya-a-katsu-kachi-hayabi-ama no oshi-ho-mimi no Mikoto and the next Ama no ho-hi no Mikoto. This is the ancestor of the Idzumo no Omi, and of the Hashi no Muraji. The next was Ama-tsu hiko-ne no Mikoto. He was the ancestor of the Ohoshi-kafuchi no Atahe, and of the Yamashiro no Atahe. The next was Iku-tsu-hiko-ne no Mikoto, and the next Kumano no kusu-bi no Mikoto—in all five males.

¹⁰³Then Ama-terasu no Oho-kami said:—"Their seed was in the beginning the august necklace of 500 Yasaka jewels which belonged to me. Therefore these five male Deities are all my children." So she took these children and brought them up. Moreover she said:—"The ten-span sword belonged to thee, Sosa no wo no Mikoto. Therefore these three female Deities are all thy children." So she delivered them to Sosa no wo no Mikoto. These are the deities which are worshipped by the Munagata no Kimi of Tsukushi.

¹⁰⁴In one writing it is said:—"The Sun-Goddess, aware from the beginning of the fierce and relentless purpose of Sosa no wo no Mikoto, said (to herself) when he ascended: 'The coming of my younger brother is not for a good object. He surely means to rob me of my Plain of Heaven.' So she made manly warlike preparation, girding upon her a ten-span sword, a nine-span sword, and an eight-span sword. Moreover, on her back she slung a quiver, and on her fore-arm drew a dread loud-sounding elbow-pad. In her hand she took a bow and arrow, and going forth to meet him in person, stood on her defence. Then Sosa no wo no Mikoto declared to her, saying:—'From the beginning I have had no evil intentions. All that I wished was to see thee, my elder sister, face to face. It is only for a brief space that I have come.' Thereupon the Sun-Goddess, standing opposite to Sosa no wo no Mikoto, swore an oath, saying:—'If thy heart is pure, and thou hast no purpose of relentless robbery, the children born to thee will surely be males.' When she had finished speaking, she ate first the ten-span sword which she had girded on, and produced a child which was called Oki-tsu-shima-bime. Moreover she ate the nine-span sword, and produced a child which was called Tagi-tsu-hime. Moreover she ate the eight-span sword, and produced a child which was called Tagori-hime—in all three female Deities. After this Sosa no wo no Mikoto took the august five-hundred string of jewels which hung upon his neck, and having rinsed them in the Nuna well of Heaven, another name for which is the true-well of Isa, and ate them. So he produced a child, which was called Masa-ya-a-katsu-kachi-haya-bi-ame no oshi-ho-ne no Mikoto. Next he produced Ama-tsu-hiko-ne no Mikoto, next Iku-tsu-hiko-ne no Mikoto, next Ama no ho-hi no Mikoto, and next Kumano no oshi homi no Mikoto—in all five male Deities. Therefore as Sosa no wo no Mikoto had thus acquired proof of his victory, the Sun-Goddess learnt exactly that his intentions were wholly free from guilt. The three female Deities which the Sun-Goddess had produced were accordingly sent down to the Land of Tsukushi. She therefore instructed them, saying:—'Do ye, three Deities, go down and dwell in the centre of the province, where you will assist the descendants of Heaven, and receive worship from them.'"

¹⁰⁵In one writing it is said:—"When Sosa no wo no Mikoto was about to ascend to Heaven, there was a Deity whose name was Ha-akaru-tama. This Deity came to meet him and presented to him beautiful maga-tama of Yasaka jewels. So Sosa no wo no Mikoto took these gems and went up to Heaven. At this time Ama-terasu no Oho-kami, suspecting that the intentions of her younger brother were evil, prepared war and questioned him. Sosa no wo no Mikoto answered and said:—'Truly the sole reason of my coming is that I wished to see my elder sister face to face, and moreover to present to her these beautiful curved jewels of Yasaka gem. I dare not have any other purpose.' Then Ama-terasu no Oho-kami asked him again, saying:—'Wherewithal wilt thou prove to me whether thy words are true or false?' He answered and said:—'Let thee and me bind ourselves by an oath. If while we are bound by this oath, the children produced are females, my heart is to be accounted black, but if they are males, it is to be thought red.' So they dug three true-wells of Heaven and stood opposite to one another. Then Ama-terasu no Oho-kami spoke to Sosa no wo no Mikoto and said:—'I am now about to give thee the sword which is in my girdle; do thou give me the curved jewels of Yasaka gem which thou hast.' Having thus covenanted they made a mutual exchange. Then Ama-terasu no Oho-kami took the curved jewels of Yasaka gem, and having made them float on the true-well of Heaven, bit off the heads of the jewels and blew them away. The Deity which was produced from amidst her breath was called Ichiki-shima-hime no Mikoto. This is the Goddess who dwells in Oki-tsu miya. Again, a Deity was produced from amidst her breath when she bit through and blew away the middle parts of the jewels. This Deity was called Ta-gori-hime no Mikoto. It is she who dwells in Naka-tsu miya. Again a Deity was produced from amidst her breath when she bit through and blew away the tails of the jewels. This Deity was called Tagi-tsu-hime no Mikoto. It is she who dwells in He-tsu miya. In all there were three female Deities.

