girdle which he next threw down was the Deity Road-Long-Space.[1] The name of Deity that was born from the august skirt which he next threw down was the Deity Loosen-Put.[2] The name of the Deity that was born from the august upper garment which he next threw down was the Deity Master-of-Trouble.[3] The name of the Deity that was born from the august trousers which he next threw down was the Road-Fork-Deity.[4] The name of the Deity that was born from the august hat which he next threw down was the Deity Master-of-the-Open-Mouth.[5] The names of the Deities that were born from the bracelet of his august left hand[6] which he next threw down were the Deity Offing-Distant,[7] next the Deity Wash-Prince-of-the-Offing, next the Deity Intermediate-Direction-of-the-Offing. The names of the Deities that
- ↑ This is Moribe’s explanation (“Idzu-no-Chi-waki.” Vol. IV, p. 44) of the meaning of the original name Michi-no-naga-chi-ha-no-kami, the syllable ha of which is considered by him to be an alternative form of ma (間, “space”). It is however a great crux, and Motowori confesses his inability to explain it satisfactorily. Other views as to the import of the syllable in question will be found in the “Jin-dai no maki Mo-shiho-gusa,” Vol. II, p. 29.
- ↑ This seems to be the meaning of the original name, if we retain the reading Toki-okashi-no-kami. See however Motowori’s remarks in loco.
- ↑ Wadzurahi-no-ushi-no-kami.
- ↑ Chi-mata-no-kami.
- ↑ Aki-guhi-no-ushi-no-kami. The English rendering of this obscure name proceeds on the assumption that Motowori is correct when he proposes to consider kuhi as equivalent in this place to kuchi, “mouth.” The gaping trousers no longer filled by the deity’s legs would perhaps suggest the idea of an open mouth, though it is true that this is not the deity said to have been actually born from that portion of the attire.
- ↑ Or “arm.”
- ↑ The names of this deity and the five who follow are in the original Oki-zakaru-no-kami, Oki-tsu-nagisa-biko-no-kami, Oki-tsu-kahi-bera-no-kami, He-zakaru-no-kami, He-tsu-nagisa-biko-no-kami and He-tsu-kahi-bera-no-kami. The word “wash,” by which for want of a better one the Substantive nagisa has been rendered, must be understood to signify the part nearest to the strand of the sea or of a river,—the boundary of the waves. The third and sixth of this set of names, in which the syllables kahi-bera (here represented by “Intermediate Direction”) offer a good deal of difficulty, have been translated in accordance with Motowori’s explanation of their probable meaning.
