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It was placed under the care of a grandson of the Kami born to Izanagi and Izanami, who is represented as declaring that he "would continue drilling fire for the Kami's kitchen until the soot hung down eight hand-breadths from the roof of the shrine of the Great-Producing Kami and until the earth below was baked to its nethermost rocks; and that with the fire thus drilled he would cook for him the fish brought in by the fishermen, and present them to him in baskets woven of split bamboos which would bend beneath their weight."
The two men felt convinced that this was no other than Kôtsuké no Suké, and they asked him his name, but he gave no answer, so they gave the signal whistle, and all their comrades collected together at the call; then Oishi Kuranosuké, bringing a lantern, scanned the old man's features, and it was indeed Kôtsuké no Suké; and if further proof were wanting, he still bore a scar on his forehead where their master, Asano Takumi no Kami, had wounded him during the affray in the castle.
From the very first this trait and habit of the Japanese can be discerned. Their tenacity in holding to it made the Confucian ethics more welcome when they came. Furthermore, this reverence for the dead profoundly influenced and modified Buddhism, so that today the altars of both religions exist in the same house, the dead ancestors becoming both kami and buddhas.
If any honourable person should find our bodies after death, he is respectfully requested to open and read this document. "15th year of Genroku. 12th month. "Signed, OISHI KURANOSUKÉ, Retainer of Asano Takumi no Kami, and forty-six others." The third manuscript is a paper which the Forty-seven Rônins laid upon the tomb of their master, together with the head of Kira Kôtsuké no Suké:
In the face of this instruction the conservative samurai had no choice but to disperse or commit suicide. Some twenty of them, however, made their way to Yedo bent upon killing Ii Kamon no Kami, whom they regarded as the head and front of the evils of the time. The deed was consummated on the morning of the 24th of March, 1860, as Ii was on his way to the shogun's castle.
The worship of the tree, or at least of the Kami supposed to dwell therein, is one rare survival of a phallic cult probably common to most primitive races, and formerly widespread in Japan. Indeed it was suppressed by the Government scarcely more than a generation ago.
Wandering disconsolate,* by the seashore, Hohodemi met the Kami of salt, who, advising him to consult the daughter of the ocean Kami, sent him to sea in a "stout little boat." *"Weeping and lamenting" are the words in the Records. One of the Kami begotten by Izanagi and Izanami.
A kami is anything wonderful god or man, rock or stream, bird or snake, whatever is surprising, sensational, or phenomenal, as in the little child's world of to-day. There is no sharp line dividing gods from men, the natural from the supernatural, even as with the normal uneducated Japanese of to-day.
The "eight hundred myriads" of Kami so numerous have the denizens of the "plain of high heaven" unaccountably become assemble in the bed of the "tranquil river"* to confer about a means of enticing the goddess from her retirement.
By the misogi the body was cleansed; by the harai all offences were expiated; the origin of the latter rite having been the exaction of certain penalties from Susanoo for his violent conduct towards the Sun goddess.* The two ceremonies, physical cleansing and moral cleansing, prepared a worshipper to approach the shrine of the Kami.
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