¹⁰⁶Upon this Sosa no wo no Mikoto, taking the sword which he held, and having made it to float on the surface of the True-Well of Heaven, bit off the end of the sword and blew it away. The Deities which were produced from amidst his breath were called Ama no ho-hi no Mikoto, next Masa-ya-a katsu-katsu-no-haya-hi-ama-no oshi-ho-ne no Mikoto, next Ama-tsu hiko-ne no Mikoto, next Iku-tsu hiko-ne no Mikoto, and next Kumano no kusu-hi no Mikoto. In all there were five male Deities. Such is the story."

¹⁰⁷In one writing it is said:—"The Sun-Goddess stood opposite to Sosa no wo no Mikoto, separated from him by the Tranquil River of Heaven, and established a covenant with him, saying, 'If thou hast not a traitorous heart, the children which thou wilt produce will surely be males, and if they are males, I will consider them my children, and will cause them to govern the Plain of Heaven.' Hereupon the Sun-Goddess first ate her ten-span sword, which became converted into a child, the Goddess Oki-tsu-shima hime no Mikoto, also called Ichiki-shima hime no Mikoto. Next she ate her nine-span sword, which became converted into a child, the Goddess Tagi-tsu hime no Mikoto. Again she ate her eight-span sword, which became converted into a child, the Goddess Ta-giri hime no Mikoto. Upon this, Sosa no wo no Mikoto took in his mouth the string of 500 jewels which was entwined in the left knot of his hair, and placed it on the palm of his left hand, whereupon it became converted into a male child. He then said:—'Truly I have won.' And the child was therefore called Katsu no haya-hi ama no oshi-ho-mimi no Mikoto. After that he took in his mouth the jewels of the right knot of his hair, and placed them on the palm of his right hand, when they became changed and produced the God Ama no ho-hi no Mikoto. After that he took in his mouth the jewels which hung round his neck and laid them on his left fore-arm, when they became changed and produced the God Ama-tsu hiko-ne no Mikoto. Moreover, from his right fore-arm there was produced the God Iku-tsu hiko-ne no Mikoto. Again from his left foot was produced the God Hi no haya-hi no Mikoto. Again from his right leg was produced Kumano no oshi-homi-no Mikoto, also called Kumano no oshi-sumi no Mikoto. The children produced by Sosa no wo no Mikoto were all male children. Therefore the Sun-Goddess knew exactly that Sosa no wo no Mikoto's intentions had been from the first honest. So these six male children were taken and made the children of the Sun-Goddess, and were caused to govern the Plain of Heaven. The three female Deities born of the Sun-Goddess were made to descend and dwell at Usa-shima in the Reed-plain Central Land. They are now in the middle of the Northern Sea province, and are styled the Michi-nushi no Muchi. These are the Deities which are worshipped by the Kimi of Minuma in Tsukushi."

¹⁰⁸After this Sosa no wo no Mikoto's behaviour was exceedingly rude. In what way? Ama-terasu no Oho-kami had made august rice-fields of Heavenly narrow rice-fields and Heavenly long rice-fields. Then Sosa no wo no Mikoto, when the seed was sown in spring, broke down the divisions between the plots of rice, and in autumn let loose the Heavenly piebald colts, and made them lie down in the midst of the rice-fields. Again, when he saw that Ama-terasu no Oho-kami was about to celebrate the feast of first-fruits, he secretly voided excrement in the New Palace. Moreover, when he saw that Ama-terasu no Oho-kami was in her sacred weaving hall, engaged in weaving the garments of the Gods, he flayed a piebald colt of Heaven, and breaking a hole in the roof-tiles of the hall, flung it in. Then Ama-terasu no Oho-kami started with alarm, and wounded herself with the shuttle. Indignant at this, she straightway entered the Rock-cave of Heaven, and having fastened the Rock-door, dwelt there in seclusion. Therefore constant darkness prevailed on all sides, and the alternation of night and day was unknown.

