I, O no Yasumaro, do say:
When the primeval matter had congealed but breath and form had not yet appeared, there were no names and no action. Who can know its form?
However, when heaven and earth were first divided, the three deities became the first of all creation. The male and female here began, and the two spirits were the ancestors of all creation.
Whereupon after the going in and coming out from the seen and unseen worlds, the sun and moon were revealed in the washing of the eyes.
After the floating and sinking in the sea-waters, the deities were revealed in the washing of the body.
Thus, though the primeval beginnings be distant and dim, yet by the ancient teachings do we know the time when the lands were conceived and the islands born; though the origins be vague and indistinct, yet by relying upon the sages of antiquity do we perceive the age when the deities were born and men were made to stand.
Truly, after the hanging up of the mirror and the spitting out of the jewels, the hundred kings followed in succession; after the chewing of the sword and the slaughtering of the serpent, the myriad deities flourished.
Conferring by the Yasu river, they pacified the kingdom; disputing by the beach, they purified the land.
At this, Hono-Ninigi no Mikoto first descended to Taka-chiho peak, and the emperor Kamu-Yamato passed through Akitsushima.
The ghostly bear came forth from the river, and the heavenly sword was obtained from Takakura. Men with tails blocked the road, and a large crow led the way to Yoshino.
Dancing in rows, they swept aside the bandits; hearing the song, they vanquished the foe.
Then, warned by a dream, he reverenced the gods, and therefore was lauded as the wise emperor.
He looked at the smoke and treated the people with benevolence, and to this day is reputed a saintly ruler.
The borders were determined and the lands were developed during the reign at Chikatsu-Omi, and the titles were corrected and the clan-names selected during the rule at Tōtsu-Asuka.
Although each reign differed in the degree of swiftness or slowness, and each was not the same in refinement and simplicity; yet there was not one who did not by meditating upon antiquity straighten manners which had collapsed, and who did not by comparing the present with antiquity strengthen morals and teachings verging on extinction.
Coming now to the reign of the emperor who ruled Oya-shima in the great palace of Kiyomihara in Asuka:
Already as latent dragon he embodied the royal qualities, and the repeated thunder-peals responded to the times.
Hearing the song in a dream, he thought to inherit the Throne; arriving at the water by night, he knew that he was to receive the Dignity.
But the time of Heaven had not yet come, and cicada-like he shed his wrappings in the southern mountains.
As popular support grew for his cause, he walked tiger-like in the eastern lands.
The imperial chariot proceeded with quick willingness, crossing over the mountains and rivers. The six regiments shook like thunder, and the three armies moved like lightning.
The spears and javelins revealed their might, and the fierce warriors rose up like smoke.
The crimson banners gleamed upon the weapons, and the treacherous band collapsed like tiles. Before a fortnight had elapsed, the foul vapors had been purified.
Thus they released the cattle and rested the steeds, and returned peacefully to the capital.
Furling the banners and putting away the halberds, they remained singing and dancing in the city.
As the star rested in the region of the Rooster, in the second month, in the great palace of Kiyomihara he ascended and assumed the Heavenly Dignity.
In the Way he excelled the Yellow Emperor; in Virtue he surpassed the king of Chou.
Grasping the regalia, he ruled the six directions; gaining the Heavenly Lineage, he embraced the eight corners.
Adhering to the Two Essences, he put the five elements in right order.
He set forth profound principles to implant good practices, and he proposed noble manners to issue throughout the land.
Not only this, his wisdom was vast as the sea, searching out antiquity; his mind was bright as a mirror, clearly beholding former ages.
Whereupon, the Emperor said: "I hear that the Teiki and Honji handed down by the various houses have come to differ from the truth and that many falsehoods have been added to them.
"If these errors are not remedied at this time, their meaning will be lost before many years have passed.
"This is the framework of the state, the great foundation of the imperial influence.
"Therefore, recording the Teiki and examining the Kuji, discarding the mistaken and establishing the true, I desire to hand them on to later generations."
At that time there was a court attendant whose surname was Hieda and his given name Are. He was twenty-eight years old.
He possessed such great native intelligence that he could repeat orally whatever met his eye, and whatever struck his ears was indelibly impressed in his heart.
Then an imperial command was given to Are to learn the Sumeramikoto no hitotsugi and the Saki no yo no furugoto.
However, the times went on and the reign changed before this project was accomplished.
Prostrate, I consider how Her Imperial Majesty, gaining the One, illumines the Universe; being in communion with the Three, nurtures the populace.
Ruling in the Purple Pavilion, her virtue extends to the limit of the horses' hoof-prints; dwelling in the Concealed Palace, her influence illumines the furthest extent of the prows of the boats.
The sun rises with doubled radiance; the clouds are scattered and there are no mists.
Auspicious signs - connected stalks and double rice-ears - are ceaselessly recorded by the scribes; tribute from across countless border beacon-fires and through numberless translations does not leave the treasury empty for a single month.
It must be said that her fame is greater than that of Emperor Yü, and her virtue surpasses that of Emperor T'ang. Hereupon, appalled at the mistakes in the Kuji, she determined to correct the corruptions in the Senki.
On the eighteenth day of the ninth month of the fourth year of Wadō, an imperial command was given to me, Yasumaro, to record and present the Kuji learned by imperial command by Hieda no Are.
Reverently, in accordance with the imperial will, I chose and took them up in great detail.
However, during the times of antiquity, both words and meanings were unsophisticated, and it was difficult to reduce the sentences and phrases to writing.
If expressed completely in ideographic writing, the words will not correspond exactly with the meaning, and if written entirely phonetically, the account will be much longer.
For this reason, at times ideographic and phonetic writing have been used in combination in the same phrase, and at times the whole matter has been recorded ideographically.
Thus, when the purport is difficult to gather, a note has been added to make it clear; but when the meaning is easy to understand, no note is given.
Again, in the case of surnames such as Kusaka, which is written FIT, and given names such as Tarashi, which is written ~, the traditional way of writing has been followed without change.
In general, the account begins with the beginning of heaven and earth and ends with the reign of Oharida.
Thus everything from Ame no Minakanushi no Kami through Hikonagisa Takeugaya Fukiaezu no Mikoto is included in the first volume.
Everything from Emperor Kamu Yamato Iwarebiko through the reign of Homuda is included in the second volume.
Everything from Emperor Osazaki through the reign at the Great Palace of Oharida is included in the third volume.
These three volumes are recorded together and are reverently presented.
Thus do I, Yasumaro, full of awe, full of fear, reverently bow my head again and again. The twenty-eighth day of the first month of the fifth year of Wadō.
The Asomi Ō no Yasumaro, upper fifth rank and fifth order of merit.
At the time of the beginning of heaven and earth, there came into existence in Takamagahara a deity named Amenominakanushi no Kami; next, Takamimusubi no Kami; next, Kamimusubi no Kami.
These three deities all came into existence as single deities, and their forms were not visible.
Next, when the land was young, resembling floating oil and drift-like a jellyfish, there sprouted forth something like reed-shoots. From these came into existence the deity Umashiashikabihikoji no Kami; next, Ame no Tokotachi no Kami. These two deities also came into existence as single deities, and their forms were not visible.
The five deities in the above section are the Separate Heavenly Deities.
Next there came into existence the deity Kunitokotachi no Kami; next, Toyokumo no Kami. These two deities also came into existence as single deities, and their forms were not visible.
Next there came into existence the deity named Uhijini no Kami; next, his spouse Suhijini no Kami. Next, Tsunoguhi no Kami; next, his spouse Ikuguhi no Kami. Next, Otonoji no Kami; next, his spouse Otonobe no Kami. Next, Omodaru no Kami; next, his spouse Ayakashikone no Kami. Next, Izanagi no Kami; next, his spouse Izanami no Kami.
The deities in the above section, from Kunitokotachi no Kami through Izanami no Kami, are called collectively the Seven Generations of the Age of the Gods.
The first two single deities are each called one generation. The next pairs of ten deities are arranged in couples, each couple being called one generation.
At this time the heavenly deities, all with one command, said to the two deities Izanagi no Mikoto and Izanami no Mikoto: “Complete and solidify this drifting land!”
Giving them the Heavenly Jeweled Spear, they entrusted the mission to them.
Thereupon, the two deities stood on the Heavenly Floating Bridge and, lowering the jeweled spear, stirred with it. They stirred the brine with a churning-churning sound; and when they lifted it up again, the brine dripping down from the tip of the spear piled up and became an island. This was the island Onogoro.
Descending from the heavens to this island, they erected a heavenly pillar and a spacious palace.
At this time Izanagi no Mikoto asked his spouse Izanami no Mikoto, saying: "How is your body formed?"
She replied, saying: "My body, formed though it be formed, has one place which is formed insufficiently."
Then Izanagi no Mikoto said: "My body, formed though it be formed, has one place which is formed to excess. Therefore, I would like to take that place in my body which is formed to excess and insert it into that place in your body which is formed insufficiently, and give birth to the land. How would this be?"
Izanami no Mikoto replied, saying: "That will be good."
Then Izanagi no Mikoto said: "Then let us, you and me, walk in a circle around this heavenly pillar and meet and have conjugal intercourse."
After thus agreeing, he then said: "You walk around from the right, and I will walk around from the left and meet you."
After having agreed to this, they circled around; then Izanami no Mikoto said first: "Ana-ni-yashi, how good a lad!"
Afterwards, Izanagi no Mikoto said: "Ana-ni-yashi, how good a maiden!"
After each had finished speaking, he said to his spouse: "It is not proper that the woman speak first."
Nevertheless, they commenced procreation and gave birth to a leech-child. They placed this child into a boat made of reeds and floated it away.
Next, they gave birth to the island of Aha. This also is not reckoned as one of their children.
Then the two deities consulted together and said: "The child which we have just borne is not good. It is best to report before the heavenly deities."
Then they ascended together and sought the will of the heavenly deities. The heavenly deities thereupon performed a grand divination and said:
"Because the woman spoke first, it was not good. Descend once more and say it again."
Then they descended again and walked once more in a circle around the heavenly pillar as before. Then Izanagi no Mikoto said first: "Ana-ni-yashi, how good a maiden!"
Afterwards, his spouse Izanami no Mikoto said: "Ana-ni-yashi, how good a lad!"
After they had finished saying this, they were united and bore as a child Awaji no Ho no Sawake no Shima.
