# Kogoshui/Part 2

Part II
Text
A Scroll of Gleanings
from
Ancient Stories
Together with a Preface
by
Imbe-no-Sukune-Hironari, Junior Sub-Fifth Court Rank
Tradition says that writing was unknown in old Japan, so that all people, whether high or low, youthful or aged, handed down from hoary antiquity their sacred traditions verbally among themselves, memorizing them from one generation to another. When, however, the art of writing was introduced, the Japanese began to discard the old simple way of transmitting orally their family traditions under the prevailing influence of the new tendency to ostentation and frivolity which caused the people to revolt against the ancient simplicity and despise those who remain faithful to the old manner of oral transmission. Hence, change after change occurred in the traditional accounts handed down during the long centuries, and consequently, no one nowadays is competent enough to decide the true origin and the exact nature of those cherished venerable traditions. Even although there certainly exist some official histories and private ​family records which describe ancient things as they actually were, yet your Imperial Majesty’s humble servant finds that there still survive some others not mentioned in those written documents, which would probably by degrees sink into oblivion, unless your Imperial Majesty’s humble servant make so bold as to endeavour to bring them to light. The gracious message which your Imperial Majesty was pleased to grant your humble servant has induced him gratefully to avail himself of this opportunity to submit to the Throne all the historical details that have been handed down and preserved in his family,—but which, nevertheless, to his great regret have not yet been published. Therefore now, animated by the spirit of righteous indignation, burning so long within him, he ventures to record his own beloved family tradition:—
According to one tradition, when Heaven and Earth began, the two Gods, Izanagi (The Divine Male) and Izanami (The Divine Female), having entered into conjugal relations begat the Great Eight Island Country, (1) its mountains and rivers, the Sun-Goddess, (2) and the Moon-God, (3) and finally the God Susano-o the Impetuous Male God (4).
This Susano-o, however, wept and wailed so much that he caused people to die untimely deaths and the mountain greens to wither. Therefore his Divine Parents angrily decreed: “Now that thou art become so exceedingly wicked, thou shalt no longer remain with us, but must descend to the Nether Land or Hades.”
Another legend says that when Heaven and Earth divided ​the names of the Gods who were born in the midst of Heaven were, (1) Ame-no-Minaka-Nushi-no-Kami (5) or the Divine Lord of the Very Centre of Heaven; (2) Takami-Musubi-no-Kami (6) or the Divine Male (or Lofty) Producer (otherwise known as Sumeragamutsu-Kanrogi-no-Mikoto, (7) i.e., the Divine Male Ancestor); (3) Kami-Musubi-no-Kami, or the Divine Female Producer (otherwise called, Sumeragamutsu-Kanromi-no-Mikoto, or the Divine Female Ancestor, whose son, Ame-no-Koyane-no-Mikoto, became the ancestor of the Nakatomi Family of Asomi rank (8)).
Takuhata-Chichi-Hime-no-Mikoto (Mother of the heavenly ancestor Amatsu-Hiko-no-Mikoto (9)) was the daughter of Takamimusubi-no-Kami, and Ame-no-Oshihi-no-Mikoto (Ancestor of the Otomo Family of Sukune rank (10)) and Ame-no-Futo-Tama-no-Mikoto (Ancestor of the Imbe Family of Sukune rank) were his sons. Among the adherents of Futo-Tama-no-Mikoto are Ame-no-Hiwashi-no-Mikoto (Ancestor of the Imbe Family of Awa Province in Shikoku), Ta-oki-Ho-Oi-no-Mikoto (11) (Ancestor of the Imbe Family of Ki-i-Province), Kushi-Akaru-Tama-no-Mikoto, (12) Ancestor of the Tamatsukuri Family of Izumo Province, and Ame-no-Mahitotsu-no-Mikoto, Ancestor of the Imbe Family of the Tsukushi and Ise Provinces. When Susano-o-no-Kami was going up to Heaven, in order to bid farewell to the Sun-Goddess (Amaterasu-O-Mikami), Kushi-Akaru-Tama-no-Mikoto met him on the way and offered him some beautiful curved jewels. Susano-o-no-Kami accepted the gift, and presented the jewels to the Sun-Goddess, and thus established a Covenant ​between those two deities and by virtue of these jewels, (13) the child Akatsu-no-Mikoto (14) (one of our Heavenly Ancestors) was born. Amaterasu-O-Mikami brought up this boy, Akatsu-no-Mikoto, with maternal affection and especial care, frequently carrying him in her protecting arms. This fact originated the Japanese expression “Wakago,” which denotes a child held under its mother’s arm (The now current Japanese term for an infant, “Wakago,” is derived from the word “Wakigo”).
Then Susano-o-no-Kami’s conduct towards Amaterasu-O-Mikami was also excessively rude and he often resorted to one or another form of violence, such as breaking down the divisions of the rice-fields; filling up the irrigating channels; opening the flood-gate of the sluices; sowing seed over again; erecting rods in the rice-fields; (15) flaying live animals backwards, and spreading excrement over the doors (16) (When the Sun-Goddess was toiling in her rice-fields, Susano-o-no-Kami would stealthily creep there and erect rods in order to demonstrate his right of ownership over the fields; sowing seed again in the fields which had been already sown by Amaterasu-O-Mikami, so as to injure her first sown seed, thereby causing the quality of the rice to deteriorate; breaking down the low, narrow dykes, which divide rice fields from each other; filling up the channels of ditches through which the Sun-Goddess made the streams of water flow in order to irrigate the rice plants; mischievously leaving open the flood-gates of the sluices when unnecessary. For example, when Amaterasu-O-Mikami was about to celebrate the Ni-Name-Matsuri or New Rice-Crop Feast, Susano-o-no-Kami sacrilegiously ​polluted her Festival-Hall by spreading excreta upon the doors of her sacred hall, and while the Goddess was occupied in weaving, Susano-o flayed backwards a living colt and flung it into her sacred hall. Thus one readily sees that the origin of both agriculture and the art of weaving date back to the Divine Age. Susano-o-no-Kami’s misdeeds are styled “heavenly offences” and nowadays we are familiarized with them through the “Ritual of Great Purification” which is recited from time to time by Shinto priests of the Nakatomi Family).