¹⁰⁹Then the eighty myriads of Gods met on the bank of the Tranquil River of Heaven, and considered in what manner they should supplicate her. Accordingly Omohi-kane no Kami, with profound device and far-reaching thought, at length gathered long-singing birds of the Eternal Land and made them utter their prolonged cry to one another. Moreover he made Ta-jikara-wo no Kami to stand beside the Rock-door. Then Ame no Koyane no Mikoto, ancestor of the Nakatomi no Muraji, and Futo-dama no Mikoto, ancestor of the Imibe no Obito, dug up a five-hundred branched True Sakaki tree of the Heavenly Mt. Kagu. On its upper branches they hung an august five-hundred string of Yasaka jewels. On the middle branches they hung an eight-hand mirror.

¹¹⁰One writing says Ma-futsu no Kagami.

¹¹¹On its lower branches they hung blue soft offerings and white soft offerings. Then they recited their liturgy together.

¹¹²Moreover Ama no Uzume no Mikoto, ancestress of the Sarume no Kimi, took in her hand a spear wreathed with Eulalia grass, and standing before the door of the Rock-cave of Heaven, skilfully performed a mimic dance. She took, moreover, the true Sakaki tree of the Heavenly Mount Kagu, and made of it a head-dress, she took club-moss and made of it braces, she kindled fires, she placed a tub bottom upwards, and gave forth a divinely-inspired utterance.

¹¹³Now Ama-terasu no Oho-kami heard this, and said:—"Since I have shut myself up in the Rock-cave, there ought surely to be continual night in the Central Land of fertile reed-plains. How then can Ama no Uzume no Mikoto be so jolly?" So with her august hand, she opened for a narrow space the Rock-door and peeped out. Then Ta-jikara-wo no Kami forthwith took Ama-terasu no Oho-kami by the hand, and led her out. Upon this the Gods Nakatomi no Kami and Imibe no Kami at once drew a limit by means of a bottom-tied rope (also called a left-hand rope) and begged her not to return again (into the cave).

¹¹⁴After this all the Gods put the blame on Sosa no wo no Mikoto, and imposed on him a fine of one thousand tables, and so at length chastised him. They also had his hair plucked out, and made him therewith expiate his guilt.

¹¹⁵Another version is:—They made him expiate it by plucking out the nails of his hands and feet.

¹¹⁶When this was done, they at last banished him downwards.

¹¹⁷In one writing it is said:—"After this Waka-hiru-me no Mikoto was in the sacred weaving-hall, weaving the garments of the Deities. Sosa no wo no Mikoto saw this, and forthwith flaying a piebald colt with a backward flaying, flung it into the interior of the hall. Then Waka-hiru-me no Mikoto was startled, and fell down from the loom, wounding herself with the shuttle which she held in her hand, and divinely departed. Therefore Ama-terasu no Oho-kami spoke to Sosa no wo no Mikoto and said:—'Thou hast still evil intentions. I do not wish to see thee face to face.' So she entered the Rock-cave of Heaven and shut the Rock-door. Hereupon all under Heaven was in continual darkness, and there was no difference of day and night. Therefore the eighty myriads of Gods met in the High-market-place of Heaven and made inquiry. Now there was Omohi-kane no Kami, son of Taka-mi-musubi no Mikoto, who had a talent for devising plans. He accordingly considered the matter, and spoke, saying, 'Let there be made an image of this Goddess, and let prayer be addressed to it.' They therefore proceeded to appoint Ishi-kori-dome as artisan, who, taking copper of the Mt. Kagu of Heaven, made therefrom a Sun-spear. Moreover, he stripped off in one piece the hide of a true stag, and made of it Heavenly bellows. The Goddess which he fashioned by this means is the Goddess Hi no mahe no Kami, who dwells in the province of Kiï."

¹¹⁸In one writing it is said:—"The august Sun Goddess took an enclosed rice-field and made it her Imperial rice-field. Now Sosa no wo no Mikoto, in spring, filled up the channels and broke down the divisions, and in autumn, when the grain was formed, he forthwith stretched round them division ropes. Again when the Sun-Goddess was in her Weaving-Hall, he flayed alive a piebald colt and flung it into the Hall. In all these various matters his conduct was rude in the highest degree. Nevertheless, the Sun-Goddess, out of her friendship for him, was not indignant or resentful, but took everything calmly and with forbearance.

