Treatise 1: Deities of Heaven and Earth I

¶Respectfully considering the matter: at the beginning of the opening of heaven and earth, three deities stood at the head of creation, and the two divine spirits Izanagi-no-Mikoto and Izanami-no-Mikoto became the ancestors of all things. The imperial line began together with heaven and earth, and the so-called eight million (yaoyorozu) deities all issue from a single ancestor. Some deities assisted the works of heaven, others governed the affairs of earth, and high and low joined their strength to aid and sustain the great undertaking of the imperial house. That the land was ordered, that the myriad things flourished, and that the people could live in peace is entirely owing to the merit of these deities. The Heavenly Ancestor (Tenso, Amaterasu-Ōmikami) inherited the true lineage of heaven, gently winning over and pacifying the deities, and laid plans for the foundation of the imperial house for ten thousand generations to come. As for the Great Founder (Emperor Jinmu), a hero who raised up an age, he relied on the spiritual power of the deities to sweep away and purify the baleful influences, governed all under heaven, and for the first time established the system of rites and sacrifices, making clear the principle of repaying one's origins and returning to one's beginnings. All the people under heaven came to know how awesome the divine majesty is and how worthy of reverence are the descendants of the gods, and the great undertaking of the imperial line unbroken for ten thousand generations was thereby settled.

¶Yet the affairs of the Age of the Gods as transmitted in the old histories are subtle and mysterious, and cannot be fathomed. Scholars have each put forward their own theories, but in the end they do not go beyond conjecture. In remote antiquity there was as yet no writing, and everything, whether of high or low station, old or young, was passed on from mouth to ear. Although it is said that "the words and deeds of old have been kept without being lost," as the years and months grew long, discrepancies arose in what was heard and handed down, and it cannot be said that there were no errors. This is all the more so with something as immeasurable as sacred merit and virtue. Moreover, even after writing came into use, people did not like to speak of ancient matters, and frivolous showiness arose and flourished in competition, so that the roots of things were gradually lost. For that reason, even the national histories and the genealogies of the various families contain much that is hard to believe in full. Even the Nihon Shoki compiled by Prince Toneri, though with its broad and deep learning it covers matters ancient and modern, in the case of the Age of the Gods merely lists the various accounts side by side, preserves widely the differing traditions, transmits doubtful matters as doubtful, and does not itself render a verdict. This is probably because it is hard for later persons to speak of such things.

¶Nevertheless, if the age in which gods were born and men established were left aside without discussion, as something strange and marvelous, then the significance of the institutions of the deities of heaven and earth that the state holds in such weight, and of the rites of sacrifice, could not be glimpsed at all. Imube-no-Hironari states: "The tales of the Age of the Gods resemble the story of Pangu (Banko, the deity of the creation of heaven and earth in Chinese myth); they are as easily melted as ice and are doubtful, and it is truly difficult to place trust in them. Yet the sacred treasures and the traces of miraculous efficacy attached to the deities of our country all still exist at present; on every occasion they show their effect, and they cannot be called false." Now, although the beginnings of things lie far distant, if there is a record in the books, then the task of the historian is to select its account with care, to relate it without inventing anything new, and to leave it as a preparation for the study of antiquity. This applies all the more to sacred treasures and traces of efficacy that have an origin behind them.

¶The Divine Regalia (the Three Sacred Treasures) have been handed down from the age of the ancestors, as plainly as the sun and stars are in the heavens. Their majesty and miraculous efficacy shine brilliantly and do not change through all ages. The imperial throne continues without end by means of them, and the structure of the state preserves its dignity through them. So weighty is the meaning of sacred treasures. Such matters as the Niiname festival and the Kanmiso rite also in fact derive from the Heavenly Ancestor. And the Hasshinden, the three thousand shrines, and all the others enrolled in the system of sacrifice are, without exception, deities who stood at the Heavenly Ancestor's side and assisted the imperial grandson and who rendered service to the state. The same is true of the deities of mountains and rivers who help to preserve the order of the realm. When these are checked against the old histories, they can be verified in broad outline.

¶The Son of Heaven inherits the person of the Heavenly Ancestor and transmits the Divine Regalia from generation to generation. The ministers too, as descendants of the deities, have kept their heavenly offices from generation to generation. When a great ceremony is performed, the Son of Heaven, bearing the person of the Heavenly Ancestor, leads the descendants of the deities, exhausts sincerity and reverence in serving the ancestral deities, and makes offerings universally to all the gods. Ancestors and descendants share the same spirit, their essences respond to one another, and when the divine spirits descend and watch over them, happiness is preserved. The so-called "effect on every occasion" is by no means false.

¶But in our own day, eight hundred and some years have passed since Hironari's time; in the interval many ages of decline and disorder have been experienced, heterodox and perverse teachings have bewildered the people and confused the world, foreign demons and spirits have been worshipped, defiling and disordering the divine light, and the institutions of the royal court have nearly perished. The sacred treasures and the traces of efficacy may also include some that can no longer be verified, which is lamentable indeed.

¶In ancient times, when offices were established and duties divided, and when rites were fixed and music made, the first thing done, before all else, was to serve the deities, and every institution arose from this. Therefore the sage kings of high antiquity, when about to undertake some great enterprise, always issued their commands on the basis of the deities. The so-called "first sacrifice to the gods, and only afterwards deliberate on government" is an ancient institution. Those who govern the state in later ages cannot fail to take note of this.

¶Now, respectfully basing ourselves on the old histories and consulting the various accounts, we first set out the origins of the imperial line, the transmission of the Divine Regalia, and the merits of the deities; next the rise and decline of rites and government through the successive reigns; and then the system of the Great Shrines (Jingū) and the ceremonies of sacrifice, the great and small shrines, and down to the systems of shrine officials and sacrificial vestments. Whatever is recorded in the ordinances and regulations and preserved in the old records, we have taken up in full and set down in this work, and thus compose the "Treatise on the Deities of Heaven and Earth."

¶At the beginning, when heaven and earth had not yet separated, there was a deity who first appeared on Takamagahara (the High Plain of Heaven). He is called Ame-no-Minakanushi-no-Mikoto. Next came Takamimusubi-no-Mikoto, also called Takagi-no-Kami. Next came Kamimusubi-no-Mikoto. These three deities were truly the heads of the creation of heaven and earth. (Note: Kamimusubi is, according to one account, also called Kamumusubi-no-Miya. The Kojiki writes all these deities with the title "Mikoto" in one character form, and a note in the Nihon Shoki says: "The most honored deities are called Mikoto in one character form, and the others are called Mikoto in another character form; both are read 'mikoto'." That is followed here. Moreover, in writing the names of deities in general, the Nihon Shoki mostly uses the kun readings of the characters and the Kojiki uses the on readings, so that there are also cases where the same reading is written with different characters. Where the meaning differs even slightly, all are noted; where it does not, differing characters are not necessarily noted in detail.)

¶Then, as the land gradually took shape, there were deities who came into being by transformation. One was Umashi-ashikabi-hikoji-no-Mikoto. Next came Ame-no-Tokotachi-no-Mikoto. (Note: "Toko" is also written with a different character in one account. In one account of the Nihon Shoki, this deity is placed before Umashi-ashikabi-hikoji-no-Mikoto.) These five deities in all were born alone, without consorts, and are called the Kotoamatsukami (Separate Heavenly Deities).