Next they bore the double island of Iyo. This island has one body and four countenances, each with a separate name:
Thus, the land of Iyo is named Ehime; the land of Sanuki is named Iyorihiko; the land of Awa is named Ogetsuhime; and the land of Tosa is named Takeyoriwake.
Next they bore the triple island of Oki, also named Ame no Oshikorowake.
Next they bore the island of Tsukushi. This island also has one body and four countenances, each with a separate name:
Thus, the land of Tsukushi is named Shirahiwake; Toyokuni is named Toyohiwake; Hi is named Takehimukaitoyokujihine wake; and the land of Kumaso is named Takehiwake.
Next they bore the island of Iki, also named Ame Hitotsubashira. Next they bore Tsushima, also named Ame no Sadenyorihime.
Next they bore the island of Sado.
Next they bore Oyamato Toyoakitsushima, also named Amatsumisoratoyoakitunewake. Thus, because the eight islands were born first, they are called O-yashima no Kuni.
After this, when they returned, they bore Kibi no Kojima, also named Takehikatawake. Next they bore Azukishima, also named O-no-de-hime.
Next they bore Oshima, also named Otamaruwake. Next they bore Himejima, also named Ame Hitotsune.
Next they bore Chika no Shima, also named Ame no Oshio. From Kibi no Kojima through Futaya are altogether six islands.
After they had finished bearing the land, they went on to bear deities.
The name of the deity they bore was O-kotooshio no Kami; next they bore Iwatsutsibiko no Kami; next they bore Iwatsutsuhime no Kami; next they bore Otonohiwake no Kami; next they bore Ame no Fukio no Kami; next they bore Oyabiko no Kami; next they bore Kazemotsuwake no Oshio no Kami; next they bore the sea-deity, whose name is O-watatsumi no Kami; next they bore the deity of the sea-straits, whose name is Hayakitsuhiko no Kami; next, his spouse Hayakitsuhime no Kami.
From O-kotooshio no Kami through Hayakitsuhime no Kami are altogether ten deities.
These two deities Hayakitsuhiko and Hayakitsuhime rule, respectively, the rivers and the seas.
They bore the deity Awanagi no Kami; next, Awanami no Kami; next, Tsuranagi no Kami; next, Tsuranami no Kami; next, Ame no Mikumari no Kami; next, Kuni no Mikumari no Kami; next, Ame no Kuhizamochi no Kami; next, Kuni no Kuhizamochi no Kami.
From Awanagi no Kami through Kuni no Kuhizamochi no Kami are altogether eight deities. Next they bore the wind-deity, whose name is Shinatsuhiko no Kami.
Next they bore the tree-deity, whose name is Kukunochi no Kami.
Next they bore the mountain-deity, whose name is Oyamatsumi no Kami.
Next they bore the deity of the plains, whose name is Kayanohime no Kami, also named Noduchi no Kami.
From Shinatsuhiko no Kami through Noduchi no Kami are altogether four deities.
These two deities Oyamatsumi no Kami and Noduchi no Kami rule, respectively, the mountains and plains.
They bore the deity Ame no Saduchi no Kami; next, Kuni no Saduchi no Kami; next, Ame no Sagiri no Kami; next, Kuni no Sagiri no Kami; next, Ame no Kurado no Kami; next, Kuni no Kurado no Kami; next, O-tomato-hiko no Kami; next, O-tomato-hime no Kami.
From Ame no Saduchi no Kami through O-tomato-hime no Kami are altogether eight deities. Next they bore the deity Torinohiwakusufune no Kami, also named Ame no Torifune no Kami. Next they bore O-getsuhime no Kami.
Next they bore Hinoyagihayahiko no Kami, also named Hinokagabiko no Kami, and also named Hinokagutsuchi no Kami.
Because she bore this child, her genitals were burned, and she lay down sick.
In her vomit there came into existence the deity Kanayamabiko no Kami; next, Kanayamabime no Kami.
Next, in her feces there came into existence the deity Haniyasu hiko no Kami; next, Haniyasu hime no Kami.
Next, in her urine there came into existence the deity Mitsuhanome no Kami; next, Wakumsubi no Kami. The child of this deity is Toyoukehime no Kami.
Thus at last, Izanami no Kami, because she had borne the fire-deity, divinely passed away. From Ame no Torifune through Toyoukehime no Kami are altogether eight deities.
All of the islands borne by the two deities Izanagi and Izanami were fourteen; the deities thirty-five.
These were born before Izanami no Kami divinely passed away. However, the island Onogoro was not born. Also the leech-child and the island of Aha are not reckoned as their children.
At this time Izanagi no Mikoto said: "Alas, I have given my beloved spouse in exchange for a mere child!"
Then he crawled around her head and around her feet, weeping.
At this time in his tears there came into existence the deity who dwells at the foot of the trees in the foothills of Mount Kagu, named Nakisawame no Kami.
Then he buried the departed Izanami no Kami on Mount Hiba, the border between the land of Izumo and the land of Hahaki.
Then Izanagi no Mikoto unsheathed the sword ten hands long which he was wearing at his side and cut off the head of his child Kagutsuchi no Kami.
Hereupon the blood adhering to the tip of the sword gushed forth onto the massed rocks; the deity who came into existence therefrom was Iwasaku no Kami; next, Nesaku no Kami; next, Iwatsutsuo no Kami. (Three deities)
Next, the blood adhering to the sword-guard of the sword also gushed forth onto the massed rocks; the deity who came into existence therefrom was Mikahayahi no Kami; next, Hi no Hayahi no Kami; next, Takemikazuchi no O no Kami, also named Takafutsu no Kami, and also named Toyofutsu no Kami. (Three deities)
Next, the blood collected at the hilt of the sword dripped through his fingers; the deity who came into existence therefrom was Kuraokami no Kami; next, Kuramitsuha no Kami.
The deities in the above section, altogether eight in number from Iwasaku no Kami through Kuramitsuha no Kami, are deities born by the sword.
The deity who came into existence in the head of the slain Kagutsuchi no Kami was named Masakayama no Kami.
Next, the deity who came into existence in his chest was named Odo-yamatsumi no Kami. Next, the deity who came into existence in his belly was named Okuyama-tsumi no Kami. Next, the deity who came into existence in his genitals was named Kurayama-tsumi no Kami. Next, the deity who came into existence in his left hand was named Shigiyama-tsumi no Kami.
Next, the deity who came into existence in his right hand was named Hayama-tsumi no Kami. Next, the deity who came into existence in his left foot was named Harayama-tsumi no Kami. Next, the deity who came into existence in his right foot was named Toyamatsumi no Kami. From Masakayama no Kami through Toyamatsumi no Kami are altogether eight deities.
The name of the sword with which he killed him was Ame no Ohabari; another name is Itsu no Ohabari.
At this time, Izanagi no Mikoto, wishing to meet again his spouse Izanami no Mikoto, went after her to the land of Yomi.
When she came forth out of the door of the hall to greet him, Izanagi no Mikoto said: "O, my beloved spouse, the lands which you and I were making have not yet been completed; you must come back!"
Then Izanami no Mikoto replied, saying: "How I regret that you did not come sooner. I have eaten at the hearth of Yomi. But, O my beloved husband, how awesome it is that you have entered here! Therefore I will go and discuss for a while with the gods of Yomi my desire to return. Pray do not look upon me!"
Thus saying, she went back into the hall, but her absence was so long that Izanagi no Mikoto could no longer wait.
Thereupon he broke off one of the large end-teeth of the comb he was wearing in his left hair- bunch, lit a fire, and entered in to see.
At this time, maggots were squirming and roaring. In her head was Ō-ikazuchi no Kami;
In her breast was Hino-ikazuchi no Kami; In her belly was Kuro-ikazuchi no Kami; In her genitals was Saku-ikazuchi no Kami;
In her left hand was Waka-ikazuchi no Kami; In her right hand was Tsuchi-ikazuchi no Kami; In her left foot was Narukami;
In her right foot was Fusu-ikazuchi no Kami. Altogether there were eight thunder-deities.
At this time his spouse Izanami no Mikoto said: "He has shamed me!" Thereupon she dispatched the hags of Yomi to pursue him.
Then Izanagi no Mikoto undid the black vine securing his hair and flung it down; immediately it bore grapes. While the hags were picking and eating, he fled.
When again they pursued him, he next pulled out the comb he was wearing in his right hair-bunch and flung it down; immediately bamboo shoots sprouted forth. While the hags were pulling up and eating, he fled.
Later, she sent the eight thunder-deities and a horde of warriors of Yomi to pursue him.
Then he unsheathed the sword ten hands long which he was wearing at his side and fled while waving it behind him.
The pursuit continued, and when he had arrived at the foot of Yomotsu Hirasaka, he took three peaches which were there and, waiting for them, attacked. They all turned and fled.
Then Izanagi no Mikoto said to the peaches: "Just as you have saved me, when, in the Central Land of the Reed Plains, any of the race of mortal men fall into painful straits and suffer in anguish, then do you save them also."
He bestowed on them the name Okamuzumi no Mikoto.
Finally, his spouse Izanami no Mikoto herself came in pursuit of him. Then he pulled a tremendous boulder and closed Yomotsu Hirasaka with it.
They stood facing each other, one on each side of the boulder, and broke their troth.
At this time Izanami no Mikoto said: "O my beloved husband, if you do thus, I will each day strangle to death one thousand of the populace of your country."
To this Izanagi no Mikoto said: "O my beloved spouse, if you do thus, I will each day build one thousand five hundred parturition huts."
This is the reason why one thousand people inevitably die and one thousand five hundred people are inevitably born every day.
Izanami no Kami is also called Yomotsu-Okami. Also, because she joined in the pursuit, she is called Chishiki no Okami.
The boulder which closed Yomotsu Hirasaka is called Chigaeshi no Okami; it is also called Sayarimasu Yomido no Okami.
The so-called Yomotsu Hirasaka is now called the pass Ihuyasaka in the land of Izumo.
Hereupon, Izanagi no O-kami said: "I have been to a most unpleasant land, a horrible, unclean land. Therefore I shall purify myself."
Arriving at Ahakihara by the river-mouth of Tachibana in Himuka in Tsukushi, he purified and exorcised himself.
When he flung down his stick, there came into existence a deity named Tsukitatsu funato no Kami.
Next, when he flung down his sash, there came into existence a deity named Michi no Nagachiha no Kami.
Next, when he flung down his bag, there came into existence a deity named Tokihakashi no Kami.
Next, when he flung down his cloak, there came into existence a deity named Wazurai no Ushi no Kami.