¹¹⁹When the time came for the Sun-Goddess to celebrate the feast of first-fruits, Sosa no wo no Mikoto secretly voided excrement under her august seat in the New Palace. The Sun-Goddess, not knowing this, went straight there and took her seat. Accordingly the Sun-Goddess drew herself up, and was sickened. She therefore was enraged, and straightway took up her abode in the Rock-cave of Heaven, and fastened its Rock-door.

¹²⁰Then all the Gods were grieved at this, and forthwith caused Ama no nuka-do no Kami, the ancestor of the Be of mirror-makers, to make a mirror, Futo-dama, the ancestor of the Imibe, to make offerings, and Toyo-tama, the ancestor of the Be of jewel-makers, to make jewels. They also caused Yama-tsuchi to procure eighty precious combs of the five-hundred-branched true sakaki tree, and Nu-dzuchi to procure eighty precious combs of the five-hundred-branched suzuki grass. When all these various objects were collected, Ama no Koyane no Mikoto, the ancestor of the Nakatomi, recited a liturgy in honour of the Deity. Then the Sun-Goddess opened the Rock-door and came out. At this time, when the mirror was put into the Rock-cave, it struck against the door and received a slight flaw, which remains until this day. This is the great Deity worshipped at Ise. After this Sosa no wo no Mikoto was convicted, and fined in the articles required for the ceremony of purification. Hereupon these were the things abhorrent of luck of the tips of his fingers, and the things abhorrent of calamity of the tips of his toes. Again, of his spittle he made white soft offerings, and of his nose-mucus he made blue soft offerings, with which the purification service was performed. Finally he was banished according to the law of Divine banishment."

¹²¹In one writing it is said:—"After this the Sun-Goddess had three rice-fields, which were called the Easy Rice-field of Heaven, the Level Rice-field of Heaven, and the Village-join Rice-field of Heaven. All these were good rice-fields, and never suffered even after continuous rain or drought. Now Sosa no wo no Mikoto had also three rice-fields, which were called the Pile-field of Heaven, the River-border Field of Heaven, and the Mouth-Sharp Field of Heaven. All these were barren places. In the rains, the soil was swept away, and in droughts it was parched up. Therefore, Sosa no wo no Mikoto was jealous and destroyed his elder sister's rice-fields. In spring, he knocked away the pipes and troughs, filled up the channels and broke down the divisions. He also sowed seed over again. In autumn, he set up combs, and made horses lie down in the rice-fields. Notwithstanding all these wicked doings, which went on incessantly, the Sun-Goddess was not indignant, but treated him always with calmness and forbearance, etc., etc.

¹²²When the Sun-Goddess came to shut herself up in the Rock-cave of Heaven, all the Gods sent the child of Kogoto Musubi, Ama no Koyane no Mikoto, the ancestor of the Nakatomi no Muraji, and made him recite a liturgy. Hereupon Ama no Koyane no Mikoto rooted up a true Sakaki tree of the Heavenly Mount Kagu and hung upon its upper branches a mirror of eight hands, made by the ancestor of the mirror-makers, Ono-kori-dome, a child of Ama no Nukado; on the middle branches he hung curved jewels of Yasaka gem made by the ancestor of the jewel-makers, Ama no Akaru-dama, a child of Izanagi no Mikoto. On the lower branches he hung tree-fibre made by Ama-no Hi-washi, the ancestor of the Imbe of the province of Aha. Futo-dama no Mikoto, ancestor of the Imbe no Obito, was thereupon made to take these things in his hand, and, with lavish and earnest words of praise, to recite a liturgy.

¹²³When the Sun-Goddess heard this, she said:—'Though of late many prayers have been addressed to me, of none has the language been so beautiful as this.' So she opened a little the Rock-door and peeped out. Thereupon the God Ama no Tajikara-wo no Kami, who was waiting beside the Rock-door, forthwith pulled it open, and the radiance of the Sun-Goddess filled the universe. Therefore all the Gods rejoiced greatly, and imposed on Sosa no wo no Mikoto a fine of a thousand tables of (articles of) purification. Of the nails of his hands they made things abhorrent of luck, and of the nails of his feet they made things abhorrent of calamity. Then they caused Ama no Koyane no Mikoto to take charge of his Great Purification Liturgy, and made him recite it. This is the reason why the people of the world are careful in the disposal of their own nails.

