ISBN978-4-910733-41-8
C0023 \2000E

Academic Research Publication

ETERNAL LAND

定価 2,200円（本体 2,000円 ＋ 税）

LAND OF LIFE

Yasutaka Kumagai
Translation by Keiko Mary Izutsu

AcademicResearch
Publication

Shikoku
KyushuAwaji Island

Oyashima

Academic Research Publication

Content

Prologue 7
Introduction
Preface 12

10

Episode 1 ― Formation of the base of the world
The beginning of nature ― Koto-Amatsukami 20
Japanese thinking is based on Dualism 22
Chinese culture changed into the Japanese way 22
Musuhi and its Chinese character 23
The deities of Ashikabi and Ameno-Tokotachi 25
Nareru Kami 26
Episode 2 ― Kuniumi and Kamiumi(creation of countries and deities)
The Seven Generations of deities 28
The Sacred Marriage in the Onogoro Island 30
The meaning of Hirukoʼs birth 33
Episode 3 ― The death of the deity and the land of life
Izanamiʼs death and purpose to live 38
Izanamiʼs visit to the Land of the dead 39
Experience in the land of the dead 41
Salvation of human 43

iii

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Episode 4 ― Impurity and Purification
Purification at Ahagihara 46
The deities of Magatsuhi (禍津日神) 46
The deities of Nahobi (直毘神) 46
The deities of Magatsuhi are the deities of salvation
The deities of Tsutsunoo and Watatsumi 49
The place of Misogi 50
The meaning of Misogi 51
Episode 5 ― The Three Precious Children
The births of Amaterasu, Tsukuyomi, and Susanoo
Three Precious Childrenʼs rules 55
Susanooʼs tears 57
Completion of fixing and making the country 58
Episode 6 ― Amaterasu and Susanoo
Good intention and bad intention 62
Pledge of Amaterasu and Susanoo 65
Amatsutsumi 67
Hiding in the Heavenly Rock Cave 68
The meaning of seclusion 70
Harai was a ritual to devote to the community
Hardship comes after harai 73
Ōgetsuhimeʼs Death 75

47

54

72

Episode 7 ― The Giant Serpentine, Yamata-no-Orochi
Slay of Yamata-no-Orochi 78
Kusanagi-no-Tsurugi 80
The real figure of Yamata-no-Orochi 81
Palace of Suga 82
The meaning of Sin and Harai 83
Harai and atonement 84
iv

Episode 8 ― Ōkuninushi-no-Kami
The hare of Inaba 88Ōnamuchiʼs trouble 90
Nenokatasunokuni, the land of the deadHard Trial 94

92

Episode 9 ― Consolidation of the country
Starting the country 98
Proposal to Queen Nunakawa in the land of Koshi
Suseribimeʼs jealousy 102
Yachihokoʼs Kunidukuri 103

100

Episode 10 ― Ōkuninushi and Sukunahikona
The deity of Sukunahikona 106
Tokoyonokuni 108
Sukunahikona is a spirit of the grains 108
Medical care and controlling injurious birds and insects 110
Kuebiko (scarecrow) 110
Tsukurigatame, consolidation of the land 111
Tsukurinashi, finish fashioning the land 112
Ōnamuchi and the deity of the Miwayama Mountain 112
Episode 11 ― Transfer of the land
Transfer the Land 116
The mystery of the land transfer 120
The real meaning of transferring the land