Next, when he flung down his trousers, there came into existence a deity named Chimata no Kami.
Next, when he flung down his headgear, there came into existence a deity named Akiguhi no Ushi no Kami.
Next, when he flung down the arm-bands of his left arm, there came into existence a deity named Okizakaru no Kami; next, Okitsu-nagisabiko no Kami; next Okitsukahibera no Kami.
Next, when he flung down the arm-bands of his right arm, there came into existence a deity named Hezakaru no Kami; next, Hetsu-nagisabiko no Kami; next, Hetsukahibera no Kami.
The twelve deities in the above section, from Funado no Kami through Hetsukahibera no Kami, all were born from his taking off the articles worn on his body.
Then he said: "The current of the upper stream is a current too swift; the current of the lower stream is a current too weak."
Then, when he went down and dived into the middle stream and bathed, there came into existence a deity named Yasomagatsuhi no Kami; next, Omagatsuyuhi no Kami.
These two deities came into existence from the pollution which he took on when he went to that unclean land.
Next, in order to rectify these evils, there came into existence the deity Kamunaobi no Kami; next, Onaobi no Kami; next, Idunome no Kami. (Altogether three deities)
Next, when he bathed at the bottom of the water, there came into existence the deity named Sokotsu-watatsumi no Kami; next, Sokotsutsunoo no Mikoto.
When he bathed in the middle of the water, there came into existence the deity named Nakatsu- watatsumi no Kami; next, Nakatsutsunoo no Mikoto.
When he bathed on the surface of the water, there came into existence the deity named Uwatsu- watatsumi no Mikoto; next, Uwatsutsunoo no Mikoto.
These three Watatsumi deities are the deities worshipped by the Muraji of the Adumi as their ancestral deities. The Muraji of the Adumi are the descendants of Utsushihiganasaku no Mikoto, the child of these Watatsumi deities.
The three deities Sokotsutsunoo no Mikoto, Nakatsutsunoo no Mikoto, and Uwatsutsunoo no Mikoto are the three great deities of Sumiyoshi.
Then when he washed his left eye, there came into existence a deity named Amaterasu Omikami.
Next, when he washed his right eye, there came into existence a deity named Tsukuyomi no Mikoto.
Next, when he washed his nose, there came into existence a deity named Takehaya Susanoo no Mikoto.
The fourteen deities in the above section, from Yasomagatsuhi no Kami through Susanoo no Mikoto, are deities born from bathing his body.
At this time, Izanagi no Mikoto, rejoicing greatly, said: "I have borne child after child, and finally in the last bearing I have obtained three noble children."
Then he removed his necklace, shaking the beads on the string so that they jingled, and, giving it to Amaterasu Omikami, he entrusted her with her mission, saying: "You shall rule Takamagahara."
The name of this necklace is Mikuratana no Kami.
Next he said to Tsukuyomi no Mikoto, entrusting him with his mission: "You shall rule the realms of the night."
Next he said to Takehaya Susanoo no Mikoto, entrusting him with his mission: "You shall rule the ocean."
While the other two ruled in obedience to the commands entrusted to them, Takehaya Susanoo no Mikoto did not rule the land entrusted to him. Instead, he wept and howled until his beard eight hands long extended down over his chest.
His weeping was such that it caused the verdant mountains to wither and all the rivers and seas to dry up. At this, the cries of malevolent deities were everywhere abundant like summer flies; and all sorts of calamities arose in all things.
Then Izanagi no O-kami said to Takehaya Susanoo no Mikoto: "Why is it you do not rule the land entrusted to you, but weep and howl?"
Then he replied: "I wish to go to the land of my mother, Ne no Katasukuni. That is why I weep." Then Izanagi no O-kami, greatly enraged, said: "In that case, you may not live in this land!" Thus, he expelled him with a divine expulsion.
This Izanagi no O-kami is enshrined in Taga of Omi.
At this time, Takehaya Susanoo no Mikoto said: "In that case, before I go I will take my leave of Amaterasu Omikami."
When he ascended to the heavens, the mountains and rivers all roared, and the lands all shook.
Then Amaterasu Omikami heard this and was startled, saying: "It is certainly not with any good intentions that my brother is coming up. He must wish to usurp my lands."
Then, undoing her hair, she wrapped it in hair-bunches. In the hair-bunches on the left and right, on the vine securing her hair, as well as on her left and right arms, she wrapped long strings of myriad magatama beads.
On her back she bore a thousand-arrow quiver; on the side of her chest she attached a five-hundred- arrow quiver.
Also she put on an awesome high arm-guard; and, shaking the upper tip of her bow, stamping her legs up to her very thighs into the hard earth, and kicking the earth about as if it were light snow, she shouted with an awesome fury, she shouted stamping her feet.
Thus waiting for him, she asked him: "Why have you come?"
Then Takehaya Susanoo no Mikoto replied: "I have no evil intentions. It is merely that the Great Deity divinely inquired about my weeping and howling. I said that I was weeping because I wished to go to the land of my mother. Then the Great Deity said: 'You may not live in this land,' and expelled me with a divine expulsion. Whereupon I came up intending to take leave upon my departure. I have no other intentions."
Then Amaterasu Omikami said: "If that is so, how am I to know that your intentions are pure and bright?"
Then Takehaya Susanoo no Mikoto replied: "Let us swear oaths and bear children."
Whereupon they each stood on opposite sides of Ame no Yasu no Kawa and swore their oaths.
At this time, Amaterasu Omikami first asked for the sword ten hands long which Takehaya Susanoo no Mikoto wore at his side. Breaking the sword in three pieces, she rinsed them, the jewels making a jingling sound, in Ame no Manai, chewed them to pieces, and spat them out.
In the misty spray there came into existence a deity named Tagorihime no Mikoto, also named Okitsushimahime no Mikoto; next, Ichikishimahime no Mikoto, also named Sayorihime no Mikoto; and next, Takitsuhime no Mikoto. (Three deities)
Takehaya Susanoo no Mikoto, asking for the long string of myriad magatama beads wrapped on the left hair-bunch of Amaterasu Omikami, rinsed them, the jewels making a jingling sound, in Ame no Manai, chewed them to pieces, and spat them out.
In the misty spray there came into existence a deity named Masakatsu Akatsukachi Hayahi Ame no Oshihomimi no Mikoto.
Again, he asked for the beads wrapped on her right hair-bunch, chewed them to pieces, and spat them out.
In the misty spray there came into existence a deity named Ame no Hohi no Mikoto.
Again, he asked for the beads wrapped on the vine securing her hair, chewed them to pieces, and spat them out.
In the misty spray there came into existence a deity named Amatsuhikone no Mikoto.
Again, he asked for the beads wrapped on her left arm, chewed them to pieces, and spat them out. In the misty spray there came into existence a deity named Ikutsihikone no Mikoto.
Again, he asked for the beads wrapped on her right arm, chewed them to pieces, and spat them out. In the misty spray there came into existence a deity named Kumanokusubi no Mikoto.
At this time Amaterasu Omikami said to Takehaya Susanoo no Mikoto: "The latter-born five male children came into existence from my possessions and are therefore naturally my children. The first born three female children came into existence from your possessions, and are therefore your children."
Thus saying, she distinguished them.
The first-born deity, Tagorihime no Mikoto, is enshrined in the Okitsumiya of Munakata. Next, Ichikishimahime no Mikoto is enshrined in the Nakatsumiya of Munakata.
Next, Takitsuhime no Mikoto is enshrined in the Hetsumiya of Munakata.
These three deities are the three great deities worshipped by the Kimi of Munakata.
Among the latter-born five deities, the child of Ame no Hohi no Mikoto, Takehiratori no Mikoto, is the ancestor of the Kuni no Miyatsuko of Izumo, of the Kuni no Miyatsuko of Musashi, of the Kuni no Miyatsuko of Kamitsunakami, of the Kuni no Miyatsuko of Shimotsunakami, of the Kuni no Miyatsuko of Izumi, of the Agata no Atahe of Tsushima, and of the Kuni no Miyatsuko of Tōtsu- ōmi.
Next, Amatsuhikone no Mikoto is the ancestor of the Kuni no Miyatsuko of Oshikawachi, of the Muraji of the Nukatabe no Yuge, of the Kuni no Miyatsuko of Ubaraki, of the Atahe of Tanaka in Yamato, of the Kuni no Miyatsuko of Yamashiro, of the Kuni no Miyatsuko of Umakuda, of the Kuni no Miyatsuko of Kibe in Michi no Shirō, of the Kuni no Miyatsuko of Suō, of the Miyatsuko of Amuchi in Yamato, of the Agata-nushi of Taketsui, of the Inagi of Kamaha, and of the Miyatsuko of the Sakikusabe.
Then Takehaya Susanoo no Mikoto said to Amaterasu Omikami: "It was because my intentions were pure and bright that in the children I begot I obtained graceful maidens. By this it is obvious that I have won."
Thus saying, he raged with victory, breaking down the ridges between the rice paddies of Amaterasu Omikami and covering up the ditches.
Also he defecated and strewed the feces about in the hall where the first fruits were tasted.
Even though he did this, Amaterasu Omikami did not reprove him, but said: "That which appears to be feces must be what my brother has vomited and strewn about while drunk. Also his breaking down the ridges of the paddies and covering up their ditches - my brother must have done this because he thought it was wasteful to use the land thus."
Even though she thus spoke with good intention, his misdeeds did not cease, but became even more flagrant.
When Amaterasu Omikami was inside the sacred weaving hall seeing to the weaving of the divine garments, he opened a hole in the roof of the sacred weaving hall and dropped down into it the heavenly dappled pony which he had skinned with a backwards skinning.
The heavenly weaving maiden, seeing this, was alarmed and struck her genitals against the shuttle and died.
At this time, Amaterasu Omikami, seeing this, was afraid, and opening the heavenly rock-cave door, went in and shut herself inside.
Then Takamagahara was completely dark, and the Central Land of the Reed Plains was entirely dark.
Because of this, constant night reigned, and the cries of the myriad deities were everywhere abundant, like summer flies; and all manner of calamities arose.
Then the eight-hundred myriad deities assembled in a divine assembly in the river-bed of the Ame no Yasu no Kawa.
They caused the child of Takamimusubi no Kami, Omoikane no Kami, to ponder. They gathered together the long-crying birds of Tokoyo and caused them to cry.
