The origin of Japanese culture and, the world view as its logical conclusion.
	Hiromasa Noguti. Mail-address cotosiro@js6.so-net.ne.jp. September 13, 2003. This was renewed in March 27, 2004. Since this English edition was the unsatisfactory translation and performance, this was rewritten now. January 22, 2005. This was revised in April 7, 2008.
	3. The soul like Jomon lurking to Japanese gods and goddesses. 3-3. The change in the divine nature at the gods and goddesses.
	Miho-tu-hime as goddess of sea is enshrined not only in the Miho shrine of Shizuoka prefecture, but also in the Miho shrine of Shimane prefecture or other. And, also she is enshrined in the Miho shrine of Shimane together with Coto-siro-nusi, not with Oo-mono-nusi. It seems the condition like that was their original state. Then, as it stated before, it can think the name of Miho-tu-hime was "Mi-hoto-hime" expressing the goddess of the good harvest originally. Therefore, it supposes she is the historic goddess worshiped since Jomon period because it seems the "hoto", that is, the "ho" is the Jomon language originally. By the way, the people pray not only in the purpose of the safety of the sea navigation but also in the purpose of the good harvest, in the Miho shrine of Shimane. And, today, the prayer like that looks to be offered up to Coto-siro-nusi generally. But, it doesn't seem that Coto-siro-nusi to be said to manipulate the soul of words is directly related to the safety of the sea navigation and to the good harvest. As it thought, it seems the prayer like that was offered up to Miho-tu-hime originally if it considers the original divine nature of Miho-tu-hime. In those days, since it seems the Jomon people went across the sea for the trade or the other business frequently, even if the goddess of the good harvest became the goddess of the trade, the goddess of the safety of sea navigation, it never be strange. On the other hand, it is said Coto-siro-nusi enshrined to the same shrine with Miho-tu-hime is the god manipulating the soul of words. Furthermore, it is said he can hear the song of insects, and so on, realizing it as the words. In other words, the divine nature of this god looks like, to express the characteristic of our brain. Therefore, this god is emitting the smell of Jomon culture strongly. In other words, it is certain Coto-siro-nusi is the existence like the symbol of the Japanese animism if it considers the reasoning it stated until now. And, it is said this god often fished, pulling out to the sea with the boat. If so, it is natural that this god has the deep relationship with Miho-tu-hime because she is called the goddess of sea. Anyhow, since Miho-tu-hime is emitting the smell of Jomon culture same as Coto-siro-nusi, it is certain that they were in the very close relationship since the ancient times. Moreover, it can think the "Coto-siro-nusi" was the words used as the title for the shaman in the more old times. By any chance, the shaman like that may have been worshipping Miho-tu-hime in the far ancient times though it doesn't know whether this goddess was the name like that. Rather it thinks there is the strong possibility like that. Its reason is stated slightly later. By the way, it seems that the words of Coto-siro-nusi were the Japanese ancient words which were translated from the "i-tak-hi" of Jomon language if Coto-siro-nusi is the historic god worshiped since the Jomon period. In other words, it can think that Coto-siro-nusi described in the Kojiki and in the Nihon-shoki was the symbol of the strong tribes led by the shaman like that. And, the tribe like that had the dense blood of Jomon people as compared with so-called Wha probably. On the other hand, it is said that Oo-mono-nusi is Oo-na-muti, that is, Oo-kuni-nusi belonging to the Izumo lineage though it is doubtful. In passing, the "Oo-na-muti" means it has many names. And, the "Oo-kuni-nusi" means it is the great owner of the certain land or the ruler of the great country. Moreover, it is said Oo-na-muti was granted the title of "Oo-kuni-nusi" when he ruled the said land, according to Kojiki and Nihon-shoki. If so, It can think Oo-na-muti was the first king who ruled ancient Japan though that area is the Kinai and the surrounding countryside probably. In passing, as for me, it thinks Oo-mono-nusi are the different god from Oo-na-muti. But, it is certain they were in the very close relationship. By the way, it introduced the marriage of the Oo-mono-nusi and Miho-tu-hime from the variant episode seen in Nihon-shoki at the second part of the third knot. If the above conjecture is proper, it seems this variant episode originally was stating that the new family symbolized in Oo-kuni-nusi allied with the old tribe symbolized in Coto-siro-nusi and Miho-tu-hime. But, the reason why it has been expressed in the marriage of Oo-mono-nusi and Miho-tu-hime is stated later. In those days, it seems many tribes were conflicting in the various interests. So, probably the Kinai and the surrounding countryside were in the terribly confused condition politically and mentally. Therefore, the above mentioned alliance was very important for the above mentioned new family and