¶Next there is a deity called Kuni-no-Tokotachi-no-Mikoto. (Note: "Toko" is also written with a different character in one account.) Next came Kuni-no-Sazuchi-no-Mikoto. (Note: "Tsuchi" is also written with a different character in one account. The Kojiki does not record this deity.) Next came Toyokumunu-no-Mikoto, also called Toyokabuno-no-Mikoto. (Note: "Kumunu" is also written in various ways in different accounts, as "Kumino," "Kumono," "Kunino," "Kunushi," "Kamino," and so on, but in every case the meanings of the readings are mutually consistent. There are also names such as "Ukifunoto-yo-kai," "Hagikunino," and "Mino," but these are probably all alternative names.) These three deities too were born alone, without consorts.

¶Next there were deities born as pairs: Uijini-no-Mikoto and Suijini-no-Mikoto. (Note: "Ji" is also written with a different character in one account. In one account of the Nihon Shoki, the two deities Tsunugui and Ikugui are recorded after these deities, and the Kojiki is the same.) Next came Ōtonoji-no-Mikoto, also called Ōtomahiko-no-Mikoto; and Ōtonobe-no-Mikoto, also called Ōtomahime-no-Mikoto. (Note: "To" is also written with other characters in one account.) Next came Omodaru-no-Mikoto and Kashikone-no-Mikoto. (Note: in one account, "Ayakashikone," or "Imikashiki," or "Aokashikine," or "Ayakashiki" are also written.) Next came Izanagi-no-Mikoto and Izanami-no-Mikoto. (Note: current texts of the Nihon Shoki write "nami" with a different character, but here the old manuscripts of the Bunmei era, and the old manuscripts of the Nihongi Shiki and the Nihongi Kyōen Waka Dai, are followed. According to one account, these two deities were children of Aokashikine-no-Mikoto. According to another account, Kuni-no-Tokotachi-no-Mikoto begot Ame-no-Kagami-no-Mikoto, Ame-no-Kagami-no-Mikoto begot Ame-no-Yorozu-no-Mikoto, Ame-no-Yorozu-no-Mikoto begot Awanagi-no-Mikoto, and Awanagi-no-Mikoto begot Izanagi-no-Mikoto.)

¶When heaven and earth had separated and three transformations had passed, the distinction of male and female was for the first time established. The three single deities and the four pairs of deities, taken together, are called the Seven Generations of the Age of the Gods (Kamiyo Nanayo).

¶The heavenly deity commanded the two deities Izanagi-no-Mikoto and Izanami-no-Mikoto, saying: "There is a land called Toyoashihara-no-Chiiaki-no-Mizuho-no-Kuni. You two deities shall go there and govern it." And he bestowed upon them the Heavenly Jeweled Spear (Ame-no-Nuboko). The two deities stood on the Floating Bridge of Heaven and stirred the blue sea with the jeweled spear. Thereupon an island was formed, and it was named Onogoro-jima. The two deities descended onto it, exchanged the vows of husband and wife, and sought to give birth widely to the land. They built the Hall of Eight Fathoms (Yahirodono) and set up the Heavenly Pillar. It was arranged that the male deity would go around the pillar from the right and the female deity from the left, and that they would meet at a single place. The female deity spoke first: "Ah, what a fine man I have met!" and the male deity answered. But what was born was Hiruko and Awa-no-shima. The two deities were displeased by this and reported the matter to the heavenly deities.

¶The heavenly deity had a divination performed by the Futomani method, and then instructed them: "It is not good that the woman spoke first. Do it again." The two deities went around the Heavenly Pillar once more. This time the male deity went from the left and the female deity from the right, and when they met, the male deity spoke first: "Ah, what a lovely maiden!" and the female deity answered. In this way the order of husband and wife was rightly established, and at last the eight islands (Ōyashima) were born. Each island has a deity, which is called its Kunitama (land spirit). (Note: following the Nihon Shoki and the Kojiki. The passages from "each of the islands" onward are supplemented by consulting the Jindai-no-Maki Kuketsu and the Jinnō Shōtōki.)

¶Awaji-no-shima is called Ho-no-Sawake.

¶Iyo-no-Futana-no-shima has four deities in all. Iyo is Ehime, Sanuki is Iiyorihiko, Awa is Ōgetsuhime, and Tosa is Takeyoriwake.

¶Oki-no-shima is called Ame-no-Oshikorowake.

¶Tsukushi-no-shima is said to have four deities in all, but the names are: Tsukushi is Shirahiwake, Toyo is Toyohiwake, Hi is Hayahihiwake, Hyūga is Toyokujihinewake, and Kumaso is Takehiwake. (Note: on consideration, the original text says "four deities" yet lists five names, which is doubtful. One account, following a variant text, deletes "Hyūga" to make the number of deities four. Also, in one account of the Kuji Hongi "Kumaso" is written "Sado," and the Jinnō Shōtōki follows this, but which is correct is not known. This awaits later investigation.)

¶Iki-no-shima is called Ame-hitotsubashira.

¶Tsushima is called Ame-no-Sadeyorihime.

¶Sado-no-shima. (Note: the name of the deity is missing. According to the Nihon Shoki, Oki and Sado were born as twins, and probably one deity covers both islands. This is added for reference.) Ōyamato-Toyoakitsu-shima is called Ame-no-Misora-Toyoakitsunewake.

¶Besides the eight islands, there are six further islands, and these too all have deities. Kibi-no-Kojima is Takehikatawake, Azukishima is Ōnodehime, Ōshima is Ōtamaruwake, Himeshima is Ame-hitotsune, Chika-no-shima is Ame-no-Oshio, and Futago-no-shima is Ame-no-Futaya. The foundation of the work of the deities in managing the land begins here. For details, see the "Treatise on Geography."

¶When the land was completed, further deities were born: Ōkotooshio, Iwatsuchibiko, Iwasuhime, Ōtohiwake, Ame-no-Fukio, Ōyabiko, Kazamotsuwake-no-Oshio, Ōwatatsumi (Note: the Nihon Shoki writes this with the characters for "Shōdō"), Haya-akitsuhiko, Haya-akitsuhime (Note: the Nihon Shoki has only "Haya-akitsuhi" and does not have "Haya-akitsuhime"), Shinatsuhiko, Shinatobe (these two deities follow the Kuji Hongi), Kukunochi, Ōyamatsumi (Note: also called Yamatsuchi), Kayanohime, Tori-no-Iwakusufune, and Ōgetsuhime.

¶Ōwatatsumi is the deity of the sea; Haya-akitsuhiko and Haya-akitsuhime are the deities of the river-mouths and harbors (minato); Shinatsuhiko and Shinatobe are the deities of the wind; Kukunochi is the deity of trees; Ōyamatsumi is the deity of mountains; Kayanohime is the deity of fields; and Ōgetsuhime is none other than Ukemochi-no-Kami. (Note: following the Kojiki, supplemented by consulting the Nihon Shoki.) The two deities Izanagi and Izanami spoke together, saying: "We have already given birth to the Ōyashima and to the deities of mountains, rivers, grasses, and trees. Then let us give birth to a deity who will be the master of all under heaven."

¶Thereupon the Sun deity was born, and was called Ōhirume-no-Muchi (Note: "Muchi" is also written with a different character). This is the Heavenly Ancestor, Amaterasu-Ōmikami. Next the Moon deity was born, called Tsukuyomi-no-Mikoto (Note: "Yomi" is also written with a different character in one account). Next Takehaya-Susanoo-no-Mikoto was born (Note: "Takehaya" is also written as "Kami" in one account). When the Sun deity was born, her light shone bright and beautiful, and illuminated every corner of heaven and earth. The two deities rejoiced and said: "This child is wondrous and excellent. It is fitting to entrust her with the affairs of heaven." Izanagi-no-Mikoto then bestowed on the Sun deity the string of jewels that he wore at his neck (Note: from "then bestowed" onward follows the Kojiki) and commanded her to govern Takamagahara. The light of the Moon deity was also bright, next only to that of the Sun deity, and it was decided that he should govern the blue sea-plain (Aounabara). Susanoo-no-Mikoto was to govern the land under heaven. (Note: following the Nihon Shoki.)

