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Susanoo hands his sword to Amaterasu-o-mi-Kami, who breaks it into three pieces, chews the fragments, and blowing them from her mouth, produces three female Kami. She then lends her string of five hundred jewels to Susanoo and, he, in turn, crunches them in his mouth and blows out the fragments which are transformed into five male Kami.
Izanagi inquires the cause of his discontent, and the disobedient Kami replies that he prefers death to the office assigned him; whereupon he is forbidden to dwell in the same land with Izanagi and has to make his abode in Omi province. Then he forms the idea of visiting the "plain of high heaven" to bid farewell to his sister, the goddess of the Sun. *Mr.
The fathers of the Company, as they are called, have come to these islands to teach another religion here; but as that of the Kami is too surely founded to be abolished, this new law can serve only to introduce into Japan a diversity of cults prejudicial to the welfare of the State.
Side by side with an injunction to hold himself in perpetual readiness for establishing the Hojo sway over the whole of the Kwanto, as soon as the growing debility of the Uesugi family offered favourable opportunity, stood a series of rules elementary almost to affectation: to believe in the Kami; to rise early in the morning; to go to bed while the night is still young, and other counsels of cognate simplicity formed the ethical thesaurus of a philosopher wise enough to formulate the astute maxim that a ruler, in choosing his instruments, must remember that they, too, choose him.
However, they reached Takanawa in safety, for Matsudaira Aki no Kami, one of the eighteen chief daimios of Japan, of whose house Asano Takumi no Kami had been a cadet, had been highly pleased when he heard of the last night's work, and he had made ready to assist the Rônins in case they were attacked. So Kôtsuké no Suké's father-in-law dared not pursue them.
So the lost hook was recovered, and the ocean Kami instructed Hohodemi, when returning it to his brother, to warn the latter that it was a useless hook which would not serve its purpose, but would rather lead its possessor to ruin.
Another rule enacted in Jito's time was that the slaves of an uji, when once manumitted, could not be again placed on the slaves' register at the request of a subsequent uji no Kami. Finally this same sovereign enacted that yellow-coloured garments should be worn by freemen and black by slaves.
The "Nihongi," however, not only gives a different view of this evolution basing it upon the dualism of Chinese philosophy that is, of the active and passive principles and uses Chinese technical terminology, but gives lists of kami that differ notably from those in the "Kojiki."
Whichever theory be correct and the latter certainly commends itself as the more probable it will be observed that both agree in assigning to Takama-ga-hara a terrestrial location; both agree in assigning the sense of "unsettled and turbulent" to the "floating, drifting" condition predicated of the country when the Kami first interested themselves in it, and both agree in interpreting as an insignium of military authority the "jewelled spear" given to Izanagi and Izanami an interpretation borne out by the fact that, in subsequent eras of Japanese history, it was customary for a ruler to delegate authority in this manner.
The hag who pursued Izanagi on his retreat from Yomi represents a band of amazons a common feature in old Japan and his assailant, the Kami of thunder, was a rebel leader.
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