The origin of Japanese culture and, the worldview as its logical conclusion.
	It revised the former edition. Hiromasa Noguti. December 19, 2011. It partly fixed the language of html in July 24, 2016. It fixed the language of html in February 10, 2017.       --------------------------------------------------------------------------------------------------    To old edition.
	3. The soul of Jomon lurking to Japanese gods and goddesses. 3-3. The change in the divine nature at the gods and goddesses.
	Miho-tu-hime to be goddess of sea to be enshrined in the Miho shrine of Shizuoka prefecture is enshrined in the Miho shrine of Shimane prefecture or other mostly together with Cotosiro-nusi. And, 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 is supposed she is the historic goddess worshiped since Jomon period because it seems the "hoto", that is, the "ho" is the Jomon language originally. Then, 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. In those days, since it seems that 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. If so, it seems to be proper to guess that the prayer for good harvest and for the safety of sea navigation was offered up to Miho-tu-hime originally if it considers the original divine nature of Miho-tu-hime. On the other hand, it is said that "Coto-siro-nusi" enshrined to the Miho shrine of Shimane together with "Miho-tu-hime" is the god manipulating the soul of words. Furthermore, it is said that he also can hear the song of insects, and so on with realizing it as the words. In other words, since the divine nature of this god looks like, to express the characteristic of our brain, this god is emitting the smell of Jomon culture strongly. Therefore, it is certain that "Coto-siro-nusi" is the god like the symbol of the Japanese animism if it considers the reasoning it stated until now. And, it is said that 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, Miho-tu-hime also is enshrined in the same shrine together with "Coto-siro-nusi", is emitting the smell of Jomon culture as Coto-siro-nusi is so. Therefore, it is certain that they were in the very close relationship since the ancient times. Then, it seems that the name of "Coto-siro-nusi" was the words used as the title of the shaman in the more old times. If so, it is supposed the shaman like that had worshipped "Miho-tu-hime" in the far ancient times though it is unclear whether this goddess was the name like that. Its reason is stated slightly later. By the way, it seems that the words of "Coto-siro-nusi" were the ancient Japanese 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 symbolic existence of the strong community governed by the shaman. And, the community 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-na-muti" to be enshrined together with "Moho-tu-hime" in the Miho shrine of Shizuoka is "Oo-mono-nusi" belonging to the Izumo lineage, and also is "Oo-kuni-nusi". In passing, the "Oo-na-muti"(many or great-name-has) means it has many names or the great name. And, the "Oo-kuni-nusi" means it is the great owner of the certain land or the ruler of the great country. Furthermore, it is said that "Oo-na-muti" was given the honorific 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 that "Oo-mono-nusi" are the different god from "Oo-na-muti". But, it is certain that they were in the very close relationship. By the way, it, at the second part of third knot, referred to the variant episode about the marriage of "Oo-mono-nusi" and "Miho-tu-hime" which was written into Nihon-shoki. If the above conjecture is proper, it seems that this variant episode originally is stating that the new family symbolized in "Oo-kuni-nusi" allied with the old family 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 that many communities were conflicting in the various interests. So, it seems that the ancient Japan to be based on Yayoi culture were terribly confused politically and mentally. Therefore, the above mentioned alliance was very important for the new family of "Oo-na-muti" and especially the old family of "Coto-siro-nusi". In other words, it seems that the new family symbolized to Oo-kuni-nusi helped the old strong communities, 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 second knot. It seems that it was the symbolic expression of the certain historical fact. That is, since the violent community symbolized in the snake in question were killed by the Savior, it would be that the mental and political confusion was settled for the moment. According to Kojiki and Nihon-shoki, the god who killed that snake is "Susa-nho-o", is not "Oo-kuni-nusi". Therefore, apparently it doesn't seem that the episode of "Yamata nho oroti" is related to the episode about the marriage of "Oo-mono-nusi" and "Miho-tu-hime". However, it is said that "Susa-nho-o" is the god of Izumo same as "Oo-kuni-nusi", is the ancestor of "Oo-kuni-nusi", according to Kojiki. In other