122

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Episode 12 ― Descent to the earth
Oshihomimi to Ninigi 126
Ninigi-no-Mikoto left Takamagahara 128
Power of Amaterasu 131
Descent to the Takachiho peak of Hyuga 132
Yamato and Southern Kyushu 133
The Southern Kyushu is the birthplace of the nation
The Ama group and their network 136
Episode 13 ― Hyuga Mythology
Princess Konohananosakuya 140
One-night marriage 142
Umisachi and Yamasachi 144
Subjugation of Umisachi 148
The birth of Ugayafukiaezu 150
Hitasu 151
From Mythology to History 152
Translator’s note 154
A response from the artist

vi

156

134

Prologue

What is the Kojiki ?
It is the extant oldest chronicle of Japan compiled nearly one thousand
three hundred years ago. I was not familiar with it until I was given a thinbooklet of Kojiki by Dr. Kumagai about seventeen years ago. I was a staff
of a culture school, and while standing at the reception desk, he came tome and said: “Please read this booklet I wrote.”
There was a well-known anecdote of a white hare and Ōkuninushi, oneof the central deities in Kojiki. I had heard the story, but I didnʼt know thedetails. After reading his booklet, I knew Ōkuninushi experienced terrible
bullying from his brothers and overcame a complex divinity trial before
transforming into the integrated countryʼs ruler. This story encouraged
me, and I figured: “I do not know my countryʼs myths at all; I should
learn it.”
So, a couple of months later, I asked him: “Please teach us Kojiki in our
culture school.” Immediately, he agreed, saying: “Iʼll be pleased to talkabout it and especially hope the younger generation will learn Kojiki.
They can practically use the tools of Kojiki in their lives.”
At this moment, my instinct worked: “There is no doubt something in
Kojiki resonated with me.” Although I had no idea, I was thrilled to know
the sparkling jewel and began learning it.
Although the generosity of the Divinities in the Kojiki world inspired
me at first, as his lesson was once a month, it took a long time, about five
years, to read through the text. The second time, I spent the exact spanof five years, but it enthralled me more than the first, and Iʼm now in thethird circle and started translating this book. The more I read, the more
it taught me the deeper layer of Kojiki and an unknown layer of myself.
Also, various questions arose. For instance, what do the three precious
8treasures of the imperial family represent? Or, among the magic spells
written, what happened to the missing powerful spells in the original
version? The quest for those answers is a fascinating challenge.
Now, looking back on my long journey of Kojiki, I feel groundedon this earth and more energetic than before. Iʼve gotten to know ourancestors a bit and understand myself on a deeper level. Adults andchildren can benefit from reading mythology because they can learn
how to be emotionally stable. Probably, we subconsciously take in ourtribeʼs experience and wisdom and feel their power and courage.
Another reason for emotional stability is in the textʼs formation. Although
Greek and other European myths are foreign to me, the significant
difference is that we are descendants of the Divinities. Therefore, returning
to the days of the Deities such as Amaterasu, Susanoo, and Ōkuninushi
help us connect with our ancestors. Living with suffering is inevitable,
but mythology pushes us to transcend our hardships.
For me, the most intriguing place in the text is Yomotsu-Hirasaka, aboundary between the land of life and the land of the dead. Izanaki and
Izanami exchanged their leaving words, Susanoo admitted Ōkuninushi
and gave him magical weapons, and Ninigi met a vanguard Sarutahiko
there. Mythology seems to play a similar role as this boundary. It isthe bridge between this mortal and immortal world, conscious andunconscious, cognitive knowing and unknown, and an exciting spot fullof possibility to change us.
As our origin is a multinational race, we have grown by respecting each
personʼs values. So, why not dive into the world of Japanese mythology
now?
Keiko Mary Izutsu
9Introduction
As a graduate student majoring in Japanese history, the fascinating
theme was the implications of politics and religion, especially the era
from the late 7th to the 10th century. Although the economy is a crucial
dynamic for politics, I was convinced religion influenced politics. So, mythesis was “The governance of Ritsuryo period1 and religious ritual of thedeities.”
In my forties, I became curious about Japanese thinking. For instance,“What is behind the Japanese way of thinking?” Or “What is the peculiarityof the Japanese Thinking?” So, to find answers, I focused on mythology
and submitted the doctoral dissertation entitled “The view of the cycle ofbirth-and-death of the ancients” and released an excerpt from this book.
I relied a great deal on Kojiki.
Since then, I have frequently had the opportunity to give lectures on
the Japanese mythology of Kojiki. In 2007 and 2008, I talked in Oita,
Kyushu, and published a thin text, “Nihon Shinwa Nyumon,” from mypresentations. Although the circulation number was 1000, these weresold quickly due to the relatively low price and receiving orders in 100
volumes.
I wasnʼt satisfied with this thin booklet because it was too simple toreview Japanese mythology, so I decided to expand the information
based on that text. But trying to fit everything made it more intractable
for the general public due to its expertise. So, I wrote this book to break
down as much information as possible.
I hope to introduce Japanese mythology to multiple readers, not only to
1