¶Next, further deities were born: Kagutsuchi, Kanayamabiko, Kanayamahime (Note: the Nihon Shoki does not record Kanayamahime), Haniyasuhiko, Haniyasuhime (Note: in the Nihon Shoki these two deities are written as a single deity, called Haniyamahime or Haniyasu-no-Kami), Mitsuhanome, and Wakumusubi, seven deities in all. (Note: the Nihon Shoki makes Wakumusubi the child born when Kagutsuchi took Haniyamahime as his wife.) Kagutsuchi became the deity of fire, Haniyasuhiko and Haniyasuhime the deities of earth, and Mitsuhanome the deity of water. Wakumusubi nurtured the five grains, silkworms, and mulberry, and her child is called Toyouke-bime-no-Kami, who is the deity presiding over food. (Note: consulting the Nihon Shoki and the Kojiki; from "who is" onward follows the Toyuke-gū Gishikichō.)

¶The deities of the river-mouths (Haya-akitsuhiko and Haya-akitsuhime) gave birth in turn to eight deities: Awanagi-no-Kami and Awanami-no-Kami, Tsuranagi-no-Kami and Tsuranami-no-Kami, Ame-no-Mikumari-no-Kami and Kuni-no-Mikumari-no-Kami, and Ame-no-Kuhizamochi-no-Kami and (his paired deity).

¶The two deities of the mountains (Ōyamatsumi) and of the fields (Kayanohime) also gave birth to eight deities: Ame-no-Sazuchi-no-Kami and Kuni-no-Sazuchi-no-Kami, Ame-no-Sagiri-no-Kami and Kuni-no-Kurato-no-Kami, and Ōtomatohiko-no-Kami and Ōtomatohime-no-Kami; in every case they were born separately in accordance with the rivers, seas, mountains, and fields that each presided over. (Note: following the Kojiki.)

¶When Kagutsuchi was born, his mother Izanami-no-Mikoto was burned in her body and at last died. Izanagi-no-Mikoto, grieving and resentful, finally cut Kagutsuchi into three pieces, and each piece was transformed into deities: Mikahayahi-no-Kami and Hihayahi-no-Kami, Iwasaku-no-Kami, Nesaku-no-Kami, Iwatsutsuo-no-Kami, and Iwatsutsume-no-Kami, and Kuraokami, Kurayamatsumi, and Kuramitsuha. (Note: in one account of the Nihon Shoki, one piece became the thunder deity, one piece became Ōyamatsumi, and one piece became Takaokami. According to another account, he was cut into five pieces, which became the five deities Ōyamatsumi, Nakayamatsumi, Hayamatsumi, Masakayamatsumi, and Shigiyamatsumi. In this passage the Kojiki does not record the two deities Iwatsutsume and Kurayamatsumi, and holds that all of the above deities were transformed from the blood that adhered to the sword. And from the corpse itself of Kagutsuchi-no-Kami there were further transformed eight deities: Masakayamatsumi, Odoyamatsumi, Okuyamatsumi, Kurayamatsumi, Shigiyamatsumi, Hayamatsumi, Harayamatsumi, and Toyamatsumi.)

¶Hihayahiko became Takemikazuchi-no-Kami. What was born from Iwatsutsuo and Iwatsutsume was Futsunushi-no-Kami.

¶Izanagi-no-Mikoto then went to Yomi-no-Kuni (the land of the dead) to mourn his wife's remains. But seeing her defiled form, he was repelled, fled in haste, blocked the way at Yomotsu-hirasaka with a great rock, and pronounced the vow of separation. Izanami-no-Mikoto had already become a deity of Yomi, and in resentment said: "If you do this, then every day I shall kill a thousand of the people of your land." Izanagi-no-Mikoto replied: "In that case, every day I shall build fifteen hundred birthing huts (ubuya)."

¶On his way back, when Izanagi-no-Mikoto cast away the garments and possessions he wore, each was transformed into a deity. Funato-no-Kami and Chimata-no-Kami are these. Then he arrived at the Awagihara of the orange trees at Odo in Hyūga, and purified himself in the sea with a misogi. First, when he washed away the defilement, two deities were born: Yasomagatsuhi (Note: "Maga" is also written with a different character in one account) and Ōmagatsuhi (Note: "Maga" is also written with a different character in one account). The deities born next were Kamunaohi-no-Kami and Ōnaohi-no-Kami, Izunome-no-Kami, Sokotsu-Watatsumi-no-Mikoto and Sokotsutsuo-no-Mikoto, Nakatsu-Watatsumi-no-Mikoto and Nakatsutsuo-no-Mikoto, and Uwatsu-Watatsumi-no-Mikoto and Uwatsutsuo-no-Mikoto. The three deities Sokotsutsuo, Nakatsutsuo, and Uwatsutsuo are Sumiyoshi-no-Ōkami. (Note: one account of the Nihon Shoki says that when Izanagi-no-Mikoto purified himself in the sea, the three deities Iwatsuchi, Sokotsuchi, and Akatsuchi were born. The Nihongi Santō says that these are the same deities as Sumiyoshi, so this is added for reference.) The three deities Sokotsu-Watatsumi, Nakatsu-Watatsumi, and Uwatsu-Watatsumi are deities of the sea, and are those worshipped and served by the Azumi-no-Muraji and others. (Note: following the Kojiki and the Nihon Shoki.)

¶Since the Sun deity was already governing Takamagahara, she sent Tsukuyomi-no-Mikoto to Ashihara-no-Nakatsukuni to visit Ukemochi-no-Kami. (Note: the Kojiki makes Tsukuyomi-no-Mikoto into Susanoo-no-Mikoto and Ukemochi-no-Kami into Ōgetsuhime. It also treats this event as having occurred when Susanoo-no-Mikoto was banished to the lower world.) Ukemochi-no-Kami entertained him by spitting out rice and meat from her mouth. Tsukuyomi-no-Mikoto was angered, drew his sword and struck her dead, and only afterwards reported back. The Sun deity loathed this and would not see him again.

¶She therefore sent Ame-no-Kumahito (Note: the Kuji Hongi writes this as Ame-no-Kumaushi) to see how things stood. Ukemochi-no-Kami was already dead, and from her body the five grains, the seeds of silkworms, and cattle and horses had come forth. Ame-no-Kumahito obtained the seeds, carried them back, and presented them. The Sun deity was greatly pleased and said: "These are things by which the people may eat and live." (Note: the Kojiki says that Kamimusubi-no-Mikoto ordered the seeds of the various grains to be taken.) From this the way of farming and of silk culture began. (Note: following the Nihon Shoki.) For details see the "Treatise on Food and Goods."

¶Susanoo-no-Mikoto was fierce and violent and paid no heed to the government of the world. He constantly said, "I wish to go to my late mother, to the Land of Roots (Ne-no-Kuni)," and wept without ceasing, and because of this calamities arose: rivers and seas dried up, and grasses and trees withered. Evil deities ran rampant, and the people died one after another while still young. Izanagi-no-Mikoto loathed this and sought to banish him to the Land of Roots. Susanoo-no-Mikoto petitioned: "Please let me first see my elder sister the Sun deity once in Takamagahara, and then I shall withdraw forever," and this was permitted. After this, Izanagi-no-Mikoto, having already completed his duties as a deity, built a Hidden Palace (Kakuri-no-Miya) at Awaji and dwelt hidden there for a long time. Some say he secluded himself at Taga in Ōmi, and others say he ascended to heaven, made his report, and remained there in the Hi-no-Wakamiya (Lesser Palace of the Sun). Since Izanagi-no-Mikoto was the deity who first made the land and brought forth and completed the myriad things, his merit as a deity and his wondrous virtue were beyond measure. He is therefore called Kunikatame-no-Ōkami (Great Deity Who Firmed the Land). (Note: from "He is therefore called" onward follows the Harima-no-Kuni Fudoki as quoted in the Shaku Nihongi.)