¹²⁴After this, all the Gods upbraided Sosa no wo no Mikoto, saying:—'Thy conduct has been in the highest degree improper. Thou must, therefore, not dwell in Heaven. Nor must thou dwell in the Central Reed-Plain Land. Thou must go speedily to the Bottom Nether Land.' So together they drove him away downwards. Now this was at the time of continuous rains. Sosa no wo no Mikoto bound together green grass, and made of it a broad hat and rain-coat, and in this garb asked a lodging of the assembled Gods. They said:—'Thy behaviour has been filthy and wicked, and therefore thou hast been banished. How canst thou ask of us a lodging?' In the end they unanimously repulsed him. Therefore, although the wind and rain were very violent, he was unable to find a resting-place, and went downwards, suffering bitterly. Ever since that time all the world has avoided entering the house of another wearing a broad hat and a grass rain-coat, or bearing a bundle of grass on the back. For a breach of these rules an expiatory fine is certainly imposed. This is an institution which has come down to us from remote antiquity.

¹²⁵After this, Sosa no wo no Mikoto said:—'All the Gods have banished me, and I am now about to depart for ever. Why should I not see my elder sister face to face; and why take it on me of my own accord to depart without more ado?' So he again ascended to Heaven, disturbing Heaven and disturbing Earth. Now Ame no Uzume, seeing this, reported it to the Sun-Goddess. The Sun-Goddess said:—'My younger brother has no good purpose in coming up. It is surely because he wishes to rob me of my kingdom. Though I am a woman, why should I shrink?' So she arrayed herself in martial garb, etc., etc.

¹²⁶Thereupon Sosa no wo no Mikoto swore to her, and said:—'If I have come up again cherishing evil feelings, the children which I shall now produce by chewing jewels will certainly be females, and in that case they must be sent down to the Central Land of Reed-Plains. But if my intentions are pure, then I shall produce male children, and in that case they must be made to rule the Heavens. The same oath will also hold good as to the children produced by my elder sister.' In this way the Sun-Goddess first of all chewed her ten-span sword, etc., etc.

¹²⁷Sosa no wo no Mikoto straightway unwound, coil after coil, the complete string of five hundred jewels entwined in the right knot of his hair. The jewels chinked as he rinsed them on the surface of the true well of Heaven. Then he chewed their ends, and laid them on his left palm, thus producing a child, who was called Masa-ya-a-katsu-katsu-haya-hi-ama-no-oshi-ho-ne no Mikoto. After this he chewed the left jewels, and placing them on his right palm, produced a child, who was called Ama-no-ho-hi no Mikoto. He is the ancestor of the Idzumo no Omi, of the Musashi no Miyakko, and of the Hashi no Muraji. There was next produced Ama tsu hikone no Mikoto, the ancestor of the Mubaraki no Miyakko and of the Nukada Be no Muraji. Next was produced Iku-me tsu hikone no Mikoto, and next Kumano no Oho-sumi no Mikoto—in all six male Deities. Then Sosa no wo no Mikoto spoke to the Sun-Goddess, and said:—'The reason why I came up a second time was that, having been condemned by the assembled Gods to banishment to the Nether Land, and being about to take my departure thither, I could never bear to become separated from my elder sister without having seen her face to face. Therefore it is truly with a pure heart, and not otherwise, that I came up again. Now that our interview is over, I must return hence for ever to the Nether Land, in obedience to the Divine behest of the assembled Deities. I pray that my elder sister may illuminate the Land of Heaven, and that it may spontaneously enjoy tranquillity. Moreover, I deliver to my elder sister the children which, with a pure heart, I have produced.' Having done so, he returned downwards."