They took the heavenly hard rock from the upper stream of the river Ame no Yasu no Kawa; they took iron from the mountain Ame no Kanayama. They sought the smith Amatsumara and commissioned Ishikoridome no Mikoto to make a mirror.
They commissioned Tamanooya no Mikoto to make long strings of myriad magatama beads.
They summoned Ame no Koyane no Mikoto and Futotama no Mikoto to remove the whole shoulder-bone of a male deer of the mountain Ame no Kaguyama, and take heavenly Hahaka wood from the mountain Ame no Kaguyama, and perform a divination.
They uprooted by the very roots the flourishing Masakaki trees of the mountain Ame no Kaguyama; to the upper branches they affixed long strings of myriad magatama beads; in the middle branches they hung a large-dimensioned mirror; in the lower branches they suspended white nikite cloth and blue nikite cloth.
These various objects were held in his hands by Futotama no Mikoto as solemn offerings, and Ame no Koyane no Mikoto intoned a solemn liturgy.
Ame no Tadikarao no Kami stood concealed beside the door, while Ame no Uzume no Mikoto bound up her sleeves with a cord of heavenly hikage vine, tied around her head a head-band of the heavenly masaki vine, bound together bundles of sasa leaves to hold in her hands, and overturning a bucket before the heavenly rock-cave door, stamped resoundingly upon it. Then she became divinely possessed, exposed her breasts, and pushed her skirt-band down to her genitals.
Then Takamagahara shook as the eight-hundred myriad deities laughed at once.
Then Amaterasu Omikami, thinking this strange, opened a crack in the heavenly rock-cave door, and said from within: "Because I have shut myself in, I thought that Takamagahara would be dark, and that the Central Land of the Reed Plains would be completely dark. But why is it that Ame no Uzume sings and dances, and all the eight-hundred myriad deities laugh?"
Then Ame no Uzume said: "We rejoice and dance because there is here a deity superior to you."
While she was saying this, Ame no Koyane no Mikoto and Futotama no Mikoto brought out the mirror and showed it to Amaterasu Omikami.
Then Amaterasu Omikami, thinking this more and more strange, gradually came out of the door and approached it.
Then the hidden Ame no Tadikarao no Kami took her hand and pulled her out. Immediately Futotama no Mikoto extended a shirikume rope behind her, and said: "You may go back no further than this!"
When Amaterasu Omikami came forth, Takamagahara and the Central Land of the Reed Plains of themselves became light.
At this time the eight-hundred myriad deities deliberated together, imposed upon Takehaya Susanoo no Mikoto a fine of a thousand tables of restitutive gifts, and also, cutting off his beard and the nails of his hands and feet, they had him exorcised and expelled him with a divine expulsion.
Then Ogetsuhime took various viands out of her nose, her mouth, and her rectum, prepared them in various ways, and presented them to him.
Thereupon Takehaya Susanoo no Mikoto, who had been watching her actions, thought that she was polluting the food before offering it to him and killed Ogetsuhime no Kami.
In the corpse of the slain deity there grew things: in her head there grew silkworms; in her two eyes there grew rice seeds; in her two ears there grew millet; in her nose there grew red beans; in her genitals there grew wheat; and in her rectum there grew soy beans.
Then Kamimusubimi no Oya no Mikoto had these taken and used as seeds.
He was expelled and descended to the upper reaches of the Hi river in the land of Izumo, to a place called Torikami. At that time a chopstick came floating down the river.
Thinking therefore that there were people upstream, Susanoo no Mikoto set out in search of them.
He found an old man and an old woman, with a maiden between them, crying. He asked them: "Who are you?"
The old man replied: "I am a child of the earthly deity Oyamatsumi no Kami. My name is Ashinazuchi; my wife's name is Tenazuchi. Our daughter's name is Kushinadahime."
He asked further: "Why are you crying?"
He replied: "We originally had eight daughters. But the eight-tailed dragon of Koshi has come every year and eaten them. We are crying because it is now time for him to come for her."
He asked: "What is his appearance?"
He replied: "His eyes are like red ground cherries; his one body has eight heads and eight tails. On his body grow moss and cypress and cryptomeria trees. His length is such that he spans eight valleys and eight mountain peaks. If you look at his belly, you see that blood is oozing out all over it."
Then Takehaya Susanoo no Mikoto said to the old man: "Will you give me your daughter?" He answered: "Awed as I am, I do not know your name."
Then he replied: "I am the brother of Amaterasu Omikami and have just descended from the heavens."
Then Ashinazuchi and Tenazuchi said: "If that is so, we will with fearful reverence present her to you."
Then Takehaya Susanoo no Mikoto transformed the maiden into a hair-comb, which he inserted into his hair-bunch.
He said to Ashinazuchi and Tenazuchi no Kami: "Distill thick wine of eight-fold brewings; build a fence, and make eight doors in the fence. At each door, tie together eight platforms, and on each of these platforms place a wine barrel. Fill each barrel with the thick wine of eight-fold brewings, and wait."
They made the preparations as he had instructed, and as they waited, the eight-tailed dragon came indeed, as he had said.
Putting one head into each of the barrels, he drank the wine; then, becoming drunk, he lay down and slept.
Then Takehaya Susanoo no Mikoto unsheathed the sword ten hands long which he was wearing at his side, and hacked the dragon to pieces, so that the Hi river ran with blood.
When he cut [the dragon’s] middle tail, the blade of his sword broke. Thinking this strange, he thrust deeper with the stub of his sword, until a great sharp sword appeared.
He took this sword out and, thinking it an extraordinary thing, reported [the matter] and presented [the sword] to Amaterasu Omikami.
This is the sword Kusanagi.
Hereupon Takehaya Susanoo no Mikoto sought for a place in the land of Izumo to build his palace. Arriving at Suga, he said: "Coming here, my heart is refreshed."
In that place he built his palace and dwelt there. Therefore that place is still called Suga.
When this great deity first built the palace of Suga, clouds rose from that place. He made a song, which said:
The many-fenced palace of Izumo Of the many clouds rising
To dwell there with my spouse Do I build a many-fenced palace:
Ah, that many-fenced palace!
Then he summoned Ashinazuchi no Kami and said: "Be the headman of my palace!" He also bestowed upon him the name Inada no Miyanushi Suga no Yatsumimi no Kami.
Then taking Kushinadahime he commenced procreation, and there was born a deity named Yashimajinumi no Kami.
Again, he took as wife Kamu-ōichihime, the daughter of Oyamatsumi no Kami, and there was born a child named Ōtoshi no Kami; next, Ukanomitama no Kami. (Two deities)
The eldest son Yashimajinumi no Kami took as wife Kono-hanachiruhime, the daughter of Oyamatsumi no Kami, and there was born the child Fuhanomojikunusunu no Kami.
This deity took as wife Hikawahime, the daughter of Okami no Kami, and there was born the child Fukabuchi no Midu-yarehana no Kami.
This deity took as wife Ame no Tsudopetine no Kami and there was born the child Omizunu no Kami.
This deity took as wife Futenmimi no Kami, the daughter of Funoduno no Kami, and there was born the child Ame no Fuyukinu no Kami.
This deity took as wife Sashikuniwakihime, the daughter of Sashikuni-ōno-kami, and there was born the child Okuninushi no Kami, also named Ōnamuchi no Kami, also named Ashiharashikō no Kami, also named Yachihoko no Kami, and also named Utsushikunitama no Kami. Altogether he has five names.
This Okninushi no Kami had eighty brothers; but these eighty deities all ceded their lands to Okuninushi no Kami. The reason for their doing so was as follows:
All of the eighty deities wished to marry Yagamihime of Inaba. When they went together to Inaba, they had Okuninushi no Kami carry their bags and took him along as an attendant.
When they arrived at the Cape of Keta, there was a naked rabbit lying by the way. The eighty deities said to the rabbit: "What you should do is this: bathe in this salt water, then lie down on the ridge of a high mountain peak where wind will blow on you.”
The rabbit, doing as the eighty deities had told him, lay down. As the salt dried, the skin of his whole body cracked when the wind blew on it.
As he lay there crying in pain, Okuninushi no Kami, who came along last, saw the rabbit and said: "Why are you lying here crying?"
The rabbit answered: "It was on the island of Oki and, though I wanted to cross over to this land, there was no way to cross over.
"Then I deceived a crocodile of the sea, saying: ‘Let us, you and me, see who has the most relatives. You bring as many relatives as you have and have them lie in a straight line from this island as far as the Cape of Keta; then I will run over them and count them as I run across. Then we will know whether they are more numerous than my relatives.’
“When they, deceived by what I had said, lay there in a line, I ran over them and counted them as I ran across. As I was about to get on land I said: ‘You have been deceived by me!’ Just as I finished saying this, the crocodile lying at the end of the line seized me and skinned off all my hide. As I was crying and lamenting because of this, the eighty deities who went ahead commanded me, instructing me to bathe in salt water and to lie down where the wind would blow on me. When I did as they told me, my whole body became blistered.”
Then Ōnamuchi no Kami instructed the rabbit: "Go quickly to this river-mouth and wash your body with its water. Then take the pollen of the kama grass of the river-mouth, sprinkle it around, and roll on it. If you do this, your skin will certainly heal as before.”
When he did as he was told, his body became as it was before.
This is called the white rabbit of Inaba; nowadays it is called the rabbit-deity.
This rabbit said to Ōnamuchi no Kami: "These eighty deities will certainly never gain Yagamihime. Although you carry their bags, you shall gain her.”
At this time Yagamihime replied to the eighty deities: "I will not accept your offers. I will wed Ōnamuchi no Kami.”
Hereupon the eighty deities were angered and plotted together to kill Ōnamuchi no Kami.
When they arrived at the foot of Mount Tema in the land of Hahaki, they said to him: “There is a red boar on this mountain. We will drive it down, while you wait here and catch it. If you do not wait and catch it, it will surely kill you.”
Thus saying, they took a large rock which resembled a boar, heated it in a fire, and rolled it down the mountain.
They pushed it down, and when he caught it, he was burned to death by the rock.
Then his mother, crying and lamenting, ascended to the heavens and pleaded with Kamimusubi no Mikoto.
Then Kisagai-hime and Umugi-hime were dispatched to restore him to life.
Kisagai-hime shaved her shell and collected the shavings; and Umugi-hime brought water and rubbed this on him as mother’s milk.
He then changed into a beautiful young man and went walking out.
Then the eighty deities, seeing this, once more deceived him and led him into the mountains.
