“ Where are my father and my elder brothers?' Next, when she recoiled from the heat, a child sprang forth, and also announced himself, saying:—'Here am I, the child of the Heavenly Deity, and my name is Hiko-ho-ho-demi no Mikoto. Where are my father and my elder brothers?' After that, their mother, Ataka-ashi-tsu-hime, came forth from amidst the embers, and approaching, told him, saying:—'The children which thy handmaiden has brought forth, and thy handmaiden herself, have of our own accord undergone the danger of fire, [83] and yet have suffered not the smallest hurt. ”

“ I will consult with him.' So he took Ho no ori no Mikoto with him, and went to see the sea-monster. The sea-monster then suggested a plan, saying:—'I could bring the Heavenly Grandchild to the Sea-Palace after a journey of eight days, but my King has a courser, a sea-monster of one fathom, who will without doubt bring him thither in one day. I will therefore return and make him come to thee. Thou shouldst mount him, and enter the sea. When thou enterest the sea, thou wilt in due course find there "the Little-shore of delight." ”

“ Any who were rebellious to his authority he put to death, while those who rendered obedience were rewarded. The chiefs of those who at this time rendered obedience were Oho-mono-nushi [53] no Kami and Koto-shiro-nushi no Kami. So they assembled the eighty myriads of Gods in the High Market-place of Heaven, and taking them up to Heaven with them, they declared their loyal behaviour. Then Taka-mi-musubi no Mikoto commanded Oho-mono-nushi no Kami, saying:—'If thou dost take to wife one of the Deities of Earth, I shall still consider that thy heart is disaffected. ”

“ Now at this place there was a God named Koto-katsu-kuni-katsu-Nagasa. Therefore the Heavenly Grandchild inquired of this God, saying:—'Is there a country?' He answered and said:—'There is.' Accordingly he said:—'I will yield it up to thee in obedience to thy commands.' Therefore the Heavenly Grandchild abode in that place. This Koto-katsu-kuni-katsu no Kami was the child of Izanagi no Mikoto, and his other name is Shiho-tsu-tsu-no oji. ”

“ One version says:—"Before the gate there was a beautiful well, and over the well there grew a cassia-tree with an hundred branches. Accordingly Hiko-hoho-demi no Mikoto sprang up into that tree and stood there. At this time, Toyo-tama-hime, the daughter of the God of the Sea, came with a jewel-bowl in her hand and was about to draw water, when she saw in the well the reflection of a man. ”

“ In how many days will you accomplish this service?' Then all the sea-monsters fixed each a number of days according to his own length. Those of them which were one fathom long of their own accord said:—'In the space of one day we will accomplish it.' The one-fathom sea-monsters were accordingly sent with him as his escort. ”

“ They are mentioned along with the Nakatomi and Imbe as taking part in the festival of first-fruits and other Shintō ceremonies. These dances were the origin of the Kagura and Nō performances. Another function of the Sarume is that indicated in the part taken by Uzume no Mikoto when the Gods enticed the Sun-Goddess out of her rock-cave. She is there said to have been divinely inspired. This divine inspiration has always been common in Japan. The inspired person falls into a trance, or hypnotic state, in which he or she speaks in the character of some God. ”

“ At the foot of Mount Ohoyama there was to be seen, some years ago, a large rectangular pit, three or four feet in depth, with a thatched roof sloping to the ground, and no walls, which was occupied as a dwelling by the pilgrims to that mountain. There are also pits in Corea covered with thatch or strong oil-paper, which are used by the poorest classes as shelters. These are called um, or um-mak. Pit-dwellers are also mentioned in the old Chinese literature. The references to the muro in the "Kojiki" and "Nihongi" show that the muro of those days had a similar character. ”

“ The inference is obvious. In fact pit-dwelling in northern climates affords no indication of race. It has been seen that Chinese, Japanese, and Coreans may all be pit-dwellers on occasion, and the practice is by no means confined to this part of the world.
↑ The "Kojiki" gives these names differently. Ho no akari means fire-light. The other two are of doubtful interpretation. Perhaps Susori is from the word suso, skirt, and ho-ho-de may mean "go out from flames". This passage shows that the muro was used as an ubu-ya or parturition-house. ”

“ The usual interpretation is that the himorogi is a fence of sakaki (the sacred tree) planted round the enclosure consecrated for Shintō worship. But this interpretation is not without difficulty. In Suinin Tennō's reign we hear of a himorogi which was brought over from Corea and preserved as a sacred treasure. ”

“ Now the place at which he arrived on his descent is called the Peak of Sohori-yama of Takachiho (II. 30.) in So in Hiuga. When he proceeded therefore on his way, etc., etc., [85] he arrived at Cape Kasasa in Ata, and finally ascended the Island of Takashima in Nagaya. ”

“ Take is brave. Mika-dzuchi is identified with ika-dzuchi, thunder. ↑ Wobama. ↑ Hirata points out the appropriateness of this name, which means "Yes or no?—shanks," to a messenger sent to ask a question. ↑ The Chinese character indicates a communication from an Emperor.
​ "Went off" is the same character as is translated "withdraw" above. Hirata understands this of his death. The whole episode is related quite differently in the "Kojiki." Vide Ch. K., p. 101.
Enclosures of bamboo are used at the present day to trap fishes, but it is not very clear why one is introduced here. ”