— 80 —
(舜 Shun) himself in Ancient China, and, consequently, both commentators see in the passage 聖皇登極，受終文祖，類于上帝，禮于六宗，望于山川，偏于群神 a real description of the religious ceremonies performed by the Chinese Emperor Shun when he ascended the Throne in succession to the famous Emperor Gyo (堯 Yao), because of its being simply identical with the same passage found in the Chinese classical book Shokyo or Shu Ching (舜典 Shun-ten, or Shun Tien), of which, indeed, the Japanese Imbe-no-Hironari only made the best use possible in matters of language when describing a similar event at the Enthronement Ceremony of his own Tenno, i.e., Emperor. The present translators are inclined to support this latter view thus agreeing with such native commentators (S. Kubo, the Kogosui-[errata 1]Kogi, Japanese edition, p. 115. Dr. K. A. Florenz, Die Historischen Quellen der Shinto Religion, St. 447. Tatsuno Hirochika, the Kogoshui Genyosho, Japanese edition, Vol. III, p. 8).
120. Up to the Emperor Sujin’s time the Sacred Mirror had remained under the same roof with the sovereigns in the Imperial Palace. Vide p. 35.
121. Vide p. 22, ante.
122. I.e., Ame-no-Uzume-no-Mikoto. Vide p. 21, ante.
123. Vide p. 30, ante.
124. Vide p. 33, ante.
125. These two tabernacles are called the “Yuki-Suki-no-Miya.”
126. In Japanese, “Onie-Matsuri” or “Daijo-Sai.”
127. As to the two Ceremonies here mentioned, vide p. 32, supra.