¶When Susanoo-no-Mikoto ascended to heaven, Haneakaru-tama-no-Mikoto met him and presented him with a string of jewels (tama-no-mushi). Susanoo-no-Mikoto received it and went on. At that moment the sea shook violently and the mountains resounded. The Sun deity, knowing well that Susanoo-no-Mikoto was of a fierce and overbearing temper, on hearing that he was coming said indignantly: "My father and mother have already commanded each of their children to rule over their own places; now that he comes here, he must surely have some other design." She therefore armed herself heavily and waited. Susanoo-no-Mikoto said: "I have no other intention. Now, as I am about to go far away to the Land of Roots, I have come to see you for that reason. I only wish also to present these precious jewels." The Sun deity asked: "By what proof shall I know whether your words are true?" Susanoo-no-Mikoto answered: "Pray let us swear an oath together (ukei). Let the children that are born be the proof. If the children I bear are female, it means I have an evil heart. If they are male, it means I have a pure heart." The Sun deity then faced Susanoo-no-Mikoto across the Ame-no-Yasukawa (Heavenly Tranquil River).

¶The Sun deity first took the sword that Susanoo-no-Mikoto wore, broke it into three pieces, crunched them up with a crackling sound, and blew out her breath, giving birth to deities: Tagori-hime-no-Mikoto, Takitsu-hime-no-Mikoto, and Ichikishima-hime-no-Mikoto, three female deities in all. Susanoo-no-Mikoto then asked for and received the string of jewels that the Sun deity wore, crunched them up, and blew out his breath, giving birth to five male deities: Masakaakatsu-Kachihayahi-Ame-no-Oshihomimi-no-Mikoto (Note: "Homimi" is also written in other ways in various accounts), Ame-no-Hohi-no-Mikoto, Amatsuhikone-no-Mikoto, Ikutsuhikone-no-Mikoto, and Kumano-no-Kusuhi-no-Mikoto (Note: in one account of the Nihon Shoki "Kusuhi" is written differently, and adding Hi-no-Hayahi-no-Mikoto to these makes six deities).

¶The Sun deity then knew that Susanoo-no-Mikoto had no disloyal intent, and declared: "Tracing the origin of the matter, the five male deities were all born of my possessions and are therefore my children. The three female deities were all born of your possessions and are therefore your children." She made Ame-no-Oshihomimi-no-Mikoto her heir, and gave the three female deities to Susanoo-no-Mikoto. Ame-no-Hohi became the ancestor of the Izumo-no-Kuni-no-Miyatsuko and others, and Amatsuhikone became the ancestor of the Ōshikōchi-no-Atai and others. The three female deities are called Michinushi-no-Muchi, and these are Munakata-no-Ōkami. Susanoo-no-Mikoto, having obtained the proof of having won the oath (Note: the Kojiki takes the obtaining of female children as the proof of victory), grew still more arrogant and violent and on every occasion slighted the Sun deity. The Sun deity valued the work of farming, but Susanoo-no-Mikoto broke down the ridges between the fields and filled in the ditches, hindering cultivation. The Sun deity was most careful of all about the rites, but Susanoo-no-Mikoto secretly peeped at the offerings of the Niiname and defiled the new palace. Again, when he saw the Sun deity having sacred garments woven, he flayed a piebald colt of heaven and threw it into the weaving hall. At first the Sun deity overlooked these things because he was her own younger brother, but at this she became angry, and at last hid herself in the Heavenly Rock Cave (Ame-no-Iwaya), closed the door, and shut herself in. Because of this heaven and earth became dark, all manner of calamities arose at once, and the deities were all greatly afraid.

¶Takamimusubi-no-Mikoto assembled the eight million deities at Ame-no-Yasukawara (the Heavenly Tranquil River Bank) and deliberated on how they should pray and entreat. In the end the plan of Tokoyo-no-Omoikane-no-Kami was adopted. Ame-no-Futodama-no-Kami was made to lead the deities of the various bands in making offerings (mitegura), and Ishikoridome-no-Kami was made to make the Yata-no-Kagami (Eight-Hand-Span Mirror) from the copper of Ame-no-Kaguyama. The mirror, vivid, beautiful, bright, and splendid, was called Mafutsu-no-Kagami, and is the mirror that reflects the form of the Sun deity. Kushiakaru-tama-no-Kami was made to make a string of Yasakani magatama (Note: the Kojiki writes this as "Yasaka-no-Magatama-no-Iotsu-no-Misumaru"), Naga-shirahane-no-Kami to make the blue cloth offerings (aonigite), Ame-no-Hiwashi-no-Kami the white cloth offerings (shironigite), Takehazuchi-no-Mikoto to weave patterned cloth (ayanuno), Ame-no-Tanabata-hime-no-Kami to weave sacred garments, Ame-no-Mahitotsu-no-Kami to make swords, axes, and iron bells (sanagi), and the two deities Taoki-hoohi-no-Kami and Hikosashiri-no-Kami to build a splendid palace, together with the august sedge hats, halberds, and shields. Yamatsuchi-no-Kami was made to gather the true sakaki tree, and Nozuchi-no-Kami to gather wild sedge (nususu), from which the tamagushi (jeweled branch) offerings were made. On the upper branches of the sakaki they hung jewels, on the middle branches a mirror, and on the lower branches the cloth offerings. When preparations were all complete, they gathered the long-crying birds of Tokoyo and made them cry long in turn. Further, they had Ame-no-Uzume-no-Mikoto light the garden fires (niwabi) and dance, and the deities sang and danced in accord with her. Ame-no-Futodama-no-Kami and Ame-no-Koyane-no-Mikoto came forward, presented the offerings, and recited the norito, praying and entreating. Hearing this, the Sun deity thought: "In listening to the words of the deities, I have never heard anything so beautiful. Now that I am hidden, the earth below must surely be in perpetual darkness; why are Ame-no-Uzume and the others rejoicing and enjoying themselves like this?" and she opened the door slightly and peeped out. Thereupon Ame-no-Tajikarao-no-Mikoto, who had been standing by, immediately pulled the door open and moved the Sun deity to the new palace. Ame-no-Koyane-no-Mikoto and Ame-no-Futodama-no-Kami stretched a shimenawa (sacred rope) behind the Sun deity's seat and said: "Pray do not return again." They then made Ōmiyame-no-Kami attend before her and soothed her heart with good words and beautiful words. The two deities Toyoiwamado-no-Kami and Kushiiwamado-no-Kami guarded the gate of the palace. Thus heaven and earth became bright again, and the deities greatly rejoiced. (Note: from "In the end" onward is supplemented by consulting the Kogo Shūi.) The ceremonial rites of the court's sacrifices all have their origin in this event. For details see the "Treatise on Rites and Music."

¶The deities then held Susanoo-no-Mikoto to account and imposed on him the many articles of purification called Chikura-no-Okido. They also pulled out his nails and hair to make him atone for his offenses. They had Ame-no-Koyane-no-Mikoto recite the words of the Great Purification (Ōharae) and banished him to the Land of Roots. The institution of imposing purification on those who commit offenses in the rites, so as to make them atone for their offenses, also begins here.

