Creation Stories from Around the World Japanese Shinto, c. 720 CE

Holy Nihongi THE AGE OF THE GODS, Book I

Translated by W.G. Aston, Nihongi (London: Kegan, Paul, Trench, Trübner, 1896), 1-2 Edited with notes by Richard Hooker, http://www.wsu.edu/~dee/ANCJAPAN/CREAT1.HTM

Of old, Heaven and Earth were not yet separated, and

the In and Yo1 not yet divided. They formed a chaotic mass like an egg which was of obscurely defined limits and contained germs.

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

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

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

After the creation of Heaven and earth, Divine Beings were produced between them.

Hence 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.

At 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 Mikoto2.

Next there was Kuni no sa-tsuchi no Mikoto3, and next Toyo-kumu-nu no Mikoto4, in all three deities.

These were pure males spontaneously developed by the operation of the principle of Heaven5.

The 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 Mikoto6.

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

The next Deities which came into being were Izanagi no Mikoto and Izanami no Mikoto7.

1 In and Yo: Japanese for “yin and yang,”

Yin: the passive, female cosmic principle in Chinese dualistic philosophy.

Yang: the active, male cosmic principle in Chinese dualistic philosophy 2 Kuni-toko-tachi no Mikoto: “Land eternal stand of augustness.” 3 Kuni no sa-tsuchi no Mikoto: “Land of right soil augustness.” 4 Toyo-kumu-nu no Mikoto: “Rich form plain of augustness.” 5 The “Principle of Heaven” corresponds to Yo (Chinese Yang), or the male principle of the universe. 6 It’s unclear what these names mean. 7 Izana is from the verb, izanafu, “to invite,” and gi is the masculine termination and mi is the feminine termination. The names, then, mean something like “the male that invites”

These 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.

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

Thereupon they thrust down the jewel-spear of Heaven8, and groping about 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-jima9.

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

So they made Ono-gorojima the pillar of the center of the land.

Now 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 contrary to this, you, a woman, should have been the first to speak? This was unlucky. Let us go round again.”

Upon this the two deities went back, and having met again, this time the male deity spoke first, and said, “How delightful! I have met a lovely maiden.”

Then he inquired of the female deity, saying, “Is there anything formed in your body?”

She answered, and said, “In my body there is a place which is the source of femininity.”

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 your body.”

Hereupon the male and female first became united as husband and wife.

Now when the time of birth arrived, first of all the island of Ahaji was reckoned as the placenta, and their

(Izanaga) and “the female that invites” (Izanami) followed by the standard “augustness” (Mikoto). 8 Jewel-spear of Heaven: It’s unclear what this is. 9 Ono-goro-jima: “spontaneously congealed island.”

minds took no pleasure in it. Therefore it received the name of Ahaji no Shima1.

Next there was produced the island of Oho-yamato no Toyo-aki-tsu-shima2.

Next they produced the island of Iyo no futa-na3, and

next the island of Tsukushi4. 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.

Next was born the island of Koshi5, then the island of Oho shima, then the island of Kibi no Ko6.

Hence first arose the designation of the Oho-ya-shima7 country.

Then 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.

They next produced the sea, then the rivers, and then the mountains. Then they produced Ku-ku-no-chi8, the ancestor of the trees, and next the ancestor of herbs, Kaya no hime9.

After 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 what is below Heaven? They then together produced the Sun Goddess, who was called Oho-hiru-me no muchi10.

Called in one writing Ama-terasu no Oho kami11. In one writing she is called Ama-terasu-oho-hiru-me

no Mikoto12. The resplendent luster of this child shone throughout

all the six quarters13. 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.”

1 Ahaji no shima: “the island which will not meet.” 2 Oho-yamato no Toyo-aki-tsu-shima: “rich harvest of island.” 3 Iyo no futa-na: This is the island of Shikoku of southern Japan. 4 Tsukushi: This is the island of Kyushu, southernmost of the major islands of Japan, in the southwest on the East China Sea and the Pacific Ocean. 5 Koshi: Koshi is not an island but a region on the island of Honshu. 6 It’s unclear what islands these names refer to. The word, Ko, means “child.”. 7 Oho-ya-shima: “Great Eight Island,” i.e., Japan. 8 Ku-ku-no-chi: Ku-ku-no-chi: “Ki ki tree-father.” 9 Kaya no hime: Kaya: “Rush plants.” 10 Oho-hiru-me no muchi: “great noon female of possessor.” 11 Ama-terasu no Oho kami: “Heaven illuminate of great deity.” 12 Ama-terasu-oho-hiru-me no Mikoto: “Heaven illuminate great noon female of augustness.” 13 The six quarters, or directions, of the universe are north, south, east, west, top and bottom.