¹²⁸Then Sosa no wo no Mikoto descended from Heaven and proceeded to the head-waters of the River Hi, in the province of Idzumo. At this time he heard a sound of weeping at the head-waters of the river, and he therefore went in search of the sound. He found there an old man and an old woman. Between them was set a young girl, whom they were caressing and lamenting over. Sosa no wo no Mikoto asked them, saying:—"Who are ye, and why do ye lament thus?" The answer was:—"I am an Earthly Deity, and my name is Ashi-nadzuchi. My wife's name is Te-nadzuchi. This girl is our daughter, and her name is Kushi-nada-hime. The reason of our weeping is that formerly we had eight children, daughters. But they have been devoured year after year by an eight-forked serpent, and now the time approaches for this girl to be devoured. There is no means of escape for her, and therefore do we grieve." Sosa no wo no Mikoto said:—"If that is so, wilt thou give me thy daughter?" He replied, and said:—"I will comply with thy behest and give her to thee." Therefore Sosa no wo no Mikoto on the spot changed Kushi-nada-hime into a many-toothed close-comb, which he stuck in the august knot of his hair. Then he made Ashi-nadzuchi and Te-nadzuchi to brew eight-fold sake, to make eight cupboards, in each of them to set a tub filled with sake, and so to await its coming. When the time came, the serpent actually appeared. It had an eight-forked head and an eight-forked tail; its eyes were red, like the winter-cherry; and on its back firs and cypresses were growing. As it crawled it extended over a space of eight hills and eight valleys. Now when it came and found the sake, each head drank up one tub, and it became drunken and fell asleep. Then Sosa no wo no Mikoto drew the ten-span sword which he wore, and chopped the serpent into small pieces. When he came to the tail, the edge of his sword was slightly notched, and he therefore split open the tail and examined it. In the inside there was a sword. This is the sword which is called Kusa-nagi no tsurugi.

¹²⁹In one writing it is said:—"Its original name was Ama no Mura-kumo no tsurugi."

¹³⁰[It perhaps received this name from the clouds constantly gathering over the place where the serpent was. In the time of the Imperial Prince Yamato-dake its name was changed to Kusa-nagi no tsurugi.]

¹³¹Sosa no wo no Mikoto said:—"This is a divine sword. How can I presume to appropriate it to myself?" So he gave it up to the Gods of Heaven.

¹³²After this he went in search of a place where he might celebrate his marriage, and at length came to Suga, in the province of Idzumo. Then he spoke, and said:—"My heart is refreshed." Therefore that place is now called Suga. There he built a palace.

¹³³One version says:—"Now Take Sosa no wo no Mikoto composed a verse of poetry, saying:—

¹³⁴Many clouds arise, / On all sides a manifold fence, / To receive within it the spouses, / They form a manifold fence— / Ah! that manifold fence!"

¹³⁵Thereupon they had intercourse together, and a child was born named Oho-na-muchi no Kami.

¹³⁶He (Sosa no wo) accordingly spake, and said:—"The masters of my son's Palace are Ashi-nadzuchi and Te-nadzuchi. I therefore grant to these two Deities the designation of Inada no Miya-nushi no Kami."

¹³⁷Having done so, Sosa no wo no Mikoto at length proceeded to the Nether Land.

¹³⁸In one writing it is said:—"Sosa no wo no Mikoto, having descended from Heaven, came to the head-waters of the river Hi, in Idzumo. There he saw Inada-hime, the daughter of Susa no yatsu-mimi, Master of the Shrine of Inada. He had connubial relations with her, and a child was born, styled Suga no yu-yama-nushi Mitsu-na-saro-hiko-yama-shino."

¹³⁹One version has Suga no Kake-na Saka-karu-hiko-ya-shima no Mikoto.

¹⁴⁰Another has:—"Suga no yu-yama-nushi Mitsu-na-saro-hiko ya-shima-no. The descendant of this God in the fifth generation was Oho-kuni-nushi no Kami."

¹⁴¹In one writing it is said:—"At this time Sosa no wo no Mikoto went down and came to the head-waters of the River Ye, in the province of Aki. There was there a God whose name was Ashi-nadzu-te-nadzu. His wife's name was Inada no Miya-nushi Susa no yatsu-mimi. This Deity was just then pregnant, and the husband and wife sorrowed together. So they informed Sosa no wo no Mikoto, saying:—'Though we have had born to us many children, whenever one is born, an eight-forked serpent comes and devours it, and we have not been able to save one. We are now about to have another, and we fear that it also will be devoured. Therefore do we grieve.' Sosa no wo no Mikoto forthwith instructed them, saying:—'You must take fruit of all kinds, and brew from it eight jars of sake, and I will kill the serpent for you.' The two Gods, in accordance with his instructions, prepared sake. When the time came for the child to be born, the serpent came indeed to the door, and was about to devour the child. But Sosa no wo no Mikoto addressed the serpent, and said:—'Thou art an Awful Deity. Can I dare to neglect to feast thee?' So he took the eight jars of sake, and poured one into each of its mouths. The serpent drank it up and fell asleep. Sosa no wo no Mikoto drew his sword and slew it. When he came to sever its tail, the edge of his sword was slightly notched. He split the tail open and examined it, when he found that inside it there was a sword. This sword is called Kusa-nagi no tsurugi. It is now in the village of Ayuchi, in the province of Ohari. It is this Deity which is in the charge of the Hafuri of Atsuta. The sword which slew the serpent is called Worochi no Ara-masa. It is now at Isonokami.