¶Susanoo-no-Mikoto at last descended and crossed to the land of Silla (Shiragi), reached the place called Soshimori, and said: "I do not wish to dwell in this land." He therefore crossed again to the east and arrived at Torikami-no-Mine, at the upper reaches of the Hi River in Izumo. Just then he heard weeping at the upper reaches of the river, and going to inquire, he found earthly deities, the husband called Ashinazuchi and the wife Tenazuchi. Susanoo-no-Mikoto asked, "Why do you weep?" and they answered: "In this land there is a Yamata-no-Orochi (eight-forked serpent) that harms people. We had eight daughters, and all were eaten by that serpent. Only one now remains, and now this daughter too is about to be eaten. That is why we weep." Susanoo-no-Mikoto said: "I am the younger brother of Amaterasu-Ōmikami. Will you not give me your daughter? I shall slay the serpent for you." Ashinazuchi replied: "We respectfully obey your command." Susanoo-no-Mikoto asked in detail about the serpent, had the couple brew liquor, filled eight vats with it, and waited.

¶When the appointed day came, the serpent appeared, drank the liquor, became drunk, and fell asleep. Susanoo-no-Mikoto drew his sword and cut it to pieces, but as he cut its tail the blade was slightly chipped; he split it open to look inside, and a sword came out. Susanoo-no-Mikoto said, "This is a divine sword. It is not something for me to keep for myself," and presented it to the heavenly deity. This is the so-called Ame-no-Murakumo-no-Tsurugi (Sword of the Gathering Clouds of Heaven). It received this name because cloud vapor constantly trailed over the place where the serpent had lived. Ashinazuchi was in fact a child of Ōyamatsumi-no-Mikoto, and his daughter was Kushinadahime-no-Mikoto.

¶Susanoo-no-Mikoto came to yet another place and said, "My heart has become pure," and built a palace in that place and lived there with his consort Kushinadahime. The child who was born was Ōnamuchi-no-Mikoto. He then made the couple Ashinazuchi and Tenazuchi chiefs of the palace and bestowed on them the title Inada-no-Miyanushi-no-Kami. Susanoo-no-Mikoto afterwards dwelt at Kumanari-no-Mine, and eventually went to the Land of Roots. (Note: following the Nihon Shoki and the Kojiki.)

¶It is also said as follows. Susanoo-no-Mikoto took Kushinadahime as his wife and begot Yashimajinumi-no-Kami (Note: the Nihon Shoki writes this as "Yashimashino," and also as "Kiyonoyu-yamanushi-Minasarohiko-Yashimashino" or as "Kiyonoshigena-saka-karuhiko-Yashimade"). Yashimajinumi begot Fuwa-no-Mojikunusunu-no-Kami, Fuwa-no-Mojikunusunu begot Fukabuchi-no-Mizuyarehana-no-Kami, Fukabuchi-no-Mizuyarehana begot Omizunu-no-Kami, and Omizunu begot Ame-no-Fuyukinu-no-Kami (Note: "Fuyukinu" is also written as "Fukine" in one account). The child of Ame-no-Fuyukinu was Ōnamuchi. (Note: following the Kojiki.)

¶At the beginning, Susanoo-no-Mikoto had other sons and daughters as well: Itakeru-no-Mikoto, Ōyatsuhime-no-Mikoto, Tsumatsuhime-no-Mikoto, Ōtoshi-no-Kami, and Uka-no-Mitama-no-Kami. Ōtoshi-no-Kami in turn begot Ōkunimitama-no-Kami, Mitoshi-no-Kami, Okitsuhiko-no-Kami, and Okitsuhime-no-Kami.

¶Susanoo-no-Mikoto, wishing timber to be of use to the country, sowed tree seeds extensively. Itakeru-no-Mikoto, together with his two younger sisters, took over that work, planting and raising trees in the mountains and forests until the timber could not be used up. For this reason people of the world praise Itakeru as a deity of merit. These three deities finally were enshrined in Ki-no-Kuni (Kii). Ōtoshi-no-Kami and Mitoshi-no-Kami taught the people the techniques of farming and had great merit in the harvesting of grain. (Note: from "taught the people" onward is supplemented by consulting the Kogo Shūi and the Engishiki.) Uka-no-Mitama is probably a deity of grain, and Ōkunimitama too is said to have had merit in governing the land. Okitsuhiko and Okitsuhime taught the people the art of using fire to prepare food, and so people of the world worship them as the deities of the hearth (kamado). (Note: consulting the Nihon Shoki and the Kojiki.)

¶Ōnamuchi had many half-brothers, who are called the Yasogami (the Eighty Deities). The Yasogami were jealous of Ōnamuchi and plotted together to do away with him. Ōnamuchi repeatedly met with great disasters and could scarcely escape. His mother, anxious over this, sent Ōnamuchi to the Land of Roots to take refuge with Susanoo-no-Mikoto. Susanoo-no-Mikoto also tested Ōnamuchi with various hardships, but since Ōnamuchi did not yield in the least, Susanoo-no-Mikoto came inwardly and secretly to love and esteem him. Ōnamuchi at last obtained Susanoo-no-Mikoto's treasured sword, bow, and arrows and returned, drove away his half-brothers, and was established as Ōkuninushi-no-Kami. This was truly by the command of Susanoo-no-Mikoto. (Note: following the Kojiki.)

¶After this, Ōnamuchi, united in heart and strength with Sukunabikona-no-Mikoto, managed the land under heaven. They fixed the methods of medicine to save and nurture the people and domestic animals, and fixed the method of spell-casting prohibitions (majinai) to ward off calamities caused by birds, beasts, and insects. All the people received the benefit. Sukunabikona was a child of Takamimusubi-no-Mikoto (Note: the Kojiki makes him a child of Kamimusubi). Ōnamuchi asked Sukunabikona: "Can this land that you and I have made be said to have been well completed?" Sukunabikona answered: "In some parts it has been done well, and in some parts it has not." There is probably a deep meaning contained in this exchange. Sukunabikona soon departed and went to Tokoyo-no-Kuni.

¶Ōnamuchi went about the land alone, putting in order what was not yet in order. Arriving at Izumo, he said: "Ashihara-no-Nakatsukuni was originally desolate. Even the rocks, grasses, and trees were all wild and violent. But I have already subdued it, and there is nothing that does not submit. Now, the one who governs the land under heaven is I alone." Thereupon a deity came, shining brilliantly and lighting up the sea, and said: "That you have accomplished this great work is entirely because of me. I am your Sakimitama and Kushimitama. You should enshrine me on Mimoroyama in Yamato." Ōnamuchi then built a shrine and worshipped this deity. This is Ōmiwa-no-Kami, also called Ōmononushi-no-Kami. (Note: the Kojiki says that Ōnamuchi, distressed that Sukunabikona had already gone, said, "How can I alone govern this land? With whom shall I accomplish the work?" and at that moment a deity came lighting up the sea and said, "If you worship me, I will govern this land together with you. Otherwise it will be difficult to accomplish the work." Ōnamuchi followed this instruction and enshrined this deity on the mountain on the east side of the green hedge (aogaki) of Yamato. This is the deity of Mimoroyama. This differs somewhat from the main text.)

¶Ōnamuchi, having governed and ordered the land under heaven, achieved very great merit. People of the world therefore, in praise of his merit of pacifying the land, called him Ōkuninushi-no-Kami, Utsushikunitama-no-Kami, Ōkunitama-no-Kami, and Kunitsukuri-no-Ōkami (Note: "Kunitsukuri-no-Ōkami" follows the Engishiki). Also, in praise of his outstanding martial valor and great deeds that reached throughout the land, they called him Yachihoko-no-Kami and Ashihara-no-Shikoo-no-Kami.