old tribe. In other words, it seems the new family symbolized to Oo-kuni-nusi helped the old strong tribes, coming from somewhere. Concerning the thing, there is one episode about the "Yamata nho oroti", that is, the "vast snake having eight heads" in the Kojiki as it was mentioned at the second knot. It seems that it was the symbolic expression of the certain historical fact. That is, that is that the mental and political confusion could be finished narrowly because the violent tribes symbolized in that snake were killed by the Savior. The words of "Susa-nho-o" mean the "violent man" though there also is the opinion saying that it means the "man living in the land called Susa". In passing, the "susa" is the noun meaning the violent nature or condition. The "nho" is the Japanese conjunction similar to "of". Moreover, the "o" of Susa-nho-o means the man. According to Kojiki and so on, it is said Susa-nho-o often resisted Ama-terasu who is his eldest sister and is the top ranking goddess of Yamato. But, there is one problem in this description. As it stated before, it seems the gods and goddesses of Izumo were the gods and goddesses worshiped since the Jomon period originally. However, it is that it seems the divine nature of "Susa-nho-o" is considerably close to the original divine nature of "Ebisu" to be said to be the god of benefit now. It is because Ebisu(It seems this is the symbol of Emisi) originally was the warlike and violent god. If so, it is easy to think the similarity of divine nature of those two gods suggests the fact that Susa-nho-o is the relatively new god born of the image the people of Yamato have about Emisi. If so, it seems the god called Susa-nho-o is the newer god than Oo-kuni-nusi though it is certain it is the older god than Ebisu. The usual opinion saying Susa-nho-o is the ancestor of Oo-kuni-nusi is doubtful. In other words, there is the strong possibility the god originally described to the episode of "Yamata nho oroti" was changed to Susa-nho-o. By any chance, the Savior in the episode of "Yamata nho oroti" may have been "Oo-mono-nusi" originally. It seems Oo-mono-nusi is the older god of Izumo than Oo-kuni-nusi. So, it seems the editors of Kojik hated the political influence of Oo-mono-nusi, made Susa-nho-o take the place of the original god, to keep the consistence of description and to keep the consistence of the hierarchy of gods and goddesses. It is because it had decided Susa-nho-o is described as the ancestor of Oo-kuni-nusi. By the way, it is said the god called Oo-mono-nusi is the incarnation of snake. And, he also was the pioneer of stealling into girl's bedroom in the deep night. It seems he charmed the girls very well, creeping to the girls as if it is the snake probably. Or, it may be his penis was like the snake. The penis was worshipped as the holy thing, at the ancient times. Since the trace of the religious faith like that is seen even now, it seems the above conjecture is proper. If so, since the "Oo-mono-nusi" means the "owner of the great thing", it may have meant originally Oo-mono-nusi has the big penis as the people often whisper like that. At any rate, if Oo-mono-nusi rescued the Te-naduti's daughter called "Kusi-nada-hime", it seems to be natural there was the man-woman relationship in between him and her. And, it seems the alliance it stated before also was supported by the blood relationship in between the new family and the old strong tribe. Then, it feels Oo-mono-nusi the cunning politician because the myth is stating he is the incarnation of snake. According to Kojiki, the Savior in question set up the eight earthen pots filled with the liquor to the surrounding sunken places of Asi-naduti's home. It is that he led the big snake having the eight heads to drink the liquor to make the snake drunk. And, the Savior's plan succeeds. The detestable snake approached the home beyond the mountains when noticing the smell of liquor, and drank all the liquor. And, the snake came to be terribly drunk. Thereupon, it is that the Savior in question killed the snake(the tribes as the enemies) well, and rescued Kusi-nsda-hime(the old strong tribe). By the way, the symbolic history part(my conjecture) of Kojiki says there was the chieftain named Yaso-takeru who is Emisi. However, he is defeated by Yamato in the reign of Jinmu. Furthermore, the Emperor Jinmu killed even the survivors of the Yaso-takeru's tribe, making them drunk with the liquor with deceiving them. However, after that, the people of Yamato have formed the marriage relation with the Emisi like that. This episode has the common point with the episode of the snake who has eight heads, strangely. Would it be that the history repeats? Or else, would there be other meaning of something ? However, it thinks to examine it in other opportunity. It seems "Oo-mono-nusi" is the older name than "Oo-kuni-nusi" if it sees it in intuition. If so, it seems Oo-mono-nusi is the god like ancestor for Oo-kuni-nusi. And, if so, Oo-mono-nusi may have been the god ranked to the highest class god of Izumo family originally. However, Yamato in those days had to show all the gods and goddesses to belong to one's lineage because of