But he was too philosophical for popular favour. His worship is now greatly neglected. The Musubu no Kami of the present day is identified with the Chinese Gekka-rōjin (moon-under-old-man), who presides over the fates of lovers. The strips of cloth frequently seen hung on bushes by the roadsides are offerings to him. The second meaning of Musubi, namely, "to tie," has no doubt something to do with this new view of the God's function.
The Shōjiroku traces the descent of a large number of the noble families of Japan from the various forms of Musubi. This is a literal rendering of a statement which, in one sense, is true of everybody. We all resemble Topsy.
Kuni-toko-tachi.—I place this deity provisionally among the personifications of abstractions. The name means literally "earth-eternal-stand." He is, therefore, apparently a deification of the durability of earth. Motoori and Hirata take toko as for soko, bottom or limit. This would make this deity a personification of the horizon, or perhaps more accurately Lucretius's "flammantia mænia mundi." He has no sex and no special characteristics. He is barely mentioned in myth, and his cult, which is comparatively modern, was no doubt, as Hirata suggests, a result of the prominent position given him in the Nihongi as the first God in point of time, and as the ancestor of the Sun-Goddess, before whom he was therefore entitled to precedence. He was identified with the Taikyoku, or "Great Absolute," of the Chinese philosophers, was said to be immortal, and to comprise all the Gods in himself, was called "the name of the nameless, the form of that which has no form," and, in short, erected into a Supreme Being. In the fourteenth century an unsuccessful attempt was made to substitute him for the Food-Goddess as the deity of the outer shrine of Ise. At the present day he is worshipped at Mount Ontake, in the province of Shinano, a place much resorted to by pilgrims.
O tentō-sama (august-heaven-way-personage) was pro-