¶Ōnamuchi had a total of one hundred and eighty-one children, among whom the most famous are Yaekotoshironushi-no-Kami, Takeminakata-no-Kami, Ajisukitakahikone-no-Kami, and Kayanarumi-no-Kami. (Note: following the Nihon Shoki. Takeminakata follows the Kojiki. Kayanarumi follows the Engishiki. The Kojiki has Torinarumi-no-Kami, which is probably this deity.)

¶Amaterasu-Ōmikami sought to send her heir, Ame-no-Oshihomimi-no-Mikoto, down to Ashihara-no-Nakatsukuni and establish him as master of that land. She therefore gave him as consort the daughter of Takamimusubi-no-Mikoto, Takuhata-Chijihime-no-Mikoto (Note: also written in one account as "Takuhata-Chijihime-Yorozuhatahime," or "Ame-no-Yorozu-Takuhata-Chihatahime," or "Yorozuhata-Toyoakitsushihime").

¶The heir stood on the Floating Bridge of Heaven and surveyed the state of Ashihara-no-Nakatsukuni. He said: "The malevolent ones have not yet been destroyed, and the evil deities are running riot as if the place were theirs. I do not wish to descend and dwell there," and returned to heaven and reported the situation. Amaterasu-Ōmikami then consulted with Takamimusubi-no-Mikoto, assembled the deities in great number, and said: "Ashihara-no-Nakatsukuni is a land that my descendants should govern as kings. Yet those evil deities and demons gather and clamor without cease. Now I intend to pacify it; whom should I send?" The deities all said: "Ame-no-Hohi is valiant and excellent; it would be good to use him." She therefore ordered Ame-no-Hohi to go forth. But Ame-no-Hohi stayed with Ōnamuchi and for a long time did not report back. She then sent his son Ōse-ii-Mikuma-no-Ushi to question him, but he too did not report. The deities further recommended Ame-Wakahiko, saying: "This is a stout fellow. It would be good to try him." She then bestowed bow and arrows on him and sent him. But Ame-Wakahiko took a daughter of Ōnamuchi as his wife and harbored the intention of making the Central Land (Nakatsukuni) his own, and so at last received divine punishment and died. (Note: consulting the Nihon Shoki and the Kojiki.)

¶Amaterasu-Ōmikami again assembled the deities to consult. The deities all said: "There can be no deity like Futsunushi-no-Kami." Thereupon Takemikazuchi-no-Kami stepped forward and said in vehement tones: "Do you mean that only Futsunushi is a fine man, and that I am not a fine man?" It was therefore decided to send the two deities. (Note: following the Nihon Shoki. The Engishiki says that Ame-no-Hohi, having already finished inspecting the lower world and pacified Ōnamuchi, reported: "Many in the land are strong and violent, but I can soothe and calm them, and I shall make sure that the heir governs this land," and so requested that his son Ame-no-Hinadori-no-Mikoto be made the envoy, with Futsunushi-no-Mikoto added as his deputy. The Kojiki says that when Amaterasu-Ōmikami asked the deities whom to send to the Central Land, all answered: "At the upper reaches of the Ame-no-Yasukawa there is Itsu-no-Ohabari-no-Kami. It would be good to use this deity. If not, then his child Takemikazuchi-no-Kami would be good." She therefore sent Ame-no-Kaku-no-Kami to ask Ohabari, and Ohabari answered: "I respectfully accept your command. But on this occasion, pray send Takemikazuchi instead." So Takemikazuchi was recommended, and Ame-no-Torifune-no-Mikoto was added and sent as his deputy. Each of these accounts differs slightly.)

¶The two deities descended to the small beach of Itasa in Izumo, and Takemikazuchi-no-Kami drew his Tsuka-no-Tsurugi (ten-hand-span sword), planted it upside down in the ground, and sat cross-legged on its point. Meeting Ōnamuchi, he asked: "Amaterasu-Ōmikami and Takamimusubi-no-Mikoto wish to make the descendants of the deity the rulers of this Central Land. Are you willing or unwilling to offer up this land?" Ōnamuchi answered: "I shall first inform my son Kotoshironushi, and then give my reply." At that time Kotoshironushi was at Cape Miho in Izumo, so a messenger was sent to ask him. Kotoshironushi said to the messenger: "It is the command of the heavenly deity. How can my father fail to obey it? I too do not dare disobey the command," and he withdrew of his own accord and departed. The messenger returned and reported this. (Note: following the Nihon Shoki and the Kojiki.)

¶Just then Takeminakata-no-Kami came, lifting a great rock, and seeing the two deities said: "Who is it that whispers secretly here? Then let us compete in strength." He stepped forward, took Takemikazuchi by the hand and contested strength with him, but was no match. Takeminakata was greatly afraid and fled, running as far as Suwa in Suwa in the land of Shinano. Takemikazuchi pursued him and was about to kill him. Takeminakata said: "Pray spare me. I will never go anywhere else again. I will not disobey the commands of my father and brother. I respectfully offer this land to the descendants of the heavenly deity." Takemikazuchi therefore pardoned him and returned. The two deities then pressed Ōnamuchi with their question. Ōnamuchi answered: "Since both of my sons have obeyed the command, how could I disobey? Pray build my dwelling as splendid as the palace of the descendants of the heavenly deity. Then I shall dwell hidden there for ever." (Note: following the Kojiki.)

¶The two deities returned to heaven and reported. Takamimusubi-no-Mikoto again sent the two deities to convey this message to Ōnamuchi: "The affairs of the visible present world that you have governed shall hereafter be governed by the descendants of the heavenly deity. You shall govern the invisible, hidden affairs (kamigoto). In building your dwelling now, its construction shall be grand, it shall be furnished with many offices and the implements of fishing and farming, and I shall have Ame-no-Hohi serve you for ever. Moreover, you have taken the daughter of an earthly deity as your wife, but I think that your heart is still estranged. Therefore I shall give you my daughter Mihotsuhime as your wife." Ōnamuchi answered: "How could I fail to obey so courteous a command of a deity? If I resisted, the earthly deities would resist as well. But now I have already offered up the land. Who would dare not to follow? And if Kotoshironushi serves at the side of the descendants of the heavenly deity, then my children, the hundred and eighty deities (Momoyasogami), will all submit too." He bestowed on the two deities the broad halberd (hirohoko) that he carried, and said: "With this halberd I finally achieved the merit of pacifying the land. If the descendants of the heavenly deity use it, the land will surely be peaceful and well governed of itself." He further recommended Funato-no-Kami, saying: "This deity can serve in my place," and when he had finished speaking he hid himself for good. The two deities then used Funato-no-Kami as a guide, went about the whole land pacifying it, and ordered Takehazuchi-no-Mikoto to destroy the evil deity Kagaseo. Having thus punished all who would not submit and rewarded those who came over, they led the eight million deities beginning with Kotoshironushi up to heaven and reported. The two deities finally became enshrined in the eastern provinces (Azuma-no-Kuni) and proclaimed the imperial majesty to the ends of the sea. Futsunushi-no-Mikoto became Katori-no-Ōkami, Takemikazuchi-no-Mikoto became Kashima-no-Ōkami, and Takehazuchi-no-Mikoto became Shitori-no-Kami. (Note: following the Kojiki. From "finally became enshrined" onward is supplemented by consulting the Kogo Shūi, the Hitachi-no-Kuni Fudoki, and the Engishiki.)