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

They next produced the Moon-god. Called in one writing Tsuki-yumi no Mikoto, or

Tsuki yomi no Mikoto14. His radiance was next to that of the Sun in splendor.

This God was to be the consort of the Sun-Goddess and to share in her government. They therefore sent him also to Heaven.

Next 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.

Their next child was Sosa no wo no Mikoto15. Called in one writing Kami Sosa no wo no Mikoto or

Haya Sosa no wo no Mikoto16. This 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, “You are exceedingly wicked and it is not appropriate that you should rule the world. Certainly you must leave far away to the Lands Below17.”

In one writing it is said, After the sun and moon, the next child Izanagi no

Mikoto and Izanami no Mikoto gave birth to 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 Izanagi 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 gave birth to Sosa no wo no Mikoto18. 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 you were to rule this country, much destruction of life would surely ensue. You must govern the far-distant Land Below.

Their next child was the bird-rock-camphor-wood boat of Heaven. They took this boat and, placing the leech-child in it, abandoned it to the current.

Their next child was Kagu-tsuchi19. Now 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-hime20, and

14 Yumi: “bow.” Yomi: “darkness.” 15 Sosa no wo no Mikoto: “impetuous male of augustness.” 16 Kami: “deity.” Haya: “quick.” 17 The Land Below (in Japanese, ne no kuni, or “root-country”) is Hell or Yomi (darkness). 18 Sosa no wo no Mikoto: “Impetuous male of augustness.” 19 Kagu-tsuchi: The god of fire. 20 Hani-yama-hime: “clay mountain lady.”

the Water-Goddess, Midzu-ha-no-me1. Upon this Kagu-tsuchi took to wife Hani-yama-hime, and they had a child named Waka-musubi2. On the crown of this Deity’s head were produced the silkworm and the mulberry tree, and in her navel the five kinds of grain3.

When Sosa no wo no Mikoto was commanded to go to the Land Below, he made petition, saying,

“I will now obey your 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.

After this, Izanagi no Mikoto, his divine task having been accomplished, and his spirit-career about to suffer a change, built himself a dwelling of gloom in the island of Ahaji4, where he lived forever in silence and concealment.

Another account says: “Izanagi no Mikoto, his task having been

accomplished, and his power great, ascended to Heaven and made report of his mission. There he dwelt in the smaller palace of the Sun5.”

Now at first when Sosa no wo no Mikoto went up to Heaven, by reason of the fierceness of his divine nature there was a commotion in the sea, and the hills and mountains groaned aloud. Ama-terasu no Oho kami6, knowing the violence and wickedness of this Deity, was startled and changed countenance when she heard the manner of his coming. She said to her self, “Is my younger brother coming with good intentions? I think it must be his purpose to rob me of my kingdom. By the charge which our parents gave to their children, each of us has his own allotted limits. Why, therefore, does he reject the kingdom to which he should proceed, and make bold to come spying here?”

So she bound up her hair into knots and tied up her skirts into the form of trousers. 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.

1 Midzu-ha-no-me: It’s unclear what this means. 2 Waka-musubi: “young growth.” 3 The five grains are millet, pulse, hemp, corn, and rice. 4 Ahaji: the first of the Japanese islands created by Izanagi no Mikoto and Izanami no Mikoto 5 The smaller palace is a palace of a prince. 6 Ama-terasu no Oho kami: “Heaven illuminate of Great Deity”; this is the Sun Goddess or ruler of all things under Heaven. She is given this domain by her parents, Izanagi no Mikoto and Izanami no Mikoto. To her brother, Sosa no wo no Mikoto, they give the underworld.

Sosa no wo no Mikoto answered and said, “From the beginning my heart has not been black. But as in obedience to the stern behest of our parents, I am about to proceed for ever to the Land Below. 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 here from afar. I am surprised that my elder sister should, on the contrary, put on so stern a countenance.”

Then Ama-terasu no Oho-kami again asked him, saying, “If this be so, how will you make evident the redness of your heart ?”

He answered and said, “Let us, I pray you, 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.”

Upon 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 bime7, three daughters in all.

After 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 Mikoto8, and the next Ama no ho-hi no Mikoto9. This is the ancestor of the Idzumo no Omi, and of the Hashi no Muraji10. The next was Ama-tsu hiko-ne no Mikoto11. He was the ancestor of the Ohoshi kafuchi no Atahe, and of the Yamashiro no Atahe12. The next was Iku-tsu-hiko.ne no Mikoto13, and the next Kumano no kusu-bi no Mikoto14 —in all five males.