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The era from the late 7th to the 10th century.

the young generation in Japan but also in the world. It makes it possible
to explain our roots and the unique way of thinking, the ancient worthy
wisdom to live by, and valuable hints to handle the mixed problems weface.
Today, the modern ages have evolved scientific technology, capitalism,and enrichment to our lives. However, our earth suffers from various
environmental issues and egoism based on extreme individualism. I
believe you receive a dynamic key to resolving these issues.

11Preface
There was once a legendary country called ʻYamatoʼ in the Yamato
Basin valley in Nara prefecture, and it was probably the beginning ofJapan. While taking various political systems throughout its timeline,
Yamato has grown to the present nation. The name ʻYamatoʼ has changed
to ʻJapanʼ during a relatively early phase of history, though we cannot say
precisely when.
Before the Second World War, unlike the Western calendar, ourcalendar starts from the first Emperor Jinmuʼs enthronement. So, if we
correlate his enthronement to the Western calendar, it was 660 B.C.;
but now, no scholar believes this. Then, when was his enthronement?
This issue has been an ongoing dispute from the Edo era (1603–1867)
to the present day. Especially the historian Michio Naka (1868–1912)
focused on this matter academically. Now, even though the starting point
is obscure, whether we can deny his existence or not is another matter.
I believe he lived and left his mark. Thinking of our oral traditions,they are not fictitious, but they are a bit factual. Some were dramatizedin various ways or changed into another story by passing through its
transmission. Accordingly, our oral tradition is not history, but we can
glimpse fragments of history hidden in its background.
So, Yamato presumably conquered most parts of Japan around the 4th
century. Incidentally, we cannot pretend that Yamato appeared all ofa sudden, and the countryʼs origin could have started long before andgradually developed into the land of Yamato.
I assume Jinmu was the head of such a small-scale country in the
Kashihara region of the Yamato basin. So, if we calculate from theestablishment of his country, it is not necessarily wrong to say that we
12

have such a long history of almost two thousand years. But, as Michiyo
Naka emphasizes, it is ridiculous to define his enthronement as 660 B.C.
Gradually, the head of the country came to be called ʻOuʼ 王 in theprocess of unification of Japan and changed to ʻŌkimiʼ 大王 and ʻTennoʼ
天皇. The power of politics moved to the Fujiwara clan, a powerfulfamily of regents in Japan in the 8th century, and it moved to Kamakura
Bakufu, Muromachi Bakufu, and Edo Bakufu. Although its political style
has changed in various ways, the Imperial family has been the symbolof the state for more than two thousand years from the start of Jinmuʼs
country. It is rare in world history.
Kojiki and Nihon Shoki are the mythology and chronicles compiled
to tell the origin of the country of Yamato, so we often find explanations
such as “This is the origin of ○○” in the text. This explanation testifies
that the purpose of the ancients was to bring the origin of their country,
especially the origin of the ruler ʻTenno.ʼ
The 40th Emperor Tenmu had launched the historiography project of
Kojiki and Nihon Shoki in the era of the 7th century. Some mythology
originated in the Jomon oral tradition, and others came from abroad.
Some disappeared from the Japanese traditions, while others evolved
into different stories. What is left is the essence of what our ancestors
wanted to pass on to us. So, to learn mythology is to hear the message of
our ancestors and pay attention to their practical wisdom.