¶Since the Central Land had been pacified, Amaterasu-Ōmikami sought to send her heir down to govern it. But at that time the heir already had two sons. The elder was called Amateru-Kuniteru-Hiko-Ame-no-Hoakari-no-Mikoto, who was the ancestor of the Owari-no-Muraji and others. The younger was called Ame-Nigishi-Kuninigishi-Amatsuhiko-Hikoho-no-Ninigi-no-Mikoto, also called Ame-no-Kine-Hohooki-se-no-Mikoto (Note: also written "Ame-no-Kinese" in one account). The Heavenly Ancestor Amaterasu-Ōmikami and the Imperial Ancestor Takamimusubi-no-Mikoto especially favored Hikoho-no-Ninigi-no-Mikoto and called him Sumemima-no-Mikoto (Imperial Grandchild). (Note: from "called him" onward follows the Kogo Shūi.)

¶The heir then petitioned that the imperial grandchild be sent down in his stead to be master of the Central Land. The two ancestral deities permitted this. They therefore ordered the imperial grandchild to descend to Ashihara-no-Nakatsukuni and govern it. And they bestowed on him the three sacred treasures, the Yasakani magatama, the Yata-no-Kagami, and the Ame-no-Murakumo-no-Tsurugi, and made these the proof of the imperial throne. (Note: from "made these the proof of the imperial throne" onward follows the Kogo Shūi.) They also bestowed two Gosai mirrors (Gosai-no-Kagami) and a set of small bells (kosuzu). (Note: from "also bestowed" onward follows the Shaku Nihongi and the Meimon-shō, and the Ōyamato Hongi quoted in them.) They further attached the four deities Tokoyo-no-Omoikane, Ame-no-Tajikarao, Toyoiwamado, and Kushiiwamado, and had as attendants the deities of the five tribes (itsutomo): Ame-no-Koyane-no-Mikoto, ancestor of the Nakatomi-no-Muraji; Ame-no-Futodama-no-Mikoto, ancestor of the Imube-no-Obito; Ame-no-Uzume-no-Mikoto, ancestor of the Sarume-no-Kimi; Ishikoridome-no-Mikoto, ancestor of the Kagamitsukuri-no-Miyatsuko; and Kushiakarutama-no-Mikoto, ancestor of the Tamatsukuri-no-Muraji.

¶The Heavenly Ancestor then declared to the imperial grandchild: "The land of Ashihara-no-Chiiaki-no-Mizuho is a land that you shall go to and govern. The prosperity of the imperial throne shall be without end, together with heaven and earth." She also took the sacred mirror in her hand and especially blessed him: "Imperial grandchild, regard this mirror as my own spirit and look upon it as you would look upon me. Place it in the same bed and in the same hall as yourself, and make it the mirror that you venerate and worship." She had Omoikane attend before him to conduct government, had Ame-no-Koyane and Ame-no-Futodama wait in the hall to guard him, and further said: "The ears of rice of the sacred garden (yuniwa) that I make on Takamagahara, you too shall offer to the imperial grandchild." The Imperial Ancestor further said to Ame-no-Futodama and Ame-no-Koyane: "I shall set up the heavenly himorogi and the heavenly iwasaka and perform the rites for the imperial grandchild. You two deities shall bear the himorogi down to the Central Land and perform the rites likewise. And Futodama shall lead the deities of the various bands and have them serve in their duties as they did in heaven." (Note: from "And" onward follows the Kogo Shūi.)

¶Thus the imperial grandchild left the heavenly rock seat (Ame-no-Iwakura) and descended to the Central Land. Ame-no-Oshihi-no-Mikoto, ancestor of the Ōtomo-no-Muraji, and Amatsukume-no-Mikoto, ancestor of the Kume-no-Atai, in accordance with the edict, took bows and arrows and led the way. The leaders of the five tribes further led twenty-five Mononobe, bore arms, and followed. This matter is described in detail in the "Treatise on Military Affairs." The other deities, Ame-no-Kagoyama-no-Mikoto, Ame-no-Kushitama-no-Mikoto, Ame-no-Michine-no-Mikoto, Ame-no-Kamitama-no-Mikoto, Ame-no-Kuno-no-Mikoto, Ame-no-Nukado-no-Mikoto, Ame-no-Murakumo-no-Mikoto, Ame-no-Kantachi-no-Mikoto, Ame-no-Mikage-no-Mikoto, Ame-no-Miyatsukohime-no-Mikoto, Ame-no-Tomami-no-Mikoto, Ame-no-Seo-no-Mikoto, Ame-no-Tamakushihiko-no-Mikoto, Ame-no-Yutsuhiko-no-Mikoto, Ame-no-Kamutama-no-Mikoto, Ame-no-Mikudari-no-Mikoto, Ame-no-Hinokami-no-Mikoto, Ame-no-Chihayahi-no-Mikoto, Ame-no-Yasakahiko-no-Mikoto, Ame-no-Isafutama-no-Mikoto, Ame-no-Ikishini-ho-no-Mikoto, Ame-no-Ikutama-no-Mikoto, Ame-no-Sukunahikone-no-Mikoto, Ame-no-Kotoyuhiko-no-Mikoto, Ame-no-Uwaharu-no-Mikoto, Ame-no-Shitaharu-no-Mikoto, and Ame-no-Tsukinokami-no-Mikoto, all accompanied him as guards. (Note: from "five tribes" onward follows the Kuji Hongi. The Kuji Hongi treats the deities from these leaders of the five tribes onward as deities who descended to the Central Land following Nigihayahi-no-Mikoto, but this is probably a later forced attribution. This is explained in detail in the "Treatise on Military Affairs.")

¶Then the one who had gone ahead to scout the road returned and reported: "On the way there is a deity with a long nose and tall stature, whose mouth and rear glow bright red, and whose eyes shine like mirrors, so that one cannot look at him directly." Ame-no-Uzume-no-Mikoto was therefore sent to ask: "The imperial grandchild is about to go to the Central Land. Who is it who blocks this road?" He answered: "I am the earthly deity Sarutahiko. Having heard that the imperial grandchild was descending, I have come to meet him. I shall lead the way. It would be well for the imperial grandchild to arrive at the peak of Takachiho in Sō in Hyūga in Tsukushi. I shall go to the upper reaches of the Isuzu River at Sanada in Ise. I pray that you will see me off to that place." Ame-no-Uzume-no-Mikoto returned and reported this. Then, just as he had said, the imperial grandchild finally descended to the peak of Takachiho, from there surveyed the land and went about, and from the Floating Bridge of Heaven at Kushihi-no-Futagami reached the cape of Kasasa in Nagaya in Ata. There was an earthly deity there named Kotokatsu-Kunikatsu-Nagasa-no-Kami, also called Shiotsuchi-no-Oji, who was in fact a child of Izanagi-no-Mikoto; he stepped forward and said, "Pray accept this land as an offering to the imperial grandchild." The imperial grandchild said: "This land is a truly fine land, where the morning sun shines straight upon it and the evening sun glows," and built a palace and dwelt there. Ame-no-Uzume-no-Mikoto saw Sarutahiko off to Ise, and on that occasion examined marine products everywhere, fixed the items to be presented to the court, and returned. These are the so-called Shima-no-Hayanie (swift offerings of the islands). (Note: consulting the Nihon Shoki and the Kojiki.)