Then 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.

7 It is unclear what these names mean. 8 Masa-ya a-katsu-kachi-hayabi-ama no oshi-ho-mimi no Mikoto: “truly I conquer swiftness heaven of great great augustness.” 9 Ama no ho-hi no Mikoto: “Heaven great sun of augustness.” 10 Both omi and muraji are titles of rank; each of these titles is preceded by a place name. 11 Ama-tsu hiko-ne no Mikoto: “Heaven prince of augustness.” 12 Atahe is a title of nobility (lower than that of an omi or muraji); the preceding names are place-names. 13 Iku-tsu-hiko.ne no Mikoto: “live of prince of augustness.” 14 Kumano no kusu-bi no Mikoto: Kumano is a place name: “Kumano of wondrousness of augustness.”

Moreover she said, “The ten-span sword belonged to you, Sosa no wo no Mikoto. Therefore these three female Deities are all your children.”

So she delivered them to Sosa no wo no Mikoto. These are the deities which are worshipped by the Munagata no Kimi of Tsukushi1.

After this Sosa no wo no Mikoto’s behavior 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 colts2, and made them lie down in the middle 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 in3. 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.

Then 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 Kami4, 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 Tajikara-wo no Kami5 to stand beside the Rock-door. Then Ame no Koyane no Mikoto6, ancestor of the Nakatomi no Muraji and Futo-dama no Mikoto7, ancestor of the Imibe no Obito8, dug up a five-hundred branched True Sakaki9 tree of the Heavenly Mt. Kagu10. On its upper branches they hung an

1 These eight children of Ama-terasu and Sosa no wo are worshipped as the Hachi-o-ji, or “Eight Princes.” 2 Heavenly piebald colts: These are the stars. 3 Sosa no wo is contaminating the palace and the sacred (“place of fasting”) weaving hall. Purity is absolutely essential in Shinto religious practices, so one of the worst things Sosa no wo can do is to contaminate Ama-terasu’s dwelling. 4 Omohi-kane no Mikoto: “thought combining of augustness.” 5 Tajikara-wo no Mikoto: “hand strength male of augustness.” 6 Ame no Koyane no Mikoto: it’s uncertain what this name means. 7 Muraji is a title of nobility. It is speculated that the Nakatomi no Muraji are middle officials. Futo-dama means “big jewel.” 8 The Imibe are a hereditary corporate group that practice religious abstinence. The Imibe assumed a subordinate position in Shinto rituals in ancient Japan. 9 The Sakaki tree is the sacred tree of Shinto and is still used in Shinto ceremonies. 10 There is a real Mount Kagu on the Yamato plain but this refers to its equivalent in Heaven.

august five-hundred string of Yasaka jewels. On the middle branches they hung an eight-hand mirror11.

On its lower branches they hung blue soft offerings and white soft offerings12. Then they recited their liturgy together13.

Moreover Ama no Uzume no Mikoto14, ancestress of the Sarumea no Kimi, took in her hand a spear wreathed with Eulalia grass, and standing before the door of the Rock-cave of Heaven, skillfully performed a mimic dance15. 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 braces16, she kindled fires, she placed a tub bottom upwards, and gave forth a divinely-inspired utterance.

Now 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 happy?”

So with her august hand, she opened for a narrow space the Rock door and peeked out. Then Tajikara-wo no Kami quickly took Ama-terasu no Oho-kami by the hand and led her out. Upon this the Gods Nakatomi no Kami and Imibe no Kami17 at once drew a limit by means of a bottom-tied rope18 and begged her not to return again into the cave.

After this all the Gods put the blame on Sosa no wo no Mikoto, and imposed on him a fine of one thousand tables19, and so at length chastised him. They also had his hair plucked out and by this made him expiate his guilt.

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

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

Then Sosa no wo no Mikoto descended from Heaven and proceeded to the head-waters of the River Hi, in the province of Izumo20. At this time he heard a sound of weeping at the head-waters of the river, and he went in search of the sound. He found there an old man and an old

11 The “eight hand mirror” (yata-kagami) was an octagonal shaped mirror from which bells were hung. At the Ise Shrine a yata-kagami is worshipped as a symbol of Ama-terasu. 12 These are offerings of cloth: hemp cloth (blue) and paper mulberry cloth (white). 13 The words they spoke would be understood as having magical or efficacious properties. 14 Ama no Uzume no Mikoto: “terrible female of Heaven of augustness.” 15 This is the first kagura dance. This pantomime-dance is a regular feature of Shinto ritual. 16 Braces: Shoulder straps (tasuki, “assistance”) used to carry trays. 17 These are the gods Koyane no Mikoto and Futo-dama no Mikoto, which we’ve seen before; they are here named after their human ancestors. 18 The “bottom tied rope” (shiri-kume-naha) was made of straw or rice pulled up from the roots. (Aston, 45) 19 Tables of offerings. 20 Izumo: The name probably means “sacred” (idzumo) “quarter” (mo).