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Mythology and Kojiki
What exactly is mythology? Generally, humans play the leading rolesin the story, but in mythology, the main characters are non-human andother supernatural figures. So, mythology deals with deities; however, it
was not “the story of the deities” initially. Storytellers talked about their
heroes or worthy wisdom with the signs of the time. As time passed,
these stories changed little by little and sublimated to the mythology ofthe deities.

Myth is full of the wisdom of the tribe
Some say, “If people forget about their myth, their nation will finish.” Why?
The reason is that mythology is the crystallization of the worthy wisdomof the tribe, and the essence left after a long process of transmission.
Although it is still shrouded in mystery and riddles, reading mythology is
so exciting that we can unveil the mystery of hidden treasures and findthe basis of our spirit and identity. Mythology is something we should
remember rather than learn.
When we hear the term ʻmythology,ʼ it reminds us of Kojiki or Nihon
Shoki, the earliest surviving accounts. We also have Fudoki (surviving
local reports) and folklore, and among these, some materials take usback to the timeless days, like the ancient Jomon period (thousands ofyears ago).
For instance, in Kojiki, they havewritten a story of the goddess, Izanami.

14

When she gave birth to the deity of fire Kagutsuchi, her private parts
burned, and she died. Japanese classical scholar Atsuhiko Yoshida2 says
this story originates in the religious rites using the Jomon pottery shaped
like a womanʼs face if looked at from afar. By setting fire inside the pottery,
it appears that the goddess suffers extreme pains of labor.
As fire is the most imperative, they performed the ritual to appreciate
the goddess Izanami who produced fire at the expense of her life.
Subsequently, mythology tells the background of our religious beliefs
and experiences.
So, we should never forget mythology. As previously mentioned, somehave originated in the story of the Jomon period, and some have derived
from various folks from the Pacific Ocean Coast areas, such as the story“Umisachi and Yamasachi,” which I will describe later.

The Intention of storyteller and compiler
Although the source of the stories is global, in a long process of its
transmission in the Japanese Archipelago, people added their local ideas
and spirits to the original stories, making each story unique. Accordingly,
even though the material was the same, the theme of each regional myth
had varied.
Moreover, in the editorial process of Kojiki or Nihon Shoki, thecompilers also added their intentions to the original stories. In otherwords, the compilers reconstructed the stories of each clan in various
regions under the new theme.

2

Ref. Japanese Goddess faith15

The historiography project of Kojiki might have been initiated in theera of Emperor Tenmu (631-686) to tell the origin of the nation and theemperors, so when we read Kojiki, we have to separate the compilersʼ
intention and the ancestorsʼ wisdom.

Kojiki and Nihon Shoki
ʻKikiʼ (記紀) is a collective designation of Kojiki and Nihon Shoki. The
term ʻKikiʼ consist of ʻkiʼ of Kojiki (古事記) and ʻkiʼ of the Nihon Shoki(日本書紀.) In these two materials, of course, there are some similarities
and differences.
The preface of Kojiki describes: “Empress Genmei ordered Ōno
Yasumaro to compile Kojiki in 711 and he completed in 712. Eight years
later, Toneri Shinno compiled Nihon Shoki and presented it to Empress
Gensho in 720.”
Kojiki consists of only three volumes. Conversely, Nihon Shoki consistsof thirty volumes with a genealogical tree of the emperors, although thisis missing now. Nihon Shoki, a Japanese official history book, is written
in chronological order in the Kanbun style (Chinese classic) modeled on
Chinese historical documents, compiled by an official organization ofhistory books under the auspices of the imperial court. The evaluation
point of Nihon Shoki is that they provided references to other legends
besides the central text. They might have had numerous unverifiable
stories, so they left these references with us for review.
As for other myths, we have Fudoki (regional history books). The
government ordered each region to compile its history books in 713.
Accordingly, Hitachinokuni-Fudoki (常陸国風土記), Harimanokuni-Fudoki(播磨国風土記), Izumonokuni-Fudoki (出雲国風土記), Bingonokuni-Fudoki
16(豊後国風土記), and Hizennokuni-Fudoki (肥前国風土記) remain tothis day in almost perfect condition. Some fragments of SettsunokuniFudoki (摂津国風土記) also remain. Unlike ʻKiki,ʼ these Fudoki reflect
their regions with their original colors. In this sense, Fudoki is a precious
material.