Hereupon Amaterasu-O-Mikami was greatly incensed, and entering into the Heavenly Rock-Cave, closed its door and concealed herself therein. Consequently, the eternal night of darkness or pitch-darkness prevailed, so that no one could discern between the day and the night. Then all the gods were at a loss how to act, for without light no work could be done. Then Takami-Musubi-no-Kami summoned a council of the Eighty Myriads of Gods on the Dry Bed of the Eight-Sand-Bank-River in Heaven, (17) and enquired what emergency-measures should be taken in order to rectify matters. In response Omoikane-no-Kami, the God of Profound Knowledge and Foresight, proposed the following scheme to induce Amaterasu-O-Mikami to return from her hiding place in the Rock-Cave; Futotama-no-Kami was to be appointed to make “nigite,” i.e., offerings of fine cloth in aid of the gods of different callings, and, for example, it was decided that Ishikoritome-no-Kami (Son of Ame-no-Nukado-no-Mikoto and the ancestor of the Kagami-tsukuri or Mirror-Making Family) should construct a mirror, resembling in form ​the disk of the sun, i.e., an image of Amaterasu-O-Mikami, out of copper brought from the Heavenly Mt. Kagu. Nagashiraha-no-Kami (Ancestor of the Omi Family in Ise Province. “Shiraha,” the ordinary name of cloth at the present day, originated from the name of this god) was to make “aonigite,” i.e., fine offerings of blue-coloured hempen cloth, whilst Ame-no-Hiwashi-no-Kami and Tsukuimi-no-Kami were bidden to make “shiranigite,” i.e., fine offerings of white cloth woven from the paper mulberry (Tradition says that at that time, both hemp and mulberry grew luxuriantly in a night after being planted) Ame-no-Hazuchio-no-Kami was to weave cloth of beautiful variegated colours, the Goddess Ame-no-Tanabata-Hime was to weave the divine robes (anciently called “nigitao”), the task attached to Kushi-Akaru-Tama-no-Kami was to link together five hundred large jewels on an august string, Taoki-Ho-Oi-no-Kami and Hikosashiri-no-Kami were to build according to the heavenly standard of measurement (i.e., measures of varying size and some measuring tools) a beautiful sacred hall of choicest timber brought from different valleys, and besides, were to make hats, spears, and shields, and lastly, Ame-no-Mahitotsu-no-Kami was ordered to make various kinds of swords, axes, and cast tinkling bells of iron.
When all this was finished, they were to bring a fine sacred “sakaki” (18) tree with five hundred branches, from the Heavenly Mt. Kagu, and hang jewels (19) on its upper branches, a mirror on its central branches both the blue and white-coloured choice cloth offerings on the lower branches, and then Futotama-no-Mikoto was earnestly to eulogize the great Goddess ​Amaterasu-O-Mikami, and the assistant priest Ame-no-Koyane-no-Mikoto to recite a liturgy.
Ame-no-Uzume-no-Mikoto (“Uzume” signifies a strong, brave woman, in whose bosom beats the unconquerable heart of a man, and therefore we Japanese still call such a woman “osushi,” which is identical in meaning with “Uzume” and differs only in pronunciation) should then arrange a wreath of spindle-tree leaves and threw a scarf made of club moss around her shoulders, and holding bamboo grass and leaves from the “oke” tree (20) in one hand and a spear adorned with tinkling bells in the other, should skillfully perform in company with the other gods an inspired religious dance, placing a tub bottom upwards (21) (signifying an oath) and kindling sacred bonfires, before the Heavenly Rock-Cave.
Thus doing, as Omoi-Kane-no-Kami had suggested, they, first endeavoured to construct a mirror, as an image of the Sun-Goddess, but as the first mirror made by Ishikori-Tome-no-Kami was slightly defective and therefore unable to use (This mirror is the Deity at Hinokuma in Ki-i Province), but a second was then moulded which was ideally beautiful (This Mirror is the Deity of the Ise Shrine). When all this had been done, Futotama-no-Mikoto prayerfully recited a liturgy full of eulogizing words:—
“The august Mirror in my hand is spotless and indescribably beautiful as though it were thine own august image; pray open the Cave-door and behold it.”
Ame-no-Koyane-no-Mikoto also participated in this function.
Then Amaterasu-O-Mikami be-thought, “How is it that the ​Gods can enjoy such merry-making even when the world is wrapt in darkness, because I have concealed myself in this Cave?” Thus saying, she slightly opened the Cave-door and gazed secretly at the joyous scene without. Then, as pre-arranged, Ame-no-Tachikarao-no-Kami opened the Rock-Cave door and induced the Goddess to remove to the new palace they had constructed for her, and Ame-no-Koyane-no-Mikoto and Futotama-no-Mikoto encircled the new divine dwelling place with an august sun-rope (now called “shirikumenawa” (22) or bottom-tied rope to represent the shadow of the sun), O-Miya-no-me-no-Kami (23) waiting upon Amaterasu-O-Mikami (O-Miya-no-me-no-Kami is a goddess miraculously born of Futotama-no-Mikoto, waiting upon Amaterasu-O-Mikami, just as a Maid of Honour in the Imperial Court waits upon the Emperor and please His Imperial Majesty by soothing, cheerful and kindly words, thus serving as an intermediary between sovereign and subject she thereby brings both into affectionate and harmonious relationship), and Toyo-Iwa-Mado-no-Mikoto (24) together with Kushi-Iwa-Mado-no-Mikoto (25) being on guard duty at the Gates (Those two Gods were born of Futotama-no-Mikoto like O-Miya-no-me-Kami).
The Sun-Goddess coming forth from the Rock-Cave now illumined the sky and consequently the spectators were enabled to distinguish one another’s faces once more. Over-flowing with joy, they loudly cried:
“Ahare, ahare!” (signifying that the sky is now illuminated)
“Ana omoshiroshi!” (“O how delightful it is again to see each other’s faces!”)
“Ana tanoshi!” (“What joy to dance with out-stretched hands!”)
“Ana Sayake oke!” (“How refreshing and reviving! just like the rustling sound of breezes softly whispering in bamboo grass, or through the leaves of the trees playing sweet melodies of natural music!”)
Then the two gods Ame-no-Koyane-no-Mikoto and Futotama-no-Mikoto respectfully besought the Sun-Goddess never more to hide her face.
As a punishment for bringing about this catastrophe the Gods inflicted on Susano-o-no-Kami a heavy expiatory fine with the hair of his head, his finger and toe nails being cut off for his offence; and then satisfied, they banished that evil God Susano-o from Heaven. Susano-o-no-Kami then descended to the banks of the River Hi in Izumo Province, where with his heavenly ten-span sword (The sword, otherwise called Ame-no-Haha-Kiri, is now preserved at the Iso-no-Kami Shrine. The Japanese word for “serpent” is “haha,” so that the Ame-no-Haha-Kiri Sword signifies the weapon by which the monstrous serpent was slain), he had slain a serpent with an eight-forked head and tail, in whose tail was concealed a divine sword called “Ame-no-Mura-kumo-no-Tsurugi” or the Heavenly Sword of Assembled Clouds (so named, because above the monstrous serpent there always hung a mass of miraculous clouds. The Imperial prince Yamato-take-no-Mikoto on his expedition in the eastern provinces, thanks to the miraculous virtue of this same divine sword, narrowly escaped from falling to a victim to the enemy’s treacherous ​strategy by mowing away the grass of the wilderness of Sagami Province. From that time on, owing to the Prince’s miraculous escape from danger, the sword whose ancient name was “Ame-no-Murakumo” was called “Kusanagi-no-Tsurugi” signifying “Herb-quelling or Grass-mower Sword”). Susano-o-no-Kami presented the Heavenly Gods with this sword.