¹⁴²Afterwards the child who was born of Inada no Miya-nushi Susa no yatsu-mimi, namely Ina-gami Furu-kushi-nada-hime, was removed to the upper waters of the river Hi, in the province of Idzumo, and brought up there. After this Sosa no wo no Mikoto made her his consort, and had by her a child, whose descendant in the sixth generation was Oho-na-muchi no Mikoto."

¹⁴³In one writing it is said:—"Sosa no wo no Mikoto wished to favour Kushi-nada-hime, and asked her of Ashinadzuchi and Tenadzuchi, who replied, saying:—'We pray thee first to slay the serpent, and thereafter it will be good that thou shouldst favour her. This serpent has rock-firs growing on each of its heads; on each of its sides there is a mountain; it is a very fearful beast. How wilt thou set about to slay it?' Sosa no wo no Mikoto thereupon devised a plan. He brewed a poisonous sake, which he gave it to drink. The serpent became drunk, and fell asleep. Sosa no wo no Mikoto forthwith took his sword, called Worochi no Kara-sabi, and severed its head and severed its belly. When he severed its tail, the edge of the sword was slightly notched, so he split the tail open and made examination. He found there another sword, which he called Kusa-nagi no Tsurugi. This sword was formerly with Sosa no wo no Mikoto. It is now in the province of Ohari. The sword with which Sosa no wo no Mikoto slew the serpent is now with the Kambe of Kibi. The place where the serpent was slain is the mountain at the upper waters of the river Hi in Idzumo."

¹⁴⁴In one writing it is said:—"Sosa no wo no Mikoto's behaviour was unmannerly. A fine was therefore imposed on him by all the Gods of a thousand tables, and he was driven into banishment. At this time, Sosa no wo no Mikoto, accompanied by his son Iso-takeru no Kami, descended to the Land of Silla, where he dwelt at Soshi-mori. There he lifted up his voice and said:—'I will not dwell in this land.' He at length took clay and made of it a boat, in which he embarked, and crossed over eastwards until he arrived at Mount Tori-kamu no Take, which is by the upper waters of the river Hi in Idzumo. Now there was in this place a serpent which devoured men. Sosa no wo no Mikoto accordingly took his sword, called Ama no Haye-kiri, and slew this serpent. Now when he cut the serpent's tail, the edge of his sword was notched. Thereupon he split open the tail, and on examination, found within it a divine sword. Sosa no wo no Mikoto said:—'I must not take this for my private use.' So he sent Ama no Fuki-ne no Kami, his descendant in the fifth generation, to deliver it up to Heaven. This is the sword now called Kusa-nagi.

¹⁴⁵Before this, when Iso-takeru no Kami descended from Heaven, he took down with him the seeds of trees in great quantity. However, he did not plant them in the land of Han, but brought them all back again, and finally sowed them every one throughout the Great Eight-island-country, beginning with Tsukushi. Thus green mountains were produced. For this reason Iso-takeru no Mikoto was styled Isaoshi no Kami. He is the Great Deity who dwells in the Land of Kiï."

¹⁴⁶In one writing it is stated:—"Sosa no wo no Mikoto said:—'In the region of the Land of Han there is gold and silver. It will not be well if the country ruled by my son should not possess floating riches. So he plucked out his beard and scattered it. Thereupon Cryptomerias were produced. Moreover, he plucked out the hairs of his breast, which became Thuyas. The hairs of his buttocks became Podocarpi. The hairs of his eye-brows became Camphor-trees. Having done so, he determined their uses. These two trees, viz. the Cryptomeria and the Camphor-tree, were to be made into floating riches; the Thuya was to be used as timber for building fair palaces; the Podocarpus was to form receptacles in which the visible race of man was to be laid in secluded burial-places. For their food he well sowed and made to grow all the eighty kinds of fruit.

¹⁴⁷Now the children of Sosa no wo no Mikoto were named Iso-takeru no Mikoto, with Oho-ya tsu hime, his younger sister, and next Tsuma-tsu-hime no Mikoto. All these three Deities also dispersed well the seeds of trees, and forthwith crossed over to the Land of Kiï.