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 you and why do you grieve in this way?”

The answer was, “I am an Earth Deity, and my name is Ashi nadzuchi1. My wife’s name is Te-nadzuchi2. This girl is our daughter, and her name is Kushi-nada-hime3. The reason we’re weeping is that formerly we had eight children, all 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 so we grieve.”

Sosa no wo no Mikoto said, “If that is so, will you give me your daughter “

He replied, and said, “I will comply with your request and give her to you.”

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 sake4, to make eight cupboards, in each of them to set a tub filled with sake, and so to await the arrival of the serpent.

When the time came, the serpent 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 drunk 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 tsurugi5.

In one writing it is said: “Its original name was Ama no Mura-kumo no tsurugi6.”

Sosa no wo no Mikoto said, “This is a divine sword. How can I presume to keep it for myself?” So he gave it up to the Gods of Heaven.

After this he went in search of a place where he might celebrate his marriage, and at length came to Suga, in the province of Izumo. Then he spoke, and said, “My heart is refreshed.” Therefore that place is now called Suga7.

There he built a palace. One version says, Now Take Sosa no wo no Mikoto8

composed a verse of poetry, saying,

Many clouds arise, 1 Ashi nadzuchi: “foot stroke elder.” 2 Te-nadzuchi: “hand stroke elder.” 3 Kushi-nada-hime: “wondrous Inada princess.” 4 Sake: A Japanese liquor made from fermented rice. 5 Kusa-nagi no tsurugi: “grass mower.” 6 Ama no Mura-kumo no tsurugi: “the sword of the gathering clouds of Heaven.” 7 Suga: “pure, fresh” 8 Take: “fierce.”

On all sides a manifold fence, To receive within it the spouses, The form a manifold fence, Ah! that manifold fence!

After this they had intercourse together and a child

was born named Oho-na-muchi no Kami9. Sosa no wo spoke 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.”

Having done so, Sosa no wo no Mikoto at length proceeded to the Underworld.

Masa-ya-a-katsu-katsu-haya-hi ama no oshi-ho-mi-mi no Mikoto10, the son of Ama-terasu no Oho-kami11, took to wife Taku-hata-chi-chi-hime12, daughter of Taka-mi-musubi no Mikoto13.

A child was born to them named Ama-tsu-hiko-hiko ho-no-ninigi no Mikoto14. Therefore, his august grandparent, Taka-mi-musubi no Mikoto, treated him with special affection and nurtured him with great regard. Eventually he desired to establish his august grandchild Ama-tsu-hiko-ho-ho-ninigi no Mikoto as the Lord of the Central Land of Reed-Plains15. But in that Land there were numerous Deities which shone with a luster like that of fireflies, and there were evil Deities which buzzed like flies. There were also trees and herbs all of which could speak.

Therefore Taka-mi-musubi no Mikoto assembled all the eighty Gods, and inquired of them, saying,

“I desire to have the evil Gods of the Central Land of Reed-Plains expelled and subdued. Who should we send for this purpose? I pray you, all you Gods, do not conceal your opinion.”

They all said, “Ama-no-ho-hi no Mikoto is the most heroic among the Gods. Should we not try him?”

Taka-mi-musubi no Mikoto then complied with the general advice and commanded Ama-no-ho-hi no Mikoto to go and subdue them. This Deity, however, curried favor with Oho na-mochi no Mikoto16, and three years

9 Oho-na-muchi no Kami: “great name possessor deity.” This is the most prominent kami in the Shinto pantheon. 10 Masa-ya-a-katsu-katsu-haya-hi ama no oshi-ho-mi-mi no Mikoto: “truly I conquer conquer swiftness heaven of great great augustness.” (Aston, 36) 11 Ama-terasu no Oho-kami: “Heaven illuminate of great deity.” Ame-terasu, the Sun Goddess, is the most important kami in the Shinto pantheon. The Imperial line is a direct descendant of Ama-terasu. 12 Taku-hata-chi-chi-hime: “paper mulberry loom princess.” 13 Taka-mi-musubi no Mikoto: “high growth of augustness.” In one version of the creation of the gods, Taka-mi-musubi was one of the first gods created in the Plain of Heaven. 14 Ama-tsu-hiko-hiko ho-no-ninigi no Mikoto: it is uncertain what this name means. 15 By this is meant the islands of Japan. 16 Oho na-mochi no Mikoto: “great name possessor,” the son of Sosa no wo, the god of destruction (see “Sosa no wo,” the “impetuous male of augustness.”). When he “yields compliance to his father,” the reference is to Sosa no wo.

passed without his making any report. Therefore his son Oho-se-ihi no Mikuma no ushi1 (also called Take-mikuma no ushi2) was sent. He, too, yielded compliance to his father and never made any report.