They cut down a large tree, drove a wedge into the tree, and put him inside. Then they removed the wedge and crushed him to death.
Again his mother in tears went searching for him. When she found him, she bent the tree, took him out, and revived him.
She said to her child: “If you remain here, you will eventually be destroyed by the eighty deities.” Therefore she sent him away hurriedly to the place where Ōyabiko no Kami dwelt in the land of Ki.
But the eighty deities pursued him and caught up with him. As they were fixing their arrows, he slipped through the fork of a tree and escaped.
His mother said: “You must go to Ne no Katasukuni, where Susanoo no Mikoto dwells. This great deity will surely counsel you.”
In accordance with these words, he went to the place where Susanoo no Mikoto dwelt.
On his arrival there, his daughter Suseri-bime came forth and saw him; they looked at each other lovingly and became man and wife.
She went back inside and told her father: “A most beautiful deity has come.”
Then the great deity went out to see and said: “This is the one called Ashiharashikō.” Then he invited him in and made him sleep in a chamber of snakes.
Then his spouse Suseri-bime no Mikoto gave her husband a snake-repelling scarf, saying: “When the snakes are about to bite, drive them away by waving this scarf three times.”
He did as he was told, and the snakes became calm of their own accord. Thus, he slept peacefully and came forth unharmed.
Once more the next night, Susanoo no Mikoto put him in a chamber of centipedes and bees. Again Suseri-bime gave him a scarf to repel the centipedes and bees, and told him to do as before.
Then he came forth unharmed.
Again, Susanoo no Mikoto shot a humming arrow into a large plain and made him go and fetch the arrow.
When Ōkuninushi no Mikoto had gone into the plain, Susanoo no Mikoto set fire all around the edges of the plain.
When Ōkuninushi no Mikoto could not find any way out, a mouse came and said: “The inside is hollow-hollow; the outside is narrow-narrow.”
Because the mouse had said this, he stamped his feet at that place and fell into a hole in the ground; while he was hidden there, the fire passed over.
Then the mouse came out bearing the humming arrow in its mouth and presented it to him. The feathers on the arrow had all been chewed up by the mouse’s children.
At this time, his spouse Suseri-bime came along in tears, carrying funeral implements.
Her father the great deity, thinking that Ōkuninushi no Mikoto had died, went out onto the plain.
Then, when Ōkuninushi no Mikoto brought the arrow and presented it to him, he led him inside the house, summoned him into a spacious hall, and had him pick the lice from his head.
When Ōkuninushi no Mikoto looked at his head, there were many centipedes on it.
At this time his spouse gave to her husband nuts of the muku tree and red clay. He bit open the nuts, put the red clay in his mouth, and spat out the mixture.
Then the great deity, thinking that Ōkuninushi no Mikoto was biting open and spitting out the centipedes, thought lovingly in his heart of him and went to sleep.
Thereupon, Ōkuninushi no Mikoto took the hair of the great deity and tied strands of it to each of the rafters of the chamber. He took a huge boulder and blocked the door of the chamber.
Carrying his spouse Suseri-bime on his back, he took away the great deity’s sword of life and bow- and-arrow of life, as well as his heavenly speaking cither.
As he fled, the heavenly speaking cither brushed against a tree, and its sound reverberated along the ground.
Then the sleeping deity, hearing this, was alarmed and pulled down the hall. However, while he was disentangling his hair which had been tied to the rafters, they had escaped far away.
Then Susanoo no Mikoto pursued them as far as the pass Yomotsu Hirasaka and, looking far into the distance, called out after Ōnamuchi no Kami, saying: “Using the sword of life and the bow-and- arrow of life which you are holding, pursue and subdue your half-brothers on the side of the hill; and pursue and sweep them down at the rapids of the river. Then, becoming Ōkuninushi no Kami, and becoming Utsushikunitama no Kami, make my daughter Suseri-bime your chief wife. Dwell at
the foot of Mount Uka, root the posts of your palace firmly in the bed-rock below, and raise high the crossbeams unto Takamagahara itself, you scoundrel!”
When he pursued the eighty deities using the sword and bow, he pursued and subdued them on the side of each hill, and pursued and swept them down at the rapids of each river.
Then he began the creation of the land.
Yagamihime, in accordance with their previous betrothal, shared the conjugal bed. Although he brought Yagamihime to his palace, she feared the chief wife Suseri-bime and went back to her home, leaving the child she had borne wedged in the fork of a tree.
Therefore, this child was named Ki no Mata no Kami and was also named Miwi no Kami.
Yachihoko no Kami went forth to woo Nunagawahime of the land of Koshi. When he arrived at the house of Nunagawahime, he sang:
The god Yachihoko,
Unable to find a wife
In the land of the eight islands, Hearing that
In the far-away Land of Koshi
There was a wise maiden, Hearing that
There was a fair maiden, Set out
To woo her, Went out To win her.
Not even untying
The cord of my sword, Not even untying
My cloak,
I stood there
And pushed and shook, I stood there
And pulled and shoved On the wooden door Where the maiden slept.
Then, on the verdant mountains, The nuye bird sang.
The bird of the field, The pheasant resounded. The bird of the yard, The cock crowed.
Ah how hateful
These birds for crying!
Would that I could make them Stop their accursed singing!
These are The words,
The words handed down
By the shitau ya Ame no messenger clan.
Then Nunagawahime, without yet opening the door, sang from within:
O deity Yachihoko!
Since I am but a woman, Supple like the pliant grass, My heart is fluttering
Like the birds of the seashore. Although now I may be
A free, selfish bird of my own; Later, I shall be yours,
A bird ready to submit to your will. Therefore, my lord, be patient;
Do not perish with yearning. These are
The words,
The words handed down By the shitau ya
Ame no messenger clan.
As soon as the sun
Hides behind the verdant mountains, Then jet-black
Night will come. Smiling radiantly Like the morning sun, With your arms
White as a rope of taku fibers, You will embrace
My breast, alive with youth, Soft as the light snow;
We shall embrace and entwine our bodies. Your jewel-like hands
Will entwine with mine, And, your legs outstretched, You will lie and sleep.
Therefore, my lord, Do not yearn.
O deity Yachihoko!
These are
The words,
The words handed down.
They were not united that night, but were conjugally united the following night.
Again, the deity’s chief queen, Suseri-bime no Mikoto, was extremely jealous. Her husband, highly distressed on this account, was about to leave Izumo and go up to the land of Yamato.
When he had completed dressing and was about to depart, he put one hand on the saddle of his horse and one foot in the stirrup, singing:
All dressed up
In my jet-black clothes,
When I look down at my breast, Like a bird of the sea,
Flapping its wings,
This garment will not do;
I throw it off
By the wave-swept beach.
All dressed up
In my blue clothes, Blue like the kingfisher,
When I look down at my breast, Like a bird of the sea,
Flapping its wings,
This garment will not do;
I throw it off
By the wave-swept beach. All dressed up
In my clothes dyed With the juice
Of pounded atane plants Grown in the mountain fields,
Now when I look down at my breast, Like a bird of the sea,
Flapping its wings, This garment will do. Beloved wife of mine, When I go off
With my men
Flocking like flocking birds; When I go off
With my men
Accompanied like birds of a company; Although you may say
That you will not weep -- Your head drooping,
Like the lone reed of susuki grass On the mountain side,
You will weep;
And your weeping will rise Just as the morning rain Rises into a mist.
O my young wife Like the young grass! These are
The words,
The words handed down.
Then his queen brought the deity’s great wine-cup and, approaching, offered it to him, singing:
O deity Yachihoko!
O My Ōkuninushi!
Since you
Are a man,
On all the islands You row around,
On each and every promontory You go around,
You must have wives Like the young grass. But I,
Being a woman, Have no man Besides you, Have no husband Besides you.
Under silken curtains, The fluffy ones,
Under covers of mushi fibers, The soft ones,
Under covers of taku fibers, The rustling ones,
My breast, alive with youth, Soft as the light snow,
You will embrace With your arms
White as a rope of taku fibers.
We shall embrace and entwine our bodies; Your jewel-like hands
Will entwine with mine. With your legs outstretched, O come, my lord, and sleep! Partake, O my lord,
Of the abundant wine!
Thus singing, they pledged each other with their wine-cups and, embracing each other around the neck, remain enshrined until the present day.
This is called Kamu-gatari.
This Ōkuninushi no Kami took as wife the deity who dwells in the Okitsumiya of Munakata, Tagorihime no Mikoto, and there was born the child Ajisuki-takahikone no Kami; next a younger sister Takahime no Mikoto, also named Shitateruhime no Mikoto.
This Ajisuki-takahikone no Kami is the deity called today “the great deity of Kamo.”
Ōkuninushi no Kami also took as wife Kamuyatatehime no Mikoto and there was born the child Kotoshiro-nushi no Kami.
He also took as wife Torimimi no Kami, the daughter of Yashimamuji no Kami, and there was born the child Torinarumi no Kami.
This deity took as wife Hinaterinukatabitichio-ikotini no Kami and there was born the child Kunioshitomi no Kami.
This deity took as wife Ashinadaka no Kami, also named Yagawayahime, and there was born the child Hayamikano-take-sahayajinumi no Kami.
This deity took as wife Sakihime, the daughter of Ame no Mikanushi no Kami, and there was born the child Mikanushihiko no Kami.
This deity took as wife Hinarashihime, the daughter of Okami no Kami, and there was born the child Tahirikishimarumi no Kami.
This deity took as wife Ikutamasakitama-hime no Kami, the daughter of Hihiragino- sonohanmadzumi no Kami, and there was born the child Mironami no Kami.
This deity took as wife Aonumanu-oshihime, the daughter of Shikiyamajinushi no Kami, and there was born the child Nuno-oshitomi-torinarumi no Kami.
This deity took as wife Wakagirume no Kami and there was born the child Ame no Hiharahana- oshidomi no Kami.
This deity took as wife Tohotsumachihime no Kami, the daughter of Ame no Saghiri no Kami, and there was born the child Tohotsuyamazaki-tarashi no Kami.
In the above section, the deities from Yashimajinumi no Kami through Tohotsuyamazaki-tarashi no Kami are called the deities of seventeen generations.
When Ōkuninushi no Kami was at the Cape of Miho in Izumo, a deity came riding on the crest of the waves in a heavenly kagami boat, wearing as clothing the skin of a wagtail which had been completely flayed.
Although he asked him his name, he would not reply. And although he asked his attendant deities, they all said that they did not know.