¹⁴⁸Thereafter Sosa no wo no Mikoto dwelt on the Peak of Kuma-nari, and eventually entered the Nether Land."

¹⁴⁹In one writing it is said:—"Oho-kuni-nushi no Kami is also called Oho-mono-nushi no Kami, or else Kuni-dzukuri Oho-na-mocha no Mikoto, or again Ashi-hara no Shiko-wo, or Ya-chi-hoko no Kami, or Oho-kuni-dama no Kami, or Utsushi-kuni-dama no Kami. His children were in all one hundred and eighty-one Deities.

¹⁵⁰Now Oho-na-mochi no Mikoto and Sukuna-bikona no Mikoto, with united strength and one heart, constructed this sub-celestial world. Then, for the sake of the visible race of man as well as for beasts, they determined the method of healing diseases. They also, in order to do away with the calamities of birds, beasts, and creeping things, established means for their prevention and control. The people enjoy the protection of these universally until the present day.

¹⁵¹Before this Oho-na-mochi no Mikoto spake to Sukuna-bikona no Mikoto, and said:—'May we not say that the country which we have made is well made?' Sukuna-bikona no Mikoto answered and said:—'In some parts it is complete and in others it is incomplete.' This conversation had doubtless a mysterious purport.

¹⁵²Thereafter Sukuna-bikona no Mikoto went to Cape Kumano, and eventually proceeded to the Everlasting Land.

¹⁵³Another version is that he went to the island of Aha, where he climbed up a millet-stalk, and was thereupon jerked off, and went to the Everlasting Land.

¹⁵⁴After this, wherever there was in the land a part which was imperfect, Oho-na-mochi no Kami visited it by himself, and succeeded in repairing it. Coming at last to the province of Idzumo, he spake, and said:—'This Central Land of Reed-plains had been always waste and wild. The very rocks, trees and herbs were all given to violence. But I have now reduced them to submission, and there is none that is not compliant.' Therefore he said finally:—'It is I, and I alone, who now govern this Land. Is there perchance any one who could join with me in governing the world?' Upon this a Divine radiance illuminated the sea, and of a sudden there was something which floated towards him and said:—'Were I not here, how couldst thou subdue this Land? It is because I am here that thou hast been enabled to accomplish this mighty undertaking.' Then Oho-na-mochi no Kami inquired, saying:—'Then who art thou?' It replied and said:—'I am thy guardian spirit, the wondrous spirit.' Then said Oho-na-mochi no Kami:—'True, I know therefore that thou art my guardian spirit, the wondrous spirit. Where dost thou now wish to dwell?' The spirit answered and said:—'I wish to dwell on Mount Mimoro, in the province of Yamato.' Accordingly he built a shrine in that place and made the spirit to go and dwell there. This is the God of Oho-miwa.

¹⁵⁵The children of this Deity were the Kimi of Kamo and of Oho-miwa, and also Hime-tatara I-suzu-hime no Mikoto.

¹⁵⁶Another version is that Koto-shiro-nushi no Kami, having become transformed into an eight-fathom bear-sea-monster, had intercourse with Mizo-kuhi hime of the island of Mishima (some call her Tama-kushi-hime), and had by her a child named Hime-tatara I-suzu-hime no Mikoto, who became the Empress of the Emperor Kami-Yamato Ihare-biko Hohodemi.

¹⁵⁷Before this time, when Oho-na-mochi no Kami was pacifying the land, he went to Wobama in Isasa, in the province of Idzumo. He was just having some food and drink, when of a sudden there was heard a human voice from the surface of the sea. He was astonished, but on seeking for it there was nothing at all to be seen. After a while a dwarf appeared, who had made a boat of the rind of a kagami and clothing of the feathers of a wren. He came floating towards him on the tide, and Oho-na-mochi no Mikoto taking him up, placed him on the palm of his hand. He was playing with him, when the dwarf leaped up, and bit him on the cheek. He wondered at his appearance, and sent a messenger to report the matter to the Gods of Heaven. Now when Taka-mi-musubi no Mikoto heard this, he said:—'The children whom I have produced number in all one thousand and five hundred. Amongst them one was very wicked, and would not yield compliance to my instructions. He slipped through between my fingers and fell. This must be that child, let him be loved and nurtured.' This was no other than Sukuna-bikona no Mikoto."