Taka-mi-musubi no Mikoto therefore again summoned together all the Gods and inquired of them who should be sent. They all said, “Ame-waka-hiko3, son of Ame no Kuni-dama4. He is a brave person. Let him be tried.”

After this advice, Taka-mi-musubi no Mikoto gave Ame-waka hiko a heavenly deer-bow and heavenly feathered arrows, and so dispatched him. This God also was disloyal, and as soon as he arrived took to wife Shita-teru-hime5, the daughter of Utsushi-kuni-dama6 (also called Taka-hime or Waka-kuni dama). Accordingly he remained, and said, “I, too, wish to govern the Central Land of Reed-Plains.” He never reported the result of his mission.

At this time, Taka-mi-musubi no Mikoto, wondering why he was so long in coming and making his report, sent the pheasant Na-naki7 to observe. The pheasant flew down and perched on the top of a many-branched cassia-tree which grew before Ame-waka-hiko’s gate.

Now Ama-no Sagu-me8 saw this and told Ame-waka-hiko, saying, “A strange bird has come and is perched on the top of the cassia tree.”

Then Ame-waka-hiko took the heavenly deer-bow and the heavenly feathered arrows which had been given him by Taka-mi-musubi no Mikoto, and shot the pheasant so that it died.

When the arrow passed through the pheasant’s breast, it came before the place where Taka-mi-musubi no Kami was sitting. Then Taka-mi-musubi no Kami seeing this arrow said, “This arrow I formerly gave to Ame-waka-hiko. It is stained with blood,—it may be because he has been fighting with the Earthly Deities.”

After saying this, Taka-mi-musubi no Mikoto took up the arrow and flung it back down to earth. This arrow, when it fell, it hit Ame-waka-hiko on the top of his breast. At this time Ame-waka-hiko was lying down after the feast of first-fruits, and when hit by the arrow died immediately. This was the origin of the general saying, “Fear a returning arrow.”

The sound of the weeping and mourning of Ame-waka-hiko’s wife, Shita-teru-hime, reached Heaven. At this time, Ame no Kuni-dama, hearing the voice of her crying, straightway knew that her husband, Ame-waka-hiko, was dead, and sent down a swift wind to bring the body up to Heaven. Immediately a mortuary house was made in which the body was temporarily deposited. The 1 Oho-se-ihi no Mikuma no ushi: “great husband boiled rice of Mikuna of master.” 2 Take-mikuma no ushi: “brave Mikuna of master.” 3 Ame-waka-hiko: “Heaven prince young.” 4 Ame no Kuni-dama: “Heaven of country jewel.” 5 Shita-teru-hime: “lower shine princess.” 6 Utsushi-kuni-dama: “real country jewel.” 7 Na-naki: “name crying.” 8 Ama-no Sagu-me: “heavenly spying woman.” (Aston, 65)

river-geese were made the head-hanging bearers9 and broom-bearers10.

One version is: “The barn-door fowls were made head hanging bearers, and the river-geese were made broom bearers.”

The sparrows were made pounding-women11. One version is: “The river-geese were made head-

hanging bearers and also broom-bearers, the kingfisher was made the representative of the deceased, the sparrows were made the pounding-women, and the wrens the mourners12. Altogether the assembled birds were entrusted with the matter.”

For eight days and eight nights they wept and sang dirges.13

Before this, when Ame-waka-hiko was in the Central Land of Reed-Plains, he was on terms of friendship with Aji-suki-taka hiko-ne no Kami14. Therefore Aji-suki-taka-hiko-ne no Kami ascended to Heaven and offered condolences for his death.

Now this God was exactly like in appearance to Ame-waka hiko when he was alive, and therefore Ame-waka-hiko’s parents, relations, wife, and children all said, “Our Lord is still alive!” and clung to his garments and to his girdle, partly rejoiced and partly distracted.

Then Aji-suki-taka-hiko-ne no Kami became flushed with anger and said, “The way of friends is such that it is right that mutual condolence should be made. Therefore I have not been daunted by the pollution, but have come from afar to make mourning. Why then should I be mistaken for a dead person?”