Then Susano-o-no-Kami married a daughter of a local god who bore him a son named Ona-Muchi-no-Kami (This God is variously known as Omono-Nushi-no-Kami, Okuninushi-no-Kami, and Okunitama-no-Kami, who being now at Omiwa in Shiki-no-Kami District, Yamato Province, is also called Omiwa-no-Kami), (26) and then Susano-o-no-Kami went over to the Ne-no-Kuni or Nether Land.
Onamuchi-no-Kami together with Sukunahikona-no-Kami (this God was the son of Takamimusubi-no-Mikoto (Kami), and he went over later to the Tokoyo-no-Kuni—a far distant land) (27) did his best to carry out his programmes of ministering to the welfare of both men and animals; for example, both these Gods instructed living beings how to heal diseases by means of medicine and the efficacious use of certain magical incantations by which all calamities inflicted upon them by birds, beasts, reptiles, and insects could be dispelled. All that our Japanese people then learned under these two Divine Culture-heroes was so important and useful that they and their descendants have ever since enjoyed the bounteous grace of these divinities. The heavenly ancestor Akatsu-no-Mikoto took to wife Takuhata-Chichi-Hime, daughter of Takamimusubi-no-Kami, who bore him ​a son, this heavenly son being called Amatsuhiko-no-Mikoto, i.e., the August Grandson (because he was the grandson of Amaterasu-O-Mikami and Takamimusubi-no-Kami).
It was, then, the intention of Amaterasu-O-Mikami and Takamimusubi-no-Mikoto (Kami) that the August Grandson should be brought up in Heaven above and take charge of the rule of the Central Land of Luxuriant Reed Plains. So the two heavenly messenger gods Futsunushino-Kami (the son of Iwatsu-tsu-me-no-Kami, and now worshipped at Katori in Shimosa Province) and Takemikatsuchi-no-Kami (the son of Mikahayahi-no-Kami, and now worshipped at Kashima in Hitachi Province) descended from the Plain of High Heaven to this land of Japan and completely subdued those who opposed their divine troops.
Onamuchi-no-Kami presented his pacifying spear to the heavenly messenger-gods, and withdrew with his son, Kotoshiro-nushi-no-Kami, saying: “I subdued my foes on the globe with this spear, so in future it will be most useful for the Heavenly Grandson to preserve the country in peace and order. Now, therefore, we shall humbly withdraw before the Heavenly Grandson.” Both Onamuchi-no-Kami and Kotoshironushi-no-Kami thenceforth disappeared from the face of the earth, leaving the two Heavenly Messenger-gods to carry on their work of subduing their hostile powers, and when it was completed they triumphantly reported the result of their mission to the Heavenly Throne. Then the Divine Ancestress Amaterasu-O-Mikami and Takami-Musubi-no-Mikoto (Kami) issued an Imperial Edict, (28) saying, “The Luxuriant Land of Reed Plains is a country which ​our descendants are to inherit; go, therefore, our Imperial Grandson and rule over it! and may our Imperial lineage continue unbroken and prosperous co-eternal with Heaven and Earth!”
Then, the celestial Ancestors presented the Heavenly Grandson with the two Sacred Treasures, (29) the Yata-no-Kagami (Eight-handed, i.e., Large Mirror) and the Kusanagi-no-Tsurugi (Herb-queller or Grass-Mower Sword), i.e., the Divine Regalia, together with the jewels and the spear, and said.
“Whenever you gaze upon this sacred mirror, you behold our sacred selves, reflected, in it. So regarding it, you will find it holy, and must therefore reverently worship it, ever keeping it beside your couch and in the privacy of your own room” (30).
Moreover, the Heavenly Ancestors caused Ame-no-Koyane-no-Mikoto, Futotama-no-Mikoto and Ame-no-Uzume-no-Mikoto (31) to descend from Heaven, in attendance on the Heavenly Grandson, and then issued this Divine Imperial Edict (32):
“On our part we (33) shall worship in the Sacred Precincts of Divine Trees and Holy Stones in behalf of the Heavenly Grandson, and Ye, (34) Ame-no-Koyane-no-Mikoto and Futotama-no-Mikoto, shall go down to the Central Reed Plains with the Divine Trees and reverently pray to the gods for the welfare of the Heavenly Grandson, guarding him in your attendance under the same roof against all emergencies, and serving him with the same rice that was found in the Heavenly (35) rice-fields, and Futotama-no-Mikoto shall perform his duties on the earth with the gods belonging to different hereditary corporations just as they were wont to do in Heaven.” Thus those Gods (36) were ​transferred from Heaven to the suite of the Heavenly Grandson when he descended to this earth. On the same occasion the above Imperial Edict (37) thus continued to Omono-Nushi-no-Kami:
“Henceforth thou shalt guard the Heavenly Grandson against danger by the aid of the Eighty Myriads of Gods under your command.” Then, Ame-no-Oshihi-no-Mikoto, ancestor of the Otomo Family, heavily armed with weapons, and Ame-no-Kushitsu-O-Kume, ancestor of the Kume Family, in joint command, were ordered to descend from Heaven at the head of the Imperial Body Guards.
When the Heavenly Grandson was about to descend, the advance guard returned and gave an alarm, saying:
“There is a strange god at the eight forked cross-ways of Heaven, whose nose and back are seven hand-span broad and some seven feet long, and whose mouth, posterior and especially the eyes awfully resemble a bright eight hand-span mirror.” Then the Gods in the Heavenly Grandson’s suite were to be sent to challenge the monstrous stranger upon the road but not one of the Eight Myriads of Gods was bold enough to do so. Then, by the divine command, Ame-no-Uzume-no-Mikoto, the Heavenly Lady of Dauntless Spirit, was sent to confront him, with her waist band lowered below the navel and with her breasts laid bare, and she laughed at him mockingly. The God of the Cross-ways asked, “What do you mean by that?” Ame-no-Uzume-no-Mikoto responded, “Who are you? and why do you obstruct the way during the descent of the Heavenly Grandson to the earthly land?” The God of the Cross-ways replied, “On hearing the news ​of the Heavenly Grandson’s descent to earth, I came respectfully to meet and guide him. I am the Great God Saruta-Hiko (38).”