At this point the toad said: “This is something which Kuebiko will certainly know.”
Then when he summoned Kuebiko and asked him, he replied: “This is the child of Kamimusubi no Kami, Sukunabikona no Kami.”
Then when he reported the matter to Kamimusubimi-oya no Mikoto, he replied: “This is truly my child. He is the one of my children who slipped through my fingers. Therefore, Ashiharashiko no Mikoto, become brothers with him, and together create and solidify the land.”
Then after that, the two deities Ōnamuchi and Sukunabikona jointly created and solidified the land. Later, however, Sukunabikona no Kami passed over to Tokoyo.
The Kuebiko who revealed the identity of Sukunabikona no Kami is now called the scarecrow of the mountain paddies. This deity, although his feet do not walk, is a deity who knows all things under the heavens.
At this time Ōkuninushi no Kami lamented and said: “How can I create this land by myself? What deity can I join with that we might be able to create this land together?”
At this time there was a deity who came, lighting up the sea. This deity said: “If you worship well before me, I will create together with you. But if you do not, it will be difficult for the land to be formed.”
Then Ōkuninushi no Kami said: “In that case, in what manner should I worship you?”
He replied, saying: “Worship me on the eastern mountain of the verdant fence of Yamato.” This is the deity who dwells on Mount Mimoro.
Ōtoshi no Kami took as wife Inohime, the daughter of Kamuikusubi no Kami, and there was born the child Ōkunimitama no Kami; next, Kara no Kami; next, Sohori no Kami; next, Shirahi no Kami; next, Hiziri no Kami. (Five deities)
Again, he took as wife Kagayohime and there was born the child Ōkagayamatoomi no Kami; next, Mitoshi no Kami. (Two deities)
Next he took as wife Ametikarumizu-hime and there was born the child Okituhiko no Kami; next, Okituhime no Mikoto, also named Ōbe-hime no Kami. This is the hearth-deity worshipped by all the people.
Next there was born the child Ōyamagui no Kami, also named Yamasue no Ōnushi no Kami. This deity dwells on Mount Hie in the land of Chikatsu-omi and also dwells at Matsu no O in Kadono. He is the deity who holds the humming arrow.
Next there was born the child Niwatsui no Kami; next, Asuha no Kami; next, Hahiki no Kami; next, Kagayamato-omi no Kami; next, Hayama-to no Kami; next, Niwatakatsuhi no Kami; next, Ōtsuchi no Kami, also named Tsuchi no Mi-oya no Kami. (Nine deities)
The children of Ōtoshi no Kami in the above section, from Ōkunimitama no Kami through Ōtsuchi no Kami, are altogether sixteen deities.
Hayama-to no Kami took as wife Ōgetsuhime no Kami and there was born the child Wakayamagui no Kami; next, Wakatoshino Kami; next, a younger sister Wakasana-me no Kami; next, Mizumaki no Kami; next, Natsutakatsuhi no Kami, also named Natsu no Me no Kami; next, Akibime no Kami; next, Kukutoshi no Kami; next, Kukukiwakimuro-tsunane no Kami.
The children of Hayama-to no Kami in the above section, from Wakayamagui no Kami through Wakamuro-tsunane no Kami, are altogether eight deities.
Amaterasu Omikami commanded: "Toyoashihara no Chiiho-aki no Naga-iho-aki no Mizuho no Kuni is the land to be ruled by my child Masakatsu Akatsukachi Hayahi Ame no Oshihomimi no Mikoto.”
Thus entrusting the mission to him, she caused him to descend from the heavens. At this time Ame no Oshihomimi no Mikoto stood on the Heavenly Floating Bridge and said: “Toyoashihara no Chiiho-aki no Naga-iho-aki no Mizuho no Kuni is in an uproar.”
Thus saying, he ascended to Takamagahara and reported to Amaterasu Omikami.
Then, by command of Takamimusubi no Kami and Amaterasu Omikami, the eight-hundred myriad deities assembled in a divine assembly in the river-bed of the Ame no Yasu no Kawa.
They caused Omoikane no Kami to ponder, and said: "This Central Land of the Reed Plains is the land entrusted to my child as the land to be ruled by him. He thinks that there are many unruly earthly deities in this land. Which deity shall we dispatch to subdue them?”
Then Omoikane no Kami and the eight-hundred myriad deities deliberated and said: "Ame no Hohi no Kami should be dispatched.”
Then, they dispatched Ame no Hohi no Kami, but he soon began to curry favor with Ōkuninushi no Kami, and for three years did not return and report on his mission.
At this time Takamimusubi no Kami and Amaterasu Omikami again asked all of the deities: "Ame no Hohi no Kami, who was dispatched to the Central Land of the Reed Plains, has not returned and reported on his mission for a long time; which deity should we send next?”
Then Omoikane no Kami replied: “The child of Amatsukunitama no Kami, Ame no Wakihiko, should be dispatched.”
Then they bestowed upon Ame no Wakihiko the heavenly deer-slaying bow and the heavenly feathered arrows, and dispatched him.
Then Ame no Wakihiko descended to the land and soon took as wife the daughter of Ōkuninushi no Kami, Shitateruhime.
He also plotted to gain the land for himself and for eight years did not return and report on his mission.
Then Amaterasu Omikami and Takamimusubi no Kami again asked all of the deities: "Ame no Wakihiko has not returned and reported on his mission for a long time. Which deity should we dispatch next to inquire why Ame no Wakihiko has remained so long?”
Then all of the deities, as well as Omoikane no Kami, replied: “The pheasant, whose name is Nakime, should be dispatched.”
Then they commanded her: “Go and ask of Ame no Wakihiko this question: ‘You were sent to the Central Land of the Reed Plains to subdue and pacify the unruly deities in that land. Why have you not returned and reported on your mission for eight years?’”
Then Nakime descended from the heavens and, perched upon the luxuriant katsura tree by Ame no Wakihiko’s door, spoke exactly in accordance with the command of the heavenly deities.
Then Ame no Sagume, hearing the words of this bird, reported them to Ame no Wakihiko, saying: “This bird’s cry is ominous. It must be shot to death.”
As soon as she thus advised him, Ame no Wakihiko took the bow of haji wood and the deer-slaying arrows bestowed upon him by the heavenly deities and shot the pheasant to death.
Then the arrow, passing through the pheasant’s breast, shot up backwards and came to rest where Amaterasu Omikami and Takagi no Kami were, by the river-bed of the Ame no Yasu no Kawa.
This Takagi no Kami is another name for Takamimusubi no Kami.
When Takagi no Kami picked up the arrow and looked at it, there was blood on its feathers. Then Takagi no Kami said: “This is the arrow which was bestowed upon Ame no Wakihiko.”
Then, showing it to all the deities, he said: “If Ame no Wakihiko has not failed his trust, and if this arrow be one which was shot at the evil deities, then let it not strike Ame no Wakihiko! But if he has a treacherous heart, then let him be cursed in this arrow!”
Thus saying, he took the arrow and thrust it back down through the arrow-hole; then it hit Ame no Wakihiko in the chest as he lay in his bed in the morning, and he died.
This is the origin of the saying: “the returning arrow." Also, the pheasant never returned.
Therefore even today there is a saying: “The one-way errand of the pheasant.”
At that time, the sound of the weeping of Shitateruhime, Ame no Wakihiko’s wife, was carried by the wind and sounded again and again in the heavens.
Then the father in the heavens of Ame no Wakihiko, Amatsukunitama no Kami, as well as his wife and children, heard this and, descending, wept and lamented.
Immediately in that place they built a funeral house. They made a wild goose of the river the bearer of the burial offerings; a heron the broom-bearer; a kingfisher the bearer of the food offerings; a sparrow the grinding woman; and a pheasant the weeping-woman.
Having thus determined the roles of each, they sang and danced for eight days and eight nights.
At this time, Ajisuki-takahikone no Kami arrived to participate in the mourning for Ame no Wakihiko.
Then Ame no Wakihiko’s father, and his wife who had descended from the heavens, wept and said: "My child is not dead after all!" "My lord has not died after all!"
Thus saying, they clung to his hands and feet and wept and lamented.
The reason for their mistake was that the appearance of these two deities was extremely similar; for this reason they mistook him.
Then Ajisuki-takahikone no Kami was greatly enraged and said: "I have come to mourn him because I am his beloved friend; why do you liken me to an unclean corpse?"
Thus saying, he unsheathed the sword ten hands long which he was wearing at his side, and cut down that funeral house and with his foot kicked it away.
This is the mountain Moyama in the upper reaches of the Awimi river in the land of Mino.
The sword which he used to cut it down was named Ōhakari; it was also named Kamudo no Tsurugi.
When Ajisuki-takahikone no Kami, enraged, flew away, his younger sister, Takahime no Mikoto, wishing to reveal his name, sang:
Ah, the large jewel
Strung on the cord of beads Worn around the neck
Of the heavenly
Young weaving maiden!
Like this is he
Who crosses
Two valleys at once, The god Ajisuki- Takahikone!
This song is Hinaburi.
Then Amaterasu Omikami said: "Which deity should we dispatch next?”
Hereupon Omoikane no Kami and all the other deities said: "The deity named Itsunowo Habari no Kami, who dwells in the Heavenly Rock-cave in the upper reaches of the river Ame no Yasu no Kawa, should be dispatched. And if not this deity, then his son, Takemikazuchi no Kami, should be dispatched. Since Ame no Woha Bari no Kami has dammed up the waters of the river Ame no Yasu no Kawa and closed up the way thither, other deities are unable to go there. Therefore, Ame no Kakun no Kami should be especially dispatched to inquire."
Then, when Ame no Kakun no Kami had been dispatched to inquire of Ame no Woha Bari no Kami, he replied, saying: "With awe do I comply. However, my son Takemikazuchi no Kami should be dispatched on this journey."
He immediately presented him.
Then Ame no Torifune no Kami was caused to accompany Takemikazuchi no Kami, and they were dispatched.
Thereupon, these two deities descended to the beach of Inasa in the land of Izumo, unsheathed a sword ten hands long and stood it upside down upon the crest of the waves; then, sitting cross- legged atop the point of the sword, they inquired of the deity Ōkuninushi no Kami, saying: “We have been dispatched by the command of Amaterasu Omikami and Takagi no Kami to inquire: ‘the Central Land of the Reed Plains, over which you hold sway, is a land entrusted to the rule of my offspring; what is your intention with regard to this?’”