Literary style and the time of the completion of Kojiki
As described, both Kojiki and Nihon Shoki were compiled in the Nara
period (710-794) and presented to the emperors. In my opinion, theofficial historiography projects had already been launched in the previous
Asuka period by Emperor Tenmuʼs order and proceeded to the Nara era.
As for Kojiki, they might have completed most parts in the era of
Tenmu. The ground on this is in the literary style. They had not yet
established the Japanese writing system; they struggled to express ourJapanese language. So, even though they borrowed Chinese characters(漢字), its literal style was not the Chinese classic (漢文) but the mixtureof the Chinese classic and Manʼyōgana style using the Chinese reading (音) and Japanese reading (訓).
From the reign of Empress Jito (645-703) to the early Nara period, we
started a new writing style, Senmyotai. In this style, independent words
were written in large letters with the sounds, and auxiliary words were
written in small letters. It is the origin of a composition written in kanji
and hiragana. In Kojiki, they did not use this rational Senmyotai in placeof the original writing style. They could have used Senmyotai in 712,
but they didnʼt use it. So, I presume they might have accomplished the
majority of the text in the reign of Emperor Tenmu.
As described earlier, Empress Genmei ordered Ōno Yasumaro to17

compile Kojiki on September 18th of the year 711, and Yasumaro offered
it on January 28th of 712. So, he had less than four months before thecompletion.
According to the preface, they gathered various legends fromnumerous regions and let a person named Hieda-no-Are memorize allthese legends. Hieda-no-Are was a person of a remarkable memory, andYasumaro examined all these materials, weeded them out, and selected
only mythologies that seemed correct.
Given the enormous amount of transcription, it seems impossible tocomplete it in four months. Then, what did Yasumaro do during the last
four months? Supposedly, he just completed the manuscripts by providing
explanatory notes under the main text or putting furigana, vocal readingfor particular characters. Accordingly, before Yasumaro compiled the
Kojiki, the text was ready to be offered.
Among three volumes of Kojiki, the first dealing with the deities, it was
not the mythology for the ancients, still a history to answer the questions
about cosmology, cosmogony, and the beginning of the country. This bookgoes into detail the first volume of Kojiki in line with my interpretation.

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Episode 1― Formation of the base of the world

The beginning of nature ― Koto-Amatsukami
Preface (excerpt)
In the world, there was no existence, but chaos. There was no phenomenon, no
name, no shape, and nothingness.

Central text
When the world was divided into Heaven and Earth, Amenominakanushi-noKami transpired in Takamagahara, Heaven. Next, Takamimusuhi-no-Kami and
Kamumusuhi-no-Kami came into being. These three deities were all the Deities born
alone and hid their persons.