So he drew his sword, Oho-ha kari15, which he had in his girdle, and cut down the mortuary house, which fell to earth and became a mountain. It is now in the province of Mino, by the upper waters of the River Ayumi. This is the mountain of Moyama (“mourning mountain”). This is why people take care not to mistake a living for a dead person.

After this, Taka-mi-musubi no Mikoto again assembled all the Gods that they might select some one to send to the Central Land of Reed-Plains. They all said, “It will be well to send Futsu-nushi no Kami16, son of Iha-

9 This refers to Shinto funeral ritual. The “head-hanging bearers” are uncertain in their function; scholars believe that they bore food on their heads for the deceased. 10 This refers to Shinto funeral ritual. The “broom bearers” swept the road of dust and other corruption in front of the funeral procession. 11 This refers to Shinto funeral ritual. The “pounding women” prepared rice for the members of the procession and possibly for the dead. 12 This refers to Shinto funeral ritual. The “mourners” were members of the procession, probably paid, that wept and cried and mourned for the deceased. 13 The word “eight” (yata) is frequently used in Japanese prose and poetry to mean “many.”. 14 Aji-suki-taka hiko-ne no Kami: it is uncertain what this name means. 15 Oho-ha kari: “great leaf mower.” 16 Futsu-nushi no Kami,: “breaking master deity.”

tsutsu no wo and Iha-tsutsu no me1, the children of Iha-saku-ne-saku no Kami2.”

Now there were certain Gods dwelling in the Rock-cave of Heaven, that is, Mika no Haya-hi no Kami3, son of Idzu no wo bashiri no Kami4, Hi no Haya-hi no Kami5, son of Mika no Haya-hi no Kami, and Take-mika-dzuchi no Kami6, son of Hi no Haya-hi no Kami. The latter God came forward and said, “Is Futsu-nushi no Kami alone to be considered a hero? And am I not a hero?”

His words were animated by a spirit of indignation. He was therefore allied with Futsu-nushi no Kami and made to subdue the Central Land of Reed-Plains. The two Gods immediately descended and arrived at the Little Shore of Itasa, in the Land of Izumo7. Then they drew their ten-span swords, and stuck them upside down in the earth, and sitting on their points questioned Oho-na-mochi no Kami, saying, “Taka-mi musubi no Mikoto wishes to send down his August Grandchild to preside over this country as its Lord. He has therefore sent us two Gods to clear out and pacify it. What is your intention? Will you stand aside or not?”

Then Oho-na-mochi no Kami answered and said, “I must ask my son before I reply to you.”

At this time his son Koto-shiro-nushi no Kami was absent on an excursion to Cape Miho in the Land of Izumo, where he was amusing himself by angling for fish.

Some say: “He was amusing himself by catching birds.”

He therefore took the many-handed boat of Kumano, and placing on board of it his messenger, Inase-hagi8, he disspatched him, and announced to Koto-shiro-nushi no Kami the declaration of Taka-mi-musubi no liami. He also inquired what language he should use in answer.

Now Koto-shiro nushi no Kami spoke to the messenger, and said, “The Heavenly Deity has now addressed us this inquiry. My father should respectfully withdraw—I will make no opposition.”

So he made in the sea an eight-fold fence of green branches, and stepping on the bow of the boat, went off. The messenger returned and reported the result of his mission.

Then Oho-na mochi no Kami said to the two Gods, in accordance with the words of his son, “My son, on whom I rely, has already departed. I, too, will depart. If I were to make resistance all the Gods of this Land would certainly resist also. But as I now respectfully withdraw, who else will be so bold as to refuse submission?”

1 Iha-tsutsu no wo: “rock elder male.” Iha-tsutsu no me: “rock elder female.” 2 Iha-saku-ne-saku no Kami: “rock split root split deity.” 3 Mika no Haya-hi no Kami: “terrible swift sun deity.” 4 Idzu no wo bashiri no Kami: “fear of male run deity.” 5 Hi no Haya-hi no Kami: “fire swift sun deity.” 6 Take-mika-dzuchi no Kami: “brave thunder deity.” 7 Izumo, meaning “sacred quarter,” is on the west coast of Honshu. 8 Inase-hagi: “yes or no?” An appropriate name for a messenger.

So he took the broad spear which he had used as a staff when he was pacifying the land and gave it to the two Gods, saying, “By means of this spear I was at last successful. If the Heavenly Grandchild will use this spear to rule the land, he will undoubtedly subdue it to tranquillity. I am now about to withdraw to the concealment of the short-of-a hundred eighty road-windings.”