Then he replied: “I cannot say. My son Yae-kotoshiro-nushi no Kami will say. However, he has gone out to amuse himself hunting for birds and fishing at the Cape of Miho, and has not yet returned.”
Hereupon Ame no Torifune no Kami was dispatched to summon Yae-kotoshiro-nushi no Kami, who, when inquiry was made of him, spoke to his father the great deity, saying: "With fearful reverence let us present this land to the offspring of the heavenly deities."
Then he stamped his feet and overturned the boat; and by clapping his hands with a heavenly reverse clapping, he transformed it into a green twig fence, and concealed himself.
Then they inquired of the deity Ōkuninushi no Kami: "Just now your son Kotoshiro-nushi no Kami has spoken thus. Do you have any other sons who ought to speak?”
Then he said again: “I have one other son, Takeminakata no Kami. Besides him, I have none.”
As he was saying this, this same Takeminakata no Kami came bearing a tremendous boulder on his finger-tips, and said: “Who is it who has come to our land and is talking so furtively? Come, let us test our strength; I will first take your arm.”
When he allowed him to take his arm, he changed it into a column of ice, then again changed it into a sword blade. At this, he was afraid and drew back.
Then Takemikazuchi no Kami, in his turn, demanded the right to take hold of the arm of Takeminakata no Kami.
When he took it, it was like taking hold of a young reed; he grasped it and crushed it, throwing it aside. Immediately he ran away.
They pursued him, and caught up with him by the lake of Suwa in the land of Shinano; as they were about to kill him, Takeminakata no Kami said: "Pray do not kill me. I will go to no other place. Also I will not disobey the commands of my father Ōkuninushi no Kami, and will not disobey the words of Yae-kotoshiro-nushi no Kami. I will yield this Central Land of the Reed Plains in accordance with the commands of the offspring of the heavenly deities.”
Then they once again returned and inquired of Ōkuninushi no Kami: "Your sons Kotoshiro-nushi no Kami and Takeminakata no Kami have both said that they will not disobey the commands of the offspring of the heavenly deities. What is your intention with regard to this?"
Then he replied, saying: "In accordance with what my sons have said, I also will not disobey. I will yield this Central Land of the Reed Plains in accordance with your commands.
"Only, if you will worship me, making my dwelling-place like the plentiful heavenly dwelling where rules the heavenly sun lineage of the offspring of the heavenly deities, firmly rooting the posts of the palace in the bedrock below, and raising high the crossbeams unto Takamagahara itself, then I will conceal myself and wait upon you in the less-than-one-hundred eighty road-bendings.
"Besides this, if of my children the one-hundred-and-eighty deities, Yae-kotoshiro-nushi no Kami becomes the rear and the vanguard of the deities and serves them respectfully, there will be no rebellious deities."
Thus saying, he built a heavenly temple at the beach of Tagashi in the land of Izumo.
The grandson of the deity of the sea-straits, Kushinatama no Kami, became the food-server, and when he presented the heavenly viands, he pronounced the words of blessing.
Kushiyatama no Kami turned into a cormorant and, diving to the bottom of the sea, brought up clay from the bottom in his mouth; with this he made a number of heavenly flat vessels.
Cutting the stems of the seaweed, he made a fire-drilling mortar; with stems of the gulfweed he made a fire-drilling pestle; and with these he drilled a fire, saying:
This fire which I drill?
May it burn upwards
Until in the plentiful heavenly new dwelling Of Kamimusubimi-oya no Mikoto
In Takamagahara
The soot hangs down eight hands long; And until, under the ground,
The bottom bedrock is burned solid.
The fishermen fishing spread out the taku ropes, The thousand-fathom ropes;
And, with a rustling, rustling sound,
Draw hither and raise up the wide-mouthed, broad-finned perch. Thus I will present the heavenly sea-food viands
Until the very trays of split bamboo Bend down under the weight!
Takemikazuchi no Kami ascended to Takamagahara once more and reported on his mission, how he had subdued and pacified the Central Land of the Reed Plains.
Then Amaterasu Omikami and Takagi no Kami commanded the heir apparent Masakatsu Akatsukachi Hayahi Ame no Oshihomimi no Mikoto saying: "Now it is reported that the pacification of the Central Land of the Reed Plains has been finished. Therefore, descend and rule it, as you have been entrusted with it."
Then the heir apparent Masakatsu Akatsukachi Hayahi Ame no Oshihomimi no Mikoto replied, saying: "As I was preparing to descend, a child was born; his name is Ame-nigishi Kuni-nigishi Amatsu-hiko Hiko-ho no Ninigi no Mikoto. This child should descend."
This child was born of his union with the daughter of Takagi no Kami, Yorodzuhatatoyoakitsushihime no Mikoto, who bore Ame no Hohi no Mikoto; next, Hiko-ho no Ninigi no Mikoto. (Two deities)
Whereupon, in accordance with his words, they imposed the command upon Hiko-ho no Ninigi no Mikoto: "Toyoashihara no Mizuho no Kuni has been entrusted to you as the land you are to rule. In accordance with the command, descend from the heavens!"
Then, as Hiko-ho no Ninigi no Mikoto was about to descend from the heavens, there appeared in the myriad heavenly cross-roads a deity whose radiance shone above through Takamagahara and below through the Central Land of the Reed Plains.
Then Amaterasu Omikami and Takagi no Kami commanded Ame no Uzume no Kami, saying: "Although you are a graceful maiden, you are the type of deity who can face and overwhelm others. Therefore go alone and inquire: 'Who is here on the path of my offspring descending from the heavens?'"
When she inquired, the reply was: "I am an earthly deity named Sarutahiko no Kami. I have come out because I have heard that the offspring of the heavenly deities is to descend from the heavens, and I have come forth to wait that I might serve as his guide."
Then assigning their respective roles to Ame no Koyane no Mikoto, Futotama no Mikoto, Ame no Uzume no Mikoto, Ishikoridome no Mikoto, and Tama no Ya no Mikoto, altogether five clan heads, they had them descend from the heavens.
Hereupon, she imparted unto him the myriad magatama beads and the mirror which had been used to lure, as well as the sword Kusanagi; and also sent along Tokoyo no Omoikane no Kami, Tadikarao no Kami, and Ame no Iwato-wake no Kami; and said: "This mirror?have it with you as my spirit, and worship it just as you would worship in my very presence. Next, let Omoikane no Kami take the responsibility for the affairs of the presence and carry on the government."
These two deities are worshipped at the shrine of Isuzu of the bell-bracelets.
Next was Toyuuke no Kami; this is the deity who dwells in Watarafi, the Outer Shrine.
Next was Ame no Iwato-wake no Kami, also named Kushiiwamado no Kami, also named Toyo- iwamado no Kami. This deity is the deity of the Gate.
Next, Tadikarao no Kami dwells in Sanangata.
Ame no Koyane no Mikoto is the ancestor of the Muraji of the Nakatomi. Futotama no Mikoto is the ancestor of the Obito of the Imube.
Ame no Uzume no Mikoto is the ancestor of the Kimi of the Sarume.
Ishikoridome no Mikoto is the ancestor of the Muraji of the Kagami-tsukuri. Tama no Ya no Mikoto is the ancestor of the Muraji of the Tama no Ya.
Then Amatsu-hiko-ho no Ninigi no Mikoto was commanded to leave the Heavenly Rock-Seat. Pushing through the myriad layers of the heavens' trailing clouds, pushing his way with an awesome pushing, he stood on a flat floating island by the Heavenly Floating Bridge, and descended from the heavens to the peak Kujifuru of Mount Takachiho of Himuka in Tsukushi.
Then the two deities Ame no Oshihi no Mikoto and Amatsu-kume no Mikoto took on their backs heavenly stone-quivers, wore at their sides mallet-headed swords, took up heavenly bows of haji wood, held heavenly deer-slaying arrows, and standing in front of him served him.
Ame no Oshihi no Mikoto - this is the ancestor of the Muraji of the Ōtomo. Amatsu-kume no Mikoto - this is the ancestor of the Atahe of the Kume.
At this time he said: "This place is opposite the land of Kara; it is a place to which one comes directly through the Cape of Kasasa, a land where the morning sun shines directly, a land where the rays of the evening sun are brilliant. This is a most excellent place."
Thus saying, he rooted his palace-posts firmly in the bedrock below, raised high the crossbeams unto Takamagahara itself, and dwelt there.
At this time he said to Ame no Uzume no Mikoto: "Since you were the only one to make clear the identity of Sarutahiko no Ōkami, who served us as our guide, accompany him on his return. Also, in serving me, assume the name of this deity."
This is why the Kimi of the Sarume bear the name of the male deity Sarutahiko and why women are the Kimi of the Sarume.
When Sarutahiko no Kami was in Azaka, he went fishing; he got his hand caught in the shell of a hirabu and sank into the sea.
When he had sunk to the bottom, his name was Sokodoku-mitama; when the frothy bubbles appeared on the surface of the sea, his name was Tsututatsu-mitama; when the foam gushed forth, his name was Awasaku-mitama.
Then, after accompanying Sarutahiko no Kami on his return, Ame no Uzume no Mikoto returned; and, chasing together all the wide-finned and the narrow-finned fish, she inquired: "Are you willing to serve the offspring of the heavenly deities?"
Then all of the fish said as one: “We will serve." Among them, only the sea-slug did not say anything.
Then Ame no Uzume no Mikoto said to the sea-slug: "This mouth, a mouth which does not reply!" Using a dagger, she slit its mouth.
For this reason, even today the mouth of the sea-slug is slit.
Because of this, when the first-fruits are presented to the court from the region of Shima, they are distributed also to the Kimi of the Sarume.
Thereupon, Amatsu-hiko Hiko-ho no Ninigi no Mikoto met a lovely maiden at the Cape of Kasasa. He asked: "Whose daughter are you?"
She replied: "I am the daughter of Oyamatsumi no Kami, and my name is Kamu-atatsu-hime. I am also called Kono-hana no Saku-yahime."
Again he asked: "Do you have any brothers and sisters?" She replied: "I have an elder sister, Iwa-nagahime." Then he said: "I wish to marry you. What is your wish?"
She replied: "I cannot say. My father Oyamatsumi no Kami will say."
When he sent to her father Oyamatsumi no Kami for permission, her father rejoiced greatly, and gave in addition the elder sister Iwa-nagahime, and had hundreds of tables laden with gifts and taken and presented to him.