20Episode 1 ― Formation of the base of the world

As previously explained, the history books or mythologies were primarily to help
understand “the beginning of the country” and to pass on this information to the next
generation. The first volume of Kojiki starts with cosmogony and cosmology.
Amenominakanushi-no-Kami transpired first. It is the most significant deity,and its work is not specified but the whole Universe itself. As Kojiki describes:“Amenominakanushi-no-Kami hid its person,” it is immanent in the Universe, but wecannot visualize its spirit. Ultimately, we will never meet Amenominakanushi-noKami again in the whole text of Kojiki.
Examining the words of Takamimusuhi-no-Kami and Kamumusuhi-no-Kami, as thefirst syllable of ʻTakamiʼ and ʻKamuʼ of Takamimusuhi and Kamumusuhi are eulogistic
words for the deities, the essence of these deities is in the term ʻmusuhi,ʼ which divide
into musu and hi. ʻMusuʼ is a verb that means ʻbearʼ or ʻgrowʼ (as used for the terms
Musume for a daughter and Musuko for a son), and ʻhiʼ is a spiritual power. Therefore,
musuhi is a producing power of the Universe. The linguist Kazutami Nishimiya3
explains that there was only an intransitive verb for musu in ancient. So, ʻmusuhiʼ isa power to produce divinities spontaneously.
Looking at Japanʼs environment, numberless sprouts pop up in spring and growthickly in summer due to the mild and humid climate. My hometown is in themountain area of Hyogo prefecture, and I return a couple of times a month to tend
the garden, but innumerable weed grows around the house, and if rain falls, weed
grows back quickly. The ancient people intuitively perceived such an awe-inspiring
power of nature and expressed it as ʻmusuhi.ʼ
Now, we understand that ʻmusuhiʼ signifies the power that brings whatever comes
into being in the Universe. We call Amenominakanushi-no-Kami and Takamimusuhino-Kami and Kamumusuhi-no-Kami as ʻZouka Sanshinʼ (The three creation deities).
They are the formless dimension of life existence.

3

Ref. The ancient rituals and language
21

Japanese thinking is based on Dualism
If ʻmusuhiʼ is a deified spirit of producing power, why did they need two deities ofmusuhi? There must be a strong reason for that.
I will return later with the story of Izanaki and Izanami. For now, I would liketo underline here that they have produced all the lands and deities in this world,
and their producing power comes from the male-female dualism. Then you canunderstand why they divided the producing power of musuhi to Takamimusuhi and
Kamumusuhi.
They are two beings but come together as one to bear lives. Accordingly, the reason
for the births of ʻThe three creation deitiesʼ is clarified. At its origin, the Universe
was the integrated existence of two; Amenominakanushi-no-Kami was an integrated
existence of two ʻmusuhiʼ − Takamimusuhi and Kamumusuhi.
As for dualism, you could recall a Western dualism ― opposing each other, such as
subjectivity and objectivity, or the material world and the spiritual world. Conversely,
Japanese dualism does not oppose but complements. This difference could comefrom the Jomon peopleʼs idea that the two ropes become stronger by twisting one
another. They drew various straw-rope patterns on the earthenware. This idea is theroot of the unique Japanese dualism.

Chinese culture changed into the Japanese way
The beginning of Kojiki says: “The meteorological phenomenon had not yet started.”
Some scholars say, Ōno Yasumaro just borrowed it from Chinese classic (天端編 of列子Liezi) and expresses it ideologically, since this idea was by no means Japaneseoriginal. I am against this view. Even if Yasumaro used the phrase from the Chineseclassic, he must not have adopted it uncritically but changed it to the Japanese stylewith a thorough examination.
22

Episode 1 ― Formation of the base of the world

While the beginning of the Chinese classic of Liezi starts: “Energy, shape, andmatters were mixed and have not separated yet, and we call this chaos,” the prefaceof Kojiki begins the world with only two words - energy and shape (phenomena.)
So, this is why he processed the Chinese idea on a national scale. In China, they
respected the number ʻthreeʼ as a valuable number, yet in Kojiki, Yasumaro applied
dualism.

