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the Hero-Prince from personal danger, and the primitive natives regarded it as divine, although modern critics assert that it was a kind of talisman or fetish. Wherever that Sword was, the Prince was safe and sound (as the Kogoshui relates), whilst through its absence the Prince was finally led to ruin, when climbing Mt. Ibuki. In old Japan the Sword was considered to be endowed with supernatural, miraculous powers. The same is true of the Kusanagi Sword. Compare the chapter “On the Sword” in the Heike Monogatari, where the miraculous virtues of the sword are variously described (A. L. Sadler’s English translation of the Heike Monogatari, the Book of Swords, T.A.S.J., Vol. XLIX, p. 325).
84. According to the Nihongi (W. G. Aston, E.T.N., Vol. I, p. 241) and the Shoryo-Shiki of the Engishiki (the Kokushi Taiki[errata 1], Japanese edition, Vol. XIII, p. 677), we may assert with some probability that the Empress Jingo dwelt in the Wakasakura Palace at Iware, in Toichi Kori, Yamato Province, although the learned Moto-ori denied it in his Kojikiden (Moto-ori, Collected Works, Vol. III, pp. 2229–2231).
85. The three Gods of Suminoe (now called Sumiyoshi) are Uwazutsu-no-O, Nakazutsu-no-O, and Sokozutsu-no-O. They played a prominent part among the Divine guardians who accompanied the expeditionary army to Korea which the Empress Jingo commanded, and on its return to Japan in triumph, a shrine was erected at Suminoe in Settsu Province in the honour of these Gods. Cf. W. G. Aston, E.T.N., Vol. I, p. 226. B. H. Chamberlain, E.J.K., pp. 231, 233.
