— 58 —
Hiko-Hoho-Demi-no-Mikoto used as amulets, talismans or charms, in a time of peril. They are known as the Shio-Mitsu-Ni and Shio-Hiru-Ni, i.e., the Tide-flowing and Tide-ebbing Jewels (Vide, W. G. Aston, E.T.N., Vol. I, p. 94).
The Kojiki mentions a divinized jewel, which being the necklet of the God Izanagi was actually regarded as a divinity called Mikura-Tana-no-Kami (B. H. Chamberlain, E.T.K., p. 43).
From the Kojiki we learn that the divine emblem of the Hime-Koso Shrine is a crimson jewel (B. H. Chamberlain, E.T.K., p. 258).
14. Akatsu-no-Mikoto is an abbreviation of Masaka-Akatsu-Kachi-Haya-Hi-Ame-no-Oshihomimi-no-Mikoto, usually abbreviated as Ame-no-Oshihomimi-no-Mikoto (B. H. Chamberlain, ibid., pp. 48, 93).
As regards the expression “Wakigo” in connection with this, Vide K. A. Florenz’s German Translation of the Kogoshui (Die Historischen Quellen der Shinto-Religion, St. 448) and K. Nasa, The Gisai.
15. This passage will bear three constructions; viz., the first being that of the author of the Kogoshui; Susano-o’s “Setting up rods at the rice-fields” may indicate that he claimed possession of the rice-fields. Sometimes he used dividing ropes, in place of rods as a sign of ownership. Secondly, as Aston thinks, “Setting up combs at the rice-fields” might be interpreted as having a magical meaning, but this explanation is not quite satisfactory (W. G. Aston, E.T.N., Vol. I, p. 48). And thirdly, we ourselves rather agree with Dr. K. A. Florenz who inter-