Ame-no-Uzume-no-Mikoto then enquired, saying: “Will you be his herald, or shall I?” “Will I? of course, I will,” answered Saruta-Hiko. Then Ame-no-Uzume-no-Mikoto asked again, “Where are you going? and, whither do you intend to lead the Heavenly Grandson? So this Saruta-Hiko replied, “The Heavenly Grandson is to go to the wondrous peak of Takachiho in Hyuga, Tsukushi, and I shall proceed to the River Isuzu at Sanagata in Ise; and as you are the first to make my acquaintance, you will please accompany me thither.” Then Ame-no-Uzume-no-Mikoto returned to the Heavenly Grandson and reported these things. The Heavenly Grandson descended to the Wondrous Mountain Peak from the Plain of High Heaven, as Saruta-Hiko expected, and Ame-no-Uzume-no-Mikoto accompanied Sarutahiko to Ise, as he had invited her (Ame-no-Uzume-no-Mikoto is the ancestress of the Sarume (39) Family of Kimi rank, the words “Saru-Me” meaning “she-monkey” and being derived from the name of the God Saruta-Hiko, whom Uzume-no-Mikoto first encountered on the march from Heaven to the earthly land. So this is the reason why both the male and the female of the Sarume Family of Kimi rank are alike styled “Sarume-no-Kimi”).
Thus, from generation to generation, we see that all the gods were in the Heavenly Grandson’s service and each with his own hereditary calling, as the Heavenly Imperial Edict had dictated. The Heavenly Ancestor Hikoho-no-Mikoto married Toyotamahime, the Sea-God’s daughter, and she bore him ​Hiko-nagisa-no-Mikoto (40). When this son was expected a new hut was built on the seashore for his birth. Ame-no-Oshi-Hito-no-Mikoto, ancestor of the Kani-Mori Family of Muraji rank, waited upon the divine son, clearing away the “kani,” i.e., crabs with a broom and laying mats around for his mother’s comfort. From this incident originated the hereditary title of Kani-Mori (now called “Kamu-Mori,” which is a modification of the words “Kani-Mori,” i.e., one who brushes away the kani or crabs).
When the Emperor Jimmu (41) conquered the eastern provinces, (42) Hino-Omi-no-Mikoto, ancestor of the Otomo Family, commanded the Imperial forces, and rendered the most distinguished services to His Majesty, subduing all the hostile powers, and Nigihayahi-no-Mikoto, ancestor of the Mononobe Family, surrendered respectfully with his numerous soldiers, killing one (43) who obstinately resisted the Imperial army to the last. Therefore Nigihayahi-no-Mikoto was deservedly rewarded for his loyal submission to the Emperor, and Shiinetsu-Hiko, ancestor of the Oyamato Family, rendered the distinguished services to the Imperial fleet on the sea, (44) thus fulfilling the duties allotted to him on Mt. Kagu. Lastly, Yatagarasu, ancestor of the hereditary lords of Kamo-no-Agata, came flying in the form of a crow, this very fact being itself an auspicious omen, served as an encouraging guide to the Imperial army in the rugged Uda mountains (45).
After a hard fight they succeeded in vanquishing all the diabolic foes, and peace and order reigned throughout the whole Empire, and in consequence thereof Kashihara in Yamato became ​the capital of Japan, and the Imperial Court was established there.
The descendants of both Taoki-Ho-Oi-no-Mikoto and Hikosa-shiri-no-Mikoto, under the guidance of Ame-no-Tomi-no-Mikoto (a descendant of Futotama-no-Mikoto), obtained the needful timber from the mountains, for building the “Mi-Araka” (46) (Imperial Palace), felling the trees with consecrated axes and mattocks. Their success in so building it is often phrased: “Making stout the pillars of the august abode upon the nethermost rock-bottom and raising the cross-beams of the roof to the Plain of High Heaven for the august residence of the sovereign Grandson (47).” Even at the present day we have amongst us the two branches of the Imbe Family, who are descended from those who procured the timber required for the erection of the Imperial Palace, and from those who served as carpenters on that occasion. They are now respectively dwelling at the Miki (48) and Araka villages, in Nagusa-Kori, Ki-i Province. And this proves how important a part the Imbe Family played in the erection of the Imperial Palace there at that early date. By Imperial command Ame-no-Tomi-no-Mikoto, together with all the branches of the Imbe Family, made several sacred treasures—such as mirrors, jewels, spears, shields, paper-mulberry, hemp, etc.
The descendants of Kushi-Akaru-Tama-no-Mikoto made “mihogitama” or august, auspicious, sacred jewels (In archaic Japanese, “mi” may mean “august” or “sacred,” and “hogi” or “hogu” literally means “to congratulate,” hence “mihogi-tama” can be rendered “august, auspicious, sacred jewels”) and their ​descendants still reside in Izumo Province, and some jewels are found among their annual tribute to the Imperial Court. The descendants of Ame-no-Hiwashi-no-Mikoto employed themselves in cultivating hemp and paper-mulberry trees and in weaving coarse cloth out of these materials. In obedience to the Emperor’s command, Ame-no-Tomi-no-Mikoto taking with him the descendant of Hiwashi-no-Mikoto migrated to Awa (49) Province in search of fertile soil suitable for the cultivation of the above plants. The descendants of this family are still living in that district and at the celebration of the first Autummal Harvest Festival after the enthronement of a new emperor, they pay tribute of paper-mulberry, hemp, coarse cloth, and several other things to the Imperial House. The survival of the name O-e (literally, hemp planting) in that locality of Awa Province proves that there was formerly a district where such useful plants as paper-mulberry, hemp, etc., were highly cultivated.
Ame-no-Tomi-no-Mikoto next proceeded to the eastern districts of Japan with some members of the above mentioned Imbe Family of Awa in Shikoku to search for another fertile land wherein to cultivate similar plants. Hence that land, when found being luxuriant for rice, hemp, etc., was called Fusa-no-Kuni (In archaic Japanese “asa,” i.e., hemp is called “fusa,” and we still have “Upper and Lower Districts of Fusa”).
The land where the “yu,” paper-mulberry trees, grew abundantly, was called Yu-Ki-no-Kori.