words, Kojiki says those two gods are in the very close relationship. It is that it can't assert the above mentioned two episode isn't the symbolic expression of the same historical fact if the following conjecture is proper. By the way, the words of "Susa-nho-o" mean the "violent man" though there also is the different opinion saying that it means the "man living in the land called Susa". In passing, the "susa" is the noun meaning the violent state. The "nho" is the Japanese conjunction similar to "of". Then, the "o" of Susa-nho-o means the man. According to Kojiki and so on, it is said that Susa-nho-o often resisted Ama-terasu who is his eldest sister and is the top ranking goddess of Yamato. But, it notices there are several problems, concerning 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. If it considers this conjecture, the divine nature of "Susa-nho-o" is similar considerably to the original divine nature of "Ebisu" to be said to be the god of benefit now. It is because Ebisu to be said to be the symbol of Emishi originally was the warlike and violent god though the details of Ebisu are stated later. Needless to say, this similarity of divine nature of those two gods never be a coincidence. This similarity suggests the fact that "Susa-nho-o" is the relatively new god born of the image the people of Yamato have about Emishi. If so, it seems that the god called "Susa-nho-o" is the newer god than "Oo-kuni-nusi", and 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 substituted to "Susa-nho-o". It would be better to think that the Savior in the episode of "Yamata nho oroti" have been "Oo-mono-nusi" originally. It seems that "Oo-mono-nusi" is the older god of Izumo than "Oo-kuni-nusi". So, wouldn't it be the editors of Kojiki were worried about the political influence of the name of "Oo-mono-nusi", made "Susa-nho-o" take the place of the original god, that is, "Oo-mono-nusi"? Needless to say, it seems that the substitution like that often was used, to keep the consistence of description at Kojiki and Nihon-shoki, and also the consistence of the hierarchy of gods and goddesses. It seems that "Susa-nho-o" was described as the ancestor of "Oo-kuni-nusi" because of the political intention like that. And, since it can find out several substitutions like that, it seems there are more parts rewritten. By the way, it is said that 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 that 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 that the above conjecture is proper. If so, since the "Oo-mono-nusi" looks to mean 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 can think that this episode symbolically is expressing the alliance supported by the blood relationship in between the new family and the old strong communities. Then, it feels "Oo-mono-nusi" the cunning politician because he is the incarnation of snake, according to the myth. 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. Then, he led the big snake of the eight heads to drink the liquor. And, the Savior's plan succeeds completely. The detestable snake approached the home beyond the mountains when noticing the smell of liquor, and drank all the liquor. Then, the snake comes to be terribly drunk, soon. Thereupon, the Savior in question killed the snake(the people as the enemies) well, and rescued Kusi-nsda-hime(the old strong community). By the way, the symbolic history part(my conjecture) of Nihon-shoki says there was the chieftain named "Yaso-takeru" who is Emishi. However, he gets defeated by Yamato at the reign of Jinmu. Furthermore, the Emperor Jinmu killed the survivors of the Yaso-takeru's subordinates, making them drunk with the liquor with deceiving them. However, after that, the people of Yamato have continued the marriage relationship with the Emishi like that. This episode has common point in the episode of the snake of eight heads, strangely. Would it be that the history repeats? Or else, would the thing have other meaning of something ? However, it thinks to examine it in other opportunity. Anyhow, if it considers the above reasoning, it thinks that "Oo-mono-nusi" is the older name than "Oo-kuni-nusi". If so, there is strong possibility "Oo-mono-nusi" is the god like the ancestor for the family of the ruler called "Oo-kuni-nusi". If so, by any chance, "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 the others' communities. 