Having said these words, he at length became concealed. After this, the two Gods put to death all the rebellious spirits and Deities.

One version says, “The two Gods at length put to death the malignant Deities and the tribes of herbs, trees and rocks. When all had been subdued, the only one who refused submission was the Star-God Kagase-wo9. Therefore they sent the Weaver-God Take-ha-dzuchi no Mikoto also, upon which he rendered submission. The two Gods therefore ascended to Heaven.”

Ultimately they reported the result of their mission. Then Taka-mi-musubi no Mikoto took the coverlet

which was on his true couch and, casting it over his August Grandchild, Amatsu-hiko-hiko-ho-ninigi no Mikoto, made him to descend. So the August Grandchild left his Heavenly Rock-seat, and with a sacred path-cleaving, drove his way through the eight-fold clouds of Heaven, and descended on the Peak of Takachiho of So in Hiuga.

After this the manner of the progress of the August Grandchild was as follows: From the Floating Bridge of Heaven on the twin summits of Kushibi, he took his stand on a level part of the floating sand-bank. Then he traversed the desert land of Sojishi from the Hill of Hitawo in his search for a country, until he came to Cape Kasasa, in Ata-no-nagaya. A certain man of that land appeared and gave his name as Koto-katsu-kuni-katsu Nagasa10. The August Grandchild inquired of him, saying, “Is there a country here or not?”

He answered, and said, “There is a country here. I pray you, roam through it at your pleasure.”

The August Grandchild therefore went there and settled down.

Now there was a fair maid in that land whose name was Ka-ashi-tsu-hime11. The August Grandchild inquired of this beautiful girl, saying, “Whose daughter are you?”

She answered and said, “Your servant is the child of a Heavenly Deity by his marriage with Oho-yama-tsu-mi Kami.”

The August Grandchild accordingly favored her, whereupon in one night she became pregnant. But the August Grandchild was slow to believe this, and said, “Heavenly Deity though I am, how could I cause any one to become pregnant in the space of one night ? That which you have in your womb is certainly not my child.” 9 Kagase-wo: “shining male” Kagase-wo is the only star god mentioned in Japanese mythology; the context here, however, associates him with the evil deities. 10 Koto-katsu-kuni-katsu Nagasa: “thing excel country excel long narrow. 11 Ka-ashi-tsu-hime: “deer reed of princess.”

Therefore Ka-ashi-tsu-hime was angry. She prepared a doorless muro1, and entering, began to live in it. Then she made a solemn declaration, saying, “If that which is in my womb is not the offspring of the Heavenly Grandchild, it will certainly be destroyed by fire, but if it is really the offspring of the Heavenly Grandchild, fire cannot harm it.”

So she set fire to the muro. The child which was born from the extremity of the smoke which first arose was called Ho no Susori no Mikoto; next the child which was born when she drew back and remained away from the heat was called Hiko-ho-ho demi no Mikoto; the child which was next born was called Ho no akari no Mikoto2. In all, there were three children.

A long time after, Ama-tsu-hiko hiko-ho-no-ninigi no Mikoto died, and was buried in the Misasagi3 of Hiuga no ye in Tsukushi.

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-gift4. In the beginning the two brothers, the elder and the younger, conversed together, saying, “Let us for a trial exchange our gifts.”

They eventually exchanged them, but neither of them gained anything by doing so. The elder brother regretted 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 then 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, took his cross-sword and forged from it new fish hooks, which he heaped up in a winnowing tray and offered to his brother. But his elder brother was very angry and said, “These are not my old fish-hook! Even though they are many, I will not take them!”

And he continued repeatedly and passionately to demand his old hook. Therefore, Hiko-hoho-demi no Mikoto’s grief was exceedingly profound and he went and moaned by the shore of the sea. There he met Shiho-tsutsu no Oji5. The old man inquired of him saying, “Why do you 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 you.”

So he made a basket without interstices, and placing Hoho-demi no Mikoto in it, sank it in the sea. Right away,

1 A muro is a pit dwelling. In order for it not to have doors, she must have sealed the dwelling from the inside. 2 Ho no Susori no Mikoto: uncertain meaning. Hiko-ho-ho demi no Mikoto: “flying go out from flames of augustness.” Ho no akari no Mikoto: “firelight of augustness.” 3 A misasagi is a mound tomb or tumulus. 4 These are the sons of Ama-tsu-hiko-hiko-Mikoto whose births are narrated in the previous narrative. The “sea gift” is a talent for fishing and the “mountain gift” is a talent for hunting. 5 Shiho-tsutsu no Oji: “salt sea elder grandfather.” He appears in the history of Emperor Jimmu in a vision.

he found himself at a pleasant strand where he abandoned the basket and, proceeding on his way, suddenly arrived at the palace of the Sea-God.