the political purpose to govern other tribes. In that reason, it is that Yamato made Susa-nho-o the top ranking god of Izumo family, describing him as Ama-terasu's violent and imprudent younger brother. In other words, it seems Yamato restricted the gods and goddesses of Izumo family to the lower position than one's lineage. And, it doesn't feel the smell of Jomon culture or the smell like Emisi as for "Susa-nho-o". As it stated before, it would be because Susa-nho-o was the relatively new god born out of Yamato's impression of Emisi and out of Yamato's political intention. On the other hand, "Te-naduti" and "Asi-naduti" are emitting the smell like Jomon strongly. If so, as it stated before, it seems it is better to think the Savior in the episode of "Yamata nho oroti" wasn't Susa-nho-o, was Oo-mono-nusi. Therefore, it is that there is the strong possibility "Te-naduti" and "Asi-naduti" were living in the Kinai or the surrounding countryside because it is said that Oo-mono-nusi is living in the Mount "Mi-wa" situated to Kinai. If so, it also is possible to think they were in the close relationship with Coto-siro-nusi because they and Coto-siro-nusi both are living in the same area and emitting the smell like Jomon. Therefore, it is that it thinks "Te-naduti" and "Asi-naduti" were the imaginary persons expressing the tribe symbolized to Coto-siro-nusi in the reason to be mentioned later. By the way, if the above conjecture is proper, it, as it thought, seems the episode of "Yamata nho oroti" is deeply related to the episode of the marriage of the Oo-mono-nusi and Miho-tu-hime. Of course, since the episode of the marriage between Oo-mono-nusi and Miho-tu-hime is the myth related to the Miho shrine of Shizuoka, it apparently doesn't seem it is related to Kinai. However, it seems this problem is solved easily if it can think the myth like that was transferred from Kinai to Shizuoka in the political reason when the Miho shrine was established in Shizuoka. Rather it would be better to think that the myth and the gods and goddesses often were transferred like that as Yamato's supremacy expands. Yamato must have tried to give the new shrine like that the prestige with transferring the myth or the gods and goddesses, wanting the shrine like that to support the Yamato administration. But, it seems there also was the more deep intention in that undercurrent. It can say nothing of the ancient politics without mentioning the gods and goddesses. In other words, Yamato needed the myth that the gods and goddesses of one's own are active in the said land they conquered. In that reason, it had to make the tribal people Yamato conquered permit the myth like that. Therefore, it seems that the myth and the gods and goddesses were transferred frequently. By any chance, the myth Miho shrine of Shizuoka inherited may have been the same as the Miho shrine of Shimane originally. If so, it may be that the Oo-mono-nusi and also Miho-tu-hime had been worshipped by the people like Emisi in the land now called Shizuoka in those days. In that reason, it seems that Yamato, considering the circumstances like that, selected the god and goddess and myth to be accepted from the conquered people. However, it was necessary the god to command these god and goddess to go on the ground is the god of Yamato. Thereupon, Yamato must have substituted Takami-musubi for Kan-musubi in that variant episode because Takami-musubi already was the god of Yamato in those days. Therefore, it seems it can find out the traces of the transfer of the myth, gods and goddesses furthermore if it is looked for carefully.
NEXT PAGE			Anyhow, it would be certain that the original story of that variant episode in question is the symbolic expression saying that the family symbolized in "Oo-kuni-nusi" allied with the tribes symbolized in "Coto-siro-nusi". And, it was expressed with the marriage of "Oo-mono-nusi" and "Miho-tu-hime" though the reason is mentioned a little later. Moreover, it also would be certain the new family symbolized in "Oo-kuni-nusi" took the initiative for the alliance. "Miho-tu-hime" is enshrined together with "Oo-mono-nusi" in the Izumo great shrine placed at Kameoka City. And, since the Izumo great shrine to be called "Original Izumo" in other name has the holy mountain, it is said it is the historic shrine. Therefore, it seems it also suggests the above alliance.
	But, only Miho-tu-hime may have been enshrined to this shrine originally if Miho-tu-hime had been worshipped by the shaman called Coto-siro-nusi. As a matter of fact, it is because there is strong possibility the family symbolized in "Oo-kuni-nusi" had worshiped "Oo-mono-nusi" if my former conjecture is right. So, it seems Oo-mono-nusi was enshrined to this shrine together with "Miho-tu-hime" when that alliance was decided. And, if so, as it thought, the episode of the marriage between "Oo-mono-nusi" and "Miho-tu-hime" was the myth of Izumo originally. Of course, it seem this symbolic expression of the history was born in the far older times than the period where Yamato acquired the supremacy. However, that myth was changed to support Yamato soon. Probably, it seems this is the truth.
Cotosiro