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 is Yamato put the gods and goddesses of Izumo family into the lower position than one's lineage. Then, somehow, it doesn't feel the smell of Jomon culture or the smell like Emishi about "Susa-nho-o". As it stated before, it would be that "Susa-nho-o" was the relatively new god born of the Yamato's impression of Emishi, and was described because of Yamato's political intention. As it stated before, "Te-naduti" and "Asi-naduti" are emitting the smell of Jomon culture strongly. And, Since it is supposed that the extent of area they were active is Kinai and its surrounding areas, it makes me feel the similarity in between them and "Coto-siro-nusi" if it considers the opinion saying that he lives in the present Shimane prefecture and its surrounding areas. In other words, there is possibility they are the imaginary persons symbolizing the characteristic of the community Coto-siro-nusi governs. If so, as it stated before, it would be better to think the Savior in the episode of "Yamata nho oroti" wasn't "Susa-nho-o", was "Oo-mono-nusi" originally because it is said that Oo-mono-nusi lives in the Mount "Mi-wa" situated to Kinai. Needless to say, since the description of the marriage of "Oo-mono-nisi" and "Miho-tu-hime" is the related episode to the Miho shrine of Shizuoka prefecture, it apparently doesn't seem to be related to Kinai. However, when Miho shrine got established in Shizuoka prefecture, it is possible to think that the episode in question was brought into Shizuoka from Kinai in the political reason. If so, the contradiction about the area seems to be settled. So, it seems that such transfer of the myth often was carried out as the Yamato's supremacy expands. Anyway, in this, it seems that it could nearly explain about the relationship among the description of the marriage of "Oo-mono-nusi" and "miho-tu-hime", the description of the snake of eight heads, and the description of "Yaso-takeru", for the moment. 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. It is because the ancient politics closely is related to the religious ceremony or other. But, it seems there also was the more deep intention in that undercurrent. Anyway, it can say nothing of the ancient politics without mentioning the gods and goddesses. In other words, Yamato needed the myth that their gods and goddesses are active in the said land they conquered. It is because Yamato had to make the people Yamato conquered permit the myth like that, to win them over to one's side. In that reason, it seems that the myth and the gods and goddesses were transferred frequently. By any chance, there is possibility Miho shrine of Shizuoka had the same religious character as the Miho shrine of Shimane originally though this is my mere imagining. If so, it seems that the Oo-mono-nusi and also Miho-tu-hime had been worshipped by the people like Emishi at 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 or story the conquered people can accept. However, it was necessary the god to command the god and goddess in question 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. So, even now it would be able to find out the traces of the transfer of the mythical episodes, gods and goddesses furthermore if it is looked for carefully. Now, it has to state here the reason why the alliance between the new family symbolized in "Oo-kuni-nusi" and the old strong community symbolized in "Coto-siro-nusi" was expressed by the marriage of "Oo-mono-nusi" and "Miho-tu-hime". It seems to be because the new family symbolized in "Oo-kuni-nusi" took the initiative for that alliance. As a matter of fact, "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 that the thing also suggests the above alliance. But, if Miho-tu-hime had been worshipped by the shaman called Coto-siro-nusi, it can think only Miho-tu-hime have been enshrined to this shrine originally. 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, when the alliance in question was decided, it seems that "Oo-mono-nusi" got enshrined to this shrine "Miho-tu-hime" already is enshrined in. And, if so, as it thought before, the episode of the marriage between "Oo-mono-nusi" and "Miho-tu-hime" was the myth of Izumo originally. Needless to say, it seems that 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, this seems to be the truth.
NEXT PAGE			Introduction. The mental problems of Japan. # 1. Culture and civilization. Ecosystem and the diverse human world. # 2. The fundamental understanding to Japanese culture. # 2-1. The formation of Japanese peoples. # 2-2. About Japanese language. # 2-3. Japanese culture and the Japanese people's brain. # 3. The soul of Jomon lurking to Japanese gods and goddesses. # 3-1. The origin of Japanese double standard. # 3-2. The divine nature of the gods of the Koto-ama-tu-kami. # 3-3. The change in the divine nature at the gods and goddesses. # 3-4. The country of the gods and goddesses.
	# 3-5. The birth of Ebisu. # 4. The world view Jomon people think. # 4-1. The Jomon world : The profit and the barter economy. # 4-2. The religion for Jomon people. # 4-3. "The myth of birth of Japanese countries" and "the thought of Itak". # 4-4. The world view lurking to us. # 5. The subject and object to realize into "Kan-musubi" and "Takami-musubi". # 6. The physical world the cognition-subject sees. (Characteristic time, Subjective time, and Objective time.) # 7. The information and the cognition-subject.
Cotosiro