This palace was provided with battlements and turrets, and had stately towers. Before the gate there was a well, and over the well there grew a many-branched cassia-tree, with wide-spreading boughs and leaves.

Now Hiko-hoho-demi no Mikoto went up to the foot of this tree and loitered about. After some time a beautiful woman appeared, and, pushing open the door, came forth. She at length took a jewel-vessel and approached. She was about to draw water when, raising her eyes, she saw him, and was alarmed. Returning within, she spoke to her father and mother, saying, “There is a rare stranger at the foot of the tree before the gate.”

The God of the Sea thereupon prepared an eight-fold cushion and led him in. When they had taken their seats, he inquired of him why he had come. Then Hiko-hoho-demi no Mikoto explained to him all the circumstances about the lost hook. The Sea-God accordingly assembled the fishes, both great and small, and required of them an answer concerning the lost hook. They all said, “We know not. Only the Red-woman has had a sore mouth for some time past and has not come.”

She was therefore peremptorily summoned to appear, and on her mouth being examined the lost hook was actually found.

After this, Hiko-hoho-demi no Mikoto took to wife the Sea God’s daughter, Toyo-tama-hime6, and dwelt in the sea-palace. For three years he enjoyed peace and pleasure, but still had a longing for his own country, and therefore sighed deeply from time to time. Toyo-tama-hime heard this and told her father, saying, “The Heavenly Grandchild often sighs as if in grief. It may be that it is the sorrow of longing for his country.”

The God of the Sea thereupon drew to him Hiko-hoho-demi no Mikoto, and addressing him in an easy, familiar way, said, “If the Heavenly Grandchild desires to return to his country, I will send him back.”

So he gave him the fish-hook which he had found, and in doing so instructed him, saying, “When you give this fish-hook to your elder brother, before giving to him call to it secretly, and say, ‘A poor hook.’”

He further presented to him the jewel of the flowing tide and the jewel of the ebbing tide, and instructed him, saying, “If you dip the tide-flowing jewel, the tide will suddenly flow, and with this you will drown your elder brother. But in case your elder brother should repent and beg forgiveness, if, on the contrary, you dip the tide-ebbing jewel, the tide will spontaneously ebb, and with this you will save him. If you harass him in this way, your elder brother will of his own accord render submission.”

When the Heavenly Grandchild was about to set out on his return journey, Toyo-tama-hime addressed him, saying, “Your servant is already pregnant, and the time of her delivery is not far off. On a day when the winds and waves are raging, I will surely come forth to the sea-

6 Toyo-tama-hime: “rich jewel princess.”

shore, and I pray that you will make for me a birthing house, and wait for me there.”

When Hiko-hoho-demi no Mikoto returned to his palace, he complied implicitly with the instructions of the Sea-God, and the elder brother, Ho-no-susori no Mikoto, finding himself in the utmost straits, of his own accord admitted his offense, and said, “Henceforward I will be your subject to perform mimic dances for you. I beseech you mercifully to spare my life.”

Thereupon he at length gave in to his petition and spared him. This Ho-no-susori no Mikoto was the first ancestor of the Kimi of Wobashi in Ata.

After this Toyo-tama-hime fulfilled her promise, and, bringing with her her younger sister, Tama-yori-hime, bravely confronted the winds and waves, and came to the sea-shore. When the time of her delivery was at hand, she besought Hiko-hoho-demi no Mikoto, saying, “When your servant is in labor, I pray do not look upon her.”

However, the Heavenly Grandchild could not restrain himself, but went secretly and peeped in. Now Toyo-tama-hime was just in childbirth, and had changed into a dragon. She was greatly ashamed, and said, “Have you not disgraced me, I would have made the sea and land communicate with each other, and for ever prevented them from being sundered. But now that you have disgraced me, how shall friendly feelings be knit together?”

So she wrapped the infant in rushes, and abandoned it on the sea-shore. Then she barred the sea-path and passed away. Accordingly the child was called Hiko-nagisa-take-u gaya-fuki-ahezu no Mikoto1.

A long time after, Hiko-hoho-demi no Mikoto died, and was buried in the Misasagi on the summit of Mount Takaya in Hiuga.

1 Hiko-nagisa-take-u gaya-fuki-ahezu no Mikoto: “prince beach brave cormorant rush thatch unfinished of augustness.”