The district occupied by some branches of the Imbe Family is now known as Awa-no-Kori (i.e., the present Awa Province). ​Here Ame-no-Tomi-no-Mikoto erected a Shinto shrine to his ancestral God, Futo-Tama-no-Mikoto. It is called the “Awa Shrine,” and consequently we find a branch of the Imbe Family among the people attached to it. Those who being descended from Ta-Oki-Ho-oi-no-Mikoto were in charge of making spear-rods, when they settled in Sanuki Province, used to present tribute to the Imperial Court in the form of eight hundred spear-rods in addition to the ordinary tributary goods. All these historical facts prove that my contentions are indisputable. Then, in strict obedience to the ordinance of the two ancestral Heavenly Gods, (50) a holy site with sacred trees and stones was erected in the Imperial Court and in consequence the following divinities were worshipped there, viz:—Takamimusubi (51) (The Divine Male Producer), Kami-Musubi (52) (The Divine Female Producer), Tamatsume-Musubi (53) (The Soul-detaining Producer), Iku-Musubi (54) (The Vivifying Producer), Taru-Musubi (55) (The Producer of Perfect Bodily Health and Strength), and O-Miya-no-Me-no-Kami, (56) Kotoshironushi-no-Kami, (57) Miketsu-Kami (58) (Homage is now paid to these Eight Gods by the Court Priestesses (59) of Shinto), Kushi-Iwamado-no-Kami, (60) Toyo-Iwa-Mado-no-Kami (Homage is now rendered to these Gods by the Shinto Priestess of the August Gates), the Gods of Ikushima (61) (The Guardian-Spirits of the Great Eight Island-Country, (62) whose worship is in charge of the Shinto priests of Ikushima), and the Gods of Ikasuri (63) (The Guardian-Spirits of the Imperial Court Grounds whose worship is entrusted to the Shinto Priestesses of Ikasuri). Hino-Omi-no-Mikoto, Chief of the Kume ​Family, served as a guardian at the Imperial Gates, while Nigihayahi-no-Mikoto, with some of the Mononobe Family who were attached to the Court under him, prepared a number of spears and shields as protective weapons for the emperor. When they had assured themselves that all was right, Ame-no-Tomi-no-Mikoto, assisted by the members of the Imbe Family, held up the sacred Mirror and sacred Sword, (64) the Divine Imperial Regalia, and with deep reverence placed them in the Imperial Chief Hall, hanging the jewels, and laying out the offerings in due order, before reciting a liturgy, called “Otono-Hogai,” (65) i.e., the Ritual for Bringing Luck or Invoking Blessing to the Great Palace (mentioned in the book annexed hereto (66)), then the religious service for the Guardian Gods of the Imperial Gates was solemnized (The Ritual being that named in the above book (67)).
At the close of these functions, the members of the Mononobe Family displayed the spears and shields to the general public, whilst those of the Kume Family serving under the Otomo Family exhibited the weapons. The men who represented these two families opened the gates widely to allow those who desired to render homage to the Central Court, and witness the august scene to do so, so that they might realize the nobility and majesty of the Imperial Throne!
In those olden days, when the gods and our Japanese sovereigns were not widely differentiated, they were wont to share the same couch, under the same roof, so that the distinction between the two kinds of property, human (i.e., sovereign) and ​divine, not being yet determined, the storehouse attached to the Palace called “Imikura,” i.e., Consecrated Treasury, was in the hereditary charge of the Imbe Family.
Ame-no-Tomi-no-Mikoto was commanded to make the great offerings to the gods together with the members of the different families under his rule, and after that Ame-no-Taneko-no-Mikoto (The grandson of Ame-no-Koyane-no-Mikoto) took a priestly office in order to expiate the Heavenly (68) and Earthly (69) Offences (I have already explained what the Heavenly Offences are, and as regards the details of the Earthly Offences committed by people here on earth, see the “Ritual of Great Purification” (70) customarily recited by the Nakatomi Family), and then in the Sacred Enclosure newly erected on this auspicious occasion, Ame-no-Tomi-no-Mikoto laid out various offerings in the newly-built Sanctuary and recited a liturgy in honour of the Heavenly Gods, and in deep gratitude offered thanks to the Gods of Heaven and Earth, on the Emperor’s behalf for the divine favours bestowed on His Majesty. This office for the divine worship at the Imperial Court was in charge of the Nakatomi and Imbe Families, whilst the sacred symbolic dance was the hereditary profession of the Sarume (71) Family of Kimi rank, and the other families had each an hereditary right of service to the Imperial Court.
When the Emperor (Sujin) reigned at the Mizukaki Palace in Shiki (72), the same Emperor began to feel uneasy at dwelling on the same couch and under the same roof, beside the Mirror sacred to Amaterasu-O-Mikami and the Herb-quelling Divine ​Sword, and being greatly overwhelmed by their awe-inspiring divine influence, His Majesty ordered his daughter Toyosuki-Irihime to remove these Sacred Objects to Kasanui (73) village in Yamato Province, and there established a new holy site, or enclosure, planted with sacred trees and setting up stones, to enshrine these Divine Emblems, and he appointed the Imperial Princess Toyosuki-Irihime to be the guardian priestess thereof, and His Majesty directed the people descended from Ishikoritome-no-Mikoto and Ame-no-Mahitotsu-no-Kami to make a Mirror and a Sword under the guidance of the Imbe Family, similar to the originals. The new Mirror and Sword are the identical sacred emblems which the Imbe Family offer to the Emperor as the divine insignia at his enthronement ceremony which protect the legitimate sovereign against hostile evil powers. On the evening when the solemn religious ceremonies were conducted at the removal of the Divine Regalia, all the courtiers were present and entertained at a consecrated dinner through the whole night, singing:
“Miya bito no (74) O-o-yo sugarani Iza to-o-shi Yuki no Yoroshi mo O- o- yo sugara ni.”
(This song is still sang in modified version as follows:—
“Miya-bito no (75) O- o- yo sogoro mo Hiza to-o-shi
Yuki no yoroshi mo O- o- yo sogoro mo.”)
In the sixth year of his reign, the same Emperor having worshipped the eighty myriads of gods, the shrines in honour of the Gods of Heaven and Earth were erected, and land and houses alloted for the Divine service (76). It was in the reign of this Emperor that regular taxes were for the first time imposed upon Japanese men and women. The men were to pay them by hunting wild animals in the mountains and fields, whilst the women were to pay by means of their handicraft at home. Established once for all as a State-institution, this ordinance has never been abrogated, and we Japanese still bring to the shrines the skins of bears and deer, stags’ horns, and cloth as offerings, when worshipping the gods.
In the days of the Emperor (Suinin) reigning at the Tamaki Palace in Makimuku (77) His Majesty appointed Yamato-Hime-no-Mikoto (who was his second daughter by his consort Sahohime) (78) to be the Imperial guardian-priestess sacred to Amaterasu-O-Mikami, and in obedience to a divine revelation she erected a shrine to that Goddess beside the river Isuzu in Ise Province, and Abstinence Palace (79) was attached thereto in which consecrated abode the Imperial priestess as consecrated Abbess dwelt. As these matters were previously ordained by Amaterasu-O-Mikami and Chimata-no-Kami in Heaven, they now actually took place on earth. Chimata-no-Kami had already settled at Ise long before this Emperor dedicated the Shrine of Isuzu to Amaterasu-O-Mikami.
​It was in the present age that bows, arrows and swords were first offered as votive gifts to the Gods, and land and houses again appointed to the divine service.
It was in the same Emperor’s reign that Ame-no-Hihoko, (80) the Prince of Shiragi (Silla), arrived in Japan, and the Grand Shrine sacred to that Korean Prince is the Shrine in Izushi-Kori, Tajima Province.