When he saw the elder sister, he was afraid, because of her exceeding ugliness, and sent her back; he kept only the younger sister Kono-hana no Saku-yahime and had conjugal intercourse with her for one night.
Then Oyamatsumi no Kami, shamed because Iwa-nagahime had been sent back, sent word: "The reason why I offered both of my daughters together was this: I presented them swearing an oath that, if he should employ Iwa-nagahime, the life of the child of the heavenly deities, even though the snow should fall and the wind should blow, should be ever like a rock, and should continue eternally, firmly, without being moved; and also that, if he should employ Kono-hana no Saku- yahime, he should flourish, just as the blossoms of the trees flourish. However, now that he has returned Iwa-nagahime and kept only Kono-hana no Saku-yahime, the life of the child of the heavenly deities shall continue only for the interval of the blossoming of the trees."
For this reason, until this day the emperors have not been long-lived.
Later, Kono-hana no Saku-yahime came forth and said: "I am with child, and now the time of my delivery is near. I say this because it would not be fitting for the child of the heavenly deities to be born in secret."
Then he said: "Can Saku-yahime have become pregnant after only one night? This is not my child; surely it must be the child of an earthly deity."
Then she replied: "If the child I bear be the child of an earthly deity, then it shall not be born safely; if it be the child of the heavenly deities, then it shall be safe."
Then she built a palace many yards long without a door; entering into this palace, she spread clay to close it up; and when she was about to deliver the child, she set fire to the palace and then gave birth.
The child born as the flames were burning furiously was named Hoderi no Mikoto. This is the ancestor of the Kimi of Ata of the Hayahito.
The child born next was named Hosuseri no Mikoto.
The child born next was named Howori no Mikoto; also named Amatsu-hiko Hiko-hohodemi no Mikoto. (Three deities)
Hoderi no Mikoto, as Umi-sachi-hiko, took the wide-finned and the narrow-finned fish; and Howori no Mikoto, as Yama-sachi-hiko, took the coarse-furred and the soft-furred game.
Then Howori no Mikoto said to his elder brother Hoderi no Mikoto: "Let us exchange our lucks and try them out."
Although he repeated this request three times, his elder brother always refused. Finally, however, he was able to obtain his grudging consent to the exchange.
Then, when Howori no Mikoto was fishing with the luck of the sea, he was unable to catch even a single fish, and he lost the fishhook in the sea.
Then his elder brother Hoderi no Mikoto asked to have the fishhook back, saying: "The luck of the mountains is one's own luck-luck; the luck of the sea is one's own luck-luck. Now let us give back each other's lucks."
Then the younger brother Howori no Mikoto replied: "When I fished with your fishhook, I caught not a single fish, and I finally lost it in the sea."
However, his elder brother still stubbornly insisted.
Even when the younger brother broke up the sword ten hands long which he was wearing at his side and made it into five hundred hooks as a compensation, he would not accept them.
Again, when he made a thousand hooks as a compensation, he would not receive them, and said: "I still must have the original hook."
Then when the younger brother was weeping and lamenting by the seashore, Shiotsuchi no Kami came and asked: "Soratsuhiko, why are you weeping and lamenting?"
He replied: "My elder brother and I exchanged fishhooks, and I lost his hook. Since he asked for his hook, I have repaid him with many hooks, but he will not receive them, saying that he must still have the original hook. That is why I am crying and lamenting."
Then Shiotsuchi no Kami said: "I will give you good counsel."
Thus saying, he made a small boat of closely woven bamboo stalks, and put him in this boat, instructing him: "When I push this boat free, continue to sail for a little while. Then there will be a very good tideway. If you continue going along this way, you will come to a palace made as if with the scales of fish. This is the palace of Watatsumi no Kami. When you reach the gate of this deity, there will be a luxuriant katsura tree next to the well at the side. If you climb to the top of this tree, the daughter of the sea-deity will see you and will counsel with you."
He went a little way as he was instructed, and everything was exactly as he had been told. He climbed up the katsura tree and waited.
Then the serving maiden of Toyotama-hime, the daughter of the sea-deity, brought out jeweled vessels to draw water; then she noticed a brightness in the well and, looking up, saw a lovely young man. She thought this exceedingly strange.
Hereupon Howori no Mikoto, seeing the serving maiden, asked her to give him some water. The serving maiden drew water, put it into a jeweled vessel, and offered it to him.
Then, instead of drinking the water, he loosened a jewel from his neck, put it into his mouth, and spat it into the jeweled vessel. Thereupon the jewel stuck fast to the vessel, and the serving girl was unable to remove it. Therefore she presented it to Toyotama-hime no Mikoto with the jewel adhering to it.
Seeing this jewel, she asked the serving girl: "Is there perhaps someone outside the gate?"
She replied: “There is someone in the katsura tree next to the well. He is an exceedingly lovely young man, much nobler than our master. He asked for water, and when I offered water to him, he did not drink, but spat this jewel into the vessel. Since I was unable to remove it, I brought it in with the jewel adhering to it to present to you."
Then Toyotama-hime no Mikoto, thinking this strange, went out to see for herself. They looked at each other lovingly and became man and wife.
She said to her father: "There is a lovely person by our gate.”
Then the sea-deity went out himself to see, and said: "This is Soratsuhiko, the son of Amatsuhiko."
Then he brought him inside, spread out many layers of sealskin carpets, then spread out many layers of silk carpets above them, and had him sit on top of these.
He set out hundreds of tables laden with gifts, prepared a feast for him, and gave him his daughter Toyotama-hime as his wife.
He lived for three years in this land.
At this time Howori no Mikoto remembered the things of before, and gave a long sigh.
Toyotama-hime no Mikoto heard this sigh and spoke to her father, saying: "For three years he has lived here; yet he has never sighed. Last night he gave a long sigh; what can the reason be?"
Then her father the great deity asked his son-in-law, saying: "According to what my daughter said this morning, for the three years that you have lived here, you have never sighed; but last night you gave a long sigh. What is the reason? Also, what is the reason for your coming here?"
Then he told the great deity in detail about how his elder brother demanded the fishhook which had been lost.
Hereupon the sea-deity summoned together all the large and small fish of the sea and asked them whether any fish had taken this fishhook.
Then all the fish said: "Recently the sea-bream has complained that a bone is caught in its throat and that it cannot eat anything. Certainly this is the one who has taken it."
At this time they looked in the sea-bream's throat and found the fishhook. When they took it out, washed it, and presented it to Howori no Mikoto, Watatsumi no Okami instructed him, saying: "When you give this hook to your elder brother, you must say this: 'This hook is a gloomy hook, an uneasy hook, a poor hook, a dull hook.' Thus saying, give it to him from behind your back."
"Then, if your elder brother makes a high rice paddy, make a low paddy. If your elder brother makes a low rice paddy, make a high paddy. Thus, since I control the water, within three years your elder brother will be poverty-stricken. If he becomes bitter and angry and attacks you, take the tide- raising jewel and cause him to drown. If he pleads with you in anguish, take the tide-ebbing jewel and cause him to live: doing this, cause him anguish and suffering."
Thus saying, he gave him two jewels, the tide-raising jewel and the tide-ebbing jewel. Then he summoned together all the crocodiles and asked: "Now Soratsuhiko, the son of
Amatsuhiko, is about to journey to the upper lands; which one of you will escort him there in how many days, and will then return to report on his safe arrival?"
Then they each answered, numbering the days in accordance with their length.
Among them, the one-length crocodile said: "I will escort him in one day and then will return."
Then he said to this one-length crocodile: "In that case, escort him. While you are crossing the sea, do not frighten him."
Thus, he put him on the neck of the crocodile and sent him off. As he had promised, he escorted him in one day.
When the crocodile was about to start back, he removed the dagger which he was wearing by his side and, fastening it around his neck, sent him back.
This one-length crocodile is what is called today Sahimochi no Kami.
Thereupon, he did exactly as he was instructed by the sea-deity, giving the fishhook to his elder brother. From that time onward, his elder brother became poorer and poorer; his disposition became more violent, and he came to attack him.
Whenever he attacked, the younger brother took out the tide-raising jewel and caused him to drown. Then when he pleaded in anguish, he took out the tide-ebbing jewel and saved him. Doing this, he caused him anguish and suffering.
Then he pleaded abjectly: "From now on, I will serve you as your guard day and night." Thus, the various postures of his drowning motions have been presented until today.
Then, by the edge of the beach, a parturition hut was built, thatched with cormorant feathers.
But before the parturition hut had been completely thatched, the urgency of her womb became unendurable, and she entered into the parturition hut.
As she was about to be delivered of her child, she said to her husband: "All persons of other lands, when they bear young, revert to the form of their original land and give birth. Therefore, I too am going to revert to my original form and give birth. Pray do not look upon me!"
Then, thinking her words strange, he watched in secret as she was about to give birth; she turned into a giant crocodile and went crawling and slithering around. Seeing this, he was astonished and ran away.
Then Toyotama-hime no Mikoto, learning that he had been watching, felt extremely shamed and, leaving behind the child she had borne, said: "I had always intended to go back and forth across the pathways of the sea; however, now that my form has been seen, I am exceedingly shamed."
Then, closing the sea-border, she went back into the sea.
For this reason, the child whom she bore is called Amatsu-hiko Nagisa-take-u-gaya-fuki-aezu no Mikoto.
Nevertheless, later, although she was bitter at him for having looked at her, she was still unable to subdue her yearning, and sent her younger sister Tamayori-hime to nurse the child, entrusting her also with a song, which said:
Beautiful are red jewels;
Even their cord seems to sparkle. But I prefer pearls
For the awesome beauty Of your pearl-like form.
Then her husband replied with the song: As long as I have life,
I shall never forget
My beloved, with whom I slept
On an island where wild ducks Birds of the offing, came to land.
Hiko-hohodemi no Mikoto dwelt in the palace of Takachiho for five hundred and eighty years. His tomb is west of Mount Takachiho.
Amatsu-hiko-piko Nagisa-take-u-gaya-fuki-aezu no Mikoto took as his wife his aunt Tamayori- hime no Mikoto and there was born a child named Itsuse no Mikoto; next, Inahi no Mikoto; next, Mike-nu no Mikoto; next, Waka-mike-nu no Mikoto, also named Toyo-mike-nu no Mikoto, also named Kamu-yamato-ihare-biko no Mikoto.
Mike-nu no Mikoto, treading the crest of the waves, crossed over to the land of Tokoyo. Inahi no Mikoto entered the ocean, the land of his mother.
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