¶At that time Ame-no-Koyane-no-Mikoto had his son Ame-no-Oshikumone-no-Mikoto ask the heavenly deity for pure water for use in meals. The heavenly deity bestowed a heavenly jeweled comb (tamakushi) and instructed: "If you plant this comb in the ground and pray, bamboo will grow in a cluster, and beneath it there will surely be water." When this was done, a pure spring welled up as instructed. (Note: on consideration, the Daidō Hongi, quoted in the Jingū Zatsureishū, the Jinmei Hisho, and others, says that because the water of the land governed by the imperial grandchild was not yet clear and sweet, Ame-no-Murakumo-no-Mikoto and Ame-no-Murakumo-no-Mikoto (Note: the two names are the same in reading, written with different characters) were sent to inform the Heavenly Ancestor, and the Heavenly Ancestor took water from Ame-no-Oshiiwa-nagai and gave it to them, saying: "With this water prepare the sacred food (mike) and offer it morning and evening. And pour the remaining water into the waters of the land, and share it also with the deities who descended from heaven." Ame-no-Murakumo and Ame-no-Murakumo then returned and presented it to the imperial grandchild. This differs somewhat from the main text, but the purport is probably one and the same event. One is told from the side of the court, the other from the side of the Great Shrines, and so the transmissions differ. However, Ame-no-Murakumo and Ame-no-Murakumo are very similar in name to Ame-no-Oshikumone, and this may be an error in the Daidō Hongi. It is added for reference.)

¶Ame-no-Koyane-no-Mikoto, following the command of the heavenly deity, determined by divination the two provinces of Yuki and Suki, and established the officials to serve there. He placed the new grain in the sacred garden, purified himself and bathed, brewed the black liquor (kuroki) and the white liquor (shiroki), cooked the rice of the great offerings (ōnie), and presented them to the heavenly deity. And he recited the felicitations (yogoto) to the heavenly deity. The Daijōsai (Great Thanksgiving Ceremony) has its origin in this. (Note: following the "Tenjin no Yogoto" quoted in the Taiki Betsuki. "His child" follows the Sonpi Bunmyaku.)

¶The imperial grandchild had already enshrined the sacred mirror as the deity of the Heavenly Ancestor, calling it Amagakari-no-Ōkami, and it was his custom to keep it in the same hall and the same bed. This is the Great Deity now venerated and worshipped at Ise. Of the Gosai mirrors, one was called Kunikakasu-no-Ōkami and is now at Nagusa-no-Miya in Kii. The other was called Mikentsukami and is now at Watarai-no-Miya, and this is Toyouke-no-Ōkami. The small bells became Makimuku-Anashi-no-Kami. (Note: following the Ōyamato Hongi and the Yamatohime-no-Mikoto Seiki. The Ōyamato Hongi contains errors and omissions, so here it has been corrected by the Yamatohime-no-Mikoto Seiki. This is described in detail below.) The two deities Toyoiwamado and Kushiiwamado were called Ame-no-Iwatowake-no-Kami and became the deities of the gate (mikado). Tajikarao-no-Mikoto became the deity of the district of Sana. Sarutahiko became the ancestor of the Uji-no-Tsuchigimi. (Note: following the Kojiki.)

¶Among all the deities who descended from heaven, those such as Ame-no-Koyane, Ame-no-Futodama, Ame-no-Oshihi, and Amatsukume had descendants who inherited their roles generation after generation, assisted the court, and presided over civil and military government. The descendants of the other deities likewise became Kuni-no-Miyatsuko and Agatanushi, or had their clan names fixed and were granted kabane titles, each inheriting the work of his ancestors and serving the heavenly grandchild. The court also recorded their former merits and ordered them by rites and statutes. Therefore the ancestral deities have received sacrifice through the generations and have long preserved their good fortune together with the state. The so-called "prosperity of the imperial throne is without end, together with heaven and earth" is also due to this reason. (Note: the general sense of the Nihon Shoki, the Kojiki, the Kogo Shūi, the Shōjiroku, and the Engishiki has been taken into account.) For this matter see the text below and the "Treatise on Clans."

¶Hikoho-no-Ninigi-no-Mikoto, residing in the palace of Kasasa, took as his consort Konohanasakuyahime, daughter of Ōyamatsumi-no-Mikoto. (Note: one account of the Nihon Shoki says she was also called Kamuatakashitsuhime.) Two children were born, one called Hosuseri-no-Mikoto and the other Hikohohodemi-no-Mikoto, also called Hoori-no-Mikoto. (Note: also written "Hoyaori" in one account. The Kojiki says that three children were born: Hoderi-no-Mikoto, Hosuseri-no-Mikoto, and Hoori-no-Mikoto. Hoderi is the ancestor of the Ata-no-Kimi of the Hayato and others. Also, one account of the Nihon Shoki makes Hoakari-no-Mikoto a brother of Hohodemi, but this is probably an error.)

¶Hosuseri-no-Mikoto and Hikohohodemi-no-Mikoto quarreled over their respective occupations of the mountain and the sea and at last became estranged with resentment. Hikohohodemi-no-Mikoto was distressed by this and, using the stratagem of Shiotsuchi-no-Oji, took refuge in the palace of the sea deity. The sea deity Toyotamahiko perceived the circumstances, gave him the two jewels Shiomitsu-tama (jewel that fills the tide) and Shiofuru-tama (jewel that ebbs the tide), and also taught him spells so that he might chastise his elder brother. When Hikohohodemi-no-Mikoto returned, he used the jewels and cast the spell as the sea deity had taught. Hosuseri-no-Mikoto was indeed sorely distressed, acknowledged that his younger brother had divine virtue, and at last himself petitioned to become a people of entertainers (wazaogi), serving through the generations. These are the ancestors of the Hayato and others. Hikohohodemi-no-Mikoto, residing in the Takachiho palace, took as his consort Toyotamahime, daughter of Toyotamahiko, and Hikonagisa-Takeugayafukiaezu-no-Mikoto was born.

¶Fukiaezu-no-Mikoto took as his consort Tamayorihime, daughter of Toyotamahiko, and four children were born: Hikoitsuse-no-Mikoto, Hikoinai-no-Mikoto, Mikeirino-no-Mikoto (Note: one account of the Nihon Shoki lacks the character for "iri"), and Sano-no-Mikoto (Note: the Kojiki writes this as Mikenu). (Note: in one account of the Nihon Shoki the order of the brothers differs considerably. This is not noted in detail here.)

¶At this time the world was still in a chaotic state of its first founding and fortune had not yet fully opened, so for three generations all governed the western frontier and died in palaces of the western provinces. Sano-no-Mikoto afterwards came to govern the whole of the Ōyashima and ascended to the position of emperor at the Kashihara palace. He was styled Kamuyamato-Iwarebiko-no-Mikoto, and this is the Great Founder, Emperor Jinmu. (Note: consulting the Nihon Shoki and the Kojiki; "Great Founder" follows the Kakumei Kanmon.) At first Ame-no-Oshihomimi-no-Mikoto remained on Takamagahara, so he too is called a Heavenly Ancestor. After Hikoho-no-Ninigi-no-Mikoto continued the line of the Heavenly Ancestor and became master of the Central Land, the three generations that passed all bore the title Amatsuhidaka, so in later ages all venerate them as Heavenly Ancestors. The Son of Heaven, from generation to generation, as a descendant of the Heavenly Ancestor, transmits the Divine Regalia and reigns over all under heaven, and so the imperial throne is called Amatsuhitsugi (Heavenly Sun-Succession). In all the sacrifices, when the Nakatomi proclaim the norito, they praise Takamimusubi-no-Mikoto and Kamimusubi-no-Mikoto as Kamurogi and Kamuromi. This form of address is also used for the two imperial ancestral deities Amaterasu-Ōmikami and Takamimusubi-no-Mikoto. They are also called Kamu-oya and Kamu-mioya, and the Son of Heaven's title Sumemima-no-Mikoto is likewise a surviving institution from remotest antiquity. (Note: the general sense of the Nihon Shoki, the Kojiki, the Kogo Shūi, the Engishiki, and others has been taken into account.)