During the Emperor (Keiko)’s reign at the Hishiro Palace in Makimuku, (81) he ordered the Imperial Prince Yamatotake to subdue the eastern barbarians. That dauntless prince, making a detour, first proceeded to Ise to worship at the Shrine of the Sun-Goddess, and there the guardian-priestess Yamatohime, bestowed on him the Kusanagi Sword or Divine Herb-quelling Sword and thus admonished him: “Be prudent and careful of yourself, and be never remiss in your duties.”
Prince Yamatotake, returning in triumph from his eastern expedition, spent a month and more in Owari Province with Miyasuhime as his consort. Then, leaving the Divine Sword (82) in her charge, he went alone on foot up Mt. Ibuki and, poisoned by the noxious vapour there, he died. From that time forward the Kusanagi Sword was enshrined at Atsuta, in Owari. And to my regret the Atsuta Shrine has not enjoyed any of the special privileges due to its divine honour (83).
In the days of the Empress (Jingo) who was reigning at the Wakasakura (84) Palace in Iware, the Gods of Suminoe (85) revealed themselves. An expedition went to Shiragi (Silla), led by the Empress herself, and all the three Kara (the whole land ​of Korea) were subdued. The King of Kudara (Pekche) sincerely welcomed the Japanese authority in the Korean peninsula and thenceforward he ever remained loyal to Japan.
During the reign of the Emperor (Ojin) at the Toyoakira Palace in Karushima, (86) the King (87) of Kudara (Pekche) sent as tribute to the Imperial Court a learned man named Wani (Wang-in), who founded the Fumi Family of Obito rank dwelling in Kawachi. Yutsuki, (88) ancestor of the Hata Family of Kimi rank, was also naturalized in Japan, with a number of people under him who were living in his one hundred and twenty estates in Korea, and Achi of Omi rank, ancestor of the Aya Family of Atae rank, arrived in Japan and offered allegiance to the Emperor, bringing with him to the Empire the numerous inhabitants of his seventeen estates in Korea. These immigrants who arrived from Hata (89), (Shin or Chin), Aya (Kan or Han), and Kudara, became naturalized in this country. Each of these groups of people was numbered by tens of thousands, nevertheless, it is most deeply to be regretted that their services to Japan have, so far, not been publicly recognized; and, still further, that the homage due to the divine spirits of their respective ancestors is not yet paid with due religious ceremonies under the auspices of the Imperial Japanese Government, although their respective shrines were privately erected for worship by their own descendants.
In the reign of the Emperor (Richu) who dwelt at Nochi-no-Iware-Wakasakura (90) Palace in Iware (where the Empress Jingo had previously ruled), an Household Treasury beside the Sacred Treasury (91) which had hitherto been used for both ​Sovereign and Deity was erected to house the Imperial household property, because ever since the Empress Jingo’s conquest, Korea had continued to pay tribute to Japan, and, consequently in the course of years our national wealth had greatly increased. Achi-no-Omi (92) and the learned sage Wani of Kudara were therefore appointed recording officers in charge of the Treasury accounts, and then for the first time the institution of an hereditary corporation attached to the Treasuries was established.
In the days of the Emperor (Yuryaku) who reigned at the Asakura Palace in Hatsuse, (93) the members of the Hata Family became dependent on other families unrelated to their original house.
The Emperor, however, graciously favouring the Hata chieftain, Sake-no-Kimi, who served at the Imperial Court, was pleased to gather again all the scattered members of that family and place them under the control of Sake-no-Kimi, who with 180 excellent corporations of his work people, presented taxes to the Imperial Court of fine silks, with which he filled the palace courtyard.
Therefore, he was styled “Uzumasa” (94) (This word “Uzumasa” in Japanese signifies “to increase and pile up.” These taxed soft silks when worn are very pleasing to the skin, and so the family name Hata or Hada meaning “skin” originated. With these same silks they covered the hilt of the sacred sword when worshipping at the Shinto shrine, and that ancient custom still remains unchanged (95). Thus we see how the silk weaving industry was originated by the Hata Family in Japan). As the years rolled on, the number of the tributary goods paid into the ​Imperial Court from the different provinces increased exceedingly, so that a Great Treasure-house had to be constructed for their reception and Soga-no-Machi-no-Sukune was appointed Superintendent of the Three Treasuries (namely, the Imikura or Sacred Treasury, the Uchikura or Treasury of the Imperial Household, and the Okura or Great Treasury) (96), whilst the Hata Family were entrusted with depositing, putting in and taking out the tributary goods, and the two Fumi Families on the East and West of the Capital (97) were appointed officers in charge of the account books for the tribute preserved in the Three Treasuries. Hence the two family names “Uchikura” and “Okura” were conferred on the Aya (98) (Kan) Family, and this is the reason why the descendants of the Hata (Shin) and Aya (Kan) Families belong to the Kurabe or Hereditary Corporation attached to the Treasuries and are still entrusted with the Superintendence of the Treasuries.
When the Empress (Suiko) reigned at the Oharida Palace, (99) the descendants of Futotama fell into insignificance, but, thanks to the Imperial grace, they were still permitted to retain the office of a Court Shinto Priest, although greatly ruined and far inferior in rank to that of their ancestors.
In the fourth year of Byakuho, (100) when the Emperor (Kotoku) reigned at the Toyosaki (101) Palace at Nagara (102) in Naniwa, (103) Sakashi, (104) a member of the Imbe Family, holding Obito rank, whose cap grade was the Lesser Shoke (105) or Small Flower, was appointed Chief of the Shinto Priests at Court (The present Jingi Haku (106) or Sacerdotal Chief of ​Shinto), and the census registration of Imperial Princes and Princesses, court ceremonies, marriage of Government officials of the upper classes, divination for Emperors and the Imperial Government were all entrusted to Sakashi. Thus the Divination Ceremony (107) for the Emperor held twice a year—in summer and in winter—at the Court under the guidance of the Imbe Family only dates back to this period, but, nevertheless, the descendants of Sakashi were finally belittled and by degrees ousted from, or relieved of, this important sacred mission, and the present insignificant official position of the Imbe Family among Court officials is the result.
During the reign of the Emperor (Temmu) who ruled at the Kiyomihara Palace, (108) the hereditary titles of all the families were revised and re-arranged in eight classes. To my great regret, however, the titles were bestowed in recognition of the services then rendered to the Government, never taking into account any of the past merits done to the Heavenly Grandson by the forefathers of the respective families when he descended to earth from Heaven. The second class title “Asomi” was conferred on the Nakatomi Family together with a larger sword; and the third class title “Sukune” together with a smaller sword was bestowed on the Imbe Family. The fourth class title “Imiki” was awarded to the three families, Hata, Aya, and Fumi of Kudara (the title Imiki being probably derived from the expression “Imikura,” or Sacred Treasury, when it was placed in the joint charge of Imbe and Imiki. Hence, at the Great Purification Ceremony, the two Fumi Families of the East and West (i.e., the ​Yamato and Kochi Provinces) are accustomed—“by use and wont”—to present a sword to the Emperor.
It was in the Taiho (109) Era that Japan first possessed official records (110) of Shinto Gods; even then, however, any complete list of the names of Shinto Gods and Shrines was lacking and the national Shinto rites were not well established. When the Government Authorities began to compile a book on the Shinto Shrines officially registered during the Tempyo (111) Era, the Nakatomi Family, (112) being then most influential at court in religious affairs, took arbitrary measures, strictly superintended the compilation, and in consequence, the shrines, no matter how insignificant were, all mentioned in the registered book, if they had any connection with the Nakatomi, whilst, on the contrary, even the greater, most renowned shrines, were they not related to that house, were omitted from all mention therein. Thus, the Nakatomi Family, being then all-powerful, made an unwarranted use of its authority in Shinto matters in defiance of the other families. The Nakatomi alone enjoyed the large income derived from all the public tributes of the people attached to each shrine. All the names of the divine attendants (113) who escorted our Heavenly Grandson to earth or those who accompanied our first human Emperor (114) on his eastern expedition mentioned in our old historical books (115) are familiar to us,—some of them served by guarding His Majesty against his opponents in obedience to the command of the celestial deities, (116) whilst the rest rendered distinguished services to the Emperor in aiding him to carry out his ideals in establishing our Imperial rule and ​thus assure the prosperity of our Japanese Empire. So, each one of them should have been justly and impartially rewarded with posthumous divine honours in recognition of those past meritorious services, yet, to my profound regret, just as in the case of Kaisui (117) (Chieh Tui), just the opposite has occurred, for in these days they do not all receive the same, on equal terms, divine honour of homage from the Imperial Government. Permit me, gracious sovereign, to mention those things which the Government has unfairly omitted.
First of all, the God of the Atsuta Shrine (whose divine emblem is the Kusanagi Sword), unlike the gods in some other shrines, has never yet participated in the enjoyment of the annual official Government homage notwithstanding the fact that the Sword, the Divine Insignia of the Mikados of Japan from generation to generation has been enshrined at Atsuta in Owari Province, ever since the time when Prince Yamatotake returned in triumph from his eastern campaign against the Emishi (Ainu), and that its supernatural virtue was reported as having once defied the sacrilegious effort of a foreign intruder (118) to enter the shrine by stealth in order to remove the Sword and take it across to his own land of Korea.
Second, it is of prime importance for public morality that every one should ceremoniously revere his personal forefathers, so each august emperor, (119) when he ascends the Throne, as a rightful successor of the great ancestral goddess, pays homage to all the gods, both heavenly and earthly, and therefore, it is self-evident that Amaterasu-O-Mikami is the greatest Ancestral ​Goddess, with whom no Shinto God can claim equality, just as a son is ever inferior to his father, or a vassal to his lord. The Government Authorities of the Shinto Bureau nowadays, however, when annually distributing offerings to the gods of the Shinto Shrines, scattered throughout Japan, do not pay special heed to honour by presenting the first sacrificial offerings of the Government to the Great Deity at the Ise Shrine who is the highest among the gods and goddesses worshipped throughout Japan. Is this not a matter for deep regret?
Third, of old, Amaterasu-O-Mikami, i.e., the symbolic Sacred Mirror, remained in the same house with the Emperor, (120) so both the Mirror and the Emperor were waited upon exactly in the same manner by the courtiers, there being no discrimination between the Deity and the sovereign. Imbe and Nakatomi conjointly prayed the Sun-Goddess graciously to re-appear from the Heavenly Rock-Cave (121), and it was the ancestress (122) of the Sarume Family who succeeded in propitiating the Goddess incensed on that occasion. The Government, therefore, should appoint the descendants of the three families conjointly on equal terms, to the office of Shinto service, yet neverthelss, the Nakatomi Family alone now enjoy the exclusive privilege of holding the same priestly office, ignoring the other two families (Imbe and Sarume).
Fourth, ever since the Divine Age it has been the sacred prerogative of the Imbe Family to be entrusted with the official work of constructing sacred houses for divine worship: thus the official head of the Imbe Family, with his kinsfolk of the Miki and Araka Districts (123), began the work by cutting down forest ​trees with consecrated axes, turning the sod with consecrated mattocks, and finished the entire structure with the aid of craftsmen. Thus completed, the houses and the gates were consecrated by the Imbe with the prescribed ceremonial rites of Shinto (124), and became actually fit for worship. Against these dear old Shinto customs and usage, the services of the Imbe Family are wholly dispensed with today, whether for re-building the Ise Shrine or erecting the sacred tabernacles (125) or pavilions for the Great Harvest Festival (126) at a new Emperor’s enthronement. Is this not a gross injustice to the time-honoured privilege of the Imbe Family?
Fifth, the Otono-Hogai or Shinto Ceremony for Blessing the Great Palace, and the Religious Service for the Guardian Gods of the Imperial Gates were both originally entrusted to Futotama-no-Mikoto (127), so it is beyond dispute that the Imbe Family alone should enjoy the time-honoured hierarchic privilege in both cases of Shinto worship, while, as the Nakatomi as well as the Imbe used to attend to the Shinto rites and ceremonies conjointly, being the officially commissioned priests of the Shinto Bureau, the officers of the Imperial Household Department, they were accustomed to report themselves in the following words: “Both Nakatomi and Imbe are present at the August Gates in order that they may solemnize the Shinto Ceremony for Blessing the Great Palace.”
In the Hoki (128) Era, however, it was Nakatomi-no-Asomi-Tsune of the Junior Sub-Fifth Court Rank (129) and the Third Rank of the Imperial Household Department who arbitrarily ​changed the words in the report to the Emperor, saying: “Nakatomi with Imbe (130) under him is now at the August Gates.” In this way the Imbe, once placed in an inferior position to that of the Nakatomi, have never been restored to their old right place all this time owing to official procrastination and the negligence of the officials of the Imperial Household Department. This is one thing that I feel keenly regrettable.
Sixth, beginning with the Divine Age, both the Nakatomi and the Imbe (131) Families took equal charge of the Shinto State Affairs and yet, later on, the authority of one was increased over the other. For example, at the beginning of the Enryaku Era (132), when the Imperial Princess Asahara (133) was appointed Guardian Priestess of the Sun-Goddess at Ise, so low a rank as the Eighth Court Rank (134) was given afresh to the Imbe Family, and they remain in that rank until now, though like the Nakatomi they had previously held the Seventh Court Rank,—in this case by the Nakatomi and the Imbe Families we mean the members of both families as Shinto priests attached to the Bureau for the Imperial Guardian Priestess. This is, indeed, a matter of deep regret.
Seventh, it was one of the sacred duties of the Nakatomi and the Imbe Families, to distribute sacrificial offerings to the gods and goddesses throughout the land, but now only the Nakatomi, to the exclusion of the Imbe Family, by Government permission, enjoys the monopoly of hierarchic authority given to the Dazaifu or Civil and War Administration Office (135) in Kyushu. To my great regret, this is contrary to the way among us of old.
​Eighth, it is deeply to be regretted that to the exclusion of the Imbe Family the Nakatomi Family alone enjoys the privilege of being entrusted with the hierarchic functions of the Greater Shrines throughout Japan.
Ninth, the time-honoured “Mitama-Shizume-no-Matsuri” (“Chinkonsai”) or “Spirit-quieting Ceremony for the Emperor’s Sake (136)” dates to the inspired Ame-no-Uzume-no-Mikoto, so it is the hereditary right of her descendants alone to hold the office of diviner, i.e., a mediator standing between Sovereign and Deity, but now, the same right is frequently given to members of other families. Is this not a matter for serious regret?
Tenth, in preparing the fine offerings for the divine service the chieftain of the Imbe Family should be entrusted with the charge of making them up as formerly, and lead all the other families to whom their hereditary callings were respectively allotted. Hence, among those serving in the Shinto Bureau there should be officials related to such families, such as the Nakatomi, the Imbe, the Sarume, the Kagamitsukuri, the Tamatsukuri, the Tatenui, the Kanhatori, the Shizuri, the Omi, etc., and yet, in the existing state of things, we do not find many in the same Bureau, except the Nakatomi, the Imbe, and some few others. Those families unrelated to the Nakatomi and the Imbe are not admitted into the service of the Shinto Bureau. Thus all the descendants not excepting even those of divine origin (137), have been reduced to poor and miserable circumstances, and are greatly decreasing in number. Is this not a cause for deep regret?
Eleventh, and lastly, in the 9th year of Shoho (138), the ​Hidari-no-Otomohi-no-Tsukasa or Left-scribe, issued a verbal order, in the Emperor’s name, saying that “From now on the members of the Nakatomi Family alone, and not those of other families, should be appointed Imperial envoys to convey the divine offerings to the Ise Shrine.” It is true that this Imperial Ordinance has never come into practice (139), but it did appear once in a government document, and has not yet been cancelled. This is indeed most regrettable.
On one occasion in the Divine Age, when cultivating rice in the paddy field, Otokonushi-no-Kami (140) served his men with beef, while the son of the Rice-God Mitoshi-no-Kami (141), when visiting that field, spat in disgust upon the dainty offered to him, and returning home, reported the matter to his father. Then Mitoshi-no-Kami in wrath sent a number of noxious insects, or locusts, to Otokonushi-no-Kami’s paddy field to kill the young rice-plants and in consequence the leafless rice-plants appeared like “shino” or short bamboo grass.
When Otokonushi-no-Kami tried to ascertain the true cause of the incomprehensible disaster, he bade a “katakannagi” or “kata-augur” (142) (by means of Temminck’s Japanese bunting) and a “hiji-kannagi” or “hiji-augur” (by means of rice grains or a domestic cooking furnace ring now popular among us) ascertain the divine will. The augury ran thus: “Mitoshi-no-Kami has sent a curse, which makes the young rice plants die, so that you should not fail to appease the offended God with offerings of a white boar (143), a white horse, and a pair of white domestic fowls.” The conditions revealed in the divination ​being obeyed, the God was appeared. Mitoshi-no-Kami disclosed the secret in the following recipe: “It is I who brought the curse. Make a reel of hempenstalks, and therewith clear the rice-plants, by expelling the locust with the hemp leaves. Drive them out of the paddy field with Heavenly figwort (144), and sweep them thoroughly away with fan-shaped leopard flowers (145). If nevertheless, they will not retreat, place some beef at the mouth of the ditch in the field together with a phallic symbol (as a spell to appease the divine anger), and put corn-beads (146), toothache trees (147), walnut-leaves (148), and salt beside the dykes.” These divine orders were obeyed, and so the young rice-plants, which, because of the divine wrath, were dying, revived and throve, and that autumn the people’s hearts were gladdened by an abundant rice-crops. The custom having been started, Mitoshi-no-Kami is still worshipped, in the present Shinto Bureau, with offerings of a white boar, a white horse, and a pair of white domestic fowls.
The majority of people to-day hardly believe the above traditions handed down from the Divine Age, just as in the Chinese legend of Pan-ku (149), just as a summer insect (150) does not credit the existence of winter ice, and yet things divine or miraculous, however incredible they may appear, are often revealed for the benefit of a nation even in the presnt day of unbelief—an evidential proof of their actual existence. And in the ages prior to our own the Japanese civilization not being in an advanced condition. State ceremonies were not then perfected, and the national institutions were imperfect and unsatisfactory. Now ​that your Imperial Majesty has inaugurated over our Eight Islands (151), the present glorious rule which resembles the ideal of the ancient Chinese Emperor Gyo (Yao) (152), and this New Era has brought the peaceful rule, which prevailed all over the Four Seas (153), under the venerable Chinese Emperor Shun (Shun); and now that your Imperial Majesty is endeavouring to restore the present deteriorated customs and habits into those of the good old past, and reform the imperfect system of Government, which has survived, by establishing Government institutions, such as the circumstances now require, and thereby preserve and propagate the essence of the fine customs of the past among your subjects in the hope of perfecting the observance of the ancient laws and State ceremonies by restoring or renewing the beloved old customs and usage that now lapsed into oblivion, I, your Imperial Majesty’s humble servant, sincerely pray that your Imperial Majesty will be pleased to promulgate the ceremonial rules and regulations for worshipping the Shinto gods, utilizing this opportunity, wherever the State institutions are to be reestablished, otherwise I dread that our posterity will have cause to complain of us just as we now do of our own forefathers. I, your Majesty’s humble servant Hironari, instinctively loyal to the Imperial Court and deeply valuing his cherished old traditions, being now over eighty years of age and having idled my time away to such an advanced age,—if Hironari should ever die suddenly without publishing all the traditions preserved in his family in response to a gracious Imperial special message, his poor soul would be restless in its tomb. Sometimes even the ​idle tales and poor ideas circulating amongst uneducated persons are worth while noting, therefore, your Imperial Majesty having deigned to enquire about my family tradition, I, taking advantage of this happiest opportunity, am overjoyed by the thought that the occasion will enable me to submit all my family traditional documents to the Imperial Throne, and your Imperial Majesty’s humble servant most sincerely trusts that this appeal will be honoured by your Majesty’s gracious inspection.
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