Musuhi and its Chinese characterʻMusuhiʼ is the mysterious inherent quality that brings whatever comes into being,
so the birth of life owes to the power of ʻmusuhi.ʼ Now, letʼs examine the Chinesecharacter for ʻmusuhiʼ in Japanese materials. In Nihon Shoki, they adopted (高皇産霊尊) to Takamimusuhi and (神皇産霊尊) to Kamumusuhi. Therefore, they adopted (産霊) to ʻmusuhi.ʼ
Looking at the congratulatory address of Engishiki (延喜式) and the ritual greetingof the high priest of the Izumo Taisha Shrine to the Emperor (出雲国造神賀詞), they
adopted the different Chinese character (高御魂) to Takamimusuhi and (神魂) to
Kamumusuhi. So, (魂) is used for ʻmusuhi.ʼ
Also, in the article of Chinkonsai ritual, they enumerated (神魂) (高御魂) (生魂) (足魂) (魂留魂) to the eight deities. They might have searched all the Chinesecharacter suites ʻmusuhiʼ and selected (魂). While we pronounce (魂) as ʻtamashiiʼ
(soul) in general, we pronounce ʻmusuhiʼ as well. Accordingly, it implies a deep
interconnection between ʻsoulʼ and ʻmusuhi.ʼ
ʻTamashiiʼ is the basic principle of existence. Now let me refer to the theory ofJapanese classical scholar Shinobu Origuchi4 (1887-1953), who asserts that a body isa temporary vehicle for ʻtamaʼ (Tamashii) that circulates between this manifest world4

Ref. Original belief
23and the land of the dead.
Japanese classical scholar Katsumi Masuda5 (1923-2010) extends Origuchiʼs theory
and elucidates the etymology ʻshinikaeruʼ: If we are out of consciousness, the soulʻtamaʼ leaves the body and return to another world. If we become conscious, we sayʻikikaeru.ʼ Thus, we express the circulation of ʻtama,ʼ ʻkaeruʼ (return). So, the original
meaning of the word ʻreturnʼ is going into another world.
ʻTamaʼ is the core of our vital force and the basic principle of existence. If ʻtamaʼ
comes into our body, we are alive, and if it departs from our body (カラ), we die, andwe call an empty body ʻnakigara.ʼ
Accordingly, it is clear why they applied the character ʻtama (魂)ʼ to ʻmusuhi.ʼ To
live in this secular world, we need a body so that tama (musuhi) can enter our bodyto work.

5

24

Ref. The heart of the ancient Japanese and thoughtEpisode 1 ― Formation of the base of the world

The deities of Ashikabi and Ameno-Tokotachi
While oil was floating on the surface of the earth, nothing had shaped yet, UmashiAshikabihikoji-no-Kami came into being spontaneously like reed shoots.
Next, Ameno-Tokotachi-no-Kami came into being spontaneous, and these two
deities transpired alone and hid their persons eternally.
These five deities (The three creation deities and Umashi-Ashikabihikoji-no-Kamiand Ameno-Tokotachino-Kami) are Koto-Amatsukami.

25

The term ʻamenoʼ carries the concept of the deity of Heaven, and Tokotachi meansʻstanding eternally.ʼ So, Ameno-Tokotachi signifies the deity standing permanently toprotect Heaven, and a contrasting deity Kunino-Tokotachino-Kami will follow soon.
Now, we should separate Koto-Amatsukami from Amatsukami, Heavenly deities.
Among these five deities, Umashi-Ashikabi-hikoji emerged from the oily surface ofthe earth. This means Koto-Amatsukami includes the deities born on Heaven and theearth.

Nareru Kami
It seems Kojiki only lists the names of the deities at the beginning, but thisenumeration does condense the ancient peopleʼs view of the beginning of the
Universe.
As previously described, Kojiki starts: Amenominakanushi-no-Kami first transpiredin Takamagahara. In Japanese, we pronounce this:“Takamagaharani Nareru Kami (成れる神) no naha Amenominakanushi-no-Kami.”
Now, we should focus on the term ʻNareru Kami.ʼ It means the deity born
spontaneously, and this expression is unique in the world. While Kojikiʼs descriptionof ʻNareru Kami ʼ, Nihon Shoki expresses it as ʻHitori Naruʼ (独化). Both mean that thedeities came into being spontaneously due to the inherent producing power of the
Universe, not God produced the deities.
So, why did the Japanese observe so? As mentioned, the reason is that grass andtrees grow spontaneously in our environment. So, the idea of ʻspontaneousʼ comesquite naturally. On the contrary, it is seldom to see plants grow without our hands ina desert area, especially in a rocky desert in Palestine. They believe, “All was createdby God,” rather